EXTRACTS FROM THE WORKS OF DR. ROBERT LEIGHTON ARCHBISHOP OF GLASGOW: CONTAINING I. AN EXPOSITION OF THE CREED. 11. SERMONS ON SEVERAL OCCASIONS.

 

AN EXPOSITION OF THE CREED.

TO THE READER.

THE discourses here published are but a small taste of a great many more that were written by the same most. Reverend Author. He never appeared in print upon any occasion in his whole life; and though few men have been more solidly learned, in the whole compass of learning, than he was; to which he added a perfect command of the purity of the Latin Tongue, and a more than ordinary knowledge of the Greek, Hebrew, and other Oriental Languages; yet he never once broke through that profound humility, which made him judge himself neither fit to write, nor speak, though he did both to a great perfection.

The Author was so averse to all controversies, that he thought the best way to refine some low notions, was to graft great and high thoughts on them; and therefore instead of attacking them, or disputing about them, he studied to improve them to some pious reflection. If the meanness of style which then prevailed, threw him into a little more negligence than agrees with that chasteness of style which now takes place, it is what all men, who have raised the strain of their language, have fallen into at first But I will not pretend to excuse that, which, I confess, I admire, and by which I myself have been so sensibly improved.

The Author was the delight and wonder of all that knew him; his thoughts were noble, and his expressions beautiful; his gesture and pronunciation, (peculiar to himself,) had a gravity, a majesty, and yet a sweetness in them, that many severe judges have often said, were beyond all that they had ever seen at home or abroad.

That which gave the greatest authority to all be said, was, that, his life was such a continued course of the sublimest virtue, and the most elevated piety, that have appeared in this age. Those who have known him the most, and the longest, have often said, that in a course of many years' acquaintance, they scarcely ever saw him once out of that deeply serious state in which they themselves wished to be found in their last minutes.

This may look somewhat high to those who knew him not: But those who did know him and are yet alive, will, I am confident, justify the truth of this short character.

To conclude: I, who reckon, that the knowledge I had of him for some years, the few Sermons I heard him preach, and the many of his composing which I have read, will be no small article of the account I must render at the last and dreadful day, have thought it one part of my duty, to be instrumental to communicate these to others, who, I hope, will profit more by them, than I myself have been able yet to do. And in this hope and assurance I recommend those discourses and the readers of them, to the blessing and grace of ALMIGHTY GOD, through his SON JESUS CHRIST our LORD.

AN EXPOSITION

OF

THE BELIEF.

I Tim. 3: 9. Holding the Mystery of Faith in a pure Conscience.

THAT which was the Apostle's practice, as he expresses it, (1 Car. 9: 2`,) is the standing duty of all the Ministers of the same Gospel: " To the weak to become as weak, to gain the weak; and all things to all men, that by any means they may save some." And one main part of the observance of that rule is, descending to the instruction of the most ignorant in the principles of the Christian Religion. That which I aim at, at this time, is, a very brief and plain Exposition of the Articles of our Faith, as we have them in that summary confession. Not staying you at all on the antiquity and authority of it, both which are confessed; whether it was penned by the Apostles, or by others in their time, or soon after it, it doth very clearly and briefly contain the main of their divine doctrine.

But though it be altogether consonant with the Scriptures, yet not being a part of the canon of them, I choose these words as pertinent to our intended explication of it they are indeed here, as they stand in the context, a rule for Deacons; but without question, taken in general, they express the great duty of all that are Christians.

You see clearly in them, a rich jewel, and a precious cabinet fit for it: The Mystery of Faith laid up, and kept in a pure conscience. And these two are not only suitable but inseparable, as we see in the first Chapter of this Epistle, verse 10; they are preserved and lost together; they suffer the same shipwreck; the casting away of the one, is the shipwreck of the other: if the one perish, the other cannot escape. Every believer is the temple of GOD, and as the tables of the law were kept in the ark, this pure conscience is the ark that holds the mystery of faith. You think you are believers; you do not question that, and would take -it ill that others should; it is very hard to convince men of unbelief directly: but if you believe this truth, that the only receptacle of saving faith is a purified conscience, then I beseech you, question yourselves concerning that; being truly answered in it, it will resolve you touching your faith, which you are so loath to question. Are your consciences pure Have you a living hatred and antipathy against all impurity Then sure faith is there; for it is the peculiar virtue of faith, " to purify the heart;" (Acts 15:;) and the heart so purified, is the proper residence of faith, where it dwells and rests as in its natural place. But have you consciences that can lodge pride, or lust, or malice, or covetousness, and such like pollutions Then be no more so impudent as to say, you believe, nor deceive yourselves so far as to think you do. The blood of CHRIST never speaks to any conscience, but the same "that it purifies from dead works, to serve the living GOD." As that blood is a sacrifice to appease GOD’s wrath, so it is a laver to wash our souls, and to serve both ends; it is, as was the blood of legal sacrifices, both offered up to GOD, and sprinkled upon us, as both are expressed in the Apostle's words there. We do not think that God will throw this jewel of faith into a sty or kennel, a conscience full of defilement and uncleanness. Therefore, if you have any mind to the comforts and peace that faith brings with it, be careful to lodge it where it delights to dwell, in a pure conscience. Notwithstanding the unbelieving world mocks the name of purity; yet, study you, above all, the purity and holiness which may make your souls a fit abode for faith, and that peace which it worketh, and that HOLY SPIRIT that works both in you.

Faith is either the Doctrine which we believe, or that Grace by which we believe that doctrine. Here, I conceive, it is both met and united in the soul; as they say of the understanding, in the schools: Faith apprehending its proper object. Faith is kept in a pure conscience; that is, both that pure doctrine of the Gospel which faith receives, and that faith which receives it, are together fitly placed and preserved, when they are laid up in a pure conscience. The doctrine of faith cannot be received into, nor laid up in the soul, but by that faith that believes it; and that faith has no being, without believing that doctrine, and both are fitly called "the mystery of faith: “ the doctrine is mysterious; and it is a mysterious work to beget faith in the heart to receive it: for the things we must believe are very high and heavenly, and our hearts are earthly and base till the Spirit renew them. In our Confession of Faith, we have both expressed. The first word is a profession of faith, which receives the doctrine as true,-I believe; and the Articles themselves contain the sum of the doctrine believed; and if we that profess this faith, have within us pure consciences, wherein the mystery of faith, the doctrine of faith believed, and the grace of faith believing it, both together may be preserved; then is the text completely answered in the present subject.

Remember then, since we profess this faith, which is the proper seat of faith. Not our books, or our tongues only, or memories, or judgment: but our conscience: and, not our natural conscience defiled and stuffed with sin, but renewed and sanctified by grace: "Holding the mystery of faith in a pure conscience."

I believe in God the FATHER.

