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and everlasting separation between you and them? How awful will it be to be parted so!

3. Consider the great encouragement that God gives you, earnestly to strive for the same blessing that others have obtained. There is great encouragement in the word of God to sinners to seek salvation, in the revelation we have of the abundant provision made for the salvation even of the chief of sinners, and in the appointment of so many means to be used with and by sinners, in order to their salvation; and by the blessing which God in his word connects with the means of his appointment. There is hence great encouragement for all, at all times, that will be thorough in using of these means. But now God gives extraordinary encouragement in his providence, by pouring out his Spirit so remarkably amongst us, and bring ing savingly home to himself all sorts, young and old, rich and poor, wise and unwise, sober and vicious, old self-righteous seekers, and profligate livers No sort are exempt. There is at this day amongst us the loudest call, and the greatest encouragement, and the widest door opened to sinners, to escape out of a state of sin and condemnation, that perhaps God ever granted in New England. Who is there that has an immortal soul, so sottish as not to improve such an opportunity, and that will not bestir himself, with all his might? How unreasonable is negligence, and how exceeding unseasonable is discouragement, at such a day as this! Will you be so stupid as to neglect your soul now? Will any mortal amongst us be so unreasonable as to lag behind, or look back in discouragement, when God opens such a door? Let every person be thoroughly awake! Let every one encourage himself now to press forward, and fly for his life!

4. Consider how earnestly desirous they that have obtained are that you should follow them, and that their people should be your people, and their God your God. They desire that you should partake of that great good which God has given them, and that unspeakable and eternal blessedness which he has promised them. They wish and long it. If you do not go with them, and are not still of their company, it will not be for want of their willingness, but your own. That of Moses to Hobab is the language of every true saint of your acquaintance to you. Numb. x. 29. "We are journeying unto the place of which the Lord said, I will give it you come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel." As Moses, when on his journey through the wilderness, following the pillar of cloud and fire, invited Hobab-with whom he had been acquainted in the land of Midian, where Moses had formerly dwelt with him-to go with him and his people to Canaan, to partake with them in the good that God had promised them; so do those of your friends and

acquaintance invite you, out of a land of darkness and wickedness, where they have formerly been with you, to go with them to the heavenly Canaan. The company of saints, the true church of Christ, invite you. The lovely bride calls you to the marriage-supper. She hath authority to invite guests to her own wedding; and you ought to look on her invitation and desire, as the call of Christ the bridegroom; for it is the voice of his Spirit in her, Rev. xxii. 17. "The Spirit and the Bride say, Come." Where seems to be a reference to what had been said, chap. xix. 7-9. "The marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted, that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called to the marriage-supper of the Lamb." It is with respect to this her marriage-supper that she, from the motion of the Spirit of the Lamb in her, says, Come. So that you are invited on all hands; all conspire to call you. God the Father invites you: This is the King who has made a marriage for his Son; and he sends forth his servants, the ministers of the gospel, to invite the guests. And the Son himself invites you: It is he that speaks, Rev. xvii. 17. "And let him that heareth say, Come; and let him that is athirst, come ; and whosoever will, let him come." He tells us who he is in the foregoing verse, "I Jesus, the root and offspring of David, the bright and morning star." And God's ministers invite you, and all the church invites you; and there will be joy in the presence of the angels of God that hour that you accept the invitation.

5. Consider what a doleful company will be left after this extraordinary time of mercy is over. We have reason to think that there will be a number left. We read that when Ezekiel's healing waters increased so abundantly, and the healing effect of them was so very general; yet there were certain places, where the waters came, that never were healed. Ezek. xlvii. 9-11. "And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live. And there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh. And it shall come to pass, that the fishers shall stand upon it from En-gedi even unto En-eglaim; they shall be a place to spread forth nets: there fish shall be according to their kinds, as the fish of the great sea, exceeding many. But the miry places thereof, and the marishes thereof, shall not be healed; they shall be given to salt." And even in the apostles' times, when there was such wonderful success of the gospel wherever they came, there were some that did not believe. Acts xiii. 48. "And when the Gentiles heard this, they were glad, and glorified the word of

