Cleansing our Way in Youth, Text (3 of 4)

Cleansing our Way in Youth · Text (3 of 4)

p. 96AND now, my Son, by theſe things be Thou admoniſhed. Let Young Men be Warned to flee from the Wrath p. 97to come. Seeing ye look for ſuch things, give diligence, that you may be found of your Judge in peace, without ſpot and blameleſs, that you may be counted worthy of the Kingdom of God, and worthy to eſcape all thoſe Things, which ſhall come to paſs, when the Lord Jeſus ſhall be revealed from Heaven with His mighty Angels, in flaming Fire taking vengeance on them that know not God and that obey not the Goſpel of our Lord Jeſus Christ; who ſhall be puniſh'd with everlasting deſtruction from the preſence of the Lord and from the glory of His power; when He ſhall come to be admired in all them that believe, to be glorify'd in the Salvation of His Saints, but to get to Himſelf a Great Name in the Everlaſting overthrow of His Enemies. O hearken to the Words of the Curſe, and take the alarm, fear and fly from the Snares of Death: and hearken to the Words of Bleſſing, take the Invitation, and lay hold on Eternal Life.

SEE, I have ſet before you this Day Life and Good, and Death and Evil. I call Heaven and Earth to record this Day, that I have ſet before you Life and Death, Bleſſing and Curſing: Therefore chuſe Life.— I have been offering you the moſt weighty and ſolemn Conſiderations to move you to cleanſe your way in Youth. O Bring again to mind now, ye Tranſgreſſors; Hearken to me, ye ſtout-hearted, that are far from righteouſneſs; Remember, and ſhew your ſelves Men. Let what has been ſaid have a warm impreſſion upon you, …ink deep into your Hearts, and produce the deſired Effects. Hear, and your Souls ſhall live.

p. 98PROP. III. IF Young Men duly obſerve the Word of God, They take an effectual Method to cleanſe, and keep, their way from ſinful pollutions.

I have been ſhewing you, how much it concerns Young Men to cleanſe their way; I am now come to tell you how this may be done; namely, by taking heed unto the Word of God. Obſerving God's Word is the only ſufficient Means of Spiritual Purification.

I ſhall ſpeak to this Head under two Articles. As, (1) The Word of God has a Cleanſing Influence. (2) If we obſerve the Word of God, we ſhall experience it's Cleanſing Virtue.

Artic. I. THE Word of God has a Cleanſing Influence, or an efficacy to cleanſe our Way.

TO clear this Head, Let us attend to the following Particulars. — (1.) The Word was given to us for this End. (2.) It is excellently fitted for this End. (3) It is the Inſtrument, which the Sanctifying Spirit ordinarily makes uſe of.—

I. Conſider; THE Word was given to us for this bleſſed End. The high and gracious deſign of God in giving us His Word was, that it might be a Well of Salvation to us, out of which to draw water with joy, living water, the water of purification, to cleanſe us from all unrighteouſneſs, from the pollutions of carnality and many fooliſh filthy Luſts, which drown the Soul in perdition. This Fountain was open'd for the Inhabitants of Jeruſalem to waſh in from all Sin, and from all Uncleanneſs, that they may be ſanctify'd and cleanſed with the waſhing of water by the word, (Eph. 5.26.) This River was not created for us to ſ…ort our ſelves p. 99in & make the divertiſement of a few idle hours, as Leviathan (the King over all the Children of Pride) ſports himſelf in the hoary deep: but for us to waſh our ſelves in; and that not only our Heads, (cleanſing them from the defilements of Error,) and our Hands, (cleanſing them from the impurities of open Vice,) but alſo our Hearts, purifying them from the defilements of Hypocriſy, and ſecret Luſts,) and our Feet, (cleanſing them from the dirt and pollution, they contract at any time by falſe ſteps and unwary ſlips, when running the way of God's Commandments,) yea, our whole Man, Spirit, Soul and Body, cleanſing our ſelves from all filthineſs of fleſh and Spirit, perfecting holineſs thro' the Word of Sanctification. Thus ſaith the Apoſtle, (2 Tim. 3.16, 7. All Scripture is given by inſpiration of God,—that the Man of God may be perfect, throughly furniſht unto all good works; and that foul Sinners may be transformed into Veſſels of honor, ſanctify'd and made meet for the Master's uſe. This is the great and good end, which God propounded in giving His Word. And Infinite Wiſdom wou'd not have ſo done, if the Word had not an aſpect upon, and ſome relation and proportion to that bleſſed End. Inaſmuch then as the Word was given to us with this view, and upon this deſign, by the only Wiſe God, we may hence infer, that the Word has a proper influence to cleanſe our ways. And if this End be not eventually obtained on All that enjoy the Word, it is owing to the Sinners contemptuous neglect of the Word, or reſolved oppoſition to it, which converts the Sovereign Balſam into killing Poiſon: and is no ways owing to any weakneſs, or u…aptneſs in the Means. For in the next place▪

p. 100II. Conſider, THE Word is in its own Nature (as a Means) excellently adapted and accommodated to this Deſign. It has a perfect aptitude and direct tendency to this E…d, and is every way calculated to help us in the work of ſelf-purification. Conſider Two Things; It is full of Light, and it is full of Power.

(1.) IT is full of Light; both to detect, & to direct.

1. IT is full of detecting Light. It is a Light, which maketh manifeſt. It brings many hidden things out of Darkneſs, and illuſtrates many known things, elightening the Eyes, & making w…ſe the ſimple. (Pſal. 19.7, 8.) It diſcovers to us the primitive purity, & innocence of humane Nature. It diſcovers to us its preſent depravation & pollution: It diſcovers the reality & original, the nature, extent, and various workings of corruption in Man; Hereby the Body of Sin is anatomized, The plague of our hearts and the evil of our ways made known unto us; It diſcovers all the ſecret ſpots and deformities of the Soul, and all the defilements and irregularities of the Life, and ſhews us how evil a thing and bitter it is, that we have forſaken God. And it diſcovers the Ground or meritorious Cauſe, and the Author or efficient Cauſe, of our Sanctification, together with the uſual method, the appointed means, the abſolute neceſſity, the poſſibility and glorious advantages, and different degrees, of Spiritual purification. It paints out the Sinner in his true colours, and exact features, and it draws the Saint in His full proportion and diſtinct complexion. So that whoſo looketh into the perfect Law of Liberty, ſearching and trying his ways, may there beh…ld his own natural face as in a Glaſs; may diſcern what manner of Man he p. 101is, and what the way that he takes, whether it be the way of Sinners, or the path of the Juſt; and how far he is advanced: What are the evil ways that muſt be forſaken, and what are the right ways, that muſt be walked in. Which leads me to the next thing; That is,

2. THE Word is full of directing Light. It is profitable for inſtruction in righteouſneſs, (2 Tim. 3.16.) It is uſeful to lead us into and guide us in the good way. It is a Light to our Eyes for diſcovery, and a Lanthorn to our Feet for direction. It is the Wiſdom of God, profitable to direct, to be deſir'd to make one wiſe, able to make us wiſe unto Salvation, (2 Tim. 3.15)—All we like ſheep have gone aſtray, we have turned every one to his own way, and are naturally wandring on the mount of Corruption and in the wilderneſs of Sin; We have gone from mountain to hill, and have forgotten our reſting-place the Holy Hill of Zion, and know not the way thither; and we ſhou'd have wander'd endleſly in the Regions of the Shadow of Death, if the Day-Spring from on high had not viſited us, and a ſure word of Prophecy been given to us, which is as a … ſhining in a dark Place, a Light to our feet, and a Lamp to our paths, (Pſal. 119.105.)

HERE Let me ſay concerning this Gloriuos Light,

1. IT directs our feet into the way of peace. It gives knowledge of Salvation, by the remiſſion of Sins, thro' the tender mercy of our God, (Luk. 1.77.8, 9.) and the Righteouſneſs of Christ therein revealed, from ſaith to faith, (Rom. 1.16.) Herein are made known to us the Things which belong to our Everlaſting Peace: Herein we are directed to the God of Peace, as our End, and only ſatisfying Portion; and to Chriſt, as the Way, which p. 102way of Peace, we had never known without the help of Divine Revelation. The Lord Jeſus Chriſt ſpeaks of Himſelf, as The Way, the Truth, and the Life, (Joh. 14.6.) The true way of Life, the living and true way. He is the Do…r whereby we enter into Peace, The new and living way into the holieſt, which He hath conſecrated for us thro' the Vail, that is to ſay, his fleſh, (Heb. 10.2….) This is the way of God, and No Man …ometh to the Father but by Chriſt, i.e. to God as a Father. This way of God is in His Word expounded to us perfectly. The Scriptures are they which teſtify of Chriſt, (Job. 5.39.) and they alone. The great myſtery of godlineſs, God manifeſt in the fleſh, Thoſe faithful ſayings, (worthy of all acceptation,) that Jeſus Chriſt came into the World to ſave Sinners; & that we have peace with God thro' His Blood,— Theſe Glorious Truths ſhine forth only in the Goſpel. In all the admirable Volumes of the Celebrated Ethnick Philoſophers, there is not the leaſt hint, or tittle of Chriſt, and of Salvation thro' Him. "The work of Redemption is not engraven on the work of Creation, nor of Providence". Apoſtate Man's Salvation is not a Thing neceſſarily inferr'd from the Being and general Goodneſs of God, of which He never left Himſelf without witneſs. (Act. 14.17.) The Heathen World had but a very weak and wavering apprehenſion of the Mercy of God. And the Method of this Salvation, is myſterious, and ſublime, above the flight of humane reaſon, how highly ſoever exalted, and no doubt it was a ſurprize to the Angels of Light and the Spirits of Darkneſs, that the Only begotten Son of God ſhou'd aſſume our Nature and therein be obedient even to the curſed Death of the p. 103Croſs; and that in Chriſt crucify'd God ſhou'd be reconciling the World unto Himſelf, not imputing their treſpaſſes. This way of Reconciliation is above the ken of the moſt penetrating natural underſtanding, & is brought to Light only in the Goſpel of Peace. And without this, it might have remain'd a ſecret for ever. Chriſt is the Light of the World, and the Word of God is the only Teleſcope to diſcover this great Luminary to the World. Fleſh and Blood cou'd never have revealed Chriſt unto us, (Mat. 16.17.)