FAITH, taking it as comprehensively as we can, is no other but a supernatural belief of God, and confidence in him. Whether we call GOD, or the Word of GOD, the object of Faith, there is no material difference; for it is God in the Word, as revealed by the Word, that is that object. It is all one, whether we say it is CHRIST or the promises, for it is CHRIST revealed and held forth in the promises, that faith lays hold on: " In him are all the promises of God, yea, and in him, Amen." So that it is one act of faith that lays hold on CHRIST, and on the promises; for they are all one: He is in them, and therefore faith rests on them, because they include CHRIST, who is our rest and our peace; as a man at once receives a ring, and the precious stone that is set in it.

That confidence which this expression bears, believing in GOD, supposes certainly, (as all agree,) a right belief concerning GOD; both that he is, and what he is, according as the word reveals him; especially what he is relating to us: These three we have together:-" He that cometh to God, must believe that GOD is, and that he is a rewarder of them that seek him." (1leb. 11: 6.) 1. That he is. 2. To trust his word, believing that he is true to his promises; " a rewarder of them that seek him." 3. Upon these follows, coming to him, which is that reliance and resting of the soul upon him, which results from that right belief concerning him, and trusting the testimony of his word, as it reveals him.

We have discoursed of the Attributes of GOD elsewhere, as also of the Trinity, which is expressed in these words "I believe in GOD the FATHER, the SON, and the HOLY GHOST." That sublime mystery is to be cautiously treated of, and rather humbly to be admired, than curiously dived into. The day will come, (truly a day, for here we are beset with the nightly shades of ignorance,) wherein " we shall see him as he is." In the mean time let us devoutly worship him, as he has revealed himself to us; for this is the true way to that heavenly country, " where we shall see him face to face." And it is our interest here to believe the Trinity of Persons in the Unity of the Godhead, and to trust in them as such; for this is the spring of all our hope, that the middle of the three became our Mediator, and the HOLY SPIRIT our Guide and Teacher, and "the FATHER reconciles us to himself by the Soar, and renews us by the SPIRIT."

FATHER.

First, the FATHER of his only begotten SON, CHRIST; and through him our Father, by the grace of adoption. And So CHRIST does clearly insinuate: "I ascend to my FATHER, and your FATHER, my GOD and your GOD. He says, not to our FATHER, but to my FATHER, and your FATHER; first mine, and then yours through me.

ALMIGHTY.

Able in himself to do all things, and the source of all power in others; all the power in the creature being derived from him; so that it cannot altogether equal, his, nor resist him, no, nor at all be without him. Whosoever they be that boast most in their own strength in any kind, and highest in conceit of it, are yet but as brittle glass in the hand of GOD; he can not only break it to pieces by the strength of his hand, but if he do but withdraw his hand from supporting it, it will fall and break of itself.

Maker of Heaven and Earth.

The SON and the SPIRIT were, with the FATHER, Authors of the Creation; but it is ascribed to the FATHER particularly, in regard to the order and manner of their working. Whether natural reason may evince the creation of the world, we will not dispute; yet there is enough in reason to answer all the cavils of profane men, and to justify the truth of this we believe. However, we must endeavor to believe it by divine faith, according to that of the Apostle: " By faith we believe that the worlds were framed by the Word of God. And this is the first article we meet with in the Scriptures; and our faith is put to it in a very high point in the very entrance.

"In the beginning GOD made the heaven and the earth," speaking like himself; it is not proved by demonstrations, nor any kind of arguments, but asserted by the authority of GOD: and with that which begins' the Books of the Law, JOHN begins his Gospel; that upon His word, who by his Word made the world, we may believe that he did so.

This is fitly added to the title of ALMIGHTY, as a work of almighty power, and therefore a clear testimony of it, and both together will suit with our profession of believing in him; for this is a main support of our faith, to be persuaded of His power on whom we trust. " Our God is able to deliver us," said they: and ABRAHAM, the Apostle says, " offered up his Son, accounting (or reasoning with himself, or laying his reckoning) that GOD was able to raise him from the dead."

We make more bold to speak out our own questioning the love of GOD, because we think we have some. reason in that from our own unworthiness; but if we would sound our own hearts, we should find in our distrusts some secret doubtings of GOD’s power: "Can GOD prepare a table in the wilderness " said they; though accustomed to miracles, yet still unbelieving. We think we are strongly enough persuaded of this; but our hearts deceive us. It is not for nothing that GOD, by his Prophets, so often inculcates this doctrine of his power, and this great instance of it, the creation, when he promises great deliverances to his Church, and the destruction of their enemies. (Isa. xlv. 12, and li. 12.) What can be too hard for Him, that found it not too hard to make a world of nothing If you look on the public, the enemies of the Church are strong; if on thyself, thou hast indeed strong corruptions within, and strong temptations without; yet none of these are almighty, as thy GOD is. What is it thou wouldest have done, that he cannot do, if he think fit And if he think it not fit, if thou art one of his children thou wilt think with him; thou wilt reverence His wisdom, and rest satisfied with his will. This is believing indeed; the rolling all our desires and burdens upon an ALMIGHTY GOD; and where this is, it cannot choose but establish the heart in the midst of troubles, and give it a calm within in the midst of the greatest storms.

And try what other confidences you will, they shall prove vain and lying in the day of trouble. He that thinks to quiet his mind, and find rest, by worldly comfort, is, as SOLOMON compares his drunkard, as " one that lies down in the midst of the sea," that sleepeth on the top of a mast; he can have but unsettled repose that lies there; " but he that trusteth in the LORD, is as Mount Sion, that cannot be removed." When we lean on other props besides GOD, they prove broken reeds, that not only fail, but pierce the hand that leans on them.

There is yet another thing in this article, that serves farther to uphold our faith, that of necessity he that made the world by his power, doth likewise rule it by his providence. It is so great a fabric, as cannot be upheld and governed by any less power than that which made it. He did not frame this world, as the carpenter his ship, to put it into other hands, and look no more after it; but as he made it, he is the continual pilot of it; sits still at the helm and guides it; yea, he commands the winds and seas, and they obey him.

And in JESUS CHRIST.

The two great works of God, by which he is known to us, are, Creation and Redemption, which is a new or second creation. The SON of God,' as God, was with the FATHER, as the worker of the former: but as GOD-Man, he is the author of the latter ST. JOHN begins his Gospel with the first, and from that passes on to the second. "In the beginning was the Word: (Verse l:) By him were all things made." But (verse 14) the other is expressed, " The "Word was made flesh, and dwelt among us; " had a tent like ours, and made of the same materials. He adds, " He was full of grace and truth;" and for that end, as there follows: " That we might all receive of his fullness, grace for grace." And this is that great work of new creation: therefore the Prophet ISAIAH, foretelling this great work from the LORD's own mouth, speaks of it in these terms: " That I may plant the heavens, and lay the foundations of the earth, and say unto Sion, Thou art my people." That making of a new people to himself in CHRIST, is as the framing of heaven and earth. Now this restorement by JESUS CHRIST, supposes the ruin and misery of man by his fall; that sin and death under which he is born. This we all seem to acknowledge; and well we may, for we daily feel the woeful fruits of that bitter root; but the truth is, the greatest part of us are not fully convinced of this gulf of wretchedness into which we are fallen: if we were, there would be more cries amongst us for help to be drawn out, and delivered from it; this great Deliverer, this Savior, would be of more use, and of more esteem with us.

