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CONTENTS OF VOL. II.

I. SERMONS OF THE FORGIVENESS OF SINS. Psa. 103. 4. But there is forgiveness with thee that tkoumayest

be feared, ^age.

What is contained in forgiveness, 2

Proofs that God is ready to forgive, 7

The extent and freeness of divine forgiveness, 26

Caution lest men abuse this doctrine, 32 It aflfords strong consolation to those who are wounded

in spirit, 38

Be excited to seek pardoning mercy, 40

The properties of confession of sin, 41

The duty of pardoning the offences of others, 49

Divine forgiveness a powerful motive to thankfulness, 51

IL THE SURE TRIAL OF UPRIGHTNESS.

Psalm 18. 23. I was also upright before him^ and I kept my-s self from mine iniquity.

The Preface, \ "^' ^ >' ^ FIRST. How a man's peculiar sin may be discovered ; [1.] How it may be discovered from its caiwe^. By ascertaining Che sins which are peculiar.

1. To the different temperaments of men^s bodies^ 69

2. To the several ages of life, 72

3. To the several callings of men, 76

4. To prosperity and adversity, 80

5. To the society with whom we converse, 82

6. To the times in which we live, 83 [2.] How it may be discovered from its effects,

1. It is frequently and easily committed, 84

2. It has the supremacy in the heart, 86

3. It ^grosses the thoughts, 87

4. Men desire to conceal it from others, ^ 89

5. An enlightened conscience reflects upon it with anguish, 92

SBCONDLV. What is implied in a man's preserving himself from his peculiar sin,

1. Abstaining from the practice of that sin, 95

2. Mortifying the inward affection to it, 96 THIRDLY. This is a decisive evidence of sincerity,

1. God approves it, 97

2. It is equivalent to perfection, 98 MOTIVED to this duty,

1. Habitual indulged lusts are irreconcileable with a state of grace, 103

2. By divine grace we may subdue the strongest lusts, 107

3. Sobdning a ruling sin will make the victory over other sins more easy, * m

U COMTSNTS.

Page, 4« Consider what the Saviour suffered to deliver us from sin 9 112

5, The blessed reward of uprightness, . 113

6. The woful effects of indulging sin, 114 JfTBANs requisite for preserving us horn our special sins,

1. Be inquisitive to understand what it is, 120

2. Watch diligently against it, 121

3. Form serious resolutions against yielding to sin, 126

4. On falling into this sin seek by speedy and deep re* pentance to recover the favour of God, 128

5. Pray fervently and constantly for renewing grace, 129

6. Exetcise faith in the Redeemer, 131 III. THE GREAT DUTY OF RESIGNATION.

Matth. 26. 39. And he went a littlefarthery and fell on his face, and pray edy sayings O my Father, if it be possible, let this cup pass from me: nevertheiess not as I wiU, but as tliou wilt. The Preface. 137—Explanation of the duty, 142

ARGUMENTS to convince us of this duty of resignation,

1. God*s supreme right over us, 149

2. His righteousness in all his ways, 153

3. His uncontroulable power, 155

4. His paterual love in sending afflictions, 156 It is proved from,

(I.) His gracious design in sending them, 157

.(2.) His effectual support under them, 161

(3.) The happy issue out of them, 162

5. His infinite wisdom orders all things for the best, 163 MOTiyKs to persiuide us to this duty of resignation.

1. The example of Christ in his sufferings, 170

2. The examples of the suffering saints in all ages, 173

3. All creatures obey the will of their Creator, 1/5

4. It is our most glorious perfection, to have our wills united to the divine will, ibid.

5. It is our felicity quietly to resign our wills to the wiU of God, 179

DIRECTIONS how to perform this duty of resignation.

1. Faith in the divine providence and promises will compose the jbouI, 181

2. Let God be the supreme object of our affections, 188

3. Let us moderate our valuation of things below, 191

4. A prudent forecast of future ^vils will arm us with patience to sustain them, 192

5. Serious reflections upon our guilt and desert will suppress impatience, 193

6. Reflect upon blessings as wdl as evils, 196

7. Pray frequently and fervently for this disposition, 198 The properties of acceptable prayer, ibid.

COKTXNT9. ill

Page.

IV. THE DANGER OF PROSPERITY. Pcmr. 1. 32. The prosperity of fools shaU destroy them. The Preface^ 207

FIRST, PROOFS that prosperity is destructive to sinners, 213

1. It is the continual incentive of the vicious affections^ 215

2. Occasionally it incenses the irascible passions, 217

3. It inclines sinners to an impious neglect of God, 218

4. Itexposes dangerously to the temptingpower of satan, 222

5. It affords advantages to men to corrupt others, 226

6. It usually renders the means of grace ineffectual, 228

7. ItrendersmenaversetosufferingforthesakeofChrist, 241 .8. It tempts men to delay repentance, 248

SBCONDLT, The FoiXY of prosperous sinners. It is

1. Voluntary, 252—2. Culpable, 253

3. Ignominious, 254—4. Most woful, 256

THIRDLY, The MISERY of prosperous sinners is,

1. Just^ 257—2. Certain, 258—3. Aggravated, 262

ANFERENCBs from the doctrine.

1. Prosperity is no certain sign of God's special favour, 264

2. The prosperity of the wicked is consistent with God's hatred, . ibid.

3. The prosperity of the wicked, so far from being a sign of God's love, often proceeds from his deepest displeasure, 265

4. We should look upon prosperous sinners with pity, 266

5. We are instructed to judge rightly of afflictions, ' 267

6. We should improve prosperity toour eternal advantage, 271 Ruuss how to manage prosperity for our everlasting good.

1. Amidst prosperity let us preserve a humble sense of

our meanness, frailty and unworthiness, 272

2. Cultivate a meek temper and deportment, 274

3. Render solemn and affectionate thanksgiving to God for his mercies, 275

4. Be vigilant to avoid the sins incident to prosperity, 277

5. Use worldly blessings with moderation, 278

6. Seekafter the favourof God and communion with him, 279

7. Employ riches and power for the glory of God and

the good of others, 282

8. Resolve firmly to part with all possessions and dignities at the call of duty, 284

9. Pray earnestlv and constantly for divine grace, 2S5 V. SPIRITUAL PERFECTION UNFOLDED AND ENFORCED.

2 Cor. 7. I. HcBoing therefore these promises, dearly beloved^ let us cleanse oursekesfrom aUfiUhmess of the flesh and fpi-rity perfectmg hoUness in the fear of God.

CHAP, Page.

.1. The coherence and doctrine of the text. The duty of Christiana to cleanse themaelfres from all poUntions. A principle of holiness and supplies of the Spirit requisite. BviLs TO BB AVOIDSD. (1.) Uncleofmeis, The difficulty of purifying from it. Melons for purifying, 295

IL (2.) Anger, Directions to prevent its prevalence. Motives to extinguish it.—-<3.) Covetousness. How it discovers itself. Causes why it is difficult to cure. Means by which it may be mortified, 307

III. (4.) Pride. Its various kinds and degrees. The difficulty of subduing it. Antidotes against it, 324

IV, (5 ) Infidelity. Its unreasonableness. (6.) Hypoaisy. Cured by a sense of God's omniscience. (7.) Emjy. These defilements prove the necessit]^ of regeneration, 340

Vw The nature of perfection considered. The essential perfection of grace consists in sincerity. Comparative perfection of the saints in this life. Absolute perfection only attained in heaven, 348

VI. PARTICUlJiR GRACSS CONSIDSREJO. (1.) Foith. The

nature, the objects, and the motives of doctrinal faith. On the belief of supernatural truths. On the supposed innocence of error, 363

VII. The efficacy of faith. The practical influence of faith

in the providence of God, 381

VIII. (2.) Love, The most eminent of the graces. Love to God arising from his love to us. Love to our neighbour. The forgiveness of injuries results from it, , 396

IX. (3.) Hope. . Its suitableness to our present state. How it differs from presumption. (4.) The fear of God.

'''^ Its influence on the christian-character, 492

X* The promise that God will be our father a powerful inducement to strive after the perfection of holiness. Rules whereby we may discern whether we are proceeding to perfection, 437 XL Rules continued. Exhortation to follow after holiness early, aeaknisly, with alacrity, and perseverance. An-awsrs to objections, motivxs to excite us to be intent upon this great work, 456

XII. MBANs that are effectual for attaining to eminent holiness. Unfeigned faith in Christ. Prayer. Hearing

' and reading the word of God and meditation. The sacrament of the Lord's supper. The observance of the sabbath. The serious examination of our state and conduct, 4S(

XIII. Means continued. Continual watchfulness. Due regard to relative duties. Unabating progress in the way to heaven^ .513

SERMONS

• « TBB

FORGirJEJVESS OF SIJVS.

P»AI«» cxxz. 4* B«t theM b forgtteiMM wHk tiMe, Umt tbM maycst lie fe«red.

JL HE Psalmifity in the fifst aAd second Teraes, addresses God with esro^t desires for his saving mereies: <' Out of the depths have I cried to thee, O Lord: Lord hear my voice: let thine ear be attentive to my supplication/' He humbly depre-> cates the severe inquiry of divine justice; vcr. 8. ^ If thou. Lord, shottldst mark iniquities: O Lord, who shall stand ?" If God should with an exact eye observe our sins, and call us to an account, who can stand in judgment? who can endure that fiery trial ? The best saints, though never so innocent and unblamable in the sight of men, though never so vigilant and watchful over their hearts and ways, are not exempted from the spots of human frailty, which according to the rigour of the law, would Opose them to & condemning sentence. He relieves and supports himself under this fearful apprehension with the hopes of nievey: <^ but there is forgiveness with thee, that thou mayst be feared/' It is in diy power and thy will, to pardon repenting and returning sinners, '< that thou mayest be feared." The fear af God in scripture signifies the humble holy reverence of him, voi^ IK A

as our heavenly Father aiid Sovereign^ that makes us cautious lest we should offend him^ and careful to please him. For this reason the fear of God is comprehensive of all religion, of ** the whole duty of man," to which it is introductive, and is a principal ingredient in it. The clemency and compassionate mercy of God is the cause of an ii^enuous filial fear, mixed with love and affiance in the breasts of men. Othtr attributes, his holiness that framed the law, justice that ordained the punishment of sin, power that inflicts it, render his majesty terrible, and cause a flight from him as an enemy. If all must perish for their sins, no prayers or praises will ascend to heaven, all religious worship will eea^e for ever: but his tender m^cy read^ to receive humble suppliants, and restore them to his favour, renders him amiable and admired, and draws us near to him.

There are two propositions to be considered in the verse:

I. That forgiveness belongs to God.

li. That the forgiving mercy of God is a powerful motive of adoration wd pbediepce. I propound to discourse of the firsts and to touch upon the second in the application.

In managing the point with light and order, it is requisite to consider; Ist. What is contained in forgiveness. 2dly. The arguments that demonstrate that forgiveness belongs to God.

1. What is contained in forgiveness. This necessarily sup<-po^s sin, and sin a law that is violated by it: the law implies a sovereign l<awgiver, to whose declared will subjection is due, and who will exact an account in judgment of men's obedience or. disobedience to his law, and dispense rewards and punishments accordingly. God by the dearest titles '^ is our king, our law^ giver and judge;" for he is our maker and jjteserver^ and consci-<|uently has a full propriety in us» and absolute authority over us: and by I>is sovereign and singular perfections is qualified to govern us. A derived being is necessarily in a state of deiMndanqe and subjection. All the ranks of creatures in the world are ordered by their Maker; his ^ ^ngdom rules ov^ all." Those in the lowest degree of being are ordered by pp\ier.. Sensitive, creatures are determined by the impulses of nature to their actions j for having no light to distinguish between nporal good and evil, they have no choice^ an^ are incapable of..receiving a law.i Intelligent creatures, endowed with judicious and free faculties,. fLu understanding; to discem between moral good and evil, an4*

& Will to efaoose or reject what is propounded to them, are x^apa-^ ble of a law to direct and regulate their liberty.

To man a law was given by the Creator, (the copy of his wisdom and will) that has all the perfections of a mle: it is clear and complete, enjoining what is essentially good, and forbidding what is essentially evil. God governs man Conveniently to his nature: and no service is pleasing to him but the result of our reason and choice, the obedience of our supreme leading powers. "Since the fall, the light of the understanding compared with the •bright discovery it afforded of our whole duty in our original state, is either like the twilight of the evening, the faint and dim remmns of the light of the day, when night draws a dark veil over the world, or like the dawning of the morning, when die rising sun begins to scatter the darkness of the night. The latter oomparison I think is more just and regular; for it is said, diat the Son of God " enlightens every man that comes into ihe world." The innate light discovers there is a straight line of truth to regulate our judgment, and a straight line of virtue to regulate our actaons. Natural conscience is a principle of authority, directing us to choose and practise virtue, and to avoid vice^ and according' to our neglect or compliant^ with its dictates inflects upon us. It is hardly presumable that any .are so prodi--giously wicked, as not to be convinced Gi the natural rectitude in tilings: they can distinguish between what is &ir and what is fraudulent in dealings, and acknowledge in the general, and in judging of others^ the equky of things, though they elude the force of the conviction in the application to themselves. Now since common reason discovers there is a common rule, there must be a common judge to whom men are accountable for the oblfquity or conformity of their actions to that rule. The law of God is revealed in its purity and perfection in the scripture.

I'he law binds first to obedience, and in Aegleet of it to pu*-nishment. Sm is defined by St. John to be <^ the transgression rf the law/' The omission of what is commanded, or doing what is forbidden, is a sin. Not only the lusts that break f(»th into action and evidence, but inward inclinations, contrary to tiie law, are sin. From hence results a guilt upon every sinner, which includes the imputation of the fault, and obligation to punishment. There is a natural connexion between the evil of dmng^ and the evil of sufiering: the violation of the law is justly

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revenged by the violation of the person that breaks it. It is an impossible imagination, that God should give a law not enforced with a sanction. This would cast a blemish upon his wisdom, fin- the law would cancel itself, and defeat his ends in ^ving it: it would reflect a high dishonour upon his holy majesty, as if he were indifierent with re^)ect to virtue or vice, and disregarded our reverence or rebellion against his authority. The apostle declares, that '' all the world are become guilty before God;" that is, justly chargeable widi their crimes, and liable to his judgment. The act of sin is transient, and the pleasure vanishes; but the guilt, if not pardoned and purged away, remains for ever in the records of conscience. ** The sin of Judah is written vrith a pen of iron, and with the point of a diamond; it is graven on the tables of the heart." When the books of eternal life and dekth shall be opened at the last day, aO the unpardoned sins of men, with their kilUng aggravations, will be found written in indelible characters, and shall be set in order before their eyes, to their confusion: <^ the righteous Judge has sworn be will for<>> get none of their works.'' According to the number and bm« ousness of their sins, a sentence shall pass upon them: no ex.* euses shall suspend the judgment, nor mitigate the immediate execution of it.

The forgiveness of sins contains the abolition of their guilty and fi^eedom from the deserved destruction consequent to il. This is expressed by various terms in scripture. Pardon relates to some damage and offence which the ofiended party may se-rerely vindicate. Now although the blessed God in strictness of speaking can recdve no damage by rebellions creaturep, being infinitely above the impression of evil: yet as our Saviour speake of one that looks upon a woman with an impuie desire, that be has comnntted adultery with her in his heart, though the. inao^ cence of the woman be unstained; so the sins of men, being acts of foul ingratitude against his goodness, and notorious un^* righteousness against his authority, are in a sense injiirious to ftim, Hhieh he might justly revenge upon them, but his cle* mency spares them. The << not imputing sin" is borrowed from the accounts of servants with their masters $ and implies the ac« count we are obliged to render the supreme Lord for all his be* nefits which we have so wretchedly misimproved: be might righteously exact of us ten thousand talents thiat itfe due to him>

Irat he is gmcioosly pleaned to cross the book, and fireely to dis* eharge us. The ** purging from sin," impKes it is very odious and oflensive in God's eyes, and has a special respect to the ex* ptatoiy sacrifices, of which it is said, that ^' without blood there was no remissicMi/' This was typical of the precious blood of the Sod of God that pnrges the conscience << from dead works;" fiom the.deadly guilt of sin that cleaves to the conscience of the sinner. By the application of his blood the cnmson guilt is washed away, and the pardoned sinner is accepted as one pure and imioeent.

2. I shall next demoa^trate, that forgiveness belongs to God, This will be evident by the following considerations.

First. It is the high and peculiar prerogative of God to pardon am. His anthority made the law, and gives life and vigaur to it^ therefore he can remit the punishment of the offender. This is evident from the proportion of human laws: for though subor-<Knate judges have only a limited power, and must acquit or eendenm aceording to the law, yet the sovereign may dispense with it. This is declared in scripture by God himself: '^ I, evea 1 am he, that blots out thy transgressions for my name sake i" ba. 43. he repeats it with an emphasis. He is proclaimed with this royal title; *^ the Lord, gracious and merciful, pardoning iniquity^ transgression and sin.'' It is a dispensation of divine sovereignty to pardon the guilty.

It is true, God pardons as a father, according to that most gradoos promise, '* I will spare them, as a father spares his son that serves him f* MtL 3. but as invested with the dignity of a sovereign. Our Savionr directs us, in the perfect form of prayer dictated to his disciples, to pray to God for the foi^veness of onr anas, aa ^ our Father sittmg in heaven" upon a high throne, from whence he pronounces our pardon. His majesty is equally glorious with his mercy in that blessed dispensation. His royal supremacy is more conspicuous in die exercise of mercy towards repenting sinners, than in the acts of justice upon obstinate of<-fenders. As a king is more a king by the pardoning humble sup* pHants by the operation of his sceptre, than in subduing rebels by the power of the sword: for in acts of grace he is above the law, and overrules its rigour, in acts of vengeance he is only superior to his enemies.

It is the peculiar prerogative of God to pardon sin. The pro-

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D SKRMONS ON TRB

phet challenges all the reptlted deities of the heathens as ddte-tive in this royal power: <^ who is a God like unto thee, pardoning iniquity, transgression, and sin ?" Mic. 7. The phari* sees said true, '* who can forgive sins but God only ?^' For it is-an act of empire. The judicial power to pardon is a ^ower inseparable irom the crown : far it is founded, in a superiority to the law, therefore inconsistent with a depending authority. A creature is as incapable of the supremacy of God in pardoning sin, as of his omnipotence to create a world: for they are both truly infinite. Besides, the power of pardoning sins, necessarily implies an universal knowledge of the minds and hearts of men, which are the fountains of their actions: and according to their ingrediency the moral good or evil of them rises. The more deliberately and wilfully a sin is committed, the^sinner ineurs a greater guilt, and is obnoxious to a more heavy punishments Now no creature can dive into the hearts of men: <^ they are naked and open to the piercing eye of God alone." Add farther, the authoritative power to pardon, has necessarily annexed to it tlie active power of dispensing rewards and punishments. Now the Son of God alone '* has the keys of life and death in his hands."

It may be objected, that our Saviour declares, that ^^ the Son of Man has power to foi^ve sins." The answer to this will be clear by considering, there are two natures in Christ; the divine nature, that originally belongs to him, and is proper to hi» person; and the human nature, which is as it were adoptive, and was voluntarily assumed; Now the divine person is the sole principle and subject of this royal dignity, but it is exercised in its conjunction with the human nature, and attributed to the Son of Man: as in the humiliation of Christ, the principles of his sufferings, and the actual suflhrings, are solely in the human nature, but upon the account of the personal union, they are attributed to the divine person. It is said, ** the Lord of glory was crucified," arid ** the blood of God" redeemed his church.

The church of Rome, with high presumption, arrogates to their priests a judicial power of foi^ving sins : and by the easy folly of the people, and crafky deceit of their instructors, exercise a jurisdiction over conscience. To avoid the imputi^ion of blasphemy, they pretend there is a double power of forgiving, supreme and subordinate; the frst belongs to God^ Uie other is

ddegated by eommiaeion to the minktei^ of tlie gospeL But this is an irreconoileable contradicfdon: for the power to pardon is an efflux of supremdcy, and incommunicable to the subject* A prince that invests another with an absolute power to pardon, maBt either relinquish his sotei'eignty, or take an associate to abare tn it. Thb pretence of the papists is such a lame evasion, as that which they ate forc^ to make use of to clear themselves from the charge of idolatry in their worship of angels and saints: their excuse is, that their worship of angels and saints is inferior in degree, and imperfectly divine; as if there could be different degrees in divine wbrthip, wbidi is absolutely and necessarily supreme. The ministers of the gospel htfve only a declarative power, as heralds or ambassadors, to propose the terms of the gospel for the obCainii^ pardon, and to apply the promise of pardon to those who appear qualified for it. But to pronounce and dispense pardon, they have no judicial authority: for it is not presumable that the wise God should invest men with that ai»^ tbority which they are utterly incapable to exercise^

Seconttty. God is ready to forgive« The power to pardon without an indination to it, afibrds no relief in the agonies of an' accnising conscrenee, and the terrors of eternal judgment. The mereifiil will of Ood declared in his word, is the foundation of our blessed hope, and encourages us in our requests before his throne: *^ for thou Lord ait good, and ready to forgive, and plaiteoQs in mercy unto all that call upon tbee.'^ Psal. 86.

The attribute of which pardon is an emanation, is usually ex*' pressed by grace and mercy. It is said, the ^ grace of God that brings salvation has appeared unto all m^n: we are saved by grace/' Grace impKes free favour. There is in this respect a difference between tove and grace. Love may be set upon an ofajeict wortliy of it. The primary object of God's love is himself, whose excellent and amidble perfections are worthy of infinite kive. The love of parents to children is a duty most clearly natural, and doty lessens the desert of performing it; but grace is exclusive of all merit and dignity in the subject, and of all obligation in the person that shows it. God's most free preventing grace is exercfsed without any motive in us that deserves it.

The grace of God may be considered as exercised in our creation and our redemption. In the creation it was absolutely free r lor aogek and men were in the state <A nothing, there was onh*

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1^ possibility of tbeir being. Now there could be no attractive^ merit before their existence. It is true, goodness is glorified and crowned by comnnmicatuag: the world is a bright efflux of the divine g^ry; but this does not lessen the free goochiess ot the Maker. Tliere was no ccxistraint upon God to make the world for his declarative glory : for bis essential glory is truly infinite, and wants no external appearance to make it complete. The universal church pays humble homage to the great Creator; *^ acknowledging, that for his wiU and pleasore all things ware created.''

The divine goodness to angds and man in their original pu* lity, was grace: for althov^h the image of God shining in tbera was attractive of his approbation and acceptance, yet they de* served no benefits from him: there is such an infinite distance and disproportion bet^w^en God and the creatures, that they cannot by a common right claim any thing as due firom his majesty. Besides, he is the productive aiui conservative cause of all their active powers, and the efficacy of them.

The creating goodness of God is eclipeed in the oompariiron with his saving grace. The first supposes us without ^uy deserts of his favour, but this supposes our exceedingly bad deserts: the first was firee, but this is meroifid and healing grace. Mei^ revives and restates us when deservedly miserable. This graee and mercy is of so pure a nature, that the xaoat tender human inclinations to relieve the afflicted, are mixed widi self-interest, compared with the mercy of God towards us. Our bowels relent, and affections are melting at the sight of persons in deq[> misery.. But there is an inward and invohmtaiy constraint of nature duit excites such feeling resentments: and our compassion is moved by reflection npoa ourselves, considering that in this open state we are liable to many disasters and wounding sorrows: but God is infinitely free fi-om all disturbing passions, and exempted from all possible evils» To represent the-immense love and m&tcy pf God in its endearing circumstances, and to demonstrate hb readiness to foigive, we must consider what he has done in order to his pardoning sinners.

Ist. If we consider Qod as the supreme lawgiver and judge of the world, as the protector of righteousness and goodness, and the revenger of all disorders in his moral government, it became liim not to pardon sinners without the {unisbing sin in such a

ttianiier as iniglit satisfy his injured jus^e, and vindicate the honour ol his despised Isir, and declare most comineingly bis hatred against sin. Now far these great ends he deereed to send his Scm from -his bosom, to aasmne our nature, and to suffer the cootnmetsous cokoiity of the death of the cross, to make a propitiation far our sins. This ivas the contrivance of his unsdom^ which the most enlightened angels had no presaging notions of. Now can there be a more clear evidence and convincing reality^ that God is ready to fotfpye sins, than the giving his only be* gotten Son, a person so great and so dear, the heir of his love and gh>ry, to be a sacrifice, that he might spare us ? In this dispensation kive was the regent leading attribute, to which his wisdom, jnstiee and power were sabordinate: they were in exercise far the more gknrioue illustration of his mercy. ' We have the strongest argument of God's love in the death of his Son, for oor pardon was the end of it. From hence it is evident, that God is more wffling to dispense his pardoning mercy, than sinners are to reeeive it.

2dly. God's readiness to forgive qypears in the gracious and easy terms prescribed in the gospel far the obtaining pardon. There are two ways of justification befare God, and they are like two ways to a city: one is direct and short, but deep and un-passable; the other lies in a circuit, but will bring a person safe to die place*' Thus there is a justification of an innocent person by worhs^ that secures him from the charge of the law; and a JBStificatkmof a sinner by fiuth in our aU-suflicient Saviour. The first was a short way to man in the state of intq;rity: the second^ such is the distance of the terms, takes a compass. There ia a shorter passage from' Kfe to aetion, than firom death to life. There is no hope or posnbility of our legal justification. The apostle saith, *' that which the law could not do in that it was weak throij^ the flesh, God sending his own Son in the likeness ef sinful fiesh, and far sin condemned sin in the flesh.'' Rom. 8. The expiation of sin, and renewing us into the image of God^ are obtained by the gospel. The law is called, ^^ the law of sin and death:" which must be understood not as considered in itself, bat relatively to our depraved nature. The law supposes men in a state of uneonrupted nature, and was given to be a preservative of our holiness and felidty, not a remedy to recover us from sin and misery. It was directive of our duty, but since our

vebeUion the rod is turned into a aerpent. The law b faaid anc^ imperious, severe and inexorable, the tenour oJP it is, ** do, or die' for ever/' It requires a rig^teoasness entire and unblemiihed, which one bom in sin cannot ppoduee in the court of judgments Man is utterly unabk by his lapsed powers to recover the favour of God, and to fulfil his obligation by the law to obedience. But the gospel discovers an open, easy way to life, to ail that will accept of salvation by tUe Redeemer. The apostle expresses the difference between the condition of the law and the gospel in a very si^ficant manner. <' Moses describes the righteousness which is of the law, that the man that does those things shall Kve in them: but the righteousness which is of faith speaks on this urise, say not in thine heart, who shall ascend into heaven, that is to bring down Christ from above ; who shall descend into the deep, that is to bring Jesus Christ agun from the dead ? But what saith it? The word is nigh thee, that if thou shalt confess with thy mouth, and shalt believe in thy heart, that God hath* raised him from the dead, thou shalt be saved/^ Rom. M). The meaning of the apostle is, that thii^ in heaven above, or in the depths beneath, are of impossible discovery and attainment, so ic is equally impossible to be justified by the works of the law. The anxious sinner seeks in vain iar righteousness in the low, which can only be found in the gospel.

It may be objected, that the condition of the law, and the condition of the gospel, compared relatively to our deprai«d faculties, are equally impossible. The carnal mind and affections are as averse from repentance and receiving Christ as our Lord and Saviour, as from obeying the law. Our Saviour tells the* Jews, ^' ye will not come to me that ye may have life: and no man can come to me unless^ the Father draw him.'' Which words are highly expressive of our utter impotence to believe savingly in Christ. But there is a dear answer to this objection; the difference between the two dispensations consists principally in this: the law requires complete and constant obedience as the condition of life, without affording the least supernatural power to perform it. But the goqpei has the spirit of grace a concomitant with it, by whose omnipotei^t efficacy sinners are revived,, and enabled to comply with the terms of salvation. The spirit of the law is styled the spirit of bondage fraai its rigorous effects t it discovered sin, and terrified the conscieice, without implant-

ing a pmcipte of life that migiit restore the sinner to a state of holy Uberty. As the flame in the bosh made the thoras in it visible, without consaming them; so the fiery law discovers men's sim, but does not abolish them: but ^< the law of the spirit of life in Christ Jesus, that is, the gospel, has freed us from the law of sin and death." I will more particularly consider the. gracious terms prescribed in the g^tepel for the obtaining pardon; ^ Repentance towards God, and fkkh in the Lord Jesas Christ/' The requiring of them is not an arbitrary constitution, but founded in the unchangeable nature and oongruity of things. Repentance signifies a sincere change of the mind and h^art from the lo?e and practices of sin, to the love and practice of ho-finess, upon evangelieal and cHvme motives. The principal ingredients in it are, reflections with grief and shame upon our past sins, vrith stedfest resolutions of future obedience. It is a vital prindple productive of fruits suitable to it: it is called ** repentance from dead works, repentance unto life.'' It is the seed of new obedience. Repentance in order of nature is before pardon, but they are inseparably joined in the same point of time. David is a blessed instanqe of this: *^ I said I will confess my trans-* gressions to the Lord, and thou forgavest the iniquity of Yny sin." Psal. 32. The sum and tenor of the apostle's commission recorded by St. Luke is, '^ That repentance and remission of sins should be preached in the name of Christ to all nations." Luke 24. That a repentant sinner only is qualified for pardon^ will be evident in considering,

(1.) That an impenitent sinner is the objectof revenging justice; and it is utterly inconsistent that pardoning mercy and revenging justice should be terminated npon the same person at the same time, in the same respect. It is said, ^' the Lord hateth all the workers of iniquity; and his soul hates the wicked." The expression implies the intense degrees of hatred. In the glorious appearance of God to Moses, when proclaimed witii the highest titles of honour, ^ The Lord God, gracious axid mercifiil, par* doning iniquity, transgression and sin," it is added, ^ he will bf no means spare the guilty," that is, impenitent sinners. Wk must suppose God to be of a changeable flexible nature, (which is a blasphemous imagination, and makes him Hke to sinful man) if an impenitent sinner may be received to favour without a change in his disposition. God camiot repent of giving a holy

kw, tlie nil^ of our doty, therefcnre man must repent of hw breaking^ the law befixe he can be recencUed to him. The truth isy man considered merely as a sinner is not the object of God's ftnt mercy, that is, of pity and compassion: for as such he ia the object of God's wrath; and it is a fonnal contradiction fo assert that he is the object of lore and hatred at the same time, and in the same reqiect. But man, considered as God's creature, involyed in aaisery by the fraudi of the tempter, and his own fiilly, was the object of God's compassion ; and the recovery of him from his forlorn wretched state, was the dfect of diat com* passion.

• (2.) Thoi^ mercy conudered as a separate attribute migh€ pardon an impenitent sinner, yet not in conjunction and concord with God's essential perfections. Many things are possible to power d[)soIntely considered, which God cannot do: for his power is always directed in its exercise by his wisdom, and li« mited by his will. It would disparage God's wisdom, stain his holiness, violate his justice, to pardon an impenitent sinner. The gospel by the promise of pardon to such, would foil itself, and frustrate its principal end, idiich '' is to purify ud from all bi()idty, and to make us a people zealous of good works."

(3.) If an impenitent sinner may be pardoned as such, he may be glorified: far that which qualifies a man for pardon, qualifies him for salvation: and the divine decree establishes an insepara* ble connesdon between them; <^Whom God justifies he glori-* fies." Rom. 8. 30. If a sinner dies immediately after his pardon is passed, nothing can intercept his being received into heaven. Now this is utterly impossible; the exclusion of such is peremp* tory and miiversal, ^^tar vrithout holiness no man shall see God." The admisaon of an impenitent sinner into heaven, would polhite that holy place, and unconsecrate the temple of God wherein his holiness shines in its glmy.

It is objected by some, that the requiring repentance to qua-Ify the sinner for pardon edipses the ^ace of the gospel.

I wilHi^ acknowledge, that a rdigious jealousy, lest the fifee-» tess and honour of divine grace in our pardon should be lessen* ad, is very becoming a christian; but it is ill-grounded and HI* guided in ttih matter. This will be evident by considering;

That repentance is an evangelical grace, the gift of the Re* deemer: *< Him has God raised to be a prince and a Saviour^ t»

give repenUmce andforgiyenessof sb/' Acts 5.31. The lawdid not allow of repentance, nor promise pardeiu The design of it was to keep us in the fiEKvour and eominunion witfi God^ bnt afforded no means of reconciliation after our offending him. Repentance was no degree of perfection before man's fall, but is a relief of his knperfeetion after k. The law called the righteous €o obedience, the gospel calls sinners to repentanee.

That thare is no eausality or merit in repentance to pioeuie our paidoik The mercy of God for the most preeioos merits apd mediation of Jesus Christ is die only cause of pardon. A flood of repenting tears, an effusion of our blood, are of too low a price to make any satisfaction to Ood, to deserve a lefam of his &vour. The most sincere love of holiness, and stedfiast reso> hition to forsake sin, whieh is the principal part of our repent* ance, can be no satisfaction for our past offences, for it is the natural duty of man before the commission of sin: repentance is only a vital qimlificatiim in the subject that receives the pardon.

That the grace of God is very conspicuous in dispen^iuig pardon, according to the order of the gospel to repenting sinners* For first, repentance readers the divine mercy most honourable in the esteem of those who partake of it. Our Saviour tells U9» '^ The whole need not a physician, but those who are sick/' He that feels his disease, and is strongly apprehensive of its danr ger^ values the counsel and assistance of a physician above all treasures. The repenting sinoer who is under the strong conviction of his guilt, and his b^ng always obnoxionis to the judgment of God, and eternal misery the consequence of it, be values the favour of God as the most sovereign good, and accounts his displeasure as the supreme evil. Repentance inspires flaming affections in our {»ayen and praises for pardon* The repenting sinner prays for pardon with as much fervency as Daniel prayed in the den, to be preserved from the devouring lions; or as Jonah prayed out of the bdiy of bell for deliverance. He addresses not with faint but fainting desires for mercy; " Give me paJdon, or I die.'' Jonah 2. The insensible sinner that is secure in the diadow of death, may offer some verbal requests for pardon, but his prayer is defective in the principle: for he never feels the want c^ a pardon 5 he prays so coldly as if unconcerned whether be be accepted or no. And with what a rapture of admiratioOf

and joy, and thankful affections, doth the pardoned peniten magnify the divine mercy? The ehriatian Niobe that was melted into repenting tears *^ ioired much, because much was forgiven her."

. This est^lishment that repentance quaKfies a sinner for pardon, is most beneficial to man, and consequently most ilhistrates pardoning mercy. We must observe, that sin does not only affect us with guilt, but leaves an inherent eoiroption that defiles and debases the sinner, and strongly inclines him to relapse into rebellion. Now repentance gives the true representation of sin in its penal consequences, the anger of the Almighty, the terrors of eondcience, and makes it eviflent and odious to the soul. David bad a piercing conviction what a foul sin adultery was, when his *' bones were brdcen/' Repenting sorrow strikes at the root of sin, the love of pleasure. This makes us fearful to offend God, and to fly ail the alluring temptations that will betray us to sin. This makes us obedient. The melted metal is receptive of any form. Contrition is joined with resignation: *^ Lord, what wilt thou have me to do?" Was the voice of repenting Saul.

It may be objected, that we read, " God justifies the ungodly," but the answer is clear. The apostle does not intend by the ungodly, an impenitent sinner, but makes the opposition between the ungodly and one that perfectly obeys the law, and is consequently justified by works: and in this sense the most excellent saints here are ungodly. Besides, the apostle does not assert that God absolutely pardons the ungodly, but qualifies the persons: '^ To him that worketh not, but beiieveth on him that justifies the ungodly, his faith is counted for righteousness." Now justifying faith and repentance are like Tamar's twins: repentance is first felt, and then faith exerts itself in applying the merits of Christ's death for our pardon.

It is replied by some, that all grace is communicated firbm Christ, as our head, and supposes our union with him, of v hich faith is the vital band, and consequently the first grace, by which all other graces are derived to us.

To this I answer, there are two means of our union with Christ: the principal is the quickening spirit descending firom Christ as the fountain of the supernatural life, and a lively faith wrought in us by his pure and powerful operation, that ascends

from us and doses with him* It is said, the second Adam was made ^^a quickening spirit:'' and he that is joined ^^to the Lord is one spirit." As the parts of the natural hody are united by th^ vital influence of the same soul that is present in the whole; so we are united to Christ by the holy spirit that was given to him without measure^ and from his fulness is derived to us. It is dear therefore beyond all contradiction, that froth is not antecedently requisite^ as the means of conveying all graces to us from Christ.

There axe two acts of finth: the first respects the general offer of pardon in die gospd to all repenting bdieving sinners: the second is the application of the promise of pardon to the soul* The first is antecedent to evangdicaLrepentance: the second is dearly ooasequent in the ordec of nature^ fiir the promise assures pardon only to ^' the weary and heavy laden that come to Christ for rest.''

la short, there is a perfect agreement and sympathy between reason and divine revelation in this doctrine, that God pardons only the repenting sinner. The contrary assertion is an im-* peachment of the rectitude of his nature, and directly contrary to tlie design amd tenor of the gospel. If a man be justified as ungodly, the evangdical command of repentimce for the remission of sins is useless and unprofitable. What a pernicious influence upon practice this doctrine may have, is obvious to any that consider it. I shall only add, if God pardons men as ungodly, <^ How shall he judge the world?" It was prophesied by Enoch, *^ Behold the Lord comes with tax thousand saints to judge all that are ungodly for their ungodly deeds, which they have un-godlily committed." Now as St. James argues against the per-versaiess of men, '^ when from the same mouth proceed blessing and cursing; doth a fountain send forth sweet water and bitter?" Jam. 3. 10. This instance is incomparably more strong with respect to God than to men. It is more consistent and conceivable that a fountain should send forth fresh water and sdt, than that the holy and righteous God, in whose nature there is not the least discord, should justify some as ungodly, and condemn others as ungodly for ever.

Faith in the Lord Jesus Christ is the evangelical condition of our obtaining pardon. This will appear by considering the nature of faulh. Saving faith is an unfeigned persuasion of the

power, fend desire of Christ to ssEve sinners, that induces the soul to receive him, and rely on him, &s he is offered in the gospel. Weiare assured of his all*sufficiency, and of his compassionate willingness to save us; << He is able to save to the uttermost all that come to God by him." Our Savour declares, ** Whoever comes to him, be will in no wise cast out/' Faith is seated in the whole soul, and according to the truth and transcendent goodness of the object, produces the most precious and sacred esteem of it in the mind, and the most joyAil consent and choice <tf it in the wilK Accordingly a sincere believer embraces entire Christ as ^< a Prince and a Saviour," and is as willing to be go^ vemed by his sceptre, as to depend upon his sacrifice. Accep-* tance and reliance are the essential ingredients of justifying faith. This is the doctrine of the everlasting gospel. The an^ declared this to the shepherds, ^^ Behold, I bring you tidings of great joy, which shall be to all people; for to you is bom this day, in the city of David, a Saviour, which is Christ the Lord." Luke 2. 10. '^ This is a faithful saying, and worthy of all acceptation, that Jesus Christ is come into the world to save sinners, of whom I am chief." 1 Tim. 1.15. Faith is indispensably necessary to our obtiuning forgiveness. Faith is the channel wherein the precious issues of his blood and sufferings are conveyed to us. To make more evident how necessary and gracious a condition fsidi in the Redeemer is, for our pardon, I will briefly consider the foundation of the covenant of life in the gospel. After man had plunged himself into damnation, God having decreed, that without satisfisction there should be no remission of his sin; and Che sinner being utterly inci^able of enduring such a punishment in degrees, as might be tndy satisfiictory, it necessarily followed, he must suffer a punishment equivalent in duration. To prevent this, there was no possible way but by admitting a surety, who should represent the sinner, and in his stead suffer the punishment due for sin. A threefold consent was requisite in this transaction.

(1.) The consent of the sovereign, whose law was violated, and majesty despised: for as there is a natural distinction be« tween persons, and between the actions of persons, so there must be between the recompences of those actions: oonsecpiently the sinner is obliged to suffer the punishment in his own person. From hence it is dear^ that Ae punishment cannot be transfer-

red to another without the allowance of the sovereign, who is the patron of the rights of justice.

(2.) The consent of the surety is requisite: for punishment being an emanation of justice cannot be inflicted on an innocent person, unthout his voluntary interposing to save the guilty. A surety is legally one person with the debtor: otherwise the creditor cannot exact, by the rule of right, the payment from him, which is fixed by the law upon the person of the debtor.

(3.) It is as dear, that the consent of the guilty is requisite, who obtains impunity by the vicarious sufferings of another. For if he resolves to bear his own guilt, and wilfully refiises to be freed by the interposing of another between him and the punishment, neither the judge nor the surety can consteain him to it. Now all these concur in this great transacti<Hi. As the creation of man was a work of solemn counsel, ^' Let us make man," so his redemption was the product of the divine counsel. I may allude to what is represented to us in the vision of the divine glory to the prophet Isaiah: ** I heard the Lord saying, whom shall I send, and who will go for us ? Then said I, here I am, send me/' Isa. 6* 8. Thus the rise of our salvation was from the Father. He makes the inquky, who «hall go for us, to recover fallen man ? The Son interposes, ^ Here I am, send me." The Father from his sovereignty and mercy appointed and ac-eepted the Mediator and surety for us. It was no part of the law given in paradise, that if man sinned, he should die, or his surety; but it was an act of God's free power as superior to the law, to appoint his Son to be our surety, and to die in our stead. And the aspect of the law upon a sinner being without passion, it admits of satisfaction by the sufferings of another. It is said in the gospel, '^ God so loved the world," so above all comparison and comprehension, ^' that he gave and sent his only begotten Son into the world, that the world through him might be saved." The Son of God, with the freest choice, did interpose between the righteous God and guilty man for that end. He willingly left his sovereign seat in heaven, eclipsed his glory binder a dark cloud of flesh, degraded himself into the form of a servant, and submitted to an ignominious and cruel death for our redemption. When he came into the world, he declared his full consent, with a note of eminency: ^^ Sacrifice and offering thou wouldst not, but a body hast thou prepared me: then said I, lo

VOL. II. B

I come to do thy wiU» O God/' Upon this consent of the Pa^ ther^and the Son, the whole fabric of our redemption i« built. It is the resultsgace from H9 that the execution of justice on Christ is the expiation of our sins, wi by his ^nfferings the full price is paid for our redemption* There is a judicial exchange of persons between Christ and believers, their guilt is transferred to him, and his righteousness is imputed to them. '^ He made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." 2 Cor. 5. His active and passive obedience, his doing and dying are as truly accounted to believers for their acceptance and pardon, as if tb?y had merito* siously wrought out their own salvation*

The sinner must give his consent to be saved by the death of Christ upon the terms of the gospeU This constitution ia grounded upon the eternal articles between the Father and the Son in the covenant of redemption* Our Saviour declares, thai ^^ God gave his Son, that whosoever believes in bim» should not perish, but have eternal life/' Notwitstanding the full satisfaction made for our sins, yet without our consent, th^t is, an ap-. plicative faith, no benefit could accrue to us, '^ He dwells in our hearts by faith :" and by that vital band of our union ^a h^ve communion with him in his death, and as entire an interest in all the blessed benefits purchased h^ it, as if whatsoever he did a^d su$fcr€4 hs4 be^n for m alcHte* ^^ He is a propitiation by faith in his blood*^ Of this fi^U consent of the sinner, there is an excellent esM^nple in the apostle: he expresses it with the greatest ardency of affection; ^^ I count tdl thingsi but dung that I may win Christ, luid be fowd in him, not having mine own righteousness which is of the law, but that which is through ths faith of Christ/' Phil. ^. 9, Like as a poor insolvent debtor^ ready to be ca$t into a perpetual prison, longs for a surety rich and liberal, tP ni^ke payment for him: thus St. Paid defiired to be found )ii Christ, as an all-sjufficie^t aurety, that he might ob» tain a freedom from the phaige of the law.

The establishment of the gospel, that faith be the condition of oyir pardoii, sp th^t none C4n be justified without it, is firom pure grace. The i^postle as^ns thia reason why all works are excluded, tbo$e performed in the state of nature^ or by a princi-i pie of grace, frpm being the procuring cause of our salvation^ that it is to prevent vaia*|;lory in mien that would result firom it«.

'^ Yoa are saved by grace^ through faith, and that not of yourt selves: it is the gift of God/' Ephes. 2. The pardon of sin ia a principal part of our salvatioti. He positively declares, that justification ^^ is therefore of faith, that it might be by grace/' Rom. 4» If justification were to be obtained hy a condition of impossible performance, it were no favour to offer that blessed benefit to us: but it being assured to a believer that humbly and thanUuUy accepts of it, the grace of God is exceedingly glorified. To make this more clear, faith may be considered as a productive grace, or a receptive: as a productive, it purifies the heart, works by love j and in this conmderation we are not justified by it. Faith hath no efficiency in our justification, it is the sole act of God: but faith as a receptive graced that embraces Chrisf with his precious merits offered to us in the pronuse, entitles us to pardon. And in tbid way divine grace is exalted: for he that entirely reUes upon the righteousness of Christ, absolutely renounces his^own righteousness, and ascribes in soMum the oh-tainii^ of his pardon to the clemency and fiivour of God, for the aake of the MecUator,

3dly. That God is ready to forgive, is folly proved by many gracious declaratiims in his wcnrd, the infallible expression of his will. ^^ We are commanded to seek his face for ever," his favour and love: for the counteoance is the crystal wherein the affections appear. Now all the commands of God assure us of his approving and aec^tance of our obedience to them: it follows therefore, that it is very pleasing to him, that we pray for the pardon of our sins, and that he will dispense it, if we pray in a due mann^. When he forbad the prophet to pray for Israel, it was aa argument of decreed ruin against them: ^' Pray not for this people, for I will not hear thee/' Jer, 7. 16. To eucou.-rage our hope, God is pleased tp direct us how to address our requests for his mercy: he directs '^ krael, that had fieJlen by iniquity, to take words, and turn to the Lord, and say unto hini, take away all iniquity, and receive us graciously; so will we render the praise of our Upis/' Hos, 14. To this is added a solemp renouncing of those sins that provdied him to anger. His gr&-oieus answer fottows, ^^ I will heal their backslidings, I will love them freely." If a prince draws a petition for an humble sup-I^iant to himaelf, it is a strcmg indieation that he will grant it.

B 2

God

SSAMONS OK tux,

joins entreaties to his commands, to induce men to accept tliis mercy. The apostle declares^ ^^ Now then we are ambassa-* dors for Christ: as though God did beseech you by us, we pray you in Christ's stead be reconciled to God/* 2 Cor. 5. Astonishing goodness! how condescending, how compassionate! The provocation began on man's part, the reconciliation is first on God's. That the King of heaven, whose indignation was incensed by our rebellions, and might justly send executioners to destroy us, should send ambassadors to offer peace, and beseech us to be reconciled to him, as if it were his interest and not purs, U a mercy above what we could ask or think. With commands and entreaties he mixes promises of pardon to encourage us to come to the throne of grace: " Whoever confesses and forsakes his sins, shall find mercy.'' This promise is ratified by the strongest assurance: ^^ If we confess our sins^ he is faithful and just to forgive us pur sins, and to cleanse us from all unrighte* ousness.*^ 1 John 1. The pardon of a repenting sinner is the effect of most free mercy, but it is dispensed to the honour of God's faithfulness and justice, who is pleased to engage himself Idv his promise to do it. And though the word of God be as sacred and certain as his oath, for it is impossible for him to change his will, or to deceive us in the one as wdl as the other: yet to overcome the fears, to allay the sorrows, and satisfy the desires of repenting sinners, he was pleased to annex his oath to the promise, Heb. 6. 18. which is the most infallible character and note, that the blessing promised is unchangeable.

He adds threatenings to his invitations, that fear which is an active and strong passion, may constrain us to seek for his mercy. Our Saviour said to the Jews who did blind and harden themselves in their infidelity, ^* If ye believe not that I am he," the promised Messiah, ^^ and come to me to obtain life, ye shall die in your sins." John 8. 24. The threatening implies a state -final and fearful, beyond all expression ; for they who die in their sins, shall die for them to eternity. Hell is the sad mansion of lost souls, filled with extreme wrath and extreme despair: and ^here despair is without remedy, sorrow is without mitigation for ever. From hence we may be convinced, how willing God is to pardon and save us, in that knowing how we are entangled 'With pleasant sins^ he reveals to us what ^ill be the eternal con-

seqtience of sins unrepaited and unforgiven, a punisbment above aU the evils that are felt or feared here, and above all the patt** enoe and strength of sinners to endure.

If men yield themselves to the call of his word without, and of his spirit within, and humbly accept of the terms of mercy, it is very pleasing to him« We are assnred by Jesus Christ, who i§ truth, that there is ^' Joy in heaven over one sinner that repents^ more than over ninety and nine persons that need no repent* aace/' God himself declares with a solemn oath, *' that he de-* lights not in the death of a sinner^ but rather that he should turn and live/' The holiness and mercy of God are two of his most divine perfections, his peculiar glory and delight. Now what can be more pleasing to that most pure and compassionate being, than to see a sinful creature conformed to bis hoUness, and saved#by his mercy? If the internal joy of God, wherein he is infinitely blessed, were capable of new degrees, it would rise higher in the exercise of his forgiving mercy. There is a clear representation of this in the parable of the prodigal: at bb re* turn his father received him, with a robe and a riag> with music and a feast, the signs of joy in its exaltation. But if sinners are hardened in obstinacy^ and notwithstanding God is so willing to pardon them, are wilful to be damned^ with what variety of pas* siona does he express his resentment ? He incarnates himself in the language of men^ to make them understand his affection to them. Sometimes he eaqpostulates with a tender sympathy^ " Why will ye die ?'* as if they were immediately failing into the bottomless pit» He expresses pity, mixed with indignation, at their chosen folly and ruin ; '^ How long ye simple ones, will ye love simplicity, and fools hate knowledge? What reluctancy and regret does he expre^ against proceeding to exterminating judgments? ^< How shall I give thee up, Ephraim ? How shall shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim ? Mine heart is turned within me, my repentings are kindled together." Hos. II. 9. With what a melting passion does the Son of God foretel the decreed destruction of Jerusalem, for rejecting their Saviour and salvation! f^ When he came near he beheld the city and wept over it, saying, if thou hadst known, at least in this thy day, the things that belong to thy peace! but now they are hid from thine eyes. Like a mild judge that piti€;a the man, when he condemns the malefactor• ^ B 3

Tboee who interpret some expressionf) of scripture, that **0oA laughs at the ealamity of the wicked, fund mocks when their fear comes/' Prov. 1. and is inexorable to their prayers, in such a sense as evacuates most gracious declarations of God, to induce sinners to repent and believe for their salvation, they draw dark-^ hess out of light: for those thteatenings are directed against ob« •tinate rebels that finistrate the most powerful methods of mercyj and reject thte call of God, in the day of his grace; and by way of retaliation, their prayers are ineffectual^ and rejected in the day of his wrath, ^d that he is so highly and'irreconeileably provoked for their despising his mercy, is a certain indicatiott how highly he would have been pleased with their humbly accept-^ ing of it. L^t none then by a vile and wretched sftispicion, that God's repeated calls to sinners to return and livfe, do not signify his serious will, detract from the glory of his goodness^ and blaspheme his unspotted holiness. His excellent greatness assures us of bis sincerity. Why should the glorious majesty of heaven (ourt despicable creatures to be reconciled ? We ane infinite de« scents below him, and no advantage catt accrue to Wni from us. Temporal princes may be swayed by interest to send Ad^ deela-* i'ations to rebds in arms, to reduce them to obedience: but what can the Most High gain by our submission or loseby ourobstina*. cy ? Counterfeit kindness proceeds either from the hope of some good, or th^ fear of some evil: and of both God is absotately incapable. We are all obndxions to his severe justice: thefts is no occasion that he should intend by the gracious oiler of pardon, to aggravate the sin and sentence of those who refuse !t« Whosoever Mrith heart breaking sorrow, and unfeigned hatted of his sins, seeks for pardon by the Mediator, he shall find his ex-* perience of sparing mercy equal to.the highest expressions of it in scripture, and exceeding all his thoughts.

41y. It appears, that God is ready to paidon, in that he is so slow to punish. Though all the divine attributes are equal in God, and there is ail entire agreement^between them, yet there is a difference in their external operations. St. John declares, '^ God is love/' that sigfiifies his commimicative goodness, the exercise w*hereof is more free and pleasing to him than the acts of revenging justice. *< He does not WBict willingly the children of men.** Lam. 3. His mercy in giving and forgiving flows as water from a fountain; acts of justice are forced from him (like wine (t6tn th«

graipefi) by tte pressitig weight of our dtid. In the first day of jtldg-ment a Savimir ivaB promked hefdre the eiin» was threatened. Motwithfttanding slhittl iliell brtok hia luiii^^ tod tfaikiple on thetfa before^ hU fiicei they ^^ resitft^ and grieve^ atid queneh his dpi* fit :" jet he delay* the execntidn of judgment, that his ^' long-adfering may tead them td if^pefitatice/* This tHIi sip^ar by emtsidernlg thfcit God's forbearing sinners is not, K For want of disetMrery of their sins^ humiin justibe mdy Suffer a guilty person to escape punishment for i^allt df elear^eirid^nce^ but this ease is not faieident to th^ justitse of heaven. '< 6od is light'' witt respect to his purity and omuistilsfice. His iiefy ey^ pierces through the thickest dttknes^ wherein sins are connnitted^ and idt the arts of conceahnent used to ({direr them. Hci sees all th^ aim of men wiA the eye (rf a judge; ** all things are nak^ and open bftfertf bis eyes with wAdttf W6 hkte to d»« Therefore it is satd^ ^' God Will ftcpkt what is past/' Md wtll observe what is to come^ in order to judgment. 2. It is not from a defect of power thilt the Wiclled are Spared. Great princes are sometimes hindered from die exerdse df jiistide. When the gbilty > person ii supported by a jnwalent party against them: for the poWer pf a prince is ndt in hkhselff but in those whd are his subjects. Thus David was eonstfabied to spare JoAb, iiftef the mlitder of Abner^ beeafose of his interest in the tfttny 3 ^^ the sons of Zertiah were too hard foi^ him/' he feared their tebelilous retistAnce. But the power of God is inherent itt himself^ and depends upon no crea* tmtes: '* O Lord^ be exalted in thine own power." He fears nonC) and is to be fe«red by ell. With one m6ke df dmnipo« tcttcy he d*B destroy all his enemies font ever. He can with nMM ease subdoe the tod^ stilbboiti labels, than we can breathe. Hia strength Is eqittl to his aathority^ bdth are truly iii&sitte. 3. Tbd guilty itfe spared sometimes fttm the vicious pmislity of princes to their lift^Oitrites^ ot a wretched negket of justice: but the high and hdy Kfaig is wMkout respect of persons: lie hates sin with a perfect hatred, Ittid is angry v^h the wieked evety day. The seripm^e gh^ bA ifecomiC \(rhy execution is respited: ^ {he Lord ii not slaiek^ (ds aome men count slackness) but is long-suffer* ifig to tls*W^^ not witling that any should perish^ but that all ^hoM cone td repentance." <^ He waits tSf be gradou^/' and spares men in ofder fid thehr salvatioh. My« * II appesis th«t God is ready to forgite^ kt <hat ttpon tho

34

fast suit of humble and penitent believers he presently pardons them. If we consider haw long me|i ccmtinue in a course ol vo* hiptuous or profitable sins, how many repulses to the offers of mercy they are guilty of, it might justly be expected, that God should with disdain reject their petitions, or not be entreated without a long exercise of repentance, and continued, submissive, and earnest solicitations for his mercy. But the King of heaven keeps no state, the ^^ throne of grace" is always open and accessible to humble penitents: when their hearts are pre* pared, his ear is inclined to hear them. David, after his commission of very foul sins, and long continuing in a state of im-penitency, yet upon his melting in the sense of his wickedness and resolution, to humble himself by a mournful acknowledgment of it, he was restored to the divine favour. '^ I said I would confess my sins, and thou forgavest the iniquity of my sin. Repenting Ephraim is an admilrable instance of God's relenting bow-ek to sinners : '^ I have surely heard Ephraim bemoaning himself ; thou hast chastised me, and I was chastised as a bullock unaccustomed to the ypke: turn thou me, and I shall be turned ^ for thou art the Lord my God. Surely after I was turned, I repented ; and after that I was instructed, I smote upon my thigh; I was ashamed, yea even confounded, because I did bear the reproach of my youth : is Ephraim my dear Son ? Is he a pleasant child? for since I spake against him, I earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy on him, saith the Lord." The prodigal upon his resolution to return to bis Father,, and debase himself as utterly unworthy of bdbg received as a Son, " While he was in the way, his Fatlusr saw him at a distance, and ran to him, fell on his neck and kissed him, and entirely foigave his past rebellion. The soul-wounded publican said, '^ Lord be merciful to me a sinner^ and was justified rather than the pioud pharisee.

61y. It is a convincing argument, that God is ready to forgive sin, in that he affords grace to men to prepare them for his pardoning mercy. Repentance and faith are saered plants that do not spring from our earth, but have their roots in heaven. ^^ God gives repentance unto life." Acts 11. '^ Faith is not of ourselves, it is the gift of God." Ephes. 2. In our corrupt stalte sin is natural to man, and hath entirely possessed all his leading faculties. <» The carnal mind is enmity against Qod," Rom, 8, and

Judges according to the carnal affections which deprave it. The m4U is rebeUious, and strongly inclined to charming lasts : temp* tations are so numerous and delightful, that sinners will venture to be miserable for ever, to enjoy the pleasures of sin that die in the taking. It is true, such are the inviolable indinatimis of the human nature to hq)piness, that no man can love undisguised death, nor choose damnadcm for itself: yet the affection to sin is so ovenuKng, that they will not forsake it though complicated with death. The wisdom of God tells us, <' those that hate me love death,'' Prov. 9. that is constructively. Our Saviour compassionately reproves the Jews, ^' ye will not come to me that ye may have hkJ* John 5. This is the cause of their remaining ia a state of guilt for ever.

Now such is the mercy of God, that he gives his spirit, to assist men by his illuminating, preventing, restraining and exciting grace, to forsake their sins, that they may be saved: and if they did faithfully improve the lower degrees of grace, (though they can claim nothing by right) he would from his good pleasure af* ford them more grace: but they are so averse from God, and strongly bent to the present world, that they so long^ resist the pure motions of grace in their hearts, till the gales of the Spirit expire, and revive no more; aconding to that terrible threatening, '^ my spirit shall no longer strive with man, for he is flesh/' Gen. 6. .

Besides the common grace afforded to natural men, there is a super-e£9nence of grace bestowed upon some to convert them, v^ich infallibly obtains its end. Those who are the patrons of free-will methinks should allow that God is master of his own wiU, and the free dispenser of his own graoe. This special grace works powerfully, yet conveniently, to the reasonable nature. There is no charm so sweet, no constraint so strong, as the operation of it: for the understanding is convinced by so clear and strong a light, of cur being, undone for ever without God's pardoning mercy, ^< that his loving-kindness is better than life;" and this is represented to the will with that powerful application, that the will certainly chooses it. When there is a wavering and iudifferency of the will to a propounded object, it is either from some defects in the object, or in the apprehension of it; but when th^ 5iq)reme good is so represented, thi^t it fiUs ^Hi the ca-^

paclties of the sout^ the wffl as certainly embraces it^ as one Aat is burnt tip ivitfa thirsty and near a cool stream stoops atid drinks to quench it. The holy spirit^ who knows the manner of his own operations, expresses the efficacy of them in the resemblaa<-ces of the creation and tesurrectioii, wherein ih^ dmne powi^ tennot be frustritted; yet it is so odngmous to the frame of raan'b nature, dutt the freedcMn of the will is then in its most noble e<«-erdise: ** men are drawn to Christ by the teachings of God \** not by dvtmlliog violence upon their facldiies^ biit by itisCnnv tion and persbastoh suitable to tfaem.

Now fiom hence it is evident that all the persons in the Godhead concur in bestowing this admirable blessing, the pardon of our sins: they all willingly join in this undivided work^ tlumgh with different cqserations* The fcther pronounces our patdon from the throne i his migesty shines without diminution or oon^ deseen^ion of his peison in fnrgiving us^ The Son puhshased our pardon by the saimd treasure itf his blood. The hoiy spirit cjuii-iifies us, and applies the pairdoB of 6uf sms td us.

d. I now come to notice, that God is abundant in forgiveness. This God has declared in wtmis so fidl and expressive, as may Cxoeedin^y satisfy the most tender and feacAil spirits: ^< let the wicked forsake his way, and the unrighteous man hk thoughts^ tad let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so nre my ways, than youf ways, and my thmights than yoar thonghts.'' The disla«iee is so gteftt between the heavens and the eartli^ tint the 4nii, so vast a globe of lights seetts to be ef a small (atofimftrenei^; atid fhe sian of the ftnt magnitode, though tnimy times Mggef than the etutb, appear Ifl^e ^tuaring points of light. This eoAipSH-iton is so odntinelng as may as^t uft in ear conteMplMiM df his lamj. The apostle Mkk, *^ God IS riA lA rii^cy/' EpliM»« &. It is not said, that be is rithhi ss*m stance^ thdb^ the ebrth bi the Lord's, and the lufaiess tHit^bf, lie is ridi in his own perfections, not in excemat things. It is not fiaSd> God is ridi in pc^Wefy though lie is almighty; tmt ill j«tide, but iii m^iey: this sigrilfieft^ thai 6f aB th6 diViM pdlftc*^ tionsj lione do shihif «o M(d{a«fl;f as hi« rimaf. TM iteileete k

kstre vpoA his other attributes. Hii goodnew is the foundation of his glory. He pardoned ten thousand talents to the servant that was insolvent, and his treasure is unwasted,

I will consider the extent of his pardoning mercy^ and the en* tiieaess of it.

1. The extent of it, with respect to the number and quality of the sins that are pardoned.

1st. The rmmber of them. David, after an attentive consider ration of the purity and perfection of God's law, breaks forth in a very great anxiety, ^^ Who can understand his etarors?" Who oan enumerate the many defections from that strait rule of our duty f <' In many things we ofifend all/' We are oMiged perpe* teally to obey and glorify God: yet in every action, even in our religious duties, there are many ckfeets and defilements thfit want pardmi. How ftiany swarms of vaifa and unprofitable thoughts of carnal, covetous; proud, envious, and revengeW thoughts and desires lodge in the hearts of men P What a torrent of idle, sensual, vain-giorious ftind passioilate wonis flow from their lips? How many tJiousand rinfiil aetions proceed fi^m diem? When the enlightened conseknce seriously reflects upon our sins ol omission and commission, hiow astonishihg is their vast number? What a mountainous heup appears ? They reach as low as hdl^ and rise as high as heaven. It would tire the hand of an angd to write dcMvn the pardoHs that Ood bestows upon one penitent beKever.

2dly. DMae ftM>glvetM»8 e^^ends to sfais of all kinds and de^ grees, haMtuU Iftnd actual* f bough no sins afe absohitely small, feting cottomicted kpkosi the lAaJe«ly t»f 6od> yet comparatively^ with resplBct lo ttleit ^uidiv^ Mid eirottfiMtliiiees, thef« is a matii^ fest £fiet«nce l^elwitfen tkem« SiMtie iii« of a wealcer tincture^ Miie are lifa deeper die: sMie slightly woiffid the cons«ien«e j sMi6 waste ity tod kl €«irt Its Vitid bldod: SiMtte d^ as it weSte wldspt^ l^iakist th6 ritme^, tome cry (6t veiigeailoe^. Sks of ig-» Mrimce ttd ibfinnKy, iius of sudden sorreption, that steal upoii us WflhdOt efeseri4ng> rfns by sutpHse 6f the passiMs^ Miai thette isnothne to d^Hberate, h^nre eietetmatii^ eiKUtn^lmees: buH OOA «^dMt liglit> #herdft th^re is mort of th« Mture of sinj sins liguillst ttierciM, Irhich m the bmguf^ of the apostle, are a ^^ despinng of God's goodness i" rin^ against solemn vows, inhere-i& meft break ddubfe builds^ tfie l&tv (tf God and their sacted en*

gagements; sins committed habitually and presumptuoosly, as if God were ignorant, or indifferent and unconcerned^ or impotent and without power to punish offenders : these sins derive a greater guilt, and expose to a more terrible punishment. Now a gracious pardon is offered in the gospel to all sinners, whatever the quality and circumstances of their sins be, if chey apply and address themselves to the father of mercy through the compassionate Meiliator, and forsake their sins. Of this we are assured from the most solemn declaration of God to Moses, ** the Liord is merciful and gracious, long-suffering, and abundant in good* ness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin." The promise is comprehensive of all sorts of sins, how manifold and mighty soever. Besides, to encourage us to repent and believe, God promises pardon for sins of the fiercest provocation. Judah had violated the marripge<-co-venant with God by their impure idolatries, yet he offers to receive them. " Thou hast played the harlot with many lovers, yet return again to me, saith the Lord." Relapses into rebellious sins argue a strong propensity to them, and exceedingly aggravate their guilt; yet God promises pardon for them : '^ Return ye backsliding children, and I will heal your backslidings." There are eminent instances of God's pardoning mercy recorded in the scripture. The apostle having enumerated many sorts of sinners guilty of enormous crimes, idolaters^ adulterers, abuseis of themselves with mankind, tells the Corinthians, '^ and such were some of you, but ye are washed, but ye are sanctified, but ye-are justified in the name of the Lord Jesus Christ, and by the spirit of our God. There is one sort of sinners excepted from the general promise of mercy, those who sin against the Holy Ghost. The reason of the exception is not, that the Holy Spirit is superior in dignity to the Father and the Son, for they are all coeternal and coequal, but from his operations, that is, the revealing the truth and grace of God in the gospel. Now the obstinate malicious contradicting the truth of the gospel shhiing in the minds of men, and the perverse despising the grace of the gospel, is unpardonable to infinite mercy. Those who are guilty of that sin, have transformed themselves into the image of the devil, and salvation cannot save them. But no others are excluded fi*om repentance and pardon*

2* As the extent, so the entireness of pardon offered to sin* ners declare Go^'s abundant mercy.

FOUGIVENESS OF 5lNS« !t9

Ist. The pardon is as foil as free, according to his exceUent goodness: the imputation of the fault ceases, and the obligation to ponishment is abolished. We have clear evidence of this from the scripture. God as5aires those who repent and reform, *^ though your sins be as scarlet,/they shall be as white as snow: though they be red like crimson, they shall be as wool." Pardon is more than a reprieve or suspension of judgment, it is a perfect freedom from it: a repenting believer is as clear from th^ charge of the law as an innocent angel. '< J'here is no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the spirit.'' Rom. 8. Our cleansing from the defile^ inents of sin is imperfect, therefore we must be always purifying ourselves, till we attain to absolute purity: but our pardon is perfect. It is irrevocable; we are assured, that as far as the east is from the west, God removes our transgressions from us. As soon those distant points may be united, as guilt may be fastened upon those whom God has pardoned. The prophet de« claies, that <' God will subdue our iniquities, and cast them into the bottom of the sea:" Psal. 103. from whence they can never Tise. God promises, ^< I will forgive their iniquities, and remember them no more.'' Mich. ?• Pardon is complete and final. It js the misery of the wicked, ^ they are condemned already; Jer. 31. 34. tliey live by a reprieve and suspension of judgment: it is the blessed security of believeiB, they ^* shall not &11 under condemnation." There is such an inconstancy in the nature of men, that they often repent and revoke the fmvours and privileges they have bestowed; they like to day, and loath to-morrow the same persons: but the blessed God is not subject to change or contingency. His love, his purpose^ bis promise to his people, are unalterable.

From the sense of God's pardoning mercy, conscience is freed from those just terrors that are the consequents of guilt. *^ The blood of Christ purges our conscience from dead works:" Heb, 9. 14. from the deadly guilt of sin that cleaves to the conscience. A temporal prince may pardcm a murderer; and conscience vrith a countenance of despair may summon him to appear and be accountable for his bloody crime before the high and everlasting Judge: but those who are ^^ justified by faith, have peace with •God." When the original b<md is cancdled, the counter*part has no force; conscience is subordinate to God^ and when he

justifies, has no authority to condemn. When God ^* blots out the iniquities of his people as a thick cloud," there is a clear sky, a divine calm and serenity in conscience. It may be enquired how the complete pardon of srn is consistent with the temporal evih inflicted upon the children pf God for their sins. The answer is obvicus and easy. Temporal evils inflicted cm the chil* dren of God, are declarative of his holy displeasure againit sin, but are not for satisfaction to vindictive justice: this would be derogatory to the love of God, and the meritorious sufferings of our Saviour, who did not compound vrith God, but made full and absohite satisfiictioQ for our sins. In the ISth chapter to the Hebrews, where the apostle so divinely and accurately treats of this argument, there is a dear aceount of the cause, the na^-tufe, and the product of the temporal sufi^^riogs of God's chil-di«n. The eause of them ia the love of thmr heavenly Father displeased for their sins: ^^whom the lord knres he chastena, and scourges every son whom he receives,'' Earthly parents in their various fits of folly, sometimes " ehaAten their children only Cor their pleasure,'' and aomettmea spare the rod to their luin: but our heavenly Father is equally wise and eompassionale, and uses such dnciphne as is requisite for their profit, to prevent their eootinuanoe in sin, that would he deslvuctive to them. Beheten ^ are chastened of the Lord, that they nay not be condemned with theivorld." I Cor. U. 32. And the wisdom and love <tf our Fadier and physidian mixes «ieh bitter ingredients, and in that fdrofiortion, as are requisite (or the quality of the dkiaeaae, and the strength of the patient. <^ He corrects them in measure;" be will not suAhp them ^'to be tempted above what they are aUe." Their afflictioivi aie deliberate dispensa* tions. The nature of them is signified in the word efaastise^ neat: the correction of a diild is in order to his amendment: Shey -are medidnal, 9aA have a main lela^M ajid prospect to the future, to make ua mere feaiM toeiSuid God, and coMiid tapieaaa hfan. They are move lively and aansible lessons of mr duty, than Ae iqstmtiana ^ the wor^, and ase of the same

Ofder.

The prwhiet of tl^e ohaoUseiEi^ta of God's ^iUbrea, <^ is the pleasanriruit of righteownesa to them viiho are eiQereiaed thereby:" Heb. 12. that is, the saMfeifying gmcea of the Spirit, re-pentanee, faiths hope, patieooe^ self-denial^ cantempt of the

woAAy le^g^i^tloii to the divine will, are exerdaed, iUustrated, and iocieaaed in those christians who with unfainting perseve-mnce endure affietion.

In short, death that was the penij eiEect of sin, (for the first man while innocent was immortal) though continued, yet the sting is taken away, the quality erf it is changed: the issues of it aie vastly different to the saints and the wicked: to the saints il is the period of thm fears and s^mttows, the final remedy of all their misaies; to the wicked it ia the beginning of their woe. The saints pass through the d^kness and corruption of the gnwe into the kingdom of glory: the wiok^ paw to the blackness of darknww for ever.

2dly. The entirenefs of this great benefit is evident in that God restores his love and forfeited favour to aU that are par-dooed. Princes sometimes pardon offenders, but ii^irer raeeive them into their fovonr. Absalom was recalled firom banishment, but for two years was not admitted to see the lung's foee. But €oddoea magnify and manifest Us lore to those whom he pardons. He does not fistinguish tbem fir^m the angels that al-w»ya obeyed Vaau He feigives our sms as entirely aa if they had never been committed, and is teeonciled as if ha had never bocD oftnded. We hare the most clear discovery of this in the parable of the prodigal. It might have been expected, that his fether should have reproached him for his obstinate deserting his house^ his waating his portion in lavdness and luxury, and that Utter constraint forced him to return: no, he dearly enibraces hleft, and cancels all the debt of his past offences with a iiiost affectionate kisfs and w^iereaa the poor penitent presumed only to be received as a servant, he was restored in the most affectionate manner to the dignity and felation of a son; and universal joy was diffused through all the family for his return. If our Saviour had h^ m«de this rela&m with ali its endearing cireumstan-oei^ enr nanow hearts dunt never ptaanae and pvamiae to u> wdi affWfwasiQiiale loia of God to uapKonting ainners.' Bat who-oiner' imitotea the pro%(d ia hia return, ahi^ find the feality to ^(inaad the lepreaentatioi^ I ahall add aome aqmmples ef this love of God to tboaa who repent. Mary Magadalan had been fWltgr of foul aina, yet oar Saviour gracioasfy received the tender oprearipoa ol hea grief and love, to the astonishment of Simon: ^Sbe washed hia fo|t voth her tieaa, and wiped than with the

S3 SSRMONS ON FHS

hair of her head, and kissed them:" and after his resarrecti^m appeared first unto her as his endeared favourite. It is recorded by the evangelist, with an infinite emphasis of his love, that '<he first appeared to Mary Magdalen, out of whom he had cast se* yen devils/' Peter, in whose denial of Christ there was such a mixture of infidelity, ingratitude, and impiety, he promised lie would die with him or for him; yet being questioned not with terror by an armed magistrate, not surprised by a subtle exami* ner, but at the question of a maid renounced him, yet he was restored to the honour of his office, and the affection of his master. It is very observable, that vriien he appeared to Mary Magdalen, he directs her to tell his disciples and Peter of his resurrection ; he particularly menti<ms Peter, to raise his drooping spirit by this new assurance of his love.

This happy privilege belongs to all penitent believers, for whomsoever God pardons he prefers, and adopts into his family, and makes them heirs of heaven. The first beam of mercy shines in the pardon of our sins, which is an infallible assurance of fi«eing us firom the pumshment of sin in hell, and of our obtaining the joys of heaven. Our Saviour has by his meritorious and voluntary sufferings paid our ransom firom eternal death, and purchased for us a right to eternal life: accordingly " whom God justifies he glorifies. The formal eflect of .justification is the restoring us to the forfeited fiivour of God, and firom that fountain all blessed benefits flow. God declares concerning his people: ^^ They «ball be mine in the day that I make up my jewels, and I will spare them as a man spares his son that serves Idm :" Mai. 3. which two acts of the divine mercy are inseparable.

THE APPLICATION.

. I. Use of caution. The first use shall be of cautimi, lest men alMise carelessly and contemptuously the doctrine of divine forgiveness. Many sin freely, as if they beUeved the permission of aiusy or presumed upon a ready remedy, and are without fear of judgment to come. This is the language of their actions, though not of their tongues. There is not a worse sort of sinners out of helL If that which should soften and reclaim sinners hardens them, the case is desperate and incurable. To correet the vile conceits men have of obtaining an easy pardon of their sins^

though habkoally committed upon that accoanl, lei them consider,

(1.) The angels who were the first and brightest offq>ring of the Creator, for osie sin were decreed and doomed to an «xchi-aion from the glory of heai^n for ever. Mercy did not suspend the sentence: their mighty numbers^ and the nobility of their nature, did not indtne the Judge of the world to spare them. They are now in the chiiins of polverfol justice, and have perpetual hell within them* And shall rebellious men, Who are but dust in their origmal composition and final resolution, e^qiect to escape vei^eance? If we should see a hundred noblie men. executed in a day, the sight would strike us with terror: how much greater reason is there awfully to ddore the inflexible Judge, for such a dreadful execution and exiimple of justice upon a» innu-merable company of angels ? .

(2.) To pardon sin is an act'of greater power than to create the world: if we consider the distlance of the tdrms, and the dif« ficulty of the means, there is a wider distance between a r^hte* otts God infinitely provoked by sin; and the guilty creatUre, than between a state of not being, and the actual existience of the world. One powerfiil word raised this great world fi'om its na« tive nothing. ' But to accord the divine attributes between which there' seemed a repugnance, and reconcile God to sinfial -men, cost the dearest price. The anxious sinner makes inquiry, f' Shall I give the first-bom of my body for the sin of ray soul?'' Mic. 7. That is too mean an offering: no less than the first-lN>m of the Almighty could by the sacrifice of himself make an atonement for onr olfences.

(3.) Vei^eanoe belotigs to God as well as forgireniesB. <^The wrath of God is revealed from lidaTen ajgainst all ungocHiRess and unrighteousness of meh.^' ' Ron. ^). It was decreed in heaven^ it is denounoed in his wcvd, and shall be executed by ins just power in its season. There is a time to pardon, andba time to punish. God is styled " the God of patience:" in the present worid^'his patience has its ptcfect weiic.^' But in the next world justiee will gloriou^ appear agamst the wicked who are devoted to detraction. Fori^aranoe is not- Ibtgiveness. The kst day will dose tbe'aceoitiDts ef the Judge of due world with Mttners, and a terrible arre^n^'ho emded of tbeanfot all tkie treasures of his goodness and obmency wasted by them.

VOL. II, c

(4.) Those who indu^ thenweh'es in a course of sin lipon tUi presumption of an easy pardon, are the most unworthy and inea^ paUe of divine mercy. They sin a^nst the nature and end of grace: and by an immediate and direct opposition to it in the proper notion erf* grace, cut off all their pleas for it. It is true, God is very merciful, and easy to be entreated by those who sincerely repent and reform their lives: but he is inexorable to all those who harden themselves in their sins by the false and presumptuous hopes of his merey. He declares in his word, that ^' when siuners despise the curse threatened against them, and bless themselves in their hearts, that they shall have peaoe^ though they wjalk in the imagination of their own hearts, to add drunkenness to thirst; the Lord will not spare them, but then the anger of ,l^e Lord and his jealousy shall smoke against them, and all the curses written in this book shall lie upon them widw out mitigatibh or iiitermission/' Deut. 29. No less punishment than eternal damnation is equal to their sin. They resist and renounce mercy by their abusing it to the worst ends, yet are confident of their interest in it. What a prodigious contra-* diction in there between the hopes of presumptuous sinners and their practices ?^ They kindle his anger every day, and inflame anger into wrath, and wrath into vengeance, and yti strongly fency they shall find mercy. What a diabolical wonder is it, as astonishing as extraordinary miracles, but that it is commonly seen, that men without a promise, and against the threatening; should expect the favour of God, that is the porti<m of his children, and continue in high and actiial rebellion? If' a sparic of reason or grain of faith were shining in their breasts, they would be restless in the apprehension of his fiery displeasure. The tempter over-reaches their minds by a double delusion, that thej shall have time ami grace to repent, and over-rules their wiiis^ that the most terrible threatenings and divine dissuasivas are not effectual to make them fimiLke thdr sins.. They are secure^ though not safe one hour: for it is in the power of their Judge, and they have reason to fettf Sn his purpose, ^^to desti'oy them suddenly, and witiiout remedy.'' Prov. 29. ^Tbe pBesumptuous conceit of immense mer<^ has so fiiUy possessed their-minds, that like a powerftil opiate it makes them sleep securdy'-upon tU brink of ruin: but consdenee isPof an imomrta} nature, aod though it may be stupifie^^^ it cannot be extinguished. In tha

present life sometimes a shairp affliction a\(^a&J»is it into a fimous' activity; and then presuming sinnem that have been indulgent to^ their lusts^ despair of pardon: for ^vrhen meicy^ that is our unlf advocate in his bosom to av^t wrath jfbr siHs.against the other attrilmtes, shall turn our accuser', aind soUcit justice to revenger its dishonour upon those who have abused Hy there remains no shadow of hope to refresh their sorrows; But suppose the charm be not unbound, and the sielf-deeeiver continues his evit eourae to the end of life, and perishes pleasantly with the vain hopes of mercy, yet immediately afiter death his conscience will be irresistibly convinced of his outrageoufa: provocations of the ri^teoiis God, and be more Cormentihg than the hottest flames ofheU;

Let us attend to the instructive inference in the text, ^ There » forgiveness with thee that thou tnayestibe feared:" that is, with a fear of reverence for his amiable excellencies, for the at^ tractives of his pardotiing metcy; and of a caution, lest by abu*^ sing we should make a deadly £i»rfeiture*of'it»' If God should qppear as an irreconcileable Ji^gb, armed iMth tiervor against all c49end€ts, the apprehension would produce hatred^ and a dreads fal fl%ht from him: it would make ben boldly wiifiil, and har-^ ikn them in their rebeltions: for if they cannot^ be pardoned for heir past sins, and can be but damned for their continuaice in them, they will give licence to %heir roving and impetuous appe« tites, and commit iniquity with greediness. Now God has ap« pointed a way for the pardon ot sin, wherein there is a bright and equal discovery of his greatness and goodness^ his purity and fighceousness, that his law may be more sacred and mviblable, more remembered and obeyed by us. He lias declared in the death of his Son,, wherein the equal extremes of ignominy and torment were combined, what an «ril sin is, that required sudi a mighty CKpiation* We may from the depth of his syfFeiings ccmceive die excess and height of our provocations: we inay understand the deadly guilt of sin,, that can only be washed away in the blood of Christ, the fountain of remission. To turn the grace of Gad into wafttimness, to'be more loose and secure in committing ib, is to turn the antidote into poisoh, and defiuit his blessed end. It is a main arUcle of oar reconciliation, ** The Lord wiU speak peaoe to his people, but let them not return to foUy."

c 2

We may emiedire, that God speaks to the pardoned sinner what our Saviour said 1^ the man whom he miraculously healed^ ^ Go away, sin no more, lest a worse thing befal you.*'

It is. both the duty and disposition of those who hare received the pardon of their sins, '<to fear the Lord and his goodness/' There is no principk more clearly natural and sensible than this: dependaoce includes observance; the receiving benefits oUiges a person to the benefactor. Accordingly the psalmist expresses the aflfecticos ot the human and the holy nature, '^ What shall I render to the Lord for all his benefits ?" Psal. 116. and breaks out in an ecstacy of thankfulness, ^' O Lord, truly I am thy servant, I am thy servant, thou bast broken my bands/' The re« penting believer receives pardon from God with joyful admirar* tioQ, that'fastens his ndnd in the contemplation ^ \m glorious mercy r the serious thought of it kindles a sacred fire in his breast: as it is said of Mary Magdalen, ^' Much was forgiven her, for she kwed much/*^ Love to God that results from his paixbfiing^ love to. us, is* singuiar and supreme, and necessarily produces an ardent desire to please and glorify him^ and an ingenuous grateful fear of offending him* The soul that has felt ^' the terrors of the Lord," as the holy and righteous Jadge of the world, and afterward has been revived by the light of Ms countenance, and has tasted how ^ood die Locd is, how is it possible to resist such dear and hnmense obltgatious? How prodigious to turn the strongest and sweetest engagement to re* Terence and obedience, into an encouragement to do-that which is odious and offensivem his sight? To sin against light heightens a sin into rebellion, but to sin against revealed love makes it ^^ above measure sinful/' This- is so contrary to natural con* science and supernatural grace, that it is th« leprosy of the wicked, not the spot of God's children: ^^Do you thus requite the Lord, O foolish people and unwise?" Thi6upbraiding reduces them to a defenceless silence, aad' covers them in black confusion. When divine grace pardons our past sinsi it cures our depraved inclinations to future sins.