2. IT directs our feet into the Way of Holineſs. The Word deſcribes to us the good old Way, the way to Zion, and directs all our steps. Here is a ſufficient directory for the whole Duty of Man. It propounds the right Principles, exact Meaſures, and true Ends of Obedience.

GOOD Principles are eſſential to pure Religion; ſuch as Faith in Chriſt, the Fear & Love of God, Hope in His Mercy, &c. Theſe are …ceſſary Ingredients of ſincere Goodneſs, preſcribed in the Word of God; concerning ſome of which the Philoſophers of old knew nothing, and of the others they took but little notice.

WITHOUT Faith it is impoſſible to pleaſe God, (Heb. 11.6.) Whatſoever is not of Faith is Sin, (Rom. 14.23.) "By Faith Chriſtians may derive a worthineſs and virtue to their meaneſt performances,"—but without the vital efficacy of this Grace all their glittering duties are but dead works, & lifeleſs ſhadows, unacceptable to God, and unavailable to Salvation. But now without the Scriptures, we ſhou'd be entirely at a loſs, as to this ſuper-natural Grace. Hence it is ſaid, Joh. 20.31. Theſe are written, that ye might believe that Jeſus is the Chriſt p. 104the Son of God, and that believing ye might have life thro' his name. The Object of Faith is only reveal'd in the Scripture, and ſo the ground of Faith depends on the Scripture. True Faith is built on the Teſtimony of God, and is reſolv'd into the authority and veracity of God ſpeaking in His Word. But how ſhall any one believe, without knowing the teſtimony that is given? How is it poſſible for any to believe aright concerning the Redeemer, either as to matter or manner, without revelation?—and this is to be found no where but in the written Word, or Bible, (Rom. 10.14, 17.) This is the alone adaequate Rule and Foundation of Faith; and that Faith (whatever it relates to) is not Divine, but merely Humane, which ariſes barely from natural Light.

AGAIN, As to the Grace of filial Fear, we ſhou'd alſo be at a loſs without the Scriptures. We may indeed be ſtruck with a trembling horror, and ſervile dread of God, from ſome amazing diſplays of His terrible Greatneſs, and awful Holineſs in the works of Creation and Providence; but that is no gratious paſſion, which is only tormenting to ſenſe, and throws the mind into a ſtorm and confuſion It is only the Scriptures that bring to light thoſe ingenuous conſiderations, that are proper and apt ſo to temper and purify this affection, as to render it an acceptable reverence, and godly fear.

AGAIN, As to the Grace of Love; in this we ſhou'd be very defective without the knowledge of the Scriptures. Love is the generous principle of willing obedience to God, the ſubſtance of univerſal Religion, & the perfective character of moral Vertues. Now the writings of the wiſeſt Heathen ſay p. 105little or nothing of this affection. The Scriptures only recommend, and enjoin this Principle; and they only furniſh us with ſuitable and ſufficient excitations to enliven and actuate it. Love has a great many incentives from the Goodneſs of God Eſſential, Creating, and Providential; But this Grace "never breaths like it ſelf", 'till animated and warmed by motives of a ſuperior ſtrain. Unleſs the Love of God in Christ conſtrain us and inflame our affections, when we thus judge that Chriſt by the grace of God taſted Death for every man, our Love is not genuine, & true; but where is the Love of God in Chriſt revealed, ſave in the Scriptures?

Laſtly, THE knowlege of the Scriptures is neceſſary to the conſtitution of a regular Hope. As Hope is the Anchor of the Soul, ſo the Promiſes of God are the Baſis of Hope; But theſe are revealed in the Scriptures only. It is th…n through comfort of the Scriptures that we have ho…, (Rom. 15.4.) Without Scripture-foundation our Hope is nothing but Dream, and preſumption, and a thing of nought.—Thus as to the Principles of Obedience.

AGAIN, As to the Parts of Duty, what a miſerable loſs ſhou'd be at without the conduct of Scripture-Light? The whole World indeed, even the People that …it in darkneſs, have ſome confus'd notion of a Supreme Being, are touch'd with ſome ſlight impreſſions of that homage we owe to God, from the dictates of natural reaſon: but they run into an unaccountable variety of the rankeſt Errors and Superſtitions. Religion changes with every Air, and puts on a new face … every Climate, where the Light of God's p. 106Word does not ſhine. Every one walketh in the way of his God, in the way of his own heart, and in the ſight of his own eyes. There are that follow after lying vanities, and do ſervice to them, that are by nature no God's. (Gal. 4.8.) There are that know God, but glorify Him not as God, being vain in their imaginations. (Rom. 1.21.)

AS for the Poſitive Inſtitutions of the Worſhip of God, (agreeable to what One obſerves) they reſulting immediately from His arbitrary & abſolute Will, Hence ſuch as are ſtrangers to the written Word, muſt undoubtedly be unacquainted with their nature, number, ends & uſes. And for want of a careful regard to the Word of God, what fopperies and follies do ſuch, as enjoy it, many times bring into the Worſhip of God? What vain Oblations do they offer, and what corrupt things do they Sacrifice to the Lord, who take their meaſures from a luxuriant Invention, and not from divine Revelation?

AND then, as to thoſe Duties that are Moral, of immutable reaſon, and perpetual obligation, the Word of God is a moſt neceſſary & ſufficient Guide unto us. It gives us a complete Syſtem of natural Religion & moral Vertues, ſuch as the beſt Maſters of Morality in the Heathen World cou'd never afford. Their pureſt Ethicks were ſtain'd with impure mixtures, with corrupt Precepts, or falſe permiſſions; & the greateſt Length that ever any attain'd by the help of their moſt excellent rules, was only a negative purity, moral honeſty, and ſuperficial civility, juſtice, kindneſs and honor; all which is vaſtly ſhort of our juſt obligations. The School of Nature was never ſo illuminated, as to be able to teach us our univerſal Duty. But the Word of God "ſets before us a Rule of Life p. 107pure and perſpicuous, in nothing ſuperfluous or defective, but comprehending the entire duty of Man". The Law of the Lord is perfect, (Pſal. 19.7.) The Scripture contains all the Ordinances, and Commandments of the Lord. It tells us what is that good and acceptable and perfect will of God; It ſhews us what is good, and what the Lord our God doth require of us, and that in it's full latitude, and extent. It deſcribes all thoſe works of Sobriety, (which more immediately reſpect the government of our ſelves) and all thoſe works of Righteouſneſs, and Charity, (which do principally reſpect our carriage towards our Neighbour (and all thoſe works of Piety, (that chiefly reſpect our behaviour towards God) which general Heads comprize the ſum of our Duty, and are the Epitome of that Holineſs, which is the appointed condition of Salvation. The Precepts of the Word extend to the whole Man, direct all the Powers of the Soul, and preſide over the ſenſes and members of the Body. They reach to all Caſes, and Times, and inſtruct us how to behave our ſelves in every ſtation and relation, in every ſtate and condition of Life. The Word of God▪ preſcribes the moſt perfect Law & conſummate indefective Rule to order our Converſation by, that ever the World heard of. Bleſſed therefore are they, and highly favour'd of the Lord, unto whom He has written the great things of his Law.

AGAIN, The Word of God ſtates the true Ends, which ſhou'd influence & governs us in all our actions, in order to their rectitude. Purity of intention is a neceſſary qualification, yea, the very Life & Soul of a good work. And be an act never ſo ſpecious and p. 108commendable for the ſubſtance and manner, unleſs it be directed to a right end, the beauty of it is ſpoiled and the reward forfeited. A wrong end is a dead fly in the pretious ointment; This corrupts & vatiates our beſt performances. A great part of our Duty then lies in fixing right aims, and propoſing regular ends. Now there are inferior and ſubordinate ends, as the real felicity of our own Souls, and the true Good of our Neighbours, and there is alſo a principal, or ultimate end, as the Glory of God, to which our actions ſhou'd be directed. Our duty is not perfect, unleſs we therein aſpire after the Glory of God, as our ſupreme end. Nothing is more reaſonable, than that we do all for the Glory of God; ſeeing we derive all our powers and enjoyments from Him, we ſhou'd improve all for Him; "we do all by Him, therefore we ſhou'd do all to Him": Beſides, this is the ſame end, which God Himſelf acts for; Hence it muſt needs be the beſt & higheſt, and challenges the priority of all other ends in our intentions.

NOW this noble …nd is no where preſcribed, but in the Word of God. That enjoyns an habitual, and implicit deſignation of this in all our actions, and an actual or expreſs intuition and volition of it in more weighty caſes. See, Ma… 15.16. 1 Cor. 6.19, 20. 1 Pet. 4.11. 1 Cor. 10.31.— But where elſe is it propounded? As for the Pagan Philoſophers, they were moſt notoriouſly deficient in this matter. In their moſt refined Morals, they never mentioned it. They chiefly recommended vertue, only as the way to honor and eaſe in the World, or a means of pleaſure, and internal Peace; And the utmoſt pitch they p. 109ever came to, was to propoſe the reaſonableneſs, the amiable rectitude and inherient excellency of virtue: But this is ſtill too low and mean a motive. "For Vertue is but a Ray of the Deity", and we are not perfect in any good work, "unleſs it be finally referr'd to His Glory who is the Principle and Pattern of it". It is then the diſtinguiſhing character of God's Word, It's peculiar dignity above all humane Writings, that it directs our performances to the moſt worthy end, the Glory of God.— Thus the Word of God, directs us into the way of Holineſs. It is a Light to the paths of righteouſneſs, The wayfaring Men, though fools, ſhall not err therein. (Iſai. 35.8.) To enjoy the Word is then a great mercy and benefit to a People. What advantage hath the Chriſtian? much every way: chiefly becauſe that unto them are committed the Oracles of God, (Rom. 3.1, 2.) Pſal. 147.19, 20. He ſheweth his word unto Jacob, his statutes and his judgments unto Iſrael. He hath not dealt ſo with any nation, and as for his judgments they have not known them. Praiſe ye the Lord.