The disunion and distance that sin has made betwixt GOD and man, cannot be made up but by a Mediator; one to come betwixt; so that there is now no believing, in God the FATHER, but by believing in JESUS his SON; no appearing without horror, yea, without perdition, before so just a Judge, highly offended, but by the intervention of so powerful a Reconciler, able to satisfy and appease him; and he tells us plainly, that we mistake not our way " No man comes unto the FATHER but by me."

Few are our thoughts concerning GOD, and returning to him; but if we have any, this is our unhappiness, that naturally we are subject to leave out CHRIST in them.

We think there is something to be done; we talk of repentances, and prayers, and amendments, though we have not these neither; but if we had these, there is yet one thing necessary above all these, that we forget: There is absolute need of a Mediator, to make our peace, and reduce us into favor with GOD; one that must for that end do and suffer for us, what we can neither do nor suffer: though we could shed rivers of tears, they cannot wash out the stain of any one sin; yea, there is pollution in our very tears; so that they themselves have need to be washed in the blood of JESUS CHRIST.

JESUS CHRIST: Our anointed SAVIOR; anointed to be our King, our great High Priest, and our Prophet, and in all these our SAVIOR: Our Prophet, to teach us the way of salvation; our Priest, to purchase it for us; and our King, to lead and protect us in the way, and to bring us safe to the end of it. Thus is his name full of sweetness and comfort. It is a rich ointment; and, in the preaching of the Gospel, an ointment poured forth, diffusing its fragrant smell, for which the virgins, the chaste purified souls of believers, love him; such as have their senses exercised, as the Apostle speaks; their spiritual smelling not obstructed with the pollutions of the world, but quick and open to receive and be refreshed with the smell of this precious name of JESUS CHRIST.

His only SON.

Other sons he hath, angels and men, by creation and adoption; but this his only-begotten SON, as God, by eternal generation; and as man, peculiarly the SON of God, both in regard of his singular unexampled conception by the HOLY, GHOST, and by that personal union with the Deity, which accompanied that conception, and by that fullness of all grace which flowed from that union. The unfolding of these would require a long time, and after all, more would remain unsaid, and unconceived by us; "for his generation who can declare "

Let us remember this, that our Sonship is the product of his: "He is the only-begotten SON of GOD;" (John 1: 14;) and yet, (ver. 12,) "To as many as received him he gave this privilege, to be the sons of GOD."

Our LORD.

Both by our loyal subjection to him, and our peculiar interest in him, these go together; willing subjection and obedience to his laws, are an inseparable companion, and therefore a certain evidence, of our interest in his grace.

Conceived by the HOLY GHOST.

This is, that great mystery of godliness, " GOD manifested in the flesh; " the King of Glory after a manner divesting himself of his royal robes, and truly putting on the form of a servant; the HOLY GHOST framing him a body in- the Virgin's womb, that by that miraculous and peculiar manner of birth, he might be declared more than man, as being a way more congruous both to the greatness of his person, and the purity of his human nature.

Born of the Virgin Mary.

He was not only of the same nature with man, which he might have been by new created humanity, but of the same stock, and so a fit Savior, a near kinsman, (as the word that in Hebrew is a Redeemer doth signify,) " Bone of our bone, and flesh of our flesh." We see then the person of our Mediator very fit for that his office, having both the natures of the parties at variance which he was to reconcile. And this happy meeting of God and Man, in the person Of CHRIST, to look no further, was a very great step to the agreement, and a strong pledge of its accomplishment; to see the nature of man that was an enemy, received into so close embraces with the Deity, within the compass of one person, promised a reconcilement of the persons of men unto GOD; there the treaty of peace began, and was exceedingly promoted by that very beginning, so that in it there was a sure presage of the success. Had God and man treated any where but in the person of CHRIST, a peace had never been concluded; yea, it had broken up at first; but being in him, it could not fail, for in him they were already one, one person; so there they could not but agree: "God was in CHRIST reconciling the world, to himself."

2. Considering the work to be done in this agreement, as well as the persons to be agreed, it was altogether needful that the undertaker should be God and man. The meditation was not a bare matter of word, but there was such a wrong done as required a satisfaction should be made; (we speak not what GOD might absolutely have done, but what was to be done suitable to GOD’s end, that was for the joint glory of justice and mercy, "that mercy and truth might meet, and righteousness and peace kiss each other; ") and because the party offending was not able for it, he that would effectually make suit for him, must likewise satisfy for him. And this JESUS CHRIST did. Now that he might do this, it was necessary that he should be God able to save, and man fit to save man; man that he might suffer, and God that his suffering might be satisfying; man that he might die, and GOD that his death might have value to purchase life to us.

The SON was fit to be incarnate for his work; the middle person in the Godhead to be man's Mediator with God. That we had lost was the dignity of the sons of GOD; and therefore his only SON was only fit to restore us to it: the beauty defaced in us was the image of GOD; therefore tire repairing and reimparting it was a fit work for his most pure and perfect image, his SON, the character of his person.

Now this incarnation of the Word, the SON of God, is the foundation of all our hopes; it is the sense of that great promise, " The seed of the woman shall bruise the serpent's head;" and many others of the same substance in the Prophets. It is the great salvation so often foretold, and so long expected by the Jews. When this was Fulfilled; that a virgin did conceive by the HOLY GHOST, "then did the heavens drop down righteousness from above, and the earth bring forth salvation."

Suffered under PONTIUS PILATE.

Though all his life was one continual act of suffering, from his lying in the manger to his hanging on the cross; yet because of the briefness of this confession, as likewise because this act was the greatest and most remarkable of his sufferings, and the Scripture itself cloth (as such) mention it most frequently, therefore it is here immediately subjoined to the article of his birth.

It is not for nothing that we have the name of the Roman Judge here expressed, under whom he suffered; though it is nothing to his credit, yet it is to the credit of Divine Wisdom; even this, considering the nature and end of CHRIST's death, being to satisfy a pronounced sentence of justice, though for others, it was a very agreeable circumstance that he should not be suddenly, or tumultuarily murdered, but be judicially, though unjustly, condemned.

Crucified.

Besides it made his suffering more public and Solemn; and the Divine Providence ordered this, that he should suffer under a Roman Judge, and so fall under this Roman kind of punishment, being in itself a very shameful and painful kind of death, and by the sentence of the law accursed, that we might have the more evidence of our deliverance from that shame, and pain, and curse that was due to us: "The chastisement of our peace was upon him," says the Prophet, "and by' his stripes are we healed."

Suffered.

