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man, woman? Are you afraid, that Truth and Righteousness conspire against-you, and hinder Mercy and Peace from ever meeting with you, and embracing you? O no: Fear not; only believe, that Mercy and Truth are met together, and that Righteousness and Peace have killed each other in Christ. Truth will -not stand in the way of mercy; for they have kissed each other. He is indeed an insinitely just God, to take vengeance upon sin: but justice will not hinder mercy from coming to you: only believe, that Justice and Mercy are reconciled in Christ, so as Mercy can vent towards you, to the credit of Justice. But, O!- may fuch a black-mouth'd sinner as I, as black as hell and the devil, expect a kiss of such an insinitely sair Jesus? Is that to be expected', that such opposites should meet in one another's arms? Yea, man, woman, allow me, a black sinner like yourself, to be the happy messenger, to tell you in God's name, that be ye as black as you will, such a meeting and embracing betwixt Christ and you, is more to be expected, than ever men or angels could have expected, that insinite Justice and mercy should have met together, and kissed each other in a Gcd-man: and this unexpected meeting is the very ground, upon which your expectation of a meeting with, and embracement of God in Christ, is to be founded. O then, come and kiss the Son: Why, but 1 cannot, say you: I think, I would gladly do it; but I cannot get near him, to kiss and embrace him. Indeed this kindness must begin on his side; and theresore, O pray, that he would come, and meet you with a kiss of insinite love. Say with the . church, Song i. 2. "Let him kiss me with the kisses of his mouth; for his love is better than wine." If that be the language of your soul, O! I cannot embrace him; but my heart says, O let him come, and embrace me: «nd draw me out of the embracements of all my former lovers and lusts, that I may never kiss any idol in the world again; but may live, and die in the arms, and embraces of the Son of God: Is that the languageof your foul besore the living God? Why, then the embracement betwixt Christ and vou is begun, that


shall never have an end; for it is a pledge, that he and you shall meet together in heaven, and- embrace: each other to eternity.

Now, though I hope, that this glorious meeting of divine persections in Chrill, hath'put forth some virtue, to draw, in some poor-soul, to the match: y#t,-I;seaf, that; the most part are but still as idle hearers and spectators, as is they were not concerned. But, O man, woman, young or old, unconcerned foul, be what you wjllj. O yet, will you come, and see the greatest sight, that ever ,was, or will be in heaven or earth, "A bush burning, and not consumed;" all the burning and shining attributes of God, meeting with insinite harmony, in the bush of our nature: and yet, the bush able to bear the glory, Zech. vi. 15. O come, and wonder! Here is the wonder of men and angels! For, this is a wondersul meetings to them. And the name of' the meeting-place is justly called, Wonderful! G come, and partake; for the meeting is concerning your salvation, in Christ; " His delights were with the sons of men." O come, and, sing to the praise and glory of this wondersul, harmonious embracement of divine persections in Christ; especially, you that partake ; so as to see the glory, and seel the virtue thereof. G will you sing with your hearts, and lips, and lives, saying, Glory to God, that his, attributes have met together, and kissed each other in Christ; and that ever the like of me, got a kiss by the bye?' Glory to God, that there is no breaking of this meeting,, nor parting of these embraces, by sin, Satan, earth, or hell; but that they meet and embrace each other to eternity. And though you cannot mind to sing all that hath been said; yet I hope, the weakest memory may mind,, to sing the best note, of all the sermon, every day, saying, Glory, glory, glory to God, that " Mercy and Truth are met together, Righteousness and Peace have, kissed each other."


Carnat, Consultation unfolded; or, the Great Evil of being actuated, by Carnal Principles, in the Matters of GOD, evinced. *

Galatians i. 16.
—Immediately I conferred not ivitb jlesb and blood.

