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7. Shew a regard of his day, and put refpect upon him, by remembering it, " to keep it holy." See a fweet and encouraging promife to them that regard God's day, If. lviii. at the clofe; " If thou turn away thy foot from the Sabbath, from doing thy pleafure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable; and fhalt honour him, not doing thine own ways, nor sinding thine own pleafure, nor fpeaking thine own words; then fhalt thou delight thyfelf in the Lord, and I will caufe thee to ride upon the high places of the eanh, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath fpoken it." 1 am ready to judge, that folk's acquaintance with God himfelf is known by the regard they fhew to his holy day.

8. Shew a regard unto his voice; the voice of his word ; the voice of his Spirit; the voice of his providence; the voice of mercies, and the voice of afflictions s for the Lord's voice crieth in all thefe, and it is the man of wifdom that hears his voice, " To-day if ye "will hear his voice, harden not your hearts: be not like the deaf adder stopping her ear at the voice of charmers, charming never fo wifely." Whenever he comes, fay, " Speak, Lord, for thy fervant heareth." His voice is fweeter than the melody of angels and archangels to the foul that knows him: "It is the voice of my beloved, behold he cometh, leaping upon the mountains, fkipping upon die hills."

y. Shew a regard to all his lairs and commandments; get them engraven upon your hearts, that they may be a lamp to your feet, and a light to your paths.

10. Shew a regard to his promfes and wcrds cf grace, and any word of grace that he feals, and fends home by his Spirit upon thy heart; let that be a m'uhtam or golden word to thee; and fay of it, " It is better to me than gold, yea, than much sine gold: God hath fpoken in his holinefs, I will rejoice:" roll it like a " fweet morfel under thy tongue."

11. Shew a regard to his members, by efteeming them as thf "excellent ones of the earth," and doing z!l the oflsices of kindnefs to them that ye are capable of: for what fays he, Matth. xxv. 40. "inafmuch as ye have done it unto one of the least of thefe my biethren, ye have done it unto me." Cultivate fellowfhip and acquaintance with thefe that belong to the Lord, and let them be the men of your counfel, and your intimates. My " delight is with the faints." Tell them that fear the Lord, what he hath done for your fonl *.

12. .Regard him in his imjpngcrs and atr.bassukrs, xnssent

fervants,

'But let it be done in a judicious vrrf, that they may be eicitcd to join wi;h jsi. in celebranng his prailoa.

servants, who act for their great Master ; and faithfully declare his mind, and contend for his cause in a day of defection anbacksliding, especially any that he has set, as it were, in tli-. front of the battle, to bear the shock of the enemy; they have many against them, and therefore they need your sympathy and countenance, who "lore the Lord." A kindly word ot look from a member of Christ will do more service to a minister of Christ than folk are aware of: Paul, in his bonds; was refreshed and comforted with the sympathy of believers. 13. Shew a regard to him, by espousing his cause, the interest of his house and kingdom. Sirs, the cause of Christ i; upon the field at this day; the covenanted standard of Scotland is displayed, in opposition to that course of defection which the whole Kind is gone into, and which the judicatories of the established church are carrying on, with might and main. The cry is given, "Who is on the Lord's side?" let them " come up to the help of the Lord, to the help of the Lord against the mighty." Some, both ministers and Christians, profess friendlhip unto the cause of Christ, his covenanted doctrine, discipline, worship,, and governments bur they love to dwell at cafe, and, like Iffachar, to couch under the burden: but I have little skill if that be the Lord's way, and the Lord's call, when others are jeoparding themselves " in the high places of the field," for the cause and testimony of Jesus. I may fay to such, be who they will, aa the prophet said to Israel, in a day of defection from the Lord, *' How long halt ye between two opinions? If Baal be God, serve him, and if Jehovah be God," then serve and follow him. If the judicatories of the church be fighting the cause of Christ, and building the Lord's house, then cleave to them, and good reason: but if .they be building Jericho, instead of Jerusalem; if they be pulling down the work of God, instead of building it up; if the ark of God, his covenanted cause and testimony, be carried without the camp, it is time to follow it; let " us go out therefore unto him without the camn, bearing his reproach." And if folk shift following Christ, his cause and sworn testimony, especially when it is espoused by a handful upon all hazards, they need to consider upon it in time, lest that sentence go against them; "Curse ye Meroz, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty." Christ and his cause will carry the day without

{ou; but take heed that he don't resent it, ere all be done; is frowns and down-looks are heavier than the frowns of all the men on earth, or angels in heaven, or devils in hell.

ACTION SERMON.

THE HUMAN NATURE PREFERRED UNTO THE ANGELICAL.

Heb. ii. i^.—For verily he took not on him the nature of angels j but he took on him the feed of Abraham.