The clearest discovery of the heart is by reflections on God's mercy. The fear of God's justice is natural, the reverent regard of his goodness is a spiritual affection. There is a great differ* eoce between filial fear of the divine goodness that ia so beoom-*

kg the breast of a christian, and so congntooB to mar present state, and servile fear, that is the proper character of one in the "bondage of sin*

The filial fear of God is an ingenaotts Yobntary affection, flow-* ing from love, and freely exercised, and esteemed the <^ Treasure of the soul." Servile fw, the seqnel of guUt, is a judicial.im-pression from the sad thoughts of the provoked majesty of hea« ven; and if the offender could dissolve the bands of conscience, he would throw it off. Filial fear is mixed vrith joy, it is the preservative of God's favour to us; it makes us more circumspect, but not less comfortable: it opposes security, bat estid>« Ushes the assurance of bath : the fear of the Lord, and <* hope in his mercy," are united graces. Servile fear ^^ has torment," It is an alarm within that disturbs the rest of the sinner; it is a fretting fire that secretly torments him in his most luscious frui-» tions. Filial fear restrains from all sin in the heart and life, because it dishonours and displeases God; it denies the carnal appetites with sweetness and satisCsction to the soul; it excites us to obey God with choice and complacency. . Servile fear induces an abstinence from some sins, which fly in- the fsoe of conscience, and which the sinner loves, and urges to the outward performance et duties, which he hates* The slavish spirit is-afraid to bum, ndt to sin; he is fearfiil to be damned, not to disf^lease' God. Filial fear is a serious and habitual constitution of the-soul, inseparable from it in all times and places, it is influential into the whole life. Servile fear » a sudden passion, and tran-* lient: sometimes a sharp affliction, a pierdng sermon, awakens a secare wiretch into a fit of terror. Filial fear keeps the soul close to God, makes it solicitous, lest any sin should ii^ercept the light of his countenance, and obstruct communioo with tmn,' wUob is the paradise ct a saint: it is the gracious psomise of Gbd to. ins chtkben, '' I will put my fear into their hearts, and they shall never depart from me." Servile fear makes the simier shy V>f God's presence, and as unwilling to find him, as a saint is to lose him: he is not pleased with solitude, lest the guilty tam^-science should have time of xeoollection, and should look to the Judge above: he takes no delight in the society of saints,' and the enjoyment of the ordinances, becattse God is peculiarly pre^ sent there; and above all thin|;s he is afraid to die» bacaim then'

cd

S8 • nRMonB ON Tas

^ the spirit ntarM to God th&t gave it." In short, the filiaf fear of God ascends with the soul to heaven, and is the eternal respect that the blessed spirits continually pay to his adorable perfections. Servile fear attends the sinner to hell^ and settles kito despair for even

• 2. Use of eomfort. The doctrine of divine forgiveness affords strong consolation to those who are wounded in spirit in the sense of their sins. Those only who feel the intolerable burden of guilt, will come to Christ to find rest: ahd only those our Saviour invites and promises graciously to receive. A tender and timorous conscience does often impute the guilt of sin, when it is aboliiihed; a seared conscience does not impute it^ when it abounds. God has revealed his mercy in so full a manner, as to «nswer all the allegations of a repenting sinner gainst himselt He objeetB his unworthiness of pardon: but this cannot exclude him from it: for the grace of God springs from within, and has BO original cause without itself. It is like a celestial fire that feeds itself: God declares his sovereign pleasure in the exercise fit mercy: ^^ I will be gracious to whom I will be gracious, and will ahow mercy to whom I will show mercy.'* Exod. 33. If merey were bestowed only upon the worthy, none could be saved ; ^^ for all have sinned and come short of the glory of God.'' The humble penitent urges against himself^ diat he has been a singular aid extraordinary offender, tiiat none is like him in sinning $ but we aie assured none << is like God in pardoning.'' Tfaft munber of oor sins isterrifymg: this so affected die psalmist, that he feinted with desponding fear; << My sins are like the hain upon my head, therefore my heart feils me.'' Mfc 7. But the mnhitude of God's mercies incomparably exceed our nvmerouseias« They are renewed every moment of our lives: stupendous isAnity! they ^sre over ^^all his works;" axid'Over all his attrU>iites. ^ God is hwe," and love covers ^a muMtiide

. Tfae killing'tggravatiotis of our rins strike, us through: but there ts^ not so much evil in sin as there Is goodness in God. Our feiite abts cannot preponderate his unlfanited essence. He declares, ^< I am God and not man, therefere ye are not consumed." Hob. 11. We hantty to^ve a few penoe, be forgives tm thousand talents. He is God, infinite in nercy, and sis libe«

fal as infinite. Ddight in ain is an aggmmtiog cmiunstance; bat ^' God delights in mercy." Centtnaaace in sin inflames the giiilc; but his mercy extends to eternity* - I shall add, for the support of returning penitents, some examples of God's fiorgiving great sinners reeoided in scripture* He charges the people of Israel, >^ thou hast made me serve with thy sins, and wearied me willi thine iniquities." Isa. 43. 25. It might be expected, that the next words should have been, I will revenge your dishonouring of me according to the glory of my mayesty, and the extent of my power: but he promises par-' don; ^< I even I am he, that blotteth out thy transgressions for my name sake, and will not remember thy sins." By the com-* parison of their sins, he illustrates the gbry of his mercy* Lot, guilty of incest with his dwighters; David, of murder and adukery; Manasseh, a sorcerer and idolater, that burnt his dnkben alive in sacrifice to the devil and filled Jerusalem with innocent blood; Mary Magdalen, out ct whom seven devils were cast; Peter, who was so faint-hearted and false-hearted, that with execrations he denied his master; Paul, that was a bloody persecutor; are the instances of the astonish* 11^ omnipotent mercy of God, who can as easily pardon the greatest sins as the least, and makes no diiTeraice when our re-* pentanee is sincere, and o6r faith unfeigned: though according to the degrees of their guilt consdenoe should be affected. How many pardoned sinners, miracles of the divine mercy, are in hea-ven happy in the love of God, and glorious in holiness, who were as deeply guihy and polhited as any that now moumAiliy seek the favour of God ? These are examples of grace so excellent and so divine, to encourage us in our addresses for pardon. The apce-tie Paul tells us, <<4hat for this cause he obtained mercy, that in me Jesus Christ might show all longoSttffering for a pattern to tiiem who shaH hereafter Mieve on him to: everlasting life." 1 Tim. 1. There is the same motive in God; he fcrgives sins for his name sake: the treasures of his mercy are not wasted by eommunieating: there is the same merit in Christ; his precious blood shed upon the cross is pleaded in heaven, " He ever lives to make intercession for us : and if we obtain the same precions faith, we shall have the same acceptance. In short, let those who are overwhelmed with fear consider, it is not only our privilege, hut duty to trust in the divine mercy: we are commanded ^< to be~

c 4

lieve in the Mediator :*' despair is more di8h<»ourable to God than presumption, in that it is a sin direetly agaimt a superior attribute, the exercise of which is his delight and dearest glory*

3. Use of exhortation. Let us be excited to seek the pardoning mercy of God with humility, with fear and all possible diligence, lest we should not obtain it. Our hearts should be set upon this with the most intense zeal, '^ for it is our life." Every impenitent sinner is under the condemning sentence of the law, and there is but a step between him and death : the only hope is, that it is not yet ratified by the judge, nor inflicted, but it is reversible by suing out a pardon in the superior court of the gospel. Now it is astonishing, that when the danger is so great and present, (for it is as morally injpossible to be sure of time to come, as tareaal time past) that men should be so unconcerned and secure, and neg^t the main work for which they are spa^ red by the admirable patience of God. Time is certainly short, and uncertainlgr continued; and when the oil that feeds the lamp of life is spent, the next state is the blackness of darkness for ever to ail unpardoned sinners: now the sceptre of grace is ex« tended to us, we are within the call of pardoning mercy; ** God waits to be gracious:" but there is a said, assurance, if we do not sue out our pardon in the present life, the time of our r^rieve, death is immediately attended with eternal judgment; the belief 61 which makes the prinee of darkness, with the most stubborn spirits of hell, to tnsmble: yet men continue in the guilt of their unrepented sins without fear, and wretchedly deceive themselves with a vain presumption that the door of mercy will be open when Chey leave the worjkl; or bear up themselves by the numberless multitude of stwpid sinners, and make a resolute reckoning they shall do as well as the most. They are studious and contriving, active jand ardent about the affairs of this low life, and canelesa of Mmg reconciled to God, a matter of the lugtiest eoneemment and eternal eoosequenee. Prodigious folly, never enough lamented I though vengeance from Above is ready to faU upon them, and hell below with its darlf^ terrors is open to swallow them up, yet they are stupid and fearless: the remembrance of this will raek and torment them for ever; for when extreme Mly is the wQse pf e^tr^jj^^ Aiisery, the sufierer is the most cruel enemy to himself

'^ tet us therefore seek the Lord while ht may be feund, and

«dl upon Um vMk he is near." Now Gcid ofikn his pnvdon to the greatest sinners chat vrill hnmUy submit to the graeimis terms pr€»pesed ia the gospel for our obtaining it. Besides what has been said of faith and repentance, I will more paitieularijr consider what God requires of guilty creatures in order to their pardon.

(1.) To confess. The oni/esrion of our sins is mdispensdbly requisite to qualify us for pardon. The promise is esqiress and fidl, <' He that confesses and forsakes sin^ shall find mercy.''* Prov. 28. 13. That we may not be deceived in the iq>plication of this promise, I will briefly consider what is preparatory to this duty, the properties of it, and the connection of pardon with it»

The undeistanding must be enlightened by the dirine law to discover sin. The law is the rule of our duty, and the obligation to. obey it is immediately conveyed by consdenee. While there is a cloud of darkness in the mind, there will be a silence in the conscience. Paul declares, that he ^ was once alive without the law, that is, not understanding his guilt, he presumed on his justification ; but when the <^ commandment came" in its light to convince him of the tranqpression ot it, the qpparition of sin iif the clear glass of the law struck him dead. There must be a discussion ot conseience, a comparing our actions with the rule^ to discover their obliquity: for sins jonknown and unconsidered cannot be confessed. S<»ne rins are notorious, and present themselves to our knowledge and memory: others are of a weaker evidence, inquiry mwst be made after them. It is an unpleasant work to rake in the mok of a conrupt hearty but it is necessary. -

The properties of confession are,

lit. It must beyree a$id it^enuom: that which is extorted by letter constraint is of no vahie and acceptance. Pharaoh^ an obstinate rebel, upon the rack, acknoiiriedged '' he bad rinned.''^ It is true, the penal ettsctm of sin may be the fisst eiudtation of flinners to consider their ways, but the Holy Spiritby that means so deeply affects theoft with the evil of sin, that they voluntarily .eanfess them before the alMiseeoiiog Judge. David declares, ^ When I kept sileoee, my bones waxed old: I satd^ I will confess my sins, and thon forgavest them.'' He came to a deltbe* nte rtsohitiony ^^ I will confess them/'

2ly. Qn^e$9ion must be rittcere andJuU, that our sms may be more evident and odious to us. The covering of sins is like the

keqiing a aorpcal warm, that will sting more fieroety. * The eon« cealing sin argue« the love of it, and is a bar against panlon« ^ Blessed is the man nnto whom the Loid imputes no iniquity^ in whose spirit there is no guile/' PsaL 32, 2. It is not said, in whose spirit there is no sin, bnt no guile, no reserved aiiowed sin. The sincere penitent pours forth his heart '^ like water be-fiire the Lord/' Of all liquids none are so cleiMy poured out of a Tassel as water: wine or oil leave a tincture. We should in toofiession pour out all our sins, and leave no tincture of affection to them. If it be said, how can we confess our rins that are above our counting? It is true, but we must reserve none* We must confess the kinds of our sins, against the first and second table, that were both written with God's hand ; sins of omission and commission, and particular sins of greater guilt: we must vraAh off their deceitful colours, that they may appear in their hellish shape, and more deeply affect us. Men ave very averse to diis duty, and apt to conceal or extenuate their sins. The art of concealing and excuses is learnt from die fine transgressor. When God called, <« Adam where art thou ?" though his dread to appear before die divine presence was a tacit confession of his fiiuk, and his hiding .himself disoovend his sin; yet he .does not acknowledge his sin, but alledges the oonseqoence of it, hb ahame, to be the cause of his guilty fear. ^ I heaad thy voices and was afraid, because I was naked." Gen. 3, 10. And to ex> teouate liis4>ffence, transfers his guilt on the woman, and con« atmctively refledts upon God as the cause of it: *' the woman which thou gavest me, gave me of the fruit, and I did eaiu" The wicked excuse did infinitely aggravate his sin. The woman lays her fault M the serpent's door, <* the serpent beguiled me." AaaoA prfetends that the people> compelled hfan to idolatry, and that the goMen eaif was not the effect of deiign and art, but of dianoe: <* I cast the gold into the fire, and there came out this calf." Exod; 2. Saul coloured his rebellion with the pretence of selig^: ^ hp kept the best of the catUefor sacrifice." 1 Sam. 15. 15. In short, as in sweating, it is observed thut a general sweat of thebody is-for its advantage, but the sweat of a part only is the symptom of a disease: so a clear unfeigned confitosion is for our profit, but a semi-confesiiion is countMirit| an indicsi^ •iwiofiiypociity.

* Alitar Titianii vi? itqae tcgendo*

3Ay. CbtrfesiUm must be ihixed with s&rrow and Adine io the lemeaibnace of our past-sins. )

A pknang deep sorrow from sphitiudpriiicipieaaiidpenuadves k the u^iredieiit of an acceptable confesdoiu There is a natural aorrow poeeeding from the impression of afflicting evils* Sense is very tender and apt to resent what is cppressive to it. A smner that has wasted his estate^ blasted his reputation, short** ened his life by his excesses^ and hastened his damnation, may fed anguish in his breast for his sins, the procuring causes of his panishmeBt. But this sorrowproceeds only from the sense of external eiils, not fiom the melted heait for the intrinsic evil of wit as marble pilbn ane wet, from the moisture of the ambient air. It is the miserable man, not the miserable sinner that mourns. This sorrow is consistent with the love of sin; and when the penal evil is removed, the sinner retvms to the pnuy tice of it* Canial sorrrow only respects a man's self as k sufler^ «: it is in bed, in the extremedq^rees, ^< there is weeping for fiir ever*

There is a godly sorrow, ot which the Hdy Spirit is the spring* It is.the pnniseof Godto his people, <' I will pour forth the qiiiit of grace and supplication upon the inhabitants of Jerusa« km, ami they shall see him whom they have pierced, and monni over him, as one mourns fior the death of hk firstHbom/' ' The persuasive of our sbrtow is answerable to its principle. The se-* riouB eontemphtioii of iwr UeeoBng dying Saviour, is a sptiftmi andpowerftd motive to melt us into the.tears of repentance, Ho»r coagnicuA is it, if the purchase of our paidpn cost our Sa:-vionr his bloody agony, that the implying d the pardon to us eholikl cost us die most bitter soRdw? Divine grief is more from the memory of the etils we have committed against oiir heavenly Fatlier^ than from the eidis we suAr.. Carnal sorrow is barren and unprofitable. U may be said <rf it, what this wise preacher «ays 0f wild mirths <^ What dost thou F' Only that isorrow that comes from heaiiren is accepted there: one spirittel tear is of more vii)ue.Aftd efficacy with God than a torrent of. natural sorw

Raiiftmring sonrbw is an indispensable quaiifieation in order to «Br jnidflo, not merely from the wiU of the iaw-giver-as the reap*. mm of 0ur duty^ but from the «ongniity of the thing itself. It ie dterrahk^ tbat it is ihe wisdmiaod kindness of the God of na^

lure, that tli6 food that preserves life is pleasant to our taste, to invite us every day to eat, and renew our strength y but physic that is necessary for the recovery of health, is very distasteful, that our aversion to it may make us circumspect, to prevent alF excesses that are the causes of diseases. Thus the sorrowful con-Session of sin which is medicinal to the soul, is very afilicting; it wounds the spirit, and breaks the heart, that we may be jea-kms of ourselves, lest we eat of the forbidden fruit that requires so bitter a remedy.

Godly sorrow, though it be very aiHicting to nature, yet the exercise of it is more satisfying to a sincere penitent, than all the pleasures of sin. In two cases grief is pleasant: when it is upon the account of a person dearly loved; a parent indulges his sorrow for the death of a child that was the life of his life. Or when pain is beneficial and an advantage: as in the application of a plaster, we are pleased with the pain it causes, that being &sign and effect of its healing operation* Now both these con* siderations are mixed with repenting sorrow: for it principally arises from the reflection upon sin, as that which has so dkho-noured and. displeased the blessed God our maker, preserver, and fedeemer; that we have preferred the pleasing our corrupt and licentious appetites, before the obeying *' his holy, just, and good wilL'' The repenting sinner dedaies his love to God by his grief for offending him, and voluntarily remembers his^ past sins, and is pleased in overflowing sorrow for them. And this sorrow is preparative for peace: ** unutterable groans" are introductive of ^* unspeakable joys: the Holy Spirit '^ that convinces of sin is the blessed Comforter."

The confession of sin must be mixed with shame. All the just causes of shame, guilt, turpitude, folly, and disappointment, are eomplicated in sin. The repenting sinner, by consdousoess and lefiection upon sin, that induces so heavy a guilt, that defiles tlie soul with so deep a pollution, that no ray of its original purity remains, that debases it infinitely below its heavenly descent,' mourns with tean of confusion for v^hat he has done. Repent'-ing Ephraim bemoans himself, that he had been rebellious against the methods of God's mercy, like a refractory bttUodi unaccustomed to the yoke: and his recoiling thoughts made him to smite on his thigh, to be ashamed to the degree of confusion for his disobedience* How affecting an oliject he was in God's ej-e^ the

immediafe answer declares: ^^ Is E^hraim ny dear son ? Is he a pleasant child ? for since-1 spake against him, I do earnestly remember him still: therefore my bdwels are troubled for him; I will snrely have mercy upon him, saith the Lord" Jer. 3K The psalmist reflecting upon his being almost vancpiished by a vexations temptation, degrades and vilifies himself, '' so. foolish was I and ignorant, and like a beast before thee." Psal. 7S« Ezra in the confession of the holy seed's mixing with heathen idolaters, saith, ^* O Lord, I blush and am ashamed at the 'knA deformity of their sin/' The apostle upbraids the Romans with a stinging reproach, '^ What fruit have you o£ those things where* of ye are now ashamed, the end whereof is death ?^' When a fiool-ish choice is made, and the folly is detected, and experience disappoints the expectation, tbe natural consequent is shame^ At the last day, when the filthiness and folly of men shall -be published before God, and all the angeb and saints, how mvch rather would they be hid in the darkness of their graves, than be clothed with concision before that glorious and immense theatre? The sorrowful confession of sin, with deep shame here, will prevent the exposing the sinner to public shame hereafW. ' 41y. G»i{/mi09t must have concoinitant with it, the fitdgir^ aurgehes as unwdrtiiy qfihe leaxt mercy^ and deserving. severe funighment* The apostle assures us, ^^ if we would judge ourselves, we shodd not be judged." He does not say, af we are innocent we shall not be condemned, for then who ean appear before the Jii^ and enlightened tribunal of heaven ? But if we acknowlcf^ our guilt, and the righteousness of the sentence to which we are obnoxious, we shall be spared., We cannot satisfy God's justice, but we mcut glorify* it: in this the adminsUe mercy of God appears. Suppose>a court on earth, wherein the rule d^ judgment were, that all the faults which the guilty confess and condemn themselves for, should be pardoned, and only those they conceal should be deadljr to them ; how willingfy and humbly would those who are conscious.of many capitd crimes, and are siunmoned to appear, accuse themselves ? In the court of heaven, if we are faithfol to God and our iown souls, in the confessing our sins^ and passing sentenee upon ourselves, we pre*, vent his sentence against us.

51y. Prayer far pardon must be joined with the confession of sm : ^^ the Lord is good, and ready to forgive, and plenteous in

mney utito all tbat call upcm him/' God who is ridi fai merejv has appointed prayer as the means of our receiving it; it being most honourable to him, that we shoald have a serious sense of our wants ahd unworthiness, and our absdnte disdiility to sup* jdy than: and by our desires we should glorify his power and love, whereby he is all-sufficient and ready to bestow npon us his blessings. Prayer for pardon must have these ingredients : 1st. Humilify is the most becoming qualification of a suppliant to the high judge of the world, to reverse the sentence of eternal death* The deep apprehension of our guilt will humble us before his dreadful tribunal. 2dly. Fervency, which is the life of prayer. A cold prayer, the spiritless motion of the lips, is so ftur from inclining the divine mercy to pardon us, that it ioereases our guilt, and provokes God's displeasure. If our aj^pfehensions were as real and quick of our spiritual wants as of our temporal; our pr^rers would be as ardent for supplies. Our desires should be raised in the most intense dq;rees, in some proportion to the value of the blessing; they should be strong, as our necessity to obtain it. The pardon of our sins is the effect of God's highest favour, of that love that is peculiar to his children, it is the fhttt of our Saviour's bloody sufferings; without it we ere miserable for ever, and can we expect to obtaialt by a formal superficnl prayer ? It deserves the flower and zeal of our affections. Hour solicitous and vehement, and unsatisfied should we be, tiH we have the dear testimony fliat we are in a state of divine finrour? Only fervent prayers are r^;aided by God, and re* corded in heaven. We disvahie his pardon by our indifferencf and fiaUt desires. In our petitions for temporal things, our ei^ feotions should be temperate, always mixed with resigned sub** miflsioot to the will and ^ wisdom of our heavenly Father, who knows what is better for ue than we do, and loves us better than wt do ouiaelves: but in praying for the pardon of our sins, o«ur afieetions should be inflamed, tre should as it were ofler violenoe to the King ofheaven, and'he imsatisfied without it.

Wfaatardent and repeated addresses were made by David far thn great, blessing: <^ Have mercy upon me, O Lord^ according to thy hmi^kiadness, accordilig to ite multiUidie of thy tender

* Nam ^rojacnndii sptiBiinaB qusq; dabuDt Dii: charlor est illis homo fnam tlbl. Juotm.

\ blot out my traaagreMoii. Wash me. tiioraqgUy bam mine imqiiity> and cteanae me from my sin. Purgie me wkh hyssqp, and I shall be dean: wash me, and I shall be whiter than snow, Delifer me from bloed^guiltiikessy O Gkxi, thou God of my sahalion.'" He prays as if the ghost of Uriah weie abvays in bis view^ coveted with Uood, and reproachmg him for his treaefaeroitt cnielty. The affidrs and pleaanres of his kingdom could not divert and calm his spirit^ till he w«s restored to the joyful sense of God's saving mercy. If it be said^ that David's oomplicaled sins were of a crimson^le, and justly terrified his eonseienoe uritfa the apprehension oi yengeanoe: I answer, it is true, but suppdsing^tfaat pierenlnig grace has kept us from sins of a high nature^ whereby we rimuld have inonrredgieater guilty and besB exposed to greater punishment^ yet even the best men are in infinite need of pardoning grace: for the least sin makes us guilty of eternal deaths and the infinite number of our ains> though acc o i d iug to the carnal conceits of men small, would be ovemriielming. What is weaker than a drop of water, yet the sea that is a collection of innumerable drops of watery does ofteA by an iireaistible inundation drown theland. The wind is a ccA* lection of mluiy vapours, which singly are of no.fbrce, yet it ofken tears up the strongest tmes^ and overthrows the firmest buildingsw If the numerous sins of oiie man's life were set 3n order befoi% his eyes^ he would sink into the depths of despair^ Were not the divine mer^ superabundant to our abounding sins. We must renew our requests for pardon every day: it is more necessary than to pray far our daily breads We contract new guilt every day: and as our Saviour tells us, ^^he that is washed needs to wfnh his feet," that is, the sins of frailty and daSy incursion ranst be pniged away by serious repentance^ and the application of the Mood ef Christ, ahdour earnest prayer for pardon. It is the cruel dmracter of satan, he accuses the << Saints beibre God day and nig^t:" he iaan ardent accuser, and watchful alwijyB to find matter to provoke God's displeisuie i^ust us. It is therC'^ fare a duty of daily rendutkmy to pray for our pardon. Besides, the n^i^ of seeking for the daily pardon of cmr oflhnces against God, aq;ue8 the demising his anger, and consequently the de^ spismg his love, which is infinitely provokmg. We are com*-manded not to let the '^ Sun go down upon our wrath, much less upon GodV Repentance is not an imtial act of sorrow^ but

inost be renewed all our lives. God's pardoning us is lult a transient act, but continued, as conservation is a continued creation.

Prayer for pardon must be mixed with faith in our <' blessed Advocate, who ever lives to make intercession for us." If we could fill the air with our sighs, and heaven with our teats, we could not incline the righteous and hot j God to paidon us: his justice is inflexible, and his pardoning mercy a sealed fountain; it is by the precious merits and mediation of Us Son we are reconciled to him. Jesus Christ is the same powerful compassion-flite Saviour, <'yesterday, to-day, and for ever." His obedient suflferings are of infinite value, and everlasting efficacy. . Lastly. Ontfemon of sin b a relative duty, and must be jaiiv-ed with forsaking qf m. The sharpest sorrow, the most confounding shame for sin, the strongest desires for mercy, without the forsaldng of sin, are ineffectuaL There must be a renouncing of sin. in our hearts, a resolution firm and permanent against it, an avoiding the appearance and approaches of sin, and an actual leaving it. If it be said, it is impossible we should preserve ourselves from all sin: St. John telk us, ^^ If any man saitb he has no sin, he is a liar, there is no tnith in hhn." I answer, we Xnust distinguish between sins: there are some, which while we are united to flesh, that is a principle of weakness, and are in this open state, surrounded with temptations, we cannot absolutely be freed from. Such are sins of ignorance and inadver* tence, and of sudden suireptioii: fi>r grace is not bestowed in such a degree of eminence to the saints here, whereby they may obtain a clear and final victory over them: but if we pray, and ]watch, and strive against them, and mourn for their adherence to us, " God will spare us as a father spares his son that servea him." . And it is a certain sign of oar sincerity, if we are gradually cleansing ourselves finrni them. If they grow and increase, it is a sad indication: as it is said, if a scald in the head spreads, it is a leprosy. Lev. 5. 13. But there are sins of a more heinous nature the not forsaking whereof excludes firom heaven: ^such are enumerated by the apostle, << The works of the flesh jite manifest, adultery, fornication, undeaaness, laadviousness, idolatry, witchcraft, hatred, variance, emulatioiis, .wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, :and such like: of the which I have told you in. tithe past, that

they which do such things^ shall not inherit the kingdom of God/' Gal. 5. Besides, if the love of any sin remains in the heart of a man, he cannot be justified here, nor glorified hereafter. An indulged sin, thoagh small in thematter, is great in the diqiosition of the sinner. In short, God requires sincere re* pentance, eaqpressed in the confessing of our sins, not to inform him, fat neither the soUtode or secrecy xvhereki sin is committed, can- hide us firom his ail discerning eye: though there is no wit* ness to accuse and give evidence,, nay if the sinner could extin* guisfa his cQUsdenoe, yet God will set the sins of men in order before them, and convince the guilty, he needed not their confession to discover tfaem: but the humble, ingenuous and sorrowful confeasion of sin is required, that his mercy may be more illnstrioiis in the pardon of our sins, and that the sinner may. fear to return to folly. And this confession must be attended with the foisaking of sins, in order to our pardon, because of his immutable perfections. A maldiBctor may justly be condemned for his orimes, and though he remains impenitent and obstinate in evil, may be pardoned, beeanse a temporal prince is capable of various apprehensions and passions, and may deflect from the rule of justice: but the Judge of the world is unchangeably righteous and holy, and cannot pardon sinners to the disparagement of his majesty, his purity and justice.

Our pardoning the offences of others is an evangelical condition of our obtaining pardon: we are commanded, ^^ When ye 8tand praying, forgive if ye have ought against any: that your Father also which is in heaven may foi^ive you your trespasses. But if you do not.forgive, neither will your Father which is in heaven forgive your treq>asses." Mark 11. 25, 26. The command is peremptory and univenral, frequently and severely urged upon us by our Saviour.^ The reasonableness and congruity of it IS most evident, if we:consider the di^arity of the object, or the number of offences. Our sins against God are relatively infinite, for his majesty and authority are truly infinite, which are despised and abused by the transgression at his laws: they are against all the duty and motives of justice and gratitude that oblige reasonable, creatures to obey their Maker. Now the offences and ii^uries done to us are incomparably less: for we are mean creatures, far less in comparison to God, than a worm is to an angel; and by our sins are ^-^ viler than the earth.'^ Besides, the ^bli-

VOL. 11. * D

so 8SRICON8 ON THS

gition that should restnun men from being injurioaa to U9, ue of infinitriy a lower natim. The disparity in the number is very eonsiderable. Our sins against God are like the aand iqxm the •ea-ehore, their nvmber is astooisbiag: our im^ginatioDS have lieen continually evil, bom the daRvniag of our reason: but offen* oes against us are comparatively Hbw: for the variety of objeels in the world often divert the thoughts and passions of our ene* mies from us. We owe to die Lord ten thousand talents, a vast sum that can never be paid if it be not forgiven, and shall we be unwilling to brgiyt a few pence ? What is more becoming than that we who want a great pardon, should give a little one? The divine mercy is proposed as a model for our imitation. We must pardon entirely, and take no revenge for injuries done to us, faut return love for hatred, good for evil, for so God does to us. We must not only foigive, but forget injuries in the sense of Uxre; not Uke those who pardcxi in words, but retain the memory of offences, and upon a slight occasion renew their resentments. We must forgive great ofifences as well as small, and renew our pardon as often as offences are rqieated, unless vm will set bounds to the divine mercy. We must rejoice more in pardoning than in revenging injuries, and seek to be reconciled to those who are averse from us, for that is aooordiog to our pattern. It is pretended, that by bearing a single injury, we expose ouraetves to a double injury: but we must imitate our heavenly Father: if we do not follow him in forgiving, he will follow us in retaintag our sins. The psalmist tells us, ^ With the merciful God will show himself mercifal, but with the froward he will show himself froward." A holy and righteous punishment in retaliation of their sinful disposition.

The pardoning injuries is contrary to corrupt nature, and the duty is difficult, but the reward is infinite. Though it seems to vilify us, as if defective in our minds, not to nndmtand infuries, or in courage not to repay them, which makes men hard to for* give ; yet upan calm consideration vro shall esteem it a duty ea^ and honourable: for it prevents the inflaming our passions, and the troubling of ourselves and othera: it is an act of royalty, and makes us superior to them: it is the noblest victocy, and often conquers and changes an enemy into a friend. And above all motives this should recommend it to us, it seals our pardon bom God, and conveys the most dear and comfortable aoiae of it to

Fom€utvxifBfs or siks. SI

08: for, as the pBafaniat eaieeUentlf vgnes^ ^ He thai planted the ear, shall he not hear: he that firnaed the eje, shall he not see?" If we are by dWine gmor ineUned and enabled te pardon ftequeat ofifences agaiiMt us, shall not the God of all grace be ready to pardon our many offences BBgHamt btnr?' Our Sartour reasons from the love of natural parehts; ^' If you that ace evift knew hew to give ^ood tlungs to ^poUr diiUbren, how much jbont shell your heaveftly Father give iJm holy spirit to those that ask it ?*' The illation is as strodg in fotgiring leve« If we who are ef an unforgiTing nature siacerdjr folfiye those ^d in}bTe us, and restore them to oiit fafdur^ how.nraoh nwreshdl Goft wbop is k»ve, fergive our sins, and be r^eonened to us-?

4. Use of pstitiide* The dtviiie isrg^vtness sboaU be a pow« erfiil motive to thankAilness. David addresses his soul in aii ardent and lively mantter^ '< Hce$ the l4rd^ O taqr^soul, afid all that is within me bless hit hsly nvm" PsaL 103. 1, 3. He exeilea every ilculty, the wider9tilnj%% to consider aUd vahicf the mest^ of God, the nieitidlry.t^ I'^gister them, and rMtih m thankful sense <ff them, the aflfoetieiM to celebrate tfae»i Her repeats lAie caU> '^Bkss the Lord^ O my s0Uli artd forget net 41k his beikefite/* We are apt to foirgp$ fisvours^ and remeiiber pno-' Beneils ale wntteh in the dust, iigmries are engrain nmrbk. Bdt strdng effeetfoas i»rill make indeiihle im-^ <rf tiitehMness. If wo duL]f cooaider the greatness and l^iodneaa oC Otf, and Mr meanness and uttwortbitttess, '^ifant we are less than the least of his mercies," we must be eenvinced e^Fery benefit we receive frofn (jfoi deserves to be lemfMibi^fed and aekMwk%ed urith seniHis tbankfiilness* Thai God dr^wa 4 cuttam of rest ahsnt us in the nighty prdvides for us hr tiK day,, iegnrdi ua with a co mp ass i o^haibe eye^ and relieves tie i»oiiriraBtv and aosFOdrs, shcnld mam sddh deepraflbctions ae flbw into o*t^ ward dedblatidni of prittse*

It is tmfy' osirfflnaat joleran recagniDon of hie b^etls is i«it si |»or doty ooqnpaDedjtwth hiif immense bounty to us-: otir tlnnk»^ gMog i» an echo to God's meteiflB,.that icpeats a idwaq^Mmt iriiirca»onrfieidEngbeeath additohis blesst^daess and ^ory,-Aali are in the highest degree of peifeietioii^.and truly inftmCe? BuC it is meeft maaoaedde^ Aat as aU>ear blessittgs low tear his mer'* ey> they shodUfCal^hitei the sen.of hb glory & akul vAen ofewi

D 2

blew him/he accepts oar^sinoerity, and does not despise' ovr dianksgtvtngs for want of perfection*

In the recountfaig God's benefits, the psalmist mentions in the first place the pardon of sin, <^ who forgives all thy iniqaities/* as the prineipal and foundation of all the rest. This in a most powerM way entered into his heart, and kindled a sacred fire Aene. I wilt briefly show, that the pardon (tf sin is so divine a benefit, that it deserves our most solemn thankfiilness, and thar k inclines and disposes the soul to that duty.

1st. That the pardon of our. sins desefves our most solemn diankfiihiess, will appear by an evident light, if we consider the nature and quality of the henefit, the means by which it is obtained, the ohvnmstances in the dispensing it, and the consequents..

(1.) The quality and the nature of the benefit. Our blessed* aess consi^ in the forgiveness of our sins. David inspired from heaven dedsres, ^* bleised is the man whose iniquity is forgiven, and vfhose sin is covered/' Ptal. 32. 1. The worst effect of sin is'tlie sieparation between God and the soul. In his presence ** is ftihiesir of joy," in his absence fiilness of sorrow. *' Go ye dOsed/' is 9B terrible a part of the sentence as the '' everlasting burning." Hell is the element of sin and misery: wherein the firemade fierce with brimstone, and the undyingworm of con* seience, torment the wicked. Now-the pardon of sin secures ua. fitnn the wrath of God, the snpreme evS, and the cause of all other evHs.

i Besides, the love of God that pardons us is our sovereign good, and is the 'productive and conservative cause (tf all good:' it be* stows vpon iis celestial happiness, in comparison of which, all tile degrees of worldly honour, and power, and pleaaure, and ridies,^are but dross and dung. The pardon of sin has insqm-rably annexed to it the privilege' of adoption, and a title to the kingdom of glory. Our Saviour declared to the aposde, that the«od of the gospel is ^ to open the eyes of men^ and to turn them fixmi darkness to light, that they may receive the forgive-4iless of sins, and an inheritance among them udio are sanctified by faith that is in inie.".iActB 26^1&

- God.pennitted the fiitl of man, to rtdse him to a more excel-kbt and stable felicity. Adam vm dignified wA dnnnnion over

die lower worlds and seated a (Nriiioe in paradi»| famk Vb bappi« neaa depended upon Us obedience, and that upon the freedom oC. his W1II5 which proved a datigeroua endowment t^. his abuse of it^ He was fix>Iish and fiekk in the best state of nature: he affected an independent immortality, '^ and being in honour^.beoame Uko. the beasts that parish/' But the patdon of sin is the feundation of etaraal happiness. Those f< who are justi&ed sbatl be glpri* fied, and made equal to the BDgds" who are constant in good^ as die devib are obstinate in evil. • The blessed state above is secnre and unforfeitable: the saints are incapable of sinning and dying.

(2«) The means whereby our paadon is obtained* I shall not dare to determine, that God eonld not have pankmed ns Iqr his sovereignty without satis&ction to his justice, but he has been pleased to save us in a way most honourdble to himsdf, and comfortable to us. The psalmist tells us, according *^ to the name of God, so is his praise/' Psal. 48. As his esccellent attributes are manifest in his works,, understanding creatures adore and oelebrate them. The wisdom of God so gloriously appears in the way of our salvati<»i, that the admiring ai^ls praise him for ever. And the goodness of God is so conspicuous in saving us by Christ, that our exuberant affections should be poured forth in thahkiiilness. The remissum of our sins is <f by redemption in hia blood/' It was an esqiression of David's piety, that- he would not serve God witii.<< that which cost him nothing," 2 Sam. 24« 24. but purchase the sacrifice by a price: and it was the high expression of God's love, that he would not sanre us with that which cost hiiQ nothing, but vrith the sacred treasure of heaven, the precioos blood of Ins Son. Besides, the guilty con--science has so quick a sense of God's revenging justice, that our assurance would not be so entire in his mercy,.without satisfaction made by the suffiBriags of our blessed Mediator. In this we have the advantage of DavU, who had not so clear a discovery of the means of our pardon, but a general knowledge of the far-givehessofsins;'yet that imimed siich Saming alfeotibns into his Imast, that he begms the cuebaristfcal psalm for that mercy, and concludes it vrith, << bless the Lord, O my son) :" but we that << have had Jesus Christ evidently set forth as crucified before our eyes, to reconcile God to us;" we to whom it is revealed, <bat ^^ the robe, of our salvation" is woven out of his bleeding-

]>3

boivds, in tke same proportion as our knovriedge of this myste* rious mercy, our thankfulness should exceed his. If any do not with the most ardent i^feetions acknowledge the mercy of forgiveness so dearly purchased, it is an unhappy sign he has no interest in it.

(3.) The circumstances of dispensing our pardon. I shall consider two that make the divine mercy more glorious and worthy of our thanhfidness.

That pardoning mercy was dispensed to us^ notwithstanding^ our continued rebellion against God. A prince is sometimes induced to pardon a criminal, by the solicitations of his friends, and by his prayers and tears; but the divine goodness was the sole mover for us, f|nd interposed between juatioe and our of* finees. Instead of appeasing Ood by humble and moumfol submission, and ardent addnsses for merey, we repeated the pro* vocations of his displeasare every day. How long did he with unwearied patience '^ wait to be graeious ?^ If after ten thousand denials of accepting bis merey, be ha4 fisraaken us, we had been as miserable as we are sinfiuL But notwithstanding our being inflexible to the innumerable calls of hip word, impenetrabte to the p«re motion of his Spirit, and insensible of his excellent goodness Ihat leads sinneia to repentance; though the love of heaven or fear of helleouU not prevail with us to forsake our sins: whe^ we were prepared 'for wralii, and averse and utterly indisposed far the receiving his mercy, then Us grace, as free as omnipotent, gave ui repentance unto life, and qualified us for panlony and bcatowsd it upon na. The extenuation of our sine is inconsistent with the ex&ltation of grace: but the move huai*^ ble we are in the deep sense d oar guik, the more thankfbl for the diving demeoey. That God was pleased to '* erofm ua wiah hmng-kindnesa and merey,'' when a killing ehai|;e ofin-manerable oflencea was levelled agaioit us, O go^eas, truly divine and infinite, and should aecordingfy aflect na with admi-ralioQ!

^y. Pardoning mercy distingpskes betweefi ainneia ef equal guilt, and ofiten aams those of gfcntev guilt when others die eter* ni^ly; tfiis comparative heightens God's love and our thMkM* >)ass. How many are surprised and cut off in a eouise cttin? how many die without repentance, and are under a notoriiftto tiecesaity of periahing? yet we that were as bad or warseyiieitlMa

meked and made pliable by bis gocMfaem, nor betteied by liis jodgmeDtSy he spared^ and by his grace cleansed and dianged ns^ tha;t we mtghl partake of mercy. In thia dispensatkm the ques-tioa of the apostle may be put in its fiiU force^ '^ who made thee to (fiCer?'' Nothing within us, nothing without us, distinguished vs from those that perish; there were the same poUoted principles in our hearts, and the same rebdlkiDs sins in oar Krea: only the mercy ctf God that has no moving cause bat itself, made the difierence. Let the comparisra be contracted between na and oar associates in sin, and as the son-beaafis concentred in a bnmrng glass, it will more intene our thankfiil affections. How many that were joined in the commisuon of social sins, of intemperance, vDcleanness, nnrighteooaness, and the Uke, are dead, and witkant the reserve of pardoning mercy, and some were reacoed from damnation, as doe to them as to the rest. At the last day, when there shall be an everlasting separation between those at the right hand, and those at the left hand of the Jodge of the world, we shall rniderstand the riches of grace that distinguash between as and the partners of oar gaik: as by seeing OS jostilied and received into glory, their sad exclusion will be ag gr avate d to extwmity; so by seeing them doomed to destmc-tkm for ever, the savii^ grace ei God to us will be more gk)-rions.

(4i) The consequents of pardon in the present life deserve our most aActkmaSe tkankfrdness.

Far 6r8t, The pardon of sins gives us a regular title to all temporal blessings^ and the tniest sweetness in their fruition. God ia the universal and absohite pn^nrietary of all things in this worM, being made by his creating power, and continued by his preservative power. By our rebeHioos sins we were under a just deprration of them. Now the pardon of sin takes off the deadly farfiritttre^ and restates the use and benefit of temporal blessinga to vs. Is is tme, God by kis general bounty affinrds supplies to his enemies: ^^thesan rises with his cheerfiil light,, and the rain fidla npon the just and uigust;'' and wicked men have a civit right to their possessions: bat they are not the gifts of his special bve to them. The prodigal was first pardoned, and then entertained vrith a feast. The love of God gives a cheerfiil tinc-tnre to all his benefits. It is emphatically said, '^ God, even Mr osBo God^ shall bless «s»'' As he is pleased to value and

p 4

accept the meflnest service that is mixed with our affections to him: a cup of cold water that oomei from the spring of love, shall have its reward : so his love raises the price of every blessing. The psalmist having set forth the riches, and prosperity, and peace of a kingdom,* breaks forth, '^ happy is the people that are in such a case/' But he presently revokes it, and ascends with a gradation of light and force; ^^ yea, happy is tha4 people whose God is the Lord;'' who are in a state of divine favour. Temporal blessings, if they are not the gifts of God re« Gonciled to us in the Redeemer, are snares that alienate the hearts of men from God, and foment their lusts, and prepare them for final destruction. The rich man had his good things here; and was tormented after his sensual fruitions. A rebellious sinner is spared for a time, and punished for ever. The king of Sodom was rescued from captivity by Abraham, and reserved for destruction by a shower of fire and brimstone.

And secondly. The pardon of our sins allays and mitigates all afflictions in the present state. The conscience of guilt mixed with afHiction, is like the poisoning a sword that makes it wound more deadly. The spirit of a man may bear temporal evils; that is, by counsel and constancy may support himself under them ; ^' but a wounded spifit who can bear ?" Conscience in anguish by the feeling of God's virrath for our sins, and fear of the extremity of it hereafter, is an intolerable evil. Let the affliction be a light touch upon the outward man, yet when the afflicted person considers, that it is sent from God as an enemy, and it is the beginning of his virrath that is a consuming fire, be 16 dispirited and sinks under the weight of it. How can fi^il man encounter with (tended omnipotence, sinful man conflict immediately with the holy God ? The sense of guilt makes a man a terror to himself, and consequently makes afflictions to be more piercing and dolorous. Whereas when the soul is esta^ blbhed in the peace of God, it finds consolation in his pardoning love, superior to all kinds and degrees of external evils that can afflict us here. It is the happy privilege of the inhabitants of Zion, the holy city, ^< they shall not say they are sick, for their iniquities shall be forgiven.'' Isa. 33. ult. The divine Comforter fortifies their faith in the promises of the blessed issue out of all their afflictions: '< all things work together for the good of those who love God.'' Oujr love to God is the veflectioil of his bve t#

«s, that i» powerfol so to order all evib, that they shall harmoniously consphe to our eternal happiness. The impression of Has in the spirtte of God's children, makes them patient and submissive with resignation under all afflictions. It. is certain the ftstening of the mind in contemplation of an cx^Uent object, may caase so strohg a diversion, that bodily pains are much mitigated. The martyrs, by the poweriul impression of the glorious reward, seemed to be in an ecstacy, without feeling in the midst of their cruel sufferings. The prophet Habakkuk trramphantly declares, '^ although the fig-tree shall not blossom, neither shall fruit be in the vines : the labour of the olive shall fail, and the fields shall yield no nxeat: the flock shall be cut off firom the fold, and there shaU be no herd in the stalls/' Though all the supports and comforts of life fail, ^^ yet I i^lU rejoice in the Lord, I mil joy in the God of my salvation." Joy is the affection of prosperity; but as the scalding drops of God's wrath upon the conscience turn all the comforts of a man into torment, so the cordial drops cf his love change afflictions into consolations.

I will now show that die pardon of. our sins produces an excellent temper and disposition of soul to praise God. Love to the benefiietor, and joy in the benefit, are the incentives ot thank-fiilness. They tune the heart and tongue in the music of praise. When they are raised to a flame, they have a kind of charm, of npture and ecstatic force, and transport the soul above itself in expressions of praioe. These holy dfections in the angels and ^saints above are in their exaltation: and.the circle of their employment is, to acknowledge and admire, to reverence and tnag-nify God, for his absolute excdlencies, and his relative benefits. Love and. joy are r^^idated by their oligeets.and motives. Exceeding love and joy, when terminated on worldly things, are exceeding felly: they are empty, and vanishing, a sudden blaze that dies in a moment. But the pardon of our sins infinitely endears God to us, and produces a substantial permanent joy. His love, though our hearts be as hard as a rode, as cold and dead as the grave, will melt us, and kindle a holy heat of aflection, a kwe singular and supreme to God, according to the excellency of the benefit. Love will ingeminate the praises of God: '^ thou art my God, I will praise thee: tiiou art my God, I will exalt thee/' Psal 118. Our joy in. the benefit will be according to

OUT extreme want of it, and the strength of oar desires to bbtaai it. Without the pardon of our sins, *' it had been better for na we had ne?er been bom }" or made in a lower rank ct creatures incapable of damnation. According to the confiotion of the greatness of our misery, our longings will be for deliverance: ^ the desire aeeompiisbed is a tree of life." The tree of life was in the midst of paradise, th? centre of its pleasnres. Aeoording to the degrees <^ our desires, such is the sweetness of fruition* Now when the soul is overwhelmed with the fearAd apprehensions of everlasting death, how ardent are the desires of pardon ? hdw unsatisfied without it ? and what impresnons of joy are hit from the sealing its pardon ? Solomon tells us, ** that good news from a far country is like cooling water to one burnt up with thirst." How much more refreshing is the testimony of the blessed Comforter from heaven, to one fainting in the estuationa of c<mscience, that his sins are pardoned ? David expresses hia valuation and earnest longing for the fevour of God, and his joyful sense of it: <' there be many that say, who will show us any good ? Lord, lift up the light of thy countenance upon me: thoo hast put gladness tn my heart, more than in the time that their eom and wine increased:" Fsal. 5» an inward cordial joy, thai fsff exceeds the counterfeit joy » the countenance, that ends in heaviness. Now the thankful sense of a bene& is correspondent to the joyful sense of it, and the joyful according to our languishing longing aftev it. Ferrent prayer for the pardoning mcrey of God, and a frozen acknowledgment of it, are utterly inconsistent. There is no joy in die worM so sensSiIe ami aflheting, as the joy of one saived from present death. A eondemned ma^ values and rejoites more i» receiving two |jiie» where his pardon is contained, thatt in the eottveyance of • kingdenu Heaekiah^ when under Ae sentence of dnth in hia sidmess, how passionate w^e hia addreosos finr recovery? How^ exuberant were his J9f and thankfuhnss fbt hb rescue feam periahntg? ^ The living, the living, he shaB praise Aee, as 1 dothiaday.'' Isa^Sa I9L He resetvee to tfenew the ptwn of bis gracious preserver every day^; ^ the Lord saved me } thnrefove wt will sing my songs to the stringed instrnmenta aH Aeday»ef our life, m the hense ef the Lord,"^ Yen 201 Had he so qasdk and warn a s^iseof dM divinemercy that saved him from the grave, how much more »dbnt shoiiM our aeknowtedgmenti be foir the saving us fron

hell ? If Tv*e have the feeling of ein, aa we have of sickness^ and are as duly sensible how much the life of the soul, our excellent and immortal part, is to be preferred before the life of the frail and perishing body, our joy and thankfulness would be in the highest elevation, in remembering forgiving mercy. This will be the aigument of the high and everlasting praise of God in heaven.

I shall conclude with this advice. Let us not content ourselves with verbal acknowledgments ot this real and glorious benefit: let our thanksgiving be joined with thankadoing; then we shall be accepted. Of this we have the most comforting assurance from God himself; <^ he that offers praise glorifies me: and to him that <Mdershis conversation aright, I vrill show the salvation rf God/' Psal. 50. ult.

THB

SURE TRIAL

OF

UPRIGHTNESS.

P8ALU XVIII. 23.

PREF ACE»

XT 18 the falesMd privilege obUuned by our SaMrimnr for his peo-pfey that sincere though imperfect sanctiiicstioii is graciouBly ac-* cepted of God the judge of all. Thts smcere holiness is strictly and indispensably required '^ by die law of faith, in the hand of the Mediator:" without it we cannot partake of the treasures of mercy and of glory that are revealed in the gospel. It is there* fore a matter that infinitely ooneems us, both in respect of our present peace and future blessedness, to make a true discovery of oar uprightness. And usually all the fears and inquiries about our apiritual state issue in this, whether we are upright or not? The aasurance of our uprightness, is a Ibuntain of reHef in aU perplexing jealousies about the favour of Ood: for aotwkhstand* ing our defects, ^^ he will spare us, as a fiither spares his son that serves hnn/' -

This great question of our sincerity may be cleared by a due obsennag our faeaits and ways: for oonsrfence is' an inseparable faculty of the aonl, and even in Ae hitathen accused or excused^ as their actions were exorbitant or regular according to die internal law, aiwl consequently gave testnnonies of tteir widced-nesa, or moral int^rity. The scripture indeed teUs us, '' the heekt of man is deoritfhl above all diings, and desperately mdL-ed> who can know it ?" But this primarily respeets the discern* ing it by otlieiai; as die apostle saith, << who knbfWl the things of • man, snfetbe spirit of a man iMA is hi him r There may bedie afleotation of the name of religion, joined widi a ^Bsaflbctiott to the thing: there may be sdenm Birmatity without tordini godliness ; an acting of p^y and personating devotion bt wSm ends. Bui though the impure artist under a veil of hy-pDcasymayl)e4Nm^ealedfix^m o^ers, yet he is not from die eoQviedon of his o^vn mind.

I diall add Aiither, that many from ignorance or carelessness, may presnne they fure fai a state of sahratkm, vi4Mn they are ^ in the gall of bitterness^ and bond of iniquity." There are many

carnal shifts made use of to palliate the evil condition of men's souls, but their security proceeds from the neglect of due examining their hearts and lives,- It will be ^ Tiun excuse at the last day, ^^ to plead, the serpent beguiled me: for it is not merely our deceivableness, but willingness to be deceived, that exposes us to mistake our spiritual condition by the insinuations of satan. As the wise philosopher observes, "* a man is the first and principal flatterer of himself, apd therefore apt to be deceived by other flatterers. But if we take ^^ the candle of .the Lord," and impartially search ourselves, though the heart be auch a dark labyrinth, that every secret turning cannot be dis-o covered; though all the deflections and errors of our ways can* not be exactly known, yet we may understand the habitual {rune of our hearts, and the course of our lives.

It is the end of the following sermons, to direet men in the discussion of conscience, that they may not from an erring mind^ and corrupt heart, deceive th^nselves in a matter that so nearly conce.ms them, and incur the double punishment in proportion to their guilt, aa our Saviour foretelfi> '^ When the blind lead the blind, both &tl into, the ditch.''

Many useful rules are laid down by divines, whereby true grace may be diseemed from counterfeit: but' the plainest trial and level to the perception of the lowest christian, is, whether (here be a sincere respect to all God'« oomnumde, without the seaerv^ion of any known sin, how pleasant soever, to the carnal ^>petites, or tiie exception against any known duty that is displeasing to them. If men would retire from the vanities and business of the world into themselves^ and seavdi their spirits with that seriousness that is due to so weighty b matter; if widi a resolution to know the state of their souh, if codacience were inquisitive as under. God's eye, ihdi has a fidl 'proapeet into eve* ry breast, they might have an inward testimony of tlieir sincerity or deceitfulness. The apostle refers the decision of our state wkh respect to -God, to the . testimony x)f the edigfatened conseieri^e: ^^ if our hearts condemn us not,'' (of any habHoel indulged: sin) .^' then we ha;ve peace rtowarda God. If our hoyta condemn us, God is greater than oiir beifta, and knowa.aU things." From the n^fect of trying Aeipselvea^ niany.Iive in a cloud of dehisim, and from inwa^ darkness paaa to outer dark** Q(»B for ever.

« Plwf. de adal.

THE

SURE TRl^JL

UPRIGHTNESS.

P«AJL. XYIII. 23. ** IWM ftlfto ttprlglit before htm: woA have kept myseir fmm miae Iniquity/

X HE title of this psalm declares the occasion of it: David ^^ spake uato the Lord the words of this song, in the day that the Lord delivered him from the hand of all his enemies^ and from the hand of Saul." . It is a clear evidence of his heavenly mind, that after bis victories and triumphs^ when his tlnrcme was established in peaoe^ he recoimts the signal acts of divine pro* vidence with holy ecstacies of praise and thankfulness^ and leaves an everlasting memorial of God's excellent goodness to him. Carnal pecsonsin extremitiesj may be ardent in requests for deliverance) but when it is obtained^ they retain but a cold remembrance of God's preserving mercy; nay^ they often pervert his benefits: the afSuence^ and ease^ and security of their ccwdition^ occasions the ungrateful foigetfiilness of their benefiactor. Self-love kindles desires for what we want^ the love of God inspires a holy heat in praises for what we enjoy. In the psalmj the inspired composer displays the divine per^-

fections in lofty figures of speech, suitable to sacred poesy, .and in a relatiTe endearing way as manifested in his preservation. He attributes such titles to Gdd, as are significant of the benefits he received: sometimes God discovers the crafty and cruel designs that are formed against his people, his eye saves them, and he is styled their ^' light:'' sometimes he breaks the strength of their enemies, his hand and power saves them, he is styled their ^< defence/' Here the psalmist, with exuberiqit affections, multiplies the divine titles, '* the Liord is my rock, and my fortress, and my deliverer; my shield, and my high tower, and my refuge, and my salvation 2" a rock is a natural, a tower an artificial defence; both are used to express the safe protection he found in God. He then sets fcMth the extremity of his danger, to add a lustre to the name of his preserver: ** the waves of death compassed me; the floods of ungodly men made me afraid: his ruin was imminent, and seemed to be inevitable: but in that distress, his fervent prayer, ^^ his crying to God" pierced the heavens, God heard '* his voice out at his temple," and qpeedily in the best season came for his deHveranee.. ^ He was aeen upon the wings of the wind ; he rode upon a cherub," (those swifiier spirits) ^^ and did fly." He dsiscribes the terrors of his coming agiunst his enemies : ^^ the Lord thundered firom the heavens; he sent down his arrows, and scattered them: his lightnuig discomfited them." The acts of justice reversed, have the ensign of mercy on them: the drowning of the Egyptians in the red sea, was the preservii^ of the Israelites. Briefly, he ascribes his de-liveranoe to the favour of God as the sole mover, and the power of God as the mAe worker of it. ^^ He delivered me, because he delighted in me." His free and compassionate love was primarily active, and drew forth his pow^ in its most noble exercise for the salvation of David. Such an ingenuous andgrateAil sense the psalmist had of the divine mercy: this gave the sweetest relish of his deliverance; this was his true triumph after the final conquest of his enemies. Indeed Ms eneimes were niyust and cruel, and God vindicated the justice of his cause agidnst them: therefore he saith, '' the Lord rewarded me aceordii^ to my righteousness; according to the cleanness of my hands hath he recompensed me." He declares the holiness of his conversation: * ? I. have kept the ways of the Lord, and have not wickedly de-

{Murted from my God." And as an eminent instance of this, he aaith, in the words of the text, ^^ I was upright also before him: and kept myself from mine iniqoity.?'

In the text there b a solemn dk^claration of David's uprightness^ by his attesting God the searcher and judge of the heart; ^ I was upright before him :'' and by an infallible proof of it, ^ I kept myself from mine iniquity/'

There is one difficulty to be removed before I come to discourse upon the proposition, and that is, how this profession of uprightness is reconcileable with David's actions in the matter of Uriah? Whether we consider the quality of his sins, the crimson guilt, and killing circumstances Ibat attended them; especially the deliberate and cruel contrivance of Uriel's death: or whether we consider the feariul mterval between his sin and repentance : for Uke some fair rivers that in their current suddenly nnk under ground, and are lost in their secret passage, till at a great distance they rise and iaw again : thus it was with David, he that was so conspicuous in holiness <yf life, sunk into a gulf of sensuality and cruelty, and for a long time was unrelenting and unreformed, till by a special message from God by the prophet Nathan, he was renewed to repentance, and restored to the forfeited fovomr of God.

To this objection some learned interpreters answer, that the declaration of his innocence and integrity, must be understood with a tacit exception according to the testimony of scripture concerning him, ^ that he did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him an the days of his life, save only in the matter of Uriah." That sin, though a dreadfol provocation, yet did not blast the uprightness of the rest of his life, and make it unacceptable to God. 2. This affirmation of David may refer to his af-fficted state, when his conscience was tender and vigilant, and his paarions so anbdned, that though Saul, his most unrighteous and implacdble adversary, was at his mercy, and he couM as easily have cut off his head, as the lap of his garment; though he was provoked to take his frill revenge on him, and put an end to his own fears, yet he rejected the motion with abhorrence ; ^ God foibid I should lift up my hand against the Lord's anointed :" he spared Saul, and would not by such an irregular act obtain the kingdom^ though elected to it by God himself. By this

E 2

we may take an eatimate of hia 'mUgtity, which God rewarded at last.

The proposition that I shaD diaeourae of is this^ that the preserving a man's self from his iniquity, is an undeceiving evidence of uprightness.

In the managing the doctrine, three things are to be considered and unfolded.

L What sin fnay be denominated a num's own.

II. What the preserving one8$elf from that sin implies*

III. How this is an undeceivii^ evidence of uprightness. I. What sin may be denominated a man's own.

In general, every sin that a man commits may be styled his own, as it is the issue of his corrupt nature,* and the offspring of his depraved will. St. James expresses it,'' every man is tempted,'' (that is, effectually) " when he is drawn away of his own. lust.'' The devil may solicit and excite, but without the consent of the will he can never fasten guilt upon us. Every actual sin is in some degree voluntary: but some sins, in an eminent propriety and peculiar manner, may be called our own ; such as there is a strong tendency to commit, either from the natural inclination, or custom, that is an accessary nature, or from special i*espects that engage the will and affections. As in the natural body composed of various members, some are more dear and useful, as the right eye, and the right hand: so <' in the body of the sins of the flesh," as the corrupt nature is styled by the apostle, from the variety and union of the vicious affections, there are some particular lusts, either for pleasure or profit, are as *^ the right eye, or right hand," in our Saviour's language, so dear to men, that they jrill lose eternal life rather than be,separated from them.

These reigning sins, that have a complete dominign in the un-regenerate, are of different kinds in several persons. . I will proceed in the discovery of them. 1. By a direct %ht, from their causes. 2. By a reflex light, from their effects.. The causes of. special sins are either natural or moral: the natural are tlie different temperaments of men's bodies, and the connexion of the passions,'that so strongly draw the will, that we may as certainly understand what vicious actions are naturally consequent, as astronomers foretel the eclipses of the lights of heaven.

1. I will begin with the consideration of the different tempe-

nonents of men's bodies^ which are the secret springs of tKeir in«> elinations and aversions. It is requisite to premise, that original sin, the poison distiUedthroi^ all the fiacalties of man by prqragation, is an universal supreme evil: * It is a seminary of ail corrupt desires, from whence the issues of actual sins are derived : and that some are less inclined to notorious sins than others, is not from naked nature^ but from the singular distinguishing mercy of God.

This depravation, so general and deploraMe, was observed by the wiser heathens, who were ignorant of the cause of it, the rebellious sin of Adam, the common father and representative of mankind. Thb corruption of nature doth not extenuate, but aggravate our guilt: as Umt psalmist with deep sorrow acknowledge^ his native inherent pollution; " In sin was I conceived, and in iuicpiity brought forth.'' I know many bold inquiring wits have presumed to examine the decrees of God concerning the lapsed state of mankind: but it is much safer f to admire the divine providence, thantoai^e; to believe the revelation, than to dispute i^ainst it.

But although the % corrupt nature virtually includes all sin, yet there is not dn equal propenffty to all in every person: as in waste neglected grounds, some weeds are ranker and rifer than others, from the quality of the soil; so some kinds of sin are more predominant and evident in the lives of man, according to their peculiar dispositions.

For the unfoWng this, we are to consider, that the soid of man in its state of union, has a continual dependence upon the body, both in its intellectual and -moral operations. Consider it as a spirit, and in its separate state, it is capable of acting as freely and independently as those pure intelligencies that are distant from alliance with gross matter: but consider the spirit as a soul consociated with a body of flesh, there is a strange cir-clmg influence between the soul and the body: the dispositions

* Tfaympftfa ff-dtdwy. Phtt.

-f- Quaeris (n rationenii ego cTpavesro altitudinem. Tu ratioclnare, Dgo aitror. jiug, Serein, 7. de verb. Apost.

t SfuUus oiDota vitia habct, sed Don in omnia natura pronns est: omnia in omnibns sant, sed dod omnia in singfVH extant. Omnia ioomoibns Insaoti •cd io quibmdam tingala emiaeot. Stnec. de benef. L« 4»

E 3

of the body soilably incUne the soul, and the indinatioiu of the aoul affect the body. In the intellectfial operatioiis aa the animal iipirita are qualified, aome are of subtile and quick wita^ others of stayed and solid minds; some are fit far contemplation, others for action* And in moral actions the soul works by the actrre power of the sensitive fiumltiea, and the actions resemble the instniments. The complexion of our minds as well as manners is usually suitable to our natural temperature. I will more distinctly unfold this. In the human body there is the united figure of the world, the heavy earth, the liquid wat^r, the Mb-cite air, and active fire enter into its composition : from the mix-! ture of these ingredients results the temperature of the bodies; and as the qualities proper to them are predominant, men are denominated sanguine or mdancholy, choleric or phlegmatic: such as the constitution is, such are the inclinations, and such are the actions that flow from them. It is observable, that brute creatures are either fierce or tame, bold (Mr fearfiil, stupid or docile, aa their blood b hotter or colder, of a finer or thicker contexture. And in children there is an early disclosure of contrary dbpositions according to their temperaments: thus some are soft and ductile, others stiff and stubborn; some are of a sweet pliable temper, drawn by counsel and the cords of love; others of a baser cast, will not be led by reason and kindness, but must be conatirained by fear; some are of an ingenuous disposition, blushing at any thing that is indecent and disparaging; others defy all modesty, and will not change eountenance though surprised in a foul action. As die indini^on in animals to actions proper to their kind, is discovered by their offers before they are fit for action : birds will attempt to fly before their wings are farmed 5 so in children, inclinations to particular vices appear according to their different constitutions, hefoie their sensitive foculties are capable of complete acts.

More particularly, those persons in whose complexion blood is predominant, are usually light and vain, sensual and riotous, insolent and aspiring, bold and presumptuous: those in whom phlegm is the principal ingredient, are idle and slowj cold and careless in things of moment; the most ardent exhortations are lost upon them, as bags of wool deaden the force of bullets, in yielding without resistance. Those who are timorous and deeply tinctured with melancholy, are suspicious, sour, and inexorable*

The daik shadows of their nuodi are believed as visible testimonies of dangers; and their silent suspicioDS as real proofe. They are jeahma of ell persons and things: if in conversation th^e be speech of the virtues they are eooscious to want, or the vices they are secretly goilty o^ they imagine it is directed to their r^ proach* They are intractable, and often revenge&l) for mekn-eholy is a vieioiis humour that retains the impressions of the pas-' sions. Those who are choleric by nature^ are heady, various, violent, and create perpetual trouble to themselves and others. Sneh a soal and sadi a body united, are like two malefactors fiutened wkh one chain. In short, according to the elemental erasis of our bodies, objector affect our senses^ and the ftuacy^ with sIm lower appetite, are the ceoitre of the senses, and there is so near an activity and reference between the passions and the rea^-sdoable fecultiai, that die understaiKling and will receive impressions according, as the passions are excited and moved*

It is observable, that the corrupt nature in the languge of scripture, is usually called flesh, not only as it is transmitted by eavnal piopagataon, but as it is drawn forth by carnal objects, and exerdsed by the carnal faculties. And as the same constituticHi is he^htened m some, and in a remisser degree, in others, so tha lusts proper to it are more or less exoibitant; as the same sort of vines produce a stronger or weaker grape^ aoeording to the quality of the air and soil wherein they are ptanted. That vici* ous indinations spring from the diflerent temperament of men's bodies, there is a pregnant proof in the visible diversity of lusts that are peculiar in degrees of eminenee in soofte families, some countries, and several ages of men's Uves. We often see hereditary viees tiansmitled by descent: some femilies sre voluptuous, others vindietlv^; some sordid and eovetous, oth^s profuse; same ambitious^ odmrs setvile, resembling their parents, from whcmi the secret seeds of those dispositions are ingenerate m their temper* So in 4Merrat climates, acooiding to the impression made on the natives by the air and diet, they are distinguished by their *^ proper vices (tet so generally found in other nations) as by their countenances: some are formal and superstitions, others wild and barbarous; some are crafty and treache*-

* Soot tain civitatam quam slnguloram bominaiD moree: fcoiei alias ira* cuDda, alin aculaces qandam timidaB qutedaiii in vioum & veoerem prooi-•res. Lhf. i»s«.1.46.

B 4

nius. Others are wanton uid luxurious* As some diseases rcsgii in some countries, that are less frequent, and not so fatal in other places. The apostle tells us of the Credans, that '^they are always liars, evil beasts, and slow bellies;" their habitual vi* e^ fastened this universal character upon them.

And aeccM'ding to the alteration made in the bodies of men in the several ages of life, their vicious affections run in several channels: the spring is the same, corrupt nature; and the issue will be the same, the lake of fire; but the course is different. St. John distinguishes the corrupt inclinations that are predominant in the world, under three titles, '^ The lusts of the flesh, and the lusts of the eyes, and pride of life:" 1 John 2. these lusts have their proper seasons^ and sueoessively take the throne in men's hearts.

' In youth, the lusts that in propriety are called the * '^ Lusts of the flesh,*' imperiously reign. Youth is a kind of natural drunkenness, the blood runs races, and with a heat and rapture hurries many into sensual excess and riots. Youth is highly pre-sumptuous, easily deceived, and f refractory to reason: the superior feculties, the understanding and will, are basely servile to the carnd appetites. The wise preacher intimates this in hie bitter irony; ^^ Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know, for all these things God will Imng thee to judgment." Eccies. 11 • Vain mirth, and loose desires, are usually indulged in the spring of our age: therefore the apostle emphatically warns Timodiy, though a mortified young man, '^ Flee youthful lusts.''

In the matuier age, the sensual passions are cooler, less vigo-KNM and active, and youthful lusts are changed for other lusts that are not so scandalous, and leave not such a visible stain, b«t are as destructive to the soul. It is very observable in human nature, that as the affections in their sensiUe operations dea^, the understanding improves and recovers its ruling power: it ia visible in many instances, that men in their staid age despisa

* IstB TolnptAtfs tlaae gusfos & tactns solae sunt hominibns communet cvBi bestHs, & ideo in pecudum namero babelur, quisqvis est bii ferintt to* laptatibQs pras?ioctut. , Jug, QtL

"^ Cwrcnii in ▼iiiam fleet I, monitor ibw atper.

those tlungs thtt had a ranshing force upon them in their unsettled youth. * But when the mind is tainted with a iaise esteem of present things, (as it is in aH those who are in a stifte of poi-luted nature) it leads the will and affections to pursue riches and dignities. Carnal wisdom is distinguished by St. James into three kinds; it is '^earthly, sensual, devilish/' with respect to the tempting objects in the world, riches, pleasures, honours. The sensual wisdom is in contriving and appointing the means that may accomplish the desires of the flesh. After the flesh is satisfied, the earthly wisdom designs eartlily things, and uses such means as are fit to obtain them: to ascend in power and com»* mand, or to raise (estates, with wretched neglect of the kingdom of ^heaven and its righteousness, that should be sought in the first place, and with the most ardent affections and endearoars. In conjunetion with this, the devilish wisdom is practised'; for pride and ambition are satan's origind sin^ as envy and slander are his actsal sins. He is oontinually vexed at the recovery of fallen man, and is his constant accuser. And whilst men are eagerly contending for the world, they are excited from interest and envy, to blast and defeat their concurrents that would be superior or equal to them. This worldly wisdom, though a mwe solemn felly, yet is as wofid and pernicious as the sensual wisdom; for God is injuriously robbed of his right, our highest esteem and affections; and men deceived with the poor pageant of the worlds neglect their last and blessed end, and justly perish for ever.

Old age has its peculiar vices. It is true^ it mortifies the affections to some vanities. Vespasian the Roman emperor was so tired with the pomp of his triumph, that in the triumphant way, he often reproached himself, that being an old man he was engaged inr such an empty and tedious show.' And Charles the fifth, in his dedimng age, preferred the shade of a doister befove the splendour of the empire. But it is attended with other vicious indkiataons. CMd men are usually querulous, impatient;, diseonteated, suspicious, vainly fearfiil of ccmtempt or want: and fiom thence, or some other secret cause, are covetous and sordid

* ConTersis stodiis etas animsiqi Tirilit. Qwerlt opes, & amicitias, in* •ervil hosori. .,.*-*-•

in sparing agaioBt all the rules of reason and vdigiiia. * Cov«t< ousness is sl^ by die apostle, <« The root of all evil;" and as the root in winter retains the sap, when the branehes have lost their leaves and verdure, so in old age, the winter of life; cove-tonsness fveserves its vigour when other vices are fallen <dL Usually the nearer men approach to the earth, they are mora enrthly*roinded, and which is strange to amasement, at the sunset of life, are providing ibr a long day. Briefly, every age has its special vices suitable to the constitution of men's bodies in them, and we must aceordingly make our inquiry to discover our own sin.

The connexion of the passions duly observed, will disoover the predominant hist. The passkxns are the motions of the sensitivo appetite, whereby the soul approaches to an object that is represented under the pleasant cdoun of good, or flies from an appre* hended evil. They are called passions, beeause in those mo* tions there is a flowing or ebbing of the spirits and humours, irom whence asensible change.is caused in the body, and the scwi is in unquiet agitations. It is very difficult to know their origi'*^ nal, though the sensible operattons are very evident: consider the soul as a q>irit, it is exempt irom them; the spirit, as a soul, is liable to them. Whether they are derived irom the sonl to the body, or from the body to the soul, is hard to determine. They are of excellent use, when subordinate to the direction of the renewed mind, and the empire of the sanctified will; vriien in rise, degrees, add continuance, they are ordered by the rule of true judgment. What the winda are in.nature, they are in man: if the air be always calm without agitation, it becomes unhealth-fttl, and uhusefol for maintaining commerce between the distant parts of the world i f moderate winds purify the air, and serve for navigation. And thus our yohble passions are of bxoellent use, and when sanctified, transport the soul to the divine worlds to obtafai felicity above. Bat when they are exorbitant and tempestuous, they cause feaifiil disorders in men, and are the causes of all the sins and miseries in the world. From hence it is that sin in the scripture is usually expressed by lu^t) ^* The lusts df the flesh are manifest: those u4io are Christ's, have crucified

* la frigidit temiaibvs TehemeiiUiif iiardetcit. f Ad altcriom noiceDda*

the flesh, with the aiSsctions and lusts thereof/' Gal. 5« '< Every man that ia tempted, is tempted of his own lost." Jam, !• The reason is, because the corrupt desires of the soul, when inflamed, are the springs of its actings, and strongly engage the mind and will, and all the actiye powers, to procure their salaa-fiiction.

Now^in being the oUiqvity of the desiring faculty, we may discover what is the predominant sin, by considering what affeo* tidn is most ardent and rident, and consequently most depraved and disordered: and this we may, by observing the connexion between them ? for they generate one another. As the diaeaset of the body, though the disorder of nature, yet have certain eau* aes, and a regular course in their accession, inflammation, and revolution: as in the changes of an ague, a shivering cold is attended with a fiery heat, and that with an overflowing sweat; in like manner the irregular passions are productive of one another. Love ia the radical aiFection, and when it leads to a desiied object, has always hatred in the rear, if disappomted and crossed in its desires: so joy in the firuition of a dear object, is attended with grief, that lies in ambush, and immediately seizes upon the floul when the object is withdraiwn* And as in the vibrations of a pendukun, the motion is always as strong in proportion one way, as it was the odier: so according to the excess cf love, will be the excess of grief. Of this we have an eminent instance in David, whose sonrow for the death of his rebellious son was as immoderate, as his love the cause of it.

2. I shall now consider the moral causes of hi^itual sins, the various eircumstaacea of our lives, that are influential to give a custom to nature, and viciousness to custom. As the sea has roeics and sands, gulphs and currents, tempests and calms, so the present life has symbolicaUy in its different states, that endanger us in our pasaage tp the next world. The different conditions of life J will consider uud^ four heads.

1. The several callings wherein men are engaged.

2. The oppoftte states of prosperity or adversity that are attended with suitable temptations.

3. The society with whom we are conversant.

4. The quality of the times wherein we live.

1. Let us search for the predominant sin in the callings

wheriein vre are engaged; for according to their quality, tempta* tions surround us, , and are likely to surprise us. The spider spins his web, where flies usually pass to entangle and destroy them: so the subtile tempter lays his snares in our callings wherein we are conversant. John the Baptist therefore, when the publicans addressed to him for instruction, << Master, what shall we do? said to them, exact no more than what is appointed you: anfd to the soldiers he said, do violence to no man, neither accuse any falsely; and be content with your wages :" he warns them against rapine, and force, and injurious accusing others, of which sins publicans and soldiers were usually guilty. I will, to be the more instructive, particularly consider some callings, and the sins that evidently attend them.

The sacred calling of ministers does not secure them from temptations; but such is the corruption of their hearts, and of the world, that it exposes them to dangerous temptations.' The devil scales us on the temple-side, and ofiten gets possession of our hearts. Ministers are often guilty of a spiritless formality ia the managing holy things. In the composing of sermons, the mind is exercised about the matter, order, and expressions, without holy affections suitable to divine truths: partly, because from custom the most solemn and concerning things pass through the soul without serious. r^;ard and application; and partly, because the ministerial office obliging us to furnish ourselves with the knowledge of the admirable mysteries of godliness for the instruction of others, we are apt to make that the only end of our 'studies; like vintners that buy great quantities ot wine for sale^ and not for their own use. There is not in many ministers a spark of that heavenly fire which the reflective meditation on spiritual and eternal truths inspires into the soul, which our Saviour came to kindle. Their knowledge is not lively and operative, but like a winter's sun that shines without vital heat. If they are enriched with rare talents, they are apt to profieme that holy ordinance ctf preaching, by secret aims and desires of vain-glory: the temptation is more dangerous, because esteem and praise for intellectual excellencies that are peculiar to man, and wherein the eminence of his nature consists, are very pleasing, even to those who are of an unspotted conversation^ and free from carnal pollutions.

Chr]f8ostoin confesses of himself^ * diat when he preached to a thin auditory, his words died on his lips,, and his spirit was quenched; but when he was encompassed with a numerous full assembly, his spirit was inflamed, and he breathed fire* The attention and applause of the hearers, the regarding one anothei with wonder, as if never man s^ake better, the reigning over the spirits of men by powerful oratory, are apt to kupire vain-glori-OMS conceits into the preachers. And many carried along by the current of their injudicious auditors, are curious to bespangle their discourses with light ornaments, to please the ear, and aie not studious to preach Christ and him crucified, in a style distant from all shadow of vanity, to sa^e the soul.

Another temptation attending that holy calling is, from human passions, which ministers often bring up into the pulpit with them, and with a counterfeit zeal vent their animosities against those of whom they are jealous, as diminishing their secular interests. God under the law severely forbids the offering up sacrifices by conunon fire, but only by celestial, that was preserved day and night upon the altar by the priests ^ it is symbolical, that the repreheasion of sinners by the servants oi God^ should not be expressed with heat of anger against their persons^ but with holy zeal; that love to their soub should be the pure motive of the severest rebukes*

Lastly* The great danger is, lest ministers have a respect more to the temporal reward of their o£Boe, than the divine end of it* Therefore St. Peter with that solemnity ei\joins evangelical pastors, " to feed the flock of God, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind: neither to act as lords over God's heritage, but to be en-samples to the flock.'' 1 Pet* 5* 2, 3* It is true, the labourer is worthy of his reward; and '^ if we sow spiritual things, is it a great matter (as the apostle saith) if we reap your carnal things?" I Cor. 9.11* But thoigh it is natural and regular to eat to live;, yet to live to eat is prod^ously brutish ; so it is a most guilty vile intention to use the sacred ministry for obtaining secular things. This will corrupt the heart, and hinder the discharging the office with sincerity and constancy: for the end is

* Habet enim mnUitado vim qaandam talem, nt qnemadinodom tiblcen tioe tibiii caMie, orator line ■ttitUadine audieate eloqneai cue aon jpoiilt. Cieer^

tbe rale and measure of the meam^ and a worldly mhiitter will frame his aermons, and order his affairs to obtain the world. If it be for his secukr interest, he will appear as an apostle, fiill of zeal against errors and nns: but if the preaching the doctrines of truth and holiness be prejudicial to his worldly designs, he will neglect his duty to preserve the minds of men untainted frcMn destructive errors, he will mollify the threatenings of scripture, rebate their edge, and thereby harden the hearts of presumptuous sinners. As it b obsermi * of the vines, if they are supported upon crooked stakes^ they will grow so; so carnal preachers will conform themselves according to the humours of those upon whom they servilely depend.

In courts of judicature, the temptations are intimated in the wise advice of Jethro to Moses, ^ that he should choose taen fearing God, and hating oovetouaness." Wi^ut the overruling fear of God, judges will not do their duty evenly and ooun^e-ously: human respects wiU tempt them to bend the rule to the obliquity of their minds and desires. When they are influenced by the fear or favour of inen, they will part with justice, and conscience, and true honoor, and their soufa. And bow often does the weight of gold turn the scales in juclgment, and preponderate the reason of the canse with those who are most so* lemnly obliged to universal rectitude in the dischaige of theit ofice ? Judges should so impartially, and with that noble resolution perform their duty, as to discourage all attempts to pervert them. Zeuxes having painted a boy canrying.some grapes, so coloured according to nature, that the birds pecked at them: t an observer said, the birds discredited the picture; for if the boy had been drawn witiii equal fife, they had not been so bold %o fly at the grapes; a sign they fancied the grapes true, and the hoy painted. Thus whoever tempts those who sit in judicature to unwotthy things, disgraces their dignity, and constnicthrely declares that he esteems them to have an appearance ot virtue without siteere aeal for it. And how many who are pleaders^ by fallacious colours commend a bad cause, and discredit a good^

« Pra?itat ttastatiiiDiBam ad limiUtndiDeai lui yttem cooflgarat. Cotw met. I. 4^

1> Atps male exisUmare dc tabula, bm advalatoras tl pver ttmllto etiet PUm. lib. 35.

and thereby expose themselves to that terrible denunciation, ^ woe be to them that call good evil, and evil good." A dege-nenms mind, and mereenary tongue, vrill plead any cause to obtain the ends of avarice and ambition: as if, according to virhat an Italian lawyer said of himself, they were the advocates of their clients, and not of justice.