That he died, and what kind of death you see is expressed; but as many particular sufferings of his body are not here mentioned, so none of those of his soul, but all comprehended in this general word, "he suffered." Those were too great to be duly expressed in so short a form; and therefore are better expressed by supposing them, and including them only in this, "He suffered." As he that drew the father, among others, beholding the sacrifice of his 'own daughter, signified the grief of the rest in their gestures; and visages, and tears, but drew the father veiled; so here the crucifying and death of our SAVIOR are expressed, but the unspeakable conflicts of his soul are veiled under the general term of suffering. But sure that invisible cup that came from his FATHER'S hand, was far more bitter than the gall and vinegar from the hand of his enemies; the piercing of his soul far sharper than the nails and thorns. He could answer these sweetly with, "Father, forgive them, for they know not what they do;" but these other pangs drew from him another kind of word: " My GOD, my GOD, why hast thou forsaken me "

Died.

No less would serve, and therefore he was "obedient even unto the death; " as the sentence against us did bear, and the sacrifices of the law did prefigure. When the sacrifices drew back, and went unwillingly to the place, the heathens accounted it an ill presage. Never was sacrifice more willing than CHRIST: "I lay down my life for my sheep," says he, "'and no man taketh it from me." "As a sheep before the shearers is dumb, so be opened not his mouth." " He gave his back to the smiters." (Isa. 1.) "For this hour came I into the world," says he.

And this his death is our life, though by it we are not freed from temporal death; yet, which is infinitely more, we are delivered from eternal death, and which is yet more, entitled to eternal life; and therefore do no more suffer temporal death as a curse, but enjoy it as a blessing, and may look upon it now (such as are in CHRIST) not only as a day of deliverance, but of coronation; the exchange of our present rags for white robes, and a crown that fadeth not away.

Buried.

For the further assurance of his death, and the glory of his resurrection, as likewise to commend the grave to us, as now a very sweet resting place; he has warmed the cold bed of the grave to a Christian, that he need not fear to he down in it, nor doubt that he shall rise again, as we know that he did.

Descended into Hell.

The conceit of the descent of CHRIST'S soul into the place of the damned, to say' no more nor harder of it, can never be made the necessary sense of these words; nor is there any ground in Scripture, or any due end of such a descent, either agreed on, or at all allegeable to persuade the choosing it as the best sense of them. Not to contest other interpretations, I conceive, with submission, that it means his burial; or rather, that when his body was laid in the grave, his soul went into paradise.

These are great things that are spoken concerning JESUS CHRIST, his birth and sufferings; but the greater our unhappiness if we have no portion in them: to hear of them only, and to enjoy nothing of them, is most miserable, and thus it is through our unbelief. Were it as common to believe in him as to repeat these words, or to come to church and hear this, then would you all make a pretty good plea; but believe it, it is another kind of thing to believe than all- that, or than any thing that the most of us yet know. "My brethren, do not deceive yourselves; " that common highway faith will not serve. You are, for all that, still unbelievers in CHRIST'S account; and if so, for all the riches of comfort that are in him, you can receive none from him. It is a sad word that he says, "Because ye believe not in me, ye shall die in your sins." Though I died for sins not mine own, yet you remaining in ungodliness and unbelief, that shall do you no good; ye shall die in your sins. It is such a faith as endears CHRIST to the soul; unites it to him; makes CHRIST and it one; that makes all that is his to become ours: then we shall conclude aright, CHRIST has suffered, therefore I shall not. As he said to them that came to take him, "Is it I you seek Then let these go free." So to the law and justice of GOD: Seeing you have sought and laid hold on me, and made me suffer, let these go free that lay hold on me by faith: if you have any thing to say to them, I am to answer for them; yea, I have done it already.

2. You that believe and live by this death, be often reviewing it, and meditating on it, that your souls may be ravished with the admiration of such love, and warmed with love to him. Other wonders, as you say, last for a while; but this is a lasting wonder, not to the ignorant, (the cause of wonder at other things is ignorance_ indeed,) but this is an everlasting wonder to those that know it best, viz., to the very angels. Let that loved JESUS be fixed in your hearts, who for you was nailed to the cross ST BERNARD wonders that men should think on any thing else. Sure it is great folly to think and esteem. much of any thing here, after his appearing: the sun arising drowns all the stars. And withal, be daily crucifying sin in yourselves, be avenged on it for his sake, and kill, it because it killed him.

3. Will you think any thing hard to do or suffer for hint that undertook and performed so much for you Know, that if you are not CHRIST'S, but your own, you must look for as little of him to be yours; if ye be your own, you must bear all your own sins, and all the wrath that is due to them; but if you like not that, and resolve to be no more your own, but CHRIST'S, then what have you to do but cheerfully to embrace, yea., earnestly to seek, all opportunities to do him service

4. These are the steps of CHRIST's humiliation; look on them so as to study to be like him, particularly in that: surely the soul that has most of CHRIST, has most humility. It is the lesson he peculiarly recommends to us from his own example, which is the shortest and most effectual way of teaching. " Learn of me, for I am meek and lowly of heart." One says well, 'Let man be ashamed to be any longer proud, for whom God himself humbled so low.' He became humble to expiate our pride; and yet we will not banish that pride that undid us, and follow that way of salvation which is humility. JESUS CHRIST is indeed the lily of the valleys: he grows no where but in the humble heart.

Rose again the Third Day.

When humbled to the lowest, then nearest his exaltation, as JOSEPH in the prison. He could die, for he was a man; and a man for that purpose, that he might die; but he could not be overcome by death, for he was GOD; yea, by dying he overcame death, and so showed himself truly the LORD of Life. He strangled that lion in his own den. The whale swallowed JONAH, but it could not digest him; it was forced to cast him up again at the appointed time; the same with the time here specified, wherein the Prophet was a figure of this great Prophet, JESUS CHRIST. The grave has a terrible appetite; devours all, and still cries, I Give, give,' and never has enough, as AGUR says; yet, for all its appetite, CHRIST was too great a morsel for it to digest; too strong a prisoner for all its bars and iron gates to keep him in.

He has made a breach through death, opened a passage on the other side of it into life, though otherwise indeed Vestigia nulla retrorsum. They that believe, that lay hold on him by faith, they come through with him, follow him out at the same breach, pass through death into heaven; but the rest find not the passage out, (it is as the Red Sea, passable only to the Israelites,) therefore they must of necessity sink through the grave into hell, through the first death into the second; and that is the most terrible of all. That death is indeed what one called the other, The most terrible of all terribles: the king of terrors.

Now the only assurance of that happy second resurrection to the life of glory hereafter, is the first resurrection here to the life of grace: " Blessed are they that are partakers of the first resurrection, for on such the second death has no power;" for the resurrection of JESUS CHRIST is to the believer the evidence of his redemption completed, that all was paid by CHRIST as our surety, and so he set at liberty; which the Apostle teaches us when he says, "He arose for our righteousness."

Nor is it only the pattern and pledge of a believer's resurrection, but it is the efficient both of that last resurrection of his body to glory, and of the first, of his soul to grace.