THE apostle., ver. 10. had spoken of.Christ as the Captain of oar salvation: he shews, ver. 14. ami 15. how, according to the first promise, Gen. iii. 15. he had taken the field, and bruised the head of the old serpent; why, says he, ver. '• 14. ** He took part of the children's flesh, that through deathhe might destroy him that had the power of death,* &c. she legal power of death fell, by virtue of the sentence of 1 broken law, into the hand of the devil, as God's execution'■'• i and it had continued there, Unless law and justice had Unsatisfied by the death of the Surety; but Christ, "through fath, destroyed him that had the power of death;" i. e. he apped the foundation of his authority and power, by his justice-satisfying blood: he, as it were, wrung the keys of hell ind death oat of the devil's hand, upon Mount Calvary, and w " spoiled principalities and powers, and made a shew of ■km openly." The use that we, law-condemned sinners, arc to make of this, is (ver. 15.) to pull up our finking spirits, «nd triumph over death as a conquered and slain enemy, say"]!$> " O death, where is thy sting? O grave, where is thy ^ctory?" for he did all this " to deliver them, who, through KW of death, were all their lifetime subject to bondage." "°w the apostle, in the words of my reading, gives a good reason why Christ, as the Captain of our salvation, destroyed death, " and him that had the power of it," and deliversP°°f men from the sting and feaT of it. Why, fays he, he is our kinsman, unto whom the right of redemption did belong; fr'-xrilj be took mt on him the nature of angels, Sec.

Where we have, first, a negation or denial of a great dignity unto the angelical nature; ht teak not on him the nature cf ""E'u, or, as it reads in the margin, he te.kith rot hold of an?'•'•• when an innumerable companv of them fell from the

state state wherein they were created, he took not hold of their nature, to recover them from woe and misery; it is plainly supposed, that they were not the objects of his love, and therefore he did not become a God-angel, M he became a Godman.

In the words following, we have,secondly, an affirmation of this honour to the human nature, which he denied to the anj»chcal; he toch on him the seed of Abraham, in the margin, if the seed of Abraham he taktih hold, i. e. he joined the human nature, in the feed of Abraham, to himself, in a personal union, that so, being our Kinsman, he might become our Redeemer and bur Husband. The apotlle, when he is writing to the Galatians, who were Gentiles, tells them, Gal. iv. 4. That he was " made of a woman,'' according to the first promise, Gen. iii. 15. but when he writes to the Hebrews, he speaks in the ilyle of the promise made to Abraham, " in thy seed (hall all the nations of the earth be blessed ," by telling them, that according to that promise, he took on him the fed as Abraham, that so they mi^ht be encouraged to believe in him; for ministers, in preaching Chnlt, are to bring the sinner and the Saviour as near so out another as possible.

Thirdly, In the words we have a strong asseveration, shewing the certainty and importance os this matter, that he took not on him the nature of angels, but the feed of Abraham: Verily, fays lie, it is so; it -" is a faithful faying, and worthy of all acceptation;" and therefore, let all the feed of Israel, or Abraham, believe it, and set to their stal of faith to it.

Observ. " That it is a truth of the greatest certainty and moment, that the Son of God, when he passed by the nature of angels, took on him the human iiature, in the feed, or family, of Abraham."

The doctrine is clearly founded upon the words, F»r verily he took not on him the nature of angelt, but he took en him tot feed of Abraham. _ .

In discoursing the doctrine a little, I shall, through divine aiiiilance, make it evident,

I. That the Son of God took not on him the nature of an'

Sels

II. Make it appear, that lie hath taken unto him the human nature, and is beeome one of our tribe and family.

III. Shew what may be imported in his taking on him the fad of Abraham, or his taking hold of it, as in the margin.

IV. Shew what is the importance of this truth implied iti the asseveration verily.

V. Apply.

I snail endeavour brevity on these heads.

I. The first thing is, to make it evident, that Christ, the Son of God, took not on him the nature of angeli.

Of all created beings, angils are the most excellent, they being pure immaterial spirits, approaching nearest to the nature of God, Who is the infinite, eternal, and uncreated Spirit, Psal. civ. 4. "He maketh his angels spirits, his ministers J flaming fire;" and yet when they fell from their first state, and so needed a Saviour as much as fallen man, yet the apostle here tells us, with a verily, that ie took not on their nature, or dkl not catch hold o/"them, to save them from ruin. This is clear and evident from the terms in which the first promise is uttered, Gen. iii. 15. where, at the fame time that the remedy and relief is promised to fallen man, vengeance and with is denounced against Satan, " It shall bruise thy head," says the Lord to Satan, viz. the " feed of the woman." This is upon the matter repeated, If. lxiii. 4. "The day of vengeance is in mine heart, and the year of my redeemed is come;" as if he had said, 'The old quarrel with Satan, the enemy of man's salvation; is still in mine heart, I am to execute vengeance upon him when I come in the fiXh, to redeem, roy people from his slavery and bondage.' And accordingly, we are toldj Col. ii. 15. That he " spoiled principalities and powers," and triumphed over them in his cross. Eternal war is proclaimed from heaven against the fallen angels: hence we are told, Jude 6. "The angels which kept not their first estate, he hath reserved in everlasting chains under darkness, unto the judgement of the great day." From all which it ij dew, that he is so far from (bowing such a regard to the fallen. Mgels, as to take their nature upon him, that he hath taken uPi and will pursue an everlasting quarrel against them. And 'make no doubt but it fills those evil spirits with horror and torment, to hear these tidings told in this assembly, where we we met together to commemorate the love of God, in taking on 'he human nature, and giving it a sacrifice for the sin o£ man.

'know some divines pretend to assign some reasons, why ^od passed by the nature of angels, when lie took on him the '""nan nature : but feeing the Spirit of God is silent as to this matter, it is safest for us to resolve it into the will of that foreign Lord, " who doth in the armies of heaven, and amotiga the inhabitants of the earth," what pleascth him;

Vol. HI. Z «M

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