THUS I've ſhewn, that the Word is full of Light, diſcovering what is neceſſary for us to know and believe, and directing us in what is neceſſary for us to do and practice, that we may be ſaved. And thus the Word operates objectively in the work of Sanctification.

(2.) THE Word is full of Energy, and Active Virtue. Thus, ſaith a Judicious and Learned Divine, Mr. Charnock, 2d. Vol. pag. 235, 6.The Word ſeems to have an active force upon the Will, tho' the manner of it be very hard to conceive. 'Tis operative in the hand of p. 110God for Sanctification. The Petition of our Saviour, (Joh. 17.7.) Sanctify them thro' thy truth, thy word is truth, ſeems to intimate more than a bare objective relation to this work; it both ſhows us our ſpots, and cleanſes 'em. It is a Seed: Seed tho' ſmall, is active. 'Tis a Glaſs, that not only repreſents the Image of God, but by the Spirit changeth us into it, 2 Cor. 3.18. How powerful is that Word, which changeth a Beaſt into a Man, a Devil into an Angel, a Clod of Earth into a Star of Heaven! 'Tis above the power of all moral Philoſophy, and the Political Government ef the beſt States. It's power appears in the Subjects it hath been inſtrumental to change, (Hearts full of the filthieſt luſts, have thereby been transform'd into Veſſels of purity.) And in the ſuddenneſs of it's operation (How have Troops of unmaſter'd Luſts fled at the Voice of the Goſpel-Trumpet, like a Flock of frightned Birds, and left their long poſſeſſed Manſion!) and one part, one particle of the Word hath wrought wonders many times.— A ſingle ſentence, one plain Scripture has kill'd a Man's Sins, and erected an Heavenly Trophy in a Soul; which ſhews the power and efficacious virtue of the Word, acting more vigorouſly than all humane Reaſon in the World. This the experience of every Age can teſtify. Tho' the Word be not a natural Inſtrument to work neceſſarily, yet it is liken'd to natural Inſtruments, which are active under the efficiency of the Agent, which manages them. And an Activity ſeems to be aſcrib'd to it by Scripture-Metaphors . A few of which if we now conſider, they will clearly repreſent the effective influence p. 111and active power of the Word to Cleanſe our Way.

THE Word is compared to Light; which is of an undefilable quality in it ſelf, and a purifying influence as to other things: Hence it is call'd the refining pot of Nature; The World wou'd be an unwholeſome Peſt-houſe without it. Light and Purity go together. Where the Word truly irradiates the dark mind, it alſo purges the defiled Conſcience.

AGAIN, It is likened to an Hammer, (Jer. 23.29) The Word often breaks in pieces the hard hearts of Men, theſe rocks within us; it beats down the neſt of filthy Luſts in the Soul: It drives home convictions, reproofs, & inſtructions in Righteouſneſs, and faſtens good impreſſions on the Conſcience, as Nails in a ſure place. Hence while Peter Preach'd his Hearers were pricked in their hearts, Act. 2.37.

AGAIN, It is likned unto Fire; (Jer. 20.9.— 23.29. Luk. 12.49.) This Holy Fire purifies the Soul, it conſumes the ſtubble and chaff of Corruption, purges away the droſs of Earthly affections, & refines the Gold, Silver & pretious ſtones of Grace and Sanctity, it warms the Soul, & ſoftens it as wax, to receive an Heavenly impreſs; it enlivens the chill'd affections, & it unites the heart unto God.

AGAIN, It is compar'd to a Sword, (Heb. 4.13. Eph. 6.7.) By this the Captain of our Salvation, when here on Earth, kept off and vanquiſht the unclean Spirit, ſaying, It is written—. By this we defend our ſelves againſt the ſtrong Man armed, who meets us in our way, as a roaring Lion, and if 'twere not for this victorious Weapon, the leaſt he'd do, wou'd be to throw us down, and worry us in the mire of carnal pollutions. Further, the Word, as a Sword, alſo is ſharp, quick and p. 112powerful, it peirces deep, ſhows to the Sinner his inward unſoundneſs, touches him to the quick, and opens a paſſage for the putrid virulent humours to iſſue forth.

AGAIN, The Word is compared to Honey; and that not only for it's ſweet reliſh, but it's purging quality.

AGAIN, To Milk (Heb. 5.13. 1 Pet. 2.2.) which has a clarifying, cleanſing property, apply'd outwardly, and a reſtorative, corroborating vertue, taken inwardly: Even ſo the Commandment of the Lord is pure, the Law of the Lord is perfect, restoring the Soul, (Pſal. 19.7, 8.)

AGAIN, To Food; It is the Bread of Life, and Meat which periſheth not. The Chriſtian that eateth thereof, that eateth to ſatisfy his Soul, ſhall walk, and not faint, ſo as to fall into the miryclay; ſhall run and not be weary, ſo as to ſit down in the dirt, or ſtumble down, and be entangled again in the pollutions of the World.

AGAIN, To Leaven, (Mat. 13.33.) which works in a ſecret powerful manner, producing qualities like it ſelf. Such an aſſimilating power there is in the Word. It is very pure, and when hid in the heart, it changes the foul qualities, & tranſforms us into the image of it's own purity.

LASTLY, To Water; This Holy Water ſerves to quench the fiery darts of the Unclean Spirit, and to waſh away our defilements, and make us whiter than the Snow. Hence, 'tis ſaid, (Joh▪ 15.….) Now are ye clean thro' the Word. So (1 Cor. 6.9, 11.) Some of you were the chief of Sinners, but ye are waſhed, but ye are ſanctify'd.—So (Eph. 5.26.) That He might ſanctify and cleanſe us, with the waſhing of water, by the word. So the Waters in the Prophet's p. 113Viſion, are to be taken in a myſtical ſenſe, to ſignify the Goſpel of Chriſt, (Ezek. 47.) tho' in the Letter they may mean the Waters, that by Aqueducts, or Conduit-Pipes lay'd under ground, were convey'd from the Fountain Etam (as ſome obſerve) into the Temple for the cleanſing of the Sacrifices, and for other Temple-uſes.—

THE Word is particularly compared to Rain, (Deut. 32.2.) Showers of Rain ſerve (among other things) to cleanſe our Streets; the ſweeping ſtreams carry off the filth and dirt, that we may walk and keep our feet clean. And ſo the ſmall Rain lays the duſt, and mightily befriends a pleaſant walk or Journey. Even ſo the Waters of the Sanctuary ſometimes come in an impetuous manner, and powerfully bear down our filthy Luſts and cleanſe our ways: and ſometimes the ſmall droppings of the Word gently diſtill, and ſo lay our corruptions, which otherwiſe the wind of Temptation wou'd blow up to defile us, and to blind our eyes, and ſtop us in our courſe, or turn us out of the path, and run us upon boggs, and into ſloughs and miles.—It might be further obſerved here, that Rain-water is the moſt cleanſing, if we uſe it to waſh our ſelves with; in this the Word is like unto it.

HITHERTO I have ſpoken of the Word only in it's general notion: We may now view the ſeveral more eminent Parts of it distinctly, which ſeem to be theſe, viz. Truths, Precepts, Threatnings, Promiſes, Hiſtories, Examples, and conſider how all and each do operate to purify the heart, and promote the Sanctification of the whole Man.