In short, every calling has its temptations: in the various ways of commerce, there are deoeitfiil arts which an upright man observes and abh<N«. Some callings expose to more temptations than others; so that without ciroumspeetion and care, men are undone in the way of their cdlings* Some engage persons in such a throng of busine», diat from one rising of the sun to another, tbey never seriously remember God or their soul. It is therefore a point of great wisdom in the choice of a calling, with a free judgment to consider what is feast Sable to temptations, and affords more freedom of serving God, and legar^ng our spiritual state; for the bocfy is not the entire man, and the present life is not his tmfy duration. The aposde directs christians to choose such a state of Kfe, that they may have the ad« vantage of <^ attending upon the Levd without ^fistitiotion/' 2 Cor. 7. as.

I.shall add, that the several relations wherein we stand, as husbands, parents, masters, and wives, children, servants, have peculiar temptations; and many whose gen^vd conversation aeeros fiur and bkunefess, are not observant of their relative duties. A husband may be hamh and unkind, a parent Ibnd and viciousfy mdii^nt, (it was Eli's sin that brought nAk upon his family) a'master may be severe and rigoraos. Superiors who are to instruct, and gtwem franilies by holy counsels and examples, often neglect their duty; and by their eril carriage, set a copy which tiieir chikbeu and servants transcribe, and derive a wofiil guilt upon themselves from their multiplied sins. And how often are thos^ in lower reladpna careless of their proper duties: wives disrespectful, and not observant of their husbands, children dis^ obedient, servants unfrwtbful ? If consei«iee be enlightened and tender, it will regard the whofer compass of our duty, it will see and feel our sinfril neglects in any land, and make us careful ac^ cording to the extent of its obligation.

2. The opposite states of prosperity and adversity, have suitable temptations adherent to them.

Prosperit/ is beset with the thickest and most dangerous temp* tations. In.a garden the tempter lay in ambush, and made use of the fruit '^ that was pleasant to the taste, and pleasant to the eye, and desirable for knowledge;" and by those allurements corrupted and ruined our first parents, to the loss of their innocence and felicity. Although prosperity be a blessing in itself, yet it is often more destructive than adversity, by the inseparable and engaging snares that surround the persons that enjoy it: pride, luxury, security, impiety, grow and flourish in prosperity. Affliction calls home the wandering spirit, makes us reflect with solemnity upon ourselves, excites us to arm our minds with religious resolutions against the world; whereas prosperity relaxes and dissolves the spirit, and foments the lusts of the flesh. Those who live in the courts of princes, where the height of honour, and the centre of pleasure are, where ambition, hypocrisy, avarice, and sensuality rdgn, are encircled with dangerous in-chautments, -and usually are charmed and corrupted by them. The court life is splendid to.the eye, but very perilous; like a ship that is finely carved and painted, but so leaky, that without ccmtinual pumping it cannot be kept above water; so without the strictest guard over their hearts and senses, the prosperous cannot escape the '^ shipwreck of a good conscience, and &11 into many foolish lusts that drown men in perdition.'' Yet this state of life many aspire to as the most happy. When Lot separated from Abraham, he chose the ^^ pleasant fruitful country that was like the garden of the Lord.'' Gen. 13. Sad choice! the. land was the best, but the inhabitants the worst: within a short time the cry of their sins reached as high as the throne of God, and brought down showers of fire and brimstone, that turned that natural' paradise into a hell.

Riches have a train of temptations, and poverty is not exempt from them. It was the wise prayer of Agur, *^ give me neither, poverty nor riches, lest I be fiiU and deny thee, and say, who is the Lord ? Or lest I be poor and steal, and take the name of my God in vain." Piov. 30. 8, 9. A full estete entirely possesses the heart, and excludes the eternal worid from the thoughts and affections: it is therefore wise advice," if riches increase, set not your heart upon them," intimating they are a snare to the most in the corrupt state. They oiien induce in men's minds an ungrateful oblivion of their divine Benefactor, as it is charged upon

lanel) ^^ thdir hearts were exalted, therefore they have foigotten me/' They incline men to presume upon aelf-^sufficiency, and to rob God of the homage that is due ham bis creatures, an humble thankful dependance upon his pnmdence every day. The psalmist saith^ ^^ they trust in the wealth, and boast them-selves in the multitude of their riches%'' They are engaging snares to renounce religion, whenever the sincere, and open pro-fesssion of it, exposes our estates to hazard. .Briefly, aa. the Israelites made.an Egyptian idol of their f^gyptiaa jewels; so worldly things are abus^ for worldly lusts. The most who en*? joy proeperitiy, perish by the abuse of it: it is a rare effect of-divine grace to .preserve the heart and conversatioii pure in such^ a contagious air, whai a thousand fall at thy side^ and ten thou-, sand at thy right hand. And the contrary state of poverty and affliction in imy kind, if jshairp^ has ita peculiar temptations; discontent, and the use of unlawful mesina to obtaia %vbat tlwy want and desire, is the sin of the poor. The afflicted are ready to &int under, the weight 9!. sanow : the loss of one cdmfort blasts all the content of their iives. .There is a perpetual dmiumption of their thoughts and time in revaolving the afflicting circum-st8|i^ of their oonditioo> and they are qpt to think as if Ood weie .regardless or very severe to them. Fearful dejpth! they v?re.^hedly neglect the means that might alleiriate. their sorrows, and refuse to be. comforted^, aa if they were persons, consecrated to calamity; thus Ufe is lingered oat in continual langui^ungs, or ^ded.wi^h deadly grief.

If the. affliction be singular and. e3Gtraordiiiaqr,80i;ow often increases to such dismal degrees, .that most wolul effects proceed from that passion* The aiigaish of spirit either breaks out i» unkindly and unholy expitasions, or ifiwardty festers with re-piniag> vexatious thoughts at their condition. Stubborn spiriu are im^^atient of the evUs Xhey suffer, and insensible and undervaluing of the hleswigs they possess. They neither look upward to tiie hand of God that disposes all evils, nor kiward to their ^ns> . the most righteous procoring cause of them: but sarions refleetion would constrain thdB.ta acknowledge that God punishes them less than their.sins, deserved, and that their dross needed the vehemence, of .the fire to purge it away: a meek yields ing ourselves, and a complying with the blessed ends of his afflicting providence^ will make us to understand by eacperiehce^

YOU II. ^ F

SS TAB SOEB TRIAL

that all our ahnpait suflEerings were moat misely and divinely cr-derad by our heavenly Father.

3. We must search for our peculiar sin in tfie society with whom we are eonveiaant* Our company that we choose^ and are fireqaently ci^;aged with, discovers us to others and may to ourselves. It is a true glass that by reflection makes Visible the countenance and complexion of our minds* Love proceeds firom likeness, and the election of friends from a correspondence in the tempers of men. It is true, there may be foreign' motives of friendship and commerce, with others from our secular affairs and interests; but incUnation is the'internal cause di irienddup* K is visible, that carnality in its various kinds, cements firiend-riiips: the intemperate, the lasciviotts, the worldly, are endeared to one another by the resemblaiice in their minds and manneiis. Besides, escamples,: if ofti^ in our view, and especially of those whom welove,r have a sttaage power to chsngeus ihto their likeness. )t is d)^ observation of thie mte man, ** he that has fel-kwship widi a proud maiiv^U ^ ^ilce him/" * The vicious affections of tbe heart transpiie in .words andactions, and in^ sensibly infect others: apd in Aoniltar 'society th(b oom%toiM «vil the more strongly infects, braig immediately conveyed. If our intimdte friends ase worldfy wke, who ^ mind earthly things,'' sagadoos to forteaol .advi^itages,: and astive to accomplish theiy designs, we may jvdgpe of;the strain of ekir affections; for if our *^ conversations, were inJiea^ctt^'' if our frequent and serious discourses were of things above, how to improve spiritual riches^' our company .womU be ;lmgri«eful fa> thei»: without synipathy there can be no eomplacence.in society. The garKc aiMl onions U the Egyptian:, earth, is more laskefel to their palates than the bread of angels;. Berides,^ by Qonsiant femiliari^ Mr nl^nds are apt to be corrupted to value the Worid as our sidistautiai feUeity, and our hearts to be connoted with the love'of it^ wfai<;h is of the sprii^ of m^h's sins and.miaery; Thwif we are associaces with the voluptuous, .these will atqd into the bltaxt an allowainc^ oi sensuality, and a.dishke of hdness- as a sour severity. If un-regenerate men^ though of a^ .ciril convelsation, be our chosen and familiar friends, our zeal- fear reiigibn wiU decline, and luke*> Avarmness be insenj^iy idmed into as. Briefly, as the wax re-

* flerpmt ? itia, & !■ pvozieiiis qacalq} IraBiUisnt $f coatactu sot est* '

eehres the figure of the seal that is applied to it, c^tir Blinds receive a likeness from the impressions of examples^ Therefore & prudence discreet and severe is ne<tessary in the ehoice of our society. In the human life there is no toistake more dangeroto than in the choice of friends with whom we are usually conver*' sant. It is a comprehensive rule^ and tnost useffti for the guiding te safely to heaven^ to select the- wise and holy to be our bosom friends. As a ring touched by a loadstone draws another by an Impressed virtue^ so in hdy aociety there is divine grace at(nc«« tive of the hearts of others. '^^ H6 that walks mth the wise^ shall be wise; but a companion of fools shall be afflicted i^^ that is the penal consequence xlt \Hihg oormpt^ by them« The sensual and hncurious^ by their eobverte^ pervert good disposi^ tions in others^ and hei^bten eviMnlt^linatioos into habits i they are satan's ihstmments to draw men into his snares^ more fdmi'* liar devils to tempt and destroy aouls. He .that chooser eVit eompany, is Kke one that voluntarily frequents a house infected with the plague ; who is either aHM and dnvahies life^ or des^ perate and seeks death.

4. "We must consider the quality of the tifnes we live lii^ to discover what sin is predomiuant in us. There* are ^^ evil days^ in the vpostle'i language, with respect to the temptations and troubles that are concomitant with them, ^f and a wise circum-spect walkiQ^' is requisite to preserve our innocence and purityi^ Sometimes those who are dignified with titles and pbwers, axe leaders in sin, and their public' practices are so commandingly exemplary, that they easily prevail upon many to follow {hem; for tiiat is die way to idsinuate into their fevour, and obtaiiii se* cttlar advantages and rewards. From heuce it is that some, as if the opposite forms of religion were but different fashions of the same stuff, will put on a new livery according to tlie master they serve. They have a politic finth, you may coin them a^ PKilip and Mhi^, or an Elizabeth, as the mintage of the times vary^ Bui the eacimiple of' the high and noble is no safe rule: a riile of gold, though of value for the matter, yet if crooked, .it is useless as k rule. &i some ages tlie'pokon sheds itsdf into the whole body ef a nation, thirt; rdsely any are untainted. ^The old world was drowned in'sensuality, and Noah only esbaped. And m the next age,' how did idolatry, like an overspreading leprosy infect the worlds' and Abraham hardly escaped. In Jeremy's time the

land mourned for oaths and axries ; men were ttimed breathing devils^ dnd spake the language of hell before they came there. Somethnes all degrees are so corrupt^ that vices pass for vhtaes^ the rage of duelling for heroic valour, luxury and sensucdity for innocent and amiable qualities, and holiness, though a divine eKcellency, and the very beauty of the Deity, is despised and derided: ^^ thu» men glory in their shame, and are ashamed of their glory/' Now there is no tyranny more violent than of a corrupt custom, no contagion more catching than of national sins. The apostle reminds the Ephesians, that in their heathen state ^^ they walked according to the course of the world/' We are therefore strictly commanded, '^ not to be conformed to the world, but transformed by the renewing of our minds, thiU we may prove what is the good, the acceptable and perfect will of God/' It is the eminent effect of grace to resist the torrent of the times, and to value the conscience of our duty before all worldly respects: accordingly it is recorded to the everlasting honour of Jehoshapbat, ^^ that he walked in the commandments of God, and not according to the doings of Israel/'

I come to show how the peculiar sin may be discovered from Its effects, and the discovery from hence is more sensible, than from the causes: for divine grace may control the efficacy of the causes, that a christian may abhor the sin to which there are strong temptations, but effects emergent from inward hists, discover the habitual frame of the heart.

1st. The sin that is frequently and easily committeid, and difficultly retracted, is a man's peculiar sin.

(1.) Frequently. Single acts do not denominate a person, but habits that proceed from repeated acts, are characteristical. Noah's stogie act of drunkenness, which might proceed from his ignorance of the streiigth of the wine, or the weakness of his brain, did not argue his being addicted to it: but frequent relapses into that sin, denominate a man a drunkard. A train of sinful actions is from a dispasition strongly bent to tbem. If a man be of a choleric nature, anger will be his quotidian; if of a sanguine, licentious mirth will be his tertian. It is the character of man1n his unregenerate polluted state, he commits sin, it is his trade; and as any particular lust has dominion in his heart, such is the course of his life. When the inclination leads to a calling, a man applies himself continually to it ; for the

weYk produces delight, and the deKght strongly inclines him ta work : thus according to the tendency of our corrupt natures is the constant practice of sin. • We may as surely judge of the ac-^ tive powers of the soul hy the actions that proceed from them, as of the vigour of the sap in the root, by the number x>f the fruits of the tree. It is said of the scofiers, ^^ they walk after their own hists : which implies the habitual practice 4>f ^sin, the licence and pleasure they take in a carnal course.

(2.) The sin that is easily committed is our own. As the divine nature in a saint makes him fit for every good work, but especially for the exercise of that grace that is eminently regent in his hearty upon the first call of conscience, he applies himself to bis duty: so the corrupt nature prepares men for evil works, and its special tendency is presently inflamed by a suitable object. This indication is clear, with respect to the sins of the desiring and angry appetites. The more quick and speedy the power of a temptation is, the more strong is the vicious inclination. When Achan saw a goodly Babylonish garment and a wedge of gold, he coveted them and took them: the immediate rise of his affection-upon the presence of the object, his presumptuous sacril^, notwithstanding the terrible inteidict, was a convincing sign of his worldly mind. So it is said of the jroung.man in the Prov^bs, that W9i» enticed by the blandishments of J:he harlot, f'^ he went straightway after her/' When the alluring object presently inveigles the senses, and easily obtains th^ consent of the will, we may truly infer what passion reigns ip <tbe heart. So a man that is soon angry, whose passion like tinder takes fire at a spark, a small qccasion may.unde)B9tand what his nature is. A man, of " a cool spirit," of xneek and mortified passicms, is not easily incensed.

(3.) The sin that is difficultly retracted. There are principles of conscience in lapsed nature, concerning good and evil that cannot be.rased out, and are improved and heightened by rer vealed light; fitun thence .there is often an internal conflict between the convinced mind, and the corrupt heart: but the darr ling lust controls the efficacy of those principles, for nature and custom are of all things most hardly to be changed. Properties iaherent in the nature of things are inseparable : thus wallowing in the mire is natural to a swjine, and though washed, will return to it* When a lust is deeply rooted in nature, ^^ men cannot

f3

S6 THS SintX TRIAir

cease from sin/' tVe have a sad instance of this in St, Austin, before his entire and blessed conversion. He declares, in his confessions, how extreme hard it was to divorce himself from sensual delights; they ivere incarnated in his nature, engrafted into his affections, and the sqiaration from them was as the flay* ing him alive. When he prayed for chastity, it was with a re^ striction, '' Make me chaste, but not too soon :" in the vigour of his age, the sinning season, he was averse to be weaned from those poisonous breasts. Until divine graee changed his nature, he could never rescue himself from the entanglements of his ini-r quity.

Custom in sin usually proceeds from inclination ; and with as .strong a sway determines the corrupt will as original nature. ^ Can the Ethiopian change his skin, and the leopard his spots? then may you who are aecustomed-to do evil do good" Dreads M difficulty I some habitual sinners are secure and stupid, and of such depraved obstinacy, that they will not resolve to cleanse themselves from their defilements. Itt others there are some sparks of religious fear; but notwithstandii^ the stings of con* science, continue in the practice of sin« Tiie charming lust so long indulged, is imperious and peremptory ; «and till omnipotent jgrace unbinds the charm, they are never released from the circle irf*'confessing their sins when their desires are sated, and commit* ting them with new heat and rapture upon the returning temptation. Though convictions be heightened into resoiutiotis, t}io next temptation hinders the effect: th^y rescind their solemn «nd sacred engagements, prefidiously break double chains, the law of Gk>d with their own vows, grieve his spirit and wound their own; from hence it is evident that such sins 'are< pn^rly men's own.

2ly. That lust to which others are subservient, has the supre« vaty in the heart. In all the dominions of satan, there is some apeeial hist that is his viceroy, and keeps possession for him. There is an order in the kingdom of darkness, one sin wants the assistance and countenance of another sometimes to disguise and palliate it, or for the doing it. The reigning sin has, as it were, ito court and council, its guard and attendants. To illustrate this by its contrary, it is observable there is a concatenation of virtues, and the superior virtue is assisted by other virtues in its exercise: as justice io dispensing what is due to others, is assist*

cd.b]rfaftitude and temperance^ which regulate fear and desire^ that often hinder ita most n^ble exercise: and the actions ioim^ dmtely flerwing from eourage or temperance, are ascribed to JBstioe, to which they are siAoervient; for the end and intention constitiite the kinds in the ranks of moral things, either virtues or vices. It is the obserwition of the phibsopher, t^ one whp does an act of robbery that he may have money to corrupt a wemaiiy is not so much covetous as incontinent. Joseph's bre«> thien sold him into Egypt, dipped his garment in blood to der ometheirfrither, andtlierebycontracted a crimson guilt; but enselty and tq^xicrisy were subordinate to their envy: they hated him, because the Cather's love to them was faint in comparison to the warm beams refleeted upon Joseph*

Sty» The darling corruption engrosses the thoughts. There is a natural le^rity and featk^riness in the mind, a strange inconsisr-teney and disoirren^ of,the dioughts, but love will fasten them intensely upon its object. From hence it is that habitual and deligfatfal thoughts are the best discovery of our hearts and our spiritlisi state. Words and actionamay be overruled and coun^ tethit for divers reasons, but thoui^ts are the invisible producr tions <>f the soul, and without fear or madi, without restraint or disguise, un^issembKng^.discover the disposition of the heart. Thooghfta are thfe immediate oApring of the soul $ and as the waters that immtediflely flow from the spring are stiongest x>f the asincrai, mo the* thoughts are most deeply tinctured Mrith the af*-feotiona. A samt is therefore described by his <^ meditatmg in die taw of Gbd day and night,!' Psalm 1. which is the natural and necessary effect of hia del^^t-ki-it. ^ Uncmntecfeit religion and holineas coorfst in the onlei of love, as St. Austin briefly and foUy describeait. The Will is carried to its object and end ky^the'motisp iof love, and love applies the mind entirely to the diject tO'VAUtk it is strongly inclined. When the heart is cor-•cBpt, theordinary earrent. of the thoughts is in the channel of our hista. Tb^ 4Mitrivmg tiiodgfats, the denoes of the miad^ the oonteni|riattve'ti«Mlghls and inward nmsinga aracoMrenani about the beloved lu8| that angagea.the mind to it. Thus when- cove-tousness is the reigning passion, the mind is in continual exe^ else to compass secular ends: it is fiill of projects how ta order

• Deanitio brerit ft vera Tirtotto, ordo est snorls. V4

the meanff most suecessfiiily to increase riches, and how to re^ move whatever may obstruct the main design. The spirit is captivated, and like a drudge in a mill is oontinoaUy grinding for the satisfaction of the earthly appetite. When the more sensual voluptuous passions are predominant, the eontriving thoughts are to make ^' provisions for the flesh to satisfy the lusts thereof.'' Rom. 13. 1. The understanding is debased to be the pander and caterer for the intemperate and incontinent appetites. The am-» bitious spirit lays the scene how to obtain fab denred honour^ and forecasts how to ascend to some place of eminence: so anger soured into revenge, envies at the excellencies and advancements of others, turns the mind to plot mischief. .

The contemplative thoughts and musings of the mind, are also fixed on the darting, lust. As a holy believer, in whose heart the desire of enjoying God in heaven is the supreme affection, firequently ascends in his mind thither, and by solemn serious thoughts substantiates his future happiness, and has an unspeakably glorious joy in the lively hopes of it: thus the unrenewed heart turns the thoughts to the desired object, either in representing it in ail its charms, or in reflections upon the enjoyment of what is past, or in expectation of what is to come, and pleases itself with the supposition instead of fruition. A proud person entertains vain-glorious thoughts of his own worth, and worships the vain idol himself: in his mind he repeats the echoes of praise, that his foolish flatterers lavirii upon him. It is recorded of Nebuchadnezzar, that as he walked in his palace, he said, ** is not this great Babylon that I have built, fbr the house of the kingdom, by the might of my power, and for the honoor of my majesty ?'^ His high towering words were the expression of his thoughts, and discovered pride, to be the reigning passion of Kb heart. <The sensual wretch surveys his carnal paradise, aod pevBcnates the pleasures of sin by impure imaginatidDS: his fisncy runs riotously over tempting beauties: by an ac^fcive. contempJa^ •tiooilie ccoitraets a new stain, andifxhices a newgdlt upon himself t he>eammits the same- sin .a iSumsaBd times, by renewing the plesBluit thoughts of it, and by carnal comiriacenee iii the remembrance. ; . .

la the silence of the night, when a curtain of darknef» is drawn over the visible world, and the soul not diverted by sensible ob-Jecu, is m^ostfr^ee iu its operatipns^^ntla^ thoughts are con-

tertaht about the beloved rin. It is said of the malieioiu and Teveng^i, ^^ they plot mischief upon theb beds.'' The rich fcol was contriving how to bestow his fruits and goods, and en* tertaining himself with the thoughts of festival voiuptttOHs Kving, in the night wheran his soul was required. And in the morning the virgin thoughts are piostitttted to the beloved lust. In the time of divine worship, when the pure majesty and qpecial presence of God shonld unite the thoughts, and corapose the soul to a holy solemn frame, then the beloved lust will be so impudent and outrageous as to break into the mind, die chamber of piesenoe, sad seat itself there. As Lot's wife led by an angel out of Sodom, turned a lingering eye towards it, so the carnal heart, even in rdigions service and addresses to Qod, reflects upon the sinfiil object, that has an attractive force lipon it. It is charged against those fine hypocrites m Eaekid y << they sit before thee as my people, and hear thy words, but they will not do them; finr with their month thej show much love, but their heart goeth after their covetousness." Ezek. 33. 31. It is reckoned aa an high aggravation of thehr guilt, '^ yea in my house httve I found thev wickednesi, saich the. Lord." Jer. 23. Ih .The fomiliar lust will haunt men in the divine presence. This makes them cold and careless in holy duties: this makes thei? Motion ^ finht and dihite, that God is infinitely provoked by them. In short, the darling hist does so entirely and intensely fix the mind upon it, that men's accounts are dreadfidly increased by the swarms of wicked thoughts that defile their souls: and in the day of judgment, that is called the ** day of revelation," -there will be a discovery made to their everiasting confiision.

41y. The sui men desire to conceal from others, and from con-eeiettce, and are apt to defend or extenuate^ and are impatieM ^ reproof fas it, has a special mterest in their alfections. Every sinner is a master of this art, to counterfeit the virtues he wnnts^ and disBemhle the vices that he allows. It is-the observatioa of ^ Soloinon, God made maii upright, but he sought out usaaf inventions |" especially to palliate and hide, or to excuse his fiodts. SKn in its native deformity is so find, that men emjrioy a great deal of art and study, either to conceal it under a veil of darkness, or a deceitfiil mask of virtue, or by various excuses to lessen its guilt and ignominy. Adam patched up an apron of fig*leaves to cover his nakechiess, a resembjaoce of bis care to

so .TIB svBJB mux

lude bit tin. : DwnA ooqU not expect jto deteive God; but to hide h]$ adiilteiyIvitk Bathsbeba frooiiineD, be tends for Uridi iioin the ivmy, that be might have gone home to his ynSe. It ia observed of Cssar and Pompey, wboae ambitioua spirits aspired to soveeeign poarer^ they made use of some essoins of royalty, .to oeeuatom the people by degrcea to themj y«t were crafty to hide their design* .ORsar sometimes appeared. pubUcty ivith & wreath of laurel oa bis head; but lest the people from his. weadng that appearance 6f a crown, should be jealous.of his.inteatioii^ prei-landed it was enly to supply his svant of hair, and cover his bald'* ness. Pompey wore a white iillet coriausly wroug^ jd>ont his leg, in pretence that his leg was hurt; but in truth, because ft was a diadem,' a royal oniament, * for which he.wms^ reproached by soibe strict ohaewer. Thei« are imiumenUa arts used to cp*> ver men's r^speetive sins* I shall only insUnce in dne that is usually praetiscd:*how do many, like the crafty lapwing that flutters at a distance from its nest, q>pe8r zeabvr against the tI^ S4ble sins of others, that under that shadowy deceit they may hide their own ? Thev words, feathered with severe censure, Ity idaroad, wounding the veputatibn of others for lessor lauks,' that they may not be suspected to be guiltyof worse sins seerstfy cha-riahedby them*

But tf the \bdov«d sin be evident, satan assists the comqpt mind toi frame raeh colourable ^ pitetencea either to defend or e9c<-Cttse it, that it nl^ not appear in a ghastly ammier, attended with strict judgment and an everlasting helL" fWhcn a lust has enticed and drown awaythe willy the mind is engaged to ghre colour to ithe cpnsait, and either directly, €tr in an oblique way to represeat.ths sin, that it may appear Icsa odioos^ and more WiiaUe.! fiometknes tbe understanding is to perverted by die imptcssion of pleasure, that consdeace allowa concupiseenoe. k iS)A repeated observation of a t wise philosopher^ that^iees wete disgdsed-under 4he resemblance of viitdes, aixlv^es disparaged the «ames of vices ', from whence the imderstaoding and

• Pompeio candMft Ouci» cina aUigaUm habeatiy dictum fait, non retort lo qua parte corporis sit diadema. jiuL QtlL

+ y ilia aobis sab lirtutpm Bomiae obrepunt. TemerUas sub titulo forti-iadinis latet. Modcratio vocatur igoavia, pro canto timidiis accipitur. In bli natoo pericalo erratur. Settee Fallit ealm Tifiam specie vlrtutls dc aabra. Jatwa. 14« BmH

will, the mind and manners were depraved, and shame was cast upon the virtuous, and boldness given to the vicious. Proiiise-< ness is stj^ed oiagnificeneej violence valour, dissoluteness gentilii* ty, fraud and craft prudence. On the contrary, sincerity .is blasted vnth the name 6f folly, patience.reputed stupidity, and conscience superstition. The proud will set off the kfty humour and carriage a» a decent greatness of spirit, and viliiy the hum* ble as few and sordid. The choleric will engage reason to justify his passion; he will alledge the provocation wduld anger an angel* The lukewarm in religion, will represent lukewatmness as a discreet temperai|ient between the vicious extremes of a wild* fir» teal, and a piofime ooldness and neglect. The earthly* mind^ will put flattering colours on covetouasiess, to make it appear a piaise-wdrthy virtue^ a prudent provision for time to tone. Itmsn are qi^ destitute o(defence, they yrill by a mild oonstraction extenuate the guilt of their darling - sin. The in* dontinetit person wiU make a candpy for his lust, jas only a hu* man frailty. : The-iiiteiiiperate: will ^xeuse his excess, as free miith tod haimless socdeCy. Many apoldgies are made for the una men indld^lly.c«»nmit$ some wiU plead in .excuse, a prone neeessfty-eif nature I* Mne, th^ oustom of the placed they live in; isome, idieir ^nseftled youth; ahy thing that may lessen the turpitude in^ the view-of conscience, or in the opinion of others, flow pl^idii^ afgfiM'love, ttnd Idve denominates the sin to be their own. * Firoih lienee it is that so many contract a despe^ itKte hardness^' ami Are ineeoverably depraved. But if men can*->ttit hide or excuse tWir beloved sin^ they are impatient of reproof tor it, and with secret'dificontetit, or-stormy passions, reject admcM^tieii.. -Some of iair tem|)ei^ and- conversation, if a minis^ ter or friend be fruAfiil- to their souls, and with holy zeid urges ibe divordng eommand of God between-them and their pleasant sins, and represents asneerely the guilt of their sinful course of iife, tfa^ be<*ome fictce and vehement, and recoil upon their reprovers, as arrogating imperions authority, or for rigour and se*-verity, or impertinence in admonishing them; and sometimes recriminate, that the reprover is as bad or worse himself: like a Tiver that passes without noise, till it meets with the arches of a

* Hoc «q«e ooiniani cil, Tllia sua exeufare maliat qnam effiigsre. Smee^

bridge that stops its firee current, then it swells and roats. In short, the indulgent sinner will endeavour to defend his bosom sin, or to subdue his conscience that it may not torment him for it.

51y. The sin that the enlightened conscience reflects upon, with anguish and bitter remorse, is usually that which has been indulged, and whereby God has been most dishonoured. There is so deep an impression of the Deity in the soul, and our duty and account-ableness, that it cannot be utterly defaced; and though the rebellious will and affections control it for a time, yet it remains for the conviction and punishment of delinquents. Conscieuce is a spy in our bosoms, and observes in order to a discovery j and * what is written in its register cannot be rased out. It is true, a spirit of slumber sometimes seiees upon the wicked, and consci-r ence is so stupified, that they sin without reflection and remorse; but there are times wherein conscience is roused up like a Uon, and tears '^ them in pieces" according to the fearful threatening. This is sometimes done by the powerful preaching of the word: the apostle describes *' the word of God'' by its admirable effi<p cacy; " It is quick and powerful, and sharper than dny two-edged sword, piercing even to the dividing asunder the soul and spirit, and of the joints and marrow, and is a discemer of the .thoughts and intents of the heart." When the word by a piercing application discovers the bosom sin, and the fearfiil judgment that attends it, so that the guilty cannot obscure the evidence of the one, nor avoid the terror of the other, then conscience bleeds afresh that was seared before. There is recorded a wonderful instance of this in the ^'Acts of the Apostles:" when Paul the prisoner '^ reasoned of righteousness, temperance, and judgment to come," Felix trembled : * the discoursing of those virtues'tliat were directly contrary to his habitual enormities^ ripped up his conscience to the quick, and struck into consternation that lofty sinner. From hence it is that many decline a sharp and searching ministry, which is always the token of a guilty heart. The word shining upon the conscience (lil^e the reflection of the sun upon the waters that made them appear like

« Per omnem saevitiam & libidinem jas rcgiam servili iogeoio exercuU, Tacit. Lib. 5. HUt.

To kxv^ivttv f oStfftiytf •

blood) makes sins to appear in their crimson guilt, their bloody, aggravations. Our Saviour tells us, that ^^ the evil doer neither loves nor comes to the light, lest his deeds should be reproved/' John 3. 20. Whei^a powerful preacher, as a second conscience, as if he knew the hearts and ways of men, sets their sins in or. der before their eyes, and closely applies the threatenings of di^ vine vengeance to them, conscience often joins with hioi, and as a faithful ecSio rq>eata the terriUe truths to their conviction and anxiety.

in times of affliction, ^^ when our sins find us oiit, we usually find out our sins%^' In full prosperity men are strangers at home^ and rarely look inward: they will not endure the inquisition und judicature of conscience: wealth and wickedness harden them against the most serious counsels, the most solemn repro^s and ardent exhortations: they are blind to the sun, and deaf to thun-* der; but a sharp affliction clears the eyes, unlocks the ears, e/peim the heart, and pricks the tender vein. The awakened penitent will make an exact .search to fiud out the Achan, the troubler of the soul, and the spedal sin is so in the interpretation ot,the vi«-gilant and afflicted conscience. The bitter remembrance qi that sin is answerable to its guilt; the more it was indulged, .th^ more the Jaw of God was despised, the more it wounds the spi^ rit: when the ple«isuTe is passed, nothing remains but the sting and poison« . Joseph's brethren, who so long had been insensible of their treacherous selling him to bondage and misery ; yet ip their feais conscience remembers it with aggravations of their unnatural cruelty: ^.^ And they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, wh^n ^e besought us, and we would not hear ; therefore ia this distress come upon us.''

. Lastly. Consider the several kinds of sins to find out your own: some are of omission, some of commission ; some are spiritual and inward; some are carnal, and acted with noise and notice; some distinctly flow from visible causes; some spring from an unsuspected fountain* There are many of a civil composed conveisation, who are careless of spiritual duties, of holy communion with God by raised solemn thoughts^ and ardent desires, of watchfulness over their hearts, to regulate their aims and affections by the pure law, and are insensible of their neglect and guilt. The unrenewed nature has a strong reluctance

ugainst spiritual duties. Many are rigtiteoos to meii, and M-« righteous towards God; they do not pay those duties that are indispensably from reasonable creatures to the blessed Creator: the highest love for his perfections and benefits^ an obedient re-spect to his commands in their actions, a resigned submission to his wHI and Tirisdom, an entire trust in his fatherly prorid^nce, and zeal for his glory. Many rob him of that time that is consecrated to his service: the Lord's Day, (though it is our privilege as well as duty to keep it holy) when the public worship ia at an end, as tf the remainder were unsanctified, they wret<*hedly waste in coifiplimental visits, in civil matters, in discourses impertinent to the solemn work of it. Many who are diRgent to povide for their frunilies, yet are as bad as infidels in neglecting. to instruct their children and servants in die saving doctrine dl the gospel, to command them to be circumspect in their ways, to set before them a living pattern of holiness, and carelessly suffer their precious souls to perish for ever. How many who am n6t guilty of open rebellious sins against the law, yet neglect the great indispensable duty of the gospel; an humble, unfeigned, entire closing with Christ as their Prtni6e and Sai^Our. They presume lipon their moral virtues, of the Safety and goodness of their condi-* tion: they never had a feeling sense of their vvant of tlie imputed righteousness of Christ to'recondletfaem to God, nor of the holy tspirit CO make them partakers of Che divine nature") aa if only the .profane, riotous, notbrious sinners, had need Of his ttiosf fh^edous inerits and mediation to abolish their guilt, and save them from hell, and of the hol]^ spirit to sanctify them; 'Froih hence it is that many civil persons remain in an unrenewed state, and are the natural subjects of satan,' and die in their sins. Some are regular in a course of religious duties^ they phiy, hiear the word; receive the sacrament, but vrithoiit those holy affd^fions that are the life dP religions duties, yet content themselves with the c^ctef-^ hal bodily service, which is neithei' ptelohlg to 'Gbd'nor'proiit-ible to their souls; 'Sbme cherish a liediet pride^ that they are fiot so bad as others y tome a vain j^resuMptidn of the divine favour, because they serve God in'a pu^ wa^'of worshlpf than others, when they lieglecr sutatantial religion that redMnmends iis to his gracious eyei Some will sever^y inflect up<m the visi* ble sins of others, whilst l^ere is an unperceived consimiption of the spiritual life in themselves. This may seem to proceed from

the liatred .of m, tvhen the teal inwanl moCife is to quiet ocm-seieiice by an i^qpearance of seal against sin, and make it inob* seiTtfnt of ^ir ifltvardvohmtary, defeets. The mctot excellent things may be ooanterfeit, satan may transform hinurtelf into an angel of %Iit^ sinftd atfectioDS«nay be varnished and gilded^ so a«( to be mistaken for divine-graces. Briefly) the heart is an' ererlasting decaiirer) and wilhoat a perpetual* watcMiilness, we are in danger of dose ootraptioQB. that wttl blast our sincerity. To find out oar sin, it b recpiisita ti» search wheie We mdy think' there is littla reason to expect dto finding it.

. 2. i.will now consider what: the preserving Idmself from Ins' peculiar ^itt implies.

(1.) An abstaining from tfa&|nraotice of that lini.' When Da* vid had an opportmuty to destv^ Ssif I, bis mwigiiteoos and im« placable enemy, and securo httlself^ririienf eaDoitld to it by Abi-^ shai, who wOoU have diqiatahnl him at a Uowj yet he rejected die temptntioii' with abherrenae^ ;^^The bcsd^^lsrbid that I shoiiklstretdififftk my hnid'sgawt the LoidT^ An<dnted$'' 1 Sam. 26. IL tfai»hcrpreseiNai Us'innocehee siQd^&

Out Ssfionr: teUa; v%^^ H«that comnftasia^ itf. a sehFlmt of sitt ^^ Icfan & an indnlgsnt cOMsa b# sib dedoMlnates a ptmott ^ sfarte of sin/ Hocbarebdnginast (Sioi^miA is> ntteriy inocmsiseent with moAitf. '^it'is'tms, an!>iq>right oian'may Asdl by stidden sncielrtaon, h^'attiasinoati^g inShndtyintoralbtilsiii, from which he ha8,ii:deiatle&aireisiod,.Bad haepshiraseK^iiith^ gtti^al cotttse of his life: and that sing^ act of lihx is «Id^mish Of Ms 1nt^tity> but reltei^ by -A ipeedy lepdatsliee, do«^ tfol deiltomihate him a bypdcnte^a; fittie iiiajr be: pMe ^frem an a<?eide«lal surprise by {e$rf-tkct^'thakl^i waHAm Audi of bipod firotri aiiger, yet not be ^Mf eMipkxsinir Jar tliei eompUxions/ |>ale imd sangiiine; aredra^ bjl t^p[|^/of nature^ ^tbefivriydhahicters of the piedteiinaBteiaitequK^ sfeiid p« .nisuaiiy Kidlbie lii the counte-

-Btltalthoi«h anrnipi^htpesMi^fcedpsIl^^ tH^ ^iW Ma of 8|na'Aa^ ase deaily 9gkMt fitttdfttl IsMMSdiftce; tind su-pmakur^ 9»^ i yet wfaiht wo are clothed with flesh, the body of)dat does pitifiiiiUyieitJ^iwj Ai^^ttvptaekmjupt ha importunate as flies about us, (firom whom the tempter has his title) that it is^moral^ :i^ppe9ble-.to be ajssolutely ondefiled t therefore uprightness requires that we should carefully consider our weak

side^ what passions we are most inclinable to by our taupeTf and so diligently fortify ourselves against them, that they may not'have dominion over us; and though we cannot atrive, yet we may advance towards the eomplete conquest of sin* And in our endeavours against the sins to which we are most inclinable^ and that often foil us^ constancy is inseparable from sincerity. If we neglect the humUing of our soub for unavoidable infirmities, the earnest seeking for the divine mercy and graee, and a careful watching agajnst them, we so far decline from uprightness.

(2.) It implies the mortifying the inward affection to that sin. The rule of our duty requires this: ^' Cleanse your hands ye sin-nersj purify your hearts ye double-minded.^'. Jam. 4. 8. The will is the prqper principle of sin, and from the depravation of the free friculty actual sins proceed* Ae.tbe Ions of the subject is the strength of the prince,, so the love of any sin {Reserves its dominion. There may be a coneurrence of circumstancies to hin« der the actual commission of m%, of which the heavt is guilty.' An uqdean person, when sqiacated ftaat the object of his impure desires, may languish in%s lusts, and by contemplative colnmis-i sion b^ guilty before God. * A malicious person may keep the fire of malice in his breast, withottt the least discovery by a spark or smoke in his words or actLoos, waiting for an (qipmrtunity that he may take his fiUI revenge, and is a murderer in his wishes* The rapacious desire of another's goods withcmt actual rabbcvy^ induces the guilt of theft. These naay be an invindUe bar between the sinfol affection and the object.

Sickness or age may so waste, liie vigour of the body, that we cannot perform the gross acts of sin: but this abstineaoehas no moral value, for it only proceeds from the disability of the instni-mental faculties. If one in a consumption leaves Us revelling and licentiousness, it is no sign of divine grace, but of wasted nature. As in a sick person the appetite fiuls, '^the soul abhors dainty meat ;** Job, 33. but if he recovers, his appetite revives, and is more craving for his abstinence; thus many who could not enjoy their pleasant lusts in the time of diseases, bemg restored to strength, their vicious affections are reincited by new tempta-tbns, and with greater excess act over their old.sins, as if they

* Latro cit etfam aalequam inqsireC amrai i fedt e&in qaisqali qvantua volttlt, Saue^

would pay interest for their impatient forbearance. An old sin^ ner may retain and cherish the fire of hist in his hearty whent age has snowed upon his head: as in mount Mtna the sulphure^ oas fire and snow are near together. But as the philosopher ob<-serves^ if a young eye were p<it into an old man's head, he would see as clearly as ev^. So if natural Strength were restored in an unconyerted sinnety he would be as ardent and active in prose-' cutin^ his eamal desires as before^

Tcarrors of conscience may stc^ the current of tnen's lusts i fear has torment, and is inconsistent with the pleasures of sin 9 the fear of visible vengeance, that sometimes strikes the wicked, or the apprehension of ju(^gment to come, may control the licentious appetites from breaking forth into actual commission of sins. But as when the lions spared Daniel, it wa9 not fironr the change of their wild devouring nature, fer they destroyed his accusers immediately, *' but firokn the suspending their hurtful power: so when a strong fear lays a restraint upon the active powers, yet inward lust iiTthe same, and would licentiously com-* mit sin, were the restrunt taken away*

The keying ones self firom sin, that is the sign of uprightness proceeds from the mortifieation of '^ the Sesh, with the affections and lusts thereof/' The apostle tells usy '^ carnal circumcision, without the circumeisibn of the heart, was of no avail to obtain the favour of God :*' so the outward forbearance of sin without inward purity, can never eommend us to the divine acceptance. Af rebel may be driven from the frontiers,'but so long as he keeps the royal city, he is unsubdued: so if a lust keeps possession of the heart, though the exeeutive powers may be retained or dis^ i^led from the outward acts, it still reigns.

3. 1 shall now prove tbit the keeping a man's self from his special sin, is an undeceiving evidence of sincerity.

1st. God approves it: *^ I was upright before htm. God has not eyes of flesh, he doth not see as manlBees/' The deepest breast is as clear as crystal in his s^ht. He ^^ weighs the spirits of men,'' and exactly knows what is true gold, and what is counterfeit. He is the searcher and judge of our hearts, and his 19-probation is the strongest seal of our uprightness. As God said to Abraham, *^ jiow I know thou (barest me, in that thou hast

* Anwri Dcct, potirl son licet. Vol. II. G

not withheld thy son, tUne onlysoh from me.'' Gen. 22. 12* So if we sacrifice at his command, the sin that is as dear to us as Isaac was to his father, the sin of otir love and delight, the 8in that is ours by choice and custom, then we shall hear the blessed testimony from heaven, that we love God in sincerity; he will own us as his firiends. Sincere christians can appeal to God in the psalmist's language, and with hfls affections; <^ Lord^ search me, and try me, and see whether there be any way of wickedness in me:'' they are not conscious of any indulged course of sin, which would make them fearful of his pure and piercing eye.

2dty. It wiU appear that the. keeping ourselves from our peculiar sins, b an a^allible proof of uprightness, by considering in what it consists. In scripture upr^fatoess is equivalent to per* fection and integrity, and opposite to gvihf.

(1,) It is equivalent to perfection; " mark the perfect man, and behold the upright; for the end of that man is peaee.'' Psah 37* 37. The absolute perfection of holiness is not attainable upon earth, none are refined to a height of purity without mixtures and allays: but according to the mitigation of the gospel, the saints, whose aims, desires, and endeavours are to obtain perfection, are accepted in the blessed Mediator as perfect. Now the indulgence of any darling sin, is utterly inconsistent with perfection in the mild sense of the gospel, and oonsequehtly with i^nrightness. This will be more evident, by considering, that uprightness is equivalent with integrity. The psalmist prays^ ** let integrity and uprigtri;ness preserve me." Integrity inqpltes an uniform equal respect to all the divine commands. When conscience of our duty .to God, and the reverence of Us autiiDrity shining in his law, inclines us to obey all his will, we are upright. Partial obedience that divides the precepts, and coknplies with those that are agreeing with our carnal affections and interest, and neglects the rest, is as inconsistent with sincerity as death and life. As the soul in the natural man is a vital, principle from whence all the actions of li£e and sense proceed; so renewing grace is a principle of universal obedience. Heiod '^ did many things gladly, upon the preaching of John the Baptist:'' but he would not part with Herodias, his charming lust still had domi^-nion in his heart. The young man observed other commands of the law, but when our Saviour tried his integrity, by command-

ing him ^ to seB all, and to give it to the podr, and he should have treasure in heaven5" it is said, *« he went away sorrowful:'* covetousness was his bosom sin, and blasted the sincerity of his obedience.

(2.) Uprightness is opposite to guile. Our Saviour gives this testimcmy of Nathaniel, " behold an Israelite indeed, in whom there is no guile;" a genuine son of Israel, whose character was sincerity. Guile implies a reserved affection for a particular sin, under a pretence of religious observing the divine law« The scripture sets forth by conjugal love, the dearest resemblance of the mutual love between Christ and his church. If a wife should take another besides her husband into her embraces^ she is an adulteress, false to her husband; and all her amiable attractive society with him, is but the fine hypocrisy and pretence of love; Thus when one bosom sin is retained, the heart is false to God, notwithstanding the most specious devotion : the indulgent prac-» tice of one sin impeaches our integrity.

(3.) To this I shall add select examples of uprightness recorded in scripture. It is said of Noah, ^^ he was a just man, and perfect in his generations: for when the whole world lay in vrickedness, he preserved himself unspotted from their polhi^* tions:" this was a noble testimony of his uprightness in the esteem cf God. «Joseph repeBed the impure solicitations of ^lis mistress with indignation: '^ how shall I do this great wickedness, and sin against God ?'' David when old, and his blood and spirits so frozen, that no clothes could warm him, that a fair young virgin lying in his bosom was not blemished by him, was not from divine grace, but wasted nature.: but that Joseph in the vigour of his age, the sinning season, kept hliitkself undefiled,^ was the sure symptom of sincerity. Job has this testimony from God, that <^ he was a perfect upright man:" and in the depth of his affliction^ he teBs his suspicious friends, ** till I die, I will not remove my integrity from me: my heart shall not reproach me so long as I live;" Job 31. 4, 5, 6, 7. that is, of reigning hypocrisy of which they had accused him. His uprightness he proves by an induction : he preserved himself from the sin of his age: in lus youth, when sensual lusts are impetuous, he '^ made a covenant with his eyes not to look upon a maid t" and for this reasoQ, because he was under ^' the inspection and observance of God." He kept himself from the sins of his calling: he was a

macnstrate, 'and in the exercise of his office, ^^ his foot ncTer hasted to deceit, and no blot cleaved to his hand:'' upon this he appeals to the enlightened tribunal above, '< let me be weighed in the balance, that God may know my integrity.'' He kept himself from the sins of his condition ; for though high in dignity, yet so humble, *^ that he despised not the cause of his manservant or maid-servant that contended with him:" though iir full prosperity, yet so compassionate, that as a ^ father he fed the poor, and clothed the naked." He was so sensible of hia dependant mutable state here, '^ that gold was not his hope, nor the fine gold his confidence:" and so heavenly and spiritual in his mind and affections, ^^ that he did not rejoice because his wealth was great, and because his hand had gotten much.'' This reflection upon the temper of his heart-, and his deportment in his prosperous state, was the main assurance of his integrity.

THE APPLICATION.

- r. Let us be excited to make a judgment of ourselves by this rule. The true decision of our spiritual state, results from the testimony of conscience concerning our uprightness or insincerity. '^ If our hearts condemn us not" of predominant hypocrisy, some indulged habitual sin, '^ then have we confidence towards God," that we are accepted of him. If conscience be enlightened and feithful in the trial, a man cannot deliberately deceive himself: he must know whether his resolutions and endeavours be to obey *^ all the will of God;" or, whether, like an intermitting puk^ that sometimes beats regirlariy, and then feultecs, he is zealous in some duties, and cold or careless in others ? Saul would offer sacrifice, but not obey the divine command to destroy all the Amalekites: for his partiahty and hypocrisy he was rejected of God. But it is the character of David, he was , a ^' man after God's own heart, in that he did all his will." It is not the au« thority of the lawgiver, but other motives that sway those who observe some commands, and are respectless of others. A ser* vant that readily goes to a fair or a feast when sent by his master, and neglects other duties, does not his master's command from obedience, but his own choice. Sincere obedience is to the roy-

tdty of the divine law, and is commensurate to its purity and extent.

There are two requisites to make a certain sign of a thing: 1. If the sign be never without the thing signified. 2. If the thing be >ficver without the^ign. The redness of the sky is but « contingent sign of fair weather, because the appearance of it «n the morning is often followed with storms and rain; and sometimes a feir day is without that visible sign. But daylight is an infallible sign of the sun's being risen : for its aseending in .the horizon always causes day, and without the presence of the sun, all inferior lights can never cause day. Thus the abstaining from the beloved lust is a sure sign of uprightness: for it is in-txmsistent with hypocrisy, and the inseparable effect of sincerity, it is inconsistent with hypoerisy: till the divine grace cleanses the heart, alters the taste of our appetites, and purifies our affec-HoDBy we shail never detest and forsake our own sins that are deshed in our natures.

k is true,^ there may be an abstainisg from some sins, when the heart is not eihcere towards God: for some particular sins are opposite to the respective tempers of men, and' the averse-neas from them is not the effect of supernatural grace, but of natural constitution. As that meat that is delicious to one pa* late, to another is distastefril; so the sins that have a temperamental felish to some, are disagreeing to others.

It is observed of those who are stung with a tarantula, the sweetest music does not move them till those notes are struck that are harmonious with 'their distemper, and then delightfully transported, they frdl a dancmg till their strength is spent. Thus temptations are prevalent according to the complexional lusts of human nature. But when there is no harmony and agreement between the objects without, and the afiections within, the tempter loses his design. A vohiptuous brate, whose heart is always smothering or flaming with impure desires, may have no inclination to eovetousness: a ^sovetous wretch, whose soul cleaves to the earth, may fed no temptation at the sight of an ex^isite beauty. Some are made captives by one passion, and some by another. In the mysterious fable, Perseus, who ejo countered the terrors of Medusa, was easily overcome by the

o3

beauty of Andromeda. * Virtue victorious over fear ia 6!ten cor* rupted by pleasure.

Besides, some lusts are of atepugnaxit nature. Tlus difference is observable between errors and truth, vices and virtues. Errors are inconsistent and irreconcileabic, and at ivar among themselves: but truth has an universal consent and mutual de-pendance in all its parts: there is no contrariety between natural and supernatural verities. Vices are sometimes so contrary in their ends and exercise, that they fiill foul upon one another^ that none can be so universally wicked, as to commit all sins, but if he be addicted to one must forsake the other. But there is a connexion between the graces of the Holy Spirit; though ' different in their objec;f» and natures, yet they have the same tendency, the glory of God and our own salvation, and are united in the subject. There is but one way to heaven, as there can be but one straight way to a place: but there are innttme«> rable deviations from it, as many ** crooked ways" to hell as there are sinful lusts that bring men thither. The prophet tells us, ^' all we like sheep have gone astray, every one in his own way/' There are many by-paths that lead to destruction.

We must also observe to prevent mistakes, there may be a forsaking of a particular sin that has been delightful and predo* minant, without sincerity towards God: for another lust may have got possession of the heart, and take the throne. There is an altctmate ^(uccession of appetities in the corrupt nature, according to the change of men's tempers or interests in the worlds As seeds sown in that order in a garden, that it is always fiill of the fruits in season: so original sin that is sown in our nature is productive of divers lusts, some in the spring, others in Ae summer of our age, some in the autumn, o^ers.in the winter. Sensual lusts flourish in youth, but when mature age has cooled these desires, worldly lusts succeed.; in old age there is no relish of sensuality, but covetousness reigns imperiously. And as the eonditions and interests of men alter, so their affections change; they are not constant to their bosom-sins. Jfow he that expeb one sin, and entertains another, continues in a state of sin; it is but exchanging one femiliar for another; or to borrow the pro*

• Victorq; Medosae Tictot in Aodroflneda. MtmU,

bF UPRIGHTNBSS. «103

phet'« expremiim, ^^ it is as if one should fly JBrom a lion^ and meet with a bear, that will as certainly devour him/*

The forsaking our respective sin is the inseparable effect of uprightness. It has been proved before, that if the heart be di-Tided between obedience to the divine law, and inclination to any sin, it is fake to God. Repenting Ephraim said, <' what have I to do any more with idols?*' Hosea 14. An express-flion of vehement detestation: idolatry had been the reigning sin ^ of that tribe, and therefore the renouncing of idols was a clear convincing sign of their sound conversion. It is impossible that sincere love to God, and the habitual allowance of a known sin should be in the same heart, as for the ark of God and the idol of the Philistines to be placed on the same altar: uprightness is consistent with frailties, but not with chosen lusts. As loyalty to the prince is consistent with some actions contravening his laws, that proceed from ignorance or surprise: but loyalty is inconsistent with rebellion, that is open treason, or with treasonable designs that are secret rebellicm. So any sin that men pre* sumptuously live in, or consent to in their hearts, is absolutely inconsistent with uprightness.

2. Let us be excited to keep ourselves with all diligence from our iniquity. This is the master-piece of mortification, the noble effect of renewing grace, and very difficult to the corrupt nature. To enforce this duty, I will propound those motives and meam as are very conducing for our peiformance of it*

The motwes are,

(I.) Habitual indulged lusts are irrecondleable with the state of grace; they render the sinner, till forsaken, incapable of God's pardoning mercy here, and the heavenly glory hereaften The gospel is a gracious act of oblivion for the restoring of rebellious sinners to the favour of God: but the pardon is obtained upon conditions that are indispensable. Mercy is as»ired to penitent believers for all their sins of ignorance, and those frailties that %re the causes of their daily sorrow and watchfolness, and for all |yresumptuons sins retracted by repentance: but the Saviour of the world excludes the impenitent and unreformed from mercy; ** unless ye repent, ye shall all likewise perish." Now when repentance is sound and solemn, the spirit is deeply wounded for that sin whereby God has been most dishonoured, and his law violated: the remembrance of it opens a full stream of tears^

g4

^nd excites a holy hatred: and according to the d^eea of 691^ TOW and revenge, there will be care to preserve oorselvee from that sin. The psalmist saith^ ^^ blessed is the man to whom, the Lord imputes no iniquity, in whose spirit there is no guile;" implying, that one reserved lust which is a certain argument of deceit in the fairest professors of religion, is a bar against th^ pardon of our sins. The .tenor of the unchangeable covenant of grace is, ^^ I will write my laws in their hearts ; and I will be merciful to their unrighteousness, and their sins and iniquities I \%iil remember no more;" God promises to reconcile their affections to his commands* The law may be writtea in the mind and memory of an unsanctified person, for the ideas of the most repugnant thiiigs are consistent in those faculties; but the hj^art is not capable of contrary objects: the love, of God's law expels the predominant love of sin. Now since the promise of pardon is in conjunction with inward sanctification, which implies an universal aversion from sin, it is evident that indulged habitual lusts are not capable of pardon: whatever quality the sin be of, whether of omission or commission, the allowance makes it des* tructive to sinners. As from what comer soever a blasting wind comes, whether from the east or the north, it destroys the fraits* If but one selected sin remains in the affections and practice, it pontracts t}ie m^iguity of all the rest, and will prpve deadly to ^he ^o]ilf

It is not a presumptuous reliance on the merits of Christ will *^ save men with their sins."

The atonement made to divine justice by the precious sacrifice of the Lamb of God, was never designed for the reconciling God * to those who with depraved obstinacy continue in their sins: it is utterly inconsistent with the divine wisdom, holiness, justice, and truth, to appoint a s^rifice for tlie expiaticHi of final impe^ liitency: such out-sin the death of Christ, I will not say as to its infinite merit, bi|t as to the application and intended benefit of it. The value of his death to abolish the guilt, and the vir* tue of it to mortify the power x)f sin are inseparable. The precious balm has a fragrant smell that revives the spirits, but without applying its substance to the woimd the scent will no( heal it* The soul must feel the power of Christ's sufferings to kill our sins, otherwise the pleasing belief of his righteousness will not justify us before God. The mercy-seat sprinkled with bis blood affords

f roteetum bma the avenger to all relenting, returning sinners; but juitiee will tear the presumptuous sinner from the horns of the altar.

The most rigorous penance will not avail without mortifying the affection to sin: the most severe discipline to the body, is but like a mountebank's ^^lying the salve to the weapon without dressing the wound, that cannot work a sound cure.

l*he dispensing of the Ueasure of merits to penitent pay« masters, and giving mercenary bills of exchange to receive right* eousness from others, is so wretdied and transparent a fallacy, that were not the mkids of men prodigiously stupified, it is impossible they should believe it will avail them before the jndg-went^-seat dF God.

Let our prayers be never so frequent and earnest, they are of 4o prevalency with God whibt the beloved sin is retained. The eonditioo of our favourable audience is set down by Solomon in his divine prayer at the dedication of the temple; '^ what prayer or supplication soever.be made by any man, or by all the people fit Israel, which shall know every man the plague of his own heart, and spread forth his hand to heaven; then hear thou in heaven, and beariqg forgive.'* 1 Kings 8. 38. If they shall be sensible of the bosom sin, of its pestilential malignity, and with repenting sorrow acj^nowledge and forsakeit, they are prepared objects of mercy. David saith, '* if I regard iniquity in my heart, the Lord will not hear my prayer.'' God sees through ail the disguises of hypocrites, and has a bright prospect into the heart, if any inrinuating infirmity be cherished there, it will make him averse from our persons and requests.

It is not the performance of religious and charitable duties, ihat will purchase indulgen<^ for a beloved sin. The most costly sacrifices, %he most liberal charities, are neither pleasing to God, nor profitable to us, without an unfeigned renouncing ot our sins. It is a, carnal shift that many use to excuse the practice of a chosen sin, by the doing some good things: many strict ob-serven of the rituals of religion, are dissolute epicures: as if (hey might compensate for their voluntary defects in one duty by their «are in another. But if eonseience be not so far stupified that it can neither hear, nor see, nor speak, it is impossible but the guilty deceiver must be terrified with the words of St. James, *^ that whosoever shall keep the whole law, yet ofiend in one

point, he is guilty of all:" the most strict observance of one pre-oept will not excuse disobedience to another: the TOhintary con« . tinued transgression of any command invdves a man under the guilt ofbreaktng the entire law, the divine authority being de-«pised that makes it binding. I will instance in one kind of sins. * Many that have increased their estates by craft and circumvention, or by violence and rapine, will bequeath part to pious uses, fwesuming by a kind of composition with God to be discharged •of their guil^ gains. St. Austin observes that some in his time thought it to be obedience to the command of our Saviour, ^^ make yourselves friends of the mammon of. unr^hteousness, that when ye^fidl they may receive you into everlasting habitations.*' This is to defile and debase the name of the righteous and Holy God, it is to make him altogether like to corrupt men, as if he would be bribed to pattonize their wickedness. And in other cases, thus monstrously carnal men bend the rule of rectitude to the obliquity of their desires. They are willing to deceive themselves, and imagine that only ministers of a preciser strain will terrify them with eternal judgment for ohe retained m; they desire and are apt to believe such a mercy, as will bring them to heaven with their sins in their bosoms. But the apostle'^wams us, <' be not deceived, God is not mocked; as a nan sows, so shall he tesp/*

There are sure and tender mercies for the upright; but strict and certain justice for the wicked. Sincerity is so uniable and pleasing in God's eyes, that he graciously passes by many infirmities upon that accoimt. It is said of Asa, '^ that his heart was perfect all his days,'' 2 Chron. 16. 17* and notwithstanding some gross faults, God accepted him. But when the heart is , corrupted by the love of some pleasant or profitable sin, it ren-.ders a person with the most qpecious services odious in God's jsight. In shoit, indulged known sins that men habitually commit in hopes of an easy absolution, are not tlie spots of God's diildren. It is so directly contrary to the divine nature, to that holy ingenuous fear of offending our heavenly Father resulting

* PuUnt fc facere quod praceptuin est, dicsnt eoim nipcrem aUeast Mammona est iDiquitatis: erogare inde aliqnid maxime egeotibai sanctif hoe est, facere amicos de Mammooa Iniquitatis. Iiitellectui iste corrigeDdui est, imo d« Ubolis cordis dclendos t»U Noli taJcm piogere Dcam, jiitg, Ser. 25. deVer}). Dom.

from it^ that cmly the widied are capable of such a dspo^ion. PresuoiptiXHis sins are a contumeliocis abase of dhrine mercy, and exasperate that high and tender attribute to the coofonon of sin* .ners at the hist. '^ Do good, O Lord, unto those that be good^ and to them that are upright in heart. As far soeb as turn arida to thdr crooked ways, the Lord shall lead them forth with the workers of iniquity/' Psal, 125. 4.

. (2.) We may, by divine grace, subdue the strongest lusts, that from our nature and temper, or from custom, and the interests of the carnal state have rule over us. The new covenant assures believers, that ** sin shall not have dominion over them, because they are not under the law but under grace/' The law strictly Jorbids sin, but the gospel ftunishes with strength to subdue it. It is fnie, inherent comiption has so divested men of sphituri atieogtb, that they cannot free themselves from the power and infection of sin: and when any hist is fomented by temptations, and has beim frequently gratified, it is more hard to be sub*-dued.

. The apostle speaks of some, ^^ whose eyes were ftillof adulte-xy, that could not cease from sin:'' they were in a state of car-nalitVy and loved to be so. When hist is imperious, and the will servile, men cannot wean themselves from the poisoned breasts. This dirability consists in the depraved obstinacy of the wiii, that aggnntates their sin and judgment. Yet so foolish ate aimers, aa to use this plea to make them excusable for their habitual lusts i conscience checks them, and some faint desires they have to avoid their sins, but they cannot change their natures. They colour licentiousness with the pretence of necessity: they complain of their chains, to let loose the reins of their exorUtant desires in a course of sin. But natural comiption that involves OS under guilt, cannot make us innocent. It is true, if in our oQgiiiai condition, the human will had been stamped by fate with an vnalterabie indinalaon to sin, we eouM not have been guihy: ^ for if there be no principles of liberty, all the names of good md evil are cancelled, and all moral means, instructions, per^ s, threatenings, are but lost labour. In brutes there are I natoral resemblances of virtue and vice, yet not worthy of reward or punishment; only so for as by imagination they are

* Vee boMs qvtsqt bcc main diet debeat, nee e»e Tsleat, niti voleDi.

captdble oF imtniction and discipline, and by'coming near to rea-ion, have a little imitation of liberty, they are rewarded or pa-nished. But man in the condition wherein he was created, had perfect freedom, becoming the dignity of the reasonable creature, and was enriched with all the graces of which original righteousness was compounded : the harmonious orders, and coherent dis« positions of the soul and body qualified him for his duty. But in the state wherein his voluntary sin has sunk him, the body is often distempered by the annoyance of the mind, and the soul pays an unnatural and injurious tribute to the vicious appetites of the body : and when corruption is heightened by custom, and the natural propensity inflamed by temptations, any lust becomes more irresistible: so that without a new nature inspired from above, they cannot rescue themselves from the bondage of sin*

Now the moraf impotence in men to vanquish their lusts, though it will be no qiology at the day of judgment, yet it will discourage them from making resistance: for who will attempt an impossibility ? Despair of success relaxes the active powers, cuts the nerves of our endeavours, and blunts the edge of indus-tay. It is related of the West-Indians, that upon the first incursion of the Spaniards into their country, they tamely yielded to their tyranny: for seeing them clad in armour which their spears could not pierce, theyfimcied them to be.the children of the 0un, invulnerable and immortal. But an Indian carrying a Spaniard over a river, resolved to try whether he were mortal, and plunged him under water so long till he was drowned. From that experiment they took courage, and resolved to kill their enemies who were capable of dying, and recover thehr dear liberty lost by so foolish a conceit. Thus men will languish in a worse servitude, if they frmcy the lusts of the flesh, their intimate enemies to be insuperable. Fear congeals the spirits, and dis-^ables from noble enterprises, which hope persuades and courage executes. Now we have an army of conquerors to encourage us in the spiritual war with the flesh, the worid, and satan, enemies in ccnnbination against us. How many saints have preser*-ved themselves unspotted from the most alluring temptations ? They were not statues, without sensible fieunilties, but ordered them according to the rule of life; they were not without a ccm-flict of carnal passions, but by the Holy Spirit subdued them : and though some obtained a clearer victory thw Qthers, yet ^all

were irictorious by divine graee. The examples of ao many hdy^ and heavenly men, prove as dearly and comvineingly, that the strongest lusts may be subdued, as the walking of Diogenes de* monstrated there was progressive motion against the sophistical arguments of Zeno. " I can do all things, saith the apostle, through Christ that strengthens me." To omnipotent grace all things are easy. Our Saviour speaking ci the extreme difficulty of a rich man's salvation ; <^ that it is as easy for a camel to go through the eye of a needle, as for a rich man to enter into i^e kingdom of heaven,'' presently mitigates the difficulty; ^^ what is impossible to men, is possible to God." He can sanctify a rich man, that his humility shidl be as low, as his estate is rabed above others; that his affection shall be heavenly in the afflu-eii<ce of the world; that trust in God shall be his deaiest treasure. Divine grace is a sure fountain of assistance to all that sincerely seek it. It is the promise of God, '< Ephraim shall say, what have I to do any more with idols ?" The idols that charmed their imaginations, should be rejected with deep abhorrence. Our Saviour cured the paralytic person that for thirty-eight years had been in a deqperate case, incurable by natural remedies : an emblem of the efficacy of divine grace in curing the most invete»> rute habits (^ sin. There are recorded some eminent instances of the power of grace in changbg the nature of men. Nico4e<-mus came to our Sayiour concealed, at first by night, as being, ashamed or afraid oS observation in the day: ^< but when he was bom again by the r«iovation of the spirit," what an admirable change was wrought in him: with a holy heat of aflfection he defended our Saviour when alive, in the presence of the phari-sees, his unrighteous and implacable enemies: he brought costly preparations for his funeral when dead: and these two^ glorioue effects of lus vakmr, are recorded by St. John with this addition^ (' this is that Nioodemus that came to Jesus by night." John 7. 19. John 19. 37*. No passion is more ungoveniable than festit, yet even the apostles did not eqxress such fidelity and fervency fiir the honour ot their master. Another instance is of the jailos that kept the apostles prisoners: he was of a harsh cruel temper, a quality adherent to his office; but grace so intenerated and softened his heart, that ^^ he took them the same hour of the night, and washed their stripes. Acts 16. 33. A visible and sudden effect of the spirit of love and power^ and of a sound

iniiid. It 18 Teooniled of many who used ^^ curiom arts, tliey brought their magical books, though coanted worth fifty thoa* sanil pieces of silver, and burnt them: so mightily grew the word of God, and prevailed/' Acts 19. 19, 20. How insuperable soever sin is to naked nature, it may be subdued by grace. St. John gives an honourable testimony of the christians to whom he wrote: ^^ my UtUe children, ye are of God, and hatve over-» eome the evil one: for the spirit diat is in you is greater than diat which is in the world/' The Holy Spirit is not only greater in hhnself than the tempter, but as fortifying weak christians is superior to the evil spirit, with all his train of artiflery, the manifold temptations which the world affords in his war against oar souls. Satan takes advantage, not only from our security, bat our pusillanimity: we are therefore <^ commanded to resist the devil, and he will flee from ns." * What is observed of the crocodile, is applicable to the great enemy <^ our salvation : he is terrible in his assaults upon the funt-hearted, but flies from those who are watchful to resist his temptations.

To excite christians to make serious and hopeful trials for the subduing the strongest corruptions, I will select'two examples of the virtuous heathens, who restrained anger and lust, that are 1^ most rebellious passions against the empire of the mind. Soerates by natural temper was choleric, yet he had so far redu-eed his passions under the command of reason, that upon any violent provocation, his countenance was more placid and calm, his voice more temperate, and his words more obliging; thus by wise counsel and circumspection^^ he obtained a happy victory over himself.

The other is of young Scipio, the Roman general in Spain, who when a virgin of exquisite beauty was presented to him among other captives, religiously abstained from touching her, and restored her to the prince to whom she was espoused. How do such examples of the poor pagans, who in the glimmerings of nature expressed such virtues, upbraid christians who ue servants to their corruptions in the light of divine revelation ? If by the practice of philosophy they kept themselves from the dominion! of their carnal appetites, shall not christians by a supernatural aid obtain a clearer victory over them ? In vun do men pre*

• TerribiliB cootra fogaces b«c bestia, fusaz contra sequentei. PSn.

OF UPRlOHTNBflS* Hi

tend want <if strength to vanquish their stubborn hisCs; for if they sincerely seek for divine grace^ and are CEiithful in the use of means proper to tliat end^ they shall obtMu a blessed fi«edoni from the power of sin.

(3.) The subduing the ruling lust^ will make the victoiy over other sins more easy. Our commission against sin, is like thitf of Said i^nst the Amalekites, to destroy them all: if any one be spared, it will prove as fatal to us as die Amalekite that dispatched Saul, who suffered him to live when the whole lineage was docHned to utter excision. Now amongst the divers luats^ that war against the soul, some are the leaders that give vigour to the rest, that recal them when withdrawn, rally them when scattered; and renew the fight against us. As the virtues of the sanctified mind, so the passions of the carnal appetile assist one another: therefore when the corrupt pasMon that was so dangerously iofluentiai upon the rest; is subdued by divine grade, they necessarily decline, and are easify, n^yrtified. . .

' The temperamental lust is the -root firom whence.many others spring and are fed, and the eradicating of that takes away the strength and life of other vidous Sections. The king of Spia oommanded his captions not to %ht against small or great, but only against the king of Israel ; and after he wa^ elaih,' the victory over his army was presently obtained^ Let us direct our zeal against the leading lust, for all th^ servile lusts must &11 and die with it. * When Mithridates the king of Pontusy a fieree implacfible enen^ of the Romaiis was killed, their ji^ was exuberant in sacrifices and feasts, eiteeming that ah army of enemies were extinguished in his death.

Besides, one victory inspires coarage to achieve another. When David was to encounter with Goliab, he derived confidence from his experiuce; '^Tbe Lord that delivered me out of the paw of the lion, and out (tf the paw of the bear,, he will deliver me out of the hand of this Philistine."' 1 Sam. 17. 37. The visible expresses of the divine power in conquering die former enemies of the church, were the rapport of thdr faith: '^ Avrafcet, awake, O arm of the Lord, and put on strength.; art (hou not it that hath cut Rahab, and wounded the dragon, Pharaoh and the Egyptian army?" Isa. 51. 9. In our spiritual

* In Has MithridaCe iofialtos hostes peUisse rati. Fhr,

wmr&rej experience of the divine assistance is a cordial that for^ tifies the spirits: if the strongest and fiercest of our corruptions lie bleeding ready to expire^ we shall not fear the rest. The same grace that has subdued the reigning lust, will make an im-pvession of obedience upon our affections that are less powerAil in us.

(4.) Consider how dearly our sins cost our Saviour, his sacred blood, to reconcile us to Qod, and to set us free from their do« minion. This is an argument purely evangelical, and most wor^ thy the breast of a christian. He dearly purchased a title to our love, and the serious contemplation cf his passion, has an admirable efficacy to inspire the flatoe, and consequently to make sin odious, that must be expiated and purged away by such bitter sufferings. Our sins brought our Saviour to the cross, and can* we entertain them in our hearts with the crimson guilt that cleaves to diem ? Can we live in the practice of them, and crucify him afresh ? He '^came to redeem us from all iniquity, and purify us to himself, a peculiar people zealous of good works/' How can we defeat the end and disparage the efficacy of hie death 7 How can we violate such dear obligations ? To che* rish apy sin is the most ungracious and unkind return to his bleeding dying love, who valued our souls more than his most precious life. Were it not visible by daily experience, that many are so prodigiously wicked, it would riuse our wonder how it is possible, that any christian to whom the love of the Son of God in dying for our suis is revealed, should indulge himself in any sin. If we did frequently and with solemnity and seriousness re^ member the death of our Saviour, and his blessed intention in it, we should find that change in our hearts in regard of our sins, as Ammon did in his affections to his sister Tamar: his incestuous love to her at first was a secret fire that consumed him; but after he had dishonoured her, and polluted himself, his hatred of her was more extreme than his love before: thus the sins that have been as near to us as our bosoms, as pleasant as our eorrupt in-* dinations, as familiar and intimate as custom, that have deeply defiled our souls, we should with stronger detestation reject them^ than ever with delight we committed them.

(5.) The blessed reward of uprightness- is a powerful motive to excite us to keep ourselves from our sins. The firmament is not sowe<l thicker vrith stars, than the scripture vritir precious

promisM to the upright. They have a peculiar interest in the kyve of God that is the feuutain of felicity: << The prayer of the upright 18 his delight/' Pior. 15. 10. He is most graciously ready to supply-all their wants^ satisfy their desires, allay their sorrows, overcome their fears. '^The Lord is a sun and a shield: he will give grace and glory,, and no good thing will he withhold from those that walk uprightly.'' Psal. 84. A com-pr^ensive promise of the blessings of time and eternity.

The highest honour is the reward of subduing our rebellious lusts. '^ He that is slow to anger, is better than the mighty: and he that nileth his spirit, than he that taketh a city." Prov* 16.32. The quality of the enemy makes the victory more illus** trious. Now the rebellious passions that war agdnst the soul^ are enemies infinitely more dangerous than those who destroy .the bodies and estates (rf men. The conquest of armies and cities is achieved by boMness and strength, that are not the peculiar ex« cellendes of man, for the horse and the lion are superior to him in those respects: but the reducing his uiuruly aflfecdons into ho« ly order, is the effect of divine grace, wherein we resemble God* How many of the Cunous heroes, in the world's account, were worse than wiM beasts, enemies to humanity, that unnaturally and barbarously spilt the blood of thousands to purple their usurped royalty? But in subduing the tyramious passions of lust and anger under the sovereignty of the renewed mind, there is the happy union of innocence and victory.

There are degrees in the exaltation of the saints, as the pas^ sioD8 their inward enemies which they subdued, wefe more stub^ bom, and hardly to be overcome. In some there is such a con* eord of humours, such a placid mild temper, that they enjoy a pacific possession of themselves: but this is the benefit of nature^ not of victorious grace. • Where there is litde resistance, there is no honour to overcome; where there is no^matter of triumph, there is no glory in triumphing. But when in the natural tem* per there are seeds of indtation to fierce anger and inordinate hnt, and when those propensities are inflamed by temptations, if we subdue those disorderly and violent passions, it is the most noUe eflbct of divine grace. On the contrary, the sinner that yields himself to the sway of the carnal fq>petites, is '^die ser*

• MsgU extra fUla quam cvm vlrtutlbof. TttciU Lib. I. ife Clmidf*. VOL. II. H

Tant of corruptioD:" 1 Pet. 4. is defiled aad debased in such s manner, that he is sunk below the beasts that perish: for what is baser than corruptioa, except the sinner that obeys it ?

The peace and joy that is the reward of victory over our sins, cannot be understood but by experience. What a savour of life is the death of a reigiting sin ? What an angelical comfort was it to Joseph and the blessed mother of Christ, when the advice was brought from heaven to them in Egypt; ^' Arise, for they are dead that sought the young child's life ?" What consolation does it afford, when the holy spirit witnesses with our spirits, that the enemy in our bosoms, that sought the life of our souls, is mortified by repentance ? the psalmist tells us, " Light is sown for the righteous^ and joy for the upright in heart/' Psal. 97. II. The present sense of God's favour, and the fiiture hop6 of glory, shed abroad that bright serenity in their breasts, that is, a reflection of heaven.

In our extreinity, when a good and quiet conscience will be more valuable than crowns and sceptres, and solid Comfprts more worth than the world, how refreshing wiU the inward testimony be of our uprightness ? When Hezekiah was under the sentence of death, and his kingdom could afford him no comfort, ibk allayed his sorrows, '^ Remember, O Lord, that I have walked before thee with an upright heart.'' Isa. 38. .3. This testimony of conscience will calm our agonies, and expel the terrors of that last enemy: this lyben we are ready to die, will assure us that our Redeemer lives. The two substantial jo^, (how divine !) the one from the reflection upon the past life, the ot^et from the prospect of eternal life, are the blessed Mward of uprightness. In short, the sum of felicity is expressly assured to them: '' The upright shall dwell in thy presence, where is fulness of joy, and rivers of pleasure flow for ever.

(6.) Consider the wofiil effects of indulging the lusts, that by pleasure or profit bribe men to give consent to their commission. The naked light of reason diseovers sin, and makes it unea^. to conscience: but a strong light armed with terrors, the law of God, with tlie doom annexed to the precept against rebellious sinners, makes it fearful. The command is peremptory and universal, with respect to all temptations and allurementarto sin, be they as dear and difficult to be parted with, as the " right eye, or jrigUt hand/' Mat. 5, the most, us^l and precioii? itjstru-

ments of lifi^ yet they must with abhorrence be cast from us^ or '^ the whole man will be cast into hell fire, where the worm dies not, and the fire is not quenched." Mark 9. This terrible threatening is sadly repeated by our Saviour three times, to make the more powerful impression upon sinners.

The guilty accusing conscience begins the everlasting hell here. Our Saviour saith, that ^' a woman when she is in travail^ hath sorrow because her hour is come; but as soomas she is delivered, sheremembereth no more the anguish, for joy that a man is bom into world :*' but a sinner, after he hath brought forth his sin with pleasure, is struck with horror at the monstrous birth. When conscience is strongly awakened, it arraigns and condemns without partiality: the sinner is the executioner of the sentence upon himself. The torment of the spirit is invisible to othersy and in that the liker hell, and unavoidable. It is- as the cruel practice of the tyrant, related by the poet, who fastened a dead body and a living together, that the putrefaction and stench of the one, might cause a lingering death in the other: this is a little resemblance of the effect of the guilty conscience charged with '' dead works," and insepavabfe from the sinner. Ail the pleasure of the world cannot stupify the sense, or mitigate the torments of the wounded spirit* ,

In the approaches of death, the sins men have indulgently committed, return to the memory, and the ghastly apparition strikes them into consternation: the thoughts are fearfully trans*-ferred from the sick body to the guilty soul, from the considera** tion of the first death to the second, that imihediately attends it. In vain they desire to live, for time is irrevocably passtd, and the season of mercy expired: in vain they desire to die entirely, and put an end to their misery, for immortality is the inseparable but fatal privilege of their nature. If they look upward, revenging justice is ready to pass a heavy doom; if beneath, a fearful depth is ready to swallow them up. Who can express the agonies and throws of the guilty conscience, the dismal degrees of the tormenting passions in the wicked, under the apprehensions of eternal judgment ? Yet the most fearful apprehensions are not commensurate to the prepared plagues by vindictive justice fov impenitent sinners. " Who knows the power of God's wrath ?" The chosen expressions in scripture to represent" it, will be verified in higher degrees, than can be inflicted'from the most vehe-

H 2

ment and terrible things in the world. Fire is so tprmenting to sense, that no man can endure the pmnt of the flame of a candle upon his flesh: ^^Who then can dwell with devouring iire, and with everlasting burning ?"

Besides, the damned are not only passive, hut active in their wretched state: there is a hell cf rancour and indignation within, and of fire and brimstone without them : what furious reflections will they make upon their votary madness, that for the seeming pleasures of sin that were but for a season, they should continue their rebellion agdnst omnipotent Deity, and bring upon themselves his fierce and unchangeable displeasure. This infinitely aggravates their misery: after a million of years, the entire sum remains that revenging justice will exact for ever. The righte* ous Judge will never so far be reconciled as to annihilate them. Perfection of misery! Desperate sorrow! A life in torments that never dies, a death that never ends.

Surely it is impossible for men that have reasonable minds to choose the pleasures of sin, that are like bubbles on the water that presently break and vanish, when attended with mbery that admits no ease or end. Is there any possible comparison between them ? The serious belief of hell cannot consist with the knowledge and purpose of sin,, and the delightftil practice of it: either the belief of it will infiise and impress such efficacious virtue into men's minds that will restrain them firom sin, or the habitual course of sin will extinguish or eclipse the belief of the punishment.

It is recorded of Croesus, when pursued by the army of the Persians, he filled a strsut passage between the mountains with boughs of trees and set fire to them, and thereby secured his re-* treat: if men were so wise as to set the fire of hell between the temptations of sin and their affections, it would be a sure defence from their spiritual enemies. But the scene of torments prepared for unreformed sinners, is little understood and less believed by men whilst they are in prosperity: though the Saviour of the world has in great mercy revealed them in such expressions, as may terrify even secure camalists, that only live to sense. Infidelity lies at the bottom, and renders the most terrible truths ineffectual. There is such a riddle in the tempers of men, they are not sensible of divine mercies till deprived of them, nor of divine judgments till they feel them. But if right reason were

Uttendied to, they must be convinced of unseen rewards and punishment to be dispensed in the next state. For the light of nature discovers an essential difference between moral good and evil: from hence proceed the reflections of conscience either approving or condemning our own actions, and making a judgment upon Uie actions of others by that common rule, according to which all acknowledge that men ought to live. This truth is so engraven in the human nature, that even the most wicked sin-* Hers, who endeavour, if it were possible, to make conscience so blind as not to see, and stupid as not to feel, yet cannot totally exclude the application of it to themselves, and will acknowledge the obligation of it in the general, and with respect to others. Now the law of Grod written in man's heart necessarily infers a judgment upcm the transgressors of it, and the judgment includes a punishment becoming the majesty of the Lawgiver that ordains it, and the extent of his power that executes it. Divine reveia* tion makes this truth mudi more dear and certain. The apostle tells us, '^ If we live after the flesh, we shall die:" and will God cease to be holy, and just, and true, that impenitent sinner^ may escape punbhment ?

