SERMON 4

MARK 9:49.

For every one shall be salted with fire, and every sacrifice shall be salted with salt.

 IN the context you have a caution, which our Lord gives against offences given to others, either by defection from the truth, or by a sinful conversation. And, 1, He intimates the cause of these offences, which is some beloved lust; and that is better mortified than satisfied. There is something precious, profitable, and pleasant in our opinion and affection, that calls us from GOD, and the duties we owe to him, and apprehended by us as so necessary for us, that we can no more spare it than a right eye, a right hand, or a right foot.

 

 2. Our Lord compares the loss of satisfaction in such lusts with the danger of perishing for ever: and shows, that (all things considered) it were better to be deprived of this profit, pleasure, or honor, than to lose eternal life. Either that pleasure or lust must be denied, or we perish for ever. The right hand must be cut off, or else we shall be cast into hell fire.

 

 3. Our Lord shows the danger of perishing for ever, amplified by a notable description, " Their worm dieth not, and their fire is not quenched." The Scripture lisps to us in our own dialect, and speaks in such notions as we can best understand, and therefore represents the state of the damned by what is terrible to sense. By the worm is meant the anguish of conscience, by fire the wrath of GOD. The torment of the wicked arises partly from their own consciences. There is a vexing remembrance of what is past, their folly in the neglect of grace; and there is a bitter sense of that state into which they have now plunged themselves, and a fear of what is to come. Now beside this remorse for their folly, there is also a "fire that shall never be quenched," the sharp torments that are prepared for the wicked.

 

 4. Here is a comparison of the pains of hell, with the trouble of mortification. First or last we must endure troubles and difficulties. Now it is much more eligible to take pains in the mortifying of sin, than to bear eternal pains in the punishment of it. This is that which is expressed in the text, " For every one shall be salted with fire, and every sacrifice shall be salted with salt." In the words,

 

 Observe, 1, a double salting, either with fire, or with salt; the one referring to one sort of people, and the other to the other. They agree in the common nature: for salt is of a fiery nature, and apt to consume; but they differ in the matter to be consumed. Salt consumes the superfluous moisture, which is apt to cause putrefaction; but the fire consumes the substance itself. So that to be salted with fire, is to be given up to everlasting destruction. Fire consumeth all things; and GOD is called a consuming fire to the wicked. [note]

 

 

 

 

 

 [As the words, Every one shall be salted with fire, seem evidently to refer to the preceding, respecting the punishment of those who will not cut off the offending members, which render them obnoxious to future punishment, the import of them, as Dr. Whitby observes, will be, that all such " shall be seasoned with fire itself; so as to become inconsumeable, and shall endure for ever to be tormented, and therefore may be said to be salted with fire, in allusion to that property of salt, which is to preserve things from corruption." This interpretation supposes the word war, every one, to signify the same as if the expression had been as yao svrhv, for every one of them, viz, whose fire is not quenched; shall be salted with, or in the fire; 1: e. pre-served from corruption in and by it. So chap. 12:44, warren stag, for all, 1: e. all they, as our translators render it, all those rich men there spoken of. So Luke 16: 16, "The kingdom of GOD is preached, xal war, and every one," (viz. who believes,) as presseth into it." And Luke 21:32, " This generation shall not pass away, *, till all things be done," 1: e. warm’ra9Ta,.all these things; there mentioned. The reader may see many other instances in Grotius. The sense, therefore, of the clause is, Every one who does not comply with the preceding advice, and consequently is cast into hell, shall be, as it were, salted with fire, preserved and not consumed thereby. And every sacrifice, that is, every person who offers himself unto GOD in repentance, faith, and new obedience, as a living sacrifice, shall be salted with salt; even with the salt of Divine grace, which purifies the soul, (though frequently with pain,) and preserves it from corruption. It is evident, that there is an allusion here to that part of the law of Moses, which required every meat-offering, or sacrifice, to be seasoned with salt. See Benson's Commentary ore the passage.]

 

 

 

 

 

 2. Here is also an allusion to sacrifices; for every man that lives in the world, must be a sacrifice to GOD. The wicked are a sacrifice to GOD's justice; the good are a sacrifice offered to him, that they may be capable of his mercy. The first are a sacrifice against their wills; but the good are a free-will offering, a sacrifice not taken, but offered. Now the law of all sacrifices was, that they were to be salted with salt, Levit. 2: 13. Three times it is repeated there, to show, that every sacrifice must be salted. That the wicked, the objects of GOD's vindictive justice, are accounted sacrifices, is evident by Scripture. So when GOD intended a great carnage of his enemies, he calls upon the fowls of heaven, Ezek. xxxix..17, " Assemble yourselves and come to my sacrifice;" with an allusion to the beasts offered in sacrifice. This may be gathered from the signification of the sacrifices, the burnt-.offerings especially, which signified the guilt of the sinner; the death of CHRIST, which is the propitiation for sin; and the obedience of the sacrificer, as devoted to GOD. Now the first signification took place, and had its effect upon them, if they neglected the other two meanings of the sacrifices, and therefore they were to be looked on as salted with fire; whereas the other, who were accepted, were salted with salt. This may be applied, (I.) To the wicked. " For every one shall be salted with fire," that is, every one of them spoken of before, who indulged their corrupt affections, who did not keep the covenant of GOD, and renounce their beloved lusts. (2.) To the good. " Every sacrifice shall be salted with salt;" that is, every one that is not a sacrifice by constraint, but voluntarily gives up himself to GOD, to he ordered and disposed of according to his will, he is salted, not with fire, but with salt, which every one that is devoted to GOD is bound to have within himself. So while some arc destined to the wrath of GOD, and salted with fire to be consumed; others are salted with salt, preserved and kept in the profession and practice of GODliness.

 

 In the farther opening of this I shall spew,

 

 I. That the true notion of a Christian is, that he is a sacrifice or a thank-offering to GOD.

 

 II. That the grace of mortification is the true salt, whereby this offering and sacrifice should be seasoned.

 

 III. The necessity of this salt, that we may keep right with GOD in the duties of the covenant.

 

 I. The true notion of a Christian is, that he is a sacrifice to GOD. This is evident by Rom. 12: 1, " I beseech you, brethren, by the mercies of GOD, that you present your bodies a living sacrifice, acceptable unto GOD, which is your reasonable service;" that is, the reasonable part which was figured by the sacrifices and oblations of the law. Under the law, beasts were offered to GOD, but in the gospel men are offered to him not as beasts were to be destroyed, slain, and burnt in the fire, but to be preserved for GOD's use and service. In offering anv thing to GOD, two things were of consideration; there was a separation from a common, and a dedication to an holy use, and they both take place in the present matter.

 

 1. There is a separation of ourselves from a common use. The beast was separated from the flock or herd, for this special purpose, to be given to GOD. Thus we are separated from the rest of the world, that we may be a people to GOD. " We are no more our own," 1 Cor. 5: 19. And " we arc no more to live to ourselves, but to him that died for us," 2 Cor. 5: 15. We are not to live to the world, to the flesh, or to such things as the natural heart craves. We have no right in ourselves, to dispose of ourselves, of our time, of our interest, of our strength, but must wholly give up ourselves to GOD, to be disposed, ordered, governed by him at his own will and pleasure.

 

 2. There is a dedication of ourselves to GOD, to serve, please, honor, and glorify him. (1.) The manner of dedicating ourselves to GOD is to be considered. It is usually done with grief, shame, and indignation at ourselves, that GOD has been so long kept out of his right, with a full purpose to restore it to him with advantage. 1 Pet. 4:3, "The time past may suffice to have wrought the will of the flesh, and of man, it is high time to give up ourselves to the will of GOD. We have been long enough, too long dishonoring GOD, destroying our souls, living according’to the flesh;" and the course of the world, therefore they desire to make restitution. Their past neglects of GOD fill their hearts with shame; therefore they resolve to double their diligence, and to be as eminent in holiness as before they were in vanity and sin.

 

 (2.) It is with a deep sense of the Lord's love in CHRIST: for we give up ourselves to GOD, not as a sin-offering, but as a thank-offering. Rom. 12: 1, " I beseech you by the mercies of GOD." 2 Cor. 5: 14, " For the love of CHRIST constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him that died for them, and rose again:" they are ravished with an admiration of GOD's goodness in CHRIST, and so give up themselves to him.

 

 (3.) They entirely give up themselves to GOD, not to be his in a few things, but in all, to serve him with all their faculties; "You are not your own, but are bought with a price," 1 Cor. 6:2O, " therefore glorify GOD both with your bodies and spirits, which are GOD's." And to serve him in all conditions. Rom. 14:8, " Whether we live, we live unto GOD, or whether we die, we die unto GOD; for living or dying we are the Lord's." They are willing to be used for his glory, not only as active instruments, but as passive objects; they give up them-selves to obey his governing will, to be what he would have them to be, as well as to do what he would have them to do. With all their faculties, in every condition of life, are they to be devoted to GOD, in all actions. It is said, Zech. 14:2O, 21, " That holiness to the Lord shall be written not only upon the bowls of the altar and the posts of the Lord's house, but also upon all the pots of Jerusalem; not only upon the vessels of the temple, but upon common utensils;" that is, that not.nly in our sacred, but even in our common and civil actions, we should live as a people that are offered up to GOD.

 

 (4.) The end why we give up ourselves to GOD, is to serve, please, and glorify him. Acts 27:23, " His I am, and him I serve;" to please him by obedience to his will, Rom. 12: 1, 2, " Ye present your bodies a living sacrifice, holy, acceptable unto GOD, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, and accept-able, and perfect will of GOD." Col. 1: 1O, "That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work." This is the dedication by which a Christian becomes a spiritual sacrifice unto GOD. Now we must be sincere and real in this, partly,

 

 1. Because the truth of our dedication will be known by our use. Many give up themselves to GOD, but in the use of themselves there is no such matter; they carry it as though " their tongues were their own, and they had no Lord over them," Psalm 12:4. They speak what they please; they use their hearts as their own, to think and covet what they please; their hands as their own, to do what they please; their bodies as their own, and their wealth, and strength, and time as their own, either to spare it, or lavish it according as their lusts guide and incline them. No, no; a sincere Christian makes con-science of his dedication to GOD,' and if he be tempted to do any thing contrary to this vow and dedication, his heart riseth against the temptation. 1 Cor. 6: 15, " Shall I take the members of CHRIST, and make them the members of an harlot P GOD forbid." In point of fidelity to GOD, as we are in covenant with him, we must be careful that we use what is GOD's for the glory of GOD, we must make conscience of not alienating that which is sacred, that which is the Lord's: your thoughts, your affections, your time, your strength, all belong to him.

 

 2. Because GOD will one day call us to an account, Luke xix. 23, he will demand his own with usury. We shall be called to a reckoning, what we have done for GOD, what part he has had in our time, our strength, our parts, our interest: therefore every prudent Christian should himself keep a faithful and constant reckoning how he lays out himself for GOD.

 

 3. We must be sincere in this, because we are under the eye of GOD, who considers whose business we do, his or our own. Luke 1:75, "That we should serve him in holiness and righteousness before him all the days of our life." We are ever before him, and though he does not presently call us to an account, yet many times now he punisheth us for our neglect of his interest. Ezek. 16:8, " Ye entered into a covenant with me, and became mine." That was the reason of his judgments against them. When those that arc his do not carry themselves as his; when that which is sacred is profaned by a common use, then a judgment is coming or, a nation dedicated to GOD, or upon a person, if his ways be not upright with him.

 

 II. The next thing that I am to spew is, that the grace of mortification is the true salt, wherewith this offering and sacrifice should be seasoned. There is some dispute what is meant by the salt, which CHRIST recommends to his disciples, and what was figured by the salt in the sacrifice, whether wisdom or zeal. In general it is the grace of the Holy Spirit, by which sin is subdued and prevented, and the meaning suits exactly with the emblem: for,

 

 1. Salt preserves flesh from putrefaction, by consuming that superfluous moisture, which otherwise would soon corrupt. And so the salt of the covenant does prevent and subdue those lusts, which would cause us to deal unfaithfully with GOD. Alas! meat is not so apt to be tainted as we are to be corrupted, without the mortifying grace of the Spirit. Nothing is so unstable and mutable as an unmortified soul; therefore we can never behave ourselves as a sacrifice, and an offering to GOD, unless " we mortify our members, which are upon earth, in-ordinate affections, covetousness, and the like," Col. 3:5. Ili short, the flesh is that which is apt to be corrupted, and therefore the grace that does preserve us must be something that does wean us from the interests of the flesh, and what is that but the mortifying grace of the Holy Spirit

 

 2. Salt has an acrimony, and does macerate things and pierce into them; and so the grace of mortification is painful and troublesome to nature: how healthful soever it be to the soul, no question it is distasteful to curb our affections, and govern our hearts in the fear of GOD; but yet it is wholesome. It is a crucifying of the

 

flesh, to handle it as CHRIST suffered on the cross, to give it vinegar and gall, Gal. 5:24; but yet this is necessary, this is the thing which our Lord intends here, in the con-text, that the sacrifice must be consumed or macerated; we either must suffer the pains of hell, or the pains of mortification; we must be salted with fire, or salted with salt. It is better to pass to heaven with difficulty, than to avoid these difficulties, and be in danger of eternal fire. The strictness of Christianity is nothing so grievous as the punishment of sin. We should rather displease ourselves and displease all the world, than displease GOD, and be unfaithful to CHRIST. No profit, no pleasure, or secular concernment is so necessary, so comfortable, so useful to us as salvation.