I. THE Doctrines of the Word have a cleanſing p. 114efficacy. The Dogmatical, or Doctrinal part of Scripture, or thoſe Truths, that are the object of Faith, have a rational tendency, and moral influence to promote our holy living. 'Twas the reproach of the Heathen Theology, that on many accounts it was the inſtrument of vice; it aſcribed not only the weak paſſion, but odious vices of Men to the God's, repreſenting Jupiter as an Adulterer, Bacchus as a Drunkard, &c. And many of their ſacred Myſteries, as well as ſolemn Ceremonies, (as one obſerves) were of ſuch a Nature, that instead of refining and elevating, they rather corrupted and debaſed their Votaries, and immerſt them in all thoſe abominable pollutions, which ſober Nature abhorr'd, and which render'd 'em more vile than than the filthieſt Brutes. But now the Principles, and Truths, and Myſteries in the Word of God, have a proper influence towards the ſpiritualizing and purifying of us, and perfecting our Natures. The Apoſtle calls the Doctrine of the Goſpel a Form of ſound Words, (2 Tim. 1.3.) Wholeſome Words, (1 Tim. 6.3.) i.e. pure and incorrupt in themſelves, & tending to prevent ſpiritual diſtempers, or reſtore to the Soul it's ſpiritual health: and a Doctrine according to Godlineſs, i.e. tending to the advancement of practical Piety. So the Apoſtle ſtyles it, (Tit. 1.1.) The Truth which is after Godlineſs, i. e. productive of Godlineſs. "Luſts grow from Error and Deceit; hence they are call'd Lusts of Deceit: and Holineſs grows up from Truth; hence it is call'd, The Holineſs of Truth. (Eph. 4.22.4.) This is the triumphal Chariot, wherein Chriſt rides Majeſtically to the conqueſt of Hearts. Pſal. 45.4. And in thy Majesty ride proſperouſly, becauſe of Truth or upon thy Truth". p. 115Hence, the Apoſtle calls the Doctrine of the Goſpel c…r moſt holy Faith (Jud ver. 20.) as being the means of promoting holineſs in us. So we read of being purify'd by Faith, and ſanctify'd by Faith, (Act. 13.9.—….1….) i.e. The Chriſtian Doctrine ſuitably entertain'd and apply'd by the believing Soul. So we read, (Joh. 17.17, 19.) of being ſanctify'd thro' the Truth, and of purifying our Souls in obeying the Truth, (1 Pet. 1.22.) ….e. in ſubjecting our ſelves to the Truth of the Goſpel. The Apoſtle tells us, (1 Tim. 1.5.) The end of the Commandment foreign which ſome ſay ſignifies properly a Declaration) is Charity, out of a pure heart, and a good Conſcience, and Faith unfeigned. All the Articles of the Creed are deſigned and adapted to lead us into the exerciſe of Godlineſs, & to make us Partakers of Holineſs; to abſtract us from material & ſenſible objects, and to cleanſe us from our fleſhly impurities. — Here we are led into the moſt juſt apprehenſions of the Bleſſed God, His Nature, Perfections, and Works, ſo ſublime, as to ſtrike us into a reverential Awe of Him, and yet ſo endearing as to inflame our Love, and charm us into an imitation of His moral and imitable Excellencies. Here we have repreſented to us the dignity of the Divine Image, and our preſent capacity or ſuſceptibleneſs of it, & this tends to fire us with a generous ambition of aſſimilation to God. Here we have an account of the guilt, and filth and miſery of our natural eſtate, and this tends to check the tumor of pride and arrogance, and to make us low in our own Eyes: Here we are taught the vileneſs, deformity and malignity of Sin, that it is loathſome and provoking to God, and injurious to our own Souls, p. 116and this tends to incenſe us againſt Sin, and excite our penitential ſorrow for it: Here we have the infinite advantages, and ineffable beauties of holineſs diſplayed, and this tends to enamour us with Religion: Here we are told the vanity of the World, which tends to take off our thot's and affections from things below: and here Life and Immortality are brought to Light, and the Glories of the future ſtate emblazoned, which has a happy tendency to make us ſet our affections on Things above, and labour for the Meat which periſheth not; and here the Terrors of Death, and the Horrors of Hell beneath are ſet before us, which tends to quicken us to flee from the Wrath to come, and to lay hold on Eternal Life. And the great Goſpel-Doctrines, that Jeſus Chriſt came into the World to ſave Sinners, that He gave Himſelf to redeem us from all iniquity, and to deſtroy the works of the Devil, and to bring us into the Glorious Liberty of the Sons of God, &c. Theſe Truths are a means to create in us an averſion and indignation againſt Sin, (which was the meritorious and procuring cauſe of Chriſt's Death and Sufferings, and which in the Croſs of Chriſt appears ſo exceeding ſinful, & exceeding hurtful,) and tends to excite our deſires and endeavours to obtain that Sanctification of the Spirit, which is the bleſſed purchaſe of Chriſt's Death, and to get our Conſciences purged from dead works by his Blood, and the Old Man in us crucify'd with Him, and the Body of Sin deſtroy'd by His Croſs.—The Myſtery of Chriſt is call'd the Myſtery of Godlineſs, (1 Tim. 3.16.) partly and principally becauſe it tends to encourage and enforce the practice of Piety. Hence the Apoſtle puts theſe two things p. 117together, growing in Grace, and in the Knowledge of our Lord and Saviour Jeſus Chriſt, (2 Pet. 3.18.) So (Chap. 1.2, 3.) He ſpeaks of Grace being multiply'd thro' the knowledge of God and of Jeſus our Lord, and ſays, that all things are given to us, that pertain to life and godlineſs, (i.e. that tend to cheriſh the life of Godlineſs, or promote holy Living) thro' the knowledge of Him that hath called us to Glory and Vertue. And in a Word, there is no Myſtery in Scripture, that is like the Tree of Knowlege; only pleaſant to the Eye, and a Tree to be deſired to make one wiſe; but every myſtery, if purſued in its juſt and genuine conſequences, is to us as the Tree of Life, from whence we may gather the fruits of righteouſneſs. There is no Doctrine of natural or revealed Religion ſo abſtruſe and ſpeculative, but ſome practical application may be made of it. Some Articles at first view indeed ſeem to be altogetheri ſipid & barren, as to Piety and Devotion, and to receive their end in Theory; but "as the Licoriſh ſtick, at firſt, looks like any Weed, but chew it and you ſuck ſweetneſs; ſo thoſe Mysteries, that ſeem to be moſt contemplative & remote from practice", have a vein of Piety running thro' 'em and enriching them, and a ſacred vertue may be extracted from 'em, to promote vital practical Godlineſs, & cheriſh the true ſpirit of Devotion. Hence we are ſaid to adorn the Doctrine of God our Saviour in all things, (Tit. 2.10.12.) when thereby we are influenced to deny ungodlineſs & worldly lusts, and to live ſoberly, righteouſly and godly in the preſent world, and we blemiſh the Goſpel, and give occaſion for the way of truth to be evil ſpoken of, (2 Pet. 2.2.) when we do not hold the myſtery of Faith in a pure Conſcience.

p. 118SUCH is the Genius and tranſcendent Excellency of Scripture-truths, they tend to make us holy, working effectually in them that believe; (1 Theſ. 2.13.) and they carry with them a peculiar attractive power to engage our belief of them. There is a viſible ſtamp of Divinity upon them, and a mighty evidence, and force of reaſon & majeſty ſhining in them; There is an unparallel'd ſtrain of Rhetorick in the Word, (The Truth as it is in Jeſus,) far above the art and inſinuations of the moſt celebrated Orators. It ſets off all it's faithful ſayings, with an uncommon Life, with a charming beauty, and agreeable ſimplicity & perſpicuity, (which is voted by the beſt Maſters of Oratory to be the trueſt Eloquence) ſo as to render them worthy of all acceptation, and to work the mind into a religious proſtration and ſuccumbency. Scripture-Truths come recommended with all the motives of credibility, and adorned with the Authority and majeſty of God, and are wiſely calculated to convey information to the Underſtanding, and conviction to the Mind, to awe us into a belief of them, and to make good impreſſions on the Conſcience, and influence the practic Powers. Hence it is ſaid, (Pſal. 19.7.) The Doctrine of the Lord is perfect, reſtoring the Soul; [as the Margin of ſome of your Bibles renders it.]

II. THE Precepts of the Word have a cleanſing efficacy. Conſider here,

1. THEY oblige to the moſt exact and exalted purity. The Word of God gives us a moſt strict, as well as ſure rule of Life. It has not only reduc'd our "duty to a greater certainty, but rais'd it to a greater perfection", than any other Inſtitution in the World. The Goſpel ſupplys the p. 119defects of the Jewiſh Law, and corrects the Errors of the Heathen Philoſophy. It forbids all Sin of every denomination & degree; It ſtrictly enjoins univerſal Holineſs, and commands that we labour after the moſt critical & conſummate obedience in all inſtances of duty. 'Tis true indeed, that perſonal complete obedience, as the Condition of the Covenant, or Term of Salvation, is not expected nor demanded under the Goſpel, which makes allowance for our infirmities and ſhort-comings; if that had remain'd, we muſt have periſh't for ever: But notwithſtanding, the Law, as a Rule, obliges without abating at all of it's binding force, or contracting it's genuine extent.— There are not in the Word of God any impure indulgences, it gives no countenance to Sin in the leaſt. It prohibits not only outward groſs acts of pollution and ſenſuality; but all inward irregularity of thou't, and carnality of affection: It requires the real and internal mortification of every Luſt, every favourite-Luſt, without exception. The Commandment is exceeding broad, Pſal. 119.96. It reaches to the whole Man & to our whole behaviour under all circumſtances: And the Law is ſpiritual, (Rom. 7.14.) exceeding ſpiritual, and very pure. It commands us to abandon every evil way, to ſtifle Sin in it's very firſt inviſible conception in the heart, to fly the inſtruments or occaſions of it, to abſtain from all appearances of evil, and approaches to it: In a Word, whatſoever looks like Sin, or leads unto it, is to be dreaded and avoided, as interfering with pure Religion: it forbids even a luſtful tho't, and a covetous deſire; it lays a reſtraint on the moſt retir'd motions of the Soul, and corrects thoſe ſecret p. 120riſings of rebellion within, in which the moſt inquiring Philoſophers cou'd diſcern nothing of vitioſity or impurity. By the tenor of the Divine Law we are unclean, if we do not ſtudy to avoid even the leaſt pollution in heart & life; "Yea, by the meaſures of the Goſpel, we are unclean, unleſs we have active purities". We muſt follow after all poſitive ſubſtantial Holineſs, and exerciſe real Grace, and not only ſo, but endeavour to excel in Vertue, and grow in Grace; and we muſt not only comply with all matters of abſolute Duty, but whatſoever things are honeſt, or becoming our Profeſſion, lovely and of good report, deſireable, commendable, and juſtly approved of Men, even theſe Things muſt be conſider'd and drawn into practice. We muſt exerciſe our ſelves to have always Conſciences void of offen…e both toward God, and toward Man, (Act. 24.16.) We muſt walk circumſpectly, (Eph. 5.15.) accurately, exactly, unrebukably. We muſt endeavour to live in all good Conſcience, and to walk in all the Ordinances and Commandments of the Lord, blameleſs, (Luk. 1.6.) We muſt ever follow that which is good both among our ſelves and to all Men, (1 Theſ. 5.15.) and be perfect in every good work, (Heb. 13.21.) and ſtand complete in all the will of God, (Col. 4.12.) and be holy in all manner of converſation, (1 Pet. 1.15.) we muſt endeavour to walk worthy of the Lord, (1 Theſ. 2.12.) we muſt ſtrive and aim to recover our primitive innocence, yea to attain Angelical Sanctity, yea a Divine Purity. Tho' we come ſhort, yet we muſt follow after. (Phil. 3.12.) We muſt be Followers, Imitators, of God us dear Children, (Eph. 5.1.) We muſt aſpire to be holy, as He who hath called us is holy, to purify our ſelves, even as Chriſt is pure, p. 121(1 Joh. 3.3.) and to be perfect, as our Heavenly Father is perfect, (Mar. 5.48.) We muſt preſs toward the work, (Phil. 3.14.) and be always abounding in the work of the Lord, (1 Cor. 15.58.) if by any means … may attain unto the reſurrection of the Dead, the purity of the Reſurrection ſtate. — Unto ſuch an height of holineſs (we ſee) the Law of God obliges us. Well then might the Pſalmiſt ſay, The Commandment of the Lord is pure, the Judgments of the Lord are righteous altogether: (Pſal. 19.8, 9.) and ſurely they that walk according to this rule, muſt needs be blameleſs and harmleſs, and unrebukable in holineſs, ſhining as Lights in the World. They that keep theſe Precepts diligently, muſt needs perfect holineſs, and be remov'd from that which deſileth and worketh abomination & that maketh a lye.