Bat there are some poisonous principles infused into the hearts of men, that encourage them in their sins, notwithstanding their assent to the doctrine of a future ju^;ment* - Some CBomot persuade themselves^ that God will be so strict and severe, that for a sin^ forbidden pleasure, when they re« spect other commands of his law, he will condemn them for ever. The secret presumption that one transgression will not provoke their Judge to extreme wrath, hardens them in a sinful course* But St. James declares, ^' He that offends i^ one point is guilty «f all" One known allowed sin that a man habitually eommits, involves him in the guilt of rebellion against ^the divine authority that made the law. It was observed before, Herod did some things acc(»dtng to John's divine instructions, but he would not part with Herodia^ and that one sin denominated him wicked. Many are like him, they observe some rules of religion, perform some duties, are asealous against some sins, but there is an Hero-dias, a sin pleasant to the taste of their temper, that they will not relinquish, and without any promise, nay against the threat* enings of God, they believe he will be merciful to them notwidi-Standing their wi^edness* This presumption is an unnatural

H 3

abuse of God's mercy. This exasperates that high and tender attribute: for what can be more provoking than to imagine that the divine mercj' should encourage sin, and protect unreformed sinners from the arrests of vindictive justice ?

The blood that Ahab spared in Benhadad induced a deadly guilt, as that he spilt of Naboth ', as God spake by the prophet to him^ ** Because thou hast spared that man, whom I appointed to dastruction, thy life shall go for his life :" the application is easy, to spare the life of sin will cost the life of the sinner. One lust that adhering custom, or the closer nature, or any carnal interest so endears to men, that they do not sincerely desire and endeavour to mortify and forsake, will be fatal k> them for ever.

Some habitual sinners when terrified with the ^prehehsion of future judgment, (for God sometimes thunders in the conscience as well as in the air) endeavour to quiet their fears by presuming that the death of Christ wUl reconcile offended justice, and his blood cleaiise them from all sin. They wijl lean upon tbe cross to save them fix>m frdling into the bottomless pit, but not crucify one lust on it. The vanity of this has been showed before: I shall only add, that it is most opprobrious to the Son of God, and most destructive Co sinners; for it is to make him the minister of sin, as if he came into the world to compose a church of rotten and corrupt members, and unite it to himself: such a mystical body would be more monstrous than Nebuchadnezzar's image, of which the head wais gold, and feet was miry clay. And this will be most destructive to their souls; for by turning the remedy of sin into an occasion of sinning, they derive a wolul guilt from the death of Christ instead of the precious benefits purchased by it for true believers. For an unreformed sinner ta oppose the blood of Christ to the fears of damnation, render his condition desperate.

The most who continue in a sinful course, strive to elude the warnings of conscience, by resolving that after the season of sinning is passed, they will reform, and apply themselves to seek the favour and grace of God. But how hazardous, how incongruous is the delay of serious repentance? How hazardous? The lives of sinners are forfeited in law, their time is a reprieve depending merely upon the favour of the Judge, how <can they have a warrant for a day ? But they are young, and strong, and

think the Ablj of death and their last account to t)e at a great ctistance. Vain security! as if defith were not in every place, and every hour, as near rebellious sinners as their sins that deserve it: ^' if diou doest evil,"" says God to Cain, " sin is at the door/' Damnation is ready to tread upon the heels cf sinners, and if dnrine clemency and patience did not interpose, would immediately seise upon them. God sometimes shoots from the clouds, and breaks the strongest buildings into ruins: it is not the error of his hand, but his pity, that impenitent sinners escape his visible vengeance. But who can assure them of fii* turetime?

- Besides, suppose that sinners who hate to be reformed whilst present temptations are so inviting, had a lease of time, can they command the grace of God ? They now suppress the motions of the Spirit, and in effect say to him, as Felix to St. Paul, awakening his conscience with a sermon ^^ of righteousness, and tempcfance, and judgment to come.: Go away for the present, when it is a convenient season I will call for thee.'' But will the holy Spirit assist them at death who have always resisted him in their liiws ? Without his powerful quickening grace^ they will be unielenting in their guilty polluted state: and can they have any regular hope to obtain repentanee unto life, when they have so often quenched his warm excitations ? Delay pror* ceeds from hardness of hsort, aad merits final desertion from God.

How incongruous is it to expect, that divine mercy will accept of a deatk-bed repentance, that is merely by constraint of fear, and i, resolution to live well when they know they can live no longer? To continue in sin upon this conceit, that God wiH easily be reconciled to sinners at the last ; that confession with the mixed affections of sorrow and fear, for the sensible effects of sin in pains and sickness, and worse that immediately attend it in the next state, will obtam a total and final acquittance from our Judge, is an extreme dishonour to his ruling wisdom, his un^ spotted holiness, his incorruptiUe justice, and inviolable truth. The mercy of God that will justify all unfeignediy repenting believing sinners for Christ's sdie, wAl justify God in the condemning wiUttl obstinate sinners, who render themselves eternally unworthy of it.

To conclude the motives; if we desire thetevour of God that

H 4 ./

is better than life, if we fear his wn^th that is worse than deaths if we would obtain heaven, or escape hell, let us mortify our le* spective sios.

I shall now propound the means that are requisite for the pre« serving us from our special sins. If the foiloiwing rules seem harsh and distasteful to the carnal mind, it is to be considered, that medicines for the recovery and preservation of health, are not sweetmeats irf a pleasant relish.

(!•) In order to the keeping ourselves pure and upright, we must be inquisitive to understand intimately and distinctly what are the sins to which we are most liable: for he that doth not luiow what he should fear, is careless, and secure, easily disordered and vanquished by a temptation. Some lusts are open and notorious in the gross commission: others* lie deep and are of a harder disclosure. Ignorance is the strong defence of sin; it begins in inward darkness: the captive is kept securely in the dungeon. The understanding directs the wiU, the will com«* mands the praetice: if the sin be undiscovered, we are not ae» quainted with our danger, and shall not avoid it. A principal part of our knowledge is terminated upon ourselves :. what is the weakest part with respect to our natures, minds, and aQeeticHiB; otherwise not provided of defence^ we shall be overoome wHhoitl xesiatanoe.

. Now by Bfiplymg the mfes that;^have beoi htgdy msicited on in explicating the doctrinal point, we may understand our peca^ Mar sins. If we consider oilr constttutiosi, we may know what sins are suitable to our tempers. Our frequent lapses me a sensible discovery how the weight oi nature inclines us. The re-fleeting upon the several ages of life, and our conditions in the world, will be an indication what sins endanger ouf souls: the young are strongly disposed to pleasures, the old to avarice, the healthful and prosperous to intemperance in the use of worldly things, the sick and afflicted to impat i ence, the rich to security, the poor to envy.

. When the special sin is found stripped of its flattering cokyurs, divest it of its alluring dress, that it may appear in its fouL de* formity, and kindle an aversion in our breasts against it* The correcting vicious errora begins in the enlightened mind, * that

* Et hoc ipium argvmentajii est in melios trantlati aoliiilf quod vitla sua qua ad hac ignorabat videt. Smim. Epitt. 6.

jificovers tbem, and our {Hroneness to them. And since we ar« 90 apt to disguise our darliog sins^ and to be partial to ourselves^ let us with the psalmist^ pray to the Father of lights^ <^ that he yyould search u^ and try us^ and see whether there be any way (tf ^ckedness in us, to discover it to us by the light of his word, lud cover it w}th his pardoning mercy^ and lead us in the wi^ fverlasting."

. (2.) Diligent, watchfulness and circumspection is aneflfectual Sieans to keep ourselves from the sins that easily encompass u8« This implies prudence to discover dangeiSi and the exercise of the spiritual powers to prevent and resist them. Watchfiilneas ia ajUfiivevBal duty of constant revolution: there are respective duties that belong to persons according to their relatioas5 and 9evei[al conditions: there are duties of stated times and seasons; but the duty of watchfiilneas to prevent sin, extends to all in this frail state, according to our Saviour's command to his disciples^ ^ .what I say unto you, I say unto all, watch i" and at all timesj for though we are not always engaged in actual fight, we are always 19 the field, liable to manifold temptations, that are ready to surprise us up^ careless neglect of oar duty. Habitual grace if it be not drawn forth into exercise by constant watchfidnessj Ciaan^ fortify us against sin.

A saint that is humble and watchfiil, preserves himself from the power aadjnfaction of sin, that another who in degrees of grace excels him, but reboea bis watch, is sadly foiled by. Jo-i feph, a y^ungr man, by vigilance, and avoiding the temptation, kqpt himself untainted from the impure sdicitations of his nus* tiess; David, though of great experience in religion, and of eminent holiness, yet when he inteonitted his watch, how suddenly was he suiprisiMl ? From a careless gjlanoe, curiosity passed into complacence^ complacence into lust,, lust into adultery, and |S an eternal example to excite our foar and caution. If theie be not a continued diligence, the same holy person that with defiance and indignation has resisted the tempter at some times, has beep vanquished at other times. Lot was righteous in {Sodom^ but how foully and wofiiBy Be fell in the mountain ?

Now our c^ef care must be directed to avoid our special sins. It is a fimdamental rule in the christian life, that our weakest part is to be guarded with most jealousy, and fortified with the stroiigest defence: for the most firequent and'dangerous assaults

are on the side that is most open to surprise, f The subtSe tempter addresses his insinuations in eompliance to our aflections: he knew the softness of Adam towards his wife, and ebose her to be the instrument of persuacBng him to eat of the forbidden fruit. Every one has a carnal part, that like Eve the mother of our miseries, is prevalent to corrupt us, and accordingly he suits his temptations. It was the crafty counsel of Balaam to Balaky Numb. 31. 16. not to encounter the Israelites with armed soldiers, but with the allurements of women, by whom they were corrupted and seduced to impurity and iddatry; and thereby provoked God's wrath, and were divested ot his protection. When Ulysses was employed to discover Achilles, who was concealed in the habit of a virgin amongst the maids of honour, he carried a f pack of toys, and a lance: and whilst i;he women were looking upon the ribbons, and lace, and glasses, AchiUes takes up the lance, that was suitable to his martial spirit, and so was discovered, and drawn to the Trojan war, that proved fetal to him. Thus the tempter is obserVant of our inclinations: he will interpret a blush, a glance, a smile, a discontented gestures, any signs of our affections, and by proper motives exdte« the desiring and angry appetites, and is usually euecessiul. • Hia advantage is chiefly from our security. It is easy to surprise a suspectless enemy. St. -Peter stndtly warns us, ** be sober, be vigilant; because your adversary the devil, as a- roaring lion,^ wdketh about, seeking- whom' he may devour." -1 Pet. 6» 8. His diligence is equal to his malice. If we are not wise and watehfiil, we shall fall into his snares.^ There is a fearlul instance of it in Adam, who k>st the image and favour of God in an hour, that his posterity cannot recover to all ages 5 yet there was no corruption in his nature, he was ftimished with sufficient grace: he might easily have repelled the motion to the confusion of the tempter 5 but through carelessness he neglected his duty to the eternal Lawgiver, sli^ted the double death, that of the soul and the body, that was threatened to deter him from am, and innocence did not preserve him from seduction. WhajK reason is there to make Us- watcMul, both against our spiritual

« Eamasime qnteq; petitur, quapateL Stnec

f Anna ego £emineii aaimniB motnra YirUeio mercibttB Inserti. OvU^

oiemies, and our own drowsiness, lest security steal upon us without observation ? for our hearts are as ready to sin as Satan is to tempt: besides the impression from tempting objects without us, there is treacherous^ danger within: our prime care must be to keep a severe command over our minds and hearts, to pre* vent the entrance of sin. The carnal appetite allures the will to' consent to the actual commission, by the mediation of the mind that represents the pleasures and profits of sin. Therefore conscience must be a vigilant sentinel to prevent, as far as is possi- . ble, the first springing thoughts, the first risings of the sinfiil affections. Sinftil thoughts and desires are possible acts, and are more odious to God than the gross commission is to men. The pernicious inspirations of the tempter are gradual: as one that kindles a fire with a small breath, cherishes the fiaint sparks till' raised into a flame; so warm desires are cherished by the' thoughts, till they break forth into a wilder flame. This is the most difiBcutt part of our duty; we may more easily decline temp* tations firom without, than keep a consbant guard within. But there is no * excuse for the neglect of this duty, the consequence being of no less moment than salvation. '^ We are commanded to keep the heart with all diligence, for out of it are the issues of life, and of 4eath also." As the elective faculty is inclined and determined, such will be the quality of our actions, either holy and good, or vicious and evil, and such will be the reward in the* next state. It is true, it is morally impossible for even the best men to be so exact in their watch, but vain thoughts may suddenly spring into the mind, and indeliberate motions may rise in the wiU, (uriiich should be matter of sorrow:) but we may suppress those beginnings of sin, and prevent die morose thoughts, the musings of the mind upon the pleasure or profit, that makes tfae^ temptation so strong as to overcome us. If a watch be set at the gates of a town, to prevent any commerce Mkh infected places, though it is not possible to exclude pestilential vapours that mix with the air, and fly imperceptibly about, yet the persona and goods that e^me from infected places may be excluded* ^ A child of God keeps himself, that the wicked one touches him

* MmlU mat observanda pugnaBtibos, •! qaidem nnUa est negligentio Tenia, nbi de salute cenatur. Vegci^

not;'' that 18, receives no defiling iiapressionB^ by yielding to his suggesticMM.

Our next care muat be to avoid the outward temptations, that are apt to excite those lusts that are most natural to us. The art of our sjHritual enemy is to make use of objects * without, to entice the affections within us* The world i^ords variety tf temptations, that through the senses pierce the heart and wound the spirit. It is therefore our duty and safety, with the strictest caution, to guard our senses. The most make no other use of their senses than the brutes ', it were well they made no worse. Tbb acts of the understanding are immanent and inviwble, the afiections mix with sensible objects, and are actuated with heat and motion from them. For this reason holy men have been so careful to lay a restraint upon the senses. Job <^ made a covenant with his eyes, not to look upon a maid.'' David prays, *' turn away mine eyes from beholding vanit>'/' When Solomon had SQ earnestly pressed the divine counsel << to keep the heart with diligence," he annexes most fitly for that end $ *' put away iom thee a froward mouth, and perverse lips put fiur firom thee: tet thy eyes look right on, and let thy eyelids look straight before thee* Ponder the path of thy feet, and let all thy ways be established : turn not to the right hand or the left; remove thy £oot from evil/' The sum of which counsel is, that we should so exactly guard our sensitive £acuUies, so order our words, ouc looks, our ways, as to preserve ourselves from every evil thing* Our great security is in flying from temptations. Lot was strictly commanded ^^ not to look back on Sodom:" his wifis, by casting a ]iogcnng eye towards it, was '* turned into a pillar of salt, tp season the world by her example, to beware of the occasiooa ofsin.''

It b extreme folly to enter hito temptation: for as near as the melting of wax is when it is near the flame, so are the cwnal^ affiBctions of being enticed, and the will of consenting whep near yifl i^ning objccts. Our sad experience may instruct us, how prone our hearts are to yield to inviting occasions of sin^ and how. often we have been foiled by venturing into the confines of temptation. Solomon observes, '' surely in vain is the net spread

* Eripiant omnc8 aDimo tine ynlacre Tires: bee mmt jacnndl causa cibnsq;

m Sight of any bird.'* Prov. I. 17. If the toils be never so crat tily Isddy and the bait be very enticing, yet a silly bird has that foresight and caution, that it will not be tempted to run into the net, but fly firom the present danger. What unaccountable folly 16 it in men, though the temptations of sin are never so alluring to the carnal appetites, not to make use of the eye and wing, to fear and fly from the entanglements of iniquity.

Besides, we forfeit the divine assistance, by entertaining thd temptations of sin. The promise of preserving grace is to ud while we are faithful to God : '^ he will keep us in all our ways,'* whilst we are constant in our duty, otherwise we cannot depend! upon his gracious presence and assistance. If a soldier be com-* manded by a general to fight a duel with an enemy, he will arm him with armour of proofs and secure him from treachery: but if one from vain glory, from rage or revenge, against the com^ mand of his superior shall engage in a duel, he fights vrith great hazard, and if he conquers, is punished for his disobedience* Thus if in the regular course of our lives, the divine providence so order things, that temptations approach us, upon our earnest and constant prayer^ we shall be famished with *^ the armour of God^ the shield of faith^ the sword of the Spirit, the helmet of salvation/' But if we run into temptations, we provoke him to desert us; and if we are not overcome by them, yet for our transgi^essing his holy command, we are liable to his displeasure.

Confirming grace is a continual emanation from the Holy Spirit^ without which we shall fall every hour. It is therefore extremely hazardous to venture into temptations: for the corrupt nature that with weight and idolence inclines us to sin, is within, and supernatural strength to control the combined efBcacy of the inclination, and the occasion is from above, which is justly witb« drawn when we *^ grieve the Holy Spirit,*' by eonverring with" the temptations of sin^ ^^ The fear of the Lord is clean," eflec-tiyely, as it induces an holy caution and circumspection to preserve ourselves from the defiling, captivating snares of sin. It ia a petition more necessary than that for our daily bread ; ^' leaA us not into temptation:" considering our in^parable frailty, and the arts of our spiritual enemies to take every adv&ntage over us, we should with all possible ardency of aflection pray, that we be not exposed to temptations, or not vanquished by them; but if

we rashly esqMMC ourselves, our piftyers will be an indictment against us, and we shall fall under condemnation.

(3.) Serious resolutions, and solemn engagements, are 6( ex-* cellent efficacy to bind our deceitful hearts from yielding to sin. In the christian life a general resolution,is absolutely necessary, of being faithfiil to God, never to have correspondence with hiv enemies, but always to cleave to our duty, notwithstanding all the allurements or terrors of the world to supplant o«r integrity, and surprise our constancy. David tells us, '^ I have sworn and will perform it, that I will keep thy.righteous judgments.'' Psal. 119. 106. The divine law binds us antecedently to our consent, but having taken the oath of fidelit}' to God, there is superinduced a new obligation to (Baten us to his service. After this, to revolt from our duty, is rebellion heightened with the guilt of perfidiousness. Besides, solemn engagements against particular sins are necessary: Ephrmm ^^ shall say, what luive I to do any more with idols?" He had been enchatited with the love of idols, which he renounces with indignation. A practical decree, a steadfast resolution to forsake our sin, will produce a diligent use of means in order to that end.

In resolving against sin, we must depend upon the present and perpetual assistance of the divine grace, without which our resolutions will neither be sincere nor effectual. Carnal men under judgments, do often relent and resolve against their sins; from the convinced mind, transi^it wishes, and floating purposes of reformation arise: but till the heart be renewed by divine grace, the will is incomplete t there are secret and sometimes undis-cemed affections to sin, that by new temptations are drawn forth and betray them to satan. It is a charge against the hypocrites in the prophecy of Hosea, *^ they were like a deceitftd bow,*' that being ill made, or ill bent, never sent the arrow directly to the mark: sometimes after the carnal (acuities have been sated with the gross fruition, men renounce their sins^ and promise they \rill never '^ return more to folly :*' but those resolutions are as insufficient to fortify them against the new incursion of tempting objects, as a wall of glass to resist the battery of cannon; fpr there is no permanent overrcding principle in the heart, that makes the resolution steadfast against sin. But suppose the re-Bolutioivs be sincere^ and proceed from a full bent of the he^

against sin^ yet if divine grace do not ratify them^ a strong temptati<Hi.wiU break them^ as a gust of wind breaks the strings of a cobweb. St. Peter consulting his affection, not his strength, presumptuously engaged to his master, ^^ though all men forsake thee, I will not forsake thee :'* but in the time of trial, surprised with so strong a fear, that precluded serious recollection, and distracted his mind from the deliberate comparing of the evil of sin with th^^nstant dagger, he most unworthily denied his mas*, ter, and is a sad instance how weak and wavering the best men are, without the continual influences of the holy spirit to determine their wills, and make them with unfainting courage perse-vere in their duty.

There is a vast difference between the sight of a storm at sea^ and a ship in violent agitation by the winds and waves, and the miserable passengers with pale affrighted countenances, expect* ing present death, in a lively picture; and being in a real ship, in the midst of a real tempest, and in real danger of being swd-lowed up by the ocean. The sight of such a spectacle without fear, is but painted courage, as the object is upon which it is exerdsed: if one should presume that his heart were impenetra* ble to fear, because he sees the representation of esctreme danger without fear, it were egregious folly, and would be soon confu* ted if he were actually in extreme danger of perishing in the raging 8ea« Thus there is a great difference between temptations represented, in our thoughts, and wlven immediately and really before us: and between religious resolutions when temptations are at a distance, and when actually incumbent on us. There may be such resolution^ conceived in the mind in the absence of temptations, that we may think ourselves guarded safely against our ains; and yet at the first encounter of a strong temptation, ouir resolutions may cool and faint, and our vows of obedience Ihay vanish as the *^ morning dew before the heat of the sun i". there is such a levity and featheriness in our minds, such a mutability and inconstancy in our hearts. Therefore the scripture doth so frequently inculcate the duty of continual trust in God, to.assis.t us by his strength to overcome our spiritual enemies., Divine grace raises our thoughts into steadfast resolutions against •in, turns our resolutions into holy actions, our.actions into permanent habits. ** God works in us, to will and to do of his good pleasure."

(4.) If upon interaiitting our watch^ we fall into the sin that we are prone to, speedy and deep repentance is necessary to recover the favour of God, and to preserve us for the future agunsfc it. Sins of relapse more easily prevail than in the first tempta*' tion; because the tenderness and reluctancy of conscience is lessened by the commissioii of sin: they are more pernicious to the soul, fbr besides the enhancing ci guilt, the unclean spirit returns with more imperiousness from indignation that he was expelled. If we have been eflectually tempted to sin^ let us presently retract it by repentance: there will be a suspension of God's favour, whilst we continue without a due sense of our sin; ^^ let not the sun go down upon God's wrath,'' but with prayers and tears sue out his pardoning mercy. The neglect of present repentance is a step to final impenitence, that is unpardonable. • Who can tell the degrees of danger in continuing in sin a day? How many have been cut off in their early sins, and lost their time, and hopes, and soids for ever? But that which more specially belongs to the present matter, is this, by the neglect of speedy repentance,^ sin is more difficultly retracted. By continuance in sin, the heart is more unwilling and unable to mortify it. The habits of the mind difier from the habits of the body; these wear out by continuance, the others are more firm and poweifiil: they are second inclinations, and as violent as the first that are deeply set in corrupt nature. The heUiiig afresh wound is much more easy than an inveterate ulcer: the healing the aoul, and renewing it by repentance, is much more easy and 8afe, presently after the wounding it by sin, than after continuance under the power and infection of sin.

A deep heart-breaking sorrow will prevent relapses into sin. When conscience represents our sin in its killing circumstances, as committed against the knowledge of the divine law, and our vows of obedience, against the tender mercies, and dreadful justice of God: that for the low and despicable satisfrustion of th^ sensual part, we have made ourselves unholy and unh^>py: from hence the soul is struck with a sorrow so pungent, that the lova of pleasure is mortified, and the sweetest sin is imbittered. The

* Omnim Titla pesitm Imident, niai 4m rargvat oppresta ttnt i vekencn* tltti cfwtca invelenUa pagaaDdnm est s oam ▼olaeratt laoiUB fatilidr est dan a saDgalne recentia soot, abi corrapta Is malam tiicni ae Terteniiit dUKcilios caraatar. Stnee. ad Marc,

tfeffoembrance of that perplexing angaish will heighten the aver-tton and resolution against sin : the soul will fly with horror the occasions of offending God, and recoil at the first glance of that dm that coist it so dear, and which if entertained, witt renei;^ its agonies. As one that narrowly escapes frotti bei)Ag consumed by fire, retains so strong an hnprcssion of thd terror, that makes him always circumspect Co avoid the like danger. ^* David's broken bones made'' him Understand what a fearftil tin adultery was, and cautious ever after. But a slight celhfession, a superficial sorrov^, a few sad thoughts and tears, are soon foi^t: when the sinner presumes by a slight repentance to obtain reconcilia-tion with God, he is ^ady to aneswer the nekt tfemptation/ andf return to folly.

(5.) Fervent and constant prayer for the rstitv^tig grace of' Grod, is indispensably necessary to preserve us fi'om our sins. It is by the spirit of holiness that " we mortify the deeds of the body :'^ thttt we put off the old man, and put on the new. Sanctifying grace introduces a new nature, the prolific and productive principle of a new life: it turns the current of the affections from' sin to holiness. This is as astonishing as the miraculous motion of the shadow upon Ahaz's dial, '^ that went ten degrees backward." Unregenerate morality may lop the branches, restrain from the gross acts, but sanctifying grace strikes at the root of sin, the inward affection. There are some medicines that will stop the fits of the falling-sickness for a time, but not expelling the cause, the disease invades nature again: so monj counsels, and politic respects, may stop the breliking forth of the lusts of the flesh, but the inward affection of sin remaining will make us apt to fall by the commission of it. San^ifying grace makes an inward universal change in the soul t he'that was unclean in his thoughts and desires, by the transforming power of the spirit, *^ loves pureness of heart," delights in it, and has a fixed hatred agwnst any thing that defiles: the soul that '* cleaves to the dust," and jpursues the acquisition of earthly things as his treasure, being refined and elevated 1^ grace, seeks the things above^ with vigorous endeavours.

In this the diseases of the body differ firom those of the mind: * the first, notwithstanding the most earnest desh-e of cures, may

* Pars uiDitatiilvelle sanafi fait, Ita est paucos icftUus plarei Krvi(»> km tenesDt. Senu. Epist, 2r,

be incurable: the other when the desires are sincere of spiritual bealiag, are in the ha{qpy way of cure, for vicious affections are the diseases of the soul. This change of the affections^ the effect of supernatural grace, is obtained by fervent prayer. Our Saviour assures us^ that *^ our heavenly Father will freely and abundantly give the Hdy Spirit to those who ask it'' widi such ardent affections, as flow fron their feeling sense of the want of his influences. In humble prayer we acknovidedge our unworthi-neas, our weakness, our absolute necessity of divine grace to mortify our lusts: in believing prayer we glorify his mercy, and bis omnipotence, that be is both willing and powerlul to make us victorious over our wont enemies. The prayer of Jebosaphat^ when invaded by a vast army, conspiring the destruction of his kingdom^ is u copy tu be traaacribed by «6» ^ O our God, we have no might against this great company that comes against us^ neither know we what to do, but our eyes are upon thee." 2 Chron. 20. Thus satan, the world, and the flesh, are com* bined in warring against the soul, and we are utterly unable to resist them, we must therefore address ourselves ^^ to the God of all grace, to strengthen our inward mi|n. And since some lusts have sucb strong possession, that like that stubborn sort of apirits mentioned in the gospel, they cannot be expelled but by fasting and prayer, we must with the most zealous devotion^ prayer joined with fasting^ implore grace to subdue them.

Prayer must be continual: if we intermit this recourse to hea-veuj we shall presently find ourselves like Samson when his hair was shaved, weak Ifke other qien. Grace in the saints ia not like ligbt in the sun, that qmnga fi:om itself^ but like the light of a lamp that is constantly led with supplies of oil^ otherwise the weak light will £unt and die. Inherent grace is maintained by the continyal emanations £rom the holy Spirit: nay the habits of grace are drawn fmrth into act and vigorous exe^* cise, by supervenient exciting grace, without which they would be ineffective and useless. As there cannot be actual sight, unless the ligiit in the eye be irradiated 1^ %ht of the air: «o without special assisting grace we cannot do aay spiritual good n6r ayoidevil: we shall be foiled by every temptatiouji eyea the best will leave God, and provoke God to leave them. Our Sa-> viour therefore enjoins his disciples the double duty, " watch and pray, lest ye enter into tempUtion." David vrith his sfvpra

KBoIutieiis to be cbcumspect, joined his fenrent requests to Gods ^ I said, I will take heed to my ways, that I sin not with my tongne, I will keep my month with a bridle, while the wicked IB before me. Set a watch, O Lord, befimre my mouth, and keep the door of my lips/' Psal. 143. 3. His special guidaikce is ne-* cessary to fegulate our tongues, that we neither offend God, nor justly provoke men«

(Lastly.) Faith in the Redeemer is a so^reign eflectual means for the mortifying sin. The Son of God incarnate is the foun-^ tain of inherent as well as imputed righteousness 2 grace and glory are eonyeyed to us by the hands of the Mediator. The su* pematural power to do good, and vanquish evil is firom him x ^^ Of ourselves we cannot conceive a good thought; through Christ strengthening us we can do all things/' Spiritual Mess-' ings he purchased for us by his humiliation, and confers in his exaltation. ^ He gave himself for his church, that he might sanctify it, and cleanse it by the washing of water and the word.'* Eph. 4. 8. Psal. 68. Being risen and ascended, he received of his Father divine gifts, and gives grace unto men. ^ He gives repentance/' which principally consists in the mortifying sin: f' he blesses us in turning us from our imquities." Acts. 5.

The mortificatioa of sin is pecdiariy attributed to his death. 1. With respect to its meritorious causality, that reconciled God to us, and obtained of him the sanctifying spirit, that is the seal of his love, to communicate *^ the divine nature to us, by which we escape the corruption that is in the world through faist." The redemption o! a captive may illustrate the redemption of sinners: for as in restoring a captive to liberty, there must be the payment of the ransom, and the breaking of his chains, so in redeeming a sinner there was the price laid down, the inva-* luable blood of the Son'of God, to procure our spiritual freedom : for the ignominious and cruel bondage under Satan, was the pe^ nal effisct of the first transgression: and the invisible chains, the darkness of mind, the hardness of heart, the rebellion of will, the disorder of afleotions, and all the vicious habits that kept him in the bondage of satan, are to be broken and removed. For this reason it is said, <^ God sending his Son in the likeness qf sinfol flesh, and for sin condemning sin in the flesh :" that is, Christ dying as a sacrifice for sin, reconciled God, and the fruit pf that reconciliation, is the breaking the tyrann(ms empire of

I 2

Sin und^r t^hich We were involved^'that we may enjoy the liberty of the Sons of God. Sin brooght our Saviour to the cross, and he brought sin to the cross: when he died naturally, sin died legally, that is, was condemned to lose its power in the hearts and lives of believers. The exceUent ends of our Saviour's death are expressed by the sqpostle; ^ he gave himself for us, that he might redeem us from all iniquity, abolish the guilt of sin, and purify unto himself a peculiar people zealous of good works/' 2* By way of representation. As Christ died for sin,' we must die to sin : he expiated the guilt of all sin for penitent believers ; and a universal crucifixion of sin is the imitation of his death* The apostle insists on this as a truth of the clearest evidence to christians*, << know ye not that so many as were baptized into Jesus Christ, were baptized into his death ? therefore we are buried with him in baptism; that as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that hence-* forth we shoiild not serve sin/' The sum of which reasoning is, that our crucifying the corrupt nature, with all its various affections and lusts, is a lively resemblance of the death of Christy which was designed both to be operative in us of the death of sin, and to be significative of it. From whence it follows, it is the indispensable duty of all christians to transcribe the copy of his death in their hearts and lives. The death of Christ mortifies sin by moral influence, as it is an expression of God's transcendent love to us, and his righteous and holy severity against sin; both which are sueh powerful motives to destroy sin, that whoever does not feel their efiicacy, is dead as the grave^ without the least vital spark of gratefiil love to Christ.

Now the unfeigned belief of the meritorious and efficacious sufferings of Christy is the means by which the value of hb death is applied, and the virtue of it derived to us fiir the killing of our sins. It is by faith we are united to him as our head, the fountain of spiritual sense and active power. *' He dwells in our hearts by fitith, and by the eminent operations of his spirit, strengthens the inner man. Faith excites us to mortify the inhabiting corruption, by arguing firom the love of Christ in dying

OF PPRIGHTNESS. .133

for US; he left heaven for us, shall not we leave earth for him ? he denied his natural innocent wills to submit to the death of the cross for our salvation; shall not we deny our depraved rebellious wills for his glory ? And unless desperate sinners, who are fallen as low as hell, who can resist such melting persuasions ? The apostle speaks with the most feeling expressions; ^^ the love of Christ constrains us; has an absolute invincible empire over us^ because we thus judge, that if one died for all, then were all dead, that henceforth we should live to him who died for us. And it is the noble and sensible effect of quickening grace to mortify sin. Faith as it obliges, so it encourages to subdue our sins, by reflecting upon the end of Christ's death, which shall certainly be accomplished. St. Paul in his conflict with an incessant enemy, was fortified by an assurance from God, " My grace is sufficient for thee:'' the temptation was not presently removed, but strength conveyed by which he was superior to it. Our special sins so easily encompass us, that considering our imminent danger, we may fear the issue of the fight ; but the believing remembrance of our Saviour's death, inspires new life and heat into us, knowing that he hath not died in vain. Faith raises the drooping spirit, by reflecting upon the compassionate willingness of Christ to relieve and strengthen us in the holy war. M^en he was upon earth, he prayed his father ^^ to keep us from the evil of the world.'* This was the copy of his continual intercession for us in heaven; from whence we are infallibly assured, that he is most tenderly inclined to assist us, and preserve us from the malignant influence of the world. For these reasons, faith in Christ has a cleansing virtue, a victorious efficacy attributed to it: *^ faith purifies the heart, and overcomes the world. A sincere believer that makes use of the divine ordinances, prayer, hearing the word, the confirming sacrament, and other holy means for the subduing his corruptions, shall certainly obtain a fmal victory, and the reward of it, a triumphant felicity.

THE

GREAT DUTT

ow

RESIGNATION.

JPKjEFACE.

»g lt ae^

JL HE first man by rebellion against bis Maker, lost his inno« cence and felicity, and conveyed a sad inheritance of sin and mi"* aery to his universal progeny: ever since it has been esteemed a principal part of wisdom to prepare the minds of men to encoun* ter with innnmeEable evils that surround them, and,to presepe a. well-ordered contented state of soul, when actually under the greatest afflictions. All the lieiinous sophists of the world, the most celebrated professors of patience, could not attain to this skill. Their consolatary discourses composed with. ^it and elo* quence, are like artificial firuits of wax, that seem to surpass the productions of nature, but can only please the sight, and afford po real refreshment to the ta^ste. Or, like rings of steel that are joined by the attractive virtue c^ the loadstone, that make a chain fair.to the eye, but of no'strength and use. It was inex* pisable ignorance, their not resplving temporal evils to their pro^ fer original, the righteou^ providence of God. They erected a blind and foolish power under the title of fortune^ to. preside in (his sphere ,of mutability:. they always boast of their playing ^ prize with fortune^ and triumph over a phanton) qf th.eir own fiction. * This conceft was both impious and uncomfortftble; impious, to take the sciptre of governm^n^ firom God's hipd^ and attribute the foolish pleasure of for^une^ what, is ordered by his providence: aiid uncoinfortabl^, for they fancied .th^ir deity to be blind, witiiout discerniiig between the w:offtfay ^and unworthy, and inekorabl^ j^ the coinjplaints of the ii^ured, an4 the prayers of the miserable*. • The cpjopiiion. topics firom whenqe they hardened themselves are, jdia^, none,are.exempted ^n this open state, frooi afflicting peci(}ents> the common tribute of mankind: that it is in vain to,stfjjggie with what is irresistible: that death is -tiiebalm mi^io^.qf all.evil^ ! A^d the best, of their .moral ar-

- «-fl(e4 tantnm cnm^fortanaie diglatfiarl momentli ottoi'bos gloriantar«

guments for patience under sufferings^ such as the dignity of tha reasonable soul; and diat nothing inferior to it should have power, or is watthy to put it into confusion; that virtue is the noblest perfection, and is increased by the most difficult exercise; that it is best to yield up ourselves to the divine diqxisal. These argum^its are with infinite more advantage propounded in^ the sacred scriptures: and for christians to attend to the instructions of natural reason, and neglect the divine revelations of the gos# pel, is a folly like that of the silly Indians of Mexico, who having plenty of wax, the natural work of the bees, yet made vM of firebrands to light them in the night, that aflbrded a little light mixed with a. great deal of smoke. Briefly, they had but wavering conjectures of the future state, and the recompenceH thereof; firom whence are derived the most powerful motives of active and passive obedience to the commanding and disposing triB of God: but in the scripture are laid down in the clearest manner, and with infallible assurance, such principles as are effectual to compose the mind t6 patient suffering, and tb meet with valiant resolution all the terrible contrarieties in the way to heaven. It dedares, that sin opened an entrance unto all the current advei^ties in the wdrld, which are the evident signs of Ood's displedsure agdnst it. In anguish we are apt to dispute with providence, and an imagination of inhoceitee kindlies discontent : of this impatience, some even of the best moral heathen* kere giukyj Tttm and Germanicus charged the gods with their imtimely, and, in their apprehension, undeserved deaths; but the due sense bt tin ^11 humble ahd quiet the mind under sufferings ; it directs us to consecrate our sorrows, to turn the flowing stream into, the channel of repentance. %id thus the piission of js^ief, which, \{ terminated on external troubles, is barren and hnprofitable, it can tieither retrieve our lost comforts^'nor remove aiiy oppressing evil; if it be employed for our offen<^, prepares tis for diVin^ mei^, and is infinitely beneficial to us.' ' ^d thu^ by curing the cause of afflictiohs, our guilt thit deserves thetti^ we takb a^y the malignity add poison of them. The word of €k)d assures u6, that all the perturbations and distords in the passages of our lives are orde^ by his wisdom and will, to that without extii^ishing the two eyeH of reatoh and faith, we niuA ^icknowledge his providence^ and observe his diesign in aU^ which is either to excite us when guilty of a careless n^lect^ or.

performance of our duty; or to reclaim us from our excursions and deviations from the narrow way that leads to life. Indeed there is nothing mote common nor more fatal, than for afilicted persons to seek by carnal diversions and contemptible comforts^ to overcome their melancholy, and the sense of divine judgments; and hereby they add new guilt, and provoke new displeasures. This presages and accelerates final ruin; for such whom afflictions do not reform, are left as incorrigible.

But above aU encouragements, the gospel sets before us the sufierings of our Redeemer, and directs all his disciples in sincerity to accustom themselves to the contemplaticm and expectation oif troubles on earth: it tells them it is a branch of their re-ligion, to suffer with him that they may reign with him. And w^at is more reasonable, than if our Saviour oidured superlative sufierings to purchase eternal glory for us, that we should with the same mind bear lighter afflictions to prepare us for it ? If this principle be alive and active in our breasts, that our present afflictions shall determine in our foture happiness, when time shall cease and eternity succeed; this will encourage us to serve God with our best affections when our days are overcast with aorrow, as in a bright prosperity: this will secure our passage through a stormy tempestuous world, as if it wsre a truly pacific sea, knowing that divine providence always guides us to the port of eternal tranquillity. This is the substance of what is amplified in the following treatise. And whilst there are miseries in fhe world, no discourses are more seasonable and usefid than those that lighten our oppressing sorrows, and that enable us with uniformity and constancy in all the changes of this mortal life, to pursue our eminent end. The Holy Spirit, the great eomforter, apply these truths to the heisrts of the afflicted.

WILLIAM BATES.

THE

GRE^TBUTY

OF

RESIGNATION.

Matt. xxvi. 39.

*< And he went a little fnrtber, and fell on fait face* and prayed^ 8ayiog» O my Father, if it be possible, let this cap pasa from me: nevertheless, not as I will, but asthoo wilt."

X HE words are our Saviour's prayer at his private passion in the garden. In paradise was the first scene of man's sin^ and in a garden the first scene of Christ's sorrows.

He was now in the near view of his extreme suflerings; the fatal hour approached when he was to die with all the concurrent circumstances of shame and cruelty. His nature was human and holy^ and therefore apprehensive of misery and the wrath of God. In this exigency, ^^ he fell on his &ce,'' a posture of humble reverence, and with earnestness prayed, saying, ^^ O my Father," an expression of his steadfest trust in the love of God: ^^ if it be possible," not with respect to his absolute power, for by that he could easily have preserved him; but with respect to his sovereign pleasure, and. eternal decree: *^ let this cup pass from me;" that implies a complete deliverance from the rage of the powers of darkness, and of the perverted world in conjunction with them. He suffered innocent nature to act

as nature, for he submitted to our infirmities, but without our imperfections. '' Nevertheless not as I will, but aS'thou wilt:*' his petition was qualified with an act of submission; the desire of his nature, that recoiled from such suflerings, was overruled by the resignation of grace. There was no repugnancy, but a subordination, between the sensitive will and the rational will, directed by his mind, that foresaw the blessed effects of hb suf* ferings, '< the glory of God,'' with the '^ salvation of lost man-. kind.'' And that just horror, with the strong aversion €S his nature firom such a terrible death, renders his willingness more conspicuous and meritorious. As man, the apprehension of it put him into an agony; but as Mediator, by a firm resolutiim and clear choice he submittad to it.

Now the example of our suffering Saviour, lays an obligation on us to transcribe his copy; his titles in scripture declare both his eminency and exemplariness. He is our Head, and our Leader, the Captain of our salvation, whom we are bound to follow in taking up our cross: his sufferings were designed not only for our redemption, but for our instruction and imitation. What he commands as God, he performed as man, that we might voluntarily yield up ourselves to the holiness and equity of his law. Thus firmn the pattern of our Saviour's deportment^ the point of doctrine is this:

The entire resignation of our wills to the disposing will of God, is the indispensable du^ of christians under the sharpest afflictions.

In the explication and proof of this point, I shall

L Consider what is oonaistent with this fengnaUcfiu

n. What is implied in it.

ni. The rei^sons to convince us of this duty of res^nrng* of ourselves, and all our interests to God: and theti apply it.

I. Consider what is eoosistent with thn voluntary resignation. That will appear in the following paiticulais.

1. An eamesit deprecation of an impending judgment is reeon-cileable with our submission to the pleasure of God, declared by the event. Our Saviour witih humili^ and importunity desired the xtmwv;^ of the cup of bittemcss. We must distinguish be* tween God's law, and his decree and counsel: the law is the rule of our duty, and requires an entire exact subjection in aU our faculties> eyen in our internal desires^ in the first iQOtiona

of the will: the least velleity, or rising of the heart against the divine command^ is irregular and culpable; for not only the acta of sin are forbidden in every command respectively^ but all the ineitations of concupiscence^ before the deliberate judgment of the mind, or the actual consent of the will* But the decree of God is not the rule of our duty; and. is secret till manifested by the event of things. This being premised^ the reasons are evident why we may pray against an affliction that threatens us^ without violating our duty.

(1.) Because afflictions are evils which the will naturally declines, and are not desirable things in tliemselves. They are not beneficial and productive of our good by any propet efficacy and operation, but by the overruling providencei of God, sMid the grar* cious assistance of his Spirit. When Aaron's rod was put inta the sanctuary, and became green and flouririiing with blossoma and almonds, it was not from any inherent virtue of its own, but from the special influence of the divine power; for the other roda remained dead and dry; thus the happy effects of the afflicting rod are from divine grace.

(2.) There are proper ten^tations (hat attend the afliicted state. Many ar^ eneompassed in a sad circle j their sins procure afflictions, and their afflictions oceasion many sins. Ipdeed^ tribulation that is sanctified^ by a happy gradation worketh pan tience; and patience^ experience of the divine mercy; and experience hope; and hope maketh not as)iamed. . But when it meets with a stubborn qpiritj there are fearful descenta of sin t tribulation excites impatience, and impatience causeth perplexity^ and that despair, and despaiTj confiision. The devil lays his trains in every condition^ and sometimes by immoderate sorrow, sometimes by inordinate joy, doth nuschief to the souL And as more perish by surfeits than abstinence, yet the diseases that are caused by emptiness, are more 4¥W^<m» ^lynd inio|uable tiiaa those that proceed from fuhiess: so more are ruined by prosperity than adversity: but the guilty passions that ferment and rage in adversity, are more pernicious^ and more hardly tempered and subdued, than the luxurious appetites that are fomented and ^rawn bftji by priaqperity. We ana diraeted by a«r Saviour to pray, that we may " not be led into temptation^ and to be de« livered from all evU"

2. A mournful sense of afflictions sent from God^ is consistent

with a dutifiil resignation of oursehres to his will. It was tha vain boast of the philosophers, that their instructions would fortify men with such magnanimous principles, and generous spirits, as with an equal calm tranquillity of mind to encounter all the fierce and sorrowful accidents to which they might be exposed here: * they speak high against fortune and &te, and resolve stubbornly, that no misery, whether poverty or disgrace, torments or death, should extort from them a confession that it was misery. It was one of their axioms, that a wise man is not subject to the vicissitudes and instability of things here below; that he suffers no conflict of contrary passions in his breast } that he IS always above in the f serene, where no tempests can disturb, no eclipse can darken his mind: but these proud pretensions were empty of reality. Indeed such a perfect exemption from all afflieting passicws, is neither possible nor regular in our present state: not possible, for the best 'men are not all spirit, but united to flesh; and when the body is under strong pains, the soul sttifers in its sufferings; and while we are thus compounded^ the loss of those comforts that support and sweeten the present life, must cause grief. It is easy to utter brave expressions, and lay down severe precepts in contempt of evils | when they are at a distance, but hard to sustain the spirit under the actual feeling of them; it is one thing to discourse of a battle, and another to be engaged in the heat of it. But supposing by a philosophical charm the heart were so hardened as to be proof agauist the most piercing afflictions, such a forced insensibility is not regular, but proceeds from the extinction of humanity and piety; and that wiU appear by considering afflictions in a natural or m<Hral respect.

(1.) In a natural respect, fimr so they are destructive or oppressive evils, and a pensive feeling of them is suitable to the law of our creation: for the human nature is framed with such

* Nihil Bgit dolor, qaamTis sis molestos, nuoqaam ie case confitebor ma^ lum. Poisidoniutn

f Tklii est sapienUs aaifliw qsalU msadi sUUis super luiaa, senper UUc •erenum. Stmcm,

t Magna Trrba ezcldmit, oini mors propins accessit, cnm tortor naaim poposcit, potsis iUI dlccre, CmiU provocabas nala absentia. 8im^

^Senses and* pamiohs, as according to God's' intention should be affected suitably to the quality of their objects; and if the soul acts rationally, it is moved accordingly. A saint on earth is not a saint in heaven, raised above all disasters and troubles, freed from all hurtful impressions irom without, and sorrowful impressions within, but is liable to afflicting evils: and it is becoming his duty to have his passions pliable to hvs condition, but without excess; the eyes must not. be drowned, nor dr}', but tenderly affected.

(2.) Considered in a moral respect, as they are sent from the high and just providence of God, it is absolutely necessary there should be an humble resentment of his displeasure. This is a consequent of the former; for if our affections are seared up, that we do not feel the stroke; how shall we regard the hand that smites us ? If we are not sensible of afflictions, we are secure in our sins. Natural sorrow is introductive of godly sorrow. There are two extremes to be avoided by the afflicted, according to the direction of Solomon in the person of wisdom, and re« peated by the apostle : " My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.'" Some are discouraged and overborne by afflictions as insupportable: others are stubborn and careless^ and never lay them to heart: they never look upward to the original efficient cause, an offend* ed God, nor inwml to the impulsive deserving cause, their sins; but esteem them fortuitous events that happen in this mutable state, without a design to correct and reform sinners; or to proceed from a blind necessity, things of course; or merely regard the second causes and instruments of their troubles: accordingly, when they meet with calamities, all their care is by a perverse «hift to seek for relief only in temporal comforts; without serious applying themselves to God, whose end in sending troubles, is to reclaim us from sin to holiness, frpm earth to heaven, from the creatures to himself.

This secret atheism, like a benumbing opium, stupifies the conscience; and the insensibility of God's hand inflicting evils, 18 as different from christian patience and constancy, as a mortal lethargy is from the quiet, soft sleep of health: nothing kindles his anger more than neglecting it; it is equally provoking with the despising of his Ufve : it is a symptom of a wretched state of '40ul; if jthere proceed no. sighs .and groans, no signs of grief from

Vol. II. K

the sense of God's dbpleaaure, it is m sad e^idenee there is no spiritual life. Indolence under the eflfects of God's anger, is Hke the stillness of the dead sea, whose calm is a curse. The Jews^ though entitled the people of God, are deeply charged for this prodigious madness; ^* O Lord, thou hast struck tKem, but they have not grieved; thou hast eonsuined them, but they refused to receive correction : they have made their faces harder than « rock, they have refused to rctuni.** Jer. 5. 3. We have whole quarries of such obdurate wretches amongst us $ this impenitent disregard of God's hand is a dreadful presage of foture and more heavy judgments. ** Who ever hardened himself against the Lord, and prospered ? Do we provoke the Lord to jealousy ? Are we stronger than he ?'' The most refractory he can compel to acknowledge with bitter lamentations his wickedness toad weakness, how unable he is to contend with his Judge. But supposing a respite from punishment here, there is an helt pre* pared for stubborn sinners, where is weeping and wailing for ever. Wliom the rods do not awaken, the- scorpions shall.

IL I shall now proceed to explicate iii4iat is included in the tesignment of ourselves to God in times of affliction. This will be made evident by considering the leading powers and faculties which grace sanctifies and works in^ according to their natural subordination.

1. The understanding approves riie severest dispensations of providence to be good, that is for reasims, though sometimes unsearchable, yet always righteous, and for gracious ends to the saints^ When Hezekiah heard the heavy prophecy, that all bis treasures should be carried to Babylon, and his royal progeny should become slaves there, he said to Isaiah, '< good is the word of the Lord which thou hast spoken.'^ His sanctified mind ao* knowledged it to be a just correction of his vain pride, and quietly submitted to it: and as there is a satisftctioii of mind i& the rectitude, so in the graciousness of his proceedings. The misapprehension and misbelief of God's design in afBicting^ causeth impabieuoe and murmuring; but when the mind is con* vinced, that he afflicts us for our benefit, that bodily diseases are medicinal advantages, the remedies of'tiie soul; tlHit the loisce of earthly comforts prepare us for divine enjoyments; that the way which is sowed with th(»rBs, and watered wkh tears, leads to heaven 5 the heart is compliaat with the diarpest m^^da of

jntmdence* Bat these things will be more fully opened under the several heads of ailments to enforce the duty.

2. This resignment principally consists in the consent and sub** jeetion of the will to the order* of hearen. The will is an isipe« rioos faculty, naturally impatient erf opposition to its desires, and we pay the highest honour to God in the lowest submission of our wills to his appointments. It is true, the will cannot make a direct choice of evil, nor love afflictions^ but the holy spirit by a powerful operation so disposeth it, as to renounce its own in-dhiations when discordant with the will of God. And the more humble, ready and entire the sid^mission is^ the more difficult and harsh the denial cS oar natural desire is^ the more sopema-tliral grace shines and is acceptable. It is the perfection of holiness to do what God loves^ and to love what God does. 'Hiere is a rare example of this in David's carriage, when under his greatest affliction: it was in his flight from his son Absalom, who endeavoured to deprive him of his kingdom and life. 2 Sam. 15. 25. << Aad the king said unto Zadok the priest, carryback the ark of God into the city: if I shall find favour in his ^es, he win bring me again, and show me both it and his habitation; but if he shall say, I have no delight in thee, behold here I am, let him do to me as seems good unto him.'' O happy frame! his spirit was so equally balanced, that if God would suffer a rebel that violated the most tender and strict relations of a son and subject to a gracious father and sovereign, the murderer of his brother^ and a parricide in his desires, to usurp his throne, he humbly submitted to it*

3. IVie duty of resignation consists in die composure ot the affections to a just measure and temper, when under the sharpest disc^line. Of the passions, some are tender and melting, others fierce and stormy, and if a ponderous oppressing evil happen, or the loss of that good that was very pleasing, they sometimes join 'together, as the clouds at the same time dissolve in showers, and

break forth in thunder and lightning. Now when sanctified rea«-son hath a due empire over them, and the soul possesseth itself in patience, it is a happy effect of resignation to the divine disposal. Of this we have an eminent instance in the afflicted saint fore* mentioned. When Da^d was so wickedly reproached by Shi-mei, and Abishai fired with indignation, would presently have taken exemplary revenge, bv stopping his breath for ever; 2

' K 2

Sam. 16. 9j 10. ^^ Should this dead dog curse my lord the king ? Let me go over, I pray thee, and take oiF his head." How cool and calm was David's spirit ? he fek no aestuations nor tumults within, expressed no outrageous complaints, but said, ^' Let him ctirse, because the Lord hath said to him, curse David." There is a twofold excess of the sorrowful affections in' troubles:

First. In the degrees of them.

Secondly.' In the continuance.

First; in the degrees of them, when they exceed their causes* Afflictive things that deeply wound us, are usually represented by the reflection of sorrow, with all the heightening circumstances, the loss as invaluable, the evil as intolerable. As objects appear greater than their true proportion, when seen through a mist; so do evils, apprehended through grief: and after such a false judgment the passions take their violent course, and the spirit sinks under overwhelming heaviness. The soul is disabled from performing what belongs to it, with respect to the generid aud particular calling, and cannot with freedom wut upon God, but^ neglects its duty and felicity. It was the complaint of the afflicted poet, Hei mihi quod miseros prudentia prima reUmqmt. The first effect of misefy is black confiisioD in the thoughts, that the mind doth not distinctly consider and apply such thing as would be effectual to mitigate, or remove it. Besides, as when the stream overflows the channel, it runs foul and turbid: so immoderate sorrow often causeth secret discontent and anger at the Almighty, disquieting and tormenting risings of heart against his providence. Ail things are disordered and turbulent in the little and marvellous monarch of the soul. And such seeds of incita-tion are in our corrupt nature, that in the extremity of anguish, the furious passions swell into a storm, and break the restraints of reason and grace. Job in a hot fit expostulates strangely with-God, Job 10. 3, " Is it good unto thee that thou shouldest oppress ?" He was a holy man, and a prophet, who in the parox* ysm of his passion, Jer. 20. 14. ^' curst the day of his birth."

Secondly; there is an excess in the continuance.

Deep grief doth more arrest the thoughts upon its object, than the affection of joy doth. The mind is not so easily diverted from what afflicts, as from what delights. The main strain of the syul is towards the mournful object } and in Uie midst of

comfiirts to support the fiainting spirits, there still remains a sad ^remembrance of that which torments: a swarm of stinging thoiights continually wound and inflame the breast: no counsels firevail, but the soul is resolved in its grief, and always restless -mth a bitter desire of what is irreooyerable. Thus the prophet -describes the misery of Rachel, " weeping for her children, and would not be comforted, because they were not." Jer. 31. 15. •As some venomous creatures turn all that they eat into poison; so obstinate sorrow takes occasion from, every thing to increase itself* This consumes the strength, and the mourner liyes only to feel his misery, and thinks death too slow for him, that was so precipitate for the person lamented* Thus by the fixed contem^ friation of. its trouble, the soul is distracted from its heavenly ^original, and from pursuing its blessed end, and indulgeth its •sorrow, as if the less of a temporal comfort were utterly undoing to it.

This obstinate grief is inconsistent with a resigned frame of spirit* Though in peat afBictions, there will be a conflicted nature, and it is wisdom to let grief breathe forth,, and have a passage, yet grace iirill assuage the fury, and limit th^ time, by r^gaiding.the will of God, and by deriving from the springs of •oomfert aboie, some inward refreshings, when the streams below totally m.

. I shall now popound the arguments that wiU clearly oonvince us of this duty of resignation;. some of which are powerfiil to si-:knce all rebellious aiguings, and suppress all the iransfjolrts of -the passions; others to raise the drooping spirits, and incline the •heart to a calm yielding, and complete sid)}ection.to.the divine will.

I. The first argument ariseth from God's original supreme tip^t in our penons, and all things we enjoy. He is. the foun-tifo of being, and produced us out (rf the dqpth of our native nor dung^ and made us little kiwer than the angels. He is tl|e aur Aor of all our good, the. just and true proprietor of all bis i^s^ fits. From hence results his sovereignty and dominion over v», which is declared m his law, and the dispi^nsatipns of his provi* dence. His law isthe rule of our livfs^ and actions^ his govern^ ing providence the rule of our sufferings and passion^. There is hidiqpensably due, a free and fiill obedience to his commandsi and an entire universal resignation to the oideo^ pf his provi*

k3

dence. The enjoyment of all our blessings is from his pare goodness, and rich bounty, which requires our humble and affsc<i> tionate thankfulness; and his resumption of them should be en« tertained with a holy and patient submission. He gives them freely, and may recal them at his pleasure. In whatsoever in* stance his will is declared, we must with humiKty and meekness submit; for he hath an equal empire in disposing ail things that are equally his own, and we are bound by an equal obedknee Co ae« knowledge his dominion. When £it received the tembie message of the ruin of his family; the final excision of it from the d^ity of the priesthood, he patiently submits: <^ It is the Lord, kt him do what seemeth him good,'' The mere desive of «»mp* tion from his overruling will, is a heinous sin; aiid' a stnbboni uncomplianee with it in the issues of things, is direct i^beiKoo^ mixed with ingratitude, obstructive to our present peace, and fit* ture happiness. If the afflicted would for a while suspend their tears and sighs, and ^th free reason consider, that wlukt relation soever they had in their dearest loss, whether of a frither, a SGn^ of ahusbandor wife, or any other amiaUe and passiteate terms^ yet God hath a nearer right and juster dairo in those person^ being his by his best titles of creation and ndemptsao, it ymoM silence murmurings and impatience, and stop tlie aoope of inoiw dinate sorrow. Our property in thehi was derived fiitHil his>fii»> vowr, and oar'possession was depen^ng onhis mH, fot hm right in allhis creatures is unalienable. This conankmftion waa tho foundation' of Job's patienee; when he was stripped of att hia OQtward comforts, how composed was he in his mind I how con^ •iderate in His words! he reflects upon his native poverty, '^ Ma^ ked came I into the world, and naked shall I return thither :'^ and adores God's dominion^ ^ The Lord hath given, and the Lord hath taken, blessed foe lus name.'' Add further, that which by immediate connexion folldws, the ooosideratioii of the gtaaevs fffajesty of God, and ocrr natural meannessand umvortfatuess. The distance and disproportion is so vast between him and us, thiut we are not able to conceive the full-and justadea o£ his excellent greatness: we are fitin to assist our nrinds in the thoughts of God by seutiUe representations; and to express ourr odncepdoos. by borrowed terms; his immensity by the ocean; 4iis eternity by the returning of a circle into itself; his power, by thunder; his mar jesty by the dun in its meridian splendora. As the Bjpag fisho^

(ahoab cX whteh are met in tulitig to the Indies^) ean fly no longer than their wings remain moist; when those membranes are dry, they cannot move^ and are forced to dip themselves i^^n in the sea, that hy softening them> tbey may renew their fliight: thus when we aseend in onr minds to God, we forni no conoepdons but what take their rise from sensible things, which infinitely fiill short of his perfections. Who can fiilly understand the traaaceadent excellencies of his nature ? Who can describe what is ineflable, and most worthy to be adored with silent ad* miration and eestacy of nand ? * *< He dwells in that light which is inaccesMbie;" the angels, the most comprehensive spirits, '^ veil their &oes in the presence of his glory/' He is his own •riginal, but without beginning: alone, bat not solitary; one ever blessed God, yet communicates his entire Deity to the Son and Spirit; he is not divided in number, nor confused in unity* He is not compelled by necessity, nor changed by liberty, nor measured by time: if we ascend to the first fountains of all ages, then his infinite understanding comprehended in one clear view, the whole compass, extent and duration of all things* His pow«< erfiil winrd made the visible, and invisible, world, and upholds Ibam* That which was spoken with flattery, of a Roman empe^ xor, by f Seneca, (who as much- degecvrated from the dignity of a Stoical philosopher, in lidtiag Nero, as in biting Alexander) is absotitt^y,tm#-.Qf the sovereign Lord of the world: his provi* denoe is the band that unites the parts oi the universal eommouw wealth, the vital spirit and virtue thataustinns all: without his eye and hand, his dispositive wisdom and power,. the wholo frame would disband and fall hxto eenfiision and ruin. He ie seated upon the throne of the universe. " Thoosand Uiousands <rf glorious spiats nAiiiler unta him, and ten thousand tia»es Vm ihoBsand stmd before.bim," in the quality and humility of bis servants, ready to execute his commands. He is the Judge of the living and the dead, that disposeth of heaven and hell for

* St. Hilary declares of hiiatelf, Non ttbl relietQm qnicqaAm aliud a n^ tsra sua intelligere, in qoo ms^iis officiam praestare condiiori suo posset quam ut taotum eum etse Intellig ret, qnaatus & Intelligl oon potest & potest credl« D« Trim. Ith, I.

-f lUe eftt vinculum per quod res publica cohsret i Ille splrHas vitality quern tot mill la trail nnt; ailiil ipsa futara nisi onat ft prsda si jneas Ilia iia» KrilMblraksutt^ MM. 4» Cfem.

K 4

ever. And what is man ? a little breathing dust. He is infi--* nitely above us, and so strangely condescends, in having a tender care of us, that the psaknist was swallowed up in ecstacy and amazement at the thoughts of it: '< Lord, what is man that thou art mindful of him ? or the son of man that thou regardest him ?" Nay, we are beneath his anger, as a worm is not worthy of the indignation of an angel. Now the more we magnify God^ and exalt his authority in our judgments, the more our wills are prepared to yield to him : ^^ His excellency will make us afraid to oppose his providence." When the Son of God appeared to Saul in his glory, and commanded in person, he presently lets fall his arms of dehance, and says, " Lord, what wilt thou have me to do ?" His resignation was absolute; nothing was so hard to do, nothing so formidable to suffer; but he was ready to accomplish and endure in obedience to Christ. The more we debase and vilify ourselves, the more easy it will be to bear what God inflicts; humility disposeth to 'submission. Our passions are not excited at the breaking of an ordinary glass; but if a ▼essel of crystal be broken, it moves us: the lower esteem we have of ourselves, the less we shall be transported for any breach that is made upon us. We • read in the histoiy of Job, many heavy complaints uttered by him of his suflferings, all the sad figures of passicmate ek>quence made use of to represent them, and the fruitless essays of his friends, that did rather exasperate than appease his spirit: and it is very observable, that when the Lord interposed himself to justSy the ways of his providence, he did not charge upon him the guilt of hi« sins that deserved the severest judgments, but appears in his glory, and reminds him of his original nothing. '* Where wast thou when I laid, the foundations of the earth? declare, if thou hastunderstiaiidiag*'' He opens to him some of the exeellencies of. the Deity in.the works of creation and providence, and the present effect was. Job adored with humble reverence the divine majesty, and. acknowledged his own unworthiness: ^' Behold, I am vile, what shall I answer thee ? I vrill lay my hand upon my mouth; now mine eyes see thee, I abhor myself, and repent in dust and ashes." The thickest smoke by ascending, dissipates and vanishes. If the troubled scNil did ascend to heaven, and consider that even the w<»st evib are either from the operation or permission of the divine providence, the cloudy disturbing thoughts and passions would be pre^

sently scattered. David had a blessed experimei^ of'this in his distress: ^^ I was dumb, and opened not my mouth, because thou didst it/' Psal. 39. 8. Such an awilil apprehenoon he had of God, as transcendently superior to him, and unaccountable for his proceedings. When any impatient thoughts arise, we should presently chain them up, for there are feUy and fury in them: what am I, tliat my sullen spirit should dispute against the orders of heaven P that my* passions should resist the will of the highest Lord? that my desires should depose him from his throne ? For thus by implication and consequence they do, vi^o are vexed at his providence. A holy soul will tremble at the thoughts of it. •Methinks God speaks to the afflicted and dis^ turbed soul, in the words of the psdm, ^' Be still, and know that I am God.'" The actual consideration of his supremacy will be powerful to lay the growing storm of passions. Impati*? Mice ariseth from the ignorance of God and ourselves.

II. The righteousness of God in all his ways, if duly considered, will compose the afflicted spirit to quiet and'humble submission. He is ne^^er injurious to us when he deprives us oi our sweetest and most precioos comforts,' beeause we have incurred the forfeiture of alL He is not cruel in laying the heaimst .punishments upon Us, for we deserve them. If we were free £rom actual sins, yet our depraved nature, so repugnant to the pure law of God, involves us under an obligation to punishment. If we had not been attainted vrith the guittof original sin^^Tet the sins committed in the course of our lives, reidLe us defeplyobtiax-ious to divine jiistice: how. much move the coneunent guilt of orijginal and actual sins ? The adts of «ki are transient and pass away; but the guilt and stain of sin; idid'the coaseience of sin remain, and no less tluin eternal punishment is commctasvrate to the obliquity. From hence there is Ae clearest reason to justify God in all hie proceedings. '< HigHteousness establishes his throne.'' The prophet saith, <^ thy rigbteeumess is like the great moontains, thy juc^ei^ are.a great deep." Psal. 36. 6; The special ends of God in severe diqf>ett8atioi»9 are sometimes indiscemifale, but never imjust; his righteousness'is'obyious to every eye. The actual consideration of this, is pdwerftil to si-. lence the uproar of the passions, and to make us lie humbly at Us feet under the sorest chastisements* ^< I mH bear*tbe indignation of the Losd" (without munnnringy aakh the afflicted

dmrch) ^ bceause I hmrt simied against him/' Mie. 7* 9. A» diaobedienor in our indinatioiis and actions, is a tacit rcflecUoa upon the equity of his law, as if the restraints of it were unreaao-nable; so impatience and fretfcl discontent is upon the equity of his providence, as if the afflicting dispensations of it were noC due to us: and the sense of our sinfulness, and God's righteous* ness, is an excellent prereotive of it. If thou art in great afflictions, and feelest any tumultuous thoughts, any rebellious ri-•ingR within thee, consider thou art 9 sinner, guilty of ten thou* sand provocations, and darest thou appear before his enlightened and terrible tribunal, and challenge him for any unrighteous proceedings ? '< Wherefore doth a living man complain, a roan for the punishment of his sins ?" Lam* S. 39. Surdy it i^ meet to be sakd unto God, I will not o0»nd any more.. That which 1 know not, .teach thou me i and if I have done iniquity, I will do no more. Job. 34. 31, 32. Besides, all the punishments of men heie, are with merciful allays, not in just proportion to their guilt. The church in its calamitous sttte, described m the most dole&d lamentations of Jercnriafai when the greateet number of the Jews perished by the sword, or fiimine. that attended the war, their city and temple were laid in ruins, end the unhappy people that escaped the Any of the Chaldeans, were the captives and triuiQphsfif their enemies; yet in that unpanlleied afflic« tion ebeacltnowledges,/* it is the LordVmereies that we are not" utterly uad totally ^ consumed Lam. 3. 22. $" and ktys her mouth in the dust, m postute of the lowtat abasemetit* And holy Earn reflectiiigiq>on that dreadful calamity, acknowledgeth their fu* nishroent was beneath their desert, as their deliverance was dbo^ their expectation: ^ and for all that is come upon us lor Mr evil deeds and gnat tieapaases, seeing thou hast punished us less than <m iniquitiee dessrve, and gtven us such a deliversnoe as this." Esm 9. 13. Our deserts ave leas than the least of God*t mercies, and our oAeoees greater than the gKBteft of his judgmentt. This should make us not only patisntly suhmity ^< but humbly accept the punishment of our iniquity^ as £tr less than what is deserved.'^ Levit. 26. 4K If the sentenoe of death against ft malefactor be exchaiqped fur bunishmsnt, or hanisik^ ment be remitted for a short oonfaiementy Is there .not uMDouspa^ vably more cause ta be thankful for what is paidoaedy than to «omphdnfi9rwhati«soieiied?WhntfaigratitHdeisitto bo m^

pal^ent and mnnnttraig for these ^ light aflietmis that are but fix a moment,'' when we deserve an eternal and iompportable weight ef misery in hell? It is infii^ly more becoming us and safe, to aigue against our irregnlar passions, than to tiK his righteous diqpenaaitions.

III. His power ia immense andnncontiolsble, and it is a vain attempt to contend with him, as if the eternal order of his de-» erees cooU be altered or broken. The contest between God and the sinner, is, whose will shall stand* It is bis glorious work to depress the proud, and anbdue the stubborn refractory qiirita* The punishment of the first pride in the angds, is an eternal and tteiUe esuunple of his powerful justice; and bow intoleiable^acrime itis, that heaven eould not bear, but pre* eently c^Moed, and the guiky fUl into the bottanless pit* Now pride is a seminal evil^ and lies at-the met ef stubbornness and impatieiiee under judgments. Proud dust is apt to fly in God's fiM)e «pon ««ery motioQ of the afflicting passians^ And by the vesistBnee of adf-will he is provoked to mate- sever&y. ^ Woe betokhnthatetanres with Ms Maker." Isa. 45« 9. TUs to to be like a restive korse or mnle, witkout understanding, tba* flii^ and foams when the burthen is kid upon him, but gets nothing but biowa, without tha lemoval of the bustbeuw . It ia our duty and intesest to observe the blessed apostle's direction^ << bumWeyouiselver under Ike migkty hand of God^ and hoahaU exalt you.'? } Pet. & 6. These is 4i^passive .huaoUmg by his inesistikle providence^.and an acfciue volnntary hwaUmg, which implies a subgeetion to his law, and a submission to his proirir dence: this is ihfinitely pleslibg to him, it is the r^tht disposi* tion thatp r ep a ie s us for aliepey, and is the certain way of eical« tationi forAenGodcibtmashssend. The hunUe pna^aOimg euseelves attUs fleet to reeeive Wa eorseetien,' esHses his bowels to relent, nndalepa hia hand: the seeming fanmUiation of Ahak procured a respite of these ftarinl judgments •denounced against Us houset It is aaid of the genenMsty of the lioo^ that he qfMures his prestrafee ndtemary.. in abort, our sabntkn depends upon eor Iwaobtp iksmanntor under alBictife dispensatjoos. << We have had jMiers. of our flesh wkieh corrected us, and we gave them to f cf s n en^ shea we not asneh more be m nbjection to the fii^ tker of sinriis,. and live?" Hub. 12. 9. UnsnhmisMon induces n deadly<yairu»oo tte id b elBous . .

: IV. His paternal love in sending afflictions^ is a sufficient ar^ gument to win our compliance with his- will. The blessed apostle applying lenitives to the afflicted, propounds two divine truths, that if seriously thought of, and steadfastly believed, are powerful to mitigate the acerbity of all sufferings, and support the spirit in the greatest agony. The first is, << God scourgeth every son whom he receiveth:" Heb. 12. 6. and the other that is joined with it is, <' Whom the Lord loves, he chasteneth."

The rule is general:

(1.) All his sons are under the discipline pf the rod; and who would be so unhappy as to be exempted from that number, for all the prosperity of the worid ? Afflictions sanctliied, aie the conspicuous seal of their adoption and title to heaven : and who would forfeit the honour of that adoption, and lose the benefit annexed to it, the eternal inheritance, rather than patiently bear his fatherly chastisements ? Others that enjoy a perpetual spring of pleasure here, are declared bastards, and not sons: they are indeed within the compass of his universal providence, but not of that peculiar care that belongs to his sacred and select progeny. His corrections are an argument of his authority as our father, and an assurance that we are his children: ^this should induce us-not only with submissive temper of soul, but ilrith thank-folness to receive the sharpest correction from the . hands of our heavenly Father. This was the reason of our Sariour's meek yieldit^ himself to the violence and. cruelty of; his . enemies, f^ The cup vrtiich my frtfaer hath given me, shall 1 not drink it?"

• (2.) Chastisement is the efleet of his paternal love; he ts the father of our spirits, and that divine relation carries with it a q>e-cial love to the spirits of men, and in that degree of eminence, as to secure and advance their hiqspiiiess, though to the destruction of the flesh. The soul is of incomparably more worth than the body, as the bright orient pearl' than the mean shell that contains it: tlus God most liigfaly values; tor this he gave so great a price, and on it draws his image. If temporal prosperity were for our best advantage, how willingly woaM God b^tow 4t on us? '^ He that spared not his own Son, bnt gave hhn 'up for us all, how shall he not with him also fredy give us all things?'' Rom. 8. 32. Which words, among M that the Hcrfy Ghost hath dictated to the interpreters of God's beart to bis peo:.

pie, are most expressive of his love and bounty, and most for their comfort. He that gives graee and ^ory,the most real testimonies of his love, certainly withholds no good thing from them. I shall produce 'one convincing instance of this. St. Paul, who by an incomparable privilege was rapt up to the celestial paradise, and heard ineffiible thhigs, yet was tormented by the angel of satan, and* his earnest repeated prayer for deliverance not pre-sently.granted.- Did not God love that blessed apostle, whose internal love to Christ almost equalled the senqihims, those pure everlasting flames, and was expressed in the invariable tenor of his life, by such miraculous actions and sufferings for the propagating and defence of the faith of Christ, and the glory of his name ? ^^ If we love him because he first loved us," as St. John testifies^ certunly he that returned such a superlative affection to Christ, received the greatest love from him. Now if Christ did love Paul, why did he not upon his earnest repeated prayer^ deliver him firom his wounding trouble, whatsoever it was? That permission was a demcmstraticm of the love of Christ to him, as it is acknowledged by himself; <^ lest I should be exalted above measure through the abundance of revelation^ there was given to me a thorn in the flesh, and the messenger of satan to buffet me.'' 2 Cor« 13. 7* That the afflictions of the sainta proceed from God's love, will be evident, by considering, . First. His gracious design in sending them.

Secondly. His compassionate providence over them, and hit assisting power afforded to his people in their troubles.

Thirdly. The happy issue of them.

First ; His gracious design in sending them. ^' God doth not afflict willingly, but if need be; not for his own pleasure, but for our profit, that we may be partakers of his hdiness. Heb. 12. 10. The expression is high and emfrtiatical, ^^ his holi-' ness," the brightest glory of his nature, the divinest gift of his love.

The two principal parts of holiness, are cearing from doing evil, and learning to do well. And afflictions are ordained and sent as pto&iAhle for both these effects.

for the prevention or cure of «in, which is an evil incomparably worse in its nature, and terrible consequents in this and the next world, than aU the mere afflicting temporal evils. Sin defiles and debaaelh the soal> which, is the proper eacodlency of

man, and separates from God our supreme good. '* Your sins have separated between you and your God, and have hid his face from you.'' Isa. 59. 2. All afflictions that can be&l us here in our peisons or concernment^ the most disgraeeftd accidents, the most reproachful contumelious slanders, the most loathsome contagious diseases, that cause our dearest friends to withdraw from us, yet cannot deprive us of union with God by fisith and love, nor of the fruition of his propitious presence. Ia-zarus when covered with ulcers, was kissed vrith the kisses of his mouth: but sin hath this pemidous eflfect, it separates from his ffracious presence here, and, if contimied in without repentance^ will eaclude from hb glorious presence for ever. Now afflictions are medicinal applications for the cure of sin, the £sease and <ieath of the soul, and therefore ininifeely woise than the sharp* est remedies.

The begimiii^ and progress of conversion to God, aro usually by sanctified afflictions. Indeed, consideriiq^ our fbUy, and perverse abuse erf his blessings, they are the most congruous means for our recovery. The light of God's law doA not so power*-fully convince us of the evil of sin, till felt in the eflfects of it. '^ Thy own wickedness shall correct thee, and thy backslidings shall reprove thee; know thereforo and see that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God, and that my fear is not in tbee, saith the Lord of hosts." Jer, 2. 19, The instructions trfthe rod are more sensible than of the word; as the feeling of a tormentnig disease pnoduceth* another kind of understanding of it, than the rending of. its nature in books of physic; and they make us more attentive to God's call, and leave a deeper impression on us. It is Elihu his observation^ << if sinners be bound in fetters, and held in cords, then he shows them their works, and their transgressions, that they have ex^ eeeded." Job 36. 8. 9. Affliction clarifies then: sight, makes sin to be as heinous in the view of conscience, as in its own foul nature. It follows, *< he openeth also the ear to dkcipline, and commandeth that they return from their iniqnity*" Ver% 10. Gentle methods were lost upon them, bat by ^idgnents he effectually commands, they relent and rafeum to their duty. Atbd afiter conversion, we need their disciplme, to make us more cfar* cumspect and obedient. The Psalmist declares, << it is good for me that I have been afflicted :'^ Psal. 119. for before he wasnf-

fieted lie went Mtray: he was ledooed from the ertot of hia ways by his tronUes: and it was his experimental obaenrationy ^ i know in fidthfiibitss'' (from the eonstaney of love) ^< thou hast a£Bieted me/' Nothing so cools our aeal to eternal things, a» the love of the woM. Vital heat declines and laagnishes, as the fevemh heat is inflamed; and till we feel the vexations, we aie allured by the vanities of the world: therefore God is pleased by such bitter means to make us more holy and heavenly. Sometimes he removes vrith jeakmsy those objects to whkh our bsarts are so entirely engaged, that the eqjoyment of them in-teicepu the ascending of our aifectkms to himself. Besides, he vrill not suffer us to perish in prosperity. <^ We are chastened ct the Lord for our amendment, diat we may not be condemned vrith the unieformed woiid.'' 1 Cor. 11. And is not this an in-frdlible testimony of his love ? David sud, ^ let the righteous smite me, and it shall be a kindness; let him reprove me, and it shall be an excellent oil.'' Psal. 141. 5. If he valued the reprehensions that were not contumelious and injurious, not to up* braid but reform him, as a frwour and dear oUigationi how much more shoidd we the corrections ot our heavenly Father ? And it will be a greater incitement to an hamUe and grateful accept ance of this diseiplme, if we consider what a severe neglect it is, vAen God suffers the vricked to lead a voluptuous life vrithout disturbance: they are encircled with riches and honours, softened vrith pleasures, dianned with eaaicing objects, and thus be* come hardened in sm; they are riotous and kmurioos, and give the reins to their corrupt nnraly appetites without control $ the slaves of sense» led only by principles of pleasure, and hereby are inexousaMe, and made ripe for perdition, and reserved for final vengtsnee. OtherB, though not guilty of scandalous enormities, yet are by continual prosperity settled upon their lees, eareless and secuite, ^ neglect the great salvation," and say in their hearts, << it is good to be here/' and their damnation is ae certain, though not so visible, as of those vriio commit gross and open wickedness. Sad preteriiMm! In the midst of plea^ snres they are truly miserable. They hacve just reason to be abandoned to sorrow, beii^'fonaken of the love of God. The bramble is not cut, when the vine is pruned tiH it bleeds, in or^ der lo itsfrttitfulness: this letting them alone to take their fill of pleasuiesj is «he«iry presage of final ruin. When the patient

18 desperate, the physician lays no restraint upon the diseased appetite, but permits him to take what he craves. Heb. 4. 14.

Besides, the intention of God is by afflietion to exercise and iUttstrate their graces. The most excellent christian virtues would be comparatively of little use, without hard trials* Unfeigned faith in the truth and power of God to accomplish his promises, sincere love to him, humble self-denial, persevering patience then appear in their radiancy and vigour. What a blessed advantage is it, by the loss of temporal comforts to in*-crease in the graces of the spirit ? They are the truert riches^ the fullest joy, and the highest honour of a christian. St. Peter declares, ''.the trial of our faith is much more precious than of gold thiU; perisheth;" 1 Pet. 1. ?• it is refined and resplendent by the fire of affliction, and '' will be found unto praise, and honour, and giory, at the appearing of Christ.^' It is the advice of St^ James, '' Count it all joy when ye fall into divers temp-tations. Knowing this, that the trial of your faith worketh patience." Jam. 1. 2, 3. Though afflictions simply considered, may be very grievous, yet if we advisedly weigh, and rightly eompare thing?, even when our sorrowful passions are moved^ our judgments wiU esteem them matter of joy, not only in expectation of future happiness^ but as divine grace is thereby ch^awn forth in the most noble operations. In short, the ultimate design of God in afflicting his people, is thereby to bring them to heaven. Affliction mortifies the lusts of the flesh, purifies the spirit^'' and makes us fit for the inheritance of the saints in light." By persevering patience in sufferings, they are approved of God, and obtain a right and title to the kingdom of glory. For according to the tenor of the covenant of grace, heaven shall be conferred as a reward to those that overcome. Rev. 22. If there be no enemy, there will be no fight; and if no fight, no victory; if no victory^ no triumph ; only those who conquer are crowned.

The beloved disciple, with his brother, though allied to our Saviour, by consanguinity, who expected by special favour to be gloried without a preparatory trial, yet he tells them, '' without drinking of his cup, they could not have ashare in his kingdom :" and this should reconcile our spirits to all our troubles; for the apostle declares, who was a competent judge, havipg been throughly acquainted with grieb, and had a prospect bta

Ae glorious kingdom; << I rcdcon that the sufferings ctf this pre-aeut life are not worthy to be compared to the gbry that shaft be revealed iii us/' Rom. 8.

Secondly. God's love is jdiseovered in his companionate pn>« vidence over them, tod as9i8tii% power affiwded to them in their afflictions: bespeaks to the afflicted and disconsolate, ^^ my soOj despise not thou the chastening of the Lofd^' nor faint when thou art rebuked of him :" Heb. .12* 5. to sweeten by that tender ex-presBioo, the rigomr of <fais>discipUiie; to signiiy his dear sympa« tigr with tbeir aoguish and mdferihgs.