 

 3. Salt makes things savoury, so grace makes us savoury; which may be interpreted with respect either to GOD or man. 

 

 (1.) It makes us acceptable to GOD, when seasoned with this salt; for GOD would accept of no sacrifice without it. Not that he tasted of their meat-offerings, but in types as well as in similitudes there is a condescension to our apprehension of things. That which is salted is savoury, therefore GOD would note his acceptation of our persons and services this way. By nature we are all unsavoury, and distasteful to GOD, Psa. 14:3, " They are all become filthy, there is none that doet11 good, no, not one:" in the Hebrew it is putrefied, stinking like corrupt and rotten flesh. We must be salted and seasoned by the grace of CHRIST, and so we become amiable and acceptable in the sight of GOD. The more upright we arc, the more he delighteth in us.

 

 (2.) It makes us acceptable to men; the more we are thus salted and mortified, the more we shall do good to others. Our Lord tells his disciples, Matt. 5: 13, "Ye are the salt of the earth: but if the salt lose its savor, wherewith shall it be salted It is thenceforth good for nothing, but. to be cast out and trodden under foot of men.'' This is spoken to the disciples as disciples, not as apostles and public persons. It is a mistake to think that only ministers are the " light of the world, and the salt of the earth." No, all Christians must " shine as lights in the midst of a crooked generation;" all Christians must be as the salt of the earth." CHRIST's whole sermon contains general duties, and the disciples were not yet sent abroad as apostles; that was done after-wards, chap. 10: and therefore here he speaks to Christians as Christians. Now they are said to be salt, even as they season all those among whom they live. A Christian is never savory in his conversation with others, till he has salt in himself; then all his actions are seasoned with grace, and beget a remembrance of GOD; then his words are seasoned with grace, and do good to others. The apostle says, Eph. 4:29, " Let no corrupt communication come out of your mouths;" that is, communication which vents itself in slandering, railing, foolish jesting, idle discourse. All these come from a corrupt heart. These want the grace of mortification; so are all sapless spirits, that cannot speak any thing of GOD seriously, but in their most serious discourse are as fresh as water. But go among the mortified, and you receive the savor of good things from them; you have not only savory prayers, and savory sermons, but savory conferences and discourses. Col. 4:6, " Let your speech be alway seasoned with salt;" that is, do not speak idly, but in an edifying manner. Now Christians ought to take heed they do not lose their savouriness, for then they do not please GOD, nor profit man, and are fit for nothing but the dunghill. Thus I have proved the second thing, that the grace of mortification is the true salt that seasons Christians.

 

 III. There is a necessity of this salt in all those that have entered into covenant with GOD. For, 1. By covenant we are bound to the strictest duties, and that upon the highest penalties. The duty to which we are bound is very strict. We have answered GOD in all the demands of his covenant, I Pet. 3:21, "For baptism saves as the answer of a good conscience towards GOD." The Lord puts in effect this question, Will you die unto sin, and live unto righteousness This is the tenor of the baptismal covenant that is so often, so solemnly renewed at the Lord's supper; and you are " to reckon yourselves," Rom. 6: 11, " to be dead unto sin, and alive unto righteousness through CHRIST JESUS our Lord;" reckon yourselves, that is, in vow and obligation. And the penalty is very high, Heb. 10:26, if we sin wilfully. So that your admission into CHRIST's family will be in vain; yea, to your further ruin, if you do not stand to the covenant, if you keep sin still alive, and add fuel to the flames.

 

 Consider, 2. The abundance of sin that yet remains in us, and the marvelous activity of it in our souls: well then, since sin is not nullified, it must be mortified. It works, it wars, it is very active and restless. The apostle James tells us, (Jane. 4:5,) " The spirit that dwellcth in us lusteth to envy:" it is not a sleepy, but a stirring principle, always inclining us to evil, and hindering that which is good. Sin does not only make us flexible and yielding to temptations, but does hurry us thereunto

 

corrupt nature is not a tame thing, that works not till it be irritated by the suggestions of SATAN, or temptations of the world; but is like a living spring, that pours out water of its own accord; it will not let us alone. The heart of man is evil continually, and so it always hinders us from that which is good. It blunts the edge of our affections, it seeks to weaken our purposes by unbelieving thoughts, or drawing us away from GOD by the lure of some sensitive delight, in stealing our hearts from him, in the very duties and solemn addresses we make to him, distracting our minds with thoughts of the world, and so turns our very duties into sin. Well then, without this salt of the covenant, what shall we do Have we not need to keep humble and watchful If sin be stirring, we must be stirring against it, and improve the grace of the Holy Spirit upon the account of CHRIST's death, and use all good means that it may be subdued in us.

 

 Consider, 3. the sad consequences of letting sin alone, either as to further sin or punishment. (1.) As to further sin. For CHRIST speaks here of scandals. If lust be not mortified, it grows outrageous; it foils us before GOD, men, and angels, and exposes us to an open shame, or hardens us in a dead, careless course. Lusts let alone, end in gross sins, and gross sins in final apostasy. Love of pleasure will end in drunkenness, or adultery, or the rage of unclean desires, or else in such a vain, light, frothy spirit, as is no way fit for religion. Judas, by his covetousness, was brought to betray his Master. Gehazi was first surprised with covetousness, then blasted with leprosy, and then became a shame and burden to himself. The devil trieth by lust to bring us to sin, and by sin to shame, and by shame to horror and despair. And in all of us old sins, long since laid asleep, may awake again, and hurry us into spiritual mischiefs, if we make not use of this holy salt.

 

 (2.) As to punishment. Sins prove mortal, if they be not mortified. Either sin must die, or the sinner. There is an evil in sin, and there is an evil after sin. The evil in sin is the violation of GOD's righteous law; the evil after sin is the just punishment of it, eternal death and damnation. Now those that are not sensible, or will not be sensible of the evil that is in sin, they shall be made sensible of the evil that comes after sin. The unmortified person spares the sin, and destroys his own soul; the sin lives, but he dies. In the prophet's parable to the king of Israel, when he had let go the Syrian, says he, " Thy life shall go for his life." So our lives shall go for the life of our sins. " The end of these things is death," Rom. 6:21. And, "The wages of sin is death," ver. 23.

 

 Now to make application.

 

 I. For the reproof of those that cannot abide to hear of mortification. The unwillingness and impatience ofthis doctrine may arise from several causes. 1. From sottish atheism and unbelief. They despise all sober, spiritual counsel. They despise the word of (led. There are some that stand in awe of the word; and though their minds be never so much set upon a thing, yet if a commandment stand in the way, it is more than if an angel with a drawn sword stood in the way to keep them back: but now a careless, unbelieving wretch sets at nought all the precepts, promises, and threatenings of GOD; nay, he despises his own soul; he only cares for the body, but scarce ever considers whether he has a soul to save, or a soul to lose. Now it is in vain to speak to these to mortify their pleasing lusts, till their atheism and carelessness be cured. And their case is the more desperate, because the disease does not he in their minds, but in their hearts. A settled opinion may be vanquished by reason, but a brutish inclination can only be weakened by almighty grace.

 

 2. It may come from aatinomian principles.

 

 (1.) Some vainly imagine, as if GOD by JESUS CHRIST were made more reconcilable to sin, that it needs not so much to be stood upon, nor need we keep such ado to mortify the inclinations that lead to it: they altogether run to the comforts of the gospel, and neglect the duties thereof. CHRIST died for sinners, therefore we need not to be troubled about it. Some actually speak out, as if all the mortification required were but to quell the sense of sin in the conscience, not to destroy the power of sin in the heart; and if they can but believe strongly they are pardoned, all is well. If this were true, then in the hardest heart would be the best faith, for they have the least trouble about sin. This is to cry up the merit of CHRIST so as to exclude the work of his Spirit; yea, to set the merit of his death against the end of it, and so to set CHRIST against CHRIST: " He bare our sins in his body upon the tree." Why "That we might be dead to sin, and alive to righteousness," to promote this mortification that we speak of.

 

 (2.) Another sort think such discourses inky be wee spared among a company of believers; they need not this watchfulness and holy care, especially against grievous sins. It is well if you be come to this height of Christian perfection, that temptations make no impression upon you. But we ist warn you, and that of the most gross sins. CHRIST thought fit thus to warn his disciples, Luke 21:34, "'Tke heed, lest your hearts be overcharged with surfeiting and drunkenness, and the cares of this life." And the apostle every where warns Christians of malice, of hypocrisy, of envy, of lying, of evil-speaking: now is sin grown less dangerous, or men more skilful to avoid it, than heretofore Certainly, he that considers how many scandalous professors there are, that would be accounted the people of GOD, has no cause to think so. If Paul saw need of mortification, 1 Cor. 9:27i, we are not more strong, but more fool-hardy.

 

 (3.) A third sort are such as think believers are not to be scared with threatenings, but only oiled with grace. But then consider, the words of CHRIST were spoken to his disciples. And to whom did the apostle Paul write To believers, questionless. " If you live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live," Rom. 8: 13. No part of the Spirit's discipline must be omitted. If one end of CHRIST's coming was to verify GOD's threatenings, and that the curse of the law should not fall to the ground, surely there is use of threatenings still.

 

Let me then persuade you not to neglect the salt of the covenant. It may be fretting, but it is healthful. To help you to improve this kind of argument, which our Lord here uses;

 

 1. Consider, there are but two sorts of men in the world, and you are one of them. There is no middle state. There are but two principles that men are influenced by, the flesh and the Spirit; and there are but two ends men propound to themselves, either the pleasing of the flesh, or the enjoyment of GOD in heaven: and two places issue into, heaven or hell. The Scripture is peremptory, and tells us who shall go to heaven, and who shall go to hell. Rom. 8: 13, " If ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live," Gal. 6:8, "Ile that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life ever-lasting:" Or consider that, Prov. 14: 14, " The back-slider in heart shall be filled with his own ways, and a good man shall be satisfied from himself." There are two different persons setting forth in the pursuit of happiness, the backslider in heart, and the good man. The backslider in heart is one that continues in the apostasy of mankind, and for a seeming good leaves GOD, who is the chief good. But the good men are those who make it their business to keep their hearts chaste and loyal to GOD. They both desire to be filled and to be satisfied; the one takes his own way, and the other GOD's counsel: and in the event both are filled. The backslider in heart has enough of his own ways, when they have brought him to hell; and the good man has enough when he comes to the enjoyment of the blessed GOD. And there is one truth more there, they are both filled from them-selves, their own ways. The backslider shall have the fruit of his own choice, and a good man is satisfied with that course of GODliness that he has chosen. Prov. 1:31, Those that turn away from GOD, " shall eat of their own ways, and be filled with the fruit of their own devices." And, Isai. 3: 1O, "Say unto the righteous, it shall be well with him, for he shall eat of the fruit of his own doings."

 

 2. Consider the condition of those that indulge their carnal affections; and that either threatened by GOD, or executed upon the wicked. (1.) Consider it as it is threatened by GOD, If GOD threaten so great a misery, it is for our profit, that we may take heed and escape it. There is mercy in the severest threatenings, that we may avoid the bait when we see the hook; that we may digest the strictness of any life, rather than venture upon such dreadful evils. Why did our Lord repeat it three times, " Where the worm never dies, and the fire is never quenched" But that we may have it often in our thoughts, that we may not buy the pleasures of sin at so dear a rate, as the loss of our precious souls. (2.) Consider the punishment as executed upon the wicked. How many are now burning in hell for those sins which you are ready to commit The serious consideration of this will check the fervour of your lusts.