2. THE Precepts of the Word carry in them the higheſt Equiry and moſt evident Reaſon. They are founded in the Divine Nature, and are the viſible Image of God's Holineſs.—They are alſo commended to us by the Example of Chriſt; and require nothing of us, but what He who is the wiſdom of God, tho't fit Himſelf to do.—And they are every way becoming the dignity and perfectly ſuited to the Nature and Condition of Man. They contain nothing, but what is entirely agreeable to the genuine dictates of natural Reaſon, and the regular inclinations of the humane Will, and what has ever been approv'd, conſented to and conform'd to by the wiſeſt and beſt of Men. Obedience to them is the exerciſe of our reaſonable Powers, and the exaltation of our rational Nature. (The Law of God tends to the perfection of the …oul,Galai I…e The …l…gia, &c. pag. 179. as it orders and directs all p. 122the faculties, functions and operations …f it to their proper objects, and proper Ends:) And it does greatly conſult and contribute to our preſent tranquility, as well as future felicity. Hence the Apoſtle calls the Law of God a perfect Law of Liberty, (Jam. 1.25.) And hence the Pſalmiſt makes that profeſſion, (Pſal. 119.45.) I will walk at liberty: for I ſeek thy Pretepts. And hear how Moſes challenges all the World to ſhew a Body of Laws ſo wiſe and equal, ſo honorable and good—Deut. 4.6, 8. What Nation is there ſo great or famous, that hath ſtatutes and judgments ſo righteous, as all this Law which I ſet before you this day? Keep therefore and do them, for this is your wiſdom, and for your good, (Deut. 10.13.) And hear how the Apoſtle magnifies the Law, telling us that the Commandment is holy, juſt and good, (Rom. 7.12.) that the obedience of Faith is a reaſonable ſervice, & that to prove the will of God, is to prove what is good, acceptable and perfect, (Rom. 12.1, 2.) And do we not read, (Iſai. 46.8.) that to turn our feet unto God's Teſtimonies, is to ſhew our ſelves Men? When we keep the Commandments of God, we walk as Men, we act like reaſonable Creatures: This is worthy the noble and exalted powers, which ſet Man above the common level of the viſible Creation; and by this we attain the great end of our Being, and ſecure our higheſt intereſts: whereas to violate the Divine Precepts is to croſs the deſign of our Creation, to proſtitute our excellent Nature, and render our ſelves more vile and miſerable than the Beaſts that periſh. Sin is a reproach, and Luſt a hard Maſter: but the Service of God is the trueſt Freedom, and puts the nobleſt Character upon us. It is the p. 123employment of our beſt powers for the beſt ends. — Let none then charge God fooliſhly, as if His Ways were unequal, or traduce His Commandments as grievous Impoſitions. Verily all the wit of Angels and Men cou'd never have drawn up ſuch a complete, unerring and unexceptionable Syſtem of Laws as thoſe of God. Upon an exact calculation and due conſideration of things we ſhall find, that the Divine Laws both moral and poſitive are the moſt wiſely choſen, the moſt equitable, condeſcending & beneficent, the moſt excellently adapted to the nature and circumſtances of Men, and ſo every way fitted to court our love, to captivate and engage every one's rational choice, and religious obſervation. They are faithful ſayings and worthy of all acceptation. — More to be deſired than Gold. They have no Pefect in them that ſhou'd demand any Additions, nor Error that ſhou'd call for Correction, nor Rigour that ſhou'd require Moderation: But they have ſuch an undeniable fulneſs, purity, perſpicuity and reaſonableneſs, as challenges our obſervation, and muſt needs recommend them to all Men of impartial judgment & unprejudic'd reaſon.— And it is owing to the ignorance and malignity, pride and perverſeneſs of Men's hearts, if they live in the tranſgreſſion and contempt of God's righteous Judgments. They are the froward in heart and the Fools in Iſrael that deſpiſe and break the Commandment. Such are at war with their own Conſciences, and bid defiance to their own reaſon, and the avowed principles of Mankind. There is no judgment in their goings; Their way is their folly. Solomon gives Sinners their moſt proper and juſt character, when he ſo conſtantly ſtyles them p. 124Fools.— The Godly Man alone is the truly wiſe Man. The wiſdom that is from above is pure. The Fear of the Lord is the perfection of wiſdom. A good underſtanding have all they, that keep his Commandments. Let none then be wiſe above what is written. Let no one think himſelf too great a Philoſopher to become a Saint; or too great a Maſter of Reaſon to become obedient to the Rules, and patient under the Reſtraints of the Law of God.

3. THE Precepts of the Word carry in them the moſt Sacred and Sovereign Authority. The Majeſty of God, the Great God, ſhines in them with the ſtrongeſt light, which gives them the moſt awing and governing authority over the Conſciences of Men, & on this depends their cleanſing efficacy.—Under the notion of were Rules, the Precepts of the Word only direct us to cleanſe our way; and conſider'd as reaſonable and good Rules they are apt to perſwade: but conſider'd as the will of God, our King and Judge, they carry with them a tranſcendent power and authority to oblige and conſtrain us to univerſal Purity.— Authority it is, that gives virtue and influence to any Rules or Conſtitutions. Long experience ſufficiently teſtify, that dry rules and bare ſuaſion are but of little ſignificancy with a degenerate and ungovernable World; eſpecially with Young Men, whoſe Reaſon is ſlender & weak, but their Paſſions big and ſtrong, and impatient of any reſtraint. Look where we will, we find that the moſt wholeſome Advice, unleſs cloathed with Authority, is but trampled upon and contemned. We ſee that the wiſeſt Directions, tho' accompany'd with the warmeſt exhortations, and the moſt compaſſionate intreaties, nay tho' ſtrengthned with the moſt p. 125concluſive reaſonings and the moſt convincing expoſtulations, are but of ſmall account with the generality, unleſs enforc'd by ſome Venerable Power. Now there is no Authority ſo …ful, ſo binding, and controlling, as that of God. And there are no Laws have ſuch apparent ſignatures of Divinity upon them, as the Precepts of the Bible. They bear the moſt palpable and indelible impreſſes of a Divine Authority. Here are viſible the bright footſteps of infinite Wiſdom, Juſtice, Holineſs and Goodneſs. The Precepts of the Word are an authentic Copy of the Divine Perfections and an uncounterfeit Inſtrument of God's revealed Will. They bear the royal Stamp, and carry in them ſuch an unconteſtible and irreſiſtible Authority, as produces (at leaſt) an intellectual veneration and ſubmiſſion in the moſt harden'd Rebels. Where the word of a King is, there is power. Surely every word that proceedeth out of the Mouth of God, the King of Kings, muſt come armed with uncontrollable authority and majeſty: and who is able to reſiſt the wiſdom and ſpirit of power, which breaths in His univerſal Law? Therein the great Lawgiver ſpeaks to us as One having Authority. The Word of God is quick and powerful (vital and eperative) and ſharper than any two edged Sword, piercing even to the dividing aſunder of Soul and Spirit, and of the joynts and ma… w…nd is diſcerner of the thought & intents of the heart, (Heb. 4.12.) The Precepts of the Word pierce to the hidden and moſt intimate parts of the Sinner, they go to the very Well Head & firſt ſprings of motion, and take cognizance of the moſt ſecret initial workings of Luſt, & powerfully ſtrike conviction into the brawny Conſcience, breaking thro' all p. 126oppoſit…on, and "bind down a ſenſe of guilt" on the mind, admoniſh, accuſe and condemn even where the moſt accurate Precepts of Philoſophy cou'd never reach, & where the ſtricteſt methods of humane Diſcipline have no influence. — Hence the Law of God is very juſtly call'd the royal Law, (Jam. 2.8.) It is the chief and ſovereign Law, & it carries a moſt Kingly Power, Grandour and Auguſt Majeſty, that when it ſpeaks, every attentive mind cannot but hear the Voice of God, which ſtrikes with awe & commands reverence. And this is the peculiar advantage of the Divine Law, which gives it ſuperior influence above all other Laws. This magnifies it, and makes it honorable, and powerful. The dread Majeſty of God, ſo conſpicuous in the Divine Precepts, gives them a far more exceeding imperative authority and impreſſive power.

NOW (to conclude this Head) Do the Precepts of the Word aim at ſuch high Purity, and do they carry in them ſuch unconteſtible Reaſon to recommend them, & ſuch uncontrollable Authority to enforce them: Then they are extremely fitted to make their own way into the hearts of Men; & where they find ſuitable entertainment, will be an efficacious means to cleanſe our way. They are of ſuch a nature and complexion, and ſo qualify'd, as that they are very apt to draw Men's regards, and win us over to the obſervance of them; and as many as walk according to theſe Rules, muſt needs be undefiled in the way, and without rebuke.

III. THE Threatnings of the Word have a cleanſing efficacy. The wiſe Legiſlator has ſeen meet to annex a minatory Sanction to His Law; p. 127to be a Guardian of it's Authority and Honor, to be a Terror to Evil-Doers, and a diſſuaſive from Sin which is the Tranſgreſſion of the Law. And the Divine Threatnings are every way fitted to ſubſerve the deſigned end.

THIS I'll endeavour to clear under the following Concluſions. —

1. FEAR is a Paſſion, rooted in the Nature of Man. An Averſion to Miſery is natural to every one. No Man is made without fear. — The Report of the Underſtanding is the Rule of the Will, in all regular motions of the Soul. What that repreſents as evil, and apprehends as future, this abhors and flies from. — Hence, The Threatnings of the Word which are meſſages of Evil to guilty Sinners, are a proper medium to uſe with them to reſtrain them from Sin, inaſmuch as they addreſs one of the Paſſions of humane Nature, and are a juſt Alarm to the Fears of Men.

2. FEAR is the moſt powerful Principle of Action. Hope & Fear are the two great ſprings of motion in humane nature. But Fear is the more violent and vigorous Paſſion, "Uſually the fear of Evil more deeply and ſtrongly affects, than the hope of Good". And Fear is alſo more eaſily touch't. It is eaſier of acceſs, as well as more impetuous in exerciſe. It has a quicker, as well as deeper, reſentment. Fear is a tender, a zealous, and reſtleſs Paſſion. When ſtruck with an object, it is more ſpeedy and preſſing in its flight, than Hope, when drawn by an object, is in it's purſuit. "Therefore Laws are ſecur'd by Puniſhments, not by Rewards". Hence the Threatnings of the Word are a moſt ſuitable Argument to make impreſſion p. 128on Mankind, in that they are apt to work upon one of the m…ſt powerful and active Paſſions of Humanity.