Heaarenly consolation! God himsdf beartf a shafe in th€&r sor« rovra, ^^ is afflicted in their affliotioDS:" and the effect jof this love is, that he'alwaya tampers and moderates their tfiais tdtbek stiengtb; or increases *their-8trengdi i» proportion to tine Jtriai* His cofrections are detiberale dispensations) that proceed from jn4gnient, not ftdm ftny, which 1^ prophet ^earnestly deprecates. Jen 8, His rods are bomid np with lOMcy, his futh&in«» joins with his aflSMibn, in moderating.tfaeiT'Suferings. It is one ckcuse of the covenant of grace, made wth Christ, typilied by David, <* if his chiUraniyfedk tny Btatii|;es,'nad keep not my ecMnmandments, tlian wiU I ^visit thmr trasngressioii with a rod/' to amend not to dcatioy than; '^^ bnt'l^y tovmg kindness iWill not take «way ftom th^m, nor snfler my faitbfiifaiesB to faiL'' ttei. S9.81^ 32, S3. ^He apottle assines believers, <^ that God is fiiittaM, who will net saffbr thnm to be tempted above what they aire able, but will wiA the:templation makea way to escape, that they may be able to bear it.'' 1 Cor. 10. 13. Our Ren deemer in his ago&y was saKeved by heavenly succour, the pre* senee'of an angel with aC mhssage ctf coinfioA; St* Paul ibund it verified by his own expmenee, *^ that ^as tUe snieriik^g of Christ abounded in him, acpbls ebiisolaitioBs^dKamded by Christ,'' 2 Cor.. 1* 5.. 2- Cos. 12; 9* and.the divine power was acoompiish-ed, illuBtrimisiy appeared in* supporting Hisf weakness* How many have enjoyed' cnnrfttts of a moie preeioiB n^re, tited HMRre abundant, in wramtioi supplies ivmn tiae wodd, than in the possession of tfiem ? Vi^tsa there is a total eclipse betow, the Mesae4 Oominrtcff desreUs^ with light, and filb the aoul wttlf jey in believing.

The historian tdls us of a * eltar vrin of water that springs from Mongibel» (that great furnace, that always sends forth smoke or flames,) yet is so cool, as if it distilled from a snowy moontain; thus the saints in the fiery trial have been often refreshed with divine comforts $ and such humble submissions, and gracious thanksgivings have proceeded from their lips^ as have been very comfertdble Co those di^t them.

Thirdly. The issue out of ally is the most sensible declaration of God's love to them. The* continuance is limited by his ten* der lo?e, till they are prepared for mercy. The prosperity of the Mrieked is wine in the bc^nning, and lees at the bottom; but the worst and afflicted state of the saints is first, and will at length oertunly end in felicity. lu the tragedy of Job, the devil was the author, Chaldeans and Sabeaas were the aotors, *^ but the end was fi-om* the LonL" We are instructed by the qfMStle, <' that althoi^ no chastisement for the present seems to be jay-Otts, but grievous, nevertheless afterward it yieldeth the peace* able fruit of righteousness, unto them that are exercised thereby/' Heb. 12. I !:• h is an allusioD to the rewards in the Olympic games, when the persons that overeamie in Chose exercises, were crowned vrith wreaths of oiiveUat^es, the embkm of peace. Thus christians, who wkh unfasntiDg p ers erer a nee in their duly suffur affliction, shall be rewarded witii holiness in eonjunction with peace. This peaeeable fruit of righteousness is not the na« tural product of affiction: grapes do not spring from thorns^ nor figs firom thistles; neither can it be so properly ascribed to the afflicted person, as to the powerfiil virtue, and special grace of the Holy Spirit, who aanctifies afflicdans, and makes them profitable for effecting God's intention by them. And when the af* fficted person becomes more faumbl^ moie holy, more weaned from the world, mose res^;ned to the will of God, this <' fimit unto holiness" will compensate all their psoiis and sorrows. And in conjunction with holiness, there is a divine peace, a joyfiil calm and ipuetness of conscience, in the sense of God's fiiwNir; his answers of peace are usually a reward, according to the operations of grace: his comforts are dispensed as encouragements to obecHence. Besides, when the sittfid eorruptiMa are puiged

« AciB qvaaTlB dcmlMOiB JRiua, w^m Crigsrs sate?ertiU &£«•

mStf which caused perpetaal dEsturbance, and our aJFections and actions are correspondent to the divine iaw^ there is that clear"-ness and serenity of mind, that rest and ease in the soul, arising from its jast and due subordination unto Qoi which the disobe--dient, in all their seeming prosperity, never enjoy. ^' There is no peace, saith my God, to the wicked/' These beginnings of happiness are obtained here, but the perfection of it is in the next life. '* Blessed is the man that endureth temptation, for v^ben he is tried he shall receive the crdwn of righteousness, which God hath promised to them that love him/' James 1. 12. The richness and value of the '^ crown of life" is so great, that God, the most wise and just esteemer of things, gave the precious blood of his Son to purchase it for us. It is a felicity so transcendent in its quality, and stable in its duration, that the blessed God cannot give us a greater; for what greater good is conceivable than himself^ And what more stable enjoyment of it than efeemlty ? Tfie hope of this makes a christian blessed in the nddfit of the greatest miseries. ^^ Our light afflictions that are but for a moment, work for us a for'more exceeding and eter-« nal weight ctf glory.'' 2 Cor. 4.

V. The mfinite wisdom of God orders all things in l^e best manner for his own glory, and the final good of his people. If he governed by absolute empire, none in heaven or earth might say unto him. What dost thou? But there is an inseparable connexion between his wisdom and his frill; he is ^' the King eternal," and ^' the only wise Crod," 1 Tim. 1. as the apostle joins d^ose divine titles. In this the excellence of the divine liberty shines, that it is always regulated by infinite wisdom: << he works all things according to the counsel of Jiis will:" Eph. 1. 11. this is spoken aecordii^ to human* conceptions, but must be undei^tood in a sense becoming the perfections of God: for counsel cannot properly be attributed to God, whose under-standifig is infinite, and in one view comprehends all things ', but as those things are most complete that are the product of our deliberate reasonings and deep contrivance} '^ so his work is perfect, for all his ways are judgment." Deut. 32. 4% Whoiever we are dissatisfied or displeased with his proceedings, it is fiorn the error of our minds, and the viciousncss of our affections 3 we presume to correct his providence, as if he were defective in regulating the affairs of this lower world ; but '^ he i^ wonderful

L 2

in counsel, and excellent in working/' Isa. 28. 29. In the creation this rcf^lar and beautiful world was formed out of dark* ness and confusion: and his providence, that is now mysterious and veiled to us, will bring into glorious order and Sweet agreement, those things in their final resolution, that now seem so perplexed to our apprehensions. It was a confounding reproach from God to Job, " who is this that darkens counsel by words ^\ithout knowledge ?" Job 82. 2. His passionate exclamations were such, as if the divine wisdom had not disposed all the afflicting circumstances in the series of his suflerings; and 'that holy man being convinced of his presumptuous folly, repeats the charc:e against himself with tears of confusion : *' who is he that hideth counsel without knowledge ? therefore have I uttered that I understood not, things too wonderful for me, which I knew not; wherefore I abhor myself, and repent in dust and ashes :** Job 42. 3, 6. more particularly,

1. AH things are so wisely ordered, that God shall be glorified in the event; and it is the noblest disposition of a christian, to prefer the advancement of his glory, before aH the comforts of this life, and life itself. Our blessed Saviour in the forethoughts of his sufferings, was iii distress and perturbation of mind, like the darkening of the sky before a great shower: " now is my soul troubled, what shall I say ? Father, save me fi^om this hour,'* John 12. 27. But the short conflict of nature was presently at an end, he willingly yielded up himself to be a sacrifice to the divine honour, and said, *^ Father, glorify thy name.** Moses and Paul, whose admirable zeal, had only a parallel be^ tween themselves in the same degree of holy heat, desired the salvation of the Jews before their own, if God might be more glorified !^t. This is the first petition in order and dignity, in that complete form of prayer composed by our Saviour, as the rule ct all our desires. *' Thy name be haltewed ainl glorified in us, and by us." The admirable history of Jephtha's only daughter, is applicable to this purpose; she joyfiilly came forth to meet her father, returning victorious and triumphant after his war with the Ammonites. Judg. 11.36. He had made a rash vow, to oflFer up in sacrifice to God, whoever should first meet him afl:€r his victory, and upon the sight of his daughter was so deeply wounded with sorrow, tliat his triumph was converted into lamentations: but the grief was only in the father ^ for in

that first sivpnse of such a terrible sentence to be executed upon her, she did not answer his tears with tears^ nor lamentations with lamentations, but said unto him, ^^ my father, if thou hast Oijpeaed thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth, forasmuch as the Lord hath taken vengeance for thee on thine enemies." Methinks .the admirable love and generosity in a young virgin, to whom her &ther's honour and exaltation was more dear than her life, upbraids us for our unwilling submission to those providential dispensations that are ungrateful to flesh and blood wherein the glory oi God is advanced. If we were called to martyrdom for his truth, and our lives should bleed forth, as sacrifices on the altar, or our bodies be consumed as incense on the censer, it were an unjust and ungrateful complaint, to express passionate reluctancy against his providence. If there were no other consequences of our present sufferings, but the glorifying God, we should be content* That ,is the worthiest end which be pro-poseth to himself, and will accomplish: his divine excellencies will be illustrated by the wickedness of men, that at present obscures the ^lory of his government; his wisdom, power, holiness, mercy and justice will be acknowledged, admired and magnified at last.

2. His wisdom will order all things, even the most afflicting and dolorous, for the good of his people. This is a fearful paradox to a carnal mind, that judgeth of good and evil, as present things are pleasant or unpleasant to sense, without regard to what is future. It is like Samson's riddle to the Philistines, ^^ out of the devourer came meat, and out of the strong came sweetness.'' But to the mind that hath spiritual discerning, and judgeth of good and evil, as things are conducive or destructive to the happiness of the soul, it is a clear undoubted truth. ^' We know," saith the apostle with the greatest assurance, ^^ that all thiiigs work together for good to them that love God." Rom. 8. 28. All things^ the most adverse to their present desires,, are so disposed and overruled by his providence, as if there were a secret ^ intelligence and concert between them, to promote the happiness of the saints : thus in mixed bodies the contrary qualities are reduced to such a just measure and temperament by the wisdom of the divine Maker, .that a sound and healthful constitution results from them. We have a rare instance of this in the history of

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166 THB GRBAT I>0TT

Joseph; his envious brethren were the instraments of his exal* tation ', they sold him for a slave into Egypt to firustrate his prophetic dreams; and there, by many admindile turns of providence^ he was advanced to the highest dignity; and then was verified in him and his brethren^ '< that his sheaf arose and stood upright, and their sheaves stood round, and did obeisance to his sheaf/' God had reserved purposes of greater good for Josephs than if he had continued under his fiither's tender eye and care ; therefore it is said in his history, that they perfidiously '< sold him, but God sent him." He that attentively reads the joumtes of the Israelites through the wilderness to Canaan, cannot bat wonder at the circuits and indirect motions in their tedious travel for forty years; and when near the borders of the place, so long and ardently desired, they were often commanded to retreat in the same line wherein they had advanced to it: had they chose the shortest way, and ^disobeyed the divine conductor, they had never entered into the land of promise s but following the pillar that directed their march, though they seemed lost in their intricate wanderings, yet they obtained the joyfiil possession of it. This was a type of the saints' passage through a troublesome world, to the true rest above, and that they are guided through many cross ways directly to the kingdom of heaven. '' Who knows," saith Solomon, <^ what is good for a man in this life, all the days of his vain life, which he spendeth as a shadow?" Ecdes. 6. 12. That which is desired with importunity, as tending to his happiness, often proves his woe: some had not been so wicked, and consequently so miserable, if their lusts had not been excited by riches and power: others had not been secured from destructive temptatioiis, but in a low and afflicted state, it is therefore both our duty and interest not to pray absolutely for any temporal thing; but when our desires are most passionate, to say with the humility and holiness, the reverence and obedience of our Saviour, " not my will, but thine be done." We shall find ourselves more happy by the divine disposal of things, than if we had obtained our dearest wishes, and most ardent prayers. And when we shall come to the top of the holy hill, and look. down on the various circuits of providence by which we ascended, we shall then understand that wisdom and love conducted us safely to felicity; we shall approve and admire all the divine methods in order to our blessed end. Now

the belief 6f this should compose us to a patient and cheerfid fesignation of ocHrselvM to God's providence and pleasure. Who would not aecept of the eaansel of a friend that proceeds from love, though his judgment were not so exact as to be relied on ? Mvch more should we thankfiiMy receive the appointments of God, whose knowledge and affection are equally superlative^ in whom there is united the wisdom of a father's, and the tender«-ness of a mother's love to his chikken. Briefly, as Jonathan by tasting the honey 9X the end of his rod, had his eyes enlighten-^ ed; eo the end of the severest .chastisements will convince them, tiiat the providence of God wds more benign and prq>itious than they cootd imagine. ^'His ways are as hi above our ways, and his thoughts above our thoughts, as the heasrens are above the earth.'' This point is applicable to us.

(1.) By way of reproof for our unsubmissive behaviour in afflictions, pur uncompliance with the divine disposals. Some are in a secret discontent at God's afflicting providence; and this raiseth the -memory of former mercies, and takes away the relish of present mercies; as the sweet showers of heaven that fidl into the sea are turned into its brackish taste: such neithcgr enjoy God nor themselves. What egregious folly and vile ingratitude is this I All we have, is from his most free ikvaqr; and shall we peevishly slight his benefits, because our desires are not gratified in every respect ? Others are moved with anger and vexation for the evils that befal them: as the red hot iron under the blows of the hammer casts abroad fiery sparks; so their stubborn fierce spirits, vdien afflicted, break forth in expressions of impatience and displeasure. They count it a base abjectness of mind, a despicable pusillanimity, to humble themselves under God's judgments, and with contrition for their sins to implore his clemency. ^^ The voice of the Lord maketh the hinds to calve, the timorous and weak creatures: but when the heavens roar, the lions thunder back again." Thus strong and stubborn sinners, when ^ey foel the effecu of God's anger, are raging and furious ip their -passions jmd expressions. ^* The foolish man pervertetb bU way^ his most grievous sufieriugs are the fruits of his sins, and bis heart feetteth against the Lord as the inflicter of them." Proy. 19. 3. This is a high indignity to God, and an \njury to themselves. For a vile creature, a base guilty iv'/etch to murmur and storm agunst God's righteous judgments, ajgi)fia-&.prodigious

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forgetfiilness^ both of its dependance and obno3ciousness to the divine tribunal. It is said of the adherents of antichrist, ^^ That they were scorched with great heat, and blasphemed the name of God, which hath power over the plagues, and they repented not to give him glory." Rev. 16. 9« Infinite insolence! Such obstinate souls the prince of darkness possesses as his peculiar dominion ; they have more need of convetsion than consolation. Besides, by impatience and vexatious fretting, they exasperate their pains, turn the rod into a serpent, vipers into dragons ; and God's mighty hand is more heavy by their resistance. Bold expostulations irritate his anger, rather than incline his mercy; the Wilftd man never wants woe. <<With the froward," saith the psalmist, ** thou wilt show thyself froward,*' Psal. 80. or, as it is rendered in the margin wrestle. The strongest sinner is not a match for the Almighty; if his anger excite his power, how ^easily, ^* how sudden are they destroyed without remedy? Stubborn impatience under the inflictions of God's righteous provi-^ dence, is the nearest step to final ruin. Others are so dejected and broken with afflictions, that their continuance in the world it but a living death: every thing entertains their grief, and the best means afforded for their reviving and comfort are ineffectual. Sorrow flows into desptur, they lament and languish as if thdr case were hopeless and remediless. The fountain of this black stream, is a superlative esteem and affection to inferior things: and what is reserved for the blessed Creator? If a temporal loss be the most afflicting evil, it is a sign that God was not valued and loved as the chiefest good. The difficulty of receiving consolation, shows the necessity of their being aflSieted: the language of such resolved sorrow •is, ** They have taken away my gods; .and what have 1 more?" The sole objects of theur feKcity are removed, and they refuse to be comforted ^ as if no less sacrifice w6re due to the remembrance of their loss, but life itself* What a disparagement is this of the divine excellencies? *^ Are the consolations of God small to us ?'* Is not his love able to compensate the loss of a frail, mutable, mortal creatuna? Cannot he please and satisfy us without the fruition of one earthly comfort ? This dejection of spirit is equally undutifiil as uncomfortable ; our griefe are spmetimes as vain and as guilty as our joys; there is a tincture of disobedience in our tears; for we are commanded ^^ to mourn as if we mourned not^ for the fashion of

the wofid pmm^h ^wf;" and we. at onee break his lafv? and our own pe$ce. Our disobedien<;e in this is aggravated^ as being eonftrary not only lo the authority and sanctity of the Lawgiver^ but to his loving^-kindnesa and compafision. Ah^ the miserable blindness of human minds! and t^he more miserable, because voluntary. Who is more deservedly unhappy than one that sits upon the bank of a river^ and yet is tormented and dies with thirst ? The clear^ fresh stream passeth before him, allures and invites faim^ but he will not stoop to drink; this is the case of those who neglect and rduae tlie spiritual consolations in the gospel, John 3. 38, d9« that are ccmipared to the flowing rivers of living water, &r their cooling, refreshing quality. They meritoriously and actively bring trouble to their soub; their passion^ are the instruments of their misery. He that is his own executioner, has no exenae of dying; he is justly, because wilfully miserable.

CouMder also what a reproach is cast upon Christianity, that 4M> many viftooos heathens in great afflictions, were 'm some .mea-«ttre supported by the precepts of human wisdom; and that christians, to* whona there is revealed from heaven, that an eternal state of glory and joy shall be the reward of their patient Quf-ferings^ remain utterly disoonsoiate* I will single out one exam^ pie. Stilpon the philosopher, when his city was destroyed, with his wife and children, and he escaped alone firom the fire, being asked ndiether he had loat any thing? Replied, <^AU my treasures are vrith me/' justice, virtne, temperance, prudence, and this itiviolaUe principle, * not to esteem any.thmg as my proper ^ood, that can be ravished from me: his mind was erect ai)d eteadfnst under the ruins of his^country. And others upon lower and less genemiig-oonsiderations, have bom up in their sufferings* How do suoh examples upbraid us, that their twilight excels our BMiiday brightaess ? If common cordials raised such courageous apirits in Aem, shall not the watm of life, the divine strong comfiorts of the goqiei, fortify us to bear all sufferings with a valiant resignation to the good will of God ? Can the spirit of a man, l^ rational principiea sustain his infirmities, and cannot the spirit .of Qadf thegieat comforter, support 31s under all troubles ?

* Omnia bona mea mecuni sunt. Jmtitia, 'virtue temperantia, prvdestia, fcoc iptna nlUI iMni patare qaad cripi poaiUt Scmc EpUU9,

What a blot is this to religion ? Those who will Mt bo contfoit* ed, will not be christians; by the same holy spirit who is stykd the comforter, we are the one and the other, if the precioiis promises of the gospel do not alleviate our sorrows, it is not from infirmity, but from infidelity. It is an incredible miracle, that a person can be in reality a christian, and not capable of consda-tion; as if eternal life were not purchased by Christ for his people, or the present sufferings were comparable to the future glory; or the possession of it were to be obtained after a thousand yean of hard trial: but if it were delayed so long, that sensible duration should sink our spirits; for the misery that passeth with time, is not of moment with respect to the blessedness that is established for ever.

(2.) Let us be excited to transcribe this divine lesson (so fiiH of excellency and difficulty) in our hearts and lives, it is easy in speculation to consent to the reasonabless of this duty, but how hard to practise it, and to bear not too sensibly such evils as are incurable here? A deliberate, universal, constant subjection to God's will, though contrary to our carnal desires and interests, how rarely is it to be found among those who in tiUe and profession are his servants ? In active obedience, some will readily perform some particular commands, but withdraw subjection from the rest; they seem to make consdeiice of the duties of piety, but neglect righteousness; or eke are just in their deml^ ii^, and careless of devotion. Some are liberal, but irreaoncila-ble; they will give for theur honour, but forgive no contempt or injury; and as the dividing living twins destroys than, so the life and sincerity of obedience, that consists in the union and entire-ness of its parts, is destroyed by dividing oar respects to some commands, neglecting the rest. And in <* passivie obedience,'' many will submit to lighter and shorter aiBicticms, but if an evil comes that nearly touches the heart, or that remains long without redress, they become impatient, or so dejected as to neglect their duty. I shall therefore superadd to the former arguments, wherein the necessity, the equity, and the policy of our dutifol resignation to Ood's providence is clearly set forth, some other motives and directions, that may be useful and effectual for this end.

Ist. Look fre<piently to Jesus Christ, the author and finisher of our faitii i the divine wisdom, to reform the worM^ assumed

the liumaii nafeiire^ and expressed in a holy conversation upon earth, a living copy of his precepts^ to direct us in the various parts of our duty; and because the exercise of humility^ self-de-nialy and the rest of the suffering graces^ is so difficult to our frail and tender nature; he ascended the cross, and instructs us by suffering, to suffer with his affections, leaving us his example, as the btot lecture of our duty; his sufferings concern us not only in point 'of merit, but conformity. We can never enjoy the benefit of his passion, without following his pattern. His example 18 the rule of the highest perfection, and we are under the great* est obligation to imitate and honour him who is our sovereign and Saviour, to whom we owe our redemption from everlasting misery, and the inheritance of glory. It is the apostle's advice to the afflieted, <* to consider him that endured such contradiction of sinners agunst himself, that ye be not wearied, and faint in your minds.'' Heb. 12. 3. The deduction is with greater force to make us humble and patient; if we consider,

(1.) The infinite dignity of his person. He was the eternal «nd only Son of God, and descended from the throne of his ma-jesty^ divested himself of his robes of insupportable light, that concealed and manifested his glory to the angels, Psal. 104. and was obedient to ^e death of the cross. What are the highest and best of men to him ? Were it not extremely unbecoming and undutiful for a subject to refuse obedience to a just law, if the king that qiade the law should voluntarily obser\'e it, and reserve no other advantage to himself, but the honour of enacting it? Our Saviour did not stand upon the dignity and liberty of his person, being equal with God, and our king, but entirely eomplied with the law, and shall we complain of its rigour?

(2«). The greatness of his sufferings. They were incomparable -as to their vdue, so in their degrees. He endured the equal extremities of infiimy and torment, that are so contrary to the inclinations ct mankind. He was crowned with a cruel diadem of thorns, seou^d, spit upon, derided, crucified: insensible nature, as if citable of understanding and affection, was disordered in its whole frame at his death. The heavens sympathized in eclipses of the sun, in the darkness of the air at mid-day, as midnight, the earth quaked with deep tremblings, and the rocks were rent asunder. And the sufferings of his soul from the incensed justice af God were inconceivably great. What is the worst we suffer^

either immediately froin God, or instrumentally from men to hia bitter passion? Our sufferings are but.superficial shadows of hiisery, compared to his deep sorrows.

(3.) His sufferings were most undeserved: for he was the holy one of God, his conception without the least taint of sin, his life of strictest purity, and complete obedience to the divine law. We may read the process of our sins^ and understand their guilt in his passion. '^ He was made sin for us," (a sacrifice to atone the divine displeasure) '^ who knew no sin." As David when guilty of adultery and murder^ was fired with disdain at the relation of an incompassionate rich man^ killing the single lamb of his poor neighbour^ and sparing his own numerous flock; and when the prophet unveiled the parable, and surprised him with that piercing reproach^ ^' Thou art the man I" he presently by that fiction in another, was convinced of his own true guilty and was extremely afflicted in the sense of it; thus we are apt to conceive indignation against the murderers of our Saviour, the apostate apostle, the malicious priests, the unrighteous judge^ tbe bloody addiers: but conscience (as a true Nathan) may charge us to have been in that wicked conspiracy against the Lord of glory, for our sins condemned and crucified him.

And as our sins were the impulsive cause of his sufferings, so our good is the effect of them. He suffered the death of the cross, that his blood might be our ransom, his ignominy the purchase of our glory, his torments the merit of our blessedness, his death the seed of immortal life to us ; but we suffer the ju3.t punishment of our own sins.

(4.) His willing obedience, divine patience, and invincible constancy in suffering for us. In his distress, the whole army of heaven were in readiness for his protection and rescue, upon the least signification of his will: ^^ If I prayed to my father, he .would send me twelve legions of angels." Nay, he had the springs and keys of the divine power in his hands, and could by a word have destroyed his enemies; but he ^^ freely gave himself for us ;" and without resistance, without complaint took up his cross. Now our Saviour, who had the fulness of the spirit, communicates to ps the first fruits of it, faith and love, humiUty and .patience, peace apd joy, to support us under affliction.

(5.) Consider the excellent reward of his sufferings. He was abased below men, and is advanced above all the angelical or-

ders, and is the eternal argument of their praises: never were sufferings so grierous, never was issue so glorious. " For the joy that was set before him, he endured the cross, despised the shame, and is set down at the right haiid of the majesty on high." Heb. 12, 2. Now our blessed Saviour hath promised^ •^ To him that overcomes, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. 3. 21, Unfainting perseverance in our duty, shall be rewarded with the glory of our Redeemer. And is not the prospect and expectation of this sufficient to confirm our minds, and make us patiently bear the greatest afflictions?

2dly. The consideration of the suffering saints in all ages, is a powerful pervasive to patience. Thus the apostle James directs christians^ '^ Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering af&iction and of patience.'' Jam. 5. 10. And we have great encourage* ment from hence, if we consider;

(1.) That those who are of most precious account with God, and highly favoured by him, are usually exercised with sharp afflictions. The singularity and greatness of a calamity exasperate the sorrow, when it fs apprehended as a sigki of extraoidi-nary guilt in the afflicted, and of severe'displeasure in God that sends it; but prevent trouble that ariseth from that apprehension, the scripture records the heavy afflictions that happened to God^s chosen servants and favourites. Mo»es, whom' God honoured with the most condescending and familiar discoveries of himself^ was tried by long afflictions. David, a man after God's own heart, was a long titne hurled to' and fro by tempestuous persecutions from his unjust and implacable enemies. Isaiidi, who was dignified with such heavenly revelations, that hia describing the sufferings of Christ seems rather the history of an evangelist^ than the viabn of a prophet^ waa sawn asundier. '

(2.) Their nature was asfraS as ours, their afflictions as cutting and sensiUe, yet' how patiently and courageously did they endure the most cruel sufferings? ' ^ '

(3.) We have the same blessed comforter to assist us as they had, the Holy Spirit. He that ift styled the spirit of power, in-fuseth a holy magnanimity to bear the heaviest sufferings. Now it is the apostle's inference from the history of the saints under the 01d Testament, some of whom died martyrs, and others lived

martyrs, by their constant and generous suflering tariou^ evils for divine truth : ^^ Wherefore seeing we are compassed about witti so great a doud of witnesses, let us lay aside every weight, and the sin that doth so easily beset us; and let us run with patience the race that is set before us/' Heb. 12. 1. The metaphorical expression, ^' a cloud of witnesses," imports a numerous com-' patiy, and is by some of the ancients interpreted as an allusion to the benefit we receive from the natural clouds, that refresh the air, and screen us from the scorching heat of the sun. The allusion is too subtile and strained, but the benefit is real; Tor the admirable examples of their patience and courage are powerful to refresh sorrowful spirits, ^' We are encompassed with them as a theatre." There is no kind of affliction, and no part of our duty, whereof there is not presented to us some example for our encouragement and imitation. It is also worthy of observation, that christians have a special obligation, encouragement, and assistance to bear afflictions with cheerful spirits, above the believers of the Old Testament. For under the Mosaic dispensation, outward prosperity, riches, honour, victory, kmg life, were the open expressions of God's favour, promised by Che terms of that covenant, as rewards to obedience. Yet even then, some of the most excellent saints were illustrious examples of patient suffering afflictions. But in the gospel God hath declared, that his design b to train up his children by sufferings, for their friture hi^piness; that '^through many tribulations they must enter into the kingdom of God." And we find the truth of this by manifold experience, fit>m the first ages of the christian church. St. John, by revelation, ^ beheld a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, that stood before th^ throne, and before the Iamb, clothed with white robes, and palms in their hands: and they all came out of great tribulation, and had washed thrir robes, and made them white in the blood of the Lamb." Rev. 7. 9. Now since the cross is an appendix to the gospel, we should with more prepared minds submit to it. Besides, if believers then, who enjoyed only star-light, less clear discoveries of the glorious world to come, were so patient and constant in suffering for the truth; how much more should we be animated in our troubles, to whom the *^ Sun of Righteousness" appears, revealing life and iounofftality by the gospel ? If they who were partakers 6f the

Hoty Spirit in lesser degrees, were 8U]kported; should not ehris-tioDS that receive the graces of the Spirit in richer abundance^ be more comforted ?

3d)y. All creatures obey the will of the Creator; all the lower rank; ^ fire and hail, snow and vapours, and stormy winds fulfil his word/' Psal. 148. 8. The sun stood still till Joshua had completed his victory^ it started back to confirm the &ith of Heaekiab. Nay, sensible creatures will contradict their own natures at God's command. The ravens fed Elijah, and the liona spared DanieL And creatures of the superior order exactly ful-^ fil his will. ^'The ac^ls that excel in strength, do his commandments: hearkenintg to the vmce of his word/' Psal. 103. Tbey do not usurp up<m bis royalty, nor make use of their power to deny subjection to his pleasure. Now if the inferior creatures^ who are under less obligations, and cannot understand their duty; if superior creatures that excel us in nobility of nature, and digoity of state, perfectly obey God; should not their ex* ample strongly incite us to submit to his will ?

4thly. It is our most glorious perfection, to have our wills united to the <Uvine will. In heaven grace is in its exaltation, the qpirits of just men are made perfect^ by their compKance with the divine will that absolutely governs tiiere. A private will that eompounds with God upon sordid capitulations, that excepts against ddng or suffering what is distasteful and harsh to the car«-nal part; how unreasonable, how dsgenerous and base is it? But when th^ vrill is orient, enlarged, and uniform vntb God, it is ennobled. If our sk>w-paced thoughts could conceive things as easily, suddenly, and cleariy as the angels do, our minds would be in the highest elevati(Ki: * and is it not a more valuable and desirable perfsction to will as God dpes, than to understand as the angels ?

, Besides, patience, has a special eminence above other graces, and advances a christian to the highest honour and perfection that, is attainable here. All graces ,are pf the same divine ex* traction, and have the same general efifect upon the soul: they come firom God, and produce a godlike temp^ and disposition: but they are distinguished by their objects and operations: some are heroic, exercised about great thingi, and produce more noble

• Hie cfl disfaiu aaimw qsi M Deo tradidm Stta

actions: others are humble, and coirrersant in meaner thingiy and their operations are less eminent. As amongst the buds, the eagles fly aloft, and only stoop for a great prey: the bees fly frdm Bower to flower, and extract a little dew, but it is all honey. It is the counsel of St. James to the afflicted, 'f let pa« tience have her perfect work,'' in bearing afiUetions, though heavy and coatimicd, *^ that you may be perfect and entire, wanting nothing.'' A singular perfection and eilcomiura is attri* buted to patience, in that the trial and exercise of it is the most difficult part of our duty, and wishout it we can neither ^bey the eommands, nor obtain fihe promises of the gospel. Patience is the truest fortitude, and draws forth other divine gr^lees in their excellent activity. What the temper is to material weapons that are bhmticd or broken in the combat without it, patience is to other graces, their strength is derived from it. This was the most giorioas perfection of Christ's obe^nce; ^' for it became him fcir whom^ are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salva-^tion perfect through sufferings." Heb. 2. Patience is not only defensiipe armour, but has noble operations. When our Saviour was nailed V the cross, and was the mark wherein all the por» soned airows of rage and malice were received, he seemed only to suAer, yet even then pefformed the most dime exploits, and obtained die most glorious victory; he reeondled God, disarmed the law^ subdued satan, broke the gates of h«H, destroy^^death, and rescued us miserable forlorn captives. Upon tUs account Chryaostom breaks forth in rapturous expnesdioti8,'that our Sa^ viour sttflfering on the croes, was more glorious than in his creating the world. Thus the patience of a christian, which in ap-peanmee is only a quiet bearing affliction 'from God, yet pro* duceth many blessed effects: a believer, while he feels the weight of God's hand, incessantly seeks his fece vritih the most arAent# aflfactians. He doth not murmur agiflnst tiie dispfeasure of God, but mourns bitterly that he hath desefved it. He surrenders him* self to the divine displeasure, which is the purest actof obedi* ence. He subdues his unruly passions, which id a more noble victory than the achievements of the most cdebrated conquerors; It Is true, the power of grace is very conspicuous in resisting pleasant temptations, the pernicious attractives of the senses and carnal appetites; but more in the battles of patience, by how

MMih it 19 mote easy to nature to be content wtiiwi cmtiecessaiy and superficial pleaaures, than to endure oppresring and painful mnh. I will produce an instance in both kinds^ recorded in •cripture^ for the vraefntion and imitation of all. The &8t ii Chat of Joseph, whose ompotted chastity was disooferad by re^ jeetiiig the fanpure deshes of his master's wife^ Three poweriiil tempters joined to draw his consent solitude, yosth^ and solicit tation ; solitude with itsrilfiioe, is often more persaamve to the oomnission of sia tbaii the strongest eloquence; because there beti^^none'that < sets, takes away the shame of being seen in guiky and foul aeliont. Youth is violent in its af^etltes, and needs no entrealieB to indiice it to gratify them i thesemialfan^ reigns, and has stidh araiidiing power ^upon the will, that to Mrmpt natare the temptittkm ia irresistible, and without diving aMngtfa^ an instance of overoolning it, would be aa rare as m phflsntx in the world* Besides^ Aiaeph was hsr shwe^ and wai^ tempted by entreaties mixed with inticements from, a superior, that (like a bow that draws strength from its bending) by makiog a show of suhjectien acquires a double empire. &it he had » ie^erence of his invisible observer and jw^x /' how shall I da this great ii^ckedness, and ste agunst God ?'' Now. that Joseph in the flower of his age, was not imboldened by. solitude, nor exited by concupiseence, nor pcNsoned by the. brnath of thfr hasiliBk, was an adnuraUe effect of divine grace. He preserved his sfaioeie and eoapitant huioeenee, as the sun its undefiled. lustroi IB the midst of dOi die iisaulent exhalations that ascend from the savth.

« "nw ether instanea is Job, whose victorious grace in thfl com-^i parison,. is oioia gkffimis than that of Joseph ; for as th^ lapses of tfaose^who'by tflirora and tements violate the law, are .leasi cnlpdUe, and more exscusaUe, than of those who by sensual al« hiMmenits -t^tesgitss .the divine rooiroandaj the human nature, being eiqiable of sueh * Aahtcms impreaBions as inlnitely exceeds all the pleasoKs of sense; and oonaeqMsntly the yielding for fear: ef-vehement pains and extMne evils, is kss voluntary than whati ppoeeeds from the loveof dsUgkts; so propiertionabfy that virtue^ ii ttoM endnest that remains firm, and preserves us in our dutyy

- a mile placer aoamslieso OB CsfflMBtoj

notwithtUnding &e batlerm of extreme evib, 'tium that whieb pres^ires us by flight firom the deceitful eenaitive good. . The Holy Ghost has given us a particular narrative of Job'e troubles, and his bdiaviour under them: the loss of a great estate vras but a preparative for w«vse calamities; his ten children kere all destroyed in a day; his body was covered with ulcers ( his wife, that in this desolate condition was only left to alleviate his sorrows, unspeakably increased them; yet under this heavy weight of miseries, he did not express one unbecoming compiaist^ His patience exceeded all the pains of his body, imd grieb of his mind. Who loves Ood so ardently in his prosperity as he did in his afflictions? Like flaming torches^ that rev^aed^ thtt flame ascends with more fcrce to heaven. St. Austin admiring kis invincible temper, says, that lob half dead on diedttn{^itl| #a« stronger than Adam, when immortal in paradise; for wkb ittdignatiou he repulsed his wifii, who was shtan's instrument to tftmpt him to despair and blasphemy. How graceful and amia«> ble a spectacle is « patient sainit?' He attracts the eye and heart ef God himself. What an honourable testimoniy proceeded frtxa kis mouth, concerning Job» to .vindicate his sincerity from tht malice of the accuser? ^* Hast thoti scan my servant Job^ thak diere is none like him on the earth?" Job 2. 8. UnpataUtleil saint! who endured such a succession of tragical evmits with lm« mility and sabmissmn! The active holiiie$s of his imisperoua Bfe is not recorded with that note of eoiiineQcy and adnmatioiiy as his patient .suffinings, fionr wbich Jbe is univer^y crowned wttk the praises of the saints in all ages. ^' Ye have heard of Um patience'of Jobl" He is aspeotthcie that draws the r^aidB-of all, more famous for his patience than his misery. It i4 the soyt ing of the Hatonic phihssopher, take away from the life of Her^^ eules, the tyrants he suppressed^ and,theiieree beasts b^dbw^^ his travels and combats wherein his courige was cawoised and appeared, and you lessen his virt«e^ thi^ hero is lost: he thajCin the opinion of die heathen wm*ld deserved a deity; and ja ' downed with stais inr heaven, will not have a 9p$rk of glory on earth to preserve his fisme afive it memory* Thus, lake away from Job the Chaldean and Sabean robbers, .tte ehower of firt that consumed his estate, the whirlwind raised by infernal spirits, that destroyed his childrca, his diseases, and bi» cruel wife, the

ocercbes of his intuperable pdtiefice, md the hotiotiraUe rdnem^^ brance of Job is lost. If the prince of durknesa liad not tiiecF all his arts and strength to oferoome him^ and had fiot been foiled in his attempts^ his graces had not been so ithfstrious. St. Peter declares, <' that the spirit of gtory, and of God, rests npon'svf-^ fering christians.** They are the temptes of the Holy Spirit, the eeemal Dei^, wherein he disphys his dhrine virtue and glorious pow6r. In short, God usnally conducts his people to the sn*^ bliineat degrees of grace and glory by suffering; the more they are tried and refined, the brighter their dromi will be*

51y. It is oar felicity quietly to resign our wills to tfie Messed will of Gild. Pfttience, considered as a moral tirtue, frees u^ from many sorrows and vexations that are supervenient to a& affliction, and are caused ifeierely from the distemper, and unquiet disorderly agitations of our own passions. Nature instructs a dog by licking his wouiid to heat it, a lively emblem of the healing operatioQ of discreet patience to the afflicted spirit. Patience liiiea the yoke, and makes it softer and more easy to us. Be« sides, an humble and full submission to the will of God, as the rule of goodness, brings down the peace and joy of paradise into our souls. The glorified saints are raised idiove all disasten and Irolibles ; nothing-can disturb the serenity, or st«a the purity of their state: from this principle of perfection and Celieityy that: God's will b always accomplished, to which their wills aie entirety flobordinate, in obedience to his authority, and by their fKtp& inclination. As the waters which in the cxeasion God transported above the heavens, are not moved as these here be-« low by the ^rious agitation of the winds, but as if th^ were of a oeleatial nature^ bare the same regnlar motion with' the hea* rena. The angels, whose zeal for the hmour of God, and. love to the soob of men Ss incomparable, yet .diey see the rebellioB of Ilia sdbgeets, .whcMiy his gfery is obseered, «nd the.final des'* troctxm of febeBious stnners, without the least dintination of their felieity, because they atwvfs acquiesce id the divine urill, thttt orders all things for the best end.^ 'And ao frtf as our wHia are complying with the divine will, we enjoy« tniaquiHity of mind, which afflictive JKrcidents 'duinot disquiet. St. Austin describes blessedness to consist, us the accomplishment of our de-> sires, attd in hatvingonly regular desires: now a saint whose will ia absolutely resigned to God's will, &as a foretaste of blessedness.

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here; for whatsoever happens to him here, k from God's wiH that approves or permits it, and herein he finds satisfactioiu What a pnre undisturbed pleasure springs from this consideration^ that the wisdom and love oi God chooseth always what is best for us ? This will make us contented in every state; even when our condition is not correspondent with our iiatural desires, our desires are graciously accorded with our condition. What ex» pensive industry has been used to procure the fancied philosopher's stone, that changes all metals into gold, which if obtained cannot make us happy ? For as the natural heat of the body does not proceed from the clothes, but from the body that warms them: we see persons in the fit of an ague shake with cold, though covered with fiirs : so true felicity doth not proceed from the outward condition, but from the temper of the mind. The rich often want content in the confluence of all things, and are often disquieted with the fears of losing thrir possessions: but acquiescence in the divine disposal always brings satisfaction to the soul. It is an inviolable treasure that cannot by the most violent evils be taken firom us.

I shall annex two considerations more, to show how our feli"« city is promoted by our patient sufferings.

1. It is a blessed assurance of our election by the most free and unchangeable love of God. The apostle tells afflicted chris-* tians, '' that whom he did foreknow, he did predestinate to be conformed to the image of his Son, that he might be the fiiat-bom among many brethren.'' Rom. 8. 29. If we suffer with hia divine patience, with his humble and holy affections, it is a clear and certain evidence that we are apponited to reign with him. If we bear the image of our suffering Saviour in our earthly state, we shall bear his ^rious image in the heavenly. The well-grounded hope of this is very comfortable in the greatest afflictions, and will encourage us to persevere in humble suffer-* ings. For if his sovereign pleasure has ordained us to eternal life, how just is it that we should with an entire and resigned submission yield up ourselves to the conduct of his wisdom, as to the ways by which we shall obtain it ?

2. By a filial submission to God's chastisements, we have a blessed testimony of our ademption. It is the apostle's comfort-* able inference, <^ if ye endure chastisements, God. dealeth with you as with sons }'* that is, if without murmuring or fainting, if

with that respect and subjection that is due to the high and holy providence of God, then we may be assured of his paternal relation to us, and '^ his rod comforts us,'' as the strokes of it are an.aigumenc of his care and love to us. From hence proceeds inexpressible and peculiar consolation to afflicted christians: the same afiSiction as to the matter and circumstances, may be upon humble meek sufferers, and refractory stubborn sinners, <^ that kick against the pricks, but are distinguished by the intention of God. They are sent to the humble, as corrections from the wise love of a father, who dearly regards their souls; to the ob-dnrate, as vengeance from the righteous severity of a judgei Upon the humble they fall as soft as a shower of snow; upon the other as the storm of fiery hail upon the Egyptians ; and the issue of them is as different as heaven and hell.

Lastly, This sharp discipline continues but during our mino-^ rity here'; when we arrive at the state of perfection we shall not need it: and this life is but a short transition to the next world. What eomparison is there between a few years, and the Volume of eternal ages? It is the consolatory of the apo6tle, '^ the time is short, let those that weep be as if they wept not." Within a liltle while afflicted saints shall ascend to the region of blessedness ; and no cloud of sorrow, no shadow of fear, no darkness of anxiety, can reach so high to darken and disturb their felicity: ** weeping can endure but for a night, and joy comes in the morning" of the everlasting day. ** For a moment have I hid my face from thee, but with everlasting kindness will I receive thee, saith the Lard" Isa. 5. Death is the last step out of mortality and misery. ^^ Be ye also patient, stablish your hearts, for the coming of the Lord draws nigh.'' Jam. 5.

To these motives I shall add some directions for the perform* anee of this hard duty.

Dtred. I. A steadfast faith in the dhrine providence and promises, will compose the soul to a quiet submission to God's pleasure in the sharpest troubles.

All things are under the intimate inspection, the wise conduct, the powerful influence of his providence. This is one of those pfhne, universal, rich truths, from whence so many practical consequences are derived. By virtue of it we may infallibly con-dude, that all things that come to pass, arc di^osed in the best season, and best manner, for the best ends. If we were admit-

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)82 rUB QKBAT BVrY

led to the coondl of state laboife^ and undefslood the imme&te reasons of every particular decree^ we could not be more infidH* bly assured ct the wisdom and goodness^ the rectitude and equity of his dispensations, Ihao bythis universal principle, that is i^ plicabte to all e?eiits, as light to every colour, that what God appoints is be^t. That we nlay feel the blessed influence of it more effectually, let us eonsidec that divine pmrkiettce extends to the whole creation: it is infinite, and overruling all things* iGod is pleased to represent it in scripture, acoordmg to the nar«> rowness of our capacity: as Elisha contracted himself to the sta-^ ture of the Shunamite's child, applying his mouth to his mouthy and his hands to his hands. 2 Kings 4. Thus it is said, ^ He rides upon the heavens,'* to signify his absolute power in order* ing all the mqtioiis of the most bigfa> vast, and ^drioos part of the irisible universe. '* He telkith the number of the stars; he ealleth them all by their names/' The stars are ihe brightest ^d most active parts of the vast region above us, and ace called the host of heaven, with reilpect to their number and order. God is their general; and tbqtigh they seem innumerdbie to our sen-' •es, yet the fnuliituck is exactly known to him, and yields ready and entire plHKKence to his pleasure. From whence the psalmist' infers, *' Grei^t is the Lord, and of great power, bis understanding is infinite.'' Psal. 147. 5.

. There, is nothing in the lower> world exempted from the emfflt^ and activity of God's providence. He is umnoveable, and moves all; invisiUe, yet appears in all. The most .casual things are not without his guidmice. ^^ A maadrew a bow' at a' venture,'* \ Kings 22. 34. without ei^press aim, but God directed the ar^ row through the joints of Ahab's armour, that penetrated to the q^rings of life. The minutest and iea^ considerable things are ordered by him. A sparrow does not fly or fall without hie dia^ ^osali It is not an hyperbolical, expression of our Saviour, but an absolute truth, ^ that aU the hairs of our head are numbered, and not one falls to the ground without his licence." Mat. 10. The voluntary and most indetermined causes of things are under his cpnduot. The hearts of men even of kings thai bit most ab? 4olute and unconfioed, are in the hand of the. Lord, he turns them according to his pleasure ; as the streanh of. water are by several tnen^cbee conveyed to refresh a garden^ by the skilful hus^t btndmnn, -

' Ski, that b Ae miMt disorderly thing in the world, is not only ivithin the compass of his permission, but is limited and dispot sed by his providence : and such is his goodness, that he would not permit it, if his power could not overrule that evil, for'a good that preponderates Uie evil. And all afflictive evils,* by bk own declaration, are the effects of his just and powerful provi^ denee. ^^ ts there any evil in the city, and I have not done it?" His providence is comprehensive and complete; no unforeseen accidents in the freest and most contingent things, no involun*^ lary obstruction in the most necessary things, can break the en*^ tireness, or discompose the order of his providence. '^ The Lord is in heaven, he doth whatsoever he pleaseth in heaven and in earth, in the sea, and all the deep places.'^ How exactly and easily does he manage and overrule all things ? The whole world It his house, and atl the successive generations of men his-fami* ly; some are his sons, and by voluntary subjection; others his slaves, and by just constraint fulfil his pleasure. It was the say^ ittg of a wise king, instructed by experience, that the art of gon vcriments'was like the laborious travel of a weaver, thatrequiree the attention of the mind, and the activity of the body; the eyes, hands, and feet, are all in exercise: and how often is the con^ Mttlire of human counsek, though woven with great care, yet tmexjieetedly broke ? So many cross accAdente interpose, so ma* iiy emergencies beyond all prevention start up, that frustrate the deiifg;m and hoj^es of the most potent rulers of this world. But God disposes all things with more facility tl^an one of us can WkCffe a grain of sand : the government of the world has a less proportion to his infinite wisdom and uncontrolable power, than a grain of sand hath to the strength of a man. His counsel sheiS flllwfiys s^and; all second causes depend upon him in Uieir be«* ings, i\)M agency and influences. Nothing is exebuted' in tMtf visible kingdom below, but by express, order from his inviMble CQort; and all occurrences are made use of (at the aceomplishin|^ tJhe designs of his electing mercy, in the glorification of his saints;' Neiw all that is comfortable and reviving, 4s contained in ihist principle. If his providence reaches to the birds of the air, and the lilies of the field, much more to the saints, in whom he hath a'propriety; and such is his condescending lov^, and inconceivable benignity, that he styles himself by the most endearing re« lation, '' their God/' They are thfe prime part of his vigilant

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care. It is St. Austin's afiectionate ejacuktioo, • <^ O omi-potent goodness, that so particularly regardest every one of us, »9 if the sole objects of thy tender care, and all of us as single persons!" The sun applies its quickening influences for the production and grovk^h of a single plant as parti'nilarly as if there were no other things in the world to receive them; yet at the same time it passes from sign to sig^n in the heavens, changes the scenes of the elements, produces new season^, and its active aad prolific heat, forms and transforms whatsoever is changed in n^tufe^ This is a fit resemblance of the universal and special Operations of divine providence; whfrt a strong security cloth this give to a christian in the midst of all trouble in this corrupt and diaiigeable world P How will it clear the mind from those miserable perplexities, and quiet those improvident, precipitant pas« sions that so often afflict the afflicted ? Whatever evib befal the saints, are with the knowledge, the will, and by the eiSciency of God, materially considered ; and is he defective in wisdom, power, or goodness, that what he does, either might or ought to be better otherwise ? Indeed, sometimes the special ends of his afflicting providence are in such deep obscurity, that our line is too short to fathom, and the manner how God shall result from «vil is unknown; but then we m^y conclude with evidence,* it is. for the best. When Cesarius a primitive saint was arguia|^ in himself, how that scripture could be true, that the earth was founded on the waters; how the trnxe weighty element should not si^k^ and be overwhelmed by the other: he stopped ib» eoHTse of his thoughts by this reflection, '* I forgat myself wheqt I said to God, how can this be ?'' f And> admires that which he fould not c<Knprehend. For inferior reasons we often pray> that paittieular evils that are near, may be prevented; but if tbey overtake us, we may be satisfied that they are appointed by bis supreme reason and everlasting counsel. As in a concert frf mu-^ sic, the parts are not formed when they are sui^ but were composed before by the skill of the musician, and every part assigned convenient to the voices of the persons. Thus the various oon<# 4itions and passages of our lives were so disposed by the sov^

* O bone omnipotcDs, qui sic anumqaemque oaatram taDquam solam CQf refe, & lie omnes tauqaam tiDgufos ! ^ug. Conf, lib, 13.

+ PUM.

reign wiadom of God from e^nAy^ und a^ loost fit .fiir iis. Whether the evils proceed more immediately and entirely from^ bis hand, or by the intercurrence^fjaecond causes; it is equally certain they come by the determinate counsel and foreknowlec^ of God« Our Saviour answers Pilate^ ^' thou couldest have no power at all against me, except it were given thee from aboVe/' All the afflictive evils that proceed bqm the malice of men, and increase their guilt andjudgmepty-.are ordered by his providence, for the spiritual and eternal good of hifi people; this considera^ tipn will prevent much sin and trouble that the be^t men are. liable to in their perturbations and passions. There is nothing more exa*)perates an afflicted mind than the apprehension that pne unjustly suffers, -

Jjemler ex meriio quicquid putiareferendmn est: Qu4B vemi iaicKgne jHjsm dolenda vemU

A righteous punishment even natmre^ consents is to be receive^ with meek subraissioD; but to be patient under unjust persecu«-tions, not to be provodied by iiyupqs and enemies, is pi^ie of the! hardest things in the world. If by a flash of lightning or by A f bower of rain, we are blasted or wet, we endure it patiently; but if one throw wildfire or water on us, we resent the indignity iritb anger qpd vexation* Now, if w® ^ o^ delibi^rate thoughts consider, that God not only permits, but sends all the evils we past unworthily suffer from men, and that he commands our quiet, humble behaviour under tbem; nay, that be will overrule ill so as the issue shall be blessed, what tranquillity and acquies^ cence will it produce in the sbarp^t dispensations of t^a previ-. dence ? But on the contrary, exclude providence out of the world, and the mind is involved in darkness with all, its terrorsi, Atheism is tl^e gulf of inqpiety and infidicity. ^^ None saya„ where is God, my maker, that giwes songs in the n^t,'' that Averts poisons into remedies, the sadest evils into means of the best gopd, and our afflictions into consolations. He that lives without God in the world, if he loseth what he superlatively, loves, or &lk under an incurable evil, has no other remedy but a resolution to endure it as well as he can: and he is extremely miserable that has no joy here, nor hopes of it hereafter, not the ^tcouragement of a happy issue to bear it patiently.

. In eonjoncfdon \Mth tbe bdttf of God's |Mmdenee, our Mief of his promises, that his troth is unchangeable) for the perform* loiee of thetn, is requisite to preserve the afflicted spirit in a ealni and submissive state. A present evil strikes the imagination and senses in another manner than a future spiritual good; ^k>w'^^ faith is the substance of things hoped for/' &c. Heb. 11« l! It makes invisible things to be the greatest realities to the soul; the steady reliance upon the divine attributes engaged them to fulfil his promises, and is of an invincible efficacy to strengthen the soul in every distress. '^ O Lord of hosts, blessed is the man that trusteth in thee/* Psal, 84. His uncontrolable power governs all the orders of creatures, and the honour of his truth is so sacred, *^ that heaven and earth shall pass away with"* out the failing oi any good thing promised to his people." Faith assists patience; as the blood that is a natural balsam, flows to the wounded part to heal and consolidate it. These graces are inseparable, and are recorded with special observation, as the loutitains of coiinige under siiflfemigs. *< Here is the fisith and patience of the sdnts; and wei Bte <fiiected to feliow them who through faith and patience havcf inherited the preibises." Rev. 13, 10. Other graces are engaged in the christian combat, and strive for victory, hot fidthrand patience are crowtied. And to support US in great troubies,'a firm affiance in the divine pro* mises as belonging to us, is of infinite moment. ^ i wiB greatly ^oiee, and trust in the Lord, my sonl shall be joyfot in my God.** Isa. 61. 10. The generd apprehension of God's mer* &f is ineffectual to support iis : and to clahn a title in him with* out a real'evidence, is vain. But a regular trust, an applicative frith, in eonjunction with mir sincere perfbrmihg the conditions 4tfthe pronkises, is to a christian, iike the sacred locks ttf Sam* •on's hair, whilst they remained, he was invincible; but when «fit off^ he became weak as other men. Our comforts rise add ftll according to the stronger or weaker degrees of our faith: Fetcr M^dked firm ttpon the wa;ves till he doubted, and then be* gan to srnk. One of the sorest and most dangerous temptathms of the aflficted is, that they are out of QodV favour. The mourning veil ^darkens the eyes of then- minds, :that they cannot see his compassionate countenance, they cannot reconcile his gracious promises with his providential dispensations; the good things he hath^ prepared for hereafter, with the evil he aenda

kece. Ab GideaD complittned to the angel^ ^' If God be with vay haw comes; aUtliis evil to us ?'* And the spirit of darkness takes the advantage of great troubles to tempt sad souls to despondent CT9 as if they were utterly forsaken of God. If this temptation pvevail^ ^ if the heavens be as brass, and the earth as iron;'' if no iiifluenoiS descend from above, and there be no. springs be* fow; if divine and hnaian comforts fail, there remssns nothing bat desperate sorrow. ^ St. Austin, to repel this temptation, in* (roduceth Gad answering the afflicted -and discomforted; /* h this thy feikh ? Did I proinise temporal prosperity to you ? Weee.yott.inade a christian for this, that };%m might flourish in this world ?'' The faith of our adoptton is confirmed by his corw reotionSk If they .are profitable to t», if we ate refined not hardened by, the fiery trials we iiave a elear testin^ony of our hiterest IB bios. '^ I wiQ bring tbean through tfaa fire, and they shaH be refined as silver and gold is tried ;' and tbej^ ehall say, the Lord ismvGod.^'' JZe^. 13.

. Briefly, l<lt us strengthen our faith of tbo glorious state, and fitnr title to it, and it will make iis-'fom against all the violent impressions'of adverrityi; it wiH ptoducea j^yfoiaxultation even ib the afflieted alate. The ohriatian that sritb ^tfteadfhst faith and Utteslisis.flonsidanlion looks on t|ie: iaestimabla inihite felicity^ ia n^gaidien of all tfainga m the world, in eonqpatison with it. Sacred histary reports of Saul the perseeottnv whu was trans^ fonn^ lAtM an aposde, that arsuddsq Hght fvom^heiMran of that oxcesaiviBibrightBesa eneompaased him, that he was simek blind^ and sawnn ikian; this un:f be easily and justly apjdiad^io everf aiiteere.beliavier in a noral sense» the fiht effect lof the spMtud tight that shines in the ^^ of his mind, and dis^vi6r» unseen eternal things, is to darken his sight of the things tfaat^ are tetof^ |Mial s evcn-the grtelest things here are not of sach-moment^ as to idlnve or' tennfy him ftom^proseoating his btessed^edd. Sainl Peter deolsores of peisecutad christians^ <^That believing, they t^Bodt with joy imspeakaU^ and fall of glory.'^ 1 Pet. 1. 8; The martyrs dearly embraced the cross of Christ, and prized the thorns of his crown, more than M the roses of pleasure, than all the diadems of earthly dignity, in expectation of the blessed re*

« RctpMilt Ubl d«st, hisesise Mt fii«t tna? H«<libt promlsl} Ad: Imbc cfcrutiansi Cactus cs «t la wcalo aoreres ) '*

ward. * TertttDian wrote to the nobk confessors of Christ that were imprisoned in Africa, ^^ How willing would we change our prosperity with your precious miseries ?" If weak nature be sen* sible of your hard restraint and sufferings, tidce fl^t by your thoughts to paradise. The persecutors cannot lay fetters upon your spirits, but when you please you may ascend to the kingdom of God, where you shall reign for ever. In the mean time counterpoise the darkness aud straitness, the loathsomeness and sufferings (rf'your priaon, with the light and amplitude, the riches and abundance^ the joy and glory of the celestial kingdom which no words are significant enough, or woithy to express. A saint whose blessedness is in heaven, cannot be made utterly unhappy by afflictions <m eiuth. f He will serve God with as much love and as good a will, when poor, despised, disconsolate, as in a flourishing condition; and with this peculiar satisfaction, that his sincerity is then most evident: for the service that is without respect to a present salary, a temporal interest, is not base and mercenary. Besides, that obedience is more eminent and acceptable that is with sufferings, and the reward shall be answenJ>le to our obedience. One draught of the river that makes glad the city of God above, can sweeten all the bittemess of the world. In short, the christian's hope is in the apostle's expressi<»i, ^< The anchor of the soul sure and steadfast, that enters within the veil;" it is festened in heaven, confirmed by the fidelity of .God's promises, and the prevailing intercession of Christ, and secured to us in the midst of all the turbulent agitations in the wide sea .below. Hope makes us not only patient but Joyfiil in all our sufferings* A christian encouraged by the blessed hope^ pomes with joy to death, as the door that opens to the kingdom <^ gW> ^^ immortid blessedness.

JMrect. 2. Let God be the supreme object of our esteem and affections; and Whatsoever evils we sustain, will be made light and easy to us. The apostle assures us, ^' That all things," even die most afflicting, '^ work for the good of those that love God.**

• Omnia splrUui patent, Tssare spiritq, tpatiare ipiritn. Nihil crni aea-tit in ner?o cam aDimua in ccelo est. Jd Martyr^

-f NuUoa lis dolor est de incurtatione mkloitim prmentlum, qnilnii adncia est fatorornm bonorum. Qaid hoc ad chriitianos, quid ad del serrot ? qoot paradirat invitat, q«HM gratia omnii & copia rc|^Ql cttkttii ezpeclat ? Qipr.

Robi. 8. 26. That heavenly affection is not only tb^ eonditioo that intitles us to that promise, that by special privilege makes all the evils of this world advantageous to the saints; but it is the qualification by ivhich it is accomplished^ By love we enjoy God, and love ivill make us willing to do or suffer what he plea* seth, that we may have fuller communion with him. In God aU perfections are in traiyscendent eminence, they are always the same and always new. He gives all things without any diminution of his treasures: he receives the praises and services of the angels, without any advantage or increase of hb felicity. By possessing him, all that is amiable and excellent in the creatures, .may be eiycyyed in a manner incomparably better than in the creatures themselves* His infinite goodness can supply all- our wants, satisfy all our desires, allay all our sorrows, conquer all our fears. One beam of his countenance can '^ revive the spirit dead in sorrow, and buried in despair.'' The prophet Jeremy in the desolation of his country, supports himsdf wjith his interest in God: *^ The Lord is my portion, saith my soul.'' Lam. S« 24. The expression signifies the truth and strength of his affectionate choice of God as his chiefest good, what loss can make a christian poor, whose treasure is above ? What danger anxious^ whose heart is fixed, trusting in the Lord ? What disaster unhappy, whose blessedness is in heaven ? What death can destroy him, whose life ^< is hid with Christ in God?" Deprive him oC all the contents of this world, yet by communion with God, hearan descends to him, or he ascends to heaven, where God is aU in all: the blessed reward is not reserved wholly till hereafter. Divine joy is not deferred till our entrance into the celestial king>^ dom: there it is a refined joy firom all mixture of sorrow; it is infinitely increased; there spiritual joy meets eternal joy| but it beg;ins here: the gracious soul has a taste and sig^t '^ how good the Lord is," as an earnest of the fiilness of joy in heaven* Hope brings some leaves of the tree of life, to letesh us withr their fingrancy; but love of its firuits to strengthen us. As trans^ planted firuits, v^ere the soil is defective and the sun less favourable, are not of that beauty and goodness as in their original country; so heavenly joys in this life are inferior in their degree to those of the blessed above, but they are very reviving. <^ In the mukitnde rf my thoughts within me, thy comforts delight my JDul." Psal. 94« 19. It is the triumphant exultation of the

prophet I " Althw j^ the fig-tne shall not blenom, neither shall fhiit be in the Yinesy the labour, of the aUre shall fail, and the iiekk shall yield no meat, the floek shall be oat off from the Ibid, and there shall be no herd in the stalls; yet will I rejoice in the Lord, I will joy in the God of my salvation/' Hab* 3. 17, 18. He supposeth himself in extremity, utterly destitute not only of the refreshments, but sapporis of life; yet he knows how n6t only to be patient and contented, but joyfid in the most forbm condition* Joy is an affection proper to the happy state. *' In the day of prosperity rqoice." And m his deepest aflliction he had such a felicity in the favour of God, that no external want coidd diminish*. The tree of life brought forth fruits for erery moitth ; our blessed Redeemer, ^fied by it, has consolations for the most deplorable and desolate condition. If he sap to the aflUct-* ed soul, I am thy salvation, and within a little while thou shalt be with me for ever in glory, it sufficeth. ^'Rejoice in die LokI always; again I say, rejoice. It is the most affeationate counsel of th^ apostle. These are net inaccessible heights of religion, and points of perfection, to which none can arrivey unless extra-ercKnary saints; but are the ebcpeiimental practice cf bnmUe sin-* oere christians, that say with the psalmist, *< Whom have we in heaven but thee ? and these is none upon earth we desire besides thee.'' The gnilty principle of vexatious discontents and immo^ derate griefi under outward kisses and troubles is a hise jui^« ment; that God without the world is.not suffident for our complete felicity ^ Who, unicBs a person distracted and Soolishy wonki say that ih^ ihagmScent feast of Ahasuems, that was prepared to sbsw the riohes And glory of his kingdom, was mean and poor> because there was not set before the numerous^goeste in dishes of goM, glass and acorns, the food of brutes ? It is equally frily to imagiiie that God, who k an infinite good,. suitaUe rto the qri-ritual immbrtai nature of the soal, and aU-suAcTent to fill the fast csfpacity and desires of our angelical frumMas, the und^-standing and will, by his ^orious perfectMNis; thai Ckid, I say^ caiinot make ns happy in his love, becanse oar lower animal h^ eulties, our senses, haive not in out eommuakiti with him srhut ia pleasing to thiir carnal appetites. The spouse in theeatttldes is represented as a *^ Lily among thorns," encompassed and op* pressed with injurious enemies, yet she breaks forth in trinlti-phant jot, << I am ihy beloved's, and he is mine;'' by an irroMM

cahte totttioa ske gave her heart to Chrirt, mi remproeally he gave himself to her; she despised all inferior things aiid rested in hb love as her sole fislicity. In short, none arc eeneemed to lose the nveak light of a candle at noonnlay, when the sun fonas finth a deluge of light to illustrate all thkigs; and the soul that enjoys the propitious presence of Ood^ is satisfied therewith whsn lower coHsforts fiul.

Dtred. 3. Let us moderate our valuations and afiections to things below*

Thisis aeonsequeticeof iheformeri far if the heart be fliU of God, it will Hot adrtitt any inferior object to rival him in his throne. If we comider the vast distanee between the perfect tions of the CrtMer, and the faint reflections of them in the crea* tuie^ our respeefte and love shonld be aceordidgly. Btaaon, an* therity, eatampl^, experience, convince as that all tbic^ below are empty vanities i it is restless fcHj to seek for happiness here^ and, to borrow the language of the ai^l, ''to seek the living toiong the dead:'' If our felicity be from the light and warmlli of ereatnrsa, how easily is it quenched> and we aie in inresovevar ble darkness? When there is exorbitant love, and di*otate joyj in the possesting, there will be extreme and de«|erate asAosr iw losing;. One irregular passion feeds and maintains tnolhte. . The heart is disposed to cto tr ary CKtremities, and passes frodt the fisd to the fifost: tht nnei|aal spirit swells or sinks, acoccding to thn outward odndition^ It is die wise advice of theapostle, '^ tbatCr we r^ice as if^lve rejoiced not/' * and then *'we steU weep an if we wept not/' Afflictions are intokraUe or Ught, ac c or dhy to cmr apprehension of them; an indiflerency of temper to the tlungi of this world, disposeth to self-denial uOivenaHy, asr God' it pleased to try us^ Thi$ was the holy and happy teaiper €§ David, ^ Surdy I bebaped and itnieted my^lf as a child that» weoniedoflus mother, my soul is even as a weanedohHd:'^ :IW» lai. iadiflerent to manage a sceptre or a sheep*hook, ao amlaig to God'l pleasure. If we can deny ourselves, we shall fainnUy. yiddto God* If we can sincerely say, **Moe ter wills,'' we shall readily repeat ollr Saviour's submission, <<But thy vviil bn done/'-

• Poenam de advertti mandi file MBtlt, cai Intitia'ft gYoH* snfti» 1A Itrao^

W2 -Tftff «RBAt DWY

Direcf. 4. A prudent forecast of posribte efits as fiihire id us, arms us irtth patience to sustain them. Since man was ex-pelied from the tehvstrial paradise^ and is Mow the ceietftial, he u Kable to innumerable afflicting accidents. His condition here is like an open sea, so iroluble and inconstant, so violent and fo* Tious: sometimes the ships are raised upon the top of the waves^ as if they sailed in the air; and sometimes plunged into the wo* ters, and ready to be swallowed up: such frequent changes happen in our passage to eternity, and it is mercifiilly ordered so hf the divine wisdom, that we may so use the world, as not to abuse it and oarsehres, by overvaluing aiid dfeetlng it. It is m contemplation of Theodoret, that the sun and moon, the most glorious luminaries of heaven, and so bendMal to the earthy would be honoured as deities, if they always appeared with the aame invariable tenor of light: aiid theteftire God wisely disposed of their motions, that at the revolution of certain periods they should suffer an eclipse, that the ignorant world might be con-vinoed they were but parts of nature, appointed for the service of nan, and are not worthy ot dhrine honour. Thus we see that often ftie brightest «id jfuilest prosperity is eclipsed to convince •s by die miserable changes in this world, that the best estate of man is afcc^pecher vanity, and that these things are utterly insuf-frei^oit to make us happy, and are not woithy of the chief regard and affieetion of our immortal souls. To set our hearts on them, is to iniild on the sand, and to escpose onnelves to ruinous frdls by eveiy storm. A sudden blast overthrows the ftbric of fimcy, our conceited happineos in the enjc^ment of perishing things. Our greatest comforts may occasion our greatest afflictibns: ** The glory of a iismiiy may occasion the grief of it.'* Now the oansideration of the mutable nature of things here bdow, keeps tile heart loose from them, fortifies us with proper thoughts to boar erils that happen, and prevents disappointments, that is an aggravating circumstance of oar troubles, iad a great vexation to the mind. The Israelites when transported from the land of Canaan to Babykm, felt the rigours of thdr captivity tiie more' aaiisibly, in that they ware confident in their term and state in that land, as thenr permuient inheritance; to be expelled from so rich a country wherein they promised themselves rest, was a high depve of tfieir misery. There is indeed a prevision of evils that may beU us, that har*

toroieiic^ dutt aatidpates and exaaperates miany. Feiur, that gives the signal of approaching evils, often brings more terror than caution, and like a timorous sentinel by a false alarm, asto^ Hishes rather than prepares the mind to encounter with danger. Our Saviour strictly forbids such perplexing 'apprehensions of fu«* tnre evils, as most unbecoming christians, who are under the perpetual providence of their heavenly Father. <^Tahe no thought for the morrow, the morrow shall take thought for the things of itself/' Mat. 6. 34. But on the contrary, to be secure in oi^ prosperity, as if we should always enjoy a favourable course of things, as if our most flourishing comforts did not spring from an earthly original, and might be suddenly blasted, or easily cut down, is to lay ourselves open to surprising disorders and per^*-plexities, when evils befal us. It is the wise counsel of St. Peter to believers, ^' think it not strange cooceening the fiery trial, which is to try you, as if some strange thing happened to you :'^ 1 Pet. 4. 12. for unexpected adversity falls upon the soul in its foil weight, and suddenly overthrows it. Uncomfortable acci* dents strike to the heart, when it is not armed to receive the blow: whereas the remembrance of our frail and fickle state^ makes us less troubled in afflictive changes, because prepared fot what mi^ happen to us.

Direct. 5. Serious and moumfol reflections upon our guilt, and what we deserve from divine justice, is both a motive and a means to scqppress impatience and indignation, and to allay inordinate grief in our sufferings. We are directed by the wise preacher, << in the day oS adversity consider :** it is a proper season to review conscience, ^^ to search and try our ways," to take a sad and serious examination of our fives. If God should tXBCt the rigid aeoie of our debts, and make us as miserable as we are sinfiil, yet there is the greatest reason to justify him, and accuse ourselves ^ much more when our punishment is far bdow our deserts.

Humility is the mother of meekness, they are graces of the same complexion and features. Our Saviour, in the order of the .beatitudes, first declared, ^< blessed are the poor in spirit," that -Have a iow conceit of themselves, as nothing in spirituals, and worse than nothing in sin; as empty of all that is holy and good, and compounded of all evil: and ^< blessed are those that mourn," . ia a sense of their sins 5 and then, " bletted aie the jneek;" and

VOL. II, N

these are very eongniouslv joined, for mtAnen is a diapoeittoi inseparable from the other. He that duly considers himself lo be a wretched creature, a worthless rebel, and is humbly and sor-rowAilly affected for his unworthinens, his passions will be subdued ; and as melted metal reeeiTes any form, so he patiently suffers what God inflicts. A ^< broken heart" is an ^' acceptable sacrifice*' to God, Psal. 51. and implies a tender sense at «n, as the ofTeno^ and dishonour of the holy and gracious God, in allusion to a broken bone, that has an exquisite sense of anf hurt: and it may be extended to signify a heart that is com-l^iant and submissive to God's will, in allusion to a horse that is broken, and easily managed by the reins of the rider. Contrition for sin is always joined with resignation to the chastising providence of God.

Besides, Godly sorrow will lessen natural sorrow. Sin first deserves our grief, and the sharpest aceents of our lamentation ahould be placed upon it; and the more sensible we are of it, the lighter will affliction be to us. As the opening a vein stops by Tevulsion, a flux of blood in another part; so the turning the stream of sorrow from affliction to sin, is a powerful means to make it pease: there is healtli in the bitterness of physic, and joy in the depth of this sadness. Briefly^ repentance inclines the |iea«t of God, and (^ns his tender compassion to the afl^Qted. We have an admirable example of this in the case of afflicted Ephnum: upon bis penitential complaint, the expression of his grief and shame for his sin, God graciously answers, '< is Ephraim iny dear son ? Is he a pleasant child ? For since I spake against -Um, 1 do earnestly remembtf him still: therefore my bowels are troubled Sot him; I will surely have mercy on him, saith the Lord." ier. 31. 20. When the relenting sinner is covered with tears, the great Comforter descends, and brings healing to the troubled waters: this adwceis more necessary for the afflicted, because usually the strokes of providence are properly a reproof and conrection for sin ; the application of a corrosive implies that some corrupt matter is to be dischaiged: God is provoked hf their neglects, and though love cannot hate, it may be angry; attd witliQut renewing their repentance, and recovering his fa-vottr« their afflictiaQs are very uncomfortable. It is extremely sad to feel the sting of a guilty conscience within, and the dis--fkeaaureof.Gtfd without. Tlie burden is heavy and oppressing^

WW vcaicauTioK.:' Mt

itMTB I^d upon a tvomicM baek. It is -therdbre ovr bat wis-* 4on and duty, *^ to search our heafts and try <mr ways^^' that we may discover what is the procuring cause of our troubles^ ^* and turn unfeignedly to tte Lofd,** This will endear afflicted ioiib to God, and incline him to aSinrd gracious supports to them. It is true, sometimes our suflferings are designed for trial, espe* dally when they are for r^htoaasness sake. Counterfeit ccmu^ though with a fair stamp and iascriptaon, is discovered by the fire; thus mere titular diristians, specious bypoorites, are made known by persecutions: but true tubstantial goM endures the fire without loss, and die mora it is tried, the more it is lefined* Thus the true christian, whom neither the gain of the worlds aor the loss of life can remove from the steadfast owning of the holy truth, has a clear manifestation of his sincerity. And it is a peculiar favour and honour, when God caJls forth his servants to the hardest trials for his name's sake; it is the noblest way of service, a special conformity to the Son of ^God, more glorious than the resembling his power in doing miracles* In this the saints here have a capacity of serving God above the angels | for the obedience of the angels is always joined with their happiness, but the obedience of the saints here, is irften attended widi adversity, and is more valuable to them upon that account: as a soldier of courage and generesty, when he is chosen firom the vest of the army for eome bold eaqploit, values the choice of the general, as a signal mark of the esteem of his valoar and fidelity* ^ To you it is given, not -only to believe, but to suffer for Christ's sake." This IS just miettter of joy. Innocence, vnth the fiuthfiil companion of it, a good conscience, makes our suflhrings from the rage and violence of men, to be eontfortable. There may h^ a feast mthin the house, when a storm of hail rattles upon .tba tiles. But it is som^imes so <»dered by divine providence, Jtbajt the evils we suflfer are of a mixed natuie, partly chastisements, and partly trials. - This was the case of the believing HebrewSj^ to whom the apostle Erects his counsel | Heh. 12. their persecution was firom the unrighteous Pagans. lor a cause purely religious ; but it was permitted by the righteous God, as a punishment for their sins. And here the divine wisdom and goodness is admirable, that the same affliction is instrumental for the purifying of his servants firom'sin, and the advancement of Ms gkv nma goapd. The first and mofll immediate efeet of bia discif

N 2

pHne, 18 the hdmUing and mncdfyitigtfeem^ to prepaid thtbi S(t his love, by which they are fortified to bear courageously the worst evils for his sake.

Direct. 6. Apply the mind to consider the blesshigs we recetvej as well as the evils we endure. Whilai' the intense thoughts are fixed upon the cross, the soul is racked with inward tortures^ but did we turn our eyes upon our enjoyments, and the comforta that are interwoven with our troubles, it would be a means not only to compose us to putience but thankfulness., The apostle directs us '< to trust in the living God, who gtveth all things richly to enjoy.*' 1 Tim. 6. 17. In the poorest and lowest state of life, we have many favours and effects of his rich bounty ;• and it is the ignorance of our deservings and of our enjoyments, that causeth discontent and murmuring mider our troubles. Particu-larlV) this consideration will be effectual to repress the discontent that is apt to kindle in our breasts, upon the sight of the different dispensations of providence; that «ome are exempted from the current adversitiies of the worid, and live in ease and plea-* sure, whilst we are deprived of many outward comlbrts* Suppose a sick person in extreme poverty, were received by a rich and liberal lord into his house, and convenient food, and pre* dons tnedieines wei^ provided for him, without his desert, or possibility of retribution } would he be so foolish and insolent, lu to complain of Unkind and unworthy usage,..because some others in the fiimily have a more plentifiol table and richer habit allowed them ? On tiie contrary, let m look down to'those who are below us: how many are poor and miserable in the v^ant of all things needfiil for the support of life ? How inany are under tormenting pains^ or in deq>erate sadness, and have ho taste and comfort in their abundance ? How many are fallen into deep misery, and that aggravated by the afBicting memory of former happiness ? How many are ^rrounded by their cruel enemies, and see no refuge, no sanctuary for tbeir escape, but ia necessity of perishmgP Aiid can we pretend a betfer title to the mercies of God, than our fellow worms ? Our original is from nothing and our works are sinfel: that we ar^ not so desolate^ miserable as others, ^hen equally guilty, is from the rich goodness of God, and should make us thankftd.'

Add further; let the most afflicted saint in the world compare Iris condition with that of the most posperous wicked peraons,

ind the coiii(>ari8Jin will be eifectval to endear Odd to him, and quiet his passions under ^uflSsringSi

The good^thlngs of this worM, in their abundance^ Tariety, and excellence, cannot make a ainner truly happy: the- miseries of this life m all kinds and' Agrees, cannot make a^obd man utterly miserable; nay, they are inestimably more happy in their sufferings, than the widced in-their prosperity. Mftniia raina from heaven while they are in the wHdemess; supports and eom«» forts are from the lore of Ood shed abroad in their heaits; and their present atfl|M^^ons are a seed of eternal joy, to qualify and prepare them for the joy of heaven. Our Saviour, from whose judgment we receive t4e true weight! and measurestof-things to regulate our esteem and affections, declares his dfeeiplea,.Yrfaeii under the sharpest persecution of ^the tongues or haiMi of > their enemies, under disgrace^ ddumnies, tortures and deatli, eveii then he declares 4hbm ^^ blessed, for the kingdom of bsavisn be^ longs to tfaiem^*' imd hesveft Is $«ch a transeendent-bleisedness; that the lively hopexrfit, asxftfe inward aiid.end^of '4QN1^ afflictioiui, makes us blessed here: and the most prosperous sinners are by the same infeUible nlle, miseRilfle beie ;r M the 1nt»iBtib(e» ir* renedtafale mitey that is^vdaidedjinci-prq>ai«d*fortheoiin hcH; they would deceive themselvts ^w6th the paintings of happiness^ with an airy'DBaginary faappfness: whttit the senses «re fiUed^ the soul is empty: but they shall nqt long enjoy l!be ease of thew ignorance and eeeurity; the worid can do no more to make theai happy,, than if one-ehouhl eompouinl and temper a draught, and give it to the poor and miserable, that induces sleep andpleaaaat dreams for a few hours, but when they awake they aire «tiil poor and miserable. Our Saviour pronoonceth a woe to the rich and fall, ^^ to those that lai^ now, for they shaH weep and monm»'' their falB&4eoeitM felicity, will end in real misery. Itis * St. Austin's question, who would not prefer grief with a sober mind, before the jollity of a phrenzyf • Who would be a merry mad» man P for he is only happy in his fancy, tmd faneies himself so, only because he i^ distracted: and according to the rules of true wisdom, the worst ^tate of a saint, when lamenting dnd Ian*

• SI duo iiUi proponaotar rfdere via mC flere ? Qais est qvl respoodeai aifi rldere ? ted tsotum pnevalet IjoYictiwinia Teritas at eligat homo saoa meate Hers, qoam mente alienata ridere. Augu9U TrMct di Bpist.

N 3

gttbhmg uniler ttCfMes, U more digibk than Ibe best e«Ut« of a sinner, when triumphing in prosperity. . DirecL 7* Lastly, frequent an4 fervent pcayer to the *' Fadier of mercies, and God of all consolation,'.' is a blessed means to support the spirit, and make it bumble ami obedient to the afflicting pronden(:e of God. It is divine counsel, ^ is any afflicted, let him pray." It is prayer* opens the heart, ,aod carnal grief breathes out; prayer opens heaven, and iinne joy floivs into the soul; the King of glo^y keeps no state, there, is always jeasy access to bis throne, and bis ears'are always open . to bis humble suppltants. His most gracious nature inclines him to aostain us in our dejections. We have a powerful plea from bis compassians to encourage our prayers in. great trouble. ^< He will reganl the prayer ot the destitute, and not despise their pi!ay«r.^ The most glorious attribute of the Spirit, 'S the Com*-ibrter,'' is- Aiost useful and bene{kciai to afflieted suppliants: af* |K«tion is .the season, and ptw^ei .the sphere of his activity, That our pni]Fera may prevail^ thes« fiiUowing rules must be observed.

