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an account why you rejected God, and Christ, and heaven for their holiness; when it so plainly appears that you would not like them, and would not have accepted them if they had been any other way than holy It will then appear that you have voluntarily rejected Christ and his great salvation, and refused to accept of heaven, and that you are condemned of yourself in it, in that at the same time you evinced the great necessity of those things in praying for them, and doing many things in order to the obtaining of them. When it shall then appear how you had a mind to have impossibilities: as a sufficiently worthy Saviour, and not an holy one ; salvation from misery, and not salvation from sin, the source of all misery; and happiness without holiness; it shall from hence most plainly appear that you did in essect utterly refuse to accept of any Saviour or any salvation at all, and would not be saved from misery at all, and refused to accept of any happiness at all, because you would have no salvation, no happiness, but such as was impossible in the nature of things, such a salvation as was not, and could not be ; and then how just will it appear to your own conscience, and to the world that you should e'en go without salvation 1 And when it shall appear how you had life and death set before you, and were told the necessity of coming to a choice, and were so often urged to it, and had so much opportunity for it, and yet refused; how just will it appear that divine justice should make your choice for you, when you refused to make any for yourself! And how will you appear condemned out of your own mouth, when you shall be called to an account by the Judge, why you so often professed to God in your prayers that he was an infinitely great and holy God, and yet never feared him : and why you so often said to God that he was a sovereign and righteous God, and yet never submitted to him; and why you so often said to him that he was an all-sufficient and faithful God, and yet never would put your trust in him; and why you so often said to him that he was an infinitely glorious, and excellent, and good God, and yet never loved him; and why you so often owned that he was an infinitely gracious and bountiful God, and that you had received abundance of kindness from him, and owned him to be the author of all those good things of your life that you enjoy, and yet never were truly thankful to him, but improved those things that you owned were the gifts of God, against himself who was the giver of them; why you so often owned in your prayers before God that you were a poor sinful, vile creature for your sins, and yet mever would forsake your sins, and begged of God to keep you from sin, and yet carelessly and wilfully went on in the commission of sin: What will you say to such interrogations of the Judge of E\aven and earth 2 Will not your mouth be stopped, when it shall appear that what has already so often proceeded out of your own mouth, does so much condemn you? And what will hypocrites and self-pretenders to experiences say, who have told what discoveries they had of the glory of God, of Christ, and of heaven; when the Judge inquires of them, why they set so light by this God, and did so prefer the dust of the earth and the filth of sin, before him : When those who have often told what love they have felt to the Lord Jesus Christ, are asked why they took no more care to please and honour him, and why they rather chose from time to time to reject him than sacrifice their worldly interCŞt. So when wicked men are inquired of why, when they prosessed to believe a future state, they took no more pains to prepare for it; why, when they professed to be the followers of Christ the Lamb of God, they were no more like him; why, when they owned him for their head, and expressed such wonderful love to him, they could turn and become his enemies; why, when they lived in hope of a life of such unspeakable glory in heaven, they set their affections wholly on this world; why, seeing they made such a show of regard to God and their duty at one time, they discovered such a total disregard at another; why, when they made such pretences to religion, and had such appearances of it in some things, they were so irreligious and wicked in others; what will they answer: Wicked men will appear self-condemned every way: their own reason and their own consciences, their own mouths and their own actions have condemned them : their reason and consciences will still condemn them, and God will condemn them, and men and angels will and must condemn them : so that they will appear universally condemned; they will have nothing to say for themselves, nor will any one have anything to say for them. 4. If you are so inconsistent with yourself, you need not wonder that God will enter into no Friendship with you, or that he does not receive you into his Favour. Many natural men are ready to wonder that God will not receive them into favour—they do so much in religion. But if you consider what has been said, you need not wonder at it. A wise man will make no friendship with another who is very inconsistent with himself in those things wherein men are concerned with him. He will not associate himself with him, nor care to have much to communicate with him; for men know that

such persons are not to be depended on. One does not know

where to find them, nor how to suit them, and if they will be so inconsistent with themselves, certainly they will not be very consistent with others that trust them. God therefore justly refuses to receive such persons into union with him. It is not consistent with his divine wisdom to give himself to them in a covenant relation.