 

 3. Consider which trouble is most intolerable, " to be salted with salt," or to be "salted with fire;with mortification, or the pains of hell; the trouble of physic, or of a mortal disease. Surely, to preserve the life of the body, men will endure the bitterest potion. Why Their lives he on it. And shall we be unwilling to submit to these wholesome severities, which conduce to save you with an everlasting salvation. There is no remedy, trouble must be undergone. Surely a strict diet is better than a speedy death: and the pricking of a vein by a surgeon is not so bad as a stab at the heart by an enemy. Better be macerated by repentance, than broken in hell by torments. Which is worse, discipline or execution Would you have sorrow mixed with love and hope or else mixed with despair Would you have a drop, or an ocean Would you have your souls cured, or tormented Would you have trouble in the short moment of this life, or have it eternal in the world to come

 

 4. Be sure you be a sacrifice dedicated to GOD, really entered into covenant with GOD, and set apart for his use; that this may be your end, your business, your scope to please, glorify, and enjoy him, 2 Con 1:9. We can the better speak to you, when you are under a covenant engagement. CHRIST bound you to this when he died for you. " He sanctified himself, that you might be sanctified through the truth;" that is, dedicated to GOD. John 17: 19, " And by one offering he has perfected for ever them that are sanctified:" that is, them that are consecrated to GOD, or entered into a holy covenant with him.

 

 5. You will see a need of denying worldly and fleshly lusts; you will see nothing can be done in the spiritual life without mortification, that being dead to all things here below, you may be alive to GOD. That this must be your daily work, necessity will sufficiently spew. Arc there no rebellious desires to be subdued No corrupt inclinations to be broken Do you not feel the bias of corruption drawing you off from GOD David did; therefore he says, " Incline my heart to thy testimonies, and not to covetousness." Do not you find the sensitive lure prevail upon you, enticing your minds, and drawing you from the purity of your conversation Rejoice then to be seasoned with salt for a while, that you may not be seasoned with fire for ever.

 

 

 

SERMON 5

 

2 THESS. 3:5

 

And the Lord direct your hearts into the love of GOD, and into the patient waiting for CHRIST.

 

 

 

 THERE are two things which keep religion alive in the soul, a love to GOD, and a hearty intent upon the coming of CHRIST. These arc the two necessary graces, which the apostle prays for in the text, the love of GOD and the earnest waiting for CHRIST. Love respects GOD, because he is the chief object of it, the first and chief good; hope or patient expectation respects CHRIST, who at his glorious coming will give us our full reward. Love is the life and soul of our present duties, and by patient expectation we wait for our future hope. The love of GOD urged' us to the duties of religion, and hope strengthens us against temptations, whether they arise from the allurements of sense, or the troubles of the world. Love is our breast-plate, that guards the vitals of Christianity, and hope is our helmet that covers our head, that we may hold up our head in the midst of all the troubles and sorrows of the present life. Both graces are necessary, therefore it will not be unprofitable to insist upon them. I begin with the former, "The Lord direct your hearts into the love of GOD." Where note,

 

 1. The grace prayed for, "The love of GOD."

 

 2. The efficiency, which is necessary to produce it, cs Ti he Lord direct vonr hearts," The word dilate! notesiomctimes conduct and guidance, and sometimes bending, or setting straight the thing that is crooked; conduct and guidance, as we guide men that they may not go wrong. Psalm exix. 5, "Ohl that my ways were directed to keep thy statutes." Ships that are best rigged need a pilot; and they that love GOD most need to have their love directed to the best advantage of his glory and service. This for the first signification, cuivauce and direction. At other times, it signifies the bending, inclining, or making straight what is crooked, or what bends another way: in this sense i take it here. Our hearts are distorted, and averse from GOD and all good naturally; yea, and after grace received, are apt. to vrander and return to their old bias again therefore the apostle prays that GOD would set their hearts straight, that they might be fixed towards GOD. And this prayer he makes for the Thessalonians, whose " work of faith, and labor of love, and patience of hope," he had so much commended before; and of whose sincerity he had such confidence; that their love might be directed, and their hearts more fixedly set towards GOD.

 

But what is love to GOD Love is the complacency of the soul in what is good. Love to GOD is the complacency of the soul in GOD as oar all-sufficient portion. To open it to you, 1 shall describe it,

 

 I. By its internal acts.

 

 II. By its external effects. I shall,

 

 III. A little touch upon the properties of it.

 

 I. The internal acts are two, desire and delight. Desire after him, and delight in him.

 

 I. Desire after him. Love affects union with the thing beloved; and so love to GOD implies an earnest seeking after him, in the highest way of enjoyment that we are capable of in this world. This appears partly by the kind of mercies that we affect, and partly by the fervency of our endeavors after him. (I.) By the kind of mercies that we affect. There are some mercies vouchsafed us that the nearer to GOD thin others do; as his image and favor, or his renewing and reconciling grace. When we love GOD, these are sought in the first place: Psal. 4:6, 7, "The many say, Who will spew us any good" but, Lord, lift you up the light of thy countenance upon us, and this will put gladness into our hearts." The many, the brutish multitude, seek an uncertain good, and they seek it from an uncertain author: Who will show us 9 They do not acknowledge GOD in these common mercies; but the children of GOD must have his favor: "Lord, lift you up the light of thy countenance upon us:" As the beams of the sun cheer and refresh the earth, this is that which does revive their souls. GOD's sanctifying Spirit witnessing his love to us, is the greatest gift that can be bestowed in this life, and will more witness his love than any thing else that can be given us. This the saints seek after, that they may be like GOD, that they may be accepted, and well-pleasing unto GOD; this is all their ambition:2 Cori 5:9, " Wherefore we labor, that whether present or absent, we may be accepted of the Lord." Other things may please the flesh, but that is not their design; those things that bring them nearer to GOD, take up their mind and heart. Now as this appears by the mercies we affect, so it appears, (2.) By the fervency of our endeavors after these things. For if the image of GOD, and favor of GOD, he sought superficially, and the wealth, honors, and pleasures of the world earnestly, surely we do not love Cod. A Christian says, Psal. lxiii. 8, " 111y soul followeth hard after thee." The whole spiritual life is but a pursuit of the soul towards GOD; and the more constantly and earnestly we seek him, to enjoy his saving graces and benefits, the more we have of the love of GOD in us. Therefore David expressed' this desire as exceeding all other desires, Psal’ties 2:4,

 

One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." HE sought not the glory of his kingdom, success in battle, victory over his enemies, so much as converse with GOD, and attendance on his worship. All was nothing to this, that he might have communion with GOD. Therefore this is the radical act of love, this fervent, burning desire that carries Chris thins through all duties, ordinances, services; they are still making their way to a nearer access to GOD, and larger participation of his grace, till they conic to enjoy him in glory.

 

 2. There is another internal act of love, that is a delight in him. Our full joy is reserved for the other world, but delighting ourselves in GOD is a great duty now; for love being the complacency of the soul in GOD, or a delightful adhesion to GOD as our all-sufficient portion and happiness, it cannot be imagined that love can be without any delight in GOD, even now. In this is not only our hope, but our partial enjoyment of it is matter of happiness to us; his favor is as life, and his frown as death, to the soul that loves him. The saints look on GOD reconciled as the best friend, GOD displeased as the most dreadful adversary; therefore, if they have any taste of his love, " their souls are filled as with marrow and fatness." Titus David, Psal. lxiii. 3-5, " Because thy loving-kindness is better than life, my lips shall praise thee. 1 will bless thee while I live; my soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips." But yet we are not come to the bottom of the matter of delighting in GOD. Those whose souls are. possessed with the love of GOD are so well pleased with him, that every thing is sweet to them by the relation it has to GOD. It is a delight to them to think of GOD. Psal. civ. 34, " I will be glad and rejoice in him; my meditation of hint shall be sweet." It is a delight to then) to speak of GOD: Epit. 5:4, " Not foolish jesting, but giving of thanks." The delight of GOD's children, or that which serves instead of jesting to Christians, is the grateful remembrance of the Lord's mercies, especially of our redemption by CHRIST. To draw nigh to him in ordinances, there this delight is exercised again. There is prayer. A gracious soul cannot be a stranger to it, because it cannot have a greater refreshing than to unbosom itself with GOD. So for all other Christian duties, NO. cxxii. 1, " I was glad when they said unto me, Come, let us go into the house of the Lord:" there they entertained commerce with GOD about matters of the highest concern: nay, all their work, the whole course of their obedience, is sweetened to them, because it is commanded by GOD, and tends to the enjoyment of GOD. Psal. cxii. 1, " Blessed is the man that feareth the Lord, that delighteth greatly in his commandments;" they not only keep the commandments, but delight (and that greatly,) to keep than. Psal. cxix. 14, "1 have rejoiced in the way of thy testimonies as much as in all riches." Delight in GOD is a great act of love, to which we should not be strangers, even in the house of our pilgrimage; for it is a duty of the first commandment, that results from the owning of GOD as our GOD.

 

 II. For the external effects of love, they arc doing and suffering his twill; when we are contented to do what GOD will have us do, and be what GOD will have us be.

 

 I. For doing. If we love GOD, we shall be loath to offend him, we shall be desirous to please him. Faith, I confess, is a marvelous grace, it can apprehend things strange to nature, but it can do no worthy thing for GOD till it be accompanied with love, Gal. 5:6. When the apostle tells us of that faith that carries away the prize of justification, he describes it to be a faith working by love. Faith itself serves as the bellows to blow up this flame in our hearts, as the next and immediate principle of action. In short, love is the over-ruling bent of our souls, the poize upon us that inclines us to GOD. And look, as all noble qualities when restrained, cannot prods me their consummate act, so love suffers a kind of imperfection till it can thus break forth into some act of thankfulness to GOD; but then it is perfected. l John 2:5, " Whoso keepeth his word, in him the love of GOD is perfected," that is, has attained its consummate act, that which it aims at.. No man certainly can be owned as a lover of GOD, but he that makes conscience of doing what he commands. None but they have a deep sense of his majesty, none but they have an esteem for his favor; therefore they dare not hazard it by a breach or neglect of their duty.

 

 2. For suffering his will. For when the apostle prays here that GOD would direct their hearts to love him, he means that they should endure any thing, rather than deny the faith; and should confess CHRIST, whatever it cost them. As obedience is virtually contained in love, so also courage and resolution. Solomon represents love as a powerful thing, as an affection that will not be bribed nor quenched: Cant. 8:7, " Many waters cannot quench love, nor can the floods drown it: if a man would give the whole substance of his house for it, it would be utterly contemned." It is true of love in general, much more of love to GOD. In worldly matters, love is a venomous poison, when it has invaded the heart; nothing will reclaim us: but in Divine matters, it is a sovereign antidote against temptations, both on the right hand and on the left. All riches, pleasures, honoues, are contemned; they cannot bribe them over from CHRIST that really love him. All the floods of persecution cannot quench this holy desire. This is the genius and disposition of love, when once the bent of the heart is set to-wards GOD and heaven, they are vehemently set against any thing that would turn them out of the way, and divert them from their purpose.

 

 III. I come to speak of the properties of it.

 

 I. It is not a speculative, but practical love, not consisting in lofty, airy strains of devotion; no, it is put upon a surer test, our obedience to GOD. _r_en, it consists not in a bold familiarity, but in an humble subjection and compliance with his will. "he that has my commandments, and keeps them, he it is that loves me;" GOD's love is a love of bounty, but ours a love of duty; there-dent if we Jove GOD, we are careful to please him, and fearful to offend him. The Scripture declares both: The first, " This is love, to keep his commandments, and his commandments arc not grievous." The second, Psa. xcvii. 1O, "Ye that love the Lord, hate evil." When we loves we are fearful of committing or omitting any thing that may be a violation of his law, a grief to his Spirit, or a. dishonor to his name. Whatever lofty and luscious strains of devotion we may please ourselves with, here will our trial rest. He does not love GOD, that can soar aloft in contemplation, but he that is awful, serious, and conscientious in his duty.

 

 2. It is a transcendent love that we owe to GOD, we must love him above all other things: for he must be loved as our felicity and end. He must have the chief place in our hearts. If we seek GOD in order to other things, we do not love him, but our own Iusts; nay, if all other things be not sought after in order to GOD, we do not set him up as our chief good, or last end. " He that loves father and mother more than me, is not worthy of me," Matt. 10:37. All must be subordinated to our supreme happiness, or else GOD is not loved as GOD.