(I.) They tnost b« addiessed with an humble trust on the mercies lof God, that incline him to relieve and sustain the afflict* fA. Thus St. James directs tbt affliebed, '< to ask in faith, nothing wavering/' /am. h 6* We read in scripture of. his bowels, the light of his countenanee, hii melting eye, the soft, serene, compassi<mate expresses of his most graicioas nature towards his suflwng people* He doth not esteem himself more hABOured with die glorious.titles of our Cmi^or and King, than with the amiable endearing nanse of our father; and with a confidence beooming that reUtion, we aie directed by bis dirine Son to make our requests to him. Jt .is> reecNrded of Augustus *,tlie emperor, that when one presented a petition to him in: a tinu)-XovA and shy manner, that generous] prince, whose humanity was equal to his dignity, was moved with, dispbsiisure, aS if it had ^n a tacit reproach that h^ wsis of an untractable fieroe nature. Thus it, is a disjparagement of God's benignity and clemency, W!hen wo (^ay to him .in. a diffident oa&nner c hii^ is. more pleased in doing of us good, than we can be in receiving it. Indeed^ if

• Yiderls obolam porH^ere elepliaotL HacroK

of ftlSIttNATIONtf t9§

tkB pvooflliies of Ood did not encourage our hopes^ nve tbould not presmne so much of hk affection, as to lay the burden of our Gates and sorrows on h» arms; but heaven is not fuller of stars tQ enl^;titen the darkness of the night, than the seripture is- of preeious promises for the Refreshing the disconsolate. When the church complained, '* the Lord bath forsaken me, and my Lord hath forgotten nie:^' Isb. 49. 14, 15, 16. what assurance doea he give of hb most tender and unchangeaUe love to her; *^ can a woman (biget her sucking ehild> that she should not have eompaasioo on die son of Ker womb 9 yea, they may forget, yet wiil I not loiget thee. Behold I have graven thee upon the pahns-of my hands:'' if he canfiot foi^ himself, he cannot for* get'hilr people^ kiehirdear titie^ <' God that comforU those vfb» arb east downw'' 2 Cor. 7*

' Add to this, the interest of the saints in Jesus Christ,^ who ever Kves to make MSteiotasipn for them. None is more tenderly indined U> mercy^ fihafi be that has suffered misery: and he felt €wr sonrows, that he might afford relief and eoecour to us. Whilst our Sa^ou# wte upon the earth, and was foHowed by a multi* tnde of diseased miacMbt& pemoos^ virtue went out of him, and healed them all ^ and since his ascent to heaven, has he withdrawn that uttiveseal healim virtue, a^ad left us under irremedia^ hk and'unmiligabie aorrs^Ws f Did his compassionate eye regard all that Here aflicted, and are>we now out of his sight ? Then snch m» Ua indulgent humility^ that although he could have performed the cure by.a word, yet he readily oflered l^attend a aidt servant; ^ I #iU come and heal him :f' and now he is raised from Mb humble state on eanh to the tbaone of heaven^ does he disdain to esoend hi»mercihl band for our relief? No^ his heart and love ia the saose in heaven as upon the earth. It is true, he is exempted from all paasionate frailties, all afflicting affections AaC wre ineonsistent with the felicity and g^oiy of his kingdom: but he still retains the same solid loite, the same godlike com-passion, the same ready will to support and deliver his people in misery.. Nqr, if the ehaqgp of his state could have made any in him, it oould be no other than what is recorded to the immortal .honour of Vespasian^ * by one that had experience of his royal

• Nee qalcqnam la te motSTtt fortum amplitodoi nisi ut prodeiM Untos* tfcm poMCS & TcUes. Pltn^

N 4

TH8 ORBAT DTTTY

bounty; that the raising^ him to the imperial tln'one made no al* teration in his breast, but that his power was enlarged equal to his will of doing good. Our 8aviottr in his exattatioo at the right hand of God, has all power, €qual to his infinite love, that Is suitable to the permanent relation between htm and the saints: tie IS their head, and they his members: and was fch^e evm^sueh a mirade, or rather monster in natore, that the head the mcBt eminent part, the seat of all the senses, did not resent a wound made in the foot the lowest and most servile part of the body ? Does It not presently express its real complaints? For.tfae nant-* ral union of the parts communieates the sense of the painsuffisr-ed by any to the whole. And such is the spiritnai union between the divme head and his members, that from heaven ^ rebuked the cruel persecutor of the saints, in language expressing the vai* bn of charity between himself and them t *^ Saul, why perieeu-test thou me ?" • He does not say, why perseeotest thou my saints, why iny servants, but ^ why me?" Though he is not ca^* pable of any sorrowful sense, yet his affections -are quick and vi« ^rous to his people. If it were possible that his joy, where«> with he is infinitely blessed, should be increased, it would be in the efAisions of his goodness to aflHcted christians, <^ let ns therefore comel>o1dly unto thef throne of grace, that we ntay obtain mercy, and find grace to help in tkne of need*^' How heavy soever the calamities are, let them not sink oar spilita in^ to despair, but raise them to iiearer approiaches to die God of consolation. • '

' (2.) The prayers of rtie afStieted mi»t be always with aobnrit« sive deference to the will and wisdom of God, as to the manner, the degrees, and time of his delivering them. Aiilictions are not peremptory and immutable dispensations, but conditlanal, far "holy and good ends, and we may humbly pfay for their temovad. It is no resisting of providenfce, to address to t^e divine majesty with frequent and fer^'ent requests, thAt he would please to take his chastising hand off from us. Cpon David's humble prayer, th^ destroying angel was command^ to cease; in'the midst of judgment merCy interposed, ^ it is enough." But, we are apt to be impatient in our troubles, and by hasty impetuous desires of ease and deliverance, disturb our tranquillity and offend God.

* Noo dicit qald saoctos meos, quid servos meos, sed quid me persequ^ ris? ^tif.

As dMiie fvbb ^OB diMved^with aihiuiiuitiMDybeinf; woras in Ibe nigbttbaii.'tfce'd^T, Impati8ittly:lDng for. the rising sun to dispel the opprattiag^hinnattfs, and ckoorthdr. spirits: so in our affile^ tkms'ive impaiidntly ceiiew ouc'»xac|iieiC9, ^< Lord,, how loi%? Lord, siaki-iiaile;" vot/rqiOBioig/Oiinelvea on his wisdum and goodntMj #ho itiU'do hvhit ifhcttrfor us. God is^ioth oar b^ therandpbfsiciaii, aadiwhenldiercomipt-hiiniours are purg^ away, will give eordbah and rMi^alives.to his. afflicted GfaOdren. ThepiopUet^t^sUrttS ^^ be thaitiiielieyes, Inakes not iMste;'' ho dothool liy.fUBdue means aeek toycanedy. his eiirib^>nor..p«teioa-» afedy and ttaqnietfy aoUoit the. acooasplishaiAnt of Ahe. pMosiscs, hefimtlKSeBaonappbifli;^ by the divine decraer£^ to

desm thaS Us jasiey should be diitplayed to the imjiadice of his JBMiwitihiBty; faathmnhly waits Cod's pieaaure*

(30 Let tbeaasm dMres of thfe afflicted be ftr dimie. gvaoe, (whMr iafidror mdn iwasiiniy and nsefid than in fcranUes) that they may i^ify^^God,! smI obtairiLtheir efniaient end^ the.sahsa.^ tion of theit eqwbfUy them. We .are often rvmsf anient in oor prsyaiB Imi triTihl things^ nie^^tingthe most neeeaBsiy and iaii-portant. AsSf •:p«i8eaer loaded ivitli irons should passionately entreaty that his-ehains sho«ild'be.giyad9 not loosed* How ma^ ny spend their siUoas aft nUi o n a in .praying .for temporal things, srherein tfasb*hap|uaesB does not cansist. One* oi the reasons why Clod heape/upoh reballioaa sinaecs the- good things of this fife, lito insthi0t'j4sf.]it>w. daspbeahie they are m his acoonnt, things to be thfownawsy, as he seeois.to do. And he.ofken la*. isses the iietiiions of fab* sctvaiits .eooceming temporal tfaniga. * When Pelopsdas jnlereaded with. EpattiDondas the wise gover^^ Mr of the iaiebiM»:fil» Ihe freedom of a base fellow that iof aome eriaoe.waseomoiHtedto{^i90it,'faedenied:hi8 request; and presently, released bias .npon the desite of a vile hadot: and gave this reasaPi it.was a fairoor npt.^ithy the dignity of Pelopidai, bat snitaMe taihe qHaliHir of sueh a petitioner.

And sometimes we pray for things da^jeroas andhurtfiiltooar souls) and it is beoomiog .theprovidenee and love <tf our heaven ] ly father^ to deny oar illMxninseUed desires. Let us therefore be more intent and importunate in our petitions^ that our afflictions may be rather sanctified than removed. We have neither

' * Voa Sttdit Deal nbi qsod dignom daeit suit beneflctis.. Jra^i

uBderstnxBiig nor streng^^ boir to ovder •onehreiy Imrtolicar and improve great afflictions. St. Panl dedani, ^< I fasr^tekn-eSl in every condition to be content/' By the ieveiatk» of the gospel^ and the Holy Spirit's teaching that all his eaithly tnm-bles shoold end in the heavenly gbxy, he was instrvetcd in that science of the saints. We are therefaie directed, *^ H any man want wisdom/' that is, how to manage himself patientiy vnder afflictkns, '< let him ask it of God, vrho gives to all libe^lly and upbraids not." Jam. I. If afflictions are sore and sudden, it is very hard to compose and support the spirit. The passians are servants of sense, rather than obedient to reason, and by their first violent motions surprise the mind, and overeome it before it perceives the assault $ he that is not a master, is a slave to them. Or suppose no angry lenstanoe, no impetuous paHRNM in the afflicted breast, yet the lieait bleeds inwardly, and fidnts away. David had natural courage to enmunter a lion, yet he was so disconsolate in his trouUes, that he was fim to aigne against his sadness; ^ why ait thou cast down, O my soul f wliyart thou disquieted withiii me?".PtaL 42. And having raised his drooping spirits, yet he relapsed to his first fiiintness, till by supplies from God he was confirmed in hope of ddiverance* ,The apostle implores the gloriaua power of God, that the Colos^ sians might be ** strengthened with all mig^ unto aH patience^ .and loi^-siiffering vrith joyfidnesa.'' Ccd. L We ahonld sink under heavy sufferi^gsor be tired with the length of miseries^ without his immortal strength* But if the power of God assist A weak spirit, it will be finally victorious over aH the evila of the •world. How many martyrn of the tender sex, who ^would * natu* rally tremble at a drawn sword, yet by dBviue- support demised the tormentors, and all the instruments of ciurity f In them was an imitation of that mirade^ of dirine power, when, the three .chil<ben walked in the midetof the flaoring- farttaee^ untoudied by the fire. God-is styled *' the God of patience and consolation.'' It is his s(rie prerogative to conrfbrt the afflicted: ^^ I, even I, am he that comforts you." The woman in the gospel, *that had a bloody issue, no imman art could afbrd her* aid and -relief: and when her estate was wasted on the physicians, and her strength by her • disease, she c&me to oar Samur and by touching the hem of his garment was presently healed. Thus the afflioted spirit.^ whom no worldly things are able to support

od make je^, finds cverlattmg comfiort in God. He aettdiee the soul with his love, and establishes this persoisicm, ^^ that all tUAgs shaU toio Ant die best to his peopk." Neir by prayer the divine posver and &voQr is engaged, for our support and deli-▼emoee. Hovr enmy psalms of Damd b^n m teais, and end in triumph? In his great eari g wicy, when ready to be .swallowed np by hi^ enemies, he dispaiehed e flying prayer, to heaven for relief; ^ Lord, tkke hold of shield and bockler, and stand up for ray help :" and the Alm^hty appeased in anas for Us rescue. And he reeoonts another, blessed experience of the eficacy of pmyer $ ^' in the day when I cried^ thou amweredst me $ and strengthenedst me with strength in my soul*'' Psai. 138. The afliietion was still ineumb^ty but did not overwhelm him; wUeh was a more graeiovs testimony .of God's love, than if it had merely been taken away. It is said of the distressed,. ^'they looked to hun, and were Ughtened.'' PsaL S4. 5. It is the perfection and pro priet y of the ssants in heaven to aee the gipri* oos &ee of God without veil or^shadow; -but here some, rays of hia qoickening eoontenance cenfert his afflicted servants^ while diey lift tq> their eyes and heairu to his sanctnaiy,. a joyful light hieaks fiirtb, that leads them out of the dark labyrinth of their tvottbled thoiights. If the saints remain disoo^raiate, it is not fisr.want of mercyand power, in God to refteth th»r sorows, but from neglecting to improve their interest in him^ and deriving spiritual-eoinforu tem his fafaiessy by humUe bdieving prayer. When the diseipiea werejsurprised wiA astorm in the sea of Ti« jberias, they teiled with haad labour to saive the.ship thsa was Uce tobeovervriielmed krpitfae wavesi*batvolL iavam^ till by their cries they waked our Saviour, who was asleep in the ship. f^ He lifts up his head and the pnnid waves presently rink; he qpMks a word of commsawi, and the boisteraoi winds, are silent; and a gteSf tempest is ehaagedsnto a gseait eahsi.!^. * This may My-represent the aflKeted smt^ of a ehMtiiui, their passions smK into li storm, tbeyjaei ready to be orerwfaefaiMd with tron« Ues, but it ii beeanse'Christ slee]iB in them;' thisy have his pre* senee astf th^ had it 'ndt; <hsit eameet oDusfant priyer will lawakehimi and hbpnpltioiisfivesence.will secure them from

• 91 SOS iomireC is U Cfcrlttat, tenpcststa litM boo patereria. Idto laeiMbot IfavU fsis GItfiitiii domlsbsu Nsvis tss cor tusm. Awg*

•hipwrecky and make their breasts the tme "fmtiit eea^ and bnog them safely to the blessed eternal shore.

Briefly; God teaches us to profit by ovr nlKftiom, Md thb affoids matter of joy and thaoksgiviag. The psahoiflt deciaresy ^ Messed is the mfm whom thoa ehaatenest, and mtructest out of thy law." The divine teacher givts a right uaderstandiog of safferii^is, far what end tl^ are sent) and teaeheth hy the voice of the rod to obey his wokd. He.instruets us in our daty with the eiearest convietionsy and inftweth gracioos dbpOsitKiaa suita* hie to his doctrine. He givaa dkeeting light, and a eeeiog eye to perceive it; hepresenta )le«ven)y tacoimayaientKj and prepares the heait to receive them. Now.wHat'St. Rattl epeeks of thecrossof Christ, is api^oabb tp:.the csosses.of the. sainti: << God fdrbkl that I shonld«;lacy buti in the evoss of ^Ghri4t> by wUch the worU is eracifted to me, .and. I to it." The cross at Christ made the Jews-tod Pagan* th despise and reject the 90s* pel, estecnmg^ it to be groBs ioUy to eq>ect a gknrioiis immortal life, from one who was • ignomsaiausly put to death; yet that was the great argument oC.the apoelle's triumphant joy/ beeense he felt the vktueof it to nnUad.the.clianna erf the world so admired by 4ianud ejres. He looked upon it with die same disaff feotioh and dau^pw i, aa one that is near expiring; it appealed in his eyescadier as a loedMMae objaet, than with aftdaUe qualities.

. Andif the eroBsiof a duisti^a.he the meana .of tnteHinL mortification, if thereby this mat deeming worid be readamd oon-tcmptible to him,.aad. his afiaatiottSiaBe inflamed to things above, be iKH findcanse tof^arj in^tiibalatiatt. Toconchide this argument:

There is no aflUctieii bowgrafit soever, though with, respect to natural.means mifcmovaUeand u^;imitigable, yet ifiltjbesaac^ tifiad by divine grace, aehristiab even.while he is aa afflicted, has more cause of joy than grie^ mom reaeoo to blfies. God lor it, than to repine and complain. ^^ l^jerery thing gjefp thanks^ far this is the win. of God in Christ JoiUb coiieei»ij|kg: yott." 1 Tbess. L ,5. He turns aflUctaanb wto behefitSy and flm. aieo? aionate priuses are diie vfnn that i

THE

J) A N G E R

PROSPERITY.

■PREFACE.

J. HE experience of all ages hasTerified, that none are exposed to more dangerous trials than the prosperous in this world. The gieat tempter has foand the temptations of prosperity so insinu-ative and prevailing with men, that he attempted our blessed Sayiour; expecting, by the pleasant prospect of the kingdoms of this world, and their glory, to have fastened an impression upon his ^irit, and tainted his inviolable purity. But he found nothing in our Saviour, not die least irregular inclinaticm to his al* lureinenti, and eould work nothing upon him*. It is otherwise with men bom of the flesh, in whmn there is a carnal heart (the centre of apostacy and corruption) that is easily inticed and overcome by diarming complacencies. Prosperity is a disguised poii> son, pleasant to the unwary sense, but deadly in the operation; and the moie penucions in the efiieets, because less' dangerous in the opinions of men* The temptations of ptosperity are so fine-ipient and favoured by ns^ that they give vigour to the inward enemy, the sensual afiections, and boldnen to the mahctous tempter. They foment the camid appetites, that defile and debase the soul; and are the more rebellious and exorbitant the moije they are gratified.

Prosperity is the strongest obstacle against the conversion and reformation of sin^iers. Whilst they are plying their various pleasures, they have neither will nor Irisure to advert to the voice of oonscienee, so re|»oaefaliul mod stingmg to thenu • And many tines prosperity stnpifies oenseieBc^ that men are fearless of di^ vine judgments, involved in sensual security. They will not reverence .and obey fiod's authority, till they fieel his power; they abuse his blessings to pride -and vanity, idleness mid luxury, and are hardened in th«r impenitence, died with the deepest tincture <rf ingratitude: they drive on through a course of sin, till dieath puts a period to their hisu. How destructive^ how pc»al is pros*

perity to such graceless souls ? When God rains snares upon the wicked ; when the affluence of this world is abused to satisfy their vicious desires, it is a sad forerunner of the shower of fire and brimstone, and the. horrible tempest that shall overwhelm them at last.

Others in prosperity are not openly profane, and boldly vicious, yet are corrupted, and insensibly destroyed by it. They overvalue and over-delight in the good things of this world, and please themselves in an opinion&tive felicity in their present state. They enjoy the world with more aj^searance of reason, and less aensuality than the riotous and iuxurioufi; but their oonversation with so many charming objects, alienates them from God. They do not sanctify him in their hearts, placing their highest esteem upon his most amiable excellencies, and their dearest delight in commmiion with him. They look upon religion as a sour aeve* nly, and count nothing delightfid, but what is suitable to the fleshly affections.. A daceit like that of a sick penon, wha feeling no pleaaure but in the easy intervais between his fits, and the remission of his distemper, should imagine that if he were freed iiom his disease, he should lose all pleasure? whereas the delights cf heahh are more ftdl and durable. The angels are inc^>able of sensual pleasures; their happiness arises from the perfection of good, not the allays of evil. The beasts are only capable of sensoal pleasures, the remedies .of natural evils, hunger, thirst, ^mriness, or accidental evils, diseases and pains: and many are «6 sottisMy deceived, as to prefer brutish pleasnres that affect the •enles, before angdical joys that arise from the fruition of God's favour, and obedience to his laws. This is a sad symptotn of an hnrenewed heart, and an heavy presage of future.misery; for God will not be our everlasting joy in heaven, if he be not our exceeding joy iqxm the earth.

Others surrounded with riches and hoBOUXS, are neither thankful to their divine bene&ctor, nor carefril to employ their pros*-perity and power for his'glory. The law of mercy requires a solemn a&ctionate recognition of God's benefits: but the current of prosperity drowns their sense 4»f the divine goodness^: and in-cogitant praetical atheism, is as dedtrue^ive asabsduteandspeeu-lative. And how many by the deceitfuteesB of riches, are 9pt to 4mi^ne, that they possess with dominion wbat they receive io

PRBFACB.

trust: they might be rich in good works, and if their hearts were according to their abiUty, be fruitful as paradise, but are as barren as the sands of Africa. They are in a mighty debt for so many reeeived blessings, for which their account will be heavy and undoing with the highest Lend. These and many other .considerations, make it evident how dangerous prosperity is to the most that enjoy it here.

It is therefore a point of high and holy wisdom how to manage prosperity so, as to avoid the impendent evils that usually follow it, and to improve it for our eternal advantage. This is the de* sign of the present treatise, and humbly recommended to the di* vine blessing, from one who most unfeignedly desires the salvation of men's souls,

WILLIAM BATES.

Vaun

DANGER

OF

PROSPER ITY#

Pbov.' 1. 32.

** The prosperity of fools 9bail destroy them."

J.N the former yersee, the divine wisdom is Introduced in a very elegant'aiidpath'etica] manner, reclaiming men from their mi* ierable errors, to partake of' light and feKcity* The address i% directed toldheiti with ujtbrtidings and indignation at their folly, tiid vMi tender compassiioii for their rain. '^ How long ye simple ones will ye love simplicity? and fools hate knemrledge?'* Thus it is sud of our Saviour, the incarnate wisdom of God, Marks. 5. '^that he looked on the pharisees with anger^ being griei^ kl the hardness of their hearts/' We have. also ex«-pfsssed, an earnest desire ^ their conversion, ^^ turn ye at my reproof/^ And that is seconded by agniciouspromise, ** I wiU poor out my Spirit upon you," to illuminate and conduct you in the way of life/ But for their stupid obstinacy in despising the eotmsel, and rejecting the reproofe of wisdom, they wte surprised with utter destruction. This is described with that train of killr Ing circmnslances, that Hre the mobt forabte exdutions timely to prevent that evil, which neglecte<f, will be remediless: ^« be-

cause I have called, and ye refused^ I have stretched out my haiid, and no man regarded; I will also laugh at your calamity, and mock when your fear cometh: when your fear cometh as a whirlwind, when distress and anguish cmneth upon you, then shall they call on me, but I will not answer: they shall seek me early, but they shall not find me: for that they hated knowledge, and despised the fear of the Lord/' Vers. 24, 26, 27, 28, 29. In their distress they supplicate for mercy; but as they were unchanged, notwithstanding all the gracious calls of God to repentance, so he is not moved by all their mournful entreaties, and takes pleasure in his righteous judgments upon them. Their final ruin is resolved into its proper cause; the wilful hardness of sinners, and the abuse of those mercies that should have melted them into ai^ compliance with the divine giver of them. *' For that they hated knowledge, and did not choose the fear of the Lord." For '^ the turning away of the simple shall slay them; and the prosperity of fools shall destroy them."

The title of fooly is the usual, character of the sinner in the language of Wisdom; and it is with great reason and congruity attributed to him, in opposition to prudence, the universal virtue and supreme director of human life. For as by prudence a man so governs himself, and regulates his actions, as to avoid impendent evils, and to obtain that good that is suitable to his necessities: so it is .th^ effect of fdUy, oOt to foresee evils i6 prevent them, and to neglect the season of obtaining what is good. And by how much the good is more valuable and desirable, and the evil is more pemidous and threatening; in proportion, the folly is more unpardonable and wofol, that loses the one, and exposes to the other. And thi9 is justly phiu^d upon every wil-iiil impenitent sinner.

Prosperity comprehends all things in the pr^r of nature, that are so much admired and desired by worldly men; ridies, honours, pleasures, health, strength, peace, plenty, §nd the abundant variety of what is grategil to Uie canml mind mi ap-r petites.

These blessings of God, abused imd perverted by the foUy of men, are turned into weapons of unrighteousness, to offend God, and wouiid their souls to everlasting death.

The point I shall insist on, is this; prosperit}/ abimd, U fatal and degtrudwe to foolish strnvers.

In the treating on this argument, I will, 1. Show how pros* perity is destructive to the wicked. 2. That it is folly and mad^ Ress above all wondtt, when sinners abuse the blessings et God to their destruction, 3. How just, and certain, and heavy their destruction will be.

L I will show how prosperity is destructive to the wicked* In order to the explicating of this head, some things are to be premised.

. 1st. This great worU^ with all the parts and creatures of which it is composed, has an inherent goodness and perfection convenient to the end for which it was formed by the Creator, and that was to be useful and comfortable to man in the service of God« There is no pestilence and contagion in the nature of things, that are pleasing to our faculties s they are dangerous, not as made by God, but. as managed by satan. They do not pervert the minds of men from any noxious inherent qualities^ but as they are corrupted by cpncupiscence. Upon this account St. John dehorting christians firom the love of the wprld, as in-ccmsistent with the love ot God, gives this reason of it, <^ for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 1 John 2. 16. He signifies the objects, riches, honours, and pleasures, by the vidkiufl affections, that make them deadly to men. The poison is not in the flower, but in the spider. And the iq[>ostle speaking of the purifying virtue of the gospd, says, ^^ that exceeding great and predous promises are given to us, that by these we may be partakers of the divine nature, having escaped the corruption that is in the world through lust.'' 2 Pet. 1. 4. This is evident by visible experience : for many holy men have enjoyed temporal blessings without the offence of God; and have been more holy and heavenly in themselves, more be* neficial and good to others by mercies: whilst the sensual, like the cxsean that changes the sweet showers of heaven into its salt quality, turn the divine blessings into provision for their brutish lusts. It appears therefore that this contrariety of effects is not to be attributed to the quality of worldly things that is always uniform and alike, but to the different dispositions of the persons that use them. As the same food is healthful or hurtful as the stomach is dear or foul that receives it: in some it renews the blood and spirits, strengthens and preserves life; in others it in«

o 3

ereaaes tile tickly matter, feeds the diaeas^ and ixitigt dMh more pakifiilly and speedily.

%lly. The primary design of God ia his most free and ridi h»* neiitSy is to endear himself to us^ and bind us to his senrice: for they are the most proper and convincing expresses of his love and goodness, And powerful. motives and persuasives to a gratefal ftorrespondence of love and obedience. '< I drew theai/' saitK Crod, *' with the cords of a man, with bands of love.'' Hoa. 11> 4. GkkMJness duly considered, engages to pleaise the bedefiietor. it is therefore said l^ St. Paul, ^ that the goodness of Gtalleaai sinliers to repentance." Rom. 2. It is the most natural uneon-* strained consequence that the mind can regularly infer fvokti Us clemency and bounty. The hearts of men should be melted ki tender resentments of their unworthy conversation towards him^ and encouraged to return to their duty, since he will gracioufeily receive tho^ who unfelgnedly repent of their sins: but the event does not usually answer God's aim. Men are hardened in sin by his mercies. ^

Sdly. When the wicked abuse God's blessings, defeat hia kind^ ness, and frustrate the excellent ends of it, he most righteously and severely continues their prosperity, that foments thehr hists^ and renders them more wilful and incorrigible, and the mor^ guilty of their own damnation. What was Mud by SimeORy con« eerning the most glorious gift of God, our Saviour, is applicable in this caae; ^* behold, this child is set for the fall of many in Israel, and for a sign that shall be spoken agahist.'* When l^e riches of grace offered in the gospel, are despised and neglected, the blessed Saviour of souls is most justly ordamed to be the oe-cmsion of their sorer punishment. So when the common benefit! iind mercies of God are ungratefully perverted by men, to the dishonour of the giver, they are by divine detennination ordered^ for the aggravating of their sins and sentence. Prosperity is a fatal ambush for their surprisal and ruin, according to that heavy impiieeation of the psalmist, ** let their table become a'snare ta them : and that which should have been for their welfore, let it become a trap, an occasion of their falling/' P4&169.22: Thia judgment proceeds from the most terrible and inexorable dis" pleasure: it is better and more eligible to encounter all the storms of a raging world, than to enjoy the calm^and seeuiity^af ar prosperous sinner« For the intire afflicted we ave by imen^ tba

(Mr]«Q«imnr« SMr

mam eaatmttrmeixa^vi/iikeamB <6 <3od'» pnfkSkA thzone^ torin*^ ^tnehift morey id^regard.atid-reliefe us: tun a«fiin^r^the more ML ftiiitM» be faaw-of tbe woMj tbe mm he fon^okes aaad pro-* fokes Gody.iuid themora he k abaiidmied to his worst enemies^ his hists^ aiiid«it«». This ndll be amplified more in thefoUow-' ing.parts of tbedisoiNirse*

This being premised, we came to sbcMr kmr pibsperity ebueed is destractiverto miiiters^ both merit'orioiisty, as it kiduoes a deadly guilty and makes them obnoidous ta itorevenging wrath of God| and eiboiively ;*as: it is opposite to tha felicity and peifectioiv df man, that consists in the renovatio«i of theamage of God in the soul, and in joyfiil cobimttitibn with him fbr eves, T1h» mU ap^ pear by the foHowing eonsidamtions.

1. Pfwpmkf is the ioniimUd incmakx qf the tAckms affec* tions, *^ the fleshly lasts that waf against the soul;"' that deprive it of its beauty, order, fireedofo, and felieity. Man is-eompound-^ ed of flesh and spirit; by 'the one he oonmiiaicates in nature with the beasts, by the other he confines with the angels. By the originil lorw of aaion, the body was subject to the soul; and though taken from the'earth, <fid not c^pres^ it^ and hinder its heavenly'flight }•'< Tke flesh did not lust agam the spirit, nor the spirit against the ilesh*'' Butas^the motion of the two eyes in tbe head is always mnferm, and directed the same way; so reason and sense acoorded, the appetite^ were regular and concentric with the. nUind. Upon thfo lestablished order, the internal peace and hoKaess of man defbend. But by the rebeliious sin of Admn, the rfwA- lost its rc^ pow«r and freedom i and as in the fiiat tmfftsAm the soul infected tht body, so^now the body infects the sold. The carnal appetite, the spring <rf hist and an<^ {per (that wferaal pa» that rdgn^ so universally) overrides the rational Will, and ghfts law-to t&ea.

The love of ^ensbal if>kiii8ures is natural to men | as temptations are more^chslrming and itiereased, it is more predominant. The senses, the fenoy, and the passions, are in a conspiracy against the soul j and there is a cofntihual circuia^l^Oii m their working, they exeite one another. By the senseo pleasing things obtain, an eacy oitranee into the fancy ; and fancy has a strange power to charm or terriiy by febe representations ; it amplifies (be evil, and hei^tens the seeming good (rf things; and by the inspiration of fencv, the passions are moved, and the pattiont

being alfaued, bribe end seduce the mioAf nrnd 6nm the consent of the will by the actual pleasure that is mixed in the gratifying of them. And as Adam lost his innocence and paradise by his compliance with the blandishments of his wife; so the scml loses its purity and happiness, by yidding to the desires of the flesh that is in conjunction with it. For this reason, man in his fidlen state is called flesh, as if there were no other (mnciple in his nature, and of his operations. The spiritual and more noble £eicu1-ties, that were made for delightfid communion with God, are sunk into carnality. The description of men in their natural state, by the apostle, is a full proof of this: '^We aU had our conversation in times past in the lusts of the flesh, fulfillii^ the desires crf'the flesh, and of the mind/' Ephcs. 2. It is observable that the hists of the flesh, that spring from the sensual part, are drawn forth into act by the concurrent wilb of the flesh, and of the mind. The nobler faculties, the understanding and will are depraved, and freely indulge the carnal appetites in their pursuit of pleasures. Prodigious degeneracy of the reasonable creature! Of this we have a resemblance inthe marvellous tranabrming pow-er of nature. If a ciim be grafted into a tree of another kind, the fruit that grows on it will not be acccmling to the nature of the stock, but of the graft that overrules the sap, and turns it to its own quality. Thus the beast is grafted into the man, and the intellect!^ powers are corrupted and carnal. The mind is employed to disguise the ignommy and guilt that attend the lusts of the flesh; and the will consents to a subnussicm to those ignoble and unruly appetites. Man has only this privilege, that he Is a more ingenious brute, to spring new pleasures, to make provision for his sensual desires, and to accomplish them.

Now in prosperity, when the senses aie entertained with variety of alluring objects, the fancy is more predominant and contagious : it has more force, vivacity, and extent, the more it is conversant about sensible things: and the polluted imagination is the most active and general principle of comq>ting the heart: for the mind transcribes a copy of what is ^tten in the fancy, and presents it with a false gloss to the will, that is ready to choose what bring* actual pleasure. And the sensitive afFections are excited by the fancy, so that the presence oi a suitable object, foments the warmth into heat, and turns the heat into fire, and the fire into a flame. And the more the carnal aflections are in«

MgeA, the more tbey are enlaigfd, the nore impoftanate and head-strong they become; and the soul is utterly disabled from leeoverti^ itself from the besotted vile prostitutiany to the igno« bk and unroly appetites. Millions had been less guilty and de-> filed^ and less miserable for ever^ if diey had not been surrounded by pleasant temptations and entanglements of iniquity.

2. Proaperity occanonaUy incemes the ircudble appetite: for the usual inoentivea of anger, are the crossing the desires, and contempt; and the stronger the desires, the more impatient they are to be controlled; and in proportion to the height of mind, in the indignation for any contempt that is offered. Now prosperity makes the carnal desires more exorbitant, and consequently raging when frustrated. Violent burning desires, when controlled, provdie yident burning anger: and anger inflamed, extinr gttishes the calm light of reason, becomes blind and fririous in revenging apprdiended injuries. It is the inquiry joined with conviction, by St. James, <* From whence come wars and fight-mgs among you ? Come they not from your lusts that war in your members?'' James 4. 1. The voluptuous, ambitious, covetous passions wheti disappointed, are the common and natural causes of ail the bloody disorders in the world.

The other cause of anger, is contempt, either real or supposed; and that is more provoking to those, who raised by pros* perity, look with a distance of mind upon others below tiiem. Prosperity in any kind, swells men with a vain opinion of their worth and dignity; and makes them insdent and intolerable* There is a strange distemper of the eyes in some persons, idierever they look, their own image viribly encounters them. The reason of it is assigned by an inquiring philosopher, that the visive faculty has not spirits and vigour to penetrate through the air to «ee other things, and the air as a glass makes the reflection of their own image. Thus one of a shallow and weak understanding, is continually representing to himself his own conceited ex-edlencies. And prosperity increases their esteem of themselves unmeasurably above their just value. It is like a concave glass that breaks the rays, and dilates the visive ang^e; and by a natural enchantment, makes an exorbitant figure, a dwarf to appear a giant. Now as pride is the usual concomitant of prosperity, so there is no passion so inseparable from pride, and so proper to it, as anger. ^^ By pride comes c(mtention; Prov, 13, 10. it is the

Mwervition of the wistst man, contmed by mii?«iMl eKpericnctf; Pride makes men imperious and impatient, bmterous and aiimtty against ail that i>ffeQd them. Pride, anger, and revoige, Kke serpents twine and wreath about one^ another. Pride interprsta an oflence as an high eontempt^ and raises anger; and anger pmvoked, takes proportMmable revenge to the oonoeived injuty* We have a tragical instance of this recorded in aeriptnre. 2 Kings 8. 12, 13. Hazael when foretold by the mourning pro^ phet, that he wouM stain himtolf with the iuibcent bk>od of tiw israriites, ^<slay their young men with the sword, and dash dMr eUidren, and rip up their wonien with child t" he staitied at it as an execrable cruelty? ^ And Ha2ael said, but what, is tfay ser^ ▼ant a dog that he should do this grekt tiling ? And EKsfaa an« swered, the Lord hath'showed me, that thou shah be king over Syria.'' Wh^ advanced to empire, h^ divesied Humanity. Pride armed with'power is'furious at opposition; and the flaming passion, like a frightfM comet, presides and prodoces terrible effects. ' Thus it is evident how tlie lusts of the flesh are ftMaeoted by prosperity. ■ .» -

3. Prosperihf indknei mmers to an intjiom9 neglect iif tiM^ which is a sin of the highest imture, and prolific of immmeraMe evils. Ail sin is an irregularity, either in the excess or the defective dxtreme, eithefin'ovewaluing ai^d hwlngthe creature, or in the disesteem and indiflereaceto th^ Creator, 'and prosperity increases the a\«fBioti taf the camal heart -from God; in the saoie degtrees as it strengthens the propentity to the woild. For the opening'this, it *wiH be-necessarv to <}onsider the essential and eternal respeets due from the reasonable creature to God« Add they are four coniprehensive of all the rest. '

A solemn tbonkftd lecognition of him as the author of. -our beings, and all the eomforts we enfoy. Supreme love to him. An humble fear of his displeasure. Entife obedience to^his Will. As in diis regular universe, every kind of being has its proper end; so it cannot be denied^ without the most evident abeordity^ that Ood in all these respects is the chief end of man.

(1.) A solemn thankfel recognhaoa of God, as the author of ear foeii^, and all our eomforts, u cotitinuaBy due to hnn. The neglect of this is so contumelious to the majesty and glory of God, and so contrary to those most bindmg dbligatiooB to his mer-^ and goodness, that it is an offence infinitely provoking. la

Of PMseBiiiTT* SI9

e?ety |rao9gi«MioD:th» authoritjr of the Lali^i«r is despised; bat tins immediately reflects dishonour upon the Deity. As a coQi<^ l^m Mmy n a btcmfa' of th^ Uaf'»Iaw% hit lieason not only vkdates his laws^ but strikes, iamiediatdy at ilia pefton and 4ig^ aity; Now. |»*osperiqr isdines sensua) persons to this unetcbed m^ect of God* The TfOtU, with all its desirsbk thin^ has the domimoEK and hik fo&atmoa'ot thie iwiderstaidings, memories; and hearts of men^' and aeries Aoiiighis^ viithinvluni a&etiani towards God ace.baEnished from tbaou It sb /the ckaraeler of a wicked person^. bat, most proper to him in bis t>n)sperity> *^ Odd is luyt in aU hiathmghls/^ ^P6ti. ia4; Of* this {mpiatyUiei^ are several ^egfte^s thB.highaatis aJcpikat athi^ism, a disbelief of God and lus promdenoe; of 4iis iMng and hoftibty j aad thb ie sMietinses occasiokilQd'by pUatthlrpNisperilyL .'And.the oonse^ qaencea lue^ pride that bl^^ the alind^ as* it whre^ with Ii)^it-> mag^ and eooAd^ide in the' tbingb «f thb worid. Of this we have astonishing infancies' ia the-seriptiiie* NdbmiiadnezBaf taansportad ill a wn-.^^oiiMi.ABshiof joy^' ft^tiv vfevir of hto iaagnifieeht worhsy .breaks forth in those lofty {asrientnesepMS^ 6ta»; '^IsnolfthiagfeetrBabid that}I.'have*bii3tyfovi)iei]imsd oC my kingdotiiy by the m]^t;0f<;iny. powei9.aiidthe1konour of my majesty?'' as if he had been raised by Usiown power^ and didMtoiire his fjf^atness tta tke^Kmg of htavem THu^ %t is Kkatgtd against the flrinw oft T^rras^' *^ Thy heart k lil^d'up be-^ cinae of thy riches ^andthctai hast riaid^ I am agod^' and'sit hi th« • ; r^^ri seat of Gad f aBd:dieii settint ithine hevt as the heart of'God/* ' f Esek. 28i 2» He4>resimieddMl hia.tbiMeAr giovy aadstdbi^ lity was like ikm diefam king«hMli,.thab«Bnnoti>e> shJOien^ and for« gc^ that he was a thii man kta mntride awld. Plentife) prosperity is to'slrmigih tem^ariem td^adfeism^ that a wise eind holy nint earnestly.tJepieiafeed it as 'a 'peraieiouft snore: '^ Giv« me Aotricfaes^ lert ! he fiiU and deny, tfacte, and ssfy who 1^ the iMd ?'' Proy. BQi 9. .^\m eaifaal heait^ in the full ifiraition ^ the woiUy is a^ .tef aserii>e.tdhtoftfae ^oUrse of iriatata, or to ha^ adni eontrivaBce and* endeamuts, widiout any serioas aeknow^^ kdgnent of IM dhdae hhendily^ and'Beneftoenoe. Prodi^tii ingratitude^ and eqiiat folly t< As if lotie-ahooM imi^iie th^t a ibantsdif.of .water had aolrits^a^taid <from the sea^ but froth the amdble stonas^ Ais^Ugh whirii it imme<Uately and vi«bly springs.

Or as if it were reqiUBite the hand of the giver shcmld he fts mi-^ Me 88 his gifts.

Now although few arrive to this height of impiety in actual thoughts and open words; yet prosperous sinners are always guilty of an interpretative and virtual denial of God: they have not a solemn grateful remembrance of their benefiictor and his benefits, and a due sense ot their dependance upon him. It was the wise and holy counsel of Moses to Israel, <^When they riiould be possessed of Canaan,'' a place of delight and profit, Deut 6. 12. ^< When thou shalt have eaten, and art full, then bevrare lest thou foiget the Lord." The caution so enforced, intimates a sinful disposition in the carnal heart, in prosperity to neglect God. There may be a notional remembranee of him in the mind^ a naked ascriptioii of all good things to his providence, a compKmental visit in exterior worehip; yet without an inward cordial sense of onr dear obligations for his most free &-vours* The apostle charges " the rich in this world, not to trust in .uncertain riches, but in the living God. So foolishly are men prone to depend for protection, reputation, and provision of all things upon their estates, as if they were unconsumablej and neglect God their rock, who is the alone suflBcient foundation of all our hopes and comfort.

(2.) Supreme love to God is an indispensable duty from hien upon the account of his most amiable excellencies and benefits. ^< Thou shalt love the Lord with all thy hearty with all thy soul, with all thy strength, and with all thy mind; this is the first and great commandment, and consequently a coldness and in-differency to God, much move a strong aversion fit>m him, is a sin of the most heinous nature: now prosperity has a special malignity to disincline the heart from God. The su|Nreme love of God includes an act of the understanding, a tranaoendent esteem of his favour; << thy loving-kindness is better than life;'' it inspires the soul with ardent deshes afker. him; ^ my soul follows hard after thee;'' it prodoees die most joyfiil satisfiiction in communion with him. The thoughts of God ave unspeakably 5' precious and sweet j" the ordinances, Uie Messed means of fwav^ng his grace, are highly valued; and sin that (Uspleases and separates from God, is hated as the greatest evil. Now the aoul must be refined to a heavenly temper, to some degieea of

tkigelical purity, befiaie it is ei^bte of light to see biic qjiritiial excellencies, and lore to enjoy them. Md if the soal' does not make the body heavenly and spiritual, the body will make the soul earthly and fleshly. From henee it is that the aibienee of things pleasing to tiie senses, fastens the carnal heatt to the world as its hi^piness and heaven; it darkens the mind, and ijtifltes the affections, that the soul ^^ can neither tas^e nor see haw good the Lord is." It is the universal character of men^ in the carnal state; <' they are lovers <^ pleasure, more than loveijs of God."' And a remisser degree of love is conqparative hatiied< A sin of astonishing gnjlt, and not less odious to God,and daimi-i tng'in its nature, thoogh Uttle observed and resented by canM mea i for the highest dishonour of God is complicated with diso^ bedienee in it. A sin that deserves and inflicts the sorest pu? nisbm^t; for God aloncj whose goodness is infimte, can make US perfectly and eternally happy: * and the spiritual separation from him is such an invaluable loss, that when truly understood, is the fbondation ot the heaviest sortoi^.

(3.) The fear of God, is a most distant aflection ftom the beffft (rf the foolish sinner in his prosperity. The fear of reve--nBtt^, and the awful esteem, of God, that'inooeeds from the * re^ flection upon his glorious greatness, is a grace thiit remains: i^ heiAren : the angels in all their bright degrees of ^jccellence cover tMeir faces before his throne* The fear of circumspection that restrains from displeasing him ^ upon the account of his justice and power, is a proper affection to men in the present state« The blessed in heaven are above this fear, being confirmed in a state of undiangeable perfection and felicity: the damned in hell are below this fear, in that no change can make their condition worse: but it is most useful and congruous in this middle statCr This fiMir of God is ^'the banning of wisdom,^' the first and cluefest part of it in respect of order and dignity. For the true notion of wisdom, consists in the fixresight of evils, in the choice jmd use of effectual means to avoid it, and it k the best wisdom ,that avoids the greatest danger* This fear is the principle of 4xmveraon from sin to hdiness; exciting us to make God our friend, who is so dreadfiil an adversary, so holy and just, that he will not connive at am, and spare the guilty and impenitent;

* Aa BSD p«na tatii eit te non amare ? Jwg. Cwf*

$mA ao po«rerftil) ttait irithofie Woke lie oan utterly destroy Ids Iteont stabbom enemiei. ■ Carnal seeunty is directly <^o«te t» tills fear ef God, tflid iiolhitig does nftore ti<tfden and fortiiy aeii in security, tiian a proeperovs statev The.Tohiptoous and sen^ soal are without apprehensioti -of danger, tift imminent and in their view. << Because they'have no changes, therefore they fear not God. Psal. &S, lA. UAiHterrapted prosperity tempted thM to aitheistkai security t and ^ none are sblieiions and in atndety^ lest the sun, whose presence is the support And beauty of the world, shouM not arise in the morntng^ because its regular drarsc is Mablished and constant; and it #ould 4»e a miracle contravening the order of nature- if it shouM b^ Stopped | thus the long enjoyment of plenty, and ease, and peace, renders men constantly secure and fearless^ as If the tenor of their prosperity were inftariable, ahdnoeril ooMd-disturb it; or Ht leMt tliey will setiback the expeetaHMn^of livB ht a groat distiUiee, like those profehe. scomers mentioned' by t'he prophet, ** they aay) the vision he sees is for many days to coifte, he propherfes of tlie times afiurolF,^ and with "a-brutish 'stupidity;- slight the ditine thi'eatenings. And from htnce.it follows^ that none are so re^ bellionsly and boldly disobedient, as rtieprO^peroAs'sinner I whMl is the fourth thihg-to be coAsidcf^*

' {4.y Entire cftiedienee ih due 'to the soprMne lawgHer,: Who is able toisaveanddc^roy for e^r: yet he is m^rcifbliy incUnrt to pardon the infirmities^ men,- ahd greater sins retracted by repentance. There are sMs dT igtiorance, wheni a man dashed .blindfold agahist the lawj and t>f sudden stir¥ej$!flon, when there is no time to delibeAite, and for recollectioh ; and the best are not exempted herefrom Ah9 of this nature 7 there are sins df deadly malignity, when men iare carele^ of God's commands, tod mdulge their lusts, tttt>iigH not^ffhoiit some remo*»eJ But the" prosperons sinner is usually most presumptuous, he sins with B high hand^ and incurs a greater guih, and shkill be exposed-t^ greater pumshmertt. When the feafof God is extinguished, hi«-ury jtakes <he reins, and breaks throagh the hedge of the law, without feeling the wounding thorns, the fcarfe! threatenings ih it; and drives oh through all the degrees of sin. It is the ng" gravatiott of the IsraeCtes*'ingratitude; Jeshumn wabced fat, and kicked; and lightly esteemed the rock of his salvation." Deut. 32. 15. They were Hke beasts high fedj that become fierce and

OF FiMMMl^ITT. S8S

vatni^tliblet wW codiu». HO yql^ upon thMQ. The piOiparona aiiwier.iieciurely .d98(^^ the comBiatida of G^ and by an implH oit htMphemy daies hb ofibiHled onnifKileiie^^ aa if he.nnem stronger than.the LoiidU. .Heooncludea hi* salety firon» Ub pie-8^ sttccQ^,. ^^ and jt9sp in his heart, I shall hftve pc^e^ though I.walk ia the niigyagination^ of aide heart, and add sin to sin s tfie l#0rdiiilllw;tapaiehio),. biit.the.ang^oftbe l4ird sh^ snoke against that man to his destruction/' Deut. 29. 19, 20. .

'4. PmiMri^ e^poie4:<d0ffg«roii«^ to ih» temp^ power of ^otpiVi wttpse alibtilty# m^oe^.and diligence, ureialwayp ^xeiki-. sed.,ia itroMng rnm to feviHian* His deaUvotive .poi^w ^M»«t: make liyrdtato inlpctesioDSonthesoiil, butjie ttnipte hy ob-j^ota^tijlboat,, and^heiaffectiops w|thin; lhir,war]d and.the flesh liinft ate i»< eoooftii^Uioo iidtKih«B«, He is aeoMUiigly. stifled; ^6liM^ffiad'ql4lti«^wpvld^:".<2 fiot^^A. ashereignain the.men;,^ theiWoiid^;b]it«MMgj^e:ih]iiga.of;t^^ mvid» tP.d^tai^ andeoissh^ lish his kingdom. He blinds their eyes by fl^i(ti9iD|t l^nptatiovSy deoeinep aa|d sfupiis^ dif»|ii.by;his fallaqies.f.. And alf^^ugh it; is diftci^ih^epiifte^^.ftnd^unftWhw.^^ perfijcir

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:.^M^3XI»tf|eMinWtai(Vtatio9)i.\or» most :9pt'^o^seduoe fO^ aoidi ofiipmltsunmi. ^rAft(iift>M«ii4S[:lh0 itartf), Mhfn: rt»^« i». ^ oMgnit^tjbellvedoi ibel s<dl .4lMl Jtba sseed^ it is Douri^hed gnc} sp^ingiriip ^«j|Aspl»fpl hiary^l«. c^o Wbe^ temptaj^io^^ are ^^ lBUeite'<hn;hBM,;lh^.tm ieiMrKm^ widP.$anvto()eQ^yj^4

are productive of aetoal sins. <^ Every mui is tempted (cttm ef« fectu by Satan) when he is drawn away by his own lust, and en-* ticed:" the sensual appetite b drawn forth by things grateful to it: ^^ then when hist hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death." Jam. i. 11, 15. When the iqipetite has obtained the consent 6[ the will, the eompiete act of sin MIows; and sin habitually indulged, endi in death.

Some temptations of satan are of such a black complexion^ and so terrible to human nature^ that the soul resists them, till by violence and restless importunity it is overcome: but by the aitractives of pleasure he easOy prevails. As in cutting of timber, if one strikes cross the grain, there is strong lesistaiice; but if the blow follows the vein of the wood, it easily cleaves asunder. The temptations of riches, honour, and pleasures, are so deiightfiil, that the devil commaods or persuades men to a compliance with them.

Besides, his malice in pleasant temptations is less disoemibie; and consequently men do not by circumspection, and prayer for divine grace, preserve themselves firom the misdiief of them. If we are fiercely assaulted by unnatural temptations that cause extraordinary agonies of spirit, we seek for supernatural assistance^ and fortify ourselves with holy resolutions against the open ene» fny. But by the pleasures of sin, he insinuatei into mens' hearts, and feeds the deadly disease so gretefiilly, that they discover not their danger till past lecovery. Therefore he destroys more by his serpentine suggestions, by winnii^ charms, than by fleiy rage. Indeed he is never more a devil, than when bedee^ivss ; and we are divinely warned of his guile, devices, and wiles, that we may not be surprised and rained by our invirible adversary.

2. Plentifid prosperity affords variety of temptations, which he makes use of to prevent the satiety and dislike that the same re* peated temptations wouhl cause. Since man was divided -from God, the true centre of the sonl, he breaks into a thousand irre> gular desires; and in the qxwtle's phrase, ^^serves divers lusts and pleasures:'' and the vanities of the world do rather cloy than satisfy; that which brings transporting joy at first, by continuance becomes nauseous and insipid. Now the tempter, with the abundance of prosperity, so orders his temptations, as to take off the weariness of one pl^uure by another^ and keeps his shwea

in tlie maipeal drcle of variety. As a rich Epicure provides a anivenie of luxury, commands the four elements to make a show^ * the earth, the air, the water, of their treasures, and the fire of its art to dress them, thereby to excite the languishing appetite^ to give a relish to intemperance, and satisfy the greedy eye, as well as the blind belly. Thus satan, the architect of pleasure, brings out oi his storehouse several kinds of delightful temptations, to reinflame the carnal appetite when sated r without va* riety desire often fuls the man, and pleasure fails the desire. Vduptuaries are dissolved in the changing streams of pleasure.

(3.) Idleness, that is o^n the concomitant of prosperity, gives him a tempting oppcvtunity, and makes men more recep* tive of his temptations. The sin and destruction of Sodom was from hence. '^ This was the iniquity ^f Sodom, pride^ fulness of bread, and idleness was in her, and her daughters.'' Ezek. 16. 49. The idle person prevents the devil, beckons the tempter to do his oiBce. When the << house is empty," the mind not ex« erctsed with better employments, and the heart is loose and un« guarded, the tempter is invited to take possession.

Idleness is directly opposite to life, as well as felicity. To lii«, is to be in action. Inanimate things are only bound with a dead reM. And amongst inanimate bodies, as they ascend in perfection, they are more active. The heavens that excel in situation and qualities all things that are without life, are in con-tiBual motion. And man's felicity consists in the most perfect actions (rf the most perfect life; in the vision and enjoyment <rf the blessed God. Now man naturally being averse from a state eootrary to life and felicity, if he is not employed in business becoming the reasonable immortal soul, rather than languish in idleness, is active ^' in makii^ provision for the flesh, to fulfil the lusts thereof.'' Time is tedious, and that it may pass away pleasandy, men seek for diversions that are usually either sinfid in their own nature, or connected with sins.

A lawful employment, is a double security against temptations: partly divine, as it entitles us to God's providenee over us; for whilst we are obeying -his command, we are encouraged by his promise, ^' that he will keep us in all our ways;" either prevent temptations^ or affimi us assistance to vanquisb them: and

« Nee niora, qsed pontof, q«o4 terra i qoad educaiaer, psacit. YOI*. II. F

partly natural; for whilst we are diligently exercisfed m a laWfuf calling, the mind is not at leisure to attend the temptation, and the senses do not so easily admit those objects that betray the soul. And it is observable, that God, who is merciful in his chastisements, orders that fallen man should obtain the fruits of the earth to support his life by the sweat of his brow, that his incessant labour might preserve him from idleness; which to corrupt nature is the seminary of so many vile lusts.

(4.) As tlie temptations of prosperity make men an easy prey to satan, so they keep them in the most perfect apd miserable bondage under his power. When he has taken hold of their affections, '^ he Jeads them captive at his will." They are freely drawn by the pleasing force of his temptations: they are voluntary slaves, and in love with their captivity. It was the cruel and crafty advice offered to the Athenians, to keep the subdued inhabitants «of Egina from rebelling, to cut off their thumbs, that they might be * incapable to manage a spear, and by war obtain a victorious rescue from their tyranny, but be fit to pull the oar in the gallies. It is an emUem of satan's dealing with his slaves; for by the pleasures of sin, their hearts are weak, disabled from vigorous and holy resolutions to resist fais power; they cannot make use of the ^^ armour of God'' for their defence: * and their lusts are strong, they are patient of his drudgery, constant at the oar, and faithful to their chains. And from hence it is evident that men are never more dangerously under the destructive power of satan than when they enjoy prosperity.

5. Prosperity is destructive to many, in that i$ c^fotds them aStcantages to corrupt others^ and redprocaUy exposes them to be corrupted by others. Persons in dignity, wealtt^ and power, when depraved in their inclinations and actions, aie like public fountains poisoned, that convey a spreading ruin abroad, f Their evil example has a pernicious influence, and more oommandii^g efficacy as a nile, than their laws they ordain as rulers. The manners of princes are as current as their money, that being stamped with their image and superscription, though the metal be base, passes freely among the people. The reason of it is

* Ut remos ayere ponint« hattas tractare Hon posiiaL

'^ Hsc eoim conditio raperiorum est at qnicqaid facianC pnecipere Tideaii* *tiir» & ])eraicio§i88lnitt est nal« rei maxiniu qnbq i autkor. Qminiil.

OF l^aOSFERITT, '227

evidait, for ivithoat the restraints of shame atid fear^ the sensual passions are riotous and licentious.

Shame, is a displeasure at evils that are attended with dishonour and infamy, especially at sinful evils that are so shamefijl in their own nature, that the most sordid things in comparison are less ignominious. Now foul vices when practised by men of conspicuous eminence, do not .seem with that turpitude and de-fcMinity as is inherent in their nature. As a muddy vapour drawn up by the sun, and enamelled with the rays of light, appears amiable to the eye, not dreggy and foul as it is in itself* Innu^ merable miscarry by the vicious examples of persons in honour; for when sins are gilded over with creditableness, many think it necessary to be unholy> that is, truly vile, that they may be fashionably noble. And when those that are in power abuse it, as a privilege for licentiousness in sin> inferiors are viciously bold, expecting facility and indulgence in the pardoning those faults of which their superiors are guilty: and those who do not fear to be punished, do not fear to siu. Thus amongst the heathens, ^ lasci^ousness was lawless, because they ascribed their vicious passions to their supposed deities, and did not fear their revenging justice for what was practised by them. Besides, prosperity exposes the rich and great to be more corrupted by others. Servile spirits will be cruelly obsequious to the humours and lusts of those upon whom they depend, and the ready instruments of accomplishing their irregular desires. It is their interest to please them, from whom they receive favours and benefits. And how few have so firm a virtue, as to break the twisted temptations of pleasure and profit ? The rich and great in the world, are usually attended with a train of dependants, or vicious asso-i ciates, whose compliance is very influential to harden a vicious tdiaposition into a corrupt habit. These are underworkers to satan the master-tempter, and feed the double element of infernal fire, hist and rage, in the breasts of those with whom they c<mverse. It is the peculiar misery of men in a high and flourishing ocmdition, that they have many f flatterers, and few friends. Few or none dare fiButhfiilly represent their sins and

* Ipia vUia reMgioM Maty atqne son modo ooo vitantar, ted colantnr. Laet.

f Noo me potts mti amico tf adalatore. Bkocion Jniiputrk

F 2

danger, lest the sight of their guilt in its true reflection, ahooM offend them. As love is blind to others, so especially to one's self; and mercenary wretches, by the most vile flattery, endeavour to make them believe of themselves, virhat is pleasing to them to believe.. Such, to ingratiate, will commend the mere shadoAvs of virtue, as substantial virtue; and excuse real gross vices, as but the shadows of vice. By deceitful arts they odour and conceal the native ugliness of sin, under a thin appearance and name of * virtue. The arrogant and revengeful, they call generous; the covetous, frugal; the lascivious, gentle; the pn>-di^ral) ma(2;nificent; the malicious, wary and cautions; the brutish and secure, courageous. The oonversation of such is infinitely dan^rerous and corrupting: for under the disguise of friendship they are the most deadly enemies. What greater danp;er of being poisoned can there be, than when by ait the taste of poison is taken away firom the poison, and there is no suspicion of the traitor that gives it ? Thus it is further evident, that prosperity is very dangerous to the souk of men.

6. The prosperify of simers tmMlhi renders ike means <^ grace ineffectual, that should reclaim and reform them, and con-* sequently their destruction is remediless. The means of grace are internal or external: internal, the motions of the Holy Spirit, and the convictions and excitations of conscience: external, the ministry of the word, and the counsels of faithful fnends; all tvhich are usually made frustrate and inefficacious by the vices and lusts of the prosperous.

(1.) Prosperity makes sinners more incapable of receivmg the heavenly impressions of the Spirit, and obstinate in resisting his gracious working. ^* The flesh and the Spirit are contrary:" Gal. 5. And accordingly as the carnal appetite has dominion and overrules in men, such is their opposition to his restraints from evil, or his motions to what is holy and good. ** The sensual have not the Spirit." Jude. They wilfully refuse to give admission to him, when by inward impulses he solicits them; and have a stubborn and active contrariety to his attributes and gracious operations. He is styled ^^ the l^iritof power, and love, and a sound mind.'' He communicates a sacred sovereign virtue to the soul, whereby the irregular passions are reduced to

• Nallii titlii detttot pretioM nomlfla, Mh,

the obedience of the sanctified mind, and the reignfng po^er of shi is dissolved. He is a free spirH, and restores the soul to true and perfect liberty, by enlarging the will, and making it commensurate with the divine will: and from hence it is the inseparable character of a converted person, he is willing to do what God will have him do, and to be what God will have him be. But sensaal persons, by the pleasant infusions of servility from the tempter, and carnal objects, have lost their power and * de* sire of spiritual liberty, and resist the Holy Spirit, when he •fers to break the bands of their lusts. The Spirit in converting the soul, inspires it with heavenly love to God for the ever-satisfying beauty of his perfections ; and from love proceeds intellectual delight in communion with him, in affectionate ascents to him, and his gracious descents to the soul: but the sensual are fastened in the mire of their sordid pleasures, and can take no heavenly flight, and relish no divine comforts. The Spirit produces ^^ a sound mind,'' to judge sincerely of things as they are. And from hence the corrupting vanities of the world lose their attractive charms, and eternal things appear in their reality and excellency, and are chosen and sought with persevering diligence. But the sensual heart is a perpetual furnace, whose smoke darkens the mind, that it cannot discover sublime and heavenly excellencies ; and whose impure heat fires the will, that it is earnest in die pursuit of fleshly pleasures. Briefly, nothing does more quench the Spirit in his illuminating, quickening, and attractive operations, than sensuality: and nothing more heightens sensuality, and increases the averseness of carnal men to the holy law of God, and makes their conversion more difiicult than prosperity. Indeed, the Spirit of God can by effectual grace convert the most wiprepared habituate sinner, the most obstinate enemy of holiness ; he can melt the most rocky stubborn heart, into a holy softness and compliance with its duty; for creating power is of iofidlible efficacy j and there are some objects and miracles of divine grace, that are the everlasting monuments of its glorious power in subduing the most fierce violence of rebellious sinners. But the Spirit of God does not work as natural agents, that are acthre to the extent of their power. The winds blow with all their force, and the sun enlightens the air with all its lustre.

^ Nee it poue earere Tf lim.

rS

The holy Spirit U an intelligent and voluntary agent, whose ]iower in working is regulated by his will, and directed by his wisdom* There are some things repugnant to the divine attributes, that it is impossible God should do them: the apostle saith, <' that God cannot lie,'' for it is contrary to his truth, one of his es<-sential perfections. And it is as impossible that he should do any thing unbecoming his wisdom. He threatened the sensual world, ^' my Spirit shall not always strive with man, for he is flesh;" Gen. 6. that is, corrupt and indulgent to his fleslily appetites, and always opposing and controlling the pure motions of the Spirit. We read that our Saviour <^ could do no mighty works in his own country, because of their unbelief:" Mark 6. 5. not as if their infidelity abated his divine power, but they were unprepared to receive benefit by them, his miracles would have been cast away upon such inconviucible persons. Who will sow the barren sands, or water dead plants^ or give a rich cordial to a furious patient that will spill it on the ground ? And it is an • act of justice to deprive sinners of those inspirations which they have so long resisted. Those who are tender and tractable, and ' unfeignedly resign up themselves to his conduct in the ways of life, shall receive more powerful influences to perfect the blessed work begun in them: ^^he will give more gr&ee tp the humble;'' but those who are so far from valuing his graces and comforts, that should be received with the highest reelect, that they un-gratefiilly despise them, and rebel against his motions and counsels, he righteously deserts. jSt. Stephen in bis charge against the Jews, to complete this aggravation of their sins, r^roacbes them ; ^^ ye stiffnecked, and uncircumcised in heart, and ears, ye always resisted the Holy Ghost." A^s ?• The obstinate sinner rebels against his authority, and contemns his mercy. The tempter with his charms is presently entertained, as the devils easily entered into the swine; but the Holy Spirit with his gracious offers is rejected. Wretched indignity! rather to obey « slave and an enemy, than the lawful spvereign.

If the saints grieve the Spirit of God, by a wilAil neglect of his assisting grace, and fall into presumptuous sins, although from the perfection of his nature he is not capable of passionate grief, yet he infinitely dislikes their sins. And as grief when it is oppressing, causes the spirits to retire to the heart, and nature is as it were shut up in its springs, and obstructed from communi-

t^tfting Bgility and vivacity in the ordinary operations of the senses: thus the Holy Spirit when grieved withdraws^ and there follow a disconsolate eclipse and interruption of his reviving quickening piesence. But the indulgent habituate sinners, provoke him finally to leave them to their own lusts. It is true^ his deserting them is usually gradu^ as in a consumptive person the stomach, the colour, the strength, decline by degrees, till nature sinks ir<-lecoverably under the disease; so the motions of the Spirit in those who have often repelled them^ are not so frequent and vigorous as before; his after-calls are weaker, wasting, and dying every day, till his total withdrawing from them. How fearful and hopeless is the state of-' such a sinner ? This spiritual judgment always proceeds from inexorable severity, and ends in the eternal ruin of sinners. For without the Spirit's supernatural working, they can never be ^* renewed to repentance," never reconciled to God. They may for a time live in a voluptuous course, or fdlow the business of the world; and a little breath may separate between them and hell, but they shall at last die in their sins, in an unpardofiable state for ever. It is said of the Jews, << they rebelled and vexed his Holy Spirit, therefore he tamed tobe their enemy, and fought against them.''

(2.) The convictions and excitations of conscience are prevented, or made ineffectual ^y the prosperity of sinners. • Conscience is the applicative mind that respects practice; it directs in our dutyy both by inhibitions from what is evil, and by instigations to what is good; and by comparing our actions with the rule, testifies our itinocence or guilt, and approves or condemns U9.

This intellectual ray was planted in us by the wise God in our ereation, and extended to the divine law, the object and end of it, to keep us to our duty. And fiince our revolt, it is being enlightened and sanctified the vital principle of conversion to God, the povirerful means of rescuing the lapsed soul from its prostitution to the flesh, and recovering it to a temper of purity becoming its original excellence, and relation to the Father of spirits. It is true, the bw of God is the primary rule of our duty, and the Holy Spirit is the efficient of our renovation; but the en-'lightened conscience b the immediate rule, and the immediate mover of us to return to our duty. And if conscience, which is the eye of the soul, be covered with a film of ignorance, if it be

p 4 . '

bleared with the fiUse glitterings of the world,' if it totaUy neglaoto Its office, or makes but a cold application of saving terrors th^ may control the licentious appetites, if it be disregarded, when it suggests and excites to our duty, the sinner is hardened and aet* tied in his lost state. Now prosperity foments the sensnal affections, that obscure the light of conscience, that corrupt its judg^ ment, that smother and suppress its <&iates, or despise and slight them, that it is powerless, though constituted God's deputy to order our lives.

Affected ignorance is the usual concomitant of sensual lusts: for the enlightened omscience will convince, and condeQin men for their pollutions, and force them here to feel the beginning of sorrows, and thereby make them apprehensive what the issues and consummation will be hereatter, and this will cast an aspersion of bitterness upon their sweet sins, and lessen the foil pleasure of them. From hence our Saviour tell^ us, *^ Every one that loves to do evil, hates the light, neither cometh to the light, lest his deeds should be reproved;" John 3. 20. that is, by the instniet^ ed and awakened conscience. Men love darkness to cover their nakedness and foul deformity. They mre averse from knowing their duty, and will not search, lest they should discover such terrible troths that cross their sensual humour. The apostle foretels, ^^ That scoffers should come in the last days, who aie wUIingly ignorant," 2 Pet. 3. 5. of the beginning and end of the vrorld, as if there were no divine maker of all things, who has power to destroy them, and consequently no judge to whom men must be accountable for their disobedience to his laws: they assent to the most evident absurdity, that all things were and shall continue in the same tenor: and the cause of their willing ignorance is insinuated in the character that describes them, that they '^ might walk after their own lusts,'' mote securely, freely, and joyfolly*

Sensual lusts do not only hinder men's search, after knowledge, but obscure the light of conscience, and corrupt its judgment. There is such an intimate communion between the soul and the body, that interchangeably they corrupt one another: the sins of the flesh sink into the spirit, and corrupt the moral principles, hottk whence the sensible conscience springs of good and evil. And the sins of the spirit, infidelity, incogitancy, error, security, break out in the deeds of the body, and make the flesh nlore oat-

ngemis in its desires, St, Paul declares, that ^' unto the defiled and unbelieving, nothing is pure; but even their mind and con* sdence is defiled/' Titus K 15, A purged heart is requisite for a dear mind; but where lust dwells, it taints and perverts die practical judgment, from whence so many disorders follow in the life. The natural conscience in many cases, in its simple judg^ ment of things, sinctf ely declares what is to be done, and what to be avmded; but when compounded and stained with a tiaoi-ture of sensuality, it judges aocording to the desires* The rdbel* lioua Israelites in the wilderness are described, <^ It is a people 4bat do err in their hearts:" Psal. 57* 10, the heart was the erroneous fountain of all their miscandi^ies, and forty years instruo-tion could do them no good. Those who are given up to carnal delights, and are in a cenfederacy wilii the gioss senses, even thiSir directive and judging faoulty is canud in its apprehensioas. A reprobate oiind, and vile aftctiens, are natuatty and judicially the cause and effect of one another, E^en natural Cniths that are pUn and bright, as the .essential distsnetion .between moral good and evil, between virtue and viee, and the belief of a judgment to come, that i»inseparably connected with it; jwtthrough the perveiaeness and crookedness of men's hearts, aie strangely dariiened. Men wish acoovdiBg to their carnal interest; and what they widi, they woirid fiun believe; and as whca them was oo '^ King in Israel, every one did what wa^ good in his own eyes:" so if there were no after-redconing, men would, without the chedL of oonscience, foUow the iralls of the iesh, therefore they are atheists in desire, and if not scared by the pangs of a ^throbbing eonsoience, will be so in their thoogfata.

The heathens cancelled the law of nature, and transgmsstd all ^the niles of duty and deooram; tJKy securdy iaibiged those lusts that are a derogation and debasemeBft to the leaaondble creature, and make men bdow men. The reason of this prodigious degeneracy was, their manners corrupted didr mindi. St, Paul charges the Ephesians, not to <^ walk as the other Gentiles, in the vanity of their minds, having the understanding darkened, being aliaiated finom the life of God, through the ignorance that is in them, because of the blindness of their heart; who being past fading, have given themsdves over to lasciviousness, to work all undeanness with greediness/' Ephes. 4; 17, 18, 19. A dead consdence, and a dissohite life, are insqpaiaUe, And how

maoy that are surrounded with the celestial beams of the gospd^ are as impure and impenitent, as those in (be black night of Ra« ganism ? They stand at the entrance of the bottomless pit, yet do not smell the brimstone that enrages the fire there: the flames of their lusts, have seared their consciences to a desperate degree of hardness and insensibility. Of such the apostle speaks, '< But these, as natural brate beasts, made to be taken and destroyad, apeak evil of the things they understand not, and shall utterly perish in their own oorraption; and shall receive the reward of imiighteousness, as they diat count it pleasure to riot in the day time; spots they are, and blemishes, sporting themselves with their own deceivings, while they feast with you/' 2 Pet. 2. 12, 13. They violated all the prescriptions and restraints of natural reascHi, they had lost all the ingenuous bashfiilness of the human nature,'and pleased themselves in their taise licentious principles, whereby they endeavoured to justify their enormous actions, and set a superficial gloss upon their foul deformities. Now a sedu* ced ^and seducing mind, make the conversion of a sinner most difficult. WMbt the judgment condemns vrfiat the affections ap«* prove, men are not so invincibly and irrecoverably lost; die enh'gfa* tened conscience is an earnest of their return to their duty. But ndien the spirit is deceived, the flerii always prevails ; and men are most dissdute, corrapt, and desperately wicked. Our Saviour says, ^* If the light diat is in us be c^kness, how great is that chrkness?'' How disorderly and ruinous will the course be ? '^ If the salt hath lost its savour, wherewith shall it be salted ?'^ If the conscience, that should be as salt to preserve the soul fi'om tainting pleasure^ be corrupted, wherewith can it be restored?

(3.) Fleshly hsts smother and suppress die dictates and testimony of the enUghtened conscience, that they are not influential upon the life. The dictates of conscience are in a direct line, instructing and advising men in their duty: the testimony is by reflection upon their errors firom the divine rule, and condemning them for their guilt.

1st. The dictates of the enlightened conscience are suppressed. It is the observation 1 of * the philosopher, concerning aensual persons, that they have reason in the fkculty and habit, but not

in the lise and exercise. The practical understanding declares our duty^ that it is absolutely necessary to obey God; and men assent to it in the general: but when this principle is to be ap» plied to practice in particulars that are ungrateful to the corrupt will, lust draws a veil over it^ that it may not appear to check the sensual inclinations. Whilst the mind, seduced by the senses, is intent upon the pleasing object, it does not actually and strongly consider the divine command ; and conscience is brought under the control of the impetuous passions. The light of rea* SOD, as well as of divine revelation, discovers, that the blessed beginning, and the bi^ipy end of man, is to be like God, and to enjoy his love; but when there is a competition between his fa-Toor, and the things <rf the world, the carnal heart suppresses the dictates of the mind, and makes a blindfold choice of things pre-eent and sensible, as if man were all earth, and there <tore no ^ark of heaven within him.

The heathens are chai^ by St. Paul,—^^ That they withheld the truth in unrighteousness.'' The notion of God as the supreme Lawgiver, and to be obeyed according to his law impres-eed upon conscience, was a natural truth, and should have reigned in their hearts and lives; but they would not suffer it to exert its power in ordering their actions. There is a natural miracle seen in Egypt every year; vrfien the river Nilus overflows the plains: many living creatures are half formed, and part remains alimy earthy without life or motion.

JUera pan vioU, rudiseftpars altera tdlug.

Stxdi monsters were the ungodly and unrighteous heathens; half men in their understandings, and half mud in their filthy afleo^ lions. And there are innumerable such monsters in the chris* fiatt world*

2dly. The testimony of conscience is suppressed and neglected by the prosperous sinner. If conseience be in some degree righteous, and faithful in its office, '^ and reproves him, and sets his sins in order before his eyes;" he v^U not rq^ard its earnest warnings. He is as unwilling to hear that sincere witness in his bosom, as Ahab was the inflexible prophet Micaiah ; of whom he ^d, ^< I hate him, for he doth not prophesy good of me^ but

eviL" Prosperity aflbrds many diferaions, whereby the mnner shifts oflf conversing with coDscienoe, and remains engaged in his sinful state. ^^ I hearkened, and heard/' saith the prophet Je* lemy, ^' but they spake not aright; no man repented of his wickecfaiessy saying, what have I done?'' What foul ignominious acts, how defiling and debasing my soul, how ofienrive to. the pure eyes of God> who is so glorious in majesty, and dreadful in power? Such a sight of sin would make the conscience broil, and chill the passions, and urge sinners to return to their duly. But whilst they prosper, they are obstinate in rebellicm ? << Every 4me turned to his course, as the hofse rushes into the battle.'^ As the hone when inflasMd, by the noise and other accidents of war, furiously tushes to his own destruction: thus sianeis when they encounter alluring objects that divert the mind from serious consid^ation, either they do not discern, or wiU not observe the dangers before them, and with as little consideration, and as mudi fierceness as the beasts venture upaa dieir own destruction. Conversion is the product of the most serious and sad thought!, from which a prosperous sinner is most averse.

The external means for converting sinners, are usually inefibo-tual upon them whilst they enjoy prosperity.

First. The ^' Gospel is the power of God to salvation to them that believe *" and the preaching of it is by divine institution the 4»dinary means of conversion. God could by the immediate illumination of the mind, and infincnce upon the vrill and afiee-tions, convert sinners from the errors of their ways; but his wis* dom and condescending goodness makes use of the ministry of men to convey the word of truth and life to the world. This way is very oongruous, both to the compounded nature of man, by the senses to work upon the soul, and to the native freedom of his will: for tliough the siqiematural agnit infrdlibly changes the heart, yet the instrument can only direct and persuade men, as those who are endowed with intelkctual and elective faculties; and thus the efficacy of divine grace is insinuated, in a way sui^ able to the reasonable nature. The ministers are styled the light of the world, to discover to men their undone condition by sin, and to point out the way to their everlasting peace. Our blessed Redeemer saves the lost remnmit of mankind by the sacred ministry ; and where there are no ^^ evangelical preachers sent,'^ or

only a doleful sticcession of blind guides, what * Tertullian says of Scythia, a country that by the extremity of the cold, is hard and dry, and perpetually barren, but the residence of fierce cruelty, is applicable to a nation, the hearts cf men are frozen to their rins, thnre is no melting in the tears of true repentance, no holy heat, only their brutish lusts are ardent and active. But where the ambassadors of Chrkt are faithful, and ssealous to induce sinners to break off their sins by repentance, and to be reconciled to God, there are none more incapable of the sanctifying power of the gospel, than mnners in prosperity.

(1.) Pride, the vice o{ prosperity, makes them fierce and stab-bom against the hdy and strict rules of the word. *< We wilt not hearken to thee, but will certainly do whatsoever goes out of our own mouth." Isa. 44. 16, 17. If a faithful minister represents the inside of their foul souls, their uncomely passions are raised against him: if he recommends the earnest study of holiness, and godliness^ they entertain his counsels with derision and disdain. Those to whom the dearest and most affectionate honour is due, being spiritual fathers and phyMcians, are despised in their persmis and oflice, by fbols in their prosperity. They condemn what they do not understand, and affect not to und^-stand what c<mdemns them. Th^ hear sermons to censure, and eensure that they may not be troiibied by them. What hope b there of reducing haughty scomera to the obedience of the gospel ? Even the miracles and ministry of our Saviour were without success upon the. pharisees, <* who heard and derided him.'' If such are convinced in their minds, and not disarmed of their pride and seUUwUl, they refiise to yield '^thenaelves to the IjosA" Meekness is a requisite cpaalificatioa lor reoeiving the word with its saving virtuew '^We are directed to Uy aside aU filtbiiiess, and supetfluity of ssRightiness;: aad ^with meekness toreoetve. the ingrafted word, that » aUe to save our souls.'' We ateprepared fi>r ^'divine grace,'' by a derioas sense ct our want of it, and-eamest desire to obtain it.: ^^ He fiUs the huikgry with good things and !the rich, he sends empty away." None are so insensible of tUeir spirttaal waats^ and avene from the fanimble aeknowledgniait'^of then^ as the prosporoas sinner; and none more uriikely toobtaiaainritnal riches..

* Oiislft torpeniy onmia rigeot, tola feritat csleff

(2.) Infidelity that is occasioned and confirmed by prosperity in sin, renders the gospel ineffectual to the salvation of mem << The word preached did not profit the Jews, not being mixed with faith in them that heard it/' Heb. 4. 2. A steadfast belief of divine revelations, is the principle of obedience: withoot it, motives of the highest strain are ineffectual. Eternal things are not within the ptospect of sense, and though set forth with the clearest evidence of reason, and enforced with the greatest earnestness of affection, yet the sons of darkness sleep profoundly in their sins. If heaven with its joys and glory be revealed in the most affecting manner, it has no more efficacy to move them, than charming music to awaken one out of a lethargy: only violent remedies, bleeding, scarifying, and burning, are proper and powerful for his recovery. If they are warned, that the everlasting king will shortly open the clouds, and come with tmjlile majesty to the universal judgment, and require an ac^ count for his abused mercie»: their hearts are apt to reply, as the priests did to Judas, " what is that to us ? see ye to it." The terrors of the Lord no more affiH^t them than thunder does the deaf, or lightning the blind. In short, though charged and adjured by all th^ threatenings of the law and the neglected gospel, though entreated by all the precious promises of mercy, they continue hardened in their voluptuous sins: they despise the eternal rewards of holiness and wickedness, as incredible and impertinent, and ministers as men of vain talk and imaginations. .For the infidel aenses are not affected with things future, and sinners whikt prosperous, are under their dominion.

(3.) Suppose in preaching the w<Mrd, a sharp ray of truth darts throi]^ the deep and settled darkness of the heart, yet it is soon damped, and without saving effect upon sinners in their prosperity. They may be terrified but are not subdued by the ^< armour of light;" for they presently take sanctuary in the wotld to eaeape the strokes of it. The carnal passions dare not appear before aoeh objects as awaken the conscience; the senses stnmgly apply the mind to things that touch them; the fancy is the spring of distraction in the thoughts, and these reign in their full power in prosperous sinners^ so that they do not by serious considera^ tion apply things of eternal consequence to themselves. The heart of man with difficulty changes its end; the outward actions may be suspended or overruled for a time, but the krve that is

natural and predominant in the heart to the present world, can^' not be purified and raised to heaven, without the divine efficacy of the word applied by most solemn and frequent thoughts. How plain and convincing are the words of our Saviour; <f^hat will it profit a man, if he gain the whole world and lose his own soul ?" But how few in hearing them, have found their souls that were lost in the corrupting vanities of this world ? The most seem not to know they have immortal souls, whilst they live as if they had none. The reason is, they v^ll not consider duly their invaluable worth, and the wofnl folly in neglecting them. When the bird often straggles from the nest, the eggs are chilled and unproiific, for want of its warming incubation. IMvine truths are without life and vigour, when they only lie in the memory, without serious and frequent reflections on them. Many are enlightened, but not affected; or aflected, but not resolved; or resolved, but their resolutions are not prevaifm^ and permanent, because the word' does ^^ not sink into their minds," by deep consideration.

Secondly. The other external means of recovering a sinner from die snares of death, is private admoniticm, dtfaer authoritative, or merely charitative, by showing him his sins, and the fearful consequences that attend them. The neglect of this duty, is a sign and effect of the gieatest hatred, as the jcommand of it impUes, " thou shalt not hate thy brother in thy heart, and suffer sin to lie upon him" The performance of it, vritb prudence and meekness, with dear and earnest love, has a special advan-* tage and efBcaqr, being directly applied to the person whose soul is concerned. The reproofe of a preacher are levelled in common against the sins of men, but not applied in particular to every simier. It is the office <rf conscience, to bring home to every man's bosom, what is proper to his- case ; and singularly to observe in himself, what is spoken in the general. But in private admonition, the superior or friend supplies the. duty oC. conscience. And (in this* sense) '^ woe be to him that is alone!" that wants a fruthful friend to supply the duty of conscience,. either to preserve him from /ailing into sin, or to raise him when down. Now a pnmpetcm. sinner is most unlikely to receive the benefit designed by admonition. If the patient does not assist tbe jcure, by receiving holy counsels with humility, respect, and thankfulness, they prove ineffectual, and much more if they be

rejected with wenenen and contempt* When 8 superior, (like a father that hokb a child over a pit, to make him fear where there is dai^er) widi solemnity admonishes him of his gailt and approaching judgments, he is apt to slight his person as censorious, and his admonition as impertinent. When a friend by foithfu) reproof endeavours to save hh soul from sin and hell, he entertcuns his reproof'with scorn, or with conviction and indignation. Thus the wise observer of men dedares the careless wretched disposition of sinners in their prosperity, by their sorrowful reflections in adversity: ^* thou shak mourn at the last, when thy flesh and thy body are consumed, and say, how have I hated instruction, and my heart despised reproof? And have not obeyed the vmce of my teachers, nor inclined mine ear to them that instructed me?" Prov. 5. 11, 12, 13. Instruction to prevent sin, reproof to correct sin, were disregarded with an implicit hatred, or rejected vnth absolute and express hatred.

To conchide this part of the ailment; experience sadly proves that sinners are never reclaimed from their stubborn folly but by sharp afflictions. They will not believe the evil of sin, till by a real and sensible conviction they take a measure of the evil they have done, by the evil they sufler. Affliction tames the stubborn heart, and makes it humble and rrienting. Even Pharaoh that was a bold atheist in his prosperity, and stood upon hig^ terms with Moses, saying, <' who is the Lord, that i diould d)ey him?*' Yet was an bumble suppliant in his distress: <« and Phnnoh sent, and caUtd far Moses and Aaron, and said unto them, I have sinned: the Lord is righteous, and I and- my people are wi^ed. Entreat the Lord that there be no more mighty thundeiings, and hail.'' Exod. 9. 27, 28. This is set forth m a trae and lively comparisoo by the pro|rihet Jersmy: ^ as a wild aas used to the wilderaess, that smiA up the wind at her pleasure: ^' in her occasion. Who can torn her away?" ler. 2. 24. When fired with lost, she ranges about swiftly, without a rider to guide, and curb to restrain her. '^ All they that seek her, will not weary themselves; but in her month they shall find her:" it is in vain to pursue her then, but when she is bagged and heavy, they will tame her. Thoa when sinner* are prosperous, the call of God, and conseienoe, and of teaotam, do not stop them in their voluptuous course^ but aflUctkn fines and reduces them to obedience.