The life of a believer flows from CHRIST as his Head, and is mystically one life with his; and therefore so, as himself expresseth it, "because I live, ye shall live also." Therefore is he called the "first begotten from the dead, and the beginning". He is first in all, and from him spring all these streams that "make glad the city of GOD;" therefore the Apostle, in his thanksgiving for our new life and lively hopes, leaves not out that, " Blessed be God, the FATHER of our Lord JESUS CHRIST;" that is, the conduit of all. And he expresses it in the same place, that "we are begotten again to a lively hope, by the resurrection of JESUS from the dead." But, alas I we rob ourselves of all that rich comfort that is wrapped up in this, by living to ourselves and to the world, not having our consciences purified from dead works. How few of us are there that set that ambition of PAUL before us, "desiring above all things to know him, and the power of his resurrection." To be made conformable; that is, the knowledge, as he there expresses it, a lively, experienced knowledge of that power.

2. This, rightly considered, will answer all our doubts and fears in the hardest times of the Church; when in its deliverance there appears nothing but impossibilities; so low, that its enemies conclude it shall never rise again, and its friends are oppressed with fearing so much; yet he that brought up his own Son JESUS from the dead, can and will restore his Church, for which he gave that his only begotten SON to the death. "Son of man," says lie, "can these dry bones live" Thus often looks the Church's deliverance; (which is there the proper sense;) the Prophet answered most wisely, "LORD, thou knowest" it is a work only for thee to know and to do: and by his SPIRIT they were revived. And as here it looked hopeless, so the disciples thought they were giving it over, and blaming almost their former credulity: "We thought this should have been he that should have delivered Israel; and besides all this, to day is the third day. True, the third day was come, but it was not ended; yea, he rose in the beginning of it, though they yet knew it not, nor him present to whom they spake; but toward the end of it, they likewise knew that he was risen, when he was pleased to discover himself to them. Thus, though the enemies of the Church prevail so far against it that it seems buried, and a stone laid to the grave's mouth, yet it shall rise again, and at the very fittest, the appointed time, as CHRIST the third day. Thus the Church expresses her confidence "In the third day he will raise us up." (Hos. 6: 1, 2.) Whatsoever it suffers it shall gain by it, and be more beautiful and glorious in its restorement.

He ascended into Heaven.

He rose again, not to remain on earth as before, but to return to his throne of Majesty, from whence his love drew him, according to his prayer, (John 17:,) which was a certain prediction of it. He had now accomplished the great work he came for, and was therefore to be exalted to his former glory; the same person that before, but with the surcrease of another nature, which he had not before, and of a new relative dignity, being to sit as King of his Church, which he had purchased with his blood.

And to express this it is added, that he sits at the right hand of GOD. By which is expressed, not only his matchless glory, but his dominion and rule as Prince of Peace, the alone King of his Church, her supreme Lawgiver and mighty Protector, and Conqueror of all his enemies, ruling his holy hill of Zion with the golden sceptre of his word, and breaking his enemies, the strongest of them, in pieces, with the iron rod of his justice. They attempt in vain to unsettle his throne; it is very far out of their reach, as high as the right hand of GOD. "For ever, O GOD, thy throne is established in heaven." What way is there for the worms of this earth to do any thing against it

As in these is the glory Of CHRIST, so they contain much comfort of a Christian. In that very elevation of our nature to such dignity, is indeed, as the ancients speak, wonderful condescension, that our flesh is exalted above all thee glorious spirits, the angels; and they adore the nature of man, in the person of man's glorified SAVIOR, the SON of God. This exaltation of JESUS CHRIST doth reflect a dignity on the nature of mankind; but the right and possession of it is not universal, but is contracted and appropriate to them that believe on him. "He took not on him the nature of angels," says the Apostle; but the nature of "the seed of ABRAHAM." He says not the nature of man, though, it is so, but of the seed of ABRAHAM; not so much because of his descent from that particular stock after the flesh, as in the spiritual sense of ABRAHAM'S seed-. The rest of mankind forfeit all that dignity and benefit that arises to their nature in CHRIST, by their distance and disunion from him through unbelief. But the believer has not only naturally one kind of being with the humanity of CHRIST, but is mystically one with the person of CHRIST, with whole CHRIST, GOD-Man; and by virtue of that mysterious union, they that partake of it, partake of the present happiness and

glory of CHRIST; they have a real interest in whatsoever he is and has, in all his dignities and power, and in that sense they that are justified are glorified.

In sum, believers have in this ascending and enthroning of CHRIST, unspeakable comfort through their interest in CHRIST, both in consideration of his present affection to them, and his effectual intercession for them, and in the assured hope this gives them of their own after-happiness and glory with him.

1. In all his glory he forgets them not. He puts not off his bowels with his low condition here, but, has carried it along to his throne; his majesty and love suit very well, and both in their highest degree. As all the waters of his sufferings did not quench his love, nor left he it behind him buried in the grave, but it arose with him, being stronger than death; so he let it not fall to the earth when he ascended on high, but it ascended with him, and he still retains it in his glory. And that our flesh which he took on earth, he took up into heaven, as a token of indissoluble love betwixt him and those whom he redeemed, and sends down from thence, as the rich token of his love, his SPIRIT into their hearts; so that these are mutual remembrances. Can he forget his own on earth, having their flesh so closely united to him You see he does not; he feels what they suffer: "SAUL, SAUL, why persecutest thou me" And can they forget him whose SPIRIT dwells in them, and records lively to their hearts the passages of his for a, and brings all those things to their remembrance, as himself tells us that SPIRIT would do; and so indeed proves this Comforter, by representing unto us that his lode, the spring of our comforts And when we send tip our requests, we know of a Friend before us there; a most true and a most faithful Friend, that fails not to speak for us what we say, and much more: " He liveth," says the Apostle, " to make intercession for us." This is the ground of a Christian's boldness at the throne of grace; yea therefore is the FATHER'S throne the throne of grace to us, because the throne of our Mediator, JESUS CHRIST, is beside it: he sits at his right band, otherwise it could be nothing to us but a throne of justice; and so, in regard of our guiltiness, a throne of terror and affrightment, which we would rather fly from, than draw near unto.

Lastly, as we have the comfort of such a Friend, to prepare access to our prayers there, that are the messengers of our souls; so our souls themselves, when they remove from these houses of clay, shall find admission there through Him. And this He tells his disciples again and again, and in them all his own, in his ascending to his glory: "I go to prepare a place for you, that where I am, there ye may be also."

It will not be hard to persuade them that believe these things, and are portioners in them, to set their hearts on, them, and for that end to take them off from all other things as unworthy of them; yea, it will be impossible for them to live without the frequent and sweet thoughts of that place where their LORD JESUS is. Yet it is often needful to remember them, that this cannot be enough done, and by representing these things to them, to draw them more upwards; and it is best done in the Apostle's words, "If ye be risen with CHRIST, mind those things that are above." If ye be risen with him, follow him on; let your hearts be where he is; they that are one with him, the blessed seed of the woman, find the unity drawing them heavenwards: But, alas! the most of us and more like the accursed seed of the serpent, basely groveling on this earth, and licking the dust: the conversation of the believer is in heaven, where he has a SAVIOR, and from whence he looks for him. Truly, there is little of a true Christian here; (and that argues- that there is little of the truth of Christianity among us, who are altogether here;) his Head in heaven, and his heart there, and these are the two principles of life. Let us then suit the Apostle's advice, and so enjoy the comfort he subjoins, that by our

affections above, we may know, "That our life is hid with CHRIST in GOD, and therefore, that when He who is our life shall appear, we likewise shall appear with him

in glory."