 

 I would consider, secondly, the nature of that influence upon love, which is expressed by the apostle in the word treat. "The Lord direct your hearts into the love of GOD." What does this imply

 

 1, It implies, that GOD works upon us as rational creatures: he changeth the heart indeed, but he does it by direction, He draws us to himself, but it is " with the cords of a man:" he teacheth while he draws. John 6:44, 45, " None can come unto me but those whom the Father draws; and he proves it by this, " because they shall all be taught of GOD." GOD's drawing is teaching it is both by the attractive force of the object, and the internal efficacy of his grace; the Spirit's conduct is sweet, yet powerful; it accomplisheth the effect, but with-out offering violence to the liberty of man. There is not a violent compulsion, but, an inclination sweetly raised in’is by victorious glace, or the over-powering sweetness of his love. For " we love him because he first loved us," 1 John 4: 19. And this love is shed abroad in our hearts by the Holy Ghost, who by giving us a deep sense of his benefits, blows up this holy flame in our hearts. We do not love GOD we know not why: an account can be given of all the Spirit's operations. Look as in an impression, there must be a seal, and wax to the seal, and the hand that stamps it. So all concur here. The word does its part, that is the seal, and the heart of man receives the impression; but to make it effectual, the hand of GOD concurs, or the power of his Spirit. The word is the gospel, wherein GOD commends his love to us by the incarnation, death, and intercession of the Lord JESUS CHRIST; as also by the new covenant, because he will work upon man after the nature of man; by love he will work upon love. Beside all this, there is an internal powerful agent, the Holy Spirit. The external means cannot do it without the inward cause. Though GOD's love does so gloriously shine forth in the gospel, yet the heart of man is not affected with it till it, be shed abroad by the illuminating, sanctifying Spirit. The heart of man is dark and dead to these things till changed by grace; and when that is once done, the impression is according to the stamp.

 

 2. The inclination to GOD as our felicity and end, which is the fruit of this grace, is the inclination of a reasonable creature. So the inclination is necessary, but the acts are voluntary, therefore you must keep them up still. There is an inclination put by GOD into inanimate things, as in light to move upwards, and in heavy bodies to move downwards; as a stone falls to the earth, but fire ascends. They cannot do otherwise, because they have no choice. But in man there is an inclination to GOD and heaven, which is the fruit of grace. The inclination is necessary. Why Because in all those whom the Spirit sanctifies, he begets this tendency towards GOD; therefore they are so often said in Scripture to be converted, or turned to GOD. Their hearts were averse before, but now they bend towards him. The acts, however, are voluntary There is a duty lying upon us to " stir up the gift that is in us;" the word is avaw7rupety, 2 Tim. 1:6. A\Then this holy fire is kindled in our bosoms, we must blow it up, and keep it burning. We must not be negligent, for we cannot reasonably imagine the idle and diligent should fare alike; that the Holy Ghost will direct our hearts into the love of GOD, whether we will or not; therefore not only as we are rational agents, but as we are new creatures, we are o;liged to use the means, and then expect his help and blessing. What is a prayer in the text, " The Lord direct your hearts into the love of GOD, to the patient waiting for CHRIST," is an exhortation, Jude 21, " Keep yourselves in the love of GOD, looking for the mercy of our Lord JESUS CHRIST unto everlasting life." You must look to your love, that your hearts be kept straight, and bent towards GOD, and not distracted with worldly vanities. The blessing is from GOD, but you must use the means. This direction is not to encourage slothfulness, but industry. We must charge it upon our-selves, as our main work and duty; the Spirit stirs and quickens; we must rouse up ourselves.

 

 3. It implies, there are many things would turn our hearts another way; the devil, the world, and the flesh. The devil seeks to draw us off from GOD, to abate the fervour of our love towards him; therefore we are bidden to " flee youthful lusts," 2 Tim. 2:22; that we may not be taken captive by him at his will. Some tamely yield at his temptations, and he does unto them as he listeth: but there is more difficulty to get a serious Christian into his snare. Therefore we are exhorted to be " sober and watchful, for our adversary the devil, like a roaring lion, goes about seeking whom he may devour." Sobriety is a sparing use of worldly delights; and vigilance is a serious diligence in the use of all those holy means where-by temptations may be vanquished. And as the devil, so the flesh; James 1: 14, " A man is tempted, when he is drawn away by his lusts, being enticed," that is, by seeking to please his mind and appetite. And the world would pervert us, and offers us many baits to that end. " The lust of the eyes, the lust of the flesh, the pride of life;" these seem sweet baits, but there is a dangerous hook in them, and your love to GOD may soon be lessened. Well, then, this directing is opposed to wavering by any of these temptations, on the one or the other side; that we may keep in us that ardent love of GOD, which of duty we owe to him.

 

 4. Directing notes the orderliness of the new creature. There is not a more beautiful thing in the world, when the motions thereof are directed by the Spirit; for then we are in a due posture both to GOD, our neighbor, and ourselves. To GOD; for then we arc kept in a due subjection to him, and all our motions and actions are subordinated to his glory. When we sin, we are in rebellion against GOD, and set up the creature against him; as if it were more amiable and fitter to content and delight the soul than GOD, and so disturb the order and harmony of the world, abusing both ourselves and all things within our grasp. Look as in the motions of a watch, there is such a proportion in every part, that if one wheel be wrong, the whole is put out of frame. So the world, that was made for us, and we for GOD, is all disordered, when we use the world for ourselves, and not for GOD. So as to our neighbor: self-lovers and self-pleasers will never heartily do good to others. The most sincere commerce in the world is among those that love GOD. So for ourselves: till the love of GOD rule in our hearts all is out of order. Look as in the body, if the feet were where the head should be, the disorder and deformity would be great. So. it is in the soul, when the beast rides the man, and conscience and reason are made slaves to lust and appetite. But when once a man is gained to love GOD, every thing is in frame again; self-government is restored, due obedience to GOD is provided for.

 

 I proceed to show you the necessity of this, both as to persons regenerate, and unregenerate. 1: See the necessity of GOD's direction to persons unregenerate. They cannot love GOD till the Lord direct and set their hearts straight. It is a hard thing to say, (but we must not mince the matter,) that in the carnal state we are all haters of GOD, Rom. 1:3O. Though men may see some reason for love to GOD, as he is our Creator and Preserver; vet as he is a law-giver and a judge, so we all hate hint. Three reasons there are of that natural enmity that is in the hearts of men against GOD. I would have you consider them seriously, that we may feelingly bewail our own aversion from GOD.

 

 (1.) Our inclination to carnal things, which prepossesseth our hearts. Naturally men are addicted to sensual delights; for " that which is born of the flesh is flesh," John 3: 16. Having no principle to incline them to GOD, they wholly seek to please the flesh. When men once lost original righteousness, they took up with what carne next to hand, and so became " lovers of pleasure, more than lovers of GOD," 2 Tim. 3:4. And this inclination we cannot divest ourselves of, till it be cured by grace. Therefore the Lord promises this cure; Deut. 30:6, " The Lord thy GOD will circumcise thine heart, and the heart of thy seed, to love the Lord thy GOD with all thine heart, and with all thy soul." The heart must be circumcised before it can love GOD. We are entangled in the love of worldly things, and so shall remain till GOD set our hearts right to himself.

 

 (2.) The second reason is carnal liberty; and so we hate GOD as a law-giver, who will bridle our lusts. Be-cause of GOD's restraint, we cannot enjoy our lusts with that freedom and security we desire. His law is in the way; therefore the heart riseth up against GOD, because, he hat11 made a law to forbid those things that we affect. Rom. 8:7, " The carnal mind is enmity to GOD, for it is not subject to the law of GOD, neither can be." We love sin, therefore we hate GOD, who forbids it, and makes it so penal and damnable to us.

 

 (3.) Slavish fear is the cause of this enmity. This relates to the penalty of the law; thus we hate GOD, be-cause we fear he will call us to account for our sins. For a condemning GOD, barely apprehended under that notion, can never be loved by a guilty creature. Thus Adam, when he had sinned, ran away from GOD. It is in vain to come and tell them of the goodness of GOD, and his perfections, till he change their hearts. As you do in vain tell a guilty prisoner of his judge, that he is a discreet person, a man of solid judgment, one well skilled and versed in the law; this sticks, he is one that will condemn him. Therefore the gospel, as a means to in-duce us to love GOD, sets him forth as a pardoning GOD; " There is forgiveness with thee, that you mavest be feared."

 

 Come we, 2. to the regenerate. The Thessalonians did excel in all graces, and yet the apostle prays, that the Lord would " direct their hearts into the love of GOD." Why Because there are many defects of love even in the regenerate. To give some instances.

 

 1. Love signifies an earnest bent of heart towards GOD, as our chief good, and last end. Well, then, our end is our measure by which we judge of all means, of the fitness of what is to be avoided and embraced. The seasonableness of all means must be determined by the end, that all means that are inconsistent with and impertinent to our great end may be cut off. Now all sins are inconsistent with making GOD our end, and all vain and foolish actions are impertinent thereunto. Judge you by this, if we have a perfect love to GOD. With how many impertinent actions do we fill up our lives How many purposes, desires, words, and actions have we, that have no respect to our great end How much do we live to ourselves, and how little to GOD How do earthly things occupy and intercept the greatest part of our Iives Judge then whether we have not need to have the bent kept up, and the tendency towards GOD, as our end and happiness. It is the natural disease of man's heart to be loosed from GOD, and to he distracted by a variety of worldly objects, therefore it is not enough for a man once to resign his heart to GOD, as we do when his love is first wrought in us; but we have need often to beg that GOD would reclaim us from this ranging after vanities, that he woulddirect and keep us straight, and true to our end. The thing is obvious and plain, unless the Lord maintain this love in us, and keep it up, what will become of us

 

 2. Another instance is our frequently regarding the profits and pleasures of the world too much. We skew too much unwillingness to cut off the right hand, and to pluck out the right eye. Now this shows a weakness of love. For where love is strong, there is a thorough inclination to GOD; we dare love nothing above him, or against him, or without him.

 

 3. Our backwardness to obedience, and the tediousness we find in it, shows a great imperfection in our love. A" goes on easily, sweetly, and acceptably, where love is at the bottom. Gen. 29:29; seven years to Jacob seemed as a few days, for the love that he had to Rachel: and so love sweetens our obedience; " his commandments are not grievous."

 

 Besides, there needs much to be done about our love, after it is planted in the soul; we need to get it increased, to get it continually excited, and kept in act and exercise. (1.) We need to get it rooted. Our first affection to GOD and heavenly things may hastily put forth itself, as the early blossoms of the spring do, but they are soon nipt; and those high tides of affections, which we find in our first acquaintance with religion, afterwards frequently sink low enough. Love is more passionately expressed at first, partly by reason of the novelty of the things represented to us, and partly because of our great necessity; as men that are in a violent thirst take large draughts with pleasure. And because our love is not as yet dispersed into the several channels of obedience, but wholly taken up with admirations of grace; but this may vanish And decay. Our business is to be " rooted and grounded in love," to get a more solid, durable affection. (2.) After it is planted, it needs to be increased, Phil. 1:9, " 1 pray GOD your love may abound yet more and more." At first love is but weak; there is fire, but it is not blown up into a flame; afterwards GOD gets a greater interest in our hearts, and then the constitutions of our souls become more holy and heavenly. Love being the heart of the new creature, he that has most love, has most grace, and is the best and strongest Christian. (3.) After it is planted, it needs to be excited, and kept in act and exercise. This is mainly intended here. For, first, all religion is in effect but love. Faith is a thankful acceptance of CHRIST, and thankfulness is an expression of love. Repentance is but mourning- love; as she " wept much, to whom much was forgiven," Luke 7:47. Diligence in the holy life, is but seeking love. Obedience is pleasing love. Self-denial is the mortification of inordinate self-love. Sobriety is a retrenching of carnal love. Secondly, if true love be not acted and kept at work, carnal work will prevail. The soul of man cannot he idle, especially our affections cannot: either they are carried out to GOD, or to worldly things. When Divine love ceases, concupiscence ceases not, and the love of the world will soon grow superior in the soul; for while the neglected principle languisheth, the other principle gets strength.

 

 Oh! Then let us seek this benefit from GOD, that our hearts may be directed into his love. Let us remember, 1. The sanctifying Spirit is given us for this end, to stir up love to GOD, John 4: 14, " The water I will give him shall be a well of water springing up unto eternal life." It is not a dead pool in the heart, but a living spring. And the same is intimated, John 7:38, " He that believes in me, out. of his belly shall flow rivers of living water: this he spoke of the Spirit." 2. The ordinances were appointed for this end. The Word, to represent GOD amiable to us, both for the goodness in him and the goodness proceeding from him; especially in our redemption by CHRIST, and also for those rich preparations of grace he has made for us in another world, to blow up this holy fire. And this is the end of the sacrament. All the dainties that are set before us in the Lord's Supper savor of love. Our meat is seasoned with love, and our drink flows into our cup out of the wine-press of love, Why do we eat of the crucified body of CHRIST but that we may remember " JESUS who loved us, and gave himself for us." The drink that is provided for us at this feast, is the blood of CHRIST, " Who loved us, and washed us from our sins in his own blood." 3. All the providences of GOD tend to this end, that we may love GOD. All GOD's mercies are as a new fuel to keep in this fire. " I will love the Lord, because he has heard the voice of my supplication," Psal. cxvi. 1: " And you shall love the Lord, who is the strength of thy life, and the length of thy days," lieut. xxx, 2O. All the mercy we have from GOD is to refresh and revive our love, that it may not languish and die. Nay, all thes harp corrections GOD sends, are to recover our love to GOD; Isa. 26:9, " My soul has desired thee in the night," (says the prophet) " and early have I sought thee;" and when was that " when thy judgments were abroad in the world," when great and sharp afflictions were upon men.