6f PVU^V^KflY. S4T

f. Prosperity renders men averse to suffering for the sake qf Christ, when they are called to give testimony to his truth, and aupport his cause, Self-denial, with respect to the present life^ and all the ornaments, comforts, and endearments of it, is absolutely necessary by the law of Christianity, when the preserving of it IB contrary to the glory^ Chri^, and ineonsistent with our duty to hhn. ^^ Then said Jesus to his disciples, if any roan will dome after me, let him deny himself,' and take up his crossr and follow me/' Mat. 6.' 24. The cross implies all kinds and degrees of suffering, from the least afflicting evil, to death with ignominy and torment. And how just is it, if we expect to be glorified by his sufferings, that we should willingly suffer for his glory. At the first preaching of the gospel, many were ^^ offend-* ed at the cross of Christ: 1 Cor. 1. ^3. they esteemed it folly^ to expect eternal Hfe from one that was put to death, and that he should bring them to the highest gk>ry, who suffered in the lowest weakness. Our Saviour was concealed from their carnal eyes, by the overshadowing train of his afflictions. And the '^ cross of Christ," Gal. 5. 11. that is to be voluntarily and obediently taken up by his disciples*^ is a greater ofifence to the world, than that to whieh he i^as nailed. It is a harder lesson^ that we must obtain^ glpi^y by our own sufferings, than that it was purchased by our Saviour's. The mind more willingly as-^ sents to the reasoAs of his sufferings, tiian of ours r in the first, it .only oioounters with fEtlse prejudices, and vain shadows that darken that mighty mystery; but in the second, it must overcome the natural, love of this life, add the pleasures of it, which are so predominant in men« The alKanee to the body, aiid the allurements of the World,- are* the cduses of forsaking religion, when the owning of it will cost lis dear. And those who enjoy prosperity, are most easily terrified from their duty to Christ} thfi aocouBt of which is open to reason, both from some general coimderations, and from special, that respect sufferings for reli-l^n^ The general considerations are two.

.(1.) The livihg in (rieasures and soft delicacy, eniervates the nw M wn i li n e vigour of the spirit, and damps resohition, that it presently faints when assaulted with difficulties. The spirit of a man^ enccmraged by just, and wise, asid generous reasons, will stand finnly under heavy troubles: but idBa breaks the native strength of mind', and like a secret sudden palsy, that slacken?

VOL. II. Q

the nennes/and loosens the joiats, csuaes a trembfing and inca-' paeity of bearing e^ls* The least glimpse of danger^ makes the fearful to retire: like some, that apprehensive of the rising winds, will not ventare any fiirther in a boat, than that one oar may be on the shore, whilst the other strikes in the wat^. The timorous, when afflktions attend the futhfiil profession of the gospel, usually are treacheraus to' God, to their soulsj and to the truth. To Ood (whose servants they are by the dearest titles) by contradicting their duty, which is to suffer cheerfully for his gospel and his glory, when called forth : and by revolting from his service, they occasion such dishonourable unworthy conoep* tions ai him, as if he were regardless of his suffering servants, and would not gl<»riously reward those who are. faithful to the death, the seal of their loyalty and perseverance: they are treacherous to their souls, by preferring the interest of the perishing flesh, before the happiness of the immortal part: they betray the truth, by exposing it to a suspicion of fatsehood; for as the eonArming religion by suflerings, doth most effectually recom* mend it to the belief and aflbctions of others; so the deni<d ctit, or the withdrawing our testimony in times of danger, will incline others to judge that it is-not the truth, or at least of no great moment, that.the professors of it do not think worth their «uf« fering. How many faint-hearted persons have thus betrayed the Son of God again, and their consciences, and their religion ? Their faith that sparkled in pro^ierous times, when troubles come, is a quench^ coal, raked up in the cold pate ashes of dis* trustful fears, without any divine light or heatr

(2.) Prosperity makes men unthoughtfiil and careless of evils that may happen. '^ I said in my proqf>erity, I shall never be moved." Carnal joy, (the afiectiott of prosperity) and folly are nearly allied, and flatter men as if their ease and calm would never be disturbed: and by supine n^igence, they are unprovided for the encountering with evils. According to our circumspection in prosperity, such is our courage in adversity *, and by how much the less affliction is expected, so much the more are we perplexed when it seizes upon us. The last d^, that shall strangely surprise the world in its deep security, is compared to lightening for its suddeimess and terror. Our Saviour therefore plainly has foretold, that the cross is the appendix of the gospel^ that it is the property of error to persecute^ and the lot of truth

to be p^rieaited: he comisels his disciples to imitate a wise builder, that competes the expence before he begins the ikbric, lest having laid the foundation, and not being aUe to finish it, he be exposed to the just censiire of foHy« So christians are to forecast the injuries and troubles they are likely to suffer for re-ligion, lest when the temp^t threatens, they shamefully desert it. And how heavy will their doom be? « The fearfol/' that are not storm-proof, *' and the liars," that openly renounce ^hat they believe, and profess what they do not believe,'' shall be with bifidels, idolaters, and murderers, cast into the lake that buma with fire and brimstone.** Rev.'21. 8.

The special reasoM why prosperity makes men so disponed td quit the truth in times of danger, are, because it weakens the principles firom whence christian magnanimity springs; and those fite unfAgned faithj and diomelove. As in natural things the formative virtue determinates the matter to such a being, and disposes to such operations in proportion to the principles from which it resultsi: so in moral things, the soul is disposed and regulated in its actings ^correspondently to its principles, and is either carnal or spiritual. The universal principle of carnal per-sons is to be happy here: their eyes are ever engaged upon, and their desires ever thirsting after* sensual satisfaction: *^ who wiU show us any good ?'' and by consequence their main care is, to obtain and secure temporal things, the materials of their happiness. The supernatural principle of a saint is to please God, and enjoy his favour. Aa men believe they love, and as they love they live.

Ist. Unfeigned fcdth of the rewards of the gospel, is necessary to keep a christian steady in his course, through all the storms and tides of this mutable worlds '^ It is a imthfal saying, if we die with him, we shall also live with him. If we suffer vrith him, we shall reign with him.'* 2 Tim 2. 11, 12. The apostle usually prefaces with that strong assurance, '^ it is a faithfol saying,'* when the truth is of eminent importance, and contrary to the sentiments of carnal nature, ^' if we die with him, we shall also live with him." Our Saviour dedicated martyrdom in his own person: his death was a ransom for us to God, and a sealing testimony of the gospel to men : " he witnessed before Pontius Pilate a good confession/* I Tim. 6. 13. The terror of the Roman tribunal, nor the rage of the Jews, could not make him retract

a 2

the divine Ovth which he had* so aften decUrM> that he wtt the Son of God, come from heaven to tave the world: and when the cro99 with its infamy and horror was in his view, he avowed his heavenly kingdom^ And all those '' who suflfer with him," for his truth, and in conformity to his pattern, with his meekness and patience, his eharity and constancy, shall reign with him; And what is more powerful far the consolation and establishment of christians,, than that their sufferings for Christ shall end in g\ofy. ** This is the ^ctory that overcometh the worid, even our faith/' 1 John 5. This did miracles in the first ages of the church, conquering all that was terrible to flesh and blood. The heathens despised the hopes of christians as wretched illusions, and with impious scorn upbraided them for their constancy under persecutions^ * where is the God ^ that can raise the dead, and not rescue the living?' Unbelief is blind, and^cannot see beyond this world tothe eternal state. But faith in the blessed Redeemer, opens a^ prospect into the worid to come, so full of glory, that no person that has aa understanding and will to discourse and choose, if he steadfastly believes it, but must despise all the evils that the wit and strength of persecotors can inflict in comparison of it« '< I reckon," saith the iqiostle, '^ that the sufferings of the present life," in all their kinds and degrees, *^ are not to be oonpared with the glory that shall be revealed." Rom. 8. 18. Enlightened christians esteemed their sufferings for the cause ol God, no argumeats of his weakness, but his wisdom, to exercise and try their loyalty and cordial obedience before he rewarded them; and had reason to admire his providence, not to suspect his power and love. They knew that the power of tyrants could only reach the body^ the vile, frail, and mortal part of man; but the preeious soul wm entirely exempted from their rage; and fsuth assured them of a glorious resurrection after death. The body of a martyr shall be revived as a phoenix out of its ashes; when the body of a persecutor shall be <]ui.ckened, as a serpent out of a dunghil, the one to be glorified, the other tormented for ever. The belief of this made them extremely valiant in the face of all their threatening cruel enemies. But '•' the evil heart of unbelief, causes a departure from the living God." Heb. 3. 12. He that suspects God's fidelity in his pre*

» Mia»FnU

taises, win tuspend his own: nature will shriirtt at the 4ir8t sight bf imminent dangers. An infidel, that *lives as if he w^ere all body, and no immortal soul, judges the loss of the present Hfe, and the comforts of it, as his utter undoing and total perishing. He has bn appearance of reason to secure his present posse<)sions,' whatever becomes of religion; for he expects no future good, that wlH infinitely more than counteivail his present loss : and that prosperity inclines men to atheism and infidelity, has been proved before.

2d!y. The iove qf God mspiresbeKevers wWi a heavenly forti-tnde,' to endure the worst ^Is that may b€fal them for his sake. ^ Perfect love casts out fear;" T John 4. 18. keeps its supremacy inviolate in the midst of the greatest dangers. Love is an active invincible affection, " as strong as death/' that none <;an vanquish. The love of Crod is a never-dying flame in the hearts df the saints, because it depends upon the unchangeable love of God to them. " We love him, because he first loved us." 1 John 4. I'O. Lave esteems God as the greatest reward. A saint does not so much love God for heaven, though a plaee of inconceivable glory, as heaven for God, because fie there reveals his perfections to his people. This holy love, makes the christians foithful and obsequious to Christ, and to prefer his honour incomparably before the present world. The martyrs of the di-finest courage, were animated by this holy affection: they ^ loved not their lives unto the death," but cheerfully offered them as a sacrifice to his praise. Love kindled in them a sacred vehe-men^^, in despising all the glittering temptations of the worM, Love inspired them with a victorious patience, to blunt* the edge of cruelty. They never repented the choice of his religion, but rejoiced when his glory was set forth by their ignominy, and when their love to Christ appeared in its radiancy and vigour through their sufferings. Love is the fmnciple of constancy, by which religion reigns on earth, and is crowned in heaven.

On the contrary, when ridies^ honours, and pleasures, are the idols of men's lieads and hearts, the chief objects of their esteem and affections, they will sacrifice their souls rather than lose the world, their dear felicity. Therefore St. John earnestly deboits christians, ** love not the world, neither the things that are in -^he world. If any man love the world, the love of the Father is pot in him :" they are utterly inooouslent } partly because the

a3

heart cannot ba entirely set upon contrary objects^ and partif because love to the one requires what is directly contrary to lore to the other. From hence Su James vehemently upbraids cama| professcffs^ *^ ye adulterers, and adnltresses, know ye not that the friendship of the world is enmity with God ? whosoever therefore will be a friend of the world, is tha enemy of God.'^ The world is the powerful star, whose aspect he regards, and though with the di^onour and displeasure of God, he will by irreligious compliance secure his temporal interests. The pure refined truth of the gospel, that has passed the fiery tnal, bewill corrupt and embase by carnal temperaments: the precious truth so dearly bought by the blood of the martyrs, he will vilely sell for tha things of this wop*ld. Nay of a professor, he will by degrees turn persecutor of those who steadfiustly own the truth. The love of the world so strangely inchants and infects the mind, that a false veligion which a man did abhor from, yet when recommended by secular advantages, will appear tolerable, then eligible, then uecessary; and consequently tlie divine .tiytb must be suppressed that contradicts it.

There are such frequent examples of this in every age, that to iiwist upon many ps^rticular instaaces, were to tell gieat.numbers of the d^ to pppire that men are mqrta|.. The young man that so earnestly addressf d himsejf to Christ for his direction bow to obtain etenial 4ife, ^ylleii oommanded to >^ give all his estate to the poqr, and to foUow Christ:" he would not gain at so dear, a rate '^ celestial treasures,, but wefit awiay.sorrowful''. Where-upon our Saviour dedares with splemuity to liis disciples, ^' ye* rily I say unto you, that a rich maa shall hardly enter into the kingdom of heaven." We read of two tribes of the Israelites, that chose their iobeiitapce on this sid(9 Jordan, ai^d wpaid. not have a share in the land of iCanaan^: thus the earthy, minded piefer.the present world, the object of their choice a<id.k>ve, before the heavenly Canaan. The ecclesiastical historian *• relates, that in the time of persecution by Decius, the rich men jamong the christians, were most easily and nodsf^rabiy foiled: the. love .of the world was a daogeroifs earnest ip tbe^r, hearts, of their revolting back to Pagan idolatryj and the bondage of. satan. And in the time of the Arian persecution, how many who by their

• £ueb. lib.«.

titka md'Oficm w«e ifiecially oUiged to ^^ be volmt for th^

truth, and to contend ofurnestly for the fiuth ;" yet did •coobiido>«

date their (irofeBQiqii lo their.asfuring amhition and tweedy ava«

rice ? The slandard of their reUgipn wae the f^tch aH the ^tsJ^e :

Ihey had a politic.faith, and appeared either orthodox <tf Arian,

ae the paUic fttvoar shined upm truth or heresy^ they sobbed <mr

Savkntf of the honour of hie disity (O astonishment I) rather than

part with, their beioTed dig^Mtie^ and ricbe& So powerful ace

human re$peeti in those who Mind earthly things. Xiroat foree

k requisite to pinek vft a tree that has its roote spread and deeply

fiaetened in the earth; and it cannot be so entirely eeparfOed, but

that part of tbe roots will be broken: thus when the affections

afe deeply set in the worlds and by pleasures and riches fastened

to ity bow hardly is it rent from it I every fibre of the hearil is

broken with sovnow* As Lot's wife^ when by an angel ibreed

out. of Sodoni, yet cast a Ei^ermg affectionate look after it, and

was tttrned into a. pillar of salt. The separation i» as^bitter as

tbe poneaskm is sweet: and none are more unwillingiy divorced

from the world, than those who enjoy the confiaence of earthly

hi^ineas. Now when secular interest outweighs du^, when

^pfwreai; danger indoces to deny the truth of Christ 9 bow torrid

Ue and uaaYoidafale will be the punishment of that disloyalty ?

Our SasiouKs threatraing is universal^ ^ whosoever shaH deny

BBS hefans »ie% him will I deny before my Father which is in

heafen." M^^ 10. 33. A most ri^teoos and dreadfiil letribu-

tion; they denied him as theiv lioid, and he denies them as hie

eervanta. ^ They usurped the tkle of christians, the relation of

bis disciples, and in the last day he iHU publicly disown them.

When that sad sentence shall eome from their Judge, <^ depart

ye cursed, 1 know, ye not;'' what coidusion, what anguish will

seiflie upon tibem! They shall be banished from his gtoricniB king**

deUQ, excommunicated from his blessed society, and tormented

wMi the rebellious angels for even It is true, tins universal an

pwemptory threatening, milist be understood wilb an ^Eoeption

of those who after their fidiing away are restored by repentance.

Sometimes a christian that has dehbert^ly and entirely devoted

himself to Chivst, that has sincerely resolved rather to part witK

his life, than that for which life is worthy the enjoying; yet by

strong temptations has been &iat-heaited and denied the truth:

like one that disamnds in the height of afever, the will be made

in his eoiftposed nind: but afterwardB cruch hsve resumed new courage, and have^ by enduring the sharpest tufferiii^, eonfiraied the truth, and ascanded to heaved in a fiery chariot.

Lastly. The jmrnperky qf $umar9 i$ the great temptation to delay repentance itU their state is desperaite. Nothing filh heU with so many lost eaahy as the fwtting off r epen tance till hereafter. How many diseases would he eared in time, if they threatened present death ? But their malignity being of n slow operation, they are despbed a» aat worth the Crottble of a cure, till they are desperate. It is iu aphkual diseases, as it is in thooe of the body: for sin that is a aiefaiess unto death, might be pre* ^rented by speedy repentance; but many, not apprehending pre* sent danger, neglect the preckws remedy tiil they are desperatdy ruined. '^ To day if you will hear his voice, harden not your heai«s." Heb. 3. 7. the command respecta the season as weH as thisf duty. As our obtdience must be entire without reserves, so it must bo pMsent without delay, even in our early age, and e<Hitflraed in the mhole tenour of our life. The worm of conscience sometimes nips security, and there is a strange unkm of ^ contrarieties in the breast of a sinner, that makes himinexcusa^ hie ami incurabie. He oomplaias of the bondage to his iuats^ yet takes pleasure in it: he is convinced it will he deatmctiTey yetvokmtariijr contimies in that sweet capimfy. ' If ooucienee be trooUaome, he pecifiea.it with an intention to reSatm here-after^ andthinkB that a, future repentance vriU be sufficient to furepere &>r a fiiture judgment. And none are so easily and-wit lingly deceived tp their cvcrlastiflig ruin by this pretence, as those who enjoy the present worid. Prospecity makea them forgetfid of the grave, and human vidwkudes, and hardens them in deq) security. It wasihe divine prayer of Moses, ^' so teach us to number our days, as tp apply our hearts unto wisdom;'' implying, that th« great cause of men's destiuctive CoUy, is firom not reflecting upon tiie shortness aod unoertmnty of their lime here. J)eatb is certain to the oM^ and life uncer^n to the young. 7ber« ve maoy back doovs to the grave, and men are fed sur* prkio^y thither. The |;ime of then- residence here is fixed by the Amf^ determiiietion, and isoneealed from their eyes. How mauy in their yop^i ai^d prosperity have presumed upon a long life, yet ^n|K;|^pectGdly ifave ^^ retq^ped to their eitftb ;" as a wail covej^d wi(tb ivj^ tb^ ioils ou »|su4<lw with itsgreeu gmamei)tS|

hf its ifreight and iveakiiess. The hoiir of death, h the hour of men's destiny for ever. There is no space of repentance in the inteival between death and judgment; but the sont immediately after its departure, receives a decisive irrevocable doom, that is 91 part eioeouted, and shall be publicly and entirely executed at the last day. Yet men boldly venture to continue in dieir pleasant sins, upou the forlorn hope of a season to repent hereafter. As--tonishing enormous folly! as if they were assured of time, and the divine grace. And thus it is fully proved how fatal and destructive praqMritj is to the widced.

. IL The second thing to be considered, is the felly of prosper rous sinnefa. Folly is the cause of their abusing prosperity, and the effect ot their prosperity abused. The most proper notion of (oily is, that the understanding mistakes in judging and com* paring things } from wbenee the will slides into error, and makes an unworthy choice: and according to the weight and consequence of tUngs, the more remarkable is the degree of folly in not diseermng their differences. Now vrtien men value and are del^hted in temporal prosperity as their happiness, and heaven with its glory and joys is neglected and vilified in the comparison^ it is folly above all wonder; faHy of so rare and singular a na* tare, diat if the jiRlaeiitivie Ssculty were not eoivapted, it vmmt they should: be guilty ot it. IWs will appear 4>]r the esasli al and inseparaUe propertieB of mto^ fslicitgr; it is perfaotive and satisifying of man in bis sapremer (seultiea.

• !• The perfsccioo of aMui doss principally consist in the excellencies of his qiiritaal and immortd part: * as in the various kinds of ereatures^ there is something that is their proper exoeU leocy, for which they were made, and accordiiigfy are valued i OB stsaigth or beanty, swiftnan or 4»nrage< so^ the first and ebief aod proper excellency of man, ss the rationd mim], that ^stiognisbes him Irom the hrutes^ Mid gives bhn a natural and , ic^lar doovnion over then, it is Ae highest and divinest Ul^ caityof tbesQoi; ood from hence the deduelmiis dear, that

* In caoe lai^acitas prima est, gi ioveBtigare debet feras, cur^us fii conse* ^1| aadacia t^ mortfere ft ioTadere. Iil in quoq; optimom e>i, co- nasci-t^r, quo e^qtetvr. i« homlne opitmvm qaid Sft} ratio. Hoc aniinana an* lMedit,deo«seqiuiBr. i&imc. £f ail. 76.

mc felieity ct|iMM» iti tiie perfections of Ai fldnd. If the excel-' Iflneies of all other ereaturts were umted in man^ they ooiild de* live no true worth to hkn^ heeanee they cannot adorn and perfect what k his proper exeeUenee. Now, according to the ipality of die ebject8, about which the mind is cenversant, it is-either tainted and depreetatcdy or purified and exalted. To apply it to sensual worldly things, how to ^^ increase riches, and madce provision for te^esh, to fidfil its Usts," is mons truly viUl^ing, than if a ponee shoiUd eoipiby his counsellors of state, and the judges of his courts, in the offices of his kitchen, or to dig in the coal-pits. The mind is corrupted and debased by applieation to inferior pe* ^faing things, as gold and silver are aUayed, and lose of thdr purity and value, by a mxtura wi^ copper and tin. God alone is the sovereign objeot of the mind, with respect to its dignity sod capacity, its supericv and nohlest operations: and by con* taoiplatitig bis ^orious attributes andexocUencics, who is best in ^i«Mi^ aiid< best to us; the mmd is enlightened and enlarged, lenewed and ruaed, made holy and heavenly, full of beauty, order, and Iraoquilfity, and tranaforoied into ttie likeness of the di" ^rim perfestioBS.

2*.Ail the pmperity in the world caanot bring true satisfec-tMLjtoliiift thatraajcfys, iti fer itia disprnportionate ao the spiri« taU asid laamoital hiiture of the soul. Tins ism eleur by reason, that it maf aaem as needless and impettiia»l»:^ insist on it, as IQ use asgvakeiits;ta prove that goU and diatoandst are not proper food for the body : but the self-deceivmg folly of the carnal heart, sorenamcand tif the vam^ of ilis worUy {that like the pleasure ef it fiiaita,. is eounteifcit and deadly) anaioes. it^ necessary to in-eoioafte known tsitfia, tfatet men may timaiy. prevent the sad con^ ^p^aeneesof ttieh.&Uy, and not beiaocessavias to their tormenting cenvicticm by leiqaerieBce. Itia true, carnal and material things, pkasrfntljr affeet the oaftwantman; yet such a vanity is ih them, that thejf! are naithea a pure^nor a prevalent good, with Mspeet to the natural and civil state of man here. Riches, and honoun^ and sensual pleasures^ are not withMt a mixture of bit-^ temess, that corrupt the content that men expect in them ; they are not efficacious to remove or allay the evil to which all are exposed in this open state. A sharp disease makes all the jojfs of the wqrid insipid and despicable. But suppose them in their elevation, they cannot supply the wants and exigencies, nor satisfy

OF raosKBrnr. $$%

ihe desires of the soi^ They caniiot reitore m^ ti>^ the favoor of God) and ble«sed commutiion with him; nor retiew the image of hift h^liiiiess in theip. They are but a vain name,, a naked shfi^w of felicity^ and entirely depend upon the sitnpiicUy and faaciee cf men. for thek valuation. The apostle ther^fcire telle iis^ that, they ^^ that will be rich, fall into tempta^n, and a aoare, and into many foolish lust^/' Those who resolve and la^ bour to get riches^ thinking to find felidty in thein> .ai« misled \>y as .gross folly, as those whopresume by 'their costly propara*^ tions to turn brass or lead into gold. For if it be ioUy to desire and attempt what is in^ossible, it is equaHy so iik those who seek for joyfiil satisfaction in wealth, and in any other eecidar things, as in the Alchymists, that waste their real estates £9^ imaginary tieaaures.

Besides; the happiest wnditipn here, as it is like the moon^ ^hat at the brightest is spotted and imperfect; ao eclipees are no& Je«8 strange to it t^an to th^t planet. The worU. is at the best pf a traasienit use^ and the pleasant error of the carnal mind, will be of short .cof tinuapce* Within a little while, Ihat which wae declared with i^ich solemnity by the angel.in the Revelation; '/ He Ufted up ibis hand to heaven, and ^wore byt him that lives lor ^ver^ (h»t tgne^stuili he no more;" will be .tme:of every wat'^ tal.peison*. Th^jrich niap that was sorveying. his ostAe with palpal compkmea^ a|id e3it«i£9g bis hqpe» of volaptiimts/liffiqg to.many yeaias, was. snrpitsed.with.the.fiital.senltece; '^Tiioo fopl, this night fthidtthysotf .be reqpifnBd of thto: then whose ehal) those th^ be..wh|^ thou bmt presided?: Lubi 12.. aOs Now, pan ^hat be. our h^ppi^ness Aat is df siuch ati uocertain^tefi mure, tbat;^very howrna«9f be snatehedftemns,or weifiromit? If one should.withjg«eat>eHpil8ces. buSd a mansion*»haMae„ and phmtgardi^ m.a pbee subject tp jvecpient earthipial^esy that would .overturn, all auto cotifitww; wsauld. nothis folly be cmupi* CQous? Yet how many pniotine ihemselves^whatilicy would de^ ipde ii^uoth^s? They set their heart upon the things of the wo^ld, that are liable to a thousand changes, «nd must shortly be parted with for fi^ti Thestoes of honour, than axesDiaweUed with airy titles pi greaitoess, and the flattering respects of others^ must shortly be divested of all; and when laid in their tombs, the trophies of vanity, will be.iiaensihie of the renown and ap-

plauses of the world. * Alexander the Great k long aince dead to the pleasure of his immortal name. And deadi will make a final separation between the rich and their treasures, and put an end to all the delights of men. Now what felly is it to prefer a felicity, that is deceitful in the enjoyment, and leaves the sod empty when it most fiHs it, that is so vain and transitory, before an eternal heaven; a blessedness that surpasses oar hopes, that secures our fears, that satisfies our immense desires; a blessedness that the human understanding in all the capacity of its thoughts is not able to comprehend; a blessedness becoming the majesty and inagnificence of God that bestows it. What madness, to despise heaven, as if the eternity of the next world were but a moment, apd to love this world, as if this momentary life were an eternity. The full aggravation of this, dies the love of the world with the deepest tincture of folly: as will appear by considering, ^

(1.) It is a vohintary chosen fcrfly. Thus the divine wisdom with passion reproaches wretched sinners, ^ How long ye simple anes, will ye love simpBcity?" Prov. 1. 22. This heightens their character to love so obstinately, what is so unlovely and unbecoming the reasonable nature. The light of reason and revelation discovers the vanity of the worid: it is not for want of evi-denee, but fat want of using the light, Chat men do not discern tlieir wretched mistrice* God complains in the prophet, << My people doth not consider.'' Isa. 1. The means of restoring men to a sound tnind, is by due consideration. The soul retires from the world, and makes« solemn inquiry; for what end am I cie-ated? For what do I*consume my time? If my endeavouis are all for the earth, what remains ibr heaven ? ^ What do I pre-paie, wkat shall attend me, what ahali I meet in the next state ? How long will it be before I must leave tins visible worid, and after the irrevocable step into the next, immediately appear before the enlightened tribunal of God, whose judgment is so strict, that the << Righteous are scarcely saved,'* and so heavy, tksit the stvongest sinners cannot endure? Can the world prevent my doom to bell, or release me from it? Will the remembrance of the enjoyments bere^ afford any refreshment in everlasting bum-**

• Msrto all piscerdcll* imtoortBl sao

ingkf By audi sad and frequent soliloquies, the victous sensual aflfection^ are eradicated, and the heart is transplanted from earth to heityen. If men would wisely ponder things, if conscience, the sincere and unsuspected judge did hold the balance, and put into one scale the glory, the riches, and pleasures of this world; and into the other, the promises that belong to" godliness bere^ and hereafter, how despicably light will they be found ? It was truly said^ that false scarlet appears with lustre, till compared with,the rich and true; so the fictitious felicity of this world is very specious, and ravishes the mind of men, till compared with celestial felicity. Worldly honour is counterfeit, because it is no certain aigument of inherent worth: vain-glory and real infamy^ often meet in the same person: yet it is admired, and ambitiously sought, till compared with the <^ Honour of the saints/' What is a reputation and honour with the worms and moles of the earth, eompared with the himour that comes from the esteem of Goc^ and angeb^ and other blessed spirits above, who incoidpa-rably escceed all mortals in number, and infinitely in understands ing ? What is a vanishing shadow of reputation, against an eternal inestimable weight of glory ? What are the riches of this world, goldy and silver, and jewels, for guning of which so many lose their souls, but vile trash compared with the sacred treasures of heaven, the graces .of the saints ? What are the empty de« lights of the senses, compared with the '^ Peace of consdenoe, and joy in the Holy Ghost," that can sweeten all our swrows here, and the fulness of joy that springs from God's presence in * heaven ? If men would make judicious comparisons, their affections would cool towards perishing vanities. But they will only look upon what is pleasant and attractive in the world, without regarding its miserable defects, without considering what is infi* oitely better and most worthy of their ardent desires and vigor<^ ous endeavours. They are so pleased with their error, so enga^ ged in the sweet captivity of the wodd^ that they cannot extri* cate themselves if they would^ because they will not if they could.

(2.) It is a culpable and guilty folly. When children prefer things of lustre before things of value^ their childish toys^ befiire real treasures; when they choose a little present enjoyment, be» fore a future good that is mcomparably better, their fdfy is in* nocent^ because reason cannot display its operations.In theiai

but when men, who are -capable to distinguhti between tie diingif that '' are seen and temporal, and the things that are not seen and eternal;" when they sottishly prefer tensible thiilgs before •piritual, notwithstanding the vast diflerence between them, both in the quality and duration, their choice is so criminal, as deserves an everlasting hell. If Esau had been a child when he sold his birthright for a mess of pottage, his folly had been excused ; for he was compelled by hunger; and the glorioos dignity of the birthright was disproportionate to his appetite and understanding : but in his mature age, when capable to understand his •aterest, to part with so sacred and precious an advantage, for a little sensual satisfaction, was so '^ profone an act,'' that he was justly deprived of the divine blessing that was annexed to the birthright. That beasts arc wholly led by their sensual appetites, is natural and regular, their voraeity and cruelty, folly and filthiness, envy and fiiry, are not vicious passions^ because sense is the superior faculty in them. But when men are so brutish, that the objects that please their eyes, and carnal senses, are the only attractives of their affections, it is unnatural and monstrous; because reason should have the supremacy in them. If a woman remain in a single state, she has power over her actions, and may fredy govern herself; but if married, is subordinate to her husband : and disobedience to his authority and prudent counsels, is culpable. The body considered as the seat of the senses, has natural appetites, and might enjoy what is suitable to them according to their capacity; but united with an immortal spirit, that is stamped with the living image of God, its desires must be limited and directed by the mind, and the pleasing of sense in actions forbidden by the mind, is rebellion i^nst the ruling faculty. If one be under a disease that wine inflames and increases^ and the physician forbids it as deadly, yet the patient will judge mly by his palate whether wine be good for him; were it not a kind of brutishness worthy of the evil that attends it ? Such ferverse folly are men guilty of in their sensual satisfoctions, whereby the soul is unspeakably wronged, and God highly dis* honoured, who has given to man a more excellent spirit, than to the fovrts of the air, that he may judge of things, not as they appear, but as they are.

(3.) It is the most ignominious folly. Shame arises from the •wise of a debased excellence: the understanding is the most ex-

eeUent faddty ia mm*, and nothing brings a greater dbreputa* tion to him, than when he b deceived by the ignorance or in-considerateQesa of his mind* And the delusion is most shameful in matters of great moment. Now for a man to exchange his soal, that is of angelical eminence, for transitory vanities; O foi-iy! how enormous, how astonishing 1 ThoLord Jesus, who as the Creator and Redeemer of souls, perfectly knew their worth, puts the question, so as to imply the strongest denial, ^^ What is a man profited, if he shall gain the whole world, and lose his own soul ? or, what shall a man give in exchange for hb soul ?" The vanity of the purchase, and the value of the loss, b such, that no man, conscious of hb immortality in the next state, but must acknowledge that he b an infinite loser, and prodigious fool, that gains the world by the loss of his soul. It ii said of the ancient * Germans, that in their commerce with the Ro» mans, receiving silver for their amber> that has no virtue but to draw straws to it^ they were amazed at the price. And certainly the great tempter cannot but wonder at the foolish cxehaoga that men make, in giving their immortal soub to him for pe» rishing vanities; and having tUs soomfiil advantage, will mudi more upbraid them hereafter, than ever he allured them here.

The shame that attends tbb folly, is sometimes felt by simieis in thb world; when they are shaken out of their stupifying shun* ber, and fully awaked to discover their evil choioe. Thus the apostle speaks, <' What fruit had you of those things whereof you are now ashamed, for the end of those things b death P'' When the memory of sin b revived, with a true judgment of it^ that which '< has emptiness in the bq;mning, and death in ths issue, must hove shame in the middle.'' Jer. !?• 11. The pro* phet telb us, <' He that getteth riches^ and not by right, shall leave them in the midst of his days, and at hb end shall be a fool." He was a fool all along in hb deceiving of others, thongk reputed worldly wbe $ but in the issue, when that which he gain* ed cannot be kept; and the soul being lost, can never be reco« vered; by the conviction of hb conscience, he is a fool, and r^ fleets upon his past folly with confusion. But at the last day^ the shame of foolish sinners shall be displayed before the eyes of the whole world. It is foretold^ that '< some shall rise to

• PNUaMBlraateiMcipiant* Tteit.

shame Hhd everlasting contempt." Dan. 12* 2. Obsearity k the mask of shame, but to be exposed a spectacle of scorn before a thT0i^;ed theatre; ia the aggravation and eminence of the shame. How confounding will the shame of sinners be in the universal confluence of angels and saints, and the presence of the glorious God, the judge of all ? The sense of their guilt and folly will sting them for ever.

(4.) It is the most wofiil folly. Here such miacluevous e0ects proceed from it as deserve the saddest lamentations. The understanding, the highest faculty, the beauty and excellency of mip is blinded, the will is fettered by corrupt passions, and the whole man miserably enslaved to satan. What a spectacle of compassion was Samson in the slavery of the Philistines ? He that had been general and judge of Israel, was deprived of his sight, and divine strength: his wariike hands, that had been of equal power with an army, and performed such glorious achievements, v«ere employed in turning a mill^ the work of a beast: and his misery was pointed and made sharper by the insulCation of his enemies. The true emblem of the d^enerate state of men; the soul that was created in the image of God, and had a peaceful sovereignty over the sensual appetites, a superiority over sensible things, is now enslaved and employed in the vile drud* gery of sin, and become the derision of the devils. This is little thought of, or lamented, but therefore the more wofiiL The loss of the kingdom was not so dismal a judgment to Nebudiadnez-zar, as the loss of his understanding. When his reason was taken away, and the heart of a beast was given him; it was the lowest and saddest degradation.

3vA hereafter the misery of foolish sinners ^11 be extreme. The apostle tells us, that the love of the world causeth '' Men to (all into temptation and a snare^ and into many foolish and hurtfol lusts, which drown men in destruction and perdition." 1 Tim. 6. 9. The eiqiressions are fuU to exaggerate the horror of their ruins, and to signify that it is absolute and irrecoverable. The lusts of men are equally foolish and pernicious j they please themselves in the enjoyments of the. world, and are secure, as if bathing in the fountains of felicity, when ready to.be swallowed up in the whirlpool of death. By sensual vanities they are estranged from God, careless of their duty, and are finally separated from his blessed presence* And as the enjoying of God^

without a possibility of losing biin^ is oar consmnmate happixiess; so to lose him, withottt hopes of ever enjoying him^ is extreme misery. The foolish sinner is not affected viith this now| whilst he lives in pleasure, he is content to be without God in the world; but hereafter, when he shall be deprived of these slight short-lived pleasures, and shall know the invaluable loss of his hap[}iness^ sorrows will overwhelm him for even As it befel that infidel in 2 Kings 8. he saw the plenty, but was not suffered to taste of It; so the damned shall see the glory of heaven shining ill the saints, but shall not partake of it.

This misery will be amplified under the following h^ads.

III. We are to consider the justice, the certainty and the heaviness of the destruction^ that shall seize on foolish sinners that abuse prosperity.

1« To illustrate the justice of God in their destruction, I shall only insist on that reason that is so admirably amplified in this chapter for their conviction ; that is, their destruction is the firuit of their own choice. Provi 1. The divine wisdom allures and invites them, by all the most tender and powerful persuasives, to forsake their ruinous course, and ^' the spirit of grace should be poured upon them,'' which is the earnest of glory; but they would not be convinced and reformed; they ^* loved simf^icity," the vain volatile pleasures of sin^ though attended with perdi* tioii: '^ They hated knowledge/' godliness, though reeommend«> ed by the assurance of a blessed eternal reward: therefi>re*their destruction is resolved into their own choice. Indeed no man can directly and Absolutely choose misery, or reject happiness, but virtually and by real consequence the most do. A prodigal that wastes hb estate, does not intentionally and deliberately choose poverty, but thus he thinks, this expence is for my honour, this for my pleasure, and proceeding to innumerable expences, he at last beoomes poor, aiKi his poverty is voluntary, because it is the issue of^ his voluntary exorbitant profuseness. The evil of si% though it be destructive, and in that respect not eligible by man, yet it is pleasing to^his corrupt nature: and the depraved will is so allured by the present pleasure, that it anticipates the reflections of the mind, and chooses to gratify the propensions of na^ ture, with a brutish disregard of the terrible consequences of sin. And the present disconvenience of serious piety to the carnal heart, causes an averseness firom it^ notwithstancUng the heavenly

vol.* If. E

felicity that is promised to it. Men prefer eamal sweets before communion with God ; and though not ignorant of the issue, continue in their sins. Deut. 32. 6. And it is the exactness of justice, to deprive sinners of that blessedness which they obstinately refused, and to bring on them the misery they perversely choose. And when at the last day the Son of God shall charge upon sinners their neglect of his compassionate and repeated calls, that he often knocked at the door to get an entrance into their hearts, but ail in vain, the world was there, and barred it against him. The guilty graceless souls will be struck with a defenceless silence, not able to nlake a request for pardon, but with despairing tears must submit to their righteous condemnation. The equity of God*s wr.ys, and the iniquity of men's will, at the last be clear to every eye. Then all the blessings they re* ceived will rise up in judgment against them, as proofs of their wickedness, that makes them more guilty, and deservedly miserable. Then conscience, that is now stupified by scnsnality, will make furious reflections upon the folly of their choice, and be more tormenting than the infernal fiends. When Croesus, the rich king of Lydia, was bound to the stake, and the fire kindled for his burning, he lamentably cried out, ^' Solon, Sdon, Solon;" and being asked the reason of it, declared, that in the height of his prosperity, that wise Grecian had advised him to prepare for a revolution from his glory and greatness into a miserable state, and his neglect of that counsel was more tormenting than tbe loss of his kingdom. • How piercing wiH the remembrance be to lost souls of their despising the instructions, warnings, and gracious methods of the divine wisdom, to have prevented their ruin ? that fnercy was so often and so rebelliously resisted P This will be the hell of hell.

2. The certainty of their destnictioh is next to be considered. It is unchangeably established by the divine oidinaliioii, that the pleasures of sin shall end- in the misery of obstinate sinners. This is declared in the word of God, ^^ If ye live aceonling to the fleshy ye shall die :** Rom. 11. and as it is fimnded in distributive justice, so it shall be ex6cuted firom faisftnith* Our Saviour tells us, '^ Heaven and earth shall pass away, but one jot or tittle of the law shall not be unfiilfilied.'' Mat. 5. ^AIl the threat-^ehihgs of it, in their fearful Extent, shtdt be aecomplished npixk impenitent sinners, the proper objects of vengeanee. God ** can-

not 6eay hitnseif'^ in ceasing to be holy and true^ ahd his powei' seconds his word, to inflict the full efifects of it upon the guilty and hmpenitent; for a time they are spared, that they might repent : for mercy is not only ov«r all the works of God, but para^ mount to all his attributes, it suspends his power from acts of vengeance, it delays and mitigates his justice; we may appeal from justice to mercy in the court of heaven : but when God^s mercy 1ms been affronted and exasperated, by the continual abuse of his benefits, when it is renounced and forfeited by sinners, their destruction is irreversible : for it is mercy alone atones his righteous anger; and this being so fearfully provoked, there is no advocate in his bo^om to plead for them. Did he not expel from heaven the rebellions angels, spirits of a higher order, and more excellent endowments than men, and in their njimber perhi^ exceeding the whole progeny of man ? Now as the apostle, considering that the* Israelites, the chosen people of God, and dear to him above all others; yet when they became unfroitiul, were broken off ftom the true "Olive tree,'* and the wild Gentiles were grafted into it, leaves this caution in eternal memory, '* Be not high-minded, but fear. ' For if he spared not the natural branches, take heed test he sjmre not thee.*^ Rom. 11. 20, 21. We may strongly infer, if God ** spared not the angels that sinned, in their first act of disobedience, but cast ihem down to hell, and delivered them into chaihs of darkness, to be reserved unto judgfment,'' certainly he wiH not spare sinftd men that hate to be reformed, and continue in the .voluptuous course of sin to the last* iThe seciire and fooKsh sinners, that now make a mock of sin, and have so Tar lost their innocence and ingenuity, that shame and requett^or their *foul actions fis Cdunted a vicious in^ firmity, a degenerous hninour, they shall understand in what degree sin ir hateful to the holy God. They who now sleep out all the denvndatlsos of the law^ will find at last,/ '^ they have to do'* with a terrible inexorable God: ^' Because I have called, and ye refused, I have' stretched out my hand, and no man regarded ; but ye have set at nought all my counsel, and would have none of my reproof: I aleo Will laugh at your calamity, and mock when your fea^-comes: irfien your ifear 'eonies as desolation, and your destruction comev as a whirlwind^ when distress and anguish come upon you. Then shall they cieill upon me, but I will not answer; they shall seek me early, hut shall not find

R 2

me. For that they hated knowledge, and did not choose the fear of the Lord/' Piw, 1. 24, 25, 26, 27, 28, 29. This dreadful threatening is plointed against foolish sinners who abuse prosperity : when those who shmt their eyes against danger, shall be constrained to open them, and see die fearftil face of death attended with judgment, and judgment with an eternal hell: when diseases in the body, and anguish in the soul, shall assail them at once, like t^o clouds that by collision break forth in thunder, and they inoamiuHy cry for mercy, their prayers will be rejected with scorn, and their ruin be remediless.

The carnal'conceit, that God will graciously receive sinners when the world haar left them; that when by calamitous constraint they are at last brought to confess their wickedness, and are only sorro^l for the evil consequences of it, the conceit that they shall find mercy,- is atheism of as blasphemous a nature as the denial of a God: for to ascribe such a mercy to God, as is inconsistent with his wisdom, holiness, justice, and truth, is to deprive him of his purest perfections, and in effect to usgod him.

In the rebellions of their lives, they expressed open enmity against God; and their devotion at their death, is secret flatteiy in his account. For thus it is said by the psalmist of such sinners ; *^ When he slew them, then they sought him: and they returned and inquired early after God. Nevertheless, tbe^ did flatter him with their mouth, and lied to him with their tongues. For their heart was not right with him, and they were not steadfast in his covenant." Psal. 78. 34, 36, 37.

It is true, God is rich in mercy, and most willing to pardon returning sinners, when their contrition is sincere; when they are truly sorrowful, that sin has made them unholy as well as unhappy, that they have abused the mercies of God, our gracious Creator and preserver, compassionate Redeemer, and blessed comforter, as well as provoked his anger: and when the resolutions of amendment are so deeply rooted, as would prove effectual if they should be tried by lengthening of their time in this worid. But those who defer their repenting whilst God defers punbhing, and like the unjust steward, never think of making provision for their souls, till they are cited to give an account of their unrighte^s and ungra^efbl abuse of his blessings: those who renounc:: their sins when Unable to commit them, and re-Mve to live well when they can live no longer, have great reason

or t»MsPEiinT. Ml.

to Guspect their own hearto, and to be fearful of their future state. If a minister be called to assist such in their dying hours, there is infinite reason he should be cautious of assuring them of pardon and salvation, lest natural sorrow be mistaken for godly sorrow^ and the repentance dedared by them, would be retracted upon new temptations: it is safe to imitate a * discreet physician^ that is unwilling to declare what he fears will be the issue of the disease, but modestly insinuates the danger to those that are about the sick person: the good God can do all things^ he can revive the almost spent and expiring, O pray for him. It is ad-▼ice given by a skilful herbalist, that particular care is necessary in planting the seed of the Carduus, for if they are not set upright, they d^:enerate and produce a wild herb. The gospel is eoinpared to seed, and if the conditional promises of pardon and salvation are not received in the heart aright, if the comfort of them be not applied according to the qualifications that are requisite to give us an interest in them, they produce a vain pre-sumptidn, a fake hope, a delusive peace, instead of an unfe^ed faith, a purifying hope, a soUd peace. God declares it with the moet sacred selemoily, << As J live, saith the Lord God, I have »o pfeasme ia the death <tf tfie wicked;*' Ezek. 33. 11. if the carnal heart (like the devil who abused scripture, by leaving out part of it) shall aot consider what folbws, ^' but that the wicked turn firom his way bnd live," but shall harden and fortify itself in sin^ with hopecr of impunity, God will rejoice in their just destruction. He tdk us that a coaverted sinner shall be forgiven; but that conversion must be unifi^rm and lasting; ^^ If the wicked turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live and not die.'' Eaeelu 18. 21. He has promised to ^^be found of those that seek him:" but we are commanded ^< to seek the Lord whilst he may be found;'' implying, it is not in our power when we please to find him with his pardoning mercy and assisting grace. To apply the word of God against the mind of God^ is injurious to his honour^ and pernicious to deluded souls.

• Stai anceps itiedicus, doo videt bonam quod promit(at| timet mat am prdDUDciare oe terreat: modestam tamen isuun cOBcipit seoteotianii deus bo« mi9 omDia potest, orate pro ilio. Aug.

R 3

3. The heaviness of destruction will be acooiding to ti|e aj^ira.* vation of their sin, who abuse prosperity.

(1.) It is a ain most ^ntraiy to the acknowledged duty of man, and unbecoming the reaaocable nature; It is an univenal concession, that springs from the purest light oi reason, that we '^ should return good for good:'' Mat. 5) 46. the heathens agreed in it. To be ddfective in obaerrance, and thankful respects to a benefactor is unnatural, but to requite evil for good, is so direct a violation of the ingenuous prindples of humanity, ttuit one is prodigiously wicked in doing it; he ceases to be a mtm, and be-* comes a devil. Now this black guilt cleaves to those who abuse prosperity. The blessings of God are strong and sweet obligations to love him, yet ^ their perverse hearts are thereby alienated from him : his mercies engage and enable them to serve and glo« rify him, but are used to gratify their lusts, and to make them more capable and presumptuous to oflfend him. Prosperity makes them luxurious and secui^ ^ riches make them sin at a hi^ier rate ; the patient providence of God, that waits for their repentance (such is their desperate comtpti<Mi) fortifies them in their rebellion against him. This was the reason of that stinging reproach of Moses to Israel, << Do ye thus requite the Lord, O foolish people and un« wise ?*' Deut. 32.

(2.) The abuse of prosperity is most injurious and provoking to God. To fiin agunst his law, is an high affront to his majesty ; but to sin against his love and benefits is more contumelious to him. The apostle calls it, a '^despising of God^s goodness i" Rom. 2. what is more contumelious, than to employ his benefits feyr the pleasing our ^<dishonourable vik affections?'' As the gift of a friend is slighted that is put to a base use; or as one that will not be reconciled by ihe presents of a friend, despises his gifts: thus when the favours of God do not melt the heart into kindly resentments; and endear him to us, they are deqiised.

If a favourite, that were raised by a prince to4he h^est Iuh nour and trust, should betray h|s magazines, both arms and treasures to his enemy, oouM there be a fouler wickedness ? and of this heinous nature is their wickedness, who abuse the mercies of God in the service of sin, and implicitly betray them into the devil's hands, who maliciously wars against God. What a con* Amuelious indignity heightened with the basest ingratitude waa

OF PR08PJUUTT. .263

Jeroboam guilty of> who changed the g^ory of the incorruptible God, into an image like a corruptible beast, * God advanced him to the throne^ and he depressed the Deity to the rank of stupid calves. What a hateful obuiae of his bounty was it, that the Israelites tUhied the jewels of gold wherewith he enriched them by the Egyptians^ into a detestable idol: of such wicked-ness are men deeply guilty^ when the predous blessings that God bestows upon them^ are made the idols of their heads and hearts, and rob him of the hooour and love that is incommuni-cably due to him.

. What can more provoke thc| jealous God? Mercy is his dearest glory, in whieh he peculiarly delights; it is the attribute of which he is most tender, and th^ abuse of it is to stab him to the heart.

Fr6m henoe we may justly infer> the punishment of such sin-nets will be most heavy, in exatt proportion to their most odious ingratitude. Damnation is the recompence of every impenitent dinner, and is tlmmost fearful effect of God's wrath. Temporal judgments are ^' but the smdke of his anger,'" Deut. 29. the naming coals are in hell. But there, are degrees of torment in liell, according to the number and quality of men's sins. ^^ Those who despise the goodness of God,,treasure up wrath against the day of wrath." As they continually abuse his bounty and pa«> tience, thqr inetease his vengeance, which will be as terrible as his patience was admirable. The judgment of Babylon was a fitriet proportion to her iuxusy: " how much she hath glorified herself, and lived deliciously, so much torment and sorrow give her." Rev. 18. 7* Justice will exact all the arrears of abused mercies* The lovers of this w<»Ul ihall pass from ** their good things/' to theflame* that Uye by the breath of God's revenging wrath. Dolc£il exchange 1 an hour's feeUng of that fire is ituae tormenting, than an age's enjoyment of this world in all its abundanee is pleasmg* But tjhwg^ tho word of God has dis-.eovered the swift and thick^eoming sorrows that shall seize upon

the wicked, yet so foolisb and obstinate are. sinners in prosperity, ,th^y will.not be persuaded to fly from the wrath to come! The

light of .reason^ and iUuminatioo of faith, is too weak to make

♦ DcMiUani ad loViaiB cvexit, & itte Dcnm ad bovci demisit, Pcf.

E 4

them sensibte of thdr danger: they wtU not be oonvifloed, tiSi •hut up in the darkness of helU

It novr follows, that by apillication we shoidd make this great doctrine more useful to ourselves.

In the general, it is of excellent use to rectify our judgments about the things and men of the world. The most are miserably deluded, and live in a blindness so gross and misleading, that they are secure when near steep ruin. Asdepius being blind, mournfully complained, that he was fain to be led by a child: but carnal men are voluntarily guided by sense and fancy, the false lights that rule in children, and Mindly follow, without considering who is their leader, and whither they are led. Or like one in a slumber, is strongly affeeted with slight things: a seene of fancy in a dream transports him as a glorious reality: a prick of a pin makes him start as fisarfuHy as if a viper bit him e thus carnal men are as deeply affected with temporal good and evil things, as if they were eternal, wherein their blessedness or mi* eery conrists. And there is nothing of greats use and defence to the soul, than to make a true judgment of things that greally and nearly concern us. From thence proceeds a wise choice, a well ordered conversation, and upoa it our blessed end depends. For as the rudder is to a ship, the will is to man; if it be duly turned, it conducts him safely to fielieity.

The particular just inferences from the doctrine are,

1. Temporal prosperity is not a certain sign of God's special favour. There are some benefits dispersed by a general providence to all, like the common benefits of a prince to all widiin his dominions: some are like special gifts to his favourites: of the first kind are riches and honours, and whatever is the support or comfort of the present life: of the second are spiritual and heavenly blessings, the graces and comforts of the Holy Spirit of God, the infallible seal of his love to us. The psahnist prays, " remember me, O Lord, with the favour thou bearest unto thy people: O visit me with thy salvation:" Psal. 106. 4. there is a favour common to all men as his creatures, and the Ihiits of it are promiscuous to the evil and the good: but the favour from whence proceed grace and glory, b the privilege of his chosen.

2. IThe temporal prosperity of the wicked is consistent with Ood's hatred. When men turn his blessing into the fuel of

thrir ta8t»9 ttnd his patience into an advantage of shming more aecurely, how flourishing soever they are in the world, he looks on them with an avenging eye* *^ He hates all the workers of iniquity." His seeming connivance is no argmnent that he is not highly provoked by their sins^ or that they may obtain an easy pardon. Yet this is the inward principle of the gross and outward sins in the Hvies of men, though unobserved by them. As the vital heat is not felt in the heart, that is the cause of all the beat that is felt in the outward parts of the body. ^ These things hast thou done,'' saith God to the rebellious sinner, <^ and I kept silence," that is, suspended the terrible effects of justice, '^^ thou thoughtest I was altogether such a one as thyself." Psal. 50. Astonishing Uindness! not to discern the apparent antipathy of such connexions. As if God's forbearance of the guilty were forgiveness: and rebellion against his commands, and the kve of sm which is enmity to him, were consistent with the fruition of his favour. But we have the* most clear and convin"* ving assurance, God cannot be pleased with men, without their being made like him in righteousness and true holiness. He sees and hates sin, and abhors the rinners though for a time they are spared. Justice and patience are his attributes: <' he is sknr to anger, 'and great in power, and will not acquit the guilty/' Nahum. 1.3. ^' He endures with much long^suflering the vessels of wrath, till they are fitted for destruction." Rom. 9. 22. The presumptuous sinner that is encouraged and hardened, as if ain were not so hatefol to God, because he enjoys the wotid in abundance, and expects an easy remission at last, fearfolly deceives his soul: ^^ he sows the wind, and shall reap the whirl-^nd."

3. The prosperity of the wicked is so fiir from being a sign of -God's love, that it often proceeds from his deepest displeasure. It is a cufse candUed over with a little vaoidiing sweetnes, but deadly in the operation. It makes them careless of God and their soub, of heaven and eternity^ and they become incorrigible in their perverse wills and wicked wi^, and irrecoverable in their -lost state. Prosperity induces security, that presages and acce<> lerates their ruin* It is exp re s se d as the most feaHul and sorest judgment by the prophet^ ^* the Lord hath poured out upon you the spirit of deep sleep/' Isa. 29. 10. an insensibleness of the worst evils^ their sias^ and the infinite danger that attends them.

ru» OANCMEca

This jw^ment is utualty iniicted from tbe rigbteoiis God by die prosperity of the wicked^ and extremely provokes him, it being a sin of tbe greatest guilt, as well as a pwushment of fonaer bigh proTocaticQS. It is a distingqisbing judgment inflicted upon his oiemiesy from which his chiMren are exempted* Other Judgments that cause grief and trouble to sinueis, often incline his compassions to them; but this ju^;ment inflames his wmth. In shorty the prosperity of the wid^ here, is a &tal sign they mn resChred Cor the severity of justice, fior their abuse of tbe riches of his mercy: and of all judgments that is the most terriUe, that insensibly destroys, and certainly brings damnation.

4. From henoe we are instiiioted to look iipon prosperous sinners wiA pity, not with emry and indignation. They please themsefanes, and triumph in their conceited happiness, as the psahniBt expresseth it, ^' whilst be lived, he blessed his aaol" But how contrary is the opinion of vain men to the judgment of Cifarist; he pronounces (and upon lus sentence depends eternity) ^^ woe unto you that are rich/' for ye have received your consolation! ''.woe unto you that are foil/' forye shall hunger:'' woe unto you that langh now, for ye shall mourn and weep*'" And we are told by die inspired prophet, '' man that is i^ honour, and understands not,'' (that does not consider the vanity and frail tenure of his present flourishiim; state; nor his dnty and interest to employ bk ridies, power, and greatness, for securing his evertasting fclidty) is like'' the beaoto that perkh," Psal« 49. stupid and insensible of qppvoachiag ruin $ as the beast that was to be sacrificed, did not perceive that the gikUog its horns, and adorning it with garlands, was a sign it was destined to death. They now live in ease and pleasures; but they must shortly remove from their rich possessions, and s|dendid palaces, to the dark regions of woe, and death wUl be an enhance into endless Mnrows. ^' The'foug^ter of fools is like the crackling of thorns under the pot," Eodes. 7* n short blase 4oon damped.and ex-

It.is a dreadful imprecation of tbe holy psalmist; '' let then way be dark and slippery ; and let the angel of the Lprd persecute them.*' Psal 35. 6. * To fly in the dark, and in. atippffqr

u « QorfeaiU via teoebrn, & lubriciun. Tesebru loljiia quit oon horresi? Lubricum lolom qois oon caveat ? In tenebrii Ik labrico qua is } tJbi pedem figis ? Saot istae magnae poeoac homlnami jivgy *

places, and so to fall into the mire and pits, is a fit emblem of their condition, who are prosperous and wicked. They are hood* winked by prosperity, in a vcduntary darkness, and see not the precipices Uiat surround them: and how dippery is their way by so numerous and insinuating'temptaticms; how easily, how fi«« quent]y and dangerously do they fall, and both defile and wound themselves ? Briefly, they are truly miserable here, even whilst they most pleasantly and contentedly enjoy the world, they are accumulating the treasures of wrath, and preparing new torments for their souls: they stand upon brittle ice, and hell is beneath ready to swallow them up in its deepest gulf. As it is said by th^ apostle, ooncerning the saints darkened by sorrows here, -that their ^' gk>rious life is bid in God,-' Col. 8. and shall iHustriously appear with Christ at his second coming: so the terrible death of th^ wicked, whilst they flourish here, is hid fiKvm the eyes of sense, but shall be revealed in the day of wrath. And to a wise observer, to & serious believer, the prosperous sinner is the* most unhappy and compassionate object in the world; for he perishes by sudi a flattering kind of deaths that he is neither apprehensive, nor affected with his danger.

And when an iUumanate chrieftian arees the marks of dsimnation in sinners^ whom pfosperity deceives and hardens, he cannot but be tenderly moved, and is obliged most earnestly to pray to the merciful ^^ Father of spirits," whose grace is omnipotent, that he WjQuId recover their lapsed soak, bleeding to eternal death. If there be any heavnil^ charity in our breasts^ it will meit our hearts, and dissolve us in tears to prevent, or at least to solemnize and lament their heavy destiny.

5* From hence we are instructed to judge truly and wisely of Afflieiions: they are the necessary and merdfid di^nsations of hea^on^ to reeovor smnera corrupted by prosperity, and to retinm them to God. Sense, though its principal end is to preserve the body, .is not ahvays a fit judge of things beneficial to it; liie appetites and aTcrsioiis ave sometimes pemieidus: ope in « dropsy drinks to quench his thifst,^ aiid.miiMases his distemper. A bit* ter potion ia rejected by a sick child, not considering that a medicine, not sweetmeats, can cure his disease. The pleasure of the taste, is no certiun indication of what is wholesome for health} much more incapable is sense to judge of what is useful for the soul. Reason is entirely renounced, and fallacious sense

is in the throne^ when prosperity vnth its gaudy allurements h esteemed as our happiness, and adreraity is abhorred as the worst misery. The wise man instructed by dear experience, tells us, ^^ it is better to go to the house of mournings than to go to the house of feasting: for that is the end of all men, and the living will lay it to heart. Sorrow is better than laughter: for by the sadness of the countenance, the heart is made better. The heart of the wise is in the house of mourning, but the heart of fools IS in the house of mirth." Ecdes. 7. 2, 3, 4. Prosperity irritates and fortifies the sensual vile affections, the pleasing of which is fetal to the * soul. As it is observed by the natural historian, that the sparkling colour and dehcious relish of wine, tempts men to drinkii^i; without thirst, and from intemperance, innumerable diseases flow.

Prosperity diverts the mmd from considering the things that belong to our eternal peace, and the will from consenting to them. The thoughts are so scattered abroad, that few are left pi home, duly to ponder the miserable effects of sin. Now in this the rules of natural and spiritual medicine agree, that one extreme is to be cured by another. The devil cruelly destrojs the souls of men by the pleasures (tf sin; f and God, the wise and compassionate phyncian, recovers them by Utter sorrows, the most congruous and powerful means for that blessed effect.

Affliction makes us retire within our hearts, and shuts out the noisy throng of workUy dis^acting objects; and then truth and oonsdenee, that were under unrighteous restraints, will break the fetters, and speak loudly and terribly to the sinner. Affliction fixes the mind upon those objects, that duly considered, are able to terrify the most determined and resolved sinner. There is no man so prodigiously bad, so perfeeCly a bmle, but has at times some twinges of conscience, some workings in his spirit, some desires of salvation. Even Balaam, iPidio in the judgment of the angel was more stupid than the ass he rode on, yet had some springings in his heart towards heaven; '' O that I might die the death of the righteous, and my last end may be like his :"

* Vino debimui quod etiam noD titieDtet bibioma. PSn.

+ Nemo veDeoom temperat felle& elleborOjsed conditii pulmeDtii id oali tijich, Ita diabolm letale quod cooflcit^ rebtts {ratissinilfl & acce^tisiinU Imbttit. Tert.

but these are fleeting and variabley and so Mreak in comparaoii of Che opposite desires of the flesh, while picsperity continues, that they prove abortive. Now aflUction deadens the flaniing edge of the afiiection to vanity. When the sinner feels the truth of the divine threatening, then he is efiectually convinced of the evil of sin, and understands, by the banning of sorrows here, what the issues will be hereafter, and retracts his fodish choice.. In the time of a£9iction, '' our sins find us Mmt;" and it is most likely we shall then find our sins out, and with repenting tears acknowledge tbem, and with hatred renounce them.

Now the connderation of the designed benefit by aflictions, flhoilld recondk them to our wills, and persuade us, with patience and thanUulneM, to accept of them as the testimonies of God's peculiar favour. Our Saviour declares, <^ as many as I love, I rebuke and chasten; be zealous and repent." Rev, 3. God is often most angry, when he makes no sensible discovery that he is so: thus he threatens the rebellious Jews, ^' I will make my fiiry towards thee to rest, and my jealousy shall depart firom thee, and I will be quiet, and will be no. mpre. angry :" Exek, 16. 42. implying a final divorce, a leaving them to their impure idohi* tries, without more correction* If there be such a hardness of heart as the fire cannot mdt, such & rust that the fire cannot purify, God wHi not waste his judgments on such desperate sm-ners. He withdraws his chastinag hand, as hopeless of their amendment, and that desertion is a fatal signature of reproba-ti^. And on the contrary, many tfanes God's love is most ten-.der and compassionate to us, when to sense there is the least evidence of it. Even the heathens, * in the twilight, between the darkne» of idolatry, and the light of nature, discovered that afflictions were the privilege of those that are singularly beloved of God. And christians have a more sure word for their instruc-tioD, *^ «iiom the Lord loves he chastens, and scourgeth every son whom he receivas." Heb. 12. There is not a stronger evidence of his iatherly wise love, than the discipline of the rod j and the afflicted returning sinner may, with an adoptive assurance come to the throne of grace. By afflictions the world is less enticing and hurtful to us, and heaven is more amiable and desirable: the things that are seen, are vilified and distasted;

• Senee. tfe protidentia.

and invirible tiling* are sought with our h^;heit esteem and ie* spect, and zealoos endearoiin. Those*huts that spring, and grow, and flourish in prosperity, are blasted and wither, and die in adverrity. ^ Those who forget God when prosperous in the worid, are taught by the voice of the rod to adoce his majesty^ obey his l8(ws, imitate his holmess, and humbly to accept of his meroy. By afflictions the sensual appetites aie subdued, and brought into order; a low state, is a protection from many strong and destructive temptations, f Sickness that brings near the grave, and makes us ieel how Ml we aw, renden the worid despicable, that by their lusts so poweiiully infatuates men to their ruin. Sanctified afflietmi, is a happy preparative for the iiilness of joy in the blessed presence ot God. The first to whom our Saviour promised the rest and joy of paradise, was the companion of his cross.

Let us therefore, with firee judgments, and smoare aflSectionsf, make an estimate of'all sensible things, not jodge ourselves to be in the favour of God, by the good things received here, nor under his wrath by evU; let us not be surprised at the prosperity of the widced, nor shaken at tiie afflictions of die godly, but regulate our thoughts by the unen^ wisdom of God, so cieariy revealed in his wprd. ^ Ke is propitious, when he denies or takes from us those temporal enjoyments that we are apt to abuse; and severe when ht bestows them, and seems to indulge men's carnal aiffections. ft Is but a little whfle, and the pleasures of sinners; and the afflietions of the sdnts, will end in a state directly contrary to what is enjoyed or soflered here. ^ With God a thousand years are but as one day :'* the worid IS not of a week's stan<fing in the divine account: he measura all things by eternity: the vessels of mercy are by sanctified af-flictibns made fit for eternal gtoiy. ^' The vessds pt wrath are by the abuse of his bounty atid patience, fitted for eternal destruction."

In the last place. From hence we should be warned to be always circumspect to avoid the evils that usually ifttend prosperity,

* Inter advem mclior. Taeii,

i- Optifflos DOS esse dum iofimii samni.' P/tn. Ub, 5.

t Propitius Deas com male amamiiSy negat qaod amamiu: iratvs aates dat amanti quod male amat. Jug.

to improfe it to our eternal advantage. Prosperity h not like an infected gwmeiit, tbat transfoseB a contagious maiigiiiljr iato -eivery one that'wean k* A pewoiir timt is rich and honourabley and in power^ may net onlf be a saint, but the more a saint by^ his dedicating and employing the ^fts of God to his glory, and the public golid. It is a pofait of high and holy wisdoili, and only taugiit in the schoolof ^Jeaven, ho^ to maliage the opposite states of die present life, so w ilot to be vainly, awelling in pros^ perity, nor broken and fliagg&tg.in adversity, but to peeserve a^ equanimity, a constant and bonpoaed mind, the Uea^i^ imita-* tion of the divine ^mehangeaUknesa.' St. Paul saith, widbout vajn arrogance, ^ I faioir both hovrtobe abased, and Lkkioiv how to abound: every where, and in aH thin^ I am mafenNted,. bOlbto be full and to be hungry, both to abound and to su&r.need«'' Phil. 4. 12. It was a secret of spirit, not learned from nien^ butfrdmthelioly'l^iritof €ipd» In some nonets it is a more iSflkmlt UcrciBe to manage'proaperity than adMhity* Manyiure like Hannibal, victorious in ams^ whilst conflicting witii ad^er-r . aity, asid vanquished by enticing ^etturea. It is obatrved of th^ lamps in some of the. Reniain tonUbs, ^that have burnt for mittjr i^ea^ andare bright vdiiiat Injpt elese,. drntas soon as they^ave c^^ened t^.the air, a breatSi of .iMd.actiagttidiea them: thna the virtues of somcishine/in. Ji iartP3te&ed conditioh^ whenthcri^ «re no tenqitations, no occasion of quenching thems'rlmt -wbfili bnoiq^htibithinto the dp««i-(mdd, and abouU. appeiriin con* spicuous operations, thrir virtues are of so weak Imd consnpipr tiveasBpirit^ tbht the light cxpiriwaad dies, fireni the piety cf David wanf dbiHed by proqifesBty. . It is aaid,. iipth: aA emphari^ eoneemiag Jiehoshapliat, thai.he ^^ walked ia..the*fimt ways of his fiither. IHnud:" 2 Cfaidn. 17*3. intimating that his rel^ gion vnA ImI so exact whto he was an thethMne, at in his bait ik dqtally lip^oelknt as diOerit^. To be hoiyjmd heatwiay in the mUitof.sanaind .temptmg:.ol9ciGta,.i^ th^iidearoBt; diaeomy ^f ther tnilh and power of dmte gvaee^ of. the piety,' iQgenliit]r, and gehe re ri ty of the christian qf>irit« Uamilitjr and.modesty in a low condition, an not .so: jMraise-worthy, as the labaenoa tof them is odious: but humility in a state of honour, is more illus-triouA than tjhe splendour oC external dignity. Temperance in a cottage, where are only supplies of hunger and thirst, seem?

rather tbe effect of necesnty, than of wise ebeice: but to be temperate vAnen abiindaiice kdA variety tempt the teosual appetites, when the sparldiog oolowr and delicious relish of the parest wines tempt the fiincy and the pakte, is virtue iu beigltt and excellency. To be pioas, and weaned from the world in afflictions, is no wonder; but in proqierity and power to be serious in religion, and despise tbe splendid vanities of the worid, is virtue of a superior order. * What is observed of the parfoming gums of Arabia the happy, is iq»plicable in this matter: those that distil freely from the tree, cxttl in purity, in fiagrancy, uid vahie, wtiat comes from it when the bark of it is cut. Thus obedience that comes from the heart in lote with God for his benefits, is nme vafanUe and precious than what is the eflfect of compulsion, that comes from the heart wounded with terrors in adversity.

I shall add farther, the using prosperity aright is most comfortable. The love of God can swesten affictions, ami make a dinnerofgreeaherbsassavoniy as if they grew in paradise: and It gives a quick and h%h taale to all our temporal blessings. When his lore is conveyed and sealed to us by the gifts of bis providenee, we have the purest enjoyment of them. Now when prosperity is made subservient to hk gfawy, when it endean obedience to US, weinnre.an infisUshie testimony it is from his special fkvourtous. '' \

' The rules how'to manage proapsrjijf for our everiastbg good, are,

1. Let us preserve an humble sense.of our original meanness, continual frailty, and sinfiil unwesdiiness in the midrt of prosper rity. Men are apt to be faigh-oninded, and to cherish undue conceptions of tbslr worth when raised in the world: as if they were not as inferior to the majesty of God, arn^as liable to his impartial justice as otiiers: they lose the knowledge of themsdves in a mist of vanity.' Thu pnavriLcs <^ the high and holy One that inhabits eternity," to Uast them in tbenr most iobrishing and secure statCj and convince them how dcfeitfiil and^insuffi* cieift the grounds of their pride are. '^ He puts them in feai^ that they may know themselves to be but men.'' Psal. 9. There

* SpoDte manani pretiosior lador est, eltcititi corticU vntnere viUor Js" ^Icatar. SoNn^

an andi great and just aUays of the vain mind^ nicli correctives of pride, that it u strange that any temporal prosperity should occasion swelling arrogance. The psalmist considering the glory of God shining in the heavens^ is in an ecstacy at his condescending goodness. " What is man that thou art mindful of him P Or the son of man that thou regardest him ?" His original is from the earthy the lowest element: all that he possesses, to supply, his wants and satisfy his desires, is from pure mercy: and the more eminent the advantage of some is above others in this world, the greater are their receipts and obligations: and who would be proud that he is in a uMghty debt ? Rich and poor^ honourable and mean, are distinctions among men; but in respect to God all are equally mean and low. Neither do these things give any inherent worth, and make persons more aocepta^ ble to God. Poor Lazarus who was a miserable spectacle, his body corroded with ulcers, yet had a precious soul under it: the glorious angels descended from heaven to receive it at the point of death> and convey it to the reviving presence of God; but the rich man was cast into hell. Besides^ how uncertain are all the admired things of this world I

Is he truly rich whose whole estate lies in a ship abroad^ that, b to pass through seas exposed to tempests, and infested with pirates, and runs a douUe hazard of being robbed or cast away? And the consideration thereof, is a proper argument to cause us to keep a low mind in a high condition. It is the apostle's counsel, ^< let the rich,'* and the great in the wocld, ^ rejoice in that he is made low: because as the flower of the grass he shall pass away :** Jam. I. 10. when the florid beauty is displayed, it presently withers. How many survive their estates and dignities, and by unforeseen revcrfutions beeome poor and low. Many that were overflowing in riches and pleasures^ are as dry and desolate as the desart. And is it not a disparagement to our reason to admire shadows, and be proud of transient vanities P But sup«-pose they continue with men here, can they preserve the body from diseases and death, or the soul from oppressing sorrows P And is it not miserable folly to pride themselves in secular greatness, that is so insufficient to prevent the worst evils ? But especially the consideration how man is vilified by sin, should make him be abased and low in his own eyes. • As that blessed martyr, bishop Hooper, says, « Lord, I am hell, thou art heaveni

you lu »

I am a sink of sin, thou art the fountain of holiness/ And the more gracious and bountiful Grod is to men, the more sinful should they appear to themselves. Humility discovers our native poverty, in the midst of rich abundance; our true vilenes^ in the midst of glittering honours, that nothing is ours but sin and.misery; and makes us say, with the spirit of that humble saint, *^ we are less than the least of ail God*s mercies/* Now the more of humility, the more of heaven is in the soul: it is that disposition that prepares it to receive the graces and comforts of the Spirit in an excellent degree. " God resists the proud ;** the self-conceited and aspiring he is at defiance with, ^* and abhors them ;'* he justly deprives them of spiritual treasures, who value themselves and bear it high for the abundance of this world: " but he gives grace to the humble." The dye sense of our wants and unwdirthiness makes us fit to partake d divine blessings.

2. A meek temper and deportment, is an excellent preservar tive from the evil of prosperity. Humility and meekness are always in conjunction, and most amiable in the eyes of God and men. '' A meek and quiet spirit, which is in the sight of God of great price.** 1 Pet. 3. 4. They are the brightest jewels that adorn humanity, and shined so gloriously in our blessed Saviour, the supreme pattern of perfection, and are propounded as signally imitable by us. ." Learn of me for I am meek and lowly,*' When he came in his regal office, he is thus described, *' rejoice greatly, O daughter of Sion : behold thy king cometh unto thee; "he is just, and having salvation, lowly.** Zach. 9. 9. The church Is excited to rejoice in his mild monarchy. And christians, who in profession are his disdples, are commanded to be ^' gentle, and to show all meekness to all men.** Tit. 3. 3. This especially concerns those who are in a superior order: for prosperity is apt to make men insolent and intolerable, and to treat with a haughty roughness those that are below them. But there is nothing more becoming men in prosperity and power, than a sweetness of spirit, not easily provoked by injuries, and easily pardoning them; a gracious condescension expressed in words and actions, even to all inferiors. And especially meekness is necessary in a submissive receiving reproofs for sin, whether by the ministry of the word, or by a faithful friend. Prosperity is liever more dangerous, than when sin takes sanctuary in it^

when men think riches and power to be a privilege to free them from sound and searehing reproof, and damn themselves with less eontradiedon. And an humble submission, with respect to the authority of God and an ingenuous tractableness, with respect to the sincere affection of those who are faithful in their counsels for oar souls, is an eminent instance of meekness, and preserves from the danger of prosperity.

3. Solemn and affectionate thanksgiving to God for his mercies, sanctifies prosperity. This is the certain consequent of an humble disposition of s6ul. Pride smothers the receipts of God's fiivours: thankfulness is the homage of humility. This is infi-* nitely due to God, who renews our lives as often as we breathe, and renews his mercies every moment; yet so unjust and un-gratefiil are men, especially in prosperity, that they strangely neglect it. From hence are those divine warnings so solemnly repeated to the Israelites, ^ when thou shalt have eaten, and art ihll, then beware lest thou forget the Lord.^' Deut. 6. II, 12. And, ^< lest when thou hast eaten and art fall, and hast built goodly houses, and dwelt therein, then thy heart be lifted up, and thou forget the Lord thy God.'' Deut. 8. 12. This was the wicked effect of their prosperity: *' according to their pasture so were they filled; they were filled, and their heart was exalted, tiierefbre have they forgotten me.'' Hos. 13. 6. There is a great backwardness in a carnal heart to thanksgiving for mercies. Prayer in our distress, is a work of necessity, but thankful praise is an act of duty; carnal love is the cause of the one, divine love of the other. Even David how ardently does he eoccite his soul to the performing this duty; '' bless the Lord, O my soul, and an that is within me bless his holy name. Bless the Lord, O my strtiti and forget not all his benefits.^ Psal. 103. 1, 2. The earnest and repeated address to make a lively and fervent im« pression upon his soul, is a tacit intimation of the drowsy negli-* gence he found in himself. This duty is spiritual, and to be perfonned by the soul that is our noble part, and capable to understand our obligations to the divine goodness. Indeed, it is ofUn expressed in the vocal praises of God, Psal* 34. 2. for there is a natural correspondence between the tongue and the hearty as between the hand of a clock, and the motion of the wheels within: but the chief part is performed in the soul, and is eoly of vahie and acceptance with God^ who is the maker^ the

a 2

•eaieher, and die judge of our hearts. Therefore the holy IMalmist calk ^^ upon his soul, and all that is within htm» every faculty to unite in the praises of God :" the understanding to consider the several arguments of praise and thankfuhiess, to esteem and to admire the divine goodness, to asciibe the ^ory ^ that is due to God for his mercies: the memory to register his benefits; the will and affections to love him for his mercies^ and Above them.

. Thankfulness implies a solemn recognition of the mercies of Ood^ with ail the ciroimstances that add a lustre to them, to af-. feet us in as vigorous a manner in our praises for the blessings we enjoy, as we ai-e in our prayers for what we need. Not only eignal mercies, but o^mmon aaid ordinary should be continually .acknowledged by us^ And since our memories are so slippery as to the retaining of favours, injuries are iaseribed in marble, benefits written in die dust: we should every day review the mercies we enjoy, to quicken a^r praises for them, and to make impressions not soon defaced, ThankMness implies a due valuation of. God's benefits { this wiU be raised, by considering the author, the great God: the meanest i^ercy from bis hand, is a. high favour* As the guilt of sin arises from the greatness of the object; though some «iu9 are comparatively wall, yet none is in its intrinsie aatuie a small evil: so.though ef mercies, some are in eompsrisoki eminent, and some are ordinary, yet eveiy mercy b great widi respect to the author from whence it comes: and the tbapkfiil estetm of mercies, will rise • in proportion to the sense of our ukiworthiness. A constant poverty of spirit'in seflerting upon csii: own vileness, that there is not merely a want ef desert in us, with respect to God's Messings,^ but a desert of his heavy jhdgmeo^, williieight^n our esteeip of them. Jf^ this end it. is Tery usefiil, that the prosperous would consider those below, them, how many bietter thim dieispelves are[ under pppres* ting wants, tormenting painsy h|B|irt*br^a)|^ sorfows^ whom you may trace by their tears every day $. and vl^atifiee and rich mercy is it, that they enjoy the affluence of ail tbiMW.: tt^ distiinguif^hn inggoodness, ^bouM be aekiHiwledged with a wspm rapture.of ftfeetion to the divine Benefactor. To oompare o^reelves with ! that excel us in grac^» will make us humblei and with who are below us in outward blesBinfp, friUr make u^ thmikfuL

The prosperous lave special oU^atioDB to be most conversant in this celestial duty»there are variovs graces and duties that are ^nly'useful in this imperfect state, and shall exphe >^th us t as tepentance, faith, hopcf, patience, &e« the reward of them will be eternal, but the exercise is limited to present life; but love and frndse retnaiB in heaven. The saints eternally adaiire, love, and bless God for his mercies. And the sincere and constant performance of this duty, is most pleasing to God^ and profitsAle to •us: iat thanlihlness to our blessed benefactor, engages his heart, «and opent the treasures of his bounty more liberally to iti^ The way to obttiii new benefits, is not to suitbr former favours Co be lost in ungratefiil oblivion. In short, it is the best and stkrest evidence of our tbuik&hiess to God, when his mercies are effee* tual motivtti to please him. We cannot always make aA .actual commentoration of his benefits, but an habitual remembrance should ever be in our hearts, and influential in our lives. *^ Thy lovingkindacss is before mine eyes,'' (saith holy David) ^^and I have walked in thy truth ;" unfeignedly respected aU thy commandments*

4. The fear of God, and a vigilant care to avoid the sins that '6d easily encompass us^ are necessary in pvesperity. The secure -assist satan in bis war agsunst the soul; but watchfiilness disarms the temptien Circumspieetion is rtetev more a duty, than when pleasures without, and passions within, conspife to betray us. It is'uaefiil to reflect upon the great numbers who have been corrupted and ruined by prosperity: that the vices of the dead may secure the virtues of the living. The '<fear of God is clean,'' effectively, as it preserves fiomsm«' k is Solomon'^ advice to young men, that enjoy the world in its flower, and in the season of their sinning, that they wouU remember that God for all thehr vanities will bring them to judgment* This oousideratioi) will be •poweifiil to prevent the risings of the comipt aflections, or to ■suppress their growth, ^aiid hinder Iheir accomplishment* But with the excellently tempered soul, an ingenuous fear fi-om the consideration of God's mercies, is an efiectaal restraint firom sin. It is said, '^ they shaH fear the Lord, and his goodness t" fear to offend,* and grieve, and lose his goodness* This fear does not .infnnge the comfort of the soul, but preserve apd improve it; servile fear, when the soul is afiraid to bum, not to sin, is a judicial forced impression, the character of a slave; but an ingenuous

s 3

grateful fear, that springs from the sense of Che dhine gooAaess, is a voluntary aflfection becoming a child of God, and cherished by him. <^ The fear of the Loid is his treasure." This watchfulness must be universal against all temptations to which we are incident by prosperity: otherwise we shall be guilty of alike ibUy with those that shut and fortify one gate, and leave the other open to the enemy. And it must be as continual as our tempCa-tions. '< Blessed is the man that feareth always.''

