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nj os more a-corning, for " hii forth are prepared as tils morning," as the break of day is a pledge of more light to foliow: "The path of the just is as the thin nig light, that Jaioeth more and more onto the perfect day." The lea'.i measure of grace has glory connected with if, according to the order of the covenant, Psal. Ixxxiv. 11. " The Lord God is a fuapd shield, be will give grace and glory;" first grace, and then glory.

I next offer a word of advice unto the vessels of cups, 1 aean weak, believers. Although you are not to envy or grudge at God's bounty or liberality to others, in making 'Bern vessels of flagons, yet you may aud ought earnestly to »ret more grace than you have yet received; and therefore we are comaiaaded to " grow in grace, and in the knowledge of our Lord and Saviour Jefas Christ." In order to which, \k humble under a fense of your own weakness and emptiness; for " be giveth grace to the humble." Be diligent in the improvement of what grace you have received; for " the iand ot" the diligent maket.'i rich.'-* lie frequently coming to the Manager of the house for more grace: ** To whom cosing, as unto a living it one r—ye also as lively stones, arc built up," ©ic. improve all the means of God's appointtMat for your edification, such as, the word, sacraments, pray^ . «, Christian conference, that you may " add to your faith, virtue; to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godliness; to godliness, brotherly kindness 4 and to brotl«erly kindness, charity; for if these things be in you, and abound, they make you that ye *ball neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ, 2 Pet. i. r—S.

2. A word to the vessels of fiagw*, believers of a higher state re. To you I would lay,

>„Æ, Be not proud of grace received, but walk humbly with your God. "Who made thee to differ? and what hail thou tbat thou bast not received? His foul that is lifted up is not 8?right in him.v True grace, where it is genuine, ti.e more 'man reives of if, he is always the more humble and empty, as you see in Paul, Eph. iii. 8. " Less than the of »U t'ajnts." To keep your fills low, coi fider-that the most «mine*t taints have discovered the greatest weakness, evep 'a tue graces wherein they most excelled; as we fee in the <*se of Abraham, Moses, David, Peter, and others. They i»at have the greatest measure of grace, they get as much to do with it; strong corruption, strong temptation, and strong triak to grapple with: and the more Uilcnts that a man doth



receive, the more hath he to account for, as to the improv ment of them; for " to whom much is given, of them muc shall be required.''

idly, Instead of despising others that are not come you length, study to be helpful and serviceable unto them. Th vessels of cups are ordinarily silled out of the flagons ; so stud to impart and communicate of your grace, of your faith, lov< hope, knowledge, and other graces, unto those that are wrea. in grace. The strong children in a family are helpful to th young and weak. Thus it is in the natural body, the stron member is helpful unto the weak and infirm; so ought it t be in the mystical body of Christ. And when you see an; fall through weakness, do not triumph over them; bu "strengthen the weak hands, and confirm the feeble knees fay to them that are of a fearful heart, Be strong; restore fuel an one with a spirit of meekness.

2,dly, Whatever grace you have received, be not strong oi confident therein, like Peter; but be strong in the grace thai is in Christ Jesus, and let the life you live be by faith in the Son of God. Grace received will soon give way in a day ol trial a:id temptation. An innocent Adam, left with the stock in his hand, soon turned bankrupt, and ruined all his posterity. And therefore, I fay, do not trust to the life or grace you have in hand, but in the grace and life you have in your head Jesus Christ, the glorious Manager and Steward of his Father's house. Still remember, that all the vessels hang upon him; and therefore let all the weight lie where God has laid it.

3. A word of advice unto vessels of all sizes, whether they be vessels of cups, or vessels of flagons.

xst, Adore the riches of divine grace and mercy, that put a difference between you and others, for naturally you were as bad as others.

idly, Let every one possess his vessel in sanctification and honour. Do not debase or defile the vessel of thy soul or body, by prostituting it imto the service of sin, Satin, or any abominable lust. You was once lying in the miry clay of nature, but God has wp.fhed, justified, and sanctified you; and therefore study to keep yourself clean and holy in heart, life, and in all manner of conversation. If you defile yourselves with sin, the Manager of the house will be fair to cast you into a furnace of affliction, or, like Jonah, to plunge you into deep waters, till you acknowledge, " Mine own iniquities correct me, aud my backflfdtngs do reprove me."

$dh, When you find any defilement of sin cleaving to you

(which you will never mifs while in the bo&yj, flee to rhe fountain opened for sin and for uncleannels in the houfe of David. Be often bathing thy foul in the blood of Jefus, which cleanfeth from all sin.

A,thly, Come to the fountain for fupply under all wants, that you may obtain mercy, and sind grace to help in tir.e of need. "Out of his fulnefs do all we receive, and g'ace for grace." Let thy vessel just lie under the flowing of t ib bussed fountain, that it may never be found empty when the midnight cry is made, " Behold the Bridegroom cometh, go ye forth to meet him."