 

 

 

SERMON III,

 

2 THESS. 3:5

 

And into the patient waiting for CHRIST.

 

 

 

 THE words are a prayer. And the apostle prays here for those things which are most necessary to Christians; love to GOD, and patient waiting for CHRIST.

 

 Four things I must speak to here.

 

 I. What this patient waiting for CHRIST is.

 

 II. The connection between it and the love of GOD:

 

 III. That it has a great influence upon the spiritual life.

 

 IV. The necessity of GOD's concurrence hereto,

 

 I. What is this patient waiting for CHRIST I answer, it is the grace of hope, fortifying our resolutions for GOD, and the world to come, that we may continue in our duty till our work be finished, and our warfare ended. The act of hope is three ways expressed. Sometimes by looking, which notes a certain expectation; Tit. 2: 13, " Looking for the blessed hope, and the glorious appearing of the great GOD, and our Savior." Sometimes by loving or longing, which notes a desirous or earnest expectation; 2 Tim. 4: S, "Not to me only, but to all that love his appearing." Sometimes by waiting, which notes a patient expectation; 1 Thess. 1: 1O. He makes it there the fruit of our conversion. He says, " Ye turned to GOD, to wait for his Son from heaven." This last notion is expressly mentioned in the text, the others are implied; as looking; there can be no waiting for that we do not look for: and longing, for delay is only troublesome to them that earnestly desire his coming. Faith adds certainty, and love earnestness, and both give strength to patience. Let us open all these things.

 

 1. There is a looking for the coming of CHRIST. Phil. 3:2O, " Our conversation is in heaven, from whence also we look for the Savior, the Lord JESUS CHRIST." It is not a matter of conjecture, but of faith. Reason says, he may come, but faith says, he will come. Nature will teach us it is very likely, for a guilty conscience fears the judge; and the course of things is so disordered in the world, that there needs a review: but Scripture tells us, it is certain; " He that shall come, will come, and will not tarry," Heb. 10:37. Therefore in the eye of faith it is sure and near.

 

 2. There is a longing or a desirous expectation. 2 Pet. 3: 12, " Looking for, and hasting unto the coming of the day of GOD." It is good to observe how differently this coming of CHRIST is entertained in the world; it is questioned by the Atheist, it is dreaded by the wicked and impenitent; but it is longingly expected by the Godly. To them it is not matter of terror, but delight; not like the hand-writing on the wall to Belshazzar, but like comfortable tidings to one that expects news from far; they long for it, and would hasten it, if they might have their desire. Cant. 8: 14, " Make haste, my beloved, and be like a young hart, or roe, upon the mountains of spices." CHRIST is not slack, but the churches' affections are strong; therefore she says, Make haste. So, Rev. 22:2O, CHRIST says, I come; and the church, like a quick echo, takes the words out of his mouth, " Even so, come, Lord JESUS, come quickly."

 

 3. There is waiting; and here it is expressed by patient waiting, for patient waiting is an act of hope, as well as longing expectation:1Thess. 1:3, " Knowing," (says he) " your work of faith, and labor of love, and patience of hope." Faith will break out into practice; therefore the work of faith and love will put us upon labor; and hope produces patience. There is a three-fold patience spoken of in Scripture; all the branches are near a-kin, for they are all begotten by hope.

 

 1. The bearing patience; which is a constancy in adversity, or a perseverance in our duty notwithstanding the difficulties and trials that we meet with. Heb. 6: 12, " Be ye followers of them, who through faith and patience inherit the promises." As we cannot inherit the promises without faith, so not without patience. For our obedience and fidelity to CHRIST require not only labor, but courage and constancy. Heb. 10:36, " Ye have need of patience, that after ye have done the will of GOD, ye might inherit the promise." A child of GOD cannot be without patience, because he must reckon for troubles and molestations. We have indeed our calms as well as our storms; many, intermissions; but at other times GOD will exercise us, and spew us our fidelity is not sufficiently tried in doing good; but before we go to heaven, we must sometimes suffer evil. GOD has something to do by us, and some-thing to do with us: we must be prepared for both, to endure all things, and readily and willingly suffer the greatest evil, rather than commit the least sin.

 

 2. There is a waiting patience, to wait GOD's leisure. The evil is present, the good is absent; now we long for the good as well as fear the evil. Rom. 8:25, " But if we hope for that we see not, then do we with patience wait for it." This is the work of patience, to wait; to refer it to the good pleasure of GOD when our warfare shall be accomplished, and our troubles at an end, and our final deliverance come. The time cannot be long. For what are a few years to eternity This waiting patience is delivered to us under the similitude of a husbandman, James 5:7, " Who w-aiteth for the precious fruit of the earth, and has long patience for it, till he receive the early and the latter rain." The husbandman that has laid out all his substance in seed-corn, cannot hope for a present harvest, or that he should receive the crop as soon as the seed is cast into the ground; no, it must he there, it must endure all weathers, before it can spring up in the blade and ear, and ripen, and be fit to be reaped. So though we venture all upon our everlasting hopes, yet we expect our season till we see the fruit and recompence of it.

 

 3. There is the working patience; which is a going on with our self-denying obedience, how tedious soever it be to the flesh. Thus we are told, the good ground bringeth forth fruit with patience. So the heirs of the promises are described, Rom, 2:7, " To be those that continued with patience in well-doing," And to the church of Ephesus, GOD says, Rev. 2:2, " I know thy works, thy labor, and thy patience," Religion is not an idle sluggish profession, the work of it is carried on by diligence and faithfulness, Lusts are not easily mortified; neither do graces produce their perfect work with a little care. Much labor and serious diligence is required of us; we have many things to conflict with; there is the burthen of a wearisome body, the seducing flesh, unruly passions, disordered thoughts, and therefore we need much patience, that we may not faint, but be accepted of the Lord at his coming. Well then, to live in this constant and patient expectation of CHRIST is the perpetual, necessary duty of all that love him.

 

 II. I ant to spew the connection and affinity between it and the love of GOD. If a man love GOD, he will wait for the coming of CHRIST. The one is inferred out of the other, "The Lord direct your hearts into the love of GOD, and the patient waiting for CHRIST."

 

 1. They that love GOD, level all their thoughts and desires to this, that GOD may be enjoyed, that GOD may be glorified. (1.) That he may be enjoyed, in the fullest manner and measure they are capable of. Now this full enjoyment is the fruit of CHRIST's coming; " then we shall be ever with the Lord," 1 Thess. 4: 17. " When CHRIST shall appear, we shall see him as he is, and be like him;" that is, like him in holiness, and like him in happiness. Our vision will make. a transformation. The desire of union, which is so intrinsic to love, is never satisfied till then. Here we have a little of GOD in the midst of sin and misery. Sin straitens our capacity for receiving more; and GOD sees fit to exercise us with misery, only affording us an intermixture of heavenly comfort. But our full joy is reserved to the day of CHRIST's appearing. (2.) They that love GOD, desire also that GOD may be glorified, that his truth may be vindicated, his love and justice demonstrated. His truth is vindicated, when his threatenings and promises are all accomplished. His love to the saints will then be seen in their full reward, and his justice demonstrated on the wicked in their full punishment. All matters of faith shall then become matters of sense; and what is now propounded to he believed shall be felt, and GOD shall be glorified in all.

 

 2. The saints love CHRIST as Mediator; we love him now, though we see him not. I Pet. 1:8, " Whom having not seen, ye love; and believing in him, rejoice with joy unspeakable, and full of glory." But we desire to know him as our surest and best friend. We have heard much of him, felt much of him, and tasted much of him, but we desire to see him, especially when he shall appear in all his glory. Matt. 25:31, " The Son of Man shall come in his glory, and all his angels with him." All clouds about him shall vanish, he shall appear to be what he is, the Savior and Judge of the world.

 

 3. They have a love for the church; and the church shall at that day be adorned as a bride for her husband. It is no more eclipsed by its lamentable imperfections, corruption of worship, division of sects, or the persecutions of the world, nor polluted by the distempers of its diseased members. All is then holy and glorious. CHRIST will present it as a glorious church without spot or wrinkle, Eph. 5:27.

 

 4. They love themselves in GOD; and their own happiness is then fully to be perfected. All the desires and hopes of believers will be then satisfied. They that are-now scorned and persecuted, shall have the reward Of their love to GOD, be perfectly loved by him. A gladsome day it will be with GOD's people. 2’Mess. 1: 1O, it is said, " CHRIST shall be admired in the saints, and glorified in all them that believe." Poor creatures, that are newly crept out of the dust and rottenness shall have so much glory put upon them, that the angels themselves shall stand wondering what CHRIST means to do for them. And then for all their labor they shall have rest, all their troublesome work shall be over, for their pain and sorrow they shall have delight, 1 Pet. 4: 13. For their shame they shall have glory put upon them both in body and soul.

 

 III. This waiting has a great influence upon the spiritual life; which will appear if you take either word in the text, waiting or patience.

 

 1. If you take the first, waiting or looking, it draws off the mind from things present to things to come. Looking to the end of things giveth wisdom; Deut. xxxii. 29, " Oh that they were wise, that they would consider their latter end." It is not so much to be stood upon, who is happy now, but who shall be happy at last. If men would frequently consider this, it would much rectify all the mistakes in the world. if we would inure our minds not to look to things as they appear now to such short-sighted creatures as we are, but as they will be judged of at the last day, at CHRIST's appearing; how soon would this vain show be over, and the face of things changed, and what is rich, and pleasant, and honorable now, appear base and contemptible at the latter end Then shall we.see, that there is an excellency in oppressed GODliness, that exalted wickedness and folly is but shame and ruin. Do but translate the scene from the world's judgment to CHRIST's tribunal, and you will soon alter your opinions concerning wisdom and folly, misery and happiness, liberty and bondage, shame and glory; the mistaking of which pervert all mankind, and there is no rectifying the mistake, but by carrying our mind seriously to the last review of all things. For then we shall judge of things not by what they seem now, but by what they will be hereafter. More particularly, this waiting will much quicken us to repentance. Acts 3: 19, " Repent and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." All things shall be reviewed at CHRIST's coming, and some men's sins remain, and others be blotted out. None but those that are converted and turned to GOD can expect that benefit. Unless we be recovered from the devil, the world, and the flesh, and brought back again in heart and life to GOD, there will be no escape. Now those that wait for this day should prepare for it, that they may stand in the judgment with comfort. The wicked shall have judgment without mercy, but the believer shall be accepted upon terms of grace. Days of torment shall come to the one from the presence of the Lord, and days of refreshing shall come to the other. The state in the world of believing penitents is a time of conflict, and labor, but this trouble and toil shall then be over, and they shall enjoy their rest. Consider these things, where would you have your refreshment, and in what Many sit down under the shadow of some earthly gourd, which soon withers; but those that seek their refreshment in the enjoyment of GOD, shall then be satisfied. Nothing certainly makes us so solicitous about a serious reconciliation with GOD as the consideration of this day.

 

 And it engageth us to holiness, and puts life into our obedience. We that look for such things, " What manner of persons ought we to be in all holy conversation and GODliness" 2 Pet. 3: 11. Men are secure and careless, either because they do not believe this day, or do not seriously think of it. Could we bring ourselves to this, to think, and speak, and act, as having judgment and eternity in our eye, we should be other manner of persons than ever we have been. What! believe this day, and be so careless! it cannot be. We should not beat down the price of religion nor serve GOD so loosely, if we did wait for the corning of CHRIST, who tviil bring every thing into, the judgment, whether it be good or evil; we could not then satisfy ourselves in such a negligent profession and practice of GODliness.

 

 Lastly, it will produce a more heavenly temper and conversation. This is evident from the apostle's words, Phil. 3:2O, " Our conversation is in heaven, from whence we look for the Savior." Looking for this salvation, and this Savior, breeds in us the heavenly mind. He comes from heaven to bring us thither, for he comes to receive us to himself, John 14:3. Therefore if we be not heavenly, our practice will be a contradiction to our faith. You believe that there is a GOD, and a CHRIST, and a life to cone; that this CHRIST carne from GOD, to bring us to GOD, that we may enjoy him in the life to come; and thereupon you renounce the devil, the world, and the flesh, and give up yourselves to GOD, believing that this CHRIST will come again to lead all his sincere disciples into the glory and happiness of the heavenly state. If you believe this, what follows That your conversation must be heavenly, either you must live for heaven, seeking it with all diligence, or live upon heaven, solacing yourselves in the foresight and hopes of it. To profess this faith, and yet live as though your happiness were in this world, were to go about to reconcile contradictions.