3. THE Divine Threatnings are completely fitted to be the moſt forceable excitations to Fear. They are every way excellently calculated to work powerfully, moſt powerfully, on the Fears of Men.

This will appear,

1. IF we conſider the Cleanneſs and Plainneſs of them. They are as full and expreſs as poſſible. They are not given in dark hints: But are drawn in the cleareſt Colours. We have fair warning, ſufficient notice of our danger, & there is no room left for Doubts, that ſhou'd weaken the impreſſion or leſſon the terror of the Threatning. The Law of God Thunders out the dire Anathema, that, unleſs we ſtop our Ears, we cannot but hear the Words of the Curſe: It lightens and flaſhes in our face, that unleſs we wilfully ſhut our Eyes, we cannot but ſee our fearful doom. — Now this is a great advantage to the Divine Threatnings. For the motive of Fear is an apparition of ſome Evil. And the clearer the report of danger is, ſo much the higher does our fear riſe in proportion. Hence the Divine Threatnings, ſpeaking ſo plainly, do ſpeak the more ſenſibly, and the more effectually reach the Fears of Men.

2. IF we conſider the infallible and inflexible Truth of them. The Evils, they denounce, are undoubted Realities: and the Comminations themſelves are plainly revealed, and are accompany'd with the ſtrongeſt Motives of Credibility. They are delivered in the moſt preremptory Terms imaginable, and we've the higheſt aſſurances of their certainty. The God of Truth (whoſe p. 129words endure forever) has revealed them from Heaven, and hath added an Oath for confirmation, which is an end of all ſtrife. Wherein God willing more abundantly to ſhew unto Sinners the immutability of his counſel, confirmed it by an Oath: that by two immutable things, in which it was impoſſible for God to lye, we might have a ſtrong perſwaſion, & that there might be no room to diſpute or queſtion the Execution of His Threatnings. How conſtantly are the Divine Menaces introduc'd with the ſolemn Preface—Thus ſaith the Lord— and, As I live, ſaith the Lord—? And how awfully do's the Lord ſwear in His Wrath againſt the obſtinate Sinner, where He ſaith, As I live, ſurely mine Oath, that He hath deſpiſed, even it will I recompence on his own head.— And this is one great Advantage to the Divine Threatnings, and gives them great power over Men's Fears. For the juſt Object of Fear is Evil apprehended as future. The immediate ground of Fear is the apprehenſion of an approaching Evil. 'Tis the ſenſe of danger, that moves fear: and the ſtronger the apprehenſion of an Evil is, the ſtronger is the paſſion againſt it. Hence the Divine Threatnings, giving us ſuch full aſſurance and convincing evidence of the real futurity of the unſeen Plagues & Puniſhments of the Wicked, muſt needs have a mighty force, to awaken and actuate the Fears of Sinners.

3. IF we conſider the ſuperlative Greatneſs and Extent of them. The Threatned Evils are great, exceeding great, beyond expreſſion, and above all conception. The Threatnings addreſs us with a moſt formidable ſcene of Miſeries, ſuch as Eye hath not ſeen, nor Ear heard of. Sinners are p. 130threaten'd with extreme and everlaſting puniſhment, —a puniſhment, as intollerable as the Wiſdom of God cou'd invent; as ſevere, as the Holineſs of God cou'd excite Him unto; as heavy, as the Power of God can inflict; and who knoweth the Power of His Anger? Strong is the Lord that judgeth, mighty in ſtrength, wiſe in heart, and glorious in holineſs. —The Divine Threatnings denounce infinite Evils, the moſt dreadful & devouring, which the ſtouteſt atlas muſt tremble & ſink under, & the weight whereof the moſt hardy Sinner has not patience nor power to endure.—The Scripture repreſents to us the Everlaſting Puniſhment under a variety of Names, that ſpeak terror & amazement to every conſidering Soul. It is deſcribed by Death; by Slaughter; by Perdition and Deſtruction; by a Loſs of the Soul; by a Deſtruction of Soul and Body in Hell; by Departing from God; by being caſt into utter darkneſs; by Dwelling with devouring Fire and everlaſting Burnings; and (which is the Sum of all) by abiding under the Wrath of God; and finally (which is the effect of all) by wailing and gnaſhing of teeth, and being in torments day & night, for ever and ever. The threatned Puniſhment incomparably exceeds all the terrors of ſenſe. The Sufferings of the preſent time, in their full Collection and higheſt Degree, are not worthy to be compared with the miſery to be inflicted on the Damned. It is worſe than Death; it infinitely outweighs the utmoſt evils we can imagine, and infinitely out-reaches our moſt unbounded fears. Even according to thy fear, ſo is thy wrath, and infinitely more, Pſal. 90.11.— "One ſpark of God's Wrath firing the Conſcience, is more terrible, than the moſt fearful Evils in the World", p. 113to affect, and excite the fears of Men. It is a fearful thing to fall into the hands of the living God. The Damnation of Hell is infinitely terrible. The Sinners in Zion may well be afraid, and fearfulneſs ſurprize the Hypocrite, when they think of the Fire and Brimeſtone, and the horrible Tempeſt, that will be the Portion of their Cup.—The expected Evil muſt be look'd upo… … great, ponderous and powerful, and not (eaſily, at leaſt) to be grapled with, in order to it's creating fear and cauſing fright. And the degree of Fear is ordinarily correſpondent to the apprehended bigneſs and weight of the object. Therefore the Divine Threatnings which are charg'd with Evils of ſuch an huge bulk and tremendous aſpect, and which make ſo big a Thunder, muſt needs (if they be duly conſider'd and attended to) work moſt prevalently on the paſſion of Fear, & raiſe it to the higheſt pitch. Deſtruction from God muſt needs be a Terror to us. Our fleſh may well tremble for fear of it.

4. Conſider, THE imminent danger Sinners are daily in of the Execution of the Divine Threatnings upon them. The wicked & impenitent are every day obnoxious to revenging Juſtice. Black Clouds of Divine Wrath hover over their heads, and threaten bitter deſolations; and who knows how ſoon Almighty Vengeance may like Thunder ſurprize careleſs Sinners, and in a moment utterly conſume them? When they are ſaying, peace and ſafety; then ſudden deſtruction may come upon them, and overtake them as a thief, and they ſhall not eſcape, (1 Theſ. 5.3, 4.) God in His long-ſuffering waits to be gracious; but His patience will ſooner or later have had its perfect work, & His p. 132Threatnings will ſurely one day have their complete accompliſhment on rebellious Sinners. The Viſion is yet for an appointed time, but at the end it ſhall ſpeak, and not lie: tho' it tarry, it will ſurely come, it will not tarry, (Hab. 2.3.) And, for ought any one knows, the appointed time of forbearance may be juſt expiring; and the time of vengeance may be haſt… upon him, even the ſad time when Juſtice ſhall triumph in the ſudden execution of the Curſes, written againſt the Ungodly.— Hence, the Divine Threatnings muſt needs deeply touch the Spirits of every conſidering Sinner. For as the bigger the Evil, the greater the Terror: ſo the nigher an Evil approaches, the higher our dread riſes in proportion. Apprehended nearneſs gives us a quicker and ſtronger reſentment of danger. It is then a great advantage to the Divine Threatnings, that the Scripture leaves the particular time of their Execution uncertain, and in general repreſents it as near at hand, even at the Door. And it expoſes the mad preſumption of that evil Servant, that ſaith — My Lord delayeth his coming. It tells us the fearful danger there is in putting far from us the evil Day, and warns us not to flatter our ſelves with the vain hopes of a long indulgence; and exhorts us to flee from the wrath to come, and ſo much the more, becauſe the day approacheth. The Word of God repreſents Sinners, as ſtanding on the very brink of miſery, as hanging over the mouth of the pit, and being in danger of Hell-fire.—And is not this matter of trembling conſideration? What more fearful Leſſon of horror cou'd be read to ſecure Sinners to awaken them? This redoubles the terror of the Threatning.—We read, that Sampſon, when p. 133aſleep in the embraces of his beloved Delilah, awoke immediately on that cry,—The Philiſtines be upon thee, Sampſon. But that is a more dreadful ſound, —The Wrath of God is upon thee, Sinner, and the pains of Hell, and the horrors of an Everlaſting Darkneſs, are getting hold upon thee!—And ſurely if Men are not deaf, they can't ſleep out theſe terrible Claps of Thunder, it muſt needs ſtartle their Conſciences, and put them in fear, chill their Luſts, and awaken very careful thot's how they may eſcape the impending Evils. "Do but believe, and you muſt tremble, were you a Devil". God hangs the Sinner over the flames of Hell, and cauſes the devouring Fire to ſparkle and flaſh in his Eyes; and if this doth not daunt and ſcare him, what can God do more to terrify the audacious Wretch?

5. Conſider; THE Divine Threatnings are proportioned to the Sinners Provocations. There is an exact harmony or correſpondence between our Guilt and Doom. All the impenitent are under the condemning Sentence of the Law,—a Sentence big with frightful horrors. But ſome do not Sin under ſo eaſy circumſtances as others, their Sins are loaded with peculiar aggravations; as being committed againſt clearer Light, more endearing Love, and ſtronger Bonds, longer continu'd in, and oftner repeated, &c. Now as theſe things and the like, do enhance their Guilt, ſo they do entitle Sinners to a greater Damnation, and fill their Sentence with more heavy and ghaſdy woes. By every Sin addition is made to the number of our deſerved ſtripes, & the weight of our future puniſhment. And thus the ſma… of a Rod gradually ariſes to the torment of p. 134a Scorpion.— And this Conſideration adds to the terror of the Divine Threatnings, makes them to appear with a moſt grim and dreadful face, to ſpeak in a whirlwind with the loudeſt and moſt moving accents, and to ſhoot their arrows with fiery indignation.