From thence He shall come to judge the Quick and the Dead.

We have in this to consider: 1. That there is an universal judgment. 2. That CHRIST is the Judge. 3. The quality of the judgment.

1. That there is a Judgment to, come, is the frequent doctrine of the Scriptures, and has been ever the belief of the godly from the beginning; as we may perceive by that ancient Prophecy of ENOCH, recorded by ST. JUDE. And there is so much just reason for it, that natural men, by the few sparkles of light in their consciences, have had some dark notions of it, as is evident in PLATO and the Platonics; and not only the Philosophers but the Poets it may be too, that they have been helped by some scattered glimmerings of light concerning this, borrowed from the Jews, and traditionally passed from hand to hand among the Heathen, and therefore disguised and altered after their fashion.

If we be persuaded that there is a Supreme Ruler of the world, who is most wise, and just, and good, this will persuade us not only that there is some other state than that we see here appointed for man, the most excellent part of this visible world; but that there shall be a solemn judicial proceeding, in entering him in that after being. The many miseries of this present life, and that the best of men are usually deepest sharers in them, though it has a little staggered not only wise heathens, but sometimes some of the prime saints of GOD; yet it has never prevailed with any, but brutal and debauched spirits, to conclude against Divine Providence; but rather to resolve upon this, that of necessity there must be another kind of issue, reducing all the present confusions into order. It is true, that sometimes here the LORD'S right hand finds out his enemies, and is known by the judgment which he executes on them; and on the other side, gives some instances of his gracious providence to his Church, and to particular good men, even before the sons of men: but these are but some few preludes and pledges of that great judgment. Some he gives, that we forget not his justice and goodness; but much is reserved, that we expect not all, nor the most, here, but hereafter: and it is certainly most congruous that this be done, not only in each particular apart, but most conspicuously in all together, that the justice and mercy of GOD, may not only be accomplished, but acknowledged and magnified, and that not only severally, in the several persons of men and angels, but universally, jointly, and manifestly, in the view of all, as upon one theatre; angels and men being at once, some of them the objects of that justice, others, of mercy; but all of them spectators of both. Each ungodly man shall not only read, whether he will or no, the justice of GOD in his own condemnation; but they shall then see the same justice in all the rest of the condemned world, and the rest in them; and to the great increase of their anguish, they shall see likewise the glory of that mercy, that shall then shine so bright in all the elect of GOD, from which they themselves are justly shut out, and delivered up to eternal misery.

And on the other side, the good shall, with unspeakable joy, behold, not only a part as before, but the whole sphere both of the justice and mercy of their GOD, and shall with one voice admire and applaud him in both. Besides, the process of many men's actions cannot be full at the end of their life, as it shall be at that day; many have very large after-reckonings to come upon them, for those sins of others to which they are accessory, though committed after their death; as the sins of ill-educated children to be laid to the charge of their parents,-the sins of such as any have corrupted, either by their counsels, or opinions, or evil examples.

2. He, the LORD JESUS, shall be Judge in that great day; the FATHER, And SPIRIT, and his authority, are all one; for they are all one GOD and one Judge; but it shall be particularly exercised and pronounced by our SAVIOR.

GOD-Man, JESUS CHRIST; that ".Eternal Word, by whom all things were made, by Him shall all be judged;" and so He shall be the Word in that last act of time, as in the first: He shall judicially pronounce that great and final sentence, that shall stand unalterable in eternity and not only as the eternal SON of GOD, but withal the Son of Man; and so sit as King, and invested with all power in heaven and earth. " By that Man whom he has appointed to judge the quick and the dead." (Acts 17: 31.) The powers of the world and of hell are combined against his throne; therefore they shall be His footstool, sitting on that throne; and the crown which he has purchased for believers, he shall set on their heads with his own hand. This shall be exceeding joy and comfort to all that have believed on him, that their REDEEMER shall be their Judge. He that was judged for them, shall judge them, and pass sentence according to that covenant of grace, pronouncing them free from the wrath which he himself endured for them, and heirs of that life that he bought with his dearest blood.

And that gives no less accession to the misery of the wicked, that that same JESUS whom they opposed and despised, so many of them as heard any thing of him, shall sit upon their final judgment, and pronounce sentence against them; not partially avenging his own quarrel on them, but justly returning them the reward of their ungodliness and unbelief; that great Shepherd shall thus make that great separation of his sheep from the goats.

3. Of the manner we have thus much here, That he shall come from heaven, as the Scriptures teach us; he shall visibly appear in the air, he shall come in the clouds of heaven with power and great glory, attended with innumerable companies of glorious angels, that shall serve him, both in congregating his elect, and segregating them from the reprobate; but himself in the brightness of his own majesty, infinitely surpassing them all. His first coming was mean and obscure, suiting his' errand; for then he came to be judged; but that last coming shall be glorious; for he comes to judge, and his judgment shall be in righteous. ness. There shall be no misalleging, or misproving, or misjudging there; all the judgments of men, whether private or judicial, shall be re judged there according to truth, by a Judge before whom all things are naked; and not only shall he know and judge all aright, but all they that are judged shall themselves be convinced that it is so: then all will see that none are condemned but most deservedly; and that the LORD'S justice is pure and spotless in them that perish; as his grace, without prejudice to his justice; it being satisfied in CHRIST for them that are saved. The books shall be opened; those that men so willingly, the most of them, keep shut and clasped up, and are so unwilling to look into; their own accusing consciences: The LORD will proceed formally against the wicked, according to the books; no wrong shall be done them; they shall have fair justice; and they shall see what they would not look upon before; when, by seeing, that might have been blotted out, and a free acquittance written in its stead.

We are gaping still after new notions; but a few things wisely and practically known, drawn down from the head to the heart, are better than all that variety of knowing, that men are so taken up with: Paucis literis opus est ad mentem bonam. This, and such like common truths, we think we both know and believe well enough; but truly, if this great point, touching the great and last judgment, were indeed known and believed by us, it would draw our minds to more frequent and more deep thoughts of it; and were we often and serious in those thoughts, they would have such influence into all other thoughts, and the whole course of our lives, as would much alter the frame of them from what they are.