No wonder that Christ will not commit himself to such persons as these ; John ii. 23, 24, 25. “Now, when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man; for he knew what was in man.” Christ knew that there was no dependence to be had upon them; he knew they would not prove consistent with themselves.

5. How vain and inconsistent is the Dependence of wicked men on themselves | If this be the case with natural men, if all natural men are as we have heard, so absurdly inconsistent with them. selves, how unreasonable is their high thought of themselves, and their trusting to their own goodness, to their own prayers, and their other performances !

And that they do so, is an evident sign of their woful ignorance of themselves. If such persons saw themselves as they are, and to be such as we have described them, certainly they would be far from trusting in their own excellency and goodness, but would see themselves to be polluted, wretched, miserable lost creatures, and would no more say in their hearts, “I am rich, and increased with goods;” but would rather condemn themselves, and cry out with self-abhorrence and amazement, “Unclean, unclean, undone, undone !”

SERMION XII.

ISAIAH xxxii. 2.

And a man shall be as an hiding place from the wind, and a covert from the tempest: as rivers of water in a dry place; as the shadow of a great rock in a weary land.

In these words we may observe,

1. The person who is here prophesied of and commended, viz.: the Lord Jesus Christ, the King spoken of in the preceding verse, who shall reign in righteousness. This king is abundantly prophesied of in the Old Testament, and especially in this prophecy of Isaiah. Glorious predictions were from time to time uttered by the prophets concerning that great King who was to come: there is no subject which is spoken of in so magnificent and exalted a style by the prophets of the Old Testament, as the Messiah. They saw his day and rejoiced, and searched diligently, together with the angels, into those things. 1 Peter i. 11, 12. “ Searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven; which things the angels desire to look into.”

We are told here that “a man shall be a hiding place from the wind,” &c. There is an emphasis in the words, that “a "an" should be this. If these things had been said of God, it Would not be strange under the Old Testament; for God is fre'luently called a hiding place for his people, a refuge in time of "ouble, a strong rock, and a high tower. But what is so re"arkable is, that they are said of “a man.” But this is a Prophecy of the Son of God incarnate.

.* The Things here foretold of him, and the Commendations Śiven him.

“He shall be a hiding place from the wind, and a covert from the tempest:” That is, he shall be the safety and defence of his people, to which they shall flee for protection in the time of their danger and trouble. To him they shall flee as one who is abroad, and sees a terrible storm arising, makes haste to some shelter to secure himself; so that however furious is the tempest, yet he is safe within, and the wind and rain, though they beat never so impetuously upon the roof and walls, are no annoyance unto him. He shall be as “rivers of water in a dry placq.” This is an allusion to the deserts of Arabia, which was an exceedingly hot and dry country. One may travel there many days, and see no sign of a river, brook, or spring, nothing but a dry and parched wilderness; so that travellers are ready to be consumed with thirst, as the children of Israel were when they were in this wilderness, when they were faint because there was no water. Now when a man finds Jesus Christ, he is like one that has been travelling in those deserts till he is almost consumed with thirst, and who at last finds a river of cool and clear water. And Christ was typified by the river of water that issued out of the rock for the children of Israel in this desert: he is compared to a river, because there is such a plenty and fulness in him. He is the “shadow of a great rock in a weary land.” Allusion is still made to the desert of Arabia. It is not said as the shadow of a tree, because in some places of that country, there is nothing but dry sand and rocks for a vast space together, not a tree to be seen; and the sun beats exceedingly hot upon the sands, and all the shade to be found there; where travellers can rest and shelter themselves from the scorching sun, is under some great rock. They who come to Christ find such rest and refreshment as the weary traveller in that hot and desolate country finds under the shadow of a great rock. We propose to speak to three propositions that are explicatory of the several parts of the text. I. There is in Christ Jesus abundant foundation of peace and safety for those who are in fear and danger. “A man shall be an hiding place from the wind, a covert from the temest.” p II. There is in Christ provision for the satisfaction, and full contentment, of the needy and thirsty soul. He shall be “as rivers of water in a dry place.” III. There are quiet rest, and sweet refreshment in Christ Jesus for him who is weary. He shall be “as the shadow of a great rock in a weary land.”

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