the Lord; and as many as were ordained to eternal life, believed." And chap. xxviii. 24. "And some believed, and some believed not." So we have no reason to expect but there will be some left amongst us. It is to be hoped it will be but a small company: But what a doleful company will it be! How darkly and awfully will it look upon them! If you shall be of that company, how well may your friends and relations lament over you, and bemoan your dark and dangerous circumstances! If you would not be one of them, make haste, delay not, and look not behind you. Shall all sorts obtain, shall every one press into the kingdom of God, while you stay loitering behind in a doleful undone condition? Shall every one take heaven, while you remain with no other portion but this world? Now take up that resolution, that if it be possible you will cleave to them that have fled for refuge to lay hold of the hope set before them. Count the cost of a thorough, violent, and perpetual pursuit of salvation, and forsake all, as Ruth forsook her own country, and all her pleasant enjoyments in it. Do not do as Orpah did; who set out, and then was discouraged, and went back but hold out with Ruth through all discouragement and opposition. When you consider others that have chosen the better part, let that resolution be ever firm with you: "Where thou goest, I will go; where thou lodgest, I will lodge: thy people shall be my people, and thy God my God."



ROM. III. 19.

-That every mouth may be stopped.

THE main subject of the doctrinal part of this epistle, is the free grace of God in the salvation of men by Jesus Christ; especially as it appears in the doctrine of justification by faith alone. And the more clearly to evince this doctrine, and shew the reason of it, the apostle, in the first place, establishes that point, that no flesh living can be justified by the deeds of the law. And to prove it, he is very large and particular in shewing that all mankind, not only the Gentiles but Jews, are under sin, and so under the condemnation of the law; which is what he insists upon from the beginning of the epistle to this place. He first begins with the Gentiles; and in the first chapter shews that they are under sin, by setting forth the exceeding corruptions and horrid wickedness that overspread the Gentile world: And then through the second chapter, and the former part of this third chapter, to the text and following verse, he shews the same of the Jews, that they also are in the same circumstances with the Gentiles in this regard. They had a high thought of themselves, because they were God's covenant people, and circumcised, and the children of Abraham. They despised the Gentiles as polluted, condemned, and accursed; but looked on themselves, on account of their external privileges, and ceremonial and moral righteousness, as a pure and holy people, and the children of God; as the apostle observes in the second chapter. It was therefore strange doctrine to them, that they also were unclean and guilty in God's sight, and under the condemnation and curse of the law. The apostle

therefore, on account of their strong prejudices against such doctrine, the more particularly insists upon it, and shews that they are no better than the Gentiles; as in the 9th verse of this chapter, "What then? are we better than they? No, in no wise; for we have before proved both Jews and Gentiles, that they are all under sin." And, to convince them of it, he produces certain passages out of their own law, or the Old Testament, (to whose authority they pretended a great regard,) from the 9th verse to our text. And it may be observed, that the apostle, first, cites certain passages to prove that all mankind are corrupt, (ver. 10-12.) "As it is written, There is none righteous; no, not one: There is none that understandeth, there is none that seeketh after God: They are all gone out of the way, they are together become unprofitable, there is none that doeth good, no, not one." Secondly, The passages he cites next, are to prove, that not only are all corrupt, but each one wholly corrupt, as it were all over unclean, from the crown of the head to the soles of his feet; and therefore several particular parts of the body are mentioned, the throat, the tongue, the lips, the mouth, the feet, (ver. 13-15:) "Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness: their feet are swift to shed blood." And, Thirdly, He quotes other passages to shew, that each one is not only all over corrupt, but corrupt to a desperate degree, (ver. 16-18.) by affirming the most pernicious tendency of their wickedness; "Destruction and misery are in their ways." And then by denying all goodness or godliness in them; "And the way of peace have they not known: There is no fear of God before their eyes." And then, lest the Jews should think these passages of their law do not concern them, and that only the Gentiles are intended in them, the apostle shews in the text, not only that they are not exempt, but that they especially must be understood: "Now we know that whatsoever things the law saith, it saith to them who are under the law." By those that are under the law are meant the Jews; and the Gentiles by those that are without law; as appears by the 12th verse of the preceding chapter. There is special reason to understand the law, as speaking to and of them, to whom it was immediately given. And therefore the Jews would be unreasonable in exempting themselves. And if we examine the places of the Old Testament whence these passages are taken, we shall see plainly that special respect is had to the wickedness of the people of that nation, in every one of them. So that the law shuts all up in universal and desperate wickedness, that every mouth may be stopped; the mouths of the Jews, as well as of the Gentiles, notwithstanding all those privileges by which they were distinguished from the Gentiles.

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