 

 2. Patience also has a great influence upon religion;' for that which destroyeth all religion is making haste. Therefore it is said, Isa. 28: 16, " He that believes shall not made haste." GOD's promises are not presently effected; and if you_ cannot tarry, but run to your own shifts, presently you run into a snare. On the other side it is said, Lam. 3:26, " It is good to hope, and quietly to wait for the salvation of GOD." When we can hope and wait, it mightily secures our obedience. Sense is all for present satisfaction, but faith and hope can tarry GOD's leisure. Whatever our condition be, afflicted or prosperous, we are in the station where GOD has set us, and there we must abide till he bring us to his kingdom impatience and precipitation is the cause of all mischief. What moved the Israelites to make a golden calf but impatience, not waiting for Moses, who according to their fancy remained too long with GOD in the mount Hasty men are loath to be kept in suspence, and long expectation, and so miscarry. Look to all sorts of sinners. The sensual cannot wait for the time when they shall have pleasures for evermore at GOD's right hand, therefore take up with present delights; like those that cannot tarry till the grapes be ripe, therefore eat them sour and green. Solid and everlasting pleasures they cannot wait for, therefore " choose the pleasures of sin, though but for a season." A covetous man will wax rich in a day, and cannot tarry the fair leisure of Providence; therefore we are told, " He that makes haste to be rich, cannot be innocent," Prov. 20:21. An ambitious man will not stay till GOD gives true crowns and honors in his kingdom, and therefore he must have honor and greatness here, though his affecting to be built one story higher in the world cost him the ruin and loss of his soul. Men flee to unwarrantable means, because they cannot depend upon GOD, and wait with patience. Look, as an impetuous river is always troubled and thick; so is an impatient spirit out of order, full of distemper, a ready prey to SATAN.

 

 IV. I am to show the necessity of Divine concurrence. The apostle prays here, "The Lord direct your hearts into the love of GOD, and the patient waiting for CHRIST."

 

 And, 1, as to the unregenerate. Till their hearts be changed, they can never attain to this patient waiting for CHRIST. In the wicked there is no sound belief of these things, for they live by sense, and not by faith. Things of another world are too uncertain, and too far off for them to apprehend, so as to be much moved by them. They hear of the coming of CHRIST, and speak by rote of it after others, but they do not believe it, therefore till GOD enlighten them, they are not affected with this matter And there is an utter unsuitableness of heart to it.

 

 Things present, that suit their fancies, and please their senses, carry away their hearts. Psalm xlix. 18, "Whilst he lived he blessed his soul: and men will praise thee, when you dost well to thyself." Men bless themselves, and the world applauds them in a sensual course of living. They measure all happiness by their outward condition in the world, and please themselves with golden dreams; and this being seconded with the flattery and applauses of the world, they are fast asleep in the midst of the greatest danger, and so go down into hell before they think of it.

 

 2. Even the regenerate need to have their hearts directed to the patient waiting for CHRIST:

 

 (I.) Because we have too dim a sight of these things. How dark a prospect have even GOD's children of the world to come We may speak of others as unbelievers, but GOD knows how doubtful,our own thoughts often are about eternity and CHRIST's coming; how little we can shut the eye of sense, and open that of faith. Can we alway say, 2 Cor. 4: 18, " We look not at the things that are seen, that are temporal; but to the things unseen, that are eternal" Alas! we have no thorough sight into another world. We have need to have our eyes anointed with spiritual eye-salve, that our sight may be more sharp and piercing; " to beg the spirit of wisdom and revelation, to open the eyes of our mind, that we may see what is the hope of CHRIST's calling," Eph. 1: 17, 18. There are too many intervening clouds between us and eternity, that darken our sight, and obscure our faith.

 

 (2.) Our thoughts of these things are strange and dull, * and too rare and unfrequent. How seldom have we any serious thoughts of his coming. It was a complaint against Israel, that they put away the evil day; but the complaint against us may be, that we put away the good day, when all our desires and hopes shall be accomplished. The world deny it, and we forget it. Solomon said' to the sensual young man, " Remember, that for all these things GOD shall bring thee to judgment.." Young menput off these thoughts, lest they should check the fervor of their lusts. But alas! grave men, good men, forget these things. When CHRIST had spoken of his coming to judgment, he said, Mark 13:37, " What I say unto you I say unto all, watch." Watching is keeping up this attentiveness to his second coming with all Christian vigilance and endeavor. But few regard the charge; therefore the Lord direct your hearts'

 

 (3.) Because our affections are so cold, and we are no more affected with it, but as if we were senseless of the weight of these things. Some desires we have, but not that lively motion which becomes hope and love. If nature say, come not to torment us before the time; grace should say, come, Lord JESUS, O come quickly We are not only to look for his appearing, but to love his appearing. Where are these desires, that CHRIST would either come down to us, or take us up to himself, that we may live with him for ever

 

 (4.) We need to pray this prayer, because our preparations are too slender for so great a day. Serious preparation is necessary. It is described, 1 Pet. 3: 14, " Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless;" that is, in a state of reconciliation with GOD. But we live too securely in an unprepared state. If we have, as we suppose, the habitual preparation, we do not keep up the actual preparation, by refining our souls from the dregs of sense, by honoring GOD in the world with greater earnestness, that when our Lord comes, he may find us so doing. We do not stand with " our loins girt, and our lamps burning;" that when our Lord knocks, we may open to him immediately. We do not keep up the heavenly desire, the actual readiness. The return of a husband after long absence is welcome to his wife, she would have all things ready for his reception and entertainment.

 

 (5.) Because our motions are inconstant. We interrupt the course of our obedience, faint in our afflictions, do not keep up the fervour of our affections, and follow after salvation with that industrious diligence. We need often the Christian watch-word, " The Lord is at hand." We lose much of our first love, intermit of our first works. Therefore the Lord direct your hearts to the patient waiting for CHRIST.

 

 Let these considerations quicken you to take care of tins grace, that you may be constantly exercised in it. While we are upon earth, we should continually be expecting CHRIST's coming from heaven. Before CHRIST's coming in the flesh, the saints waited for him. " I have waited for thy salvation, O Lord, says Jacob," Gen. xlix. 18. And Simeon for CHRIST, the Savior of the world; for so it is explained, " Mine eyes have seen thy salvation." And our Lord tells us, " Abraham rejoiced to see my day," John 8:56. And it is said of Anna, and others, " That they waited for the consolation of Israel," Luke 2:25, 38. And after CHRIST was come, the disciples were commanded to " wait for the promise of the Spirit," Acts 1:4. So, by parity of reason we must wait for the coining of CHRIST, for that is the next great promise to be accomplished, and the great thing to put life into our religion.

 

 The people of GOD are described by this, 1 Thcss. 1: 1O, " Who wait for his Son from heaven, whom he raised from the (lead, even JESUS, which delivereth us from the wrath to come." A man would have thought in those early days, they should have been described by their respect to what was past, rather than to what was to come, which was at so great a distance; that they should have been described by believing CHRIST was already come in the flesh, rather than waiting for his coming in glory. No: this is proposed as an evidence of their sincerity, waiting for the coming of CHRIST." And so it is said, Hob. 9:28, that CHRIST " will appear unto the salvation of them that look for him." That is the property of true believers. But they that look not for his coming, cannot expect his salvation. It is an allusion to the people, who upon the day of' expiation, when the high-priest went into the holiest before the mercy-scat, were waiting for his

 

coming out, that he might solemnly bless them. So we trust look for CHRIST's return, now he is gone within the nail of the heavenly sanctuary, that he may cone out, and bless us with everlasting blessings.

 

 This waiting for CHRIST, breeds in us contempt of the world, and enduring of the cross. It breeds in us con-tempt of the world; because we look for higher and better things to be dispensed to us when CHRIST comes. " Set not your affections on things on earth, but on things in heaven:" Why "For your life is hid with CHRIST in GOD. And when CHRIST, who is our life, shall appear, then shall you also appear with him in glory," Col. 3:2, 3, 4. The more the heart is given to one, the other gets the less. Earthly things are little regarded in comparison of that glorious state, both of soul and body, which we shall have at CHRIST's appearance. And this gives a quiet: temper iii all troubles. We may suffer now, " but when CHRIST shall appear, we shall rejoice with exceeding joy," 1 Pet.. 4: 13. Then our reward will much exceed the proportion of our sufferings; they are no more to be set against our reward, than a feather against a talent of lead. " I reckon they are not worthy to be compared," says the apostle, Rom. 8: 18. It would be a disgrace to a man's reason, that these things should bear any competition with our great hopes; " these light afflictions, that are but for a moment, with that exceeding weight of glory."

 

 To conclude; if you wait for CHRIST's coming, look upon it as sure, and as near. Rev. 22: 12, " Behold, I come quickly, and bring my reward with inc." We have the promise of the eternal GOD for it, so attested, and made out to us with such evidence, that we have no reason to doubt of the recompences of religion. But things at a distance, though never so great, will not leave a due impression upon us. Therefore we must look upon this promise with a certainty of persuasion that it will not be long before its accomplishment. Thus faith lessens the distance between hope and enjoyment, and enables us comfortably to wait.

 

 

 

SERMON 7

 

ECCLESIASTES 9:11.

 

I returned, and saw under the sun that the race is not to the swift, nor the battle to the strong,

 

neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill: but time and chance happeneth to them all,

 

 

 

 THE discourse on this subject begins chap. 8: 16, 17, " When I applied my heart to know wisdom, and to see the business which is done upon the earth, then I beheld all the works of GOD, that a man cannot find out the work which is done under the sun; because though a man labor to seek it out, yet he shall not find it; yea, further, though a wise man think to know it, yet shall he not be able to find it." GOD's Providence in the government of the world is secret. When a wise man has applied his mind to reconcile all the seeming incongruities of it, he cannot get a clear and satisfying account of all the proceedings thereof, but must at last acquiesce in the sovereignty and dominion of GOD. The footsteps of Providence are not easily traced, his judgments are a great depth, Rom. 11:33, Psalm xxxvi. 6, and xcii. 5; they may be adored, but not searched out.

 

 Now two things in our reflection upon Providence perplex us..One is, that things are promiscuously dispensed to good and bad men; yea many times the good are afflicted, and the bad are advanced. To this he speaketh in the beginning of the chapter, where he shows that all outward things are dispensed without any great difference. Josiah died iii the war; and so did Ahab. Is Abraham rich So is Nabal. Is Solomon wise So is Ahitophel. Is Joseph honored by.Pharoah So is Doeg by Saul. Had Isaac long life Gun. xxxv. 28, So had Ishmael, Gen. 25: 17. The other perplexity is, that events and successes do fall out otherwise than the preparation and ability of second causes do seem to promise; as holiness, and unholiness, do not make the difference; so the natural ability and inability of man, the wisdom and folly, the strength and weakness, makes no difference as to their worldly condition. Men of greatest abilities are disappointed of their hopes and ends, which weak and insufficient men do many times obtain. Now this is asserted in the text, " I returned and saw," &c.

 

 In which words observe the preface, and observation. Or,

 

 1. The accurate inspection of the wise man, I returned and saw under the sun.

 

 II. The result of this inspection and observation, pro-pounded negatively and positively. Observe, 1: His accurate inspection. I returned and saw under the sun; that is, besides all the former vanities of the present life. The same phrase is used, chap. 4: 1, I returned, and considered all the oppressions that are done under the sun." So ver. 7, of that chapter, "Then I returned and saw vanity under the sun." This phrase is used to show the great certainty and evidence of his observation; it is a thing I have narrowly observed. The instruments of knowledge are seeing, hearing, observing, and deducing inferences from thence, [under the sun,] that is, here in this lower world; I considered all human actions, the things which are done in this life among men. He looked about and turned himself every way.

 

 III. The observation thence resulting.

 

 First, negatively propounded in five instances, which comprehend all the business of common life. 1. " The race is not to the swift." This may be uric.•-stood either of the ordinary race, wherein the swift may sometimes fail, or straining themselves beyond their strength, be injured in their bodies, or maimed by some accident; and so when he speaketh of the race, he meaneth it of the successful race, as in the next clause; nor the battle to the strong, he meaneth the successful battle, whereby they get the victory. Success is not always on the side of the swift and strong. Or, secondly, of any course whereby a man endeavors to outrun danger. So Asahel, who was swift of foot as a wild roe, was slain by Abner, 2 Sam. 2: 18-23; and Jeri xlvi. 6, "The swift shall not flee away, nor the mighty man escape," they shall stumble and fall. The swift cannot always flee from danger. Isa. 30: 16, " They that pursue you shall be swift."