6. Conſider; THE Threatnings are back'd with the moſt pathetical and powerful Expoſtulations. God, who is the God of Patience, ſpares the wicked, ſuſpends the infliction of condign puniſhment, ſtretches out His Hand all the day to gain ſaying Rebels, and warns them of their danger, meets them in their mad carriere, ſets the point of His glittering Sword againſt them, and the terrors of Death in battel-array before them to check their preſumption, and offers all the dear diſſuaſives of Love to bank up their way, and with many compaſſionate Calls beſeeches them to depart from the ſnares of Death, and with the tender ſympathy of a Friend and Father He reaſons the caſe with periſhing Sinners,—O Generation, ye have not obeyed my voice, why have ye done this? Wherefore ſay ye, we are Lords, we will not come unto thee? What iniquity do you find in me? Why will you contend with me? Who ever harden'd himſelf againſt Me and proſper'd? Cannot I do with you even as this Potter? Do ye provoke me to jeaſouſy? Are ye ſtronger than I? Turn ye, turn ye… for why wi… ye die? Why ſhouldſt thou deſtroy thy ſelf? And He upbraids their folly, & laments their obſtinacy, How long ye ſimple ones, will ye love ſimplicity? Wilt thou not from this time cry unto me, My Father, thou art the guide of my Youth? Wee unto thee, wilt thou not be made clean? when ſhall it once be? How long will thy vain tho'ts ledge within p. 135thee? Circumciſe your ſelves unto the Lord; leſt my fury come forth like fire, and burn that none can quench it, becauſe of the evil of your doings. And when thou art ſpoiled, what wilt thou do? Can thine heart endure, or can thine hands be ſtrong in the day that I ſhall deal with thee? And what will ye do in the day of viſitation, when I ſhall blow upon you in my wrath? To whom will ye flee for help? And where will ye leave your glory?—Thus do's the Lord, who might inſtantly in Juſtice let fly at Sinners, mercifully ſtoop to debate with them, & to argue the caſe with bleeding bowels. And theſe gracious Expoſtulations and Exprobrations ſpeak with the moſt piercing conviction to guilty ſelf-deſtroying Souls. There is a peculiar emphaſis in theſe ſolemn Appeals and affectionate Interrogations: They prick the Heart, and ſtab the Conſcience; they are as ſo many pointed darts, or piercing ſtings.

THUS we ſee, that the Threatnings of the Word are every way a moſt powerful argument to excite the fears of Men; enough to ſhake the proudeſt Cedars, and ſtrike the ſtouteſt Sinners into trembling horror.—Which was the 3d Thing.

Paſs we now to the Laſt Particular; which is.

4ly. FEAR is a very ſtrong Diſsuaſive from Sin, and the ordinary initial Motive to Religion. It is the foundation of Repentance from dead works, and of Faith towards our Lord Jeſus Chriſt. Conviction of Guilt, and Fear of the Wrath of God, are the firſt ſteps to Converſion, and the ground-work of Reformation. Sinners generally will not be bro't to Repentance, nor entertain a ſerious tho't of Heaven, till they meet with a rough Sea, and an horrible Tempeſt; 'till they are ſtormed with p. 136black and diſmal terrors, they will never quit the embraces of their beloved Luſts; 'Till tortur'd on the rack of a wounded Conſcience, they will not confeſs & give glory to God; 'Till they are bro't to a ſenſe of their danger & periſhing condition, they will not be perſwaded to repair to the Great Phyſician; 'Till ſtung with the arrows of God, they will not look to the brazen Serpent; they will not fly to the City of Refuge, 'till driven by the Avenger of Blood. Sin will not be a burthen, nor Chriſt pretious to them, 'till Deſtruction from God be a terror to 'em. But when the Divine Threatnings ſtrike a dread upon the Conſcience, and awaken an affecting ſenſe of Danger, This tends to produce a flight from the ways of wickedneſs, & a diſpoſition & application unto ſerious Godlineſs. The preſſures of fear are a damp to the pleaſures of Sin, and tend to make the bond of iniquity to be the gall of bitterneſs to us. Prevailing fear tends to embitter Sin and to cool the heat of Luſt, to check the power of corruptions within, and to diſarm, controll and conquer temptations without; For as the Wiſe Man obſerves, (Prov. 1.17.) Surely in vain is the net ſpread in the ſight of any bird: perceiving the ſnare, it will fly the bait. And when Men know and feel the terrors of the Lord, This tends to put them upon working out their Salvation with fear & trembling. When they are afraid of his Judgment, this incline them to hearken to reproof, & and receive inſtruction, to learn righteouſneſs, & break off from their ſins by repentance. Solomon tells us, Pro. 166. By the fear of the Lord, Mendepart from Evil. So (Ch. 8.13.) The fear of the Lord is to hate evil. The Pſalmiſt obſerves, (Pſ. 19.9.) The fear p. 137the Lord is clean, (as in it's own nature, ſo) in it's effects. It is preliminary and introductory to pure Religion. It is a ſtrong curb of reſtraint, to keep us back from the ſoul ways of Sin; and a ſharp ſpur of conſtraint, to excite us to obedience, and quicken us in the way of righteouſneſs. Fear will put the Sinner upon Expoſtulating, with tempted Joſeph, — How can I do this great wickedneſs, and ſin againſt God?—and upon enquiring with the trembling Jaylor,—What muſt I do to be ſaved?— It will put the Sinner upon conſidering with the repenting Prodigal,—How many hired Servants of my Father have bread enough and to ſpare, and I periſh with hunger: and upon reſolving with him,—I will ariſe and go to my Father, and will ſay unto him, Father, I have ſinned againſt Heaven, and before thee, and am no more worthy to be called thy Son; make me as one of thy hired Servants.— Repentance ordinarily takes it's firſt riſe from a ſenſe of the guilt, miſery and danger of a natural ſtate. Legal Terrors open the ear to the Spirit's diſcipline, and prepare the way of the Lord. When a Man ſees Evil purſuing him, and his heart meditates terror, how willing will he be to hearken to any probable Methods of Eſcape, and how welcome the views of ſome ſure Sanctuary at hand, to retreat unto? So, the Sinner, when warned of God, and mov'd with fear at the dreadful reports of Wrath in the Threatnings of the Law, how does this diſpoſe him to entertain the bleſſed reports of Mercy, and embrace the offers of Life in the Promiſes of the Goſpel? The Terrors of Everlaſting Death prepare him to receive the glad Tidings of Salvation by Chriſt, and to fly for refuge to lay hold on the p. 138hope ſet before him. The fear of Hell at firſt diſpoſes us for the love of Heaven: to eſcape the one, we fly to the other. Were it not for the Torments of Hell,Dr. Bates, Fol. pag. 227. (which are more eaſily conceiv'd by us, whilſt we are cloathed with Fleſh, than Coeleſtial Joys, and therefore more ſtrongly affect us) Heaven wou'd be neglected, and be as empty of Saints, as 'tis full of Glory. To awaken us out of the deep lethargy of ſenſual Luſts, (the moſt pleaſant muſick is ineffectual,) nothing leſs is requiſite than cutting & ſcarifying. Sinners will "break thro' the hedge of the Law, unleſs they feel thoſe wounding Thorns, the fearful Threatnings in it". The fear of God is the beginning of wiſdom, the firſt piece of the Armour of Light, the commencing eſſay of repentance, and initiative to holineſs of Life. The Spirit of bondage to fear, which comes in by the application of the Threatnings, prepares the way for the Spirit of Adoption, which comes in by the application of the Promiſes. The Law is a Schoolmaſter to bring us to Chriſt, (Gal. 3.24.) And when Legal Terrors are ballanc'd & brighten'd with Evangelical Hopes, we ſhall riſe to a bleſſed perfection in holineſs. Fear alone is not of ſufficient efficacy to cleanſe our way: Hence God hath added many gracious Promiſes in His Word, to work upon us by the principle of Hope. Which leads me to another Head.

IV. THE Promiſes of the Word have a cleanſing efficacy. It has pleaſed the Great Lawgiver to annex (not only a minatory, but alſo) a Promiſſ…ry Sanction to His Law, which is every way fitted to draw forth our Hope, to endear and ſacilitate our p. 139duty, and excite to obedience. The great deſign and manifeſt tendency of the Divine Promiſes is to allure and engage us to cleanſe our way. The Apoſtle Peter tells us, (2 Pet. 1, 4.) That they are given to us, that by theſe we might be partakers of the Divine Nature, i. e. transform'd into the image of Divine purity. And another Apoſtle uſes them as an argument or incentive unto holineſs, (Rom. 12.1, 2.) I beſeech you by the mercies of God, that ye preſent your ſelves a living ſacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed by the renewing of your mind. So likewiſe (2 Cor. 7.1.) Having theſe promiſes, let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit. q. d. Having ſuch a price in our hands to get wiſdom, the wiſdom that is pure, having ſuch a bleſſed motive and means to animate and aſſiſt, induce and enable us to cleanſe our ways, as the Promiſes. Let us improve our happy advantage. — Theſe Scriptures plainly ſhow, that the end & office, & proper influence of the Divine Promiſes is to make us pure and holy.—And this is the Point, which I am now to illustrate. And here a very large Field of Diſcourſe opens before us: But I ſhall content my ſelf with theſe following Hints.

(1.) THE Promiſes have a purifying influence upon us, from the kind & quality of the ſubject-matter, or Things offered in them. The Goods contained in the Promiſes are—

1. INFALLIBLY Real. They are not ſome illuſory and imaginary Things, the ſhadows of a Dream, and the wild viſions of luxuriant fancy that have no Being like the lying Vanities (which our deceitful Luſts do often promiſe us: but they p. 140are ſubſtantial realities, bro't to light by the Goſpel of Jeſus Chriſt, who as He purchas'd them by His Death, ſo he has given aſſurance to all Men of the certainty and truth of them by his reſurrection from the Dead. Now this thought lays a ſure foundation for Deſire and Hope; & obliges us to cleanſe our ways from a principle of ſelf-love.