Lastly, Pray for a plentiful outpouring of the Spint, according to the promife, If. xliv. 3. "I will pour floods upon the dry ground,'' that fo all the empty vessels of the land, that are destitute of the waters of God's grace, may be silled; and those that are hanging upon the sirst Adam, and ui der the curfe of the law, may, by the power of grace, change their holding, andTiang upon the nail that God has fastened in a fure place.




Psal. Ixix. 4—"Then I restored that which I took not away

IT is abundantly plain, that there are feveral passages in this pfalm applied unto Christ in the fcriptures of the New Testament; particularly that in the 9th verse of the pfalm, "The zeal of thine houfe hath eaten me up,'' we sind it applied

* I have perufed t^e following notes of my fermon, preached at Dunfermh'ic August list, taken from my mouth in the delivery, My other work cannot allow me time to tranfcribe it. However, I have corrected and amended wh t I thought might mar the fenfe. If the doctrine of the gofpel here delivered be understood, I am not anxious about the wifdom of words, lest the gospel should be of none essect.

Stirling, Dec. 27. 1746. E.E.

plied to Christ, John ii. 17.; and likewise that immediately following, " The reproaches of them that reproached thee are fallen upon me," Rom. xv. 3.; so likewise in the aist \ eric, "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink," applied to Christ, Matth. xxvit. 48. and Mark xv. 23. But 1 need go no further to prove this, than the first word of the verse where my text lies*' They hate me without a cause," Christ applies it to him.— self, in John xv 35. We find our Lord here, in the verfe where my text lies, he is complaining of his enemies; he complains of their causeless hatred in the first clause of the verse, " They hate me without a cause;" he complains of their multitude, " They are more than the hairs of mine head;" he complains of their implacable cruelty, " They that would destroy me, being mine enemies wrongfully, arc mighty." Now pur blessed Lord is thus treated by the world, whom he came to save. When there is such a powerful combination of bell and earth against him, one would have been ready to think, that he would have stopped, and gone no further: but he did not faint, nor was he discouraged, for all the opposition that was made against him ; for you fee, in the words 1 have read, what he yras doing for lost sinners, when he was meeting with harsh entertainment from them. Thftt9 even then, fays he, / restored that which I took not away.

In which words you may notice these following particulars. (1.) You have here a robbery disclaimed; a robbery was committed, but it is disclaimed by the Son of God; J took not away. Thexe was something taken away from God ajid from man 4 by whom it is not said, but it is easy to say, that surely an enemy did it. But then, (a.) We have a restitution made ot' robbery that was committed: Irefior-ed sairh Christ, / rejlored what I took not away. The work of man's redemption, it is a restitution both unto God and unto man of what was taken away by sin and by Satan. Wlien once the work of redemption is completed, there will he a restitution of all tlings; for we read, Acts iii. 21. of the ** restitution of all tilings." ^gain, (3 ) We have an account of the person restoring. Who made the restitution? It was / faith the Lord; / refiored what I took not away. I who speak in righteousness, and who am iiiiglity to lave, I the child born, and the son given to the son.-, of men, whose name is " Wonderful, Counsellor, The mighty God, The everlasting Father, and The Prii ce of peace;" I, even I rejlored what I look not away. Again, (4.) You have the voluntarincss m d franknesj of the deed. No man is obliged to make resti

tntkm of what is taken away by another, unless he does it ot his own accord, Well, fays Christ, though I took it not iwiy, yet 1 made restitution of the robbery and stealth that »is committed; I engaged to do it in the council of peace, "Lo, I come: I delight to do thy will", &c. Again, (5.) We have here the 'time when our glorious 1 mmanuel made this restitution of what he took not away. It was, "Then I refiortdivbat, 8cc. when his enemies were destroying him; S'hen they were robbing him of his name, and robbing him of his very life, be restored what was taken away by robbery from men. You will fee how low our blessed Lord descended to make this restitution, and when it was; it was, in the trst verse, when the waters of God's wrath were coming 'Mo bis sou], even then, says he, I restored that which I took not auiay. Now, from the words thus briefly opened, the &ctrine that I take notice of is shortly this.

Doct. "That it was the great design of the Son of God, when he descended into a state of humiliation here, in this lower world, to make restitution both unto God and unto man, of what he never took away." for as there was a robbery committed upon God and upon man by sin and Satan; so our glorious Redeemer, he makes a restitution of the stolen goods, he restores both to God what was his due, and unto man what he had lost.

Now, in the prosecution of this doctrine, if time and "tength would allow, the method that 1 propose is,

!• To premise two or three things for clearing of the way.

H. To inquire into the stolen goods, what it was that was tsMn away both from God and man.

HI. I would make it appear, that our glorious Immanuel, "'makes restitution cfwiiat was taken away both from God 'ad from man ; he restores unto God his due, and unto man his lose,

. IV. I would mew when it was that our Lord did this; for lt is said here, Ihen I restored.

". i would give the reasons why Christ made this rest;ftoKm, when he was under no manner of obligation to it, bur h|s own free will. And then,

*'■ Lastly, I would make some application of the whole.

,. *ht fijst thing proposed is, to premise two or thret

:"g'for clearing of the was. For clearing of it you wouiii


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