Did we think of this Gospel which we preach and hear, that we must then be judged by it, we should be now more ruled by it; but the truth is, we are willingly forgetful of these things; they arc melancholy, pensive thoughts, and we are content that the noise of affairs, or any vanities, fill the car of our minds, that we hear them not. If we be forced at some times to hear of this last judgment, it possibly casts our conscience into some little trembling fit for the time, as it did FELIX; but he was not, nor are we so happy, as to be shaken out of the custom and love of sin by it: we promise it fair, as he did, some other time; but if that time never come, this day will come, and they that shun to hear or think of it, shall then see it, and the sight of it will be as terrible and amazing, as the timely thoughts of it would have been profitable. It is, no doubt, an unpleasing subject to all earthly minds; but sure it were our wisdom to be of that mind now, that then we shall be forced to be of: we shall then read, by the light of that fire that shall burn the world, the vanity of all those things whereon we now doat so foolishly. Let us therefore be persuaded to think so now, and disengage our hearts; and fix them on him who shall then judge us. They are only happy that trust in him; that which is the affrightment of others is their great joy and desire; they love and long for that day, both for their SAVIOR'S glory in it, and their own full happiness; and their love to his appearing, is a certain pledge of the crown they are to receive at his appearing. " In that day," (2 Tim. 4: S,) says the Apostle; this day he esteems more than all his days; therefore he names it no otherwise than "that day: " How may we know what day it was he meant His coronation day. But of all men, sure the hypocrite likes least the remembrance of that day: there is no room for disguises there, all masks must off, and all things appear just as they are, and that is the worst news to him that can be.

I believe in the HOLY GHOST.

This name, personally taken, is peculiarly that of the third person, proceeding from the FATHER and the SON, by a way that can neither be expressed nor conceived; holy in himself, and the author and cause of all holiness

in us.

It is neither useful nor safe for us to entangle our thoughts in disputes concerning this mystery; but it is necessary that we know, and acknowledge, and believe in this HOLY SPIRIT: it is He in whom and by whom we believe. We cannot know God, nor the things of God, but by the SPIRIT of GOD; nor say that JESUS is GOD, but by the same SPIRIT. We know that this Holy Trinity co-operates in the work of our salvation; the FATHER has given us his SON, and the SON hash sent us his SPIRIT, and the SPIRIT gives us faith, which unites us to the SON, and through him to the FATHER: the FATHER ordained our redemption, the SON wrought it, the HOLY SPIRIT reveals and applies it.

The remaining articles have the fruit of that great work, the sending of the SON of GOD in the flesh. What it is, and to whom it belongs; the result of CHRIST'S incarnation and death, the great design of GOD in the other great work, that of the first. creation, was this second: He made the world, that out of it he might make his Church. The HOLY SPIRIT, moving upon the souls of men in their conversion, aims at this same end, the gathering and completing of his Church: He is the breath of life, that breathed on these new creatures that make up this society. So then, this is as much as to say, I verily believe that God had such a purpose in making the world, and in sending his SoN into it, and they both in sending the SPIRIT, and the SPIRIT in his working to make a holy Church, a number that should serve God here, and enjoy him in eternity; and I believe that God cannot fall short of his end: I believe, therefore, there is such a company; there is a holy universal Church (universal) diffused through the several ages, and places, and nations of the world; (holy) washed in the blood of CHRIST, and sanctified by his SPIRIT; that is, that it has, in all ages, continued from the beginning, and shall continue to the end of the world, increasing still and growing to its appointed perfection, amidst all the enmities and oppositions that it encounters. "I send you forth," says CHRIST, "as sheep among wolves." The preservation of the Church is a continuing miracle: it resembles DANIEL'S safety among the hungry lions, but prolonged from one age to another. The ship wherein CHRIST is may be weather-beaten, but it shall not perish. So then you see, that this confession is no other but your acknowledgment of GOD in himself; "Three in One, and One in Three;" and his works of the creation of the world, and redemption of man by his SON, made man for that purpose, and appropriate to them for whom it was designed, by his HOLY SPIRIT; and, with this acknowledgment, our reliance on this GOD as the Author of our being and wellbeing.

The Communion of Saints.

This springs immediately from the former: if they make one Church, then they have a very near communion together; they are one body united to that glorious Head that is above; they have all one spiritual life flowing from him: and this communion holds not only on earth 'and in heaven apart, but even betwixt heaven and earth; the saints on earth:hake up the same body with those already in glory; they are born to the same inheritance by new birth, though the others are in possession before them. This their common title to spiritual blessings, and eternal blessedness, prejudges none of them.; their inheritance is such, as is not lessened by the multitude of heirs; it is entire to each one; and that grace and salvation that flow from CHRIST, the SUN of Righteousness, is as the light of the sun where it shines; none has the less because of others partaking of it. The happiness of the saints is called, "an inheritance in light," which all may enjoy without abatement to any. They have each their crown; they need not, they do not envy one another, nor, Ottoman-like, one brother kill another to reign alone: yea, they rejoice in the happiness and salvation of one_ another; they are glad at the graces that GOD bestows on their brethren, fir they know that they all belong to the same

first owner, and return to his glory; and that whatsoever diversity is in them, they all agree and concentre in that service and good of the Church; and so, what each one has of gifts and graces, belongs to all by virtue of this communion. Thus ought each of them to think, and every one of them humbly and charitably to use, what he has himself, and to rejoice in that which others have.

I believe a Holy Catholic Church, and the Communion of Saints.

We may see the worth and the necessity of holiness, how much it is regarded in the whole work; "for this very thing did CHRIST give himself for his Church, that he might sanctify it." See the end of our redemption. If we look as far forward as salvation, heaven; nothing unclean shall enter that holy city. And look again as far back as our election; and these that are not partakers of this, do but delude themselves in dreaming of interest in the rest; no washing in the blood of CHRIST to remission, but withal by the SPIRIT of Sanctification; no comfort to the unholy in their resurrection, because no hope of eternal life: no, without shall be dogs. In the base and foolish opinion of the world, holiness is a reproach, or at the best but a poor commendation; and men are more pleased with any other title; they had a great deal rather be called learned, or wise, or stout, or comely, than holy; but God esteems otherwise off it, whose esteem is the true rule of worth: That forecited place, a glorious Church; how Holy and without blemish; that is indeed the true beauty of the soul; it makes it like GOD; and that is its comeliness. We seethe LORD himself delights to be known much by this style, and glorified by it, " Holy, holy, holy: " so Exod. 15:; " Glorious in holiness; " and the SPIRIT of GOD is still called the HOLY SPIRIT. How much then are they mistaken concerning heaven, that think to find the way to it out of the path of holiness, which is indeed the only way that leads unto it. And yet, if we reprove you of unholiness, you say you are not saints. No so much the worse; for they that mean to share in eternal life, must be such; if you be content still not to be saints, go on; but know, that they that are not saints in grace here, shall never be saints in glory hereafter.

Forgiveness of Sins.