2. ABSOLUTELY Neceſſary. The Contents of the Divine Promiſes are not indifferent and inſignificant matters, of little or no concern to us, which we may be without or enjoy, and our caſe be much the ſame: No; but they are of infinite weight and indiſpenſable neceſſity, the true foundation of humane felicity, the One Thing needful, upon which our All depends; To miſs of which is utter ruin, but the enjoyment is our making for ever.—Now this Conſideration has a mighty tendency to kindle deſires, & awaken endeavours to ſecure an intereſt in the bleſſed Promiſes.

3. SUPERLATIVELY Excellent. Hence the Promiſes are call'd exceeding great and pretious Promiſes. (2 Cor. 7.1.) The Bleſſings, treaſur'd up in them, are the moſt ſublime and valuable; Better than Thouſands of Gold and Silver; more ſweet alſo than honey, and the honey-comb: unſpeakably preferrible to the whole confluence of earthly Beatitudes; every way proportionable to our various neceſſities, equal to our cravings, and adaequate to our capacities, enough to ſatisfy our deſires, ſatiate our hopes, and complete our happineſs. Hence the Promiſes are ſuited to attract our affection & tempt our ambition.—In every Man there is an unquenchable p. 141thirſt after felicity, altho' we purſue various objects according to our different reſentments of happineſs; and when the object is conſider'd as attainable, this begets hope, and hope produces endeavour. Hope is an operative and induſtrious Principle; 'tis the grand incentive and inſtrument of active diligence; and it draws forth the practic Powers and invigorates our endeavours in proportion to the apprehended worth and importance of the deſir'd Good. The greater and more excellent the object hoped for, the ſtronger influence will the hope of it have upon us, and the more powerfully will it wing and animate our endeavours, and draw us to uſe the means of obtaining it.— Now the Divine Promiſes engage the higheſt ſatisfactions, and propound the moſt deſireable objects of Hope: and hence they muſt needs (if duly realiz'd and conſider'd) have a very attractive influence on Men; for they addreſs in the moſt powerful manner to the fundamental principle of ſelf-love, which breeds inſatiable Deſires to promote our own happineſs, and to the praedominant paſſion of Hope, which produces indefatigable Induſtry in the purſuit thereof. And thoſe muſt be unreaſonable Men, and diveſted of humanity, whom a belief of the Promiſes of God hath no influence upon, to induce 'em to ſerious Religion, which entitles to the higheſt happineſs.

4. SPIRITUAL and Rational. The Goods preſented in the Promiſes are not carnal but ſpiritual; They are not the ſordid traſh of this vain periſhing World, viſible, material and ſenſual enjoyments, Proviſion for the fleſh, only ſuited to pamper the Body: But they are ghoſtly, immaterial, p. 142ſupernatural, Angelical felicities. They are Spiritual Bleſſings, and Heavenly Things, (Eph. 1.3.) Manna from Heaven, fitted to refreſh and raviſh, to feaſt and ſolace the Soul, the great Soul of Man.— Indeed the Body is not utterly overlook'd. The Promiſes ſecure external Neceſſaries to the Godly in ordinary caſes. Godlineſs hath the promiſe of the Life that now is, (1 Tim. 4.8.) So we read, (Mat. 6.33.) Seek ye firſt the kingdom of God and his righteouſneſs, and all theſe things ſhall be added to you. What Things? We are told in the foregoing verſe; All theſe Things which your Heavenly Father knoweth that ye have need of. Bread to eat and Raiment to put on.— But this proviſion for the Body is made with a remote view to the Soul, to eaſe and accommodate that. And the Capital Promiſes relate immediately to the Soul: Theſe are ſpiritual, in that the Goods they tender are of a ſpiritual nature, and the Recipient is the Spirit of Man.

NOW this Spirituality of the Promiſes doth tend by a ſort of natural efficacy to diſpoſe and engage Men to walk not after the fleſh but after the ſpirit. Hence the Apoſtle obſerves, (1 Joh. 3.3.) Every man that hath this hope in him, purifyeth himſelf. If a Man have a firm belief of the Promiſes, a realizing view of the ſpirituality of the Goods promiſed, and any hope to obtain them, he muſt needs be concerned to get his vitiated appetite purged and his carnal mind ſpiritualiz'd, that he may be a meet ſubject of theſe refin'd and immaculate fruitions.

THUS I've argued from the Nature & Quality of the Promiſes in general. I might now illuſtrate the Truth before us by an induction of Particulars; And ſay,—

p. 1431. THE Promiſe of Pardon does manifeſtly and mightlly tend to animate and excite us to cleanſe our ways. By this Promiſe the great impediments & diſcouragements to Repentance are removed. Hereby our Unbelief is helped, and ſuſpicious diffidence concerning God's reconcilableneſs to Sinners ſuperſeded. The uncovenanted Goodneſs of God wou'd have been but a very uncertain foundation of Hope, and a very weak inducement to Repentance. But now the Promiſe of Pardon is a firm ground of Hope, and an encouraging motive to Repentance. And ſuch a Promiſe the Word of God ſets before us. The Goſpel ſets forth the Lord Jeſus Chriſt as a Propitiation for Sin, and Preaches remiſſion of Sins thro' his Blood; and it proclames the Name of God, the Lord, the Lord God, gracious and merciful, ſlow to anger, ready to forgive; and abounds with Promiſes of Pardon. Hence, the Goſpel is call'd the Goſpel of Peace, the Word of Reconciliation, &c.— Now by the Promiſe of Pardon, Sinners have their doubts reſolved & their fears relieved touching the Divine Mercy: And this greatly tends to overcome our guilty diſaffection to God. For while terrible apprehenſions of the Deity poſſeſs the heart, 'tis frozen with a ſtony rigor, which the hope of Mercy only can diſſolve. Deſpair chills and cools all eſſays to repent, and hardens Men in the love and practice of Sin. A hopeleſs mind and a careleſs temper are common Companions. Faith and Hope are the root and principle of Repentance and Obedience. The proſpect of recovering the loſt favour of God ſtrongly invites Sinners to cleanſe their ways. — Beſides the Promiſe of p. 144Pardon is ſuch an endearing expreſſion of God's Love and Good-will unto ſelf-ruin'd Man, as moſt powerfully leadeth to Repentance: This is a mighty diſſuaſive from Sin, and a forceable perſwaſive unto Duty. A believing view of the free Grace and rich mercy of God in the Redemption by Chriſt, tends to beget in us kindly relentings and remorſe for Sin, to warm & ſoften our hearts, and diſſolve them into a current of penitential tears and religious affections.— To conſider how we have forfeited the favour of God; To conſider, that we may now obtain a Pardon, that the moſt heinous Sins, and the chief of Sinners may obtain mercy of the Lord; To conſider, that God offers freely and irreverſibly to beſtow pardoning mercy on us, on us, who indiſpenſably need it, and are infinitely unworthy of it,—ſurely, if there be any principle of Honor, any ſpark of ingenuity, or gratitude remaining in us, we muſt be drawn by theſe hands of Love and perſwaded by the Mercies of God to preſent our Bodies a living ſacrifice, holy and acceptable to God by Jeſus Chriſt. What can be more welcome to a condemned Criminal than a Pardon? God offers this to an obnoxious World. Surely theſe glad Tidings of great joy ſhou'd not only check our deſponding fears, but melt our congeal'd affections, excite in us Repentance towards God, raviſh our love, and inſpire our Souls with flaming deſires, and firm reſolutions, in all things to obey and pleaſe a God, ſo abundant in Goodneſs and plenteous in Mercy. And ſurely if the conſideration of the Promiſe of Pardoning Mercy has not this effect upon us, we muſt be baſe and ungrateful to the laſt degree, p. 145and have hearts more inſenſible than the Rocks.

2. THE Promiſe of the Holy Spirit is another very engaging motive to cleanſe our ways. The Word of God promiſes us the Spirit of Grace to be our Teacher, Guide, Sanctifier and Comforter. And what good News muſt this needs be to a loſt and diſconſolate, periſhing World, a World that lyes in wickedneſs, and in darkneſs! What a ſuitable and needful Bleſſing is the Spirit of God? Thro' the ſupply of the Spirit, we who are naturally without ſtrength, ſhall be enabled to perfect holineſs, and to work out our Salvation. But without the Divine Spirit we muſt have languiſht in fruitleſs attempts, and periſht for ever in our corruption. There is nothing elſe is able to revive and recover us out of our natural ſtate of carnality. The moſt happy conſtitution of Body and the moſt excellent natural temper of mind, with the moſt perfect rules of living, the higheſt motives and the beſt patterns are not ſufficient Reſtoratives. There is no principle of recovery in our degenerate Nature, and as well may a dead Carcaſe revive and act of it ſelf, or the lifeleſs Clay form it ſelf into a Veſſel of Honor, as Apoſtate Man by his own ſingle efforts, or with the univerſal confederacy of Creature aids, ſanctify himſelf and perform obedience unto righteouſneſs. If we have not ſome ſuperior Power to help our infirmities, we muſt for ever deſpair of poſſeſſing our Veſſel in ſanctification and honor.— Now the Promiſe of God offers the Holy Spirit, whoſe Grace is ſufficient for us, a perfect Salve for our impotence. So that the conſideration of our own inability, or of the powerful oppoſition of p. 146our conſpiring Adverſaries, need not damp nor diſcourage our endeavours to do the will of God, and to make our calling and election ſure. The Spirit, who is promis'd us, is a Spirit of might and power, of Wiſdom and of Grace; every way more able and willing to help us, than our Enemies to hinder us.—Now to conſider, that without ſupernatural influences we muſt neceſſarily and unavoidably periſh; To conſider, that the Divine Spirit is offer'd to us, and that by His effectual energy we ſhall be able to do all things, ſhall be fortify'd againſt all Difficulties, and furniſht unto all Duties; and by the power of His might we ſhall be enabled to purify our Souls in obeying the Truth unto the end.— What perſuaſive conſiderations are theſe? What powerful incentives to provoke us to Good Works? What can tend more to elevate our drooping ſpirits, to enliven and actuate our diligence, and make us to excite and exert our ſelves (with a due dependence on the Holy Spirit) in the mortification of our Luſts, & the purification of our Lives?