 

 2. " Nor the battle to the strong." Rabsllakeh tells us, that counsel and strength are for the war, Isa. xxxvi. 5. But many times great strength is foiled, and a small army overcomes a greater. The strength of the mighty does not always avail them to fight and conquer. Thus was Goliah foiled by David, 1 Sam. 17:5O. And Gideon's three hundred overthrew the mighty host of Midian, Judg. 7:7. And we are told, Psalm xxxiii. 16, " There is no king saved by the multitude of his host, and a mighty man is not delivered by much strength." And I Sam. 14:6, " There is no restraint to the Lord, to save by many, or by few."

 

 3. " Nor yet bread to the wise." Bread is put for all means of subsistence, and many wise men have been hard. put to it. Certainly wisdom does much to get a livelihood in the world, Prov. 21:2O, " There is a treasure to be desired, and oil in the house of the wise." Yet many times it falleth out that men of great wisdom scarce get a subsistence. As David was put to desire supplies from. Nabal, a fool. And we are told by Solomon, that " folly is set in great dignity, when the wise sit in low places," Eccles. 10:6.

 

 1. " Nor riches to men of understanding, Experience often verifies this, that the learned are very poor; when lesser wits, mean people, get great substance. We read in Scripture of a rich fool, Luke 12:2O, and a poor wise man, Eccles. 9: 15. And in general, that it is " the blessing of the Lord maketh rich," Prov. 10:22. He is behind-hand with none of his creatures, he giveth to some wit, to others riches. 

 

 5. " Nor favor to men of skill." To attain favor with men it availeth not to be skilful, that is, able and well experienced, unless GOD add the blessing thereunto. Suppose favor in the eyes of princes, or the people. Alas, men of no desert are promoted, as Doeg by Saul. And the populace are carried away with slight persons, rather than those of the greatest wisdom and parts.

 

 Secondly, positively. But " time and chance happeneth to them all."

 

 I. Time, whereby is meant occasion and opportunity. There is a certain time which GOD has allotted to every purpose and action, which if men had the wisdom to take hold on, their business would better succeed: but because man knows not his time, great is his misery upon earth.; therefore he effected] not the things he undertaketh.

 

 2. The next word is chance, or occurrence; so is. the word translated, 1 Kings 5:4, " The Lord has given inc rest, so that there is neither adversary nor evil occurrent:" It is the same word. The success is such as the counsel of GOD chooseth, yet to us it seems to be a mere chance and’adventure. That which GOD sees best shall come to pass at such a time; and likewise in such a manner and by such ways and means as he appoints. Things casual to us are counsels to him. What was chance to others, is the Lord to Job, chap. 1:21. Therefore not uncertain chance is intended, but such as is ruled and governed by GOD, who disposeth of all occasions and events, according to his own good pleasure, either in escaping out of danger, or obtaining victory, or being supplied with necessaries, or growing rich, or received into favor, it is all as GOD will order it. The swift, the wise, the strong, though they are best prepared, disposed, and do most attend to their business, yet the event is in GOD's hand, who disposeth it according to his own will.

 

 Before we draw the doctrine intended from hence, we shall remove the false inferences that some make.

 

 1. Some think these words to be spoken in the person of the epicure or atheist, whom Solomon introduceth as reasoning against Divine Providence; but it agreeth not with the preface, [I returned and saw under the sun], which is usually prefixed before his observations about the vanity and vexation that arises from mere worldly things.

 

 2. This text must be vindicated from them who set up an idol of the heathens' blind fortune, as if all things were carried by uncertain chance. No, it is occurrence; and though it be chance to men, it is Providence to GOD, the universal and first Agent, " who worketh all things according to the counsel of his will." It is not chance to him, for he never misseth of his end: for his knowledge is infallible, and his power insuperable.

 

 3. And it must he vindicated from those who reject the use of means, and all operations, dispositions, and preparations of second causes, as if they moved not, and GOD did not act or move by them. No, this is a false inference, both in natural and spiritual things. (l.) In natural things, for GOD worketh by means, and by means prepared, Hosea 2:21, 22, " I will hear the heavens, and they shall hear the earth," &c. There is a train of causes governed and influenced by GOD. The second causes have their operation, but they are under the government of the first, who worketh by them, and also suspends their operations at his pleasure. There are two extremes; one of Darandus, that GOD giveth second causes power to work of themselves, and does only continue this power to them, but not work with them. But this is false: for all things depend on GOD, not only for being, but working. Acts 17:28, " In him we live, move, and have our being." The other is, that the

 

creature has no operation at all, that the first cause does only work by the presence of the second. But this is also against the wisdom of GOD; for if the second causes did no way concur to the producing of their effects, then they are made in vain. (2.) In spiritual things, Phil. 2: 12, 13, a Work out your salvation with fear and trembling: for it is GOD that worketh in you both to will and to do of his own good pleasure." GOD's working is an engagement to us to wait upon him in the use of means, that we may meet with GOD in his way, and GOD may meet with us in our way. In his way: for GOD has appointed certain duties to convey and apply his grace to us. We are to he at the pool till the waters be stirred, to continue our attendance till GOD giveth his grace, John 5:3, 4. In our way: for GOD influenceth all things according to their natural inclination, GOD that enlighteneth with and by the sun, burns with and by the fire, reasoneth with and by man, acts necessarily with necessary causes, and freely with free causes. He does not oppress the liberty of the creature, but preserveth the nature and interest of his own workmanship; Hos. 11:4, " I drew them with cords of a man, with bands of love." He draweth by propounding reasons, which we consider, and so betake ourselves to a Godly life. In short, we must do what we can, otherwise we are wanting to our-selves; but we must not depend upon our own counsel, wisdom, and strength, for the event is not always to the swift, strong, and wise.

 

 The true observation contained in these words is this, That our endeavors are often frustrated when there is the greatest probability of success. Here Solomon representeth men,

 

 1. Under the several accomplishments of swift, wise, strong.

 

 2. As addressing themselves to some effect to obtain success.

 

 3. As in the issue disappointed. None of these accomplshments alone give the event intended.

 

 4. That all things depend upon time and chance, namely, as they depend upon GOD's providence.

 

Therefore from the whole it appears, that instruments most fitted, and most diligent, are frustrated of the event which they so earnestly intended. The reasons whereof are,

 

 I. The best instruments fail through men's ignorance, oblivion, and inadvertency, from which they cannot altogether free themselves in this life, not only in matters spiritual, but secular. This ignorance shows itself sometimes in a mistake of instruments whose hearts we know not; or if we know them for the present, we are not sure of futurity, how they may change, or be alienated and drawn off from us. Sometimes about time and opportunity, for the beginning, setting on foot, or carrying on any good works. " Man knows not his time." Sometimes in the manner of doing there is some error; for some things we know speculatively, we do not know practically; and what we know in the general is to be done; we do not always know in particular cases: what we know habitually we do not know actually, we do not consider it for the time. In short, no man knows all the secrets and circuits of human affairs. GOD only is omnipotent and omniscient, has all creatures in his power, and can foresee all events. But it is much for us to understand our duty, we cannot know events; for things are carried strangely beyond men's expectation, And their likeliest projects crossed.

 

 II. Because if we have sufficient knowledge, yet GOD can easily put some impediment in the way from within or without, to hinder the use of our wisdom, power, and knowledge,

 

 I. From within. He can blast our excellencies in an instant, or obstruct the use of them for the time. As, though be did not destroy the property of the fire, yet he suspended the burning, when the three pious Jews were in the furnace. So of a sudden can he blast our strength. Psalm lxxvi. 5, 6, " The stout-hearted are spoiled, they have slept their sleep; none of the men of might have found their hands; at thy rebuke the chariot and horses are cast into a dead sleep." Whatsoever strength, courage, wit, any man has, GOD, who gave it, can take it away when he pleases, or suspend the use of it. All this GOD can do with a rebuke, with a word of his mouth. Now as the strong cannot find their hands, so the wise cannot find their hearts. Job 5: 14, "They meet with darkness in the day-time, and grope in the noon-day as in the night." Who are these The wise and the crafty, whom he speaketh of in the foregoing verses. In the clearest cases they are to seek, and so their well-contrived plots come to nothing. There is a blast and plague upon their judgments, so that they involve and confound themselves; or by self-conceit and froward self-will, they drive on their designs so precipitately, that they must needs miscarry. They do not seem to have the judgment of ordinary men. Thus, though men be endowed both with wisdom and strength, GOD can easily take away their power and will to use them.

 

 2. From without. By casting in some event which we foresaw not, and could not think of. Man cannot foresee all the wheels which move in a business; if he did, he is not able to turn them. So that, besides taking away his wisdom, courage, and strength, when the work is to be done, GOD puts some impediment in his way which was unexpected. There are certain sudden accidents which none can foresee or prevent, and any of them able to turn the enterprize another way. The most casual things are ordered by GOD, for the great ends of Providence. As for instance, Haman travailed with a design to cut off all the Jews, but his chief spite was against Mordecai. Now by chance the king could not sleep that night, and calls for the book of memorials, Esther 6: 1, and found the discovery of a treason by Mordecai there recorded, which spoiled all the deep plots of Haman. Ahab intended to avenge himself upon Micaiah; and to escape in the battle, changed his royal apparel, and counselled Jehoslraphat to put on his. " And a man drew a bow at a venture," 1 Kings 22:34. But GOD directed the arrow to the heart of the king of Israel. Jehoshaphat escapeth, and he is slain. So that notable instance, the sun-shine upon the water, 2 Kings 3:22, 23, 24, when the Moabites came to distress Jehosbaphat; when they cried, " Moab, to the spoil," it was indeed " Moab to a sore destruction."

 

 Many such instances teach us, that the most casual things fall out by GOD's providence and heavenly government. And again, that there is some occurrence, which Providence casteth in the way, to disappoint the most likely means; so that whatever qualities men are endowed with, yet events are not in their power, but depend on the free concurrence of GOD. I speak nothing now of the influence of angels upon human affairs, whom GOD maketh use of in the government of the world.

 

 III. The most able instruments often provoke GOD to disappoint them, whilst their abilities are a means of hardening their hearts in carnal confidence; and they often engage in business that proves mischievous to them; I say, in the most lawful businesses they provoke GOD to disappoint them, because they undertake them without GOD; but too often, being unrenewed and unsanctified, their wit and power is used against GOD.

 

 1. It is a great crime to go about any business without GOD. Prov. 3:5, 6, "Trust in the Lord with all thy heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths." When our wisdom and strength are set up as an idol or image of jealousy, GOD is obliged to blast it. Therefore they that make their bosom their oracle, their wit their counsellor, seldom carve out to themselves a good portion. In all secret business we must ask his leave, counsel, and blessing. But, 2, many times men of great abilities employ them against GOD. They are ordinarily the devil's greatest agents and factors for his kingdom. In seducing our first parents he made use of the serpent, which was " more subtle than any beast of the field," Gen. 3: 1. Now these make GOD their opposite party, that engage in any such enterprize upon the confidence of their wisdom and strength, and then they are snared by the work of their own hands, Psalm 9: 16. GOD delighteth to put rubs and stumbling-blocks in their way, that their craft and power may turn to their own ruin.

 

 IV. To say and do, or to make a thing to be, is the act of Jehovah, which glory he will not communicate to any other. Lam. 3:37, " Who is he that says, and it cometh to pass, when the Lord commandeth it not" That is, Who is able to bring about what he speaketh and purposeth, unless GOD permit and give way thereunto Therefore whatever preparation of means or likelihoods there are, we must not be too confident of future events. We cannot bring them to pass by our own power, and GOD does not always work by likely means; he hides events from men, Isa. xlviii. 7, " Lest you should say, I knew them." Now the event could not be hidden, if the Lord went on in a constant course, giving the race to the swift. GOD carrieth on his Providence so as to leave no footsteps behind him. He go not one way so often as to make a path of it, that men may see the plain tendency thereof.

 

 This teaches us,

 

 I. The nothingness of the creature, and the all-sufficiency of GOD; which is a great lesson indeed, and mightily useful to us throughout the whole spiritual life.

 

First, it is a notion which the Scriptures much delight in, to represent GOD as all, and the creature as nothing. At first, when Moses inquired GOD's distinctive name, GOD gave him no other but, " I AM," Exod. 3: 14. " And GOD said unto Moses, I AM THAT I AM;" and, " I AM has sent me unto you." What thing is there under the cope of heaven that cannot say, I am that I am The least worm has its own being. But this, as GOD's distinctive name, implieth, that he encloses all being with himself. Secondly, the creature is nothing. Isa. xl. 17, " All nations before him are nothing, they are less than nothing, and vanity." Dan. 4:35, " The inhabitants of the world are reputed before him as nothing." All created beings must vanish out of sight, when we think of GOD.