Notwithstanding forgiveness of sins, there is a necessity of holiness, though not as meriting it, as leading unto happiness. But on the other side, notwithstanding the highest point of holiness we can attain, there is a necessity of this forgiveness of sins. Though believers make up a holy Church and company of saints, yet there is a debt upon them that their holiness pays not; yea, they are so far from having a superplus for a standing treasure after all paid, that all the holiness of the saints together will not pay the least farthing of that debt they owe. " As for me I will walk in mine integrity," says DAVID. (Psalm 26: 11.) How then, adds he, this should justify me sufficiently; no, " but redeem thou me, and be merciful to me; " and so throughout the Scriptures. All the integrity of the godly under the Law, did not exempt them from offering sacrifice which was the expiation of sin in the figure, looking forward to that great and spotless sacrifice, that was to be slain for the sins of the world; and those that believe the Gospel, the application of that justifying blood, that streams forth in the doctrine of the Gospel, is not only needful to wash in for their cleansing in their first conversion, but to be reapplied to the soul, for taking oft' the daily contracted guiltiness of new sins. It is a fountain opened and standing open for sin and for uncleanness, as the sea of brass before the sanctuary.

The consideration of that precious blood shed for our sins, is the strongest persuasive to holiness, and to the avoiding and hating of sin; so far is the doctrine of justification (right understood) from animating men to sin. But there is a continual necessity of new recourse to this great expiation.

You think it an easy matter, and a thing that for your own ease you willingly believe, the forgiveness of sins; it is easy indeed after our fashion, easy to imagine that we believe such a thing when we hear it, because we let it pass, and question it not; we think it may be true, and think no farther on it, while we neither know truly what sin is, nor feel the weight of our own sins; but where a soul is convinced of the nature of sin, and its own guiltiness, there to believe forgiveness is not so easy a task.

In believing forgiveness of sins, and so the other privileges that attend it, there are these three things gradually leading one to the other. 1. To believe that there is such a thing, and that it is purchased by the death of CHRIST, and so attainable by coming unto him for it. 2. By this, the soul, finding itself ready to sink under the burden of its own sins, is persuaded to go to him, and lay that load on him, and itself withal resolves to rest on him for this forgiveness; to believe in him who is the LORD our Righteousness. 3. Upon this believing on him for forgiveness, follows a reflex believing of that forgiveness; an express testimony of GOD’S own SPIRIT. To believe and to grow stronger in believing, and to aspire to the full assurance of faith, is our constant duty: and the keeping our consciences pure, as much as may be, doth not only keep the comfortable evidence of pardon clearest and least interrupted within us, but is the likeliest to receive those pure joys that flow immediately into the soul from the SPIRIT of GOD. The testimony of our conscience is (if we damp it not ourselves) our continual feast; but that testimony of the SPIRIT is a superadded taste of higher comfort out of GOD’S own hand, as it were a piece of heaven in the soul, which he cheers it withal.

The Resurrection of the Body.

The comfort of these privileges is opposed to those grand evils that we feel or fear: sanctification, to the power of sin: justification, or forgiveness, to the guilt of

sin; the resurrection, to temporal death; and life eternal, to the second or eternal death.

This is the raising of the self same body that is laid in the dust; otherwise, the giving a body to the soul again, must have some other name, for resurrection it cannot be called.

That GOD can do this, notwithstanding all imaginable difficulties in it, have we not proof enough in what he has done Sure that which he did in the beginning of time, the framing the whole world of nothing, is more than a sufficient pledge of this that is to be done in the end of time.

That he will do it, we have his own word for it, and the pledge of it in raising his SON JESUS; therefore called "The first begotten from the dead;" as relating to believers who are one with him. The resurrection of the dead in general is an act of power; but to the godly an act of grace; to the wicked, of justice: both shall rise by the power of CHRIST; but to the one as a Judge, and a Judge that shall condemn them; to the other as their Head, and their Savior. JOSEPH's two fellow-prisoners were both taken out of the prison, and at the same time; but the one to the court, the other to the gallows; so in the resurrection.

The confession of faith being of such things as belong to believers, and are their happiness, therefore their resurrection is particularly here intended, as we see eternal life is subjoined to it.

Our bodies are raised, that were companions and partakers of our good and evil in our abode upon earth, that they may in eternity be companions and partakers of our reward: those of the ungodly, to suit their condemned souls, shall be filled with shame, and vileness, and misery; and those that were in their lowest estate here, temples of the HOLY GHOST, shall be filled with that fullness of joy, that shall run over from the soul unto' them: they shall be conformed to the happy and glorious souls to which they shall be united, yea, to the glorious body of our LORD JESUS CHRIST. There shall then be nothing but beauty, and glory, and immortality, in them that are now frail and mortal, and being dead do putrefy and turn to dust. He shall change our vile bodies, and make them like unto his glorious body." But as ST. BERNARD says well, "If we would be sure of this, that our bodies shall be conformed to his, in the glory to come, see our souls be here conformed to his, in that humility which he so much manifested whilst he dwelt among men." If we would that then "our vile body be made like his glorious body," let our proud heart now be made like his humble heart.

Life Eternal.

Our confession of faith ends in that which is the end of our faith; our everlasting salvation, or, eternal life; of which, all that we can say is but stammering, and all our knowledge of it but ignorance, in regard of what it is yet so much we know, or may know of it, as, if we knew aright, would certainly draw us more into the desires and pursuit of it. The very name of life is sweet, but then especially, as it is here meant, in the purest and sweetest sense, for a truly happy life. For a life full of misery is scarce worth the name of life; and the longer it were, the worse; therefore, the miserable estate of damned souls, though immortal, is called death. So, then, by this life, true and full blessedness being meant, and then that added, that it is eternal, what can be imagined more to make it desirable

So happy, that there shall not be the smallest drop of any evil and bitterness in it; pure unmixed bliss; nothing present in it that is displeasing, nothing wanting that is delightful; and everlasting, that when millions of years (if there were any such reckoning there) are rolled about, it shall be as far from ending as at the first.

A very little knowledge of this blessed life would make us clean out of love with the life that now we make such account of. What can it be that ties us here The known shortness of this life, were it more happy than it is to any, might make it of less esteem with us; but then withal, being so full of miseries and sins, so stuffed with sorrows round about us, and within ourselves; that if the longest of it can be called long, it is only the multitude of miseries in it, can challenge that name for it. Such a world of bodily diseases: Here is one's head paining him, another his stomach; some complaining of this part, some of that; and the same party sometimes of one malady, sometimes of another. What disappointments and disgraces, and cross encounters of affairs; what personal and what public calamities; and then sin, the worst of all; and yet all cannot wean us. We cannot endure to hear or think of removing; and the true reason is, unbelief of this eternal life, and the neglect of those ways that lead to it. Be persuaded at length to call in your heart from the foolish chase of vanity, and consider this glorious life that is set before you. Do you think the provision you make for this wretched life worth so many hours' daily pains, and give eternal life scarce half a thought in many hours; possibly not a fixed serious thought in many days Sure if you believe there is such a thing, you cannot but be convinced, that it is a most preposterous course you take, in the expense of your time and pains upon any thing else than on life eternal. Think what a sad thing it will be, when your soul must remove out of that little cottage wherein it now dwells, not to be bettered by the removal, but thrust out into utter darkness; whereas, if ye would give up sin, and embrace JESUS CHRIST as your joy and your life; in him you would be put into a sure right to this eternal life: it is a pure life, and purity of life here, that is the only way to it. “Blessed are the pure in heart: for they shall see God.”