\X7HEN I considered the great spring of all the

* * motions and actions of the most of people, at this day; and ,what seems to be the grand counsellors, with whom they generally conser, I thought it was evident, from universal practice, that flesh and blood are the great principle that insluence the deportment and behaviour of the generation: And when I considered, that not only the wicked world, but even the most eminent prosessors of religion, and the truly godly seem to discover, by their walk at this day, and their sinsul conformity at this day with the world, and compliance with the course of the times, their being led by motives from fl;sh and blood: I say, when I considered these things, I thought the contrary practice and example of the great apostle would, at least, be suitable for discovering the great evil of living under the conduct and influence of fuch carnal principles: "Immediately I conserred not with flesh and blood."

The salse teachers, who preached up the ceremonial law, were doing all they could to lessen Paul's reputa

* We are not positively certain, either when or where this Sermon was preached; but, from the place it hath in the Author's notes, and some passages and reserences irr the discourse itself, it appears to have < been delivered in his own church at Dunsermline, sometime towards the latter end of the year 1723.

tion, who preached the pure gospel of Christ to the Gentiles; and theresore, he is here setting himself to prove the divinity of his mission and doctrine, which he doth, several ways in this chapter; particularly from ver. n, 1,2. He evidences it by the manner wherein he received the gospel; that it was not by information from men, but by revelation from God, and immediate inspiration of Christ himself. Here he puts them in mind,

lst, Of his education, ver. 13, 14.; that he had been not only a rejecter of Christianity, but a persecutor of it: this he doth, that they might be assured he was not led to this religion purely by education, since he had been bred up in enmity and opposition to it: and that it behoved to be something extraordinary that had made such a change upon him, and conquered the prejudices of his education: and brought him not only to prosess, but to preach that doctrine which he had besore so vehemently opposed.

2dly, He puts them in mind of his conversion, ver. 15, 16. which is here described four ways.

1. In the author of it, viz. Gob, the essicient cause; and the pleasure os God, the moving cause: "It pleased God." And this God is here described two waj's.

(1.) He is described by his separating grace; "He separated me from my mother's womb." The change that was wrought in Paul was in pursuance of a divine purpose concerning him, whereby he was appointed to be a believer and an apostle.

(2-) God is here described by his calling grace; "He called me by his grac-j." Paul was called in an' immediate way and manner: there was something very peculiar, and extremely singular in his conversion.— See Acts jx. 1,—8.

2. Paul's conversion is described in the manner of it; *' It pleased God to reveal his Son in me." Christ was not only revealed externally to him, but also in him.

3. It is described in the end of it; "That I might preach him among the heathen." Paul was both a Christian and an Apostle by revelation.

4. His conversion is described in the effect in his carriage; ' Immediately I conserred not'with A.-sti and blood.'


From the words .we might lay down and prosecute several doctrinal observations; such,as,

,(,r.) That the Mercy of God is preventing mercy, towards all whom it takes hold upon; it prevents them; before ever they are born, they are separate.

(2.) That none are Called upon the account of any good work, or sanctity, or blamelesiness in themselves; no: they are called of grace, and of the good pleasure of God.

(3.) That the Doctrine of Grace is the revelation of Christ: God, in the .gospel, reveals his Son to us; and, by his Spirit, reveals him in us, when he calls essectually.

{4.) That when the Gospel is revealed, it is God that doth it; "it pleased God to reveal his Son in me."

(5.) That to preach the Gospel, is to preach Christ; k is not a preaching of Moses, but Christ.

(6.) That in matters of Religion, there ought to be co consulting or conserring with stem and blood. Here the apostle tells us his own practice, that he did not consult therewith; he did not consult man, nor apply himself to any other for their advice and direction; neither, as in -the-following verse, did he go up to Jerusalem, to those who were apostles besore him, as is he needed to be approved by'them, or receive any sarther instructions or authority from them: so that it could not 4)2 pretended, that he was indebted to any other for his knowledge of the gospel, or his authority to preach it; but it appeared, that both his qualissications for, and 4iis call -to the apostolic omce, were extraordinary and divine.

But although these observations are couched in the words, and natively deduced from them, yet I choose to consine myself to uie consideration cf this text, as it way be taken more generally, and as bearing this proposition, viz.

Doct. That in the matters of God, there ought to be no consulting with flesti and blood. "Immediately I conserred not with flesh and blood."


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