 

 But how are the creatures nothing, which faith teaches us And how something, which sense teacheth us Some-thing they are unquestionably, in respect of that dependent being which they have from GOD. We must not establish the Pyrrhonian conceit, that the whole world is indeed nothing, and our life but a dream. Nor imagine that sense is so far fallible, that a man of sound understanding may not be sure of the objects presented to his sense. Certainly the sceptics need to be scourged as fools, till they feel themselves something. But yet it is of high importance in the work of GODliness, to see the creature nothing. And it is so, 1. By way of comparison with GOD. 2. By way of exclusion of GOD. 3. By way of opposition to GOD.

 

 1. By way of comparison with GOD. So GOD's name only is, I AM, and then there is none besides him. If the creatures be compared among themselves, some are good, strong, wise, others not; but they are all nothing in comparison of GOD. Though there be a difference between the stars in the night; some are brighter, and some are darker, some of the first magnitude, second, and third; yet in the day-time they are all alike inconspicuous, all are darkened by the sun's glory. When we compare the creatures one with another, we shall find different degrees of perfection and excellency; but by the glorious brightness of the Father of lights all these inferior lights are obscured. GOD says somewhere, " I am, and there is none else, I am alone. I lift my hand to heaven, and swear, I live for ever." It is counted an usurpation of Divine honor for the creature to say, I am. Isa. xlvii. 8, Babylon said in her heart, I am. So Nineveh, Zeph. 2: 15, " This is the rejoicing city, that dwelt carelessly, that said in her heart, [I am] and there is none besides me." For us to reckon upon our wisdom,sxamox ox ECCLus, 9: 11.

 

strength, or goodness, is a derogation from GOD, GOD in Scripture is represented as only wise, only strong, and only good, Job 9: 19, 1 Tim. 1: 17, Matt. xix. 17. The creature hath but the shadow of these things. As it is but a borrowed kind of speech to call a picture, or a statue, a man; so the creatures are but a resemblance, when we call them wise, strong, good.

 

 2. By way of exclusion of GOD. As the sun-beam is nothing when the sun withdraweth; or the sound is nothing, when the musician taketh away his mouth and breath from the pipe and instrument; so the creature in comparison with GOD, is in reckoning nothing; but in exclusion of GOD, it is in reality nothing. Because all the life, wisdom, strength, and the acting of it is but borrowed from GOD, and held only at GOD's pleasure. Naturally and spiritually it is true. If any of us say, I am, we must add with Paul, " By the grace of GOD I am that I am," 1 Cor. 15: 1O. If GOD withdraw his providential influence and support, we vanish into nothing. Job 7:8, "'Thine eyes are upon me, and I am not." Meaning, that GOD fastening his eye upon him in anger, would look him into nothing.

 

 3. In way of opposition to GOD, or to his cause and interest in the world. Isa. xli. 11, " Behold all that are incensed against thee shall be as nothing." The creature beareth a big bulk in the eye of sense, seems not only as something, but as all things; and as long as a man looks to what is visible, we have no hope and comfort to fasten upon. But what are the swift, the wise, the strong to GOD, or against his Providence, when GOD is angry for sin, and we use ordinary means to avoid the danger, and do not reconcile ourselves to him, and take up the controversy between him and us Alas! human endeavors can avail nothing against his wrath. Those probable means, which have prevailed at other times, will prove a mere nothing: be we never so strong and wise, and use never so many politic means to avert the judgment. Amos 6: 13, " Ye rejoice in a thing of nought, which say, Have we not taken to ourselves horns by our own strength" They gloried in this, that their strength was renewed and increased, and so hoped to elude the threatened judgment, and to drive away any enemy that might invade them. They glory in a thing of nought, says the prophet. Alas! what are armies, troops, confederacies, councils Things of nought, when GOD will blow upon them. All things on this side GOD are of nought,'and vain to be gloried in, when our sins are come to an height, and judgments are threatened and near.

 

 The true apprehension of this is useful to us throughout the whole spiritual life. For no one thing keepeth the creature upright so much as to see all in GOD, and nothing in the creature. This establisheth our dependence on GOD's promises in the most difficult cases. What made Abraham " to believe in hope against hope," and give GOD so much glory as he did " He believed in him that quickeneth the dead, and calls those things that are not as though they were." Again, there is nothing that does so encourage us in the difficult services which GOD calls us unto, as to remember GOD is all, and the creature is nothing. Thus the apostles went to preach the gospel first at Jerusalem, in the very face of opposition. And among the Gentiles, possessed of a religion entailed upon them by the tradition of many ages, and for which they were zealous, the devil stirring up the hatred of many furious spirits against them. The doctrine was novel, and did not court the senses, but persuaded men to row against the stream of flesh and blood; it was slighted by the people,. disputed against by their wise men, persecuted by the powers that then were, and had no temporal interest to back it; and this was to be promoted in the face of the learned world by a few poor fishermen, when all civil disciplines were in their height. What encouraged them to this The apostle tells you, 1 Cor. 1:26, 27, 28. That though they had " not many mighty, not many noble" to own them; " yet GOD had chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things which were mighty; and the things that were not, to, bring to nought the things that were." In short, that though magistracy and populacy were against them, the creature was as nothing, and GOD all in all. This encourages us to depend on GOD's Providence in the midst of losses, wants, straits; 2 Cor. 6: 1O, " As having nothing, yet possessing all things." Again, if we have a due sense of GOD's being, the tempting baits of the world will scarce be seen; the riches, honors, and pleasures of the world are forgotten, as if they were not. Prov. 23:5, " Wilt you set thine heart upon that which is not" It is as if it were not, if GOD will blast it, if GOD will not work by it. It makes us look for a blessing upon all the means, 1 Cor. 3:7, " For neither is he that planteth any thing, nor he that watereth; but GOD that giveth the increase." The best and wisest ministers can do nothing, either to plant or water, to convert or build up, unless GOD give the blessing, and set in with their labors. Again, it keeps us humble in the highest enjoyments; 2 Cor. 11:5, " In nothing I come behind the chiefest apostles, though I am nothing." All is but a borrowed excellency. Thus you see it has an influence upon our uprightness and sincere dealing, from first to' last, to look off from the creature to GOD alone.

 

And this is the intent of this lesson, which is given us in this place. For wherefore is the race denied to the swift, and the battle to the strong, and riches to men of understanding but to show us that the creature does not do all, yea, that it is nothing if you exclude GOD. Why Both the Holy Ghost direct us to this meditation, but to carry up our thoughts to the over-ruling Power of the highest cause, disposing of time and chance, that second causes may be seen to depend upon him both in being and operation, and that we should not abuse our talents by confiding in them without GOD, or using them against GOD, either to oppose his interest, or defeat his judgments

 

 II. This teaches us in this lottery of human of airs fs look after surer comforts. This is the whole drift of this book. For Solomon in his critical search and observation of all things done under the suns aimeth at this, to direct our hearts to blessings which are more stable and sure, GOD would leave these things at uncertainty; that our hearts might not too much be set upon them; that we might not pursue after favor, riches, and credit, as the best things. If all things here ran in one certain tenour, men that are wrought upon by sense would look no higher; but there is a nobler pursuit, a better happiness to be found elsewhere. The race is not always to the swift; but in the spiritual race we run not as uncertainly, 1 Cor. 9:26. There the crown is sure, if we keep running, and faint not. Here the battle is not always to the strong, and, he that putteth on his harness, must not boast as he that putteth it off; but, if you fight the good fight of faith, the GOD of peace will tread ratan under your feet shortly, Rom. 16:2O. Here bread is not to the wise. Many persons of understanding labor and toil all their days for the meat that perishes, and at length can hardly get it; but if you labor for the meat that perisheth not, the Son of Man will give it you, John 6:29. In spiritual and heavenly things choose and have, seek and have, labor and have: but it is not so in worldly things; there many times we have but our pains for our travail. Again, nor riches to men of understanding. Fools go away with the world, and we need not envy them, if we be wise to salvation. " You fool, this night shall thy soul be required of thee; so is he that heapeth up riches to him-self, and is not rich towards GOD," Luke 12:2O, 21: Earthly things cannot make a man truly rich. The true riches are the heavenly treasure, the graces of the Spirit; to be rich in faith, James 2:5; rich in good works, 1 Tim. 6: 18, 19. He that valueth an estate, more by the possession than by the use, is a spiritual fool, and will at length be thrown into bell for his perverse choice. No, matter if you want the riches of this world, so you be rich towards GOD. CHRIST gave his Spirit to the best disciples, but his purse to Judas, who was a thief and a robber. Once more, nor favor to men of skill. The favor of men, princes, or people, is a very uncertain thing, and the best experienced in affairs do not always light on it; but if we have the favor of GOD, this breedeth solid joy, Psalm 4:6, 7. Gladness is sent into the heart when GOD smileth, though the world frowneth. These spiritual and eternal blessings are dispensed by a sure covenant, the others are promiscuously given.

 

 III. This teaches us what need there is GOD should be seen and sought unto in all our designs, about the disposal of ourselves and ours. 1. What will the use of means and second causes do without GOD When we have prepared best, and consulted best, the intentions we travail with may miscarry, for the event is wholly in GOD's hands, Prov. 16: 1, "The preparations of the heart are from man, but the answer of the tongue is from the Lord." Man propoundeth, intends, purposeth; but the success cometh from GOD. 2. When we have done our duty, and used such means as GOD affordeth, then we may quietly refer the success to GOD, in whose hands are all the ways of the children of men, and upon whose good pleasure the issues of all things depend.

 

 IV. The wisest and best of men must not expect always to be successful, for the words are brought in upon the occasion of rejoicing in our comforts. In an uncertain world we must always reserve a liberty of full and free submission to GOD's Providence, if the event should not answer expectation. " For the race is not always to the swift, nor the battle to the strong." We must not be too confident of worldly events; for in these things, GOD, by whose Providence all things are governed, would leave us to uncertainty. Alas! many times we mistake and miss the opportunities, and then the best preparations will be lost. And sometimes GOD interposeth, and will be glorified by us in an afflicted condition. 

 

 Therefore you must reserve a liberty to GOD, to order and govern you according to his own pleasure, as to success in your callings, comfort in your relations, favor with men in your employments. GOD may make every relation a door to let in affliction. You should often consider the sovereignty of GOD, and the uncertainty of all worldly things. You speak arrogantly when you presume on success, and take more upon you than you are able to perform. 1 Sam. 2:3, "Talk no more exceeding proudly, let not arrogancy come out of your mouth," that is, pre-sumptuous conceits of absolute success; James, 4: 13, 14, &c. " Go to now, ye that say, to-day, or to-morrow, we will go into such a city, and continue there a year, and buy and sell, and get gain.—Ye ought to say, if the Lord will, we shall live, and do this, or that. Now ye rejoice in your boastings; all such rejoicing is evil." Besides there are certain times when GOD is resolved to proceed with his people in a judiciary way, and then all means we can use will not keep off the stroke,; Amos 2: 14, 15, 16, " Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, nor the mighty deliver himself; neither shall he stand that handleth the bow, nor he that is swift of foot deliver himself, nor he that rideth the horse: he that is courageous among the mighty, shall flee away in that day, says the Lord." No means, though never so probable, will avail us in a time of judgments, neither speed of horse or foot, neither strength of body, nor courage of mind, nor provision of armour, nor skill to use it; but the judgments shall reach all they aim at. Then it is plainly fulfilled, that " the race is not to the swift, nor the battle to the strong."

 

 V. This teaches men of the best abilities and sufficiencies for any work, to be humble. 1. Before the event: for many times they meet with more disappointments than those that want those abilities; and their best designs miscarry, when meaner persons are carried through their difficulties. 2. After the event, we must look above second causes; not attribute anything to our own strength, or gifts, but to GOD's blessing. " Let not the wise man glory in his wisdom, nor the strong man glory in his might," &c. der. 9:23. So Dent. 8: 17, 18, " Say not in thy heart, my power, and the might of my hand Math gotten me this wealth. You shall remember the Lord thy GOD, for he it is that giveth thee power to get wealth." Let us not sacrifice to our own net. The battle is not to the strong; nor bread to the wise. It is GOD's, and he will not be robbed of his glory. And as we should carry it humbly towards GOD, so also to men, not despising them of mean gifts. Many times GOD giveth them more success in the ministry, in ordinary callings, in favor and preferments in the world; or esteem in the eyes of the people. It is GOD only makes the difference, and what you have above others you have it from GOD, and for GOD; not to lift up thyself, but to exalt GOD; therefore give thanks, and do not condemn others.

 

 Lastly, this rriay prevent the discouragement of those that want gifts, or parts, or means. Suppose their adversaries be mighty, " it is nothing with GOD to help with many, or them that have no power," 2 Chron. 14: 11. The less in the creature, the more in GOD; 2 Cor. 12:9, " His power is perfected in our weakness." GOD many times passes over the strong, wise, and understanding, and gets himself most glory in protecting the weak, and providing for them.