5. A moderate use of worldly things, is an exceUent preservative from the evil adhering to them. It is a divine Messii^, to inutake of the gifts of God with contentment and tranquittity, especially it is sweet to taste his love in them. *^ God gives to a roan that is good in his sights wisdom, and knowledge, and joy:" that is, to use temperately and comfortably, outward bless-logs. But the flesh is the devil's solicitor, and persuadea men with a freer fancy, and looser affections, to enjoy the world, than is consistent with the prosperity of their souls. When Diogenes observed with the many sick and- languishing persons, the hydropic, consumptive, and other diseases, that came to the temple of iEsculaphjs for recovery, and that after their sacrifices they made a luxurious feast, he cried out, is this the way to recover heakh? If you were sound, it is the speedy and effectual way to bring diseases, and being diseased, to bring death toyou. It is applicable iu a higher sense; the intemperate use of sensual delights, weakens the life and vigour of the soul in a saint, and certainljr brings death to diseased souls, that habitually indulge their corrupt affections. The apostle saith of the licentious ^ woman, *^ She that lives in pleasure, is dead while she lives:'' an allusion to a torch that is consumed by its own flames. Sensual hists are cherished and pampered by prosperity, and the carnal heart over^ rules the whole man. Our Saviour charges his disciples to beware of <^ surfeiting and drunkenness." The indulging the lower i4ppetites, is natural to men, but chiefly incident to those in pros-,perity. * The great care of such should be, to use worldly things with that modesty and measure, that the divine part, the soul, may be untainted by them : that it may neither over-value nor over-delight in them. Tlie first degeneracy of man is by sensual satisfaction. This expelled him from paradise^ and keeps

• Utentii modest a non amastU afecCa.

him .ai)t eter.since. The exceas of pleasures darken the mind^ stupify the conscience, extinguish the radiancy and vigour of the spirk.' /^ Wine and women take away the heart." Hos, 4. 11. The apoatle speaks of those who are abandoned to pleasures^ they ^<are past feeling;" Ephes. 4. 19. without a quick and tender aense' of their sin and danger. That we may not in an unlawful degree.use lawful things, we should always be ordered by the principles of fear and restraint, not indulging ourselves to the utmost of what may seem allowed: for to be upon the confines of sin, exposes us to be easily overthrown the next gust of a temp* tation. It is a.divine command, that christians should '' rejoice as though they rejoiced not, and buy as though they possessed not; and use the world as not abusing iu'* I Cor. 7. 30, 31. A christian should converse with tlie world, as a carnal person couveiiies with heaven ; he prays for spiritual blessings with that coldness, aa if he had no desire to obtain them y he hears the word with that carelessness, as if he had no desire to profit by it; he performs other religious duties without a heart, as \i he had no desire to be saved; such an indifferency of spirit in outward enjoyments, is our duty and safety. It is a prodigious disorder, and the great * cause of the siias and miseries of m^ that their affections are lavishly waited upon trifles^ their love, desires, and delights are let forth in their &ill vigour to the honours, riches, and pleasures of this world, but are wretchedly remiss to spiritual and etarnal things. They would enjoy the worid aa their heaven and felicity, and use God for their necessity. And (hus by embracing vanishing shadows, they lose the most substantial and durable good» It is a point of great wisdom to consider the se* veral respects of .temporal things, as they respect our sensitive part, and the present life, and as they respect our souls and the foture state i and to use them, that the outward man may be a n^ore active and ready instrument of the soul in working out our own salvation.

6. Let the fairoui of God, and communion with him be most precious and joyful to us in the midst of prosperity. 'The high* est esteem and most ravishing apprehensions of God, the dearest delight in him as the nu)st excelknt suitable good, and in whom the soul has the most intimate propriety, is the honour due to his

• OmnitliamaiiapcrvertiafMendUatiYeUe, &iit«iidurrtti« Aug, s 4

incomparable perfection. The holy paalmiat often declares hb transcendent valuation, and inflamed aflection towards God; " How precious are thy thoughts unto me, O God I'' Psal. 139. 17) 19. (no artifice of words could fully eiqpress it) '^ how great is the sum of them? If I should count them, they are more in number than the sand; when I awake I am still with thee.^' Am if he breathed not ofteoer than he thought of God with revcrenee and complacency. Thus also he despises all that carnal men pursue with violent desires, in comparison of God's fiivoor, '^There be many that say, who will show us any good f" that is^ a sensual good, for nothing is pleasant to them, bnl what appears in a fleshly fashion. <' Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my hearty more than in the time that their com and their wine increased.^ PsaL 4. 6, 7. The carnal man, who is a stranger to spiritual joys» has a sweeter relish of carnal things, than a saint that has a new nature, that deadens the appetite to dre^y delights: and in the vintage and harvest there is a spring-tide of carnal joy x yet Da« vid feels a more inward joy and cordial contentment in Che fruition of God's favour, than a natural man has in the flower of his worldly felicity. Nay, he prizes the favour of God brfoce life itself, which is our most precious possession in this world. << Thy lovingkindness is better than liife, therefore my lips shall praise thee." Psal. 63. Communion with God, is the beginning of heaven, and diflers from the fulness of joy that is in the divine presence above, only in the degrees and manner of fruition. As the blushes of the morning are the same light with the glorious brightness of the sun at noon-day. The natural man is averM from this heavenly duty, and most in prosperity. It is the obsef vation of holy Job; '< They spend their days in wealth; tberefere they say to the Almighty, depart from us; we desire not the knowledge of thy ways." It is the malignant property of worldly things, to deface the notions, and cause a disrelish of sublime and spiritual things. The objeets that pleasantly affect the carnal faculties, draw the soul from God. This ie the principal and universal temptation of the present worid, by the corruption of our hearts, and never so dangerous as in our prosperity. It is a rule in building, that chief care must be taken for the oontriving of windows, for the transmission at a liberal light to refresh the inhabitants. Now to build in a plain where the heavens are

tipen ob «iU tides, and the pure light thlnes, it is eas^ to mAk ttae house eonvenieckt i b«l to take a ktminoii^ fid>ric in a city thiclc set with houses, and straitened for room, requires art^ and the builditig nriist be higher; thiK a person l^at is surrounded with the honowrs, riches, and pleasures of the world, that are so q>t to darken the soul, and to exdude the influend^ of heaven, luM need of holy skill to preserve a fite communication with God, and to be alwaya recqidve of his grace. Ilien holy duties should be frequent and fervent, wherein the soul ascends to God 1^ raised desires, and God descends into the soul, by the operas tions of his sanetifying and comforting spirit. And as we see in nature, the flowers of every kind open their leaves to the rising ami, to be revived with his vital heat; so we should every day upen our beasts to God in prayer and praises. Axid since aH his Bsereiea hwite and eaadoot iu t^ tk* bUes«d author, and tempo^ lal benefits are sensible arguments of his love ; those vtrho most tidily enjoy tbem^ are ohi%ed infinitely more to value and del light in the giver, than in the g^ themselves. If the' ^ heart be set upon tiehes^^' which it is very apt <^ to be vAieti they in^ urease,*' or upen pleasures, God is neglected and vHilled: and though many are not openly vidous and pro&ne, yet so plea-aantly the cUngi^ of the worid insinusite into tfadr aff^ions, that they cannot ^' taste how good the Lord is f a sad indication of tkehr unregenerate state: for the ffivine nature in a saint, indines lum to God OS his supreme good, his only treasure and exceeding joy; and as soon as he b^ns to breathe the life of hoKness, he diflo to the vasiitiea of the tn^orld. And when prosperity alienates tile heart from God, it is His suldy destructive, as when it draws fiorlh the sensual appetites into exorUtant and foul actions. A eooanniption kills as siuely as a calenture. Those who abuse Ifae finronia of God to impiety and hixury, throw themselves head-^ kng into Ae bottomless pit; and those who hi theh* abundance me remiss and odd towards Godj gradually descend thither: Tor God will not be our joy for ever in heaven, if he be not our exceeding joy upon the earth.

But wten in the midst of prosperity the soul is filled with a noble admimtion cf the divine excellendes, when it tastes in* eomparsbly more sweetness m the love of God, from whence outward blesdi^ are derived, than in the things themselves, when the chief joy ariaas froos the contemplation of his favour in

Chriaty whereby we are pardoned, and preiened to be.UsWe* tfareoy coheirs with him of the imaiortal. and unde^ed inherit^ ance, then we know how to abound. Our Savkwr commands hU fiisciples not to ^* rejoice that qpirits-were subject to them/' Luke 10. 20. thoi^ an admirable testimony of his favour, but that *' their names were written in heaven." Much less should this perishing world be the matter of our joy, in comparison of our title, and the blessed h^e of heaven. Spiritual joy purifies and fortifies the soul agauMt the enHiaring and .oomiptiag alhue-jnents of the world. '^ The Joy of the Lord is their strength^"' that of which be ia the autbior and object, is both^noductiva and preservative of the vigour of the sool, to resist the charms of the worM. It IB said of Orpheus, when he passed by the Syrens, who by their charming voices subdued men to sleep, and tfaea .destroyed them, that ha-playfid on hiaJbarp, amLtheaveei.sound made him despise their singing, and prevented the danger. The fable is fitly moralized: joy in the Lord, as our portion, and that infinite sweetoess that is in communion vrith him, makes such an impression upon the soul, that the ensnaring,and.destructive pleasures of the world are abhorred in comparison with them. That firm peaCe and pure joy, '^ passes the undeivtaivling," qui most comprehensive faculty ; whereas all the pleasures, of the world do not satisfy oar senses.

7. Wh^i riches and power are employed for the ^ry of God and the good of others, they are a happy advantage, to tboae that possess them* All benefits are virUial obligations; and the greater our receipts are, the greater our aceonnta wiU.be. God has a sovereign right in all things we have,, and they are not. to be employed merely for our pleasure and profit, but according to his will, and for his honour. It is true, he ei^oys bis own eter* nity, his own ^ry and blessedness, to which there is no possibi* lity of accession: his essential glory cannot be increased, but his declarative glory may be more manifested in the eyes, of men; and he strictly requires that we should use his gifts, so^ to show forth his glory, to declare how highly we value his g^ry, and bow ardently we desire and endeavour that others should bless and praise him. Thus men in high dignity should govern their greatness so, as to make it subservient to this Uiessed end, that the wisdom, power, holiness, justice,.and mercy pf God, may be manifested in their administration* And tbqaQ who enjoy a: pre*

aent abundanee^ should^ acoordiiig to their capacity, relieyethe wants of otben. The wise God has ordered several degrees in the sodety of men, the rich and poor; that the inequality may he an occasion of the exercise of charity. And it is a special fa-▼our, that he is pleased to make some his treasurers to dispense his benefits to his liunily. Whilst others can only be charitable in their compassionate desires, he giyes^ to some an ability of dif-fiime goodness; and it is injustice missed with foul ingratitude, not to pay tbaC tribute of. which he has appointed the poor to be hia receivers, not to abound in good works, when from his most free and special favour, be euables men to imitate and honour him who «» rich in m«rcy« It is more <^ blessed to give than to receive/' The present reward is excellent: it is our Saviour's . -encouragement, ^* Give alms of such things as you have/' ac« eordiQg to.your capacity, '^ and behold all things are clean unto you." As. under the law^ by offering the first firuits in the tem-ple> the whole harvest was consecrated and blessed; so by a cha-.ritaUe .distribution, the rich have a pure and comfortable enjoyment of their estates. And the reward hereafter will be glorious by infinite degrees, exceeding the most costly and liberal charity. rlt is the. encouragement used by the apostle, ^< Charge them that are rich in this worlds that they do good^ that they be rich in good works, ready to distribute, willing to communicate; laying up in stofe Cm* themselves a good foundation for the time to come, that they may lay hold on eternal life." 1 Tim. 6. Some by corrupt prodigpdity waste their estates, are profiise as the sea; some heap up riches as the sand, and both must be responsible to the righteous Lord, who will severely call them to an account . for the abuse of his blessings. But those who according to their utmost aMlity honour him with dieir substance, and by their charity and beneficence open the hearts and lips of many in thanks^ givings to God, shall be accepted and rewarded from the divine mercy.

Especially doing good to those whom God loves, who bear his image, who are peculiarly related to him, shall have an excellent reward. The apostle tells us,«.Mat 11. that some by entertain-it^ strangers, recdved ai^ls :'the honour is incompvably greater, that in relieving the godly, Jesus Christ, the Lord of angel% is fed and clothed in his members. And at the last day he will publicly own those acts of mercy as done to himself: then he will

give to the contented poor Me crown of patience^ and to the cha^ ritable rich, the crown of liberelit}*. In short, riches and honour, power and prosperity, are temptations to the carnal, that draw forth their hists, and increase their gulft and misery; but to wise and &ithfiil ehristians, they are talents improved for their master's honom*, and their own everiaalting good. * 8. A firm resohiCion to part with ail possesskms and dignities, when God's honour, and the testimony of his troth requiies it, is an excelient antidote against the evil of prosperity. God doth Somedmes call forth his servanfas to hard trials, to declare with taiore strength and eridence their love to his name, their zeal for advancing his glory; sataai is ati irrecondteaMe enemy to God and his saints; and inspires the perverted world with his own malice against them. Rage has no reason: the Jews woidd ex«* communicate the blind man, because he saw, and ascribed the glory of the miracle to our Saviour: and Lazarus anuat die, be^ rause he was raised from the grave. Now when a christian m prepared for this noble act of aelf-denid, to forsake aH things •when his duty to Christ requires it; this preserves him from the ensnaring temptations of prosp e rity.

It is observable, the same divine dispositfon of soul, makes us temperate in the use of present abundance, and patient in thfc loss of it. The low esteem of earthly things, joined* with the lively hope of heaven, renders the enjoyment of the world less delightfid, and the loss of it more tolerable. * The philosopher and courtier says of himself, that he always in his prosperity kept a great distance between his aflections and riches with honours; and in the change of his state, they we^ rather taken eas^ away, than rent from him. According to the temper of the mind, the * diflerence is as sensible in the parting with outward things, as between clipping the hair, and tearing it off with violence. Nay, the glory of heaven does so eclipse the faint and fading lustre of this world, that a believer not only patiently but cheerfully makes the exchange of the one for the other. ^* Moses preferred affiction with the people of God before the crown 'of Egypt, because of the reward above that was in his view.*' *Heb. 11. And the christian Hebrews took '^joyfully the spoiling of their goods, knowing that they had in heaven a better and

• iDtervallnm inter me & ilia magouai halHii: itaq; abstnlit ilia aoD aval->U. Senec Coat. 0d Helv.

an enduring substance. The blessed hope will preserve us from being foiled by prosperity when it surrounds us, and from sinking in adversity. Like Mertyllus' shidd, that secured him in the fields and saved him being shipwrecked at sea, by wafting him to the shore.

Lastly, Earnest and constant prayer to God for divine grace, is a sovereign means to preserve those who are in prosperity from the danger that attends it. ^^ I know how to abound/' Phil.' 4. eays the apostle; and immediately adds, ^' I can do all things through Clurist that strengthens me.'' Supernatur^ strength in an eminent degree is requisite to keep us «itire and upright in the dangerous conflict vAth the pleasant temptations of this world: and that strength is derivol from Christ, and obtained by humble prayer. It is St. Austin's observation, * that Elisha-want^ a doable fottioa of Elijah's spirit, because he was in pubEc honour; and exposed to a more dangerous trial, and ex* traordinary grace was necessary for him; but Elias was under continual persecution. The trees that are exposed to storms, are strong and firm; but those in the sunny vallies are brittle and easily blown down. We are directed to ask wisdom of God for the go* veming of ourselves in afflictions, ^^ that in patience we may possess oar souls," and the turbulent passions may not cause rebel* lious dis(»der8, but thf sanctified mind may use afflictions for our spiritual and eternal good. And it. is as necessary to b^ hea-venty vrisdom for governing ourselves in prosperity, that when temptations are frequent, and favoured by our joyful afiections, which are equally vehement and exorbitant as the sad affections^ reason may keep the throne, and manage prosperity, so as we may obtain our blessed end. Such is the malice of satan, that he incessantly desires leave to tempt us, and love to our souls should make us pray continually for confirming grace against his temptations. Briefly, if the gnod things of this worid make us more humble and holy, more fearful to offend God, and careful to please him; if they are motives to renew our homage and thankfiilness to him, if they are used in subordination to his glory, they are the testimonies of las present favour, and the pledges of our fiitnre felicity. Our blessed Saviour keeps the best wine for Us obedient fiiends till the last.

• iBUzeas cum maicno bonore Sc Kcoli dignitate prophetias donum habu-It: Bliat profttgw &penecaiat.

SPIRITUAL

PERFECTION,

UNFOLDED & ENFORCED. S Cob. tii. 1.

PEEFACE.

^^ # 0o>

X HE great design oF God in his saving mercies^ is to trans-fonn us into the image of his unspotted holiness. We are elected to be holy; redeemed to be holy; called to be holy; and at last^ we shall be received into heaven, " and made glorious in holiness^ without spot or blemish/'

It was worthy of the descending Deity into this lower world, to instruct and persuade men, by his perfect rules and example, to be holy as God is holy in all manner of co|nversation«

The enemy oi souls, in combination with the carnal mind, nse all their arts to cool our endeavours in following holiness; and raise an army of objections to dismay us, and stop our progress to perfection. Sometimes the deceiver inspires a temptation with so.soft a breath, that it is not discerned: he suggests the counsel of Solomon, ^ be not righteous overmuch:" the inteiv-tion of the wise preacher, is to. direct us iii the exercise of compassionate charity towards others, and not to censure them with rigour aiid severity for human frailties; the tempter perverts his meaning, to make us remiss in religion and shy of strict holiness. Moral men value themselves upon their fair conversation; they are not stained with foul and visible pollutions, but are externally sober and righteous; and they will advise, that men should not take a surfeit of religion, but rise with an appetite ; that it is wisdom to use so much of religion as may quiet the clamoiu^ of conscience, secure reputation; and afford some colour of comfort : but it is a spice of folly to be over religious, and justly exposes persons to derisionj as vainly nice and scrupulous. They commend the gplden mean, and under the pretence of temper, lukewarmness.

The objection in some part of it is specious, and apt to sw?iy the minds of men that do not attentively consider things, To

discover its false colour^ and to make a true and safe judgment of our duty, it will be useful to consider.

It is true, there is a mediocrity between vicious extremes, wherein the essence of inferior moral virtues consists; for they are exercised upon objects of limited goodness, and must be regulated both in our affections and actions, correspondently to the degrees of their goodness. Thus fortitude is in the middle, between base fear and rash boldness; and the more firm and constant the habitual quality of fortitude is, the more eminent and praise-worthy it appears. But in spiritual graces, that raise the soul to God, whose perfections are truly infinite, there can be no excess. The divinest degrees of our love to God, and fear to offend him, our endeavours in their height and excellency to obey and please him, are our wisdom and duty.

That part of the objection, that strict holiness will expose us

to scorn, is palpably unreasonable. Did ever any artist bhish

to excel in the art that he professes ? Is a scholar ashamed to

excel in usefiil learning ? And shall a christian, whose high and

holy calling obliges him to live becoming its dignity and purity,

be ashamed of his accurate conversation? Can we be too like

God in his holiness, his peculiar glory? Can that be matter of

contempt, that is the supreme honour of the intelligent creature?

A saint, when despised with titles of ignominy of' the carnal

worid, should bind their scorns as a diadem about his head, and

wear them as beautiful ornaments. The apostles rejoiced, that

they were counted worthy to suffer shame for the name of Christ.

What reproaches did the Lord of Glory suiSer for us ? And what

pride and folly is it, that we should desire to be ^orified by his

iuffering reproaches, and not willingly endure reproach ibr his

glory ? Our continual and ardent endeavours to rise to perfec*

tion, commend us to our Sovereign and Saviour. A cold dead

heathen is less offensive and odious to him than a lukewarm

christian.

It is a common objection, that to live in all things according to rule, to walk circumspectly and exactly, to be oxifined to the narrow vi ay, will not only infringe, but desteoy our liberty. This is so precious a possession, that men vrill defend their liberty with their lives: an ingenuous person will rather wear a plain garment of his own, than a rich livery, the mark of servitude. But if men will appeal to their understandings, they will cleariy

discern that the wordj Uberty, is abused, to give countehance to licentiousness. There is a free subjection, and a servile liberty: the apostle tells the Romans, <^ when ye were the servants of sin, ye were free from righteousness; and being made free from sin, ye became the servants of righteousness.

The soul has two faculties, the understanding and will: the object of the understanding is truth, either in itself, or appearance ; the object of the will b goodness, either real or counter* feit. Liberty is radically }n the understanding, which freely deliberates, and by comparative consideration, directs the will to choose good before evil; and of good the greater, and of evil the less. When the understanding is fully illuminated of the absolute goodness of an object, without the least mixture of evil, and represents it to the will, it is an act retrograde in nature, and utterly repugnant to the rational appetite, to reject it. The indifference of the will proceeds from some defects in the object, or in the apprehension of it; but when an infinite good is duly represented to the wiU, the choice is most clear and free. Of this there is an illustrious example in the life of Moses; ^' he refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy (he pleasures of sin for a season: esteeming the reproach of Christ, greater riches than the treasures of Egypt: for he had an eye to the recompence of reward." His enlightened mind considerately pondered the eternal reward with the transient pleasure of sin^ and his judgment was influxive on his will, to choose the glorious fiiturity, before the false lustre of the court. What is the goodly appearance of the present tempting world, but like the rainbow, painted tears? The heavenly felicity is ^bstantial aiid ^isiying. Where the spirit of the Lord is, there is liberty. He dispels the darkness of the mind, and by its illuminating giadance, turns the will to accept and embrace those objects thaC exceedingly satisfy its vast desires and capacity. This is an eminent, part of the divine image engraven on the soul in its creation : for God is sovereignly free, '^ and does all things according to the counsel of his will." Our servitude VTBS by seduction $ Eve being deceived, was in the transgression. Our liberty is restored by light; the truth makes us free. The necessity that proceeds from external compulsion, and from the indeliberate and strong sway of nature, that determines to one

T 2

thing, is inconsistent with liberty. The understanding is ft fVee faculty in the apprehension of objects, the will free in the election of them t but in the consequent choice of the will, that infallibly proceeds from light and love, the perfection of its freedom consists. Wlien God and his commands are duly represented in their amiable excellencies, the love of the Lawgiver, and his laws^ certainly produces obedience to it with choice and complacency. David expresses his affection to the divine law, and the principal motive of it, ^' I love thy law, because it is pure." As the hands are free when they are directed by the eyes and will; so a saint, that with understanding and voluntary veneration worships God, and obeys his precepts, *' which is our reasonable service,'' exercises and enjoys the truest, sweetest, and most honourable liberty: * *^ if the Son make you free, you are free indeed.*' Freedom and felicity are inseparable: servitude is the fatal concomitant of vice. When a philosc^her w as asked, vihat advantage he had obtained by the study of philosophy, he replied, ^ this among others, that if all the lavts were cancelled, a philosopher would live as uniformly, according to the rules of decency and honesty, as before.' A christian that has an inviard principle of divine knowledge and love, without the constraint of penal laws, will from a clear judgment and election obey God \i ith delight and constancy.

There is a servile liberty. There are three mistakes in the world of eternally destructive consequence to the souls of men; concerning wisdom and folly, happiness and misery, liberty and servitude. Some are seeming wise, whose ignorance is esteemed judgment; such are the worldly wise, who contrive and labour to lay up treasures for themselves here, but are not rich towards God. Our Saviour gives them a true character, ^^ they are fools." Others are esteemed happy in enjoying what they love; whereas if they set their love upon those objects that deserve not that principal affection, but are pernicious to their souls, they are truly miserable in the fruition of them. It is the sign of God's severe displeasure to give men up to satisfy their vile affections. Some are seeming tree, whose bondage is esteemed liberty. Carnal men presume of their liberty, because they follow the

* Id regno oati lumus, parere Deo est regnare* In virtate posita est yer^ Criicitaa. 8em. de Fiia BtuiM^

swing of their appetites: ^' but they serve divers hists and plea* 8ures, and are under the dominion of satan^ taken captive by him at his will/' As if a horse that takes a career in a pleasant plain were free when the bridle is in his mouth, and he is curbed by the rider at his pleasure. The apostle^ say of idolaters, ^^ that what they sacrificed to idols, they sacrificed to devils;" it is equally true, that when men serve their lusts, they serve the devil, constnictively doing things pleasing to him.

When man turned rebel against God, he became an absolute slave: his understanding is now in ^' the chains of darkness,'' un« der ignorance and errors; his will is enslaved by infamous lusts; his affections'are fettered by insnaring objects. If'' no man can serve two masters," how wretched is their condition, whose nu* merous and fierce passions exact things contrary, and are their tyrants and tormentors continually. St. Peter speaks of impure persons, " their eyes are full of the adulteress; they cannot cease from sin:" this is true of all sinners, whose hearts are pos* sessed by any kind of lusts. They are hurried by them against the reason and rest of their minds, to the commission of sin ; -which is the most cpiel and contumelious bondage; and the more shameful because voluntary. But they are insensible of those subtle chains that bind the soul, and think themselves to be the only free jnen: as when the angel awakened Peter, to re* lease him from prison, he ^^ thought he saw a vision;" so when they are excited to go out of their dark prison, they think the freedom of duty, the gracious liberty of the sons of God, to be a mere imagination. Like one in the paroxysm of a fever, who sings and talks high, as if he were in perfect health, but after the remission of the disease, feels his strength broken with paius, and himself near death: thus within a little while, when the fu* nous precipitancy of their passions is cooled and checked by aflSictions, they will feel and sink under the weight of their woful . bondage.

Another objection, and pernicious fallacy of the tempter, whereby he frights many young persons from the strictness of a holy life, is, that religion is a sour severity; they must renounce all delights, turn capuchins, if they seriously engage themselves in a religious course, and resolve to strive after pure and perfect holiness. But there is neither truth nor terror in this suggestion to the enlightened mind. It is impossible true holiness should

T 3

make men joyless, and in the least degree miserable, which ia in the highest perfection in God, who is infinitely joyful and blessed. Religion does not extinguish the joyful affections, but transplant them from Egypt to Canaan. The pleasures of sin (which are only forbidden) in the first taste, ravish the carnal senses: but like Jonathan's honey, they kill by tasting, when the sweetness is vanished, the sting remains. Whereas the joy that proceeds from the exercise and improvement of divine grace, <' and the love of God shed abroad in the heart by the Holy Ghost, the eternal Comforter,'' the present reward of it is vital and reviving, the foretaste of eternal life. It is true, carnal men are strangers to this joy, they cannot relish divine delights) but the Spirit of God, like a new soul, inspires the sanctified with new thoughts, new inclinations, new resolutions, and qualifies them, that spiritual objects are infinitely pleasing to them. And whereas carnal pleasures are but for a season, and within a little while die, and end in bitter distaste, (Amnon's excessive love was suddenly turned into more excessive hatred) spiritual joys are increasbg and ever satisfying. Now it is an infallible rule to direct our choice, that is true happiness, which the more we enjoy, the more highly we value and love.

I thought it fit to show the unreasonableness of these objections, that are perverse and pcSsonous, which if not removed, would blast my design and desired success, in the subsequent discourses. But it is more easy to prove our duty to follow holiness, than to persuade men to practise it. I shall only add, that the reward of holiness being so excellent and eternal, our zeal should encounter and overcome all difficulties that oppose our obtaining '^' The strongest and swiftest wings are too slpw to dispatch our way to heaven. The Lord give his blessing to make sacred truths effectual upon the souls of men.

SPIRITUAL

PERFECTIOJSr,

UNFOLDED AND ENFORCED.

2 Cor. vii. !•

*< Hating therefore these promises, dearly beloved, let ns cleanse ourselves from all filthioess of flesh and spirit, perfecting holiness lo the fear of God."

CHAP. L

The coherenca opened. The iaconsisteocy and danger of the commanloD of christians with infidels. The dignity of believers prohibits it. The promise of ditine communion obliges them to separate from contagious con-▼erse with nnbeUtvers. The infereace from those motives* The cleansing from all poUutloos, and perfecting holiness, purifying themselTcs is the duty of christians. A principle of holiness, actuated by the supplies of the Spirit, is requisite to enable christians to purify themselves. The pothstlons of the flesh from the deslriag and the angry appetite. They de. fl1e<and debase bassan nature. The dificolty of pnrifyiog from nncleaa-ness, and the causes of it specified. Means for pnrifyiog.

X HE words are argmnentative^ inferrii^ the indiapensable duty of chrifltiaiis to preserve themselves untainted from the idolatrous impure world, by the considera^on of the promises specified in the pcecedent chapter: ''What fellowship hath righteousness witbunrighteousne^? And what communion hath light with.

T 4

darkne«8S ? And what concord hath Christ with Belial ? What part hath he that believes with an infidel ?" The form of questions evidently implies the absolute inconsistency between them; and the danger from such communion. We are not in paradise, where the viper and the asp were innocent, and might be handled without danger from their poison; but in a contagious world, full of corrupters and corrupted. He represents the dignity of true believers: ** Ye are the temple of the living God: he hath said, I will dwell in them; and walk in them; and I will be their God, and they shall be my people." The unclean* spirits that possessed the man spoken of in the gospel, dwelt among the tombs, the repositories of the dead, in their corruption and rottenness ; but the Holy Spirit dwells only in living temples, purified and adorned for his habitation. The apostle enforces his advice; *^ ^Vherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father to you, and ye shall be my sons and daughters, saith the Lord Almighty." The promise contains the highest honour, and most perfect felicity of the reasonable • creature.

In the text are observable,

L The title wherewith the apostle addresses to them, ** Having therefore, dearly beloved."

II. The matter of the address: to strive after pure and perfect holiness.

III. The motives: the exceeding great and precious promises assured to them from the mouth of God himself.

I. The title, ** Having therefore these promises dearly beloved." The title expresses the truth and strength of the affection. To recommend his counsel to their acceptance. Light opens the mind by clear conviction, but love opens the heart, by persuasive insinuation, and makes an easy entrance into the soul* He seems to divest himself of his apostolical commission, and in the mildest and most tender manner mixes entreaties with his authority: as in a parallel place, '' I beseech you brethren by the name of our Lord Jesus Christ, &c." 1 Cor. 1. 10.

II. The matter of the address: the cleansing us from 9II pollution of flesh and spirit,- and the changing us into the unspotted image of God's holiness. These are the comprehensive sum of renewing grace, and are inseparable. The Holy Spirit worbi

both together in the saints; as the sun, by the same emanation of light, dispels the darkness of the air, and irradiates it. Bt^ they are not merely different notions, but different parts of sane* tification. For the corruption of nature is not a mere privation of holiness, as darkn^ess is of light, but a contrary inherent quality; the principle of all sinful evils. We are commanded " to put off the old man, and to put on the'new: to cease to do evil, and to learn to do well.'' Col. 3. Isa. 1.

We must purify ourselves from the pollutions of flesh and spirit. The soul and body, in the state of depraved nature, are like two malefactors festened with One chain, and by their strict union infect one another. The pollution is intimate and radical, diffusive through all the powers of the soul, and members of the body. <^ The spirit of the mind," the supreme faealty, with the

• will and affections, want renewing. We are commanded to perfect holiness; to aspire and endeavour after our original holiness, and to be Idways advancing, till we arrive at the final consummate state of holiness in heaven.

<< In the fear of God.'' That grace has an eminent causality and influence in this sanctification of christians. It is a powerful restraint from sins in thoughts and acts, in solitude and society, to consider Crod's pure and flaming eye, that sees sin wherever it is, in order to judgment. Holy fear emntes us to exercise every grace, and perform every duty, in that manner, that we may be approved and accepted of God.

III. The motive arises from the excellency of the promises, and the qualifications requisite for the obtaining them. It is promised, -*' that God wiU dwefi in us, and walk in us;" whose gracious presence is heaven upon earth. Strange condescension! that the God of glory should dwell in tabernacles of day; far greater than if a king should dwell in a cottage with-one of his poor subjects. He will adopt us into the line of heaven: '' I will be your Father, and ye shall be my- smis and daughters." The qualifications are, tht purifying oursehres from all defilements, and striving to be entirely holy. By the order of God, , every leper was to be exchided tnm the camp of Israel; and. will he have communion with the souls of men, overspread with the

• leprosy, and covered with the ulcers of sin? - There is a special emphasis m the words, << Saith the Lord Almighty." Without

*the cieansiDg and renewing of sinners. Omnipotence cannot re--

ceive tbem into,his favour and family. There are &tal bits fixed^ which the unholy cannot break through.

The proposition that arises from the words is this: <' The promises of the gospel lay the most powerful obligations on christians^ to strive for the attainment of pure and perfect holiness.

In the management o{ this subject, I wiU first consider the duty as acted upon ourselves.

2. The parts of it: the deansing fi^ni tin, and perfecting holiness.

3. The force of the motives; the precious and invaluable promises of the gospel: and make application of them*

I« The duty. We are commanded to cleanse ourselves, which . is oar duty, and implies an ability derived from Christ to perform it. It may seem strange that mmi, in their depraved state, ahould be excited to renew themselves: ^^ Who can bring a dean thing out of an undean ? not one ;" Job 14. 4. yet ibis duty is frequently inculcated upon us. " Wash ye, make ye dean; put away the evil of your doings from before mine eyes.'' Isa. 1. '^ O Jerusalem, wadi thy heart from wickedness;. how long shall vain thoughts lod^ vrithin thee ?" Jer. 2. . <^ Cleanse your hearts ye sinners; purify your hearts ye double-minded.'^ Jam. 4. A dear answer may be given to this.

1. There is no productive principle of holiness in lean's corrupt nature, but strong aversions from it, and indinations to what is cimtrary to it. There is a ivi^erable impotency.to all spiritual good, better expressed with teajrs. than words. It is natural and hereditary, more difficultly cured than what i9 acddental. God is the sole efficient in the regeneration of (he so^l, .and the first inft»i<m of grace, and the principal in the growth and improvement of it. The Holy Spirit does, not work grac^. in us, as the sun forms gold in the earth, without any sense in qiirsdves of his operations ; but we fed tbem in all our facplti^ congruously to their nature, enlightening the mind, exdting.the consdence, taming the will, and purifying the affections.

2. After a pinciple of life and holiness is planted .in us, we are, by a continual supply of strength firom Chriqft, assisted to exercise it in all the ac^ that are propet to th0 divine life. There is a resemblance between the fruits of theefurth, and the graces of a christian: seed must be first sowed in the earthy be-

fore it aprings out of it; and when it is sowed^.the natural qualir ties of the earthy coldness and dryness, are so contrary to fructi-fying, that without the influences of the heavens, the heat of the sun, and showers of ran, the seed would be lost in it. Grace k drawn forth into flourishing and fniitfulnefis by the irradiatittg and warm influx of the Spirit. But we are subordinate agents in carrying on the work of grace to perfection. The i^postle exhorts us to work out our own salvation with fear and trembling ;.for it is God works in us to will and to do. Carnal men abuse the fireeness of grace to looseness and security, and the power of grace to negUgmee and lasiness. Our dependance on God infers the use of means to save our souls. Our Saviour commands us to '^ watch and pray, that we may not ent^ into temptation.'^ To watch without prayer is to presume upon our own strength: to pray without watching is to presume upon the grace of God* The Lord's prayer b the rule of our duty and desires: we are ^o^ gaged by every petition to co-operate and concur with divine grace to obtain what we pray for. Naamaa presumed he should be immediately cleansed from his leprosy by the prayer of EIi« aha; but he was commanded to go and wash himself in Jordan seven times for his purification. A stream preserves its crystal clearness by continual running; if its course be stof^ed, it will stagnate and putrefy. The purity of the soul is preserved by the fxmstant exercise of habitual grace. In short, we must be jealous of ourselves, to prevent our being surprised by sin, and continually address ^ to die throne of grace, for the obtaining grace and mercy in time of need;" and by iaith ap{)ly the blood of sprinkling, that has a cleaatting efficacy. The death ct Christ meritoriously proeuies the spirit of life and renovation, and is the strongest engagement upon christians to mortify those sins that were the cause of his agonies and sufferings.

IL The parts of it. The parU of the duty are to be consi* dered: the cleansing us from the defilements of flesh and spirit, and the perfcMcting holiness.

First. The cleansing must be universai, as the pollution is: we <are directed to '^ deaose our hands, and pnrify our hearts," Jam. 4. 8. that we may draw near to God with aceeptanee. It is ob^ aervable that, In a general seme, all sins are the works of the Aesh: whatever is not divine and spiritual is carnal, in the Ian-fudge of acriptuie* For since, the separation of men from God

by the rebellious sin of Adatn, the soul is sunk into a mte of carnality^ seeking for satisfaction in lower things; the two jarring opposite principles are flesh and spirit^ lusting against one another. It is as carnal to desire vain-glory, or to set the heart on riches, as to love sensual pleasures: for our esteem and lore are entirely due to God for his high perfections; and it is a dispa-r^;enient to set them on the creatures, as if he did not deserve them in their most excellent degrees. Whatever things are below the native worth of the soul, and unworthy of its noblest operations, and are contrary to its blessed end, defile and vilify it. A more precious metal mixed with a baser, as silver with tin, is corrupted, and loses of its purity and value: but in a contracted sense sins are distinguished; some are attributed to the* spirit, and some to the flesh. The spirit is always the principle agent, and sometimes the sole agent in the commission of sm^ and the sole subject of it: of this sort are pride, infidcfity, envy^ malice, &c. There are other sins, wherein the body conspires and concurs in the outward acts: they are specified by the apos«> tie, and distingubhed according to the immediate springs from whence they flow; the desiring and the angry appetites. *^ The works of the flesh are manifest, adultery, fornication, undean-ness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,. envyings, murders, drunkenness,, revellings, and such Hke.'' Gal. 5. 19, 20^ 21. Col. 3. 5, 8. The cleansing firom carnal foul lusts, is like the washing one that is fallen into the mire, which is a mixture of the two lowest elements, heavy earth and slippery water, .that defile by the touching them. The more spiritual lusts are like the stormy winds, and smoky fire, in which the two higher elements are contained. Pride swells the mind, and causes violent agitations in the thoughts: anger darkens and fires it. The lusts of the flesh are tenacious by the force of the imagination, when conversant upon objects presented by the senses; but the lusts of the spirit are formed and wrought in its own forge^ without th* concurrence of the sensual facylties.

The lusts of the desiring appetite, intemperance and unclean-ness, are so polluting, that the consciousness of such crimes will cover the guilty with confiision. Of all the debaung titles, whereby the devil is characterized in scripture, none is more vili-^ fying than that of the unclean spii-it: this is attributed to hiQi

ftotn th6 general nature of sin. But there is sueh a notorious turpitude in lusts grossly carnal^ that they defile and defame the sinner in a special manner^ not only as a rebel against God, but the servant of corruption. The understanding is the leading supreme faculty: sense that rules in beasts, should serve in man. Now what does more vilify him, than to be dissolved in filthy pleasures, to be drowned in a sea of wine; than a life sensual and dissolute, drawn out in a continual connexion of dreggy delights ? Gaming succeeds feasting, the ball follows the comedy, the impurities of the night the intemperance of thcf day. Sensual lusts degrade men from the nobility of their nature, the dignity of their condition, as if they were all flesh, and had not a spirit of heavenly original, to regulate and restrain their lower appetites within the limits of purity and honour. The slaves of sense ^' are like the beasts that perish.^' Psal. 49. He that is a beast by choice, is incomparably more vile than a beast by nature. It would infect the air to speak, and pollute the paper to write, their secret abominations, wherein they lie and languish; imd it is natural for men to die in those sins wherein they live^ they seal their own damnation by impenitence.

How difficult • the purging of tfa^se passions is, experience makes evident The radicated habits of uncleanness and intemperance are rarely cured. It is the vain boast of the Roman phi-Imopher, * Nobis ad nostrum arbitrium nasci Ucei: but we must first die to ourselves, before we can be bom of ourselves: the forsaking a sinfiil course is necessarily antecedently to the ordering the conversation according to the rules of virtue. How few instances are there, of persons recovered from the practice Bnd bondage of those lusts, by the vrise counsels of philosophers! It is in vain to represent to them, that sensual lusts are prolific of many evils; that intemperance is pregnant with the seeds of many diseases: it prepares matter that is inflammable into fevers ; it is attended with the gout, stone, cholic, dropsy, &c. which are incomparably more tormenting, than the pernicious pleasures of taste are delightfiil. Represent to them the foul progeny of las-civiousness, rottenness in the body, wasting the estate, infamy, to sacrifice what is most valuable for the sake of a vile woman;

• Soi. de brevit* vit«

the wiMst considerations are lost upon them^ they are too weaft a bridle to check their brutish lusts.

But are not these lusts easily subdued in christians, who have the advantage of clearer light, stronger motives, and more liberal assistance of grace, to rescue them from the power of sin?

The wise observer tells us, '* I find more bitter than death, the woman whose heart is snares and nets, and her hands are as bands: whoso pleases God, shall escape from her, but the sinner •hall be taken by her. Behold this have I found, saitb the preacher, cdmting one by one to find out the account, but I find not: one man of a thousand have I found, but a woman among all these have I not found/' EccL 7. 26, 27> 28.

It is astonishing, that for a short dream of pleasure, men should despise heaven and hell, what is most desirable, and moat fearful. How just is the reproach mixed with compassion and indignation, ^' how long ye simple ones will you love simplicity^ and fools hate ktfowledgep" Prov. i.

It is worth the inquiry, how men are sottishly seduced to live nnchastely and intemperately, against the reason and rest of their minds.

1. The great temptation to sin is the love of pleasure; accordingly, the degrees of sensual pleasure, being more intense in those carnal faculties that are for the preserving and propagating life, espedally when heightened by the camai fancy, the law of the members prevails against the law of the mind. It is said of unclean persons, whose eyes are full of the adulteress, they cannot cease from sin; they cannot disentangle themselves from the embraces of the circling serpent.

2. Carnal pretences are made use of to defend, or at least excuse the sin of intemperance, which makes it more easily indulged, and pernicious in eflect. Men, if it were possible, would rin without sin, without discovering the guilt and turpitude of it, that they may enjoy their pleasures without accusing, xecoiltng thoughts, which \iiU turn the sweetest wine into vinegar. Now since meats and drinks are necessary ibr our vital euppoit, and the measure is uncertain and various, according to the dispositions and capacities of men's bodies, intemperate persons feed high, and drink deep, without reflection or remorse^ and pretend it is for the refreshment of nature.

3. Fleshly lusts steal into the throne by degrees. An excess of wickedness strikes at first sight with horror* No prodigal de-* Bigned to waste a great estate in a day; yet many from immense riches have fallen into extreme poverty. This expence is for his pleasure^ this for his honour^ this will not be ruinous; thus proceeding by d^ees^ till all be squandered away, he becomes voluntarily poor.

An intemperate person begins with lesser measures, and is not frequently cyvertaken: conscience for a time resists, and suqiend^ die entireness of his consent to the temptation: he drinks too much for his time, for his health and estatej but he will not totally quench his reason: yet by degrees he becomes hardened, and fireely indulges vhis appetite till he is drowned in perdition. A lascivious pefson begins with impure glances, tempting w<Nrds and actions, and proceeds to unclean mixtures.

4. Sensual lusts stupify conscience; they kill the soul in the tye, and extinguish the directive, and reflexing powers. *' Wine and women take, away the heart /' that it is neither vigilant nor tender. Chastity and temperance, joined with prayer to the Father of lights clarify and brighten the' mind, and make it re* ceptive of sanctifying truths; but carnal. predominant passions sully and stain the understanding by a nistural efficieilucy, and by a moral and meritorious efficiency. When the spirits that are requisite for intellectual operations, are wasted for the use of the body, the mind is indisposed for the severe exercise of reason. Although the dupbaitions of the body are not directly operative upon ,the spirit, yet in {heir present state of union, there is a strange sympathy b^nveen the constitution of the one, and the conceptioBs and inclinations of the other. Luxury and lust fasten a rust and foulness on the mind, that it cannot see sin.in its odious deformity^ hor virtue in its unattaintable beauty. They raise a thick.mist that darkens reason, that it cannot discern approaching dangers. The judicative (acuity is by the righteous judgmtotnof God, impaired and jcomipted^. that it does not seri-cmdiy.oomider the descent and worth of the soul, its duty and accoiints Jbr all things done in the body; but as ^ the spirit in man were for no othor use, but to animate the organs of intemperance and lust, they follow their, pleasures with greediness. *

* Vox & amor ▼inumque nihil moderabile 8fiadeDt| Ilia padore caret, liber amorqne meto* Ovii,

It is said of the young man, enticed by the flatteries of the har* let, that he goes after her like an ox crowned with garlands, that insensibly goes to be sacrificed. He looks to the present pleasure, without considering the infiatmy, the poverty, the diseases, the death and damnation, that are the just consequents of his sin. The sensual are secure: the effects of carnal lusts wne visible in the darkness of heathenism.

Lusts alienate the thoughts and desires of the soul from converse with God: his justice makes him terrible to the conscience, and holiness distastefiil to the affections of the unclean. We read of the Isradites, they were so greedy of the onions and garlic, and flesh-pots of Egypt, that they despised the food of angels ; the manna that dropped from heaven. Till the soul be defecate from the dregs of sense, and refined to an angelic temper, it can ^^ never taste how good the Lord is,'' and will not forsake sensual enjoyments. The conversion of the soul proceeds from the enl^htened mind, and the renewed will^ ravished ^ with divine delights that overcome all the pleasures of sin. There are, for our caution, recorded in the scripture, two fearful examples of the enchanting power of lust. Samson enticed by his lust, became a voluntary slave to a wretched harioC, that first quenched the light of his mind, and then the light of his body, and exposed him to the cruel scoim of his enemies. Solomon by indulging his sensual appetite, lost his wisdom, and was induced by his idolatrous concubines, to adore stocks and stones; and became as very an idol-as those he worshipped, ^^ that have eyes and see not, ears and hear not:'' he rebelled against God, who had made him the richest and wisest king in the world, and miraculously revealed his goodness to him. Dreadful consequence of sensuality!

5. There is a special reason that makes the recovery of the sensual to sobriety and purity, to be almost impossible. The internal principle of repentance, is the enlightened conscience, reflecting upon past sins, with heart-rbreaking sorrow and detestation. This is declared by God concerning Israel; ** then shall ye remember your evil ways, and your doings not good, and shaU loath yourselves in your own sight, for your iniquities, and your abominations." Ezek. 36. 31. The bitter remembrance of sin i$ the first step to reformation. Now there are no sinners more averse and incapable of such reflections, than those who have

been immersed in the delights of sense. The unclean wretch remembers the charming objects^ and exercise of his lusts with pleasure; and when his instrumental faculties are disabled by sickness or age, for the gross acts, he repeats them in his fancy, renews his guilt, and the sin is transplanted from the body to the soul. The intemperate person remembers with delight the wild society wherein he has been engaged, the rich wines wherein he quenched his cares, the ungracious wit and mirth that made the hours slide away without observation. * Now it is a rule eoneemkig remedies applied for the recovery of the mck, that physic is ineffectual without the assistance of nature; but the case of the sick is desperate, when the only itie<Uei&e, proper for hia cure, inerenaes the disease, and brings death more certainly, and speedily. Those who are defiled by carnal lusts have a spe-* ' cial curse; they provoke God to withdraw his grace, according to that fearfiil threatening, ^-^ my spirit shall not always strive with man, for he is flesh ;" and aftw so desperate a forfeiture, they are seldom redeemed and released from the chains of darkness wherein they are bound. Accordingly Solomon frequently repeats this observation; <^ the strange woamn flatters with her words : her house inclines to the dead, and h» paths to the dead. None that go upto. her return again, neither take they hold of the path of life. The mouth of k strange woman is a deep pit: he that is abhorred of the Lord shall irreeoverabty fall therein."

If it be swd, that thia rq^reeentalion of the deploradile state of the undeao, seems to cut off all hopes of their redaiming and salvation, and may induce despair: I answer, with our Sttviour, in another instance, ^^ with men it is impossible, and not with God; ior with God all things are pessible/' Mark ID. 27. He can open and cleanse, adorn and beautify, the most obstinate and impure heart* He can, by omi^ratenl^^ace, change a brutish soul into an angjelie, and plant a divine nature, <' that abl^ora and escapes the corruption in the world tlirough lust." 2 Pet. 1. 4. Notwithstanding the severity of the threatening, yet the divine mercy and grace has been exercised and magnified in the renewing such polluted creatures. The apostle tells the Corinthians, <^ they were fornicators and adulterers, but

« RepngnaDle natovs aihil nwiliciBO proficiet. GrfSr. vol,. II. U

were washed^ sanctified-and justified in the name of the Lord Jesus Christ."

1. Let them address their requests to God, that he would cleanse them fi-om the guilt of their sins in the blood of Christ, the only fountain of life; -and ^ baptize them with the Holy Ghost as with fire/^' to purge away their dross and pollutions. An unholy life is the offspring of an unclean heart. The loose

(vibrations of the^ impure eye, the enticing words of the impure tongue, the external caresses and incentiTes of lust, are fmm the heart. The heart must be purified, or the hands cannot ^ cleansed.

2. Suppress the first risings of sin in the thoughts and desires. Sins at first are easily resisted; but indulged for a time, are difficultly retracted.

3. Abstun from ail temptations to these sins. As wax near the fire is easily mdted, so the carnal alleetions are suddenly kindled by tempting objects. The neglect of this duty fills the world with so many incorrigible sinners, and hell with so many lost souls. Men venture to walk ammig snares and serpents widiout fear, and perish for the negleet of cireumspectioB.

4. Do not presume that you will forsake those sins hereafter, which you are unwiHii^ to forsake at present. There is in many, a conflict between eonviction and corruption: they love sui, and hate it; they delight in it, and are sorry for it; they caoaot live without it, nor with it, in several respects: new to iiuiet conscience, and indulge their lusts, they please themeehee with resolutions of a fiitui^ reformation. The tempter often excitaa men to eonsent for once, and obtains his aios: but it is a voluntary distraction to think men mxj, without apparent danger, yield to a present temptation^ resolving to resist future temptations : for if when the strength is entire, a temptation capthratea a person, how much more easily will he be kept in bondage when the enemy is more tyrannous and usurping, more bold and powerfol, and treads upon his neck, and he is more disabled to rescue himself? The enlightened nigral conscience is armed gainst sin; and if men regarded its dictates, if they believed and valued eternity, they might preserve themselves from many defilements: but God has never promised to recover sinners by special grace, who have neglected to make use of common grace.

tJUFOLDBD AND BNVOfteEB*

In short, consider what is more torm^ting than all the pleasures of sin, that are hut for a season, can be delightful^ the reflection of the guilty accusing conscience, and the terrible impression of an angry God for e?er«

CHAP. 11.

Anser is m lui of the Heah. No paision Icm capable •£ couiei. Difedioat to preveot its rise and reign. Motives to extioguish It. The lost of the eyes, and pride of life, are joined with the laits of the fleth. Covetousnrst eoosldered. It is radically in (be andentandtiaff, prloclpally in fbe will, TirtnaUy ia the aetions. The love «f it produces naay viei<Mis afcctlaat. It Is discovered io gettiag, saving, and using an estate. The difficolty «f caring covetonsness, made evident from the causes of it; and the unsuc-cestfalness of means in order to it. It is the root of all evH. Exclodet from heaTen. It is the most osfaaaoaabla paarian. Tha pmeot world caanot alford perfection or s a ti a f acHoa to the Imaiortal soul, Th« prap^ means to mortify covetoasness.

Secondly. AnGER is another lust of the lesk Of all the passions none is less capabk of counsel, nor more lebeiKavs against the empire of reason: * it daritens the mind^ and causes snch a fieree agitatioii of the spbits^ as when a storm fllb the air with black doudSy and tcnrible flashea- of figktning. It often breaks fdrth so suddenly, tJnt as some acute dJaettseSy if checked at first, bfecome moro violeiit^ thete is no tfaaa for remedy, nor place for cure; so there b such an irrevocable precipitancy of Hat pasMona, tkat the endeaTonr to repreas tlieir Any, enrages them. It is astoniahing What enoniioua oxoaaaes tod miaehiefe are caused by it i How aoany houses are turned into dens of dragons, hour many kiiigdoma into ieUs of >bIood, by this fietee paaaioB?

To prevent its rise and reign, the most necessary counsel is, if possible, to quench the fimt ^ariu that appear, which are seeds pregnant with fire. . But tf it be kilidlad da not Csed the

* Nescio atruA nagis detestabile vitiuio sit, ac defbniie," Sen. ife Tp*

fire by exasperating words. A pradent siletice will be mcNte effectual to end a quarrel, than the most sharp and piercing reply that confounds the advei-sary. Julius Caesar would never assault thme enemies with arms^ whom he could subdue by hunger. * He that injuriously reviles us, if we revile not a^rain, and he has not a word from us to feed his rage, will cease of himself; and like those who die with pure hunger, will tear himself. He-zekiah commanded his counsellors not to say a word to Rab* shekah.

Try by gentle and meek addresses to compose the ruffled minds of those who are provoked. It is the observation of the wisest of men, '* that a soft answer breaks the bones:" it is usually successful to make stubborn spirits compliant. Indeed some are so perverse in their passions, that the miMest words will incense |hem; no submission, no satisfaction will be accepted; their anger causes mortal and immortal hatred. But these are so for from being christians, they are not heathens; but divested pf all humanity.

If wngtr has rushed into the bosom, that it may not rest there, cancel the remembrance of the provocation. The continual reflecting in the thoughts upon an injury, hinders reconciliation. The art of oblivion, if practised, would prevent those resent-ments that eternize quarrels, f For this end, let us consider wiiat may lessen the offence in our esteem: in particular, if veiy injmioiia words an spoken against us by one in a transport of aogerj they should be more easily despised, when they seem more justly pitivoking; for Aey proceed from rage, not from reason; and no person, that is of a wise and sober mind, wiU regard them, but as wocds spdie by a nek man in the height of a calenture.

Now to make us eare6d to prevent or allay this pasRon^ it will be requisite to coaaider the indmation and sway cf our natures; aonae as soon take fire as dry thonss, and retain it as knotty wood. Now it is a fundamental nde of lifie, that our weakest part must be guarded with the most jealousy, and fortified with

* Idem ease elbl contiliam adYerms hAtienl, qaod pleritqiie medicit contra vMa corpof HID: iAmm poUnt qiiam ferro sopenwdi.

f Qnare fert agri rabiem ft phenetici verba ? Kanpe qaia netclre vidca-tar qaid faciaat. Scn^ L$*de. Ira,

tfce Strongest defence: there we must expect the most dangerous and frequent assaults of satan: there he will direct his battery, and place his scaling-ladders. Let therefore the following considerations settle in our hearts. How becoming an understanding creature it is to defer anger ? For the passions are blind and brutish } and without a severe command of them^ a man forfeits his natural dignity. What is more unreasonable^ than for a man deeply to wound himself^ that he may have an imaginary satisfaction in revenging an injury ? Into what a fierce disorder is the body put by anger ? The heart is inflamed, and the boiling spirits fly up into the head, the eyes sparkle, the mouth foams, and the other symptoms of madness follow* Inwardly, the angry man suflers more torments than the most cruel enemy caa inflict upon him. A man of understanding is of a cool spirit. It was the wise advice of Pyrrhus, * to those whom he instructed in the art of defence, * that they would not be angry: for anger would make them rash, and expose them to their adversary. He that hath mst role over his own spirit, is like a city broken down, and without walls;' and consequently exposed to i^ine and spoil by every enemy. Satan hath an easy entrance into them, and brings along with him a train of evils. We are there • fore directed to n'atch against anger, ** and not to give place to the devil." Eph. 4. Consider how honourable it is to pass by an oflence: it is a royalty of spirit; an imitation of God, in " whose eyes the ornament of a meek and quiet spirit is of great price." The greater the oflence, the greater the glory of pardoning it. How pleasant it is t << The soul is possessed in patience;" it is oool and quiet; there is a divine and heavenly consent of the mind, the will and aflections. f The breast of a dispassionate nan is the temple of peace. Besides, let us frequently remember our want of the divine compassion : there is no man so innocent, unless he absolutely forgets that he is a man, and his many frailties, but desires that the cause of his life, in the day of judgment, tnay be tried by the tribunal of clemency; for no man can then be saved but by pardon. The due consideration of this will

* Ne ira&carentor. Ira enim perturbat artem: eC qaa neceat tanCuiDy noo qua careat atpicit. Sen, de lu

f Nee est quisqaaoi cui tam talde innocentin saa placeat, at Don stare in c«a«pecttt clemeotiam paratam banaois erroriboi s^vdeat. Stm^ dt Ckm*

V 3

SIO SnUTUAL PBSVBOTIOM

make us more hardly provoked, aod more easily appeased wkk those who ofiend us.

Let us pmy for the descent of the dove-like Spirit into our bosoms, to moderate and temper our passions. '^ Meekness is the ihiit of the Spirit/' Gal. 5. 22. There is a natural meekness, the product of the temperament of the humours in the hody; this is a rare felicity: there is a moral meekness, the praduct of education and counsel; this is an amiable virtue: there is a spiritual meekness, that orders the passions according to the rule of the divine law, in conformity to our Saviour's example ; this is a divine grace, that attracts the esteem and love of God himself. This prepares us for communion with the God of peace here, and in heaven.

To obtain this excdient frame of spirit, let us be humble in our minds, and temperate in our aflfections, with respect to those things that are the incentives of passion. The false valuations of ourselves, and the things of this world, are the inward causes of sinful auger. Contempt and disdain, either real or apprehended, and the crossing our desires of worldly enjdyments, inflame our breasts. Our Sariour tells us, he is <^ meek and lowly;" and meekness is joined with temperance, as the productive and conservative cause of it. He that doth not over-value himself, nor inordinately affect temporal things, is hardly provoked, and easily appeased*

Thirdly, I will consider the two other vicious affections, joined by St. John with the lusts of the flesh, the lust of the eyes, and pride of life; from which we must be purged, or we are incapable of the blessed relation of God's children, and of his &voiir. The infamous character of the Cretians, is proper to the ambitious, covetous and voluptuous; ^' that they are evil beasts, and slow bellies/' Covetousness is a difiusive evil, that corrupts the whole souL It is radically in the understanding, principaHy in the wiU and affections, virtually in the actions.

1» It is radically in the understanding. Men are ibst en* chanted in their opinion of riches, and then chained by their affections. The worldly-minded overvalue riches, as the only real and substantial happiness; the treasures of heaven, which are spiritual and future, are slighted as dreams, that have no existence but in the imagination. They see no convincing charms in grace and glory: the lustre of gold dazzles and deceives them ;

they w31 not believe it is dirt. Gold is their sun and 9hield, that supplies them with the most desirable good things in their esteem, and preserves them from the most fearful evils. Gain is their main design^ and utmost aim : their contrivances and projects are, how to maintain and improve their estates ; and the most pleasant exercise of their thoughts, is to look over their in* ventorjr.

2. Covetousoess is prindpally in the will, the place of its residence; it is called, ^'tbe love of money:" there is an inseparable relation between the heart and its treasure. We are directed, ^' If riches increase, set not your hearts upon them.'' It is observable, that the eager desire to procure riches, is often subordinate to other vicious affections, either to prodigality or pride. Prodigality excites to rapine and extortion, from the violent motive of indigence, that is its usual attendant, and from the conspiring lusts of sensuality, which languish, unless furnished with new supplies and nourishment. Or pride urges to an excessive procuring of wealth, to maintain the state and pomp of the vain* glorious. Now if these vicious affections are corrected, the inordinate desire of riches will be suddenly cured.

But covetousness, in its proper sense, implies the seeking rich* es for the love of them, not respectively to their use. From hence it is the most unreasonable affection, and more inexcusable than any that are derived from the carnal appetites. Now love is the leading affection, and produces,

(1.) Immoderate desires of riches: for what is loved for itself, is desired with an unlimited appetite. Covetousness, ^' like the grave, never says it is enough.''

(2.) Immoderate joy in possessing them. A covetous man is raised and ravished vabove himself, in the sight of his treasures: be thinks himself happy without reconciliation and communion - with God, wherein heaven consists. It was a convincing evidence of Job's sacred and heavenly temper, that he did " not rejoice because his wealth was great, and his. hand had gotten much." Job 31. 25.

(3.) Anxious fears of losing them. The covetous suspect every shadow, are fearful of every fancy, wherein their interest is concerned. They are vexed with the apprehensions, lest they should be oppressed by the rich, robbed by the poor, circumvented by the crafty, or suffer loss by innumerable, unforeseen and inevi-

V 4

table accidents. Content is the poor man's riches^ when posses* sion is the rich man's torment.

(4.) Heart-breaking sorrow in being deprived of them. - Uyaa touch their treasure^ you wound their hearts. According to the rule in nature, what is possessed with joy, is lost with grief; and according to the degree of the desires, such will be the despair when they are frustrated. Poverty, in the account of the ca^ et-ous, is the worst of evils, that makes men absolutely desolate. Blind unhappy wretches! Eternal damnation is the extremesC evil. It is infinitely better to be deprived of all their treasures^ and go naked into paradise, than to fall laden with gold into the pit <^ perdition.

3. Covetousness is virtually in the actions; which are to be considered either in the getting, sai^ng, or using an estate.

(1.) The covetous are inordinate and eager in their endea* vours, to get an estate. They ''rise early, lie down late, and eat the bread of carefulness:" they rack their brains, waste their strength, consume their time; they toil and tire themselves to gain the present world: for when lust counsels and commands, violence executes. Their eyes and hearts, their aims and endeavours, are concentrated in the earth. '' Who will show us any good ?" is their unsatisfied inquiry. They are greedy and earn** est to obtain great riches; for they measure their estates by their desires, and they will use all means, fair or firaudulent, to amass wealth. The lucre of giun is so ravishing, they will not make a stand, but venture into a house infected with the plague, to get treasure.

(2.) They are sordid in saving, and contradict all divine and human rights by robbing God, their neighbours and themselves, of what is due to them. A covetous man robs God, the proprietor, in neglecting to pay what he has reserved for works of piety and charity, as an acknowledgment^ that all is firom his bounty: he robs the poor, his deputed receivers: he defirauds himself; for God bestows riches for the support and comfort of our lives, that we may with temperance and thanksgiving^ enjoy his benefits: * he wants what he has, as well as that he has not.

(3.) They are defective in using riches. If they do works externally good, the spring and motive is vicious; and the ends

* Avaro tarn deeit quod habct, quam quod ooo babef.

more Burdy discover men than their actions^ They do not acts (rf piety and charity in obedience and thankfulness, to imitate and honour God, but sometimes for reputation and fame; as the Pharisees, Mat. 6. (whose inseparable properties were pride and covetousness) dispensed their alms with the sound of a trumpet, to call the poor together. Other sins require shades and retire* ments, but pride to be conspicuously distinguished from others.

The covetous sometimes do good^ to compound with God^ and appease conscience, for their unrighteous prociunng riches: their gifts are sin*ofiering8 to expiate the guilt contracted by ill-gotten goods, not thank-o£f«ring8 for God's free favours and benefits. To countenance their opinion and practice, they alledge our Saviour's counsel, <^ Make to yourselves friends of the mammon of unrighteousness, that when ye fail^ they may receive you into everlasting habitations:'' Luke 17. as if bestowing part of their unrighteous gains, would purchase discharge from the arreiars due to divine justice. Can there be a more monstrous perverting the lectitude of truth, to conform it to the crooked lusts of men ? * St. Austin speaking of this vain and impious presumption of some in his time, advises them, ^ Do not form such an unworthy conception of God, as were very unbecoming a good man: he is not to be bribed by oflferings of robbery, as if he were a party in the robbery: such alms and legacies are so far from propitiating him, that they cry for vengeance against those that offer them.' Yet how many, who have raised great estates by unrighteousness, cpiiet their accusing thoughts by resolving to bequeath some pious legacie8,,when they ^all leave the world ? And how often when a rich man dies, his last will dies with him, and is buried in oblivion ? How can an unrighteous man confide in the conscience of another, when his own has been so unfaithftil ? Besides, that is only ours that remains when all our debts are paid j and till there be restitution of what by deceit or force was unjustly got, there is nothing to give.

A covetous man is very dcffective in the manner of giving/ There are internal affections to be mixed with the acts of charity. They must be done with readiness and alacrity; and not wrung out, as a man presses sour grapes: for there is no moral vahie in benefits so obtained. God loves a cheerfiil giver. Cha«

* Noli talem tibi piosere deam. Jug. Sim, 35. di Verh Dom.

rity mmt be nnoonstriiiied as wdl as unooiifiaid; firee, and i»* apecting ail in their wants and nuseries. Now ocuvetottaBess makes <Hie as unwilUng to part with his nKmey, as to have the bloody the treasure of life, drawn from his veins. We are directed to put on bowek of oompaasiony and to remember them in boads^ as bound with them. CoK 3.8. Covetoasness infuses an unte-lenting frame into the breast, hardens the bowels, and makca them incapable of melting impressioDS, The hmguishing looks, the pleading eyes, the com|riaints and calamities of the miserable, do not affect those in whom covetousness reigns: the tender inelinations of humanity are quenched by it.

The covetous will not give in proportion to their abilities, and the exigencies of others. It is true, an estate is ofken more in reputation than in reality, and there cannot be a visiUe oonvin-cing-proof of covetouflness from the meanness of the gift; but there is a secret proof from the conscicnoe of the giver, and known to God. The viddow that gave two mites to die sacred treasury, vras more libesal than diose who threw into it richer gifts. " God accepts ncooiding to w4iat a man has, and not ae» cording to what he has not.'' A covetous man, thoi^gh rich, will pretend the emaUness of his estate to excuse and palliate his illiberal giving; and makes himself doubly guilty, offi^gnedp^ ▼erty, and real avarice, in God's sight: but '' • libcnl man de-viseth Kb^al things:*' he duly considers the droomstances of per* eons in want; and esteems a juat4)ccasion of charity, to bo a golden opportunity, and will be noble and magnificent.

I will now consider the difiiculty of the cure. This will be evident from the causes of the disease^ and the frequent unsuc-cessfulness of the means in Ofder to it. There is no kind of sb-nera more inconvindble and incunMe, than the worldly-minded. It is a rule without exception, thoae sins which have the greatest .af^arance of reason, and the least of sensuality, are the most pku« ^ible and prevailing. So long as there are remains of reason in mankind, there will be modesty; and brutish hists will expose to ahame. The high birth and honourable rank of the undean, cannot varnish and disgmse their impurities, but render them more infamous and odious. Besides, unless men are not prodigiously bad, if they are not free from fault, they vrill not defend their intemperance and incontinency. If there be any spark of conscience alive, it discovers and condemns those sins, and assists

« faidifid coonflellor in their cure. But the covetous, by many hit preteneeS) justify themsehres: the i^Kistle expresses them « by the cloftk of covetousnesss/' 1 Thes. 2. 5. to hide its fil-thiness. They pretend to be frugal, but not covetous: they al-ledge the example of those who are reputed wise, who prosecute the gains of the world, as the main scope of their actions: they will tell you, it is necessary prudence to improve all opportunities to increase their estates, to secure them from evils that may hiqp-pen $ and to neglect providing for our families is worse than infi-delity. Thus reason is engaged to join with the affection. From hence the covetous are not only enamoured with the unworthy object, but averse from the cure of the vicious affection* The love of money smothers the mind with ignorance, and dark* «D8 its seffBity) that the filthiness of the sin is indiscernible. The covetous are like peieons sick beyond the sense of their dis* «afle, and near death, without feeling the presages of it. Be* aides, tho^e corrupt affections, which in their rise and d^;rees depend upon the humours of the body that are mutable, are sometimes with force, and violence canried to their objects; but when tbe disporition of the body is altered, they flag, and dis*-tastee succeed: but the root and principle of covetousness is in Ac will$ and when that is depraved, it is diabolical in obstinacy. The most fieree and greedy beasts, when they have glutted their ravenous appetites, * do not presently seek after new prey; but covetousness, like a dropsy thirst is inflamed by drinkipg, and enraged by inarearing ridies. And whereas other vicious desires Are weakened and broke by lapse of time, covetousness derives new life and vigour from age. The thoughts and affections of the OMetotts are never more deefdy tainted wUi the earth, than whMi they drasv near to their Cttal period, and their bodies must be rseolved inlo their original elements.

Tbe diffioalty of tbe eure is evident from the ineffieien^ of the means used to effect it. The divine authority of the scripture, the eiearest reason, the plainest experience, are often used in vain to refenn the covetous. Of a thousand persons, in whom covet-4Nisness is the regent hist, scarce ten are cleansed and changed from covetous to be liberal.

1. The word of God has no commanding persuasive power

* Cftaetnitm seqattnr eora penalam majoramqae famet.

upon them. The word declares, that " covetousness is idolatry ;" for it deposes God, and places the world, the idol of men's heads and hearts, in his throne: it deprives him of his regalia^ his royal prerogatives, which he has reserved to himself in the empire of the world. He is infinitely jealous of our transferring them to the creature. Our highest adoration and esteem^ our confidence and trust, our love and complacency, our depeiidance and observance, are entirely and essentially due to him. *' Who in the heaven can be compared to the Lord? Who among the sons of the mighty can be likened to him?*' Psal. 89. 6, ** Whom have' I in heaven but thee ? and there is none upon earth I desire in comparison of thee." Psal. 73. 25. <^The Lord is my portion, saith my soul.*' Lam. 3. <^ The name of the Lord is a strong tower^ the righteous fly to it, and are safe* Behold, as the eyes gf servants look to the hands of their masters ; so our eyes wait upon the Lord our God, until he have mercy upon us." Prov. 18. 10, 11. These scriptures are declarative of those eternal respects that are due to God firom reasonable creatures; and he is highly dishonoured and displeased, when they are alienated Irom him. Now the covetous deify the world: ^' The rich man's riches are his strong city, and as an high wait, in Ms imagination." He will trust God no fiirther than according to visible supplies and means: he takes not God fer his strength, ** but trusts in the abundance of his riches.'* His heart is possessed and polluted with the love of the worid, and God is excluded: therefore we are commanded,'' not to love the world, nor the things of it: if any man love the worid, the love of the Father is not in him." He is provoked to jealousy, the most severe and sensible attribute, by the coldness of men's love. From hence it appears how this comprehensive sin is in-' jurious to God. The psalmist tells us, that the covetous are not only the objects of God's anger, but abhorrence: thus he brands them, " The covetous whom the Lord abhors." The words are' of the most heavy signification. If his lovingkindness be better than life, his hatred is worse than death.

It is the root of all evil, in persons of all conditions, civil anit sacred. This bribes those that are in the seat of judgment, to dear the guilty; and which is a bolder crime, to condemn the innocent. Of this there is recorded a cruel and bloody instance, in the death of Nabotb^ occasioned by Ahab's covetousncss.

This corrapts the preachers of 4he word^ to speak to the lusts, not the eonsciencea of men, upon whom they have a-servile de-pendance : and as the spirit of delusion is never more the spirk of delusion, than under the appearance of an angel of light; so his ministers are never more his ministers, than when they pervert the word of God to support sinful practices by corrupt principles. Covetousness makes men faint and false in the time of trial: they will save the world with the loss of their souls. In short, it was the impulsive cause of a sin of the greatest guilt that ever was committed, in betraying the Son of God; and his suffering the most cruel and ignominious death: a sin never to be expiated, but .by the flames that shall consume this worlds the place wherein he suffered.

CovetooBiess esceludes all, in. whom it is predominant, from the kingdom of heaiven. Lasarus may as soon be esqielled from Abraham's bosom, as a covetous man may be received into it. <^ Be not deceived, neither fornicators, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor. drunkards, norrevilers, nor extortioners, shall in-.herit the kiiigdom of God. A covetous wretch is in as direct a .progress to damnation, as the most notorious sinners, guilty of the most filthy lusts, natural and unnatural. Did m^ believe and prize.heaven, how would this terrible denunciation strike them throii^h ? But what tongue has so keen an edge, as to cut a passage throiigh rocks, the hardened hearts of the covetous ? The word cannot enter into the conscience and conversation of the earthly-minded. If you discourse ^^ to them of righteousness and judgment to come, they are.not at leisure to hear,'' or will not attend. Tell them of another world, when they are ready to be expelled from this present world. We have a most convincing instance of inefficacy of divine instruction upon the covetous. Our Saviour directed Ins auditory to the best use of rich^ es, in doing good to the saints in their wants, '^ that after death, they might be introduced into everlasting habitations: and it is said, '* that the pharisees, who were covetous, heard all these things, and derided him/' Luke 10. 14. They were fixed in their principles and resolutions to increase and secure their wealth: they had their religion in numerato ; gain was their godliness; and were so strongly conceited of their own wisdom, that they despised the authority^ counsel, and love of the Son of God.

2. Thelofveof money^'diflcorered in heiqiiiig up riches^ and the tenacious humour in keeping them, is directly contrary to the clearest reason, and perfectly vun. The nation of Tanity consists either b the change and inconstancy of things, or when they haYC not reasonable and worthy ends. In both respects, oovetottsness is vanity: for the object of that passion is the present world, the sphere of mutaUKty; and the immoderate care and labour to obtain and ptcso rv e it, is not for a 8(did, substan* tial, but a mere imaginary good* In this sense, the most beautiful colours, were there no eyes to see them, and the sweetest ^sounds, were there no ears to hear them, are vanities. According to this role, the greedy denre of ridies for riches sake, whidi is the most prqper notion of avarice, is the most unreasonable and vain aflfection; for it has no end. The apostle tells us, that *' an idol is nothing in the world;'' the matter of it may be gold or silver, but it has nothing of a deity in it. He that wonhips it, worships an object not only most unworthy of adoration, but which has no existence, but in the foncy of the idolater. So he that loves money far itself, sets his aflection upon an end that has no goodness, but in his foolish ima|fination, and consequently is no true and valuable end. This will be evident, by considering there is a double end to which huriiane aedons should be directed; the particular immediate end, and the usivierBal last end. The particular end to which reason directs in acquiring money, is to supply us with necessaries and eonveiiiencies in the present state; and this is lawful, when our care and labou!^ to obtain it, nre not inordinate nor immoderate. >FVuitioii gives life and sweetness to possession. Solomon observes with a severe reflection, ^ there b one of whose labour there is no end, who is not satisfied with riches, heidier suth he, for wbimi do I labour, and bereave my soul of good; this is also vanity, and sore travel.'' If one has a caMnet full of peails, and has not a heart to make use of them, it is 9II one as if it were foil of cherry-stones : for there is no true value in the possession, but in order to the true and noble use of them. This draws so deep of folly, that it is amazing that reasonable men should hyve money for itself; but the covetous have reprobate minds- without judgment, and discerning faculties without using them.

The universal and last end of our actions, consists in the eternal enjoyment of God. Now the possession of the whole world.

18 of uo advantage toward the obtaining ftitiire happiness: nay, it deprives men of heaven, both as the love of the world binds their hands from the exercise of charity, and as it aUenates their hearts from the Iovq of God.

The present world cannot afford perfection or satisfiiction to an immortal spirit*

(1.) Not perfection. ^ The understanding is the highest itAcu]* ty in man, and raises him abo?e the order of sensible creatures; and this is exceedingly debased by overvaluing earthly things. Indeed sense and fancy, that cannot judge aright y»f objects and actions, if they usurp the judgment^seat, the riches of this world appear very goodly and inestimable. There is no lost more de« grades the eternal soul of man hoai the nobility of its nature,' than covetousness: for the mind is dencnninated and qualified from the objects, upon which it is conversant. Now when men's thoughts are grovelling on the earth, as if there were no spark of heavoi in them, when their main designs and contrivances are to amass riches, they become earthly, and infinitely fall short of their or^pnal and end.

(2.) Riches cannot give satisfiiction to the soul, upon the ac* count of their vast di8pr<qKwtion to its spiritual nature and capa^ dty, and eternal duration. Yon may as reasonably seek tor paradise under the icy poles, as for fiill contentment in riches. The kingdoms of the world, with all their .treasures, if actually possessed, eankiot satisfy the eye, modi less the heart. There, is no suitableness between a spiritual substance, and earthly things. The capacity of the soul is as vast as it9 desires, which can only be satisfied, with good truly infinite: but carnal men, in 4 delusive dream, mistake shadows for substance, and thin appearances for redities. Besides, the fashion of this world passes away: riches take wings, and like the eagle, fly to heaven, or the possessors of them Ml to the earth. The soul can only be satisfied in the fruition of a good, as everlasting as its own duration. In shorty the favour of Crod, the renewed image of God in the. soul, and communion with him, are the felicity of reasonable creatures.

(3.) .The plainest eiqperience does not convince the covetous <|f their folly, and correct them. It is universally visible, that riches cannot seeum men £mn mieeries and mortality: they are like a reed, that has not strength to support, but ^atpn esato

S20 SPIRITUAL PBRFBCTIOM.

wound any one Chat rests on it. Earthly treasures cannot secve us from the aqger of God, nor the violence and fraud of men. How often are fieur estates ravished from, the owners? But suppose they are continued here to the possessor, they are not anti* dotes against the malignity of a disease ; they cannot purchase a privilege to exempt the rich from death. And is he truly rich that must be deprived of his tre&sures when he leaves this world, and ^nter naked and solitary into the next world, where he will be poor for ever ? He is rich that carries with him divine graces and comforts, the treasures of the soul, when he dies, and takes possession of the inheritance ^^ undefiled, that passes not away." How often do worldly men in their last hours, when the thoughts of the heart are declared with most feeling, and least affectation, condemn their unaccountable foUy, for their having set their '< adections on things below, and neglecting things above ;*' that with such fervour and constancy they prosecuted their secular ends, and were so coldly affected to eternal things, as unworthy of their care and diligence ? Those forl(Nm wretches in their extremities, with what significant and lively expressions do they decry the vanity of this worM, and the vanity of their hearts in seeking it ? It is related of Philip king of the Macedonians, that while one was pleading before him, he dropped asleep; and waking on a sudden^ passed sentence against the righteous cause: upon this the injured person cried, < I a)>peal/ The king with indignation asked, ^ to whom ? He replied, ^ from yourself sleeping, to yourself waking ;' * and had the judgment reversed that' was against him. Thus in matters of eternal moment^ if there be an appeal from the sleeping to the wakiiig thoughts of men, when death opens their eyes to see the dross of false treasures, and the glory of the true, wliat a change would it make in their minds, affections and actions ? But O folly and misery! they but superficially consider things, till constrajioed when it is too late.

From these considerations we understand the reasons of our Saviour's declaring, '^ It is as easy for a camel to go through the eye of a needle, as for a rich man," that trusts in his riches^ ^^ to enter into the kingdom of heaven." " But what is impos-

• Q«M dignam itoUdli neatilMiiliiiipreoeor* opm haawm amblant t et cm falM f raTi mole paraveriat, ttt«i vera c«f BMcaot bona. .

tible with men, is possible with God/' He can by so strong a light represent the eternal kingdom to men's minds, and purify their affections, that they shall so use the world, that they may enjoy God. We should from hence be- excited to watchfulness against this sin. Our Sariour gave a double caution to his disciples, '^ take heed and beware c^ covetousness/' In some, the leprosy appears in their foreheads j their company, their conver-sation, make it evident, that the w^M is " set in their hearts :'* in others, the leprosy is in their bosoms; their affections.are intensely and entirely set on the world, though the discovery is not so visible: none but the circumspect <^an be safs*

In order to the mortif}'ing this lust, the following means,, with the divine blessing, will be-v^ry usefsK The inward causes of the greedy desires and tenacious humour istt^ covetous, are the irregular esteem* of riches, and consequently, the jealousy of lo* sing what is so highly valued; and solicitude to prevent aH possible iuture wants. Now to take away^these causes, consider,

!• There are treasures infinitely more precious and durable, and more worthy of our esteem an^ love, than aU the gold that is drawn from the mines in Peru, the trtie enrichments of the soul; without which a man, possessed of all the weahh of the flota, is not rich towards Godj but ^'wretched, and miserable, and poor, and blind, and naked/* Rev. 3. God offers himself to be our portion, who is rich in all perfections, whoKe treasures are unsearchable and unwasted: if we seek his love, and grace to love him, we $lhM' inherit ^ substance and durable riches.'' The apostle, when the scales were fiedlen from his ^es, discovered such '< an excellency in the knowledge of Ohrist^ that he counted all tliirigs loss and dung, thai he might have an interest in him/' This eminent advantage there is in seeking heavily treasures, we shall certainly obtain %hem, and never be deprived of them; whereas the most eager ]^rsuit of'earthly riches^ is uncertamly successful; and if we do acquit^ them, they will certainly be lost. 'Now'as inward bleeding that endangers life, is stopped by revubion, in opening a vein ;■ so if Che stream of our affections be directed to things above, it will stop theiv infpetu* ous <iurrent to things beknv.

2. The liberal-use of riches fbr the gtory of God, and in charity to others, is the best means to secure the tenor of our tem* pora) possessions: for the neglect of pi^ng the tribute we owe

VOL, II X

to God, makes a forfeiture of our estates; and be can by r^ftft and power resume them in a moment* Beskks, there is no epi« thet more proper to be joined with riches, than uncertain, b that man certainly rich, whose entire estate is in a ship, sailnig through dangerous seas, and open to frequent piracies ? There is DO greater a distance between- a tem^t and a shipwreck, than between often and always. Innumerable disasters are in-minent, and nearly thfettteo the undoing of the richest mans but God who commands the winds and the seas, and governs the wills of men, whose providence orders the most fortuitous evento, has promised, <^ that the liberal man^ who deviseth li"> beral things, he shall stand :" he has a special protection; and as he is like to Gpd in givjoig, so he shall be in not being poorer for his giving. The apostle fncourages christians not to be oo-vetous; by this argument, God has said, '< I will never leave thee, nor forsake thee." We may firmly rely on his promise $ for truth is the foundation of trusty and rest on his providence which is omnipotent.

Add to this consideration^ there is an aocessional security to the charitable from the assistance of others. Man is sociable bjr instinct, and the civil life that is proper to him, will be dissobed without mutual assistance. It ts ordered by the rale of providence, that there is no man so completely sufficient in himself so absolately and independoitly happy, but he wants the counsel, the courage,, the help of others. It is usual^ that he who possesses most can do less, and (hat he that has less can do more: from hence it follows, that the wealth of the one, and the strength of the other ; the giving that wherein one abouadsi and the receiviqg that whidi the other wants, makes such an equipoise between the rich and the poor, that they cannot be disjoined. Experience declaies, there is nothii^ does more ^i-dear and engage the aflections of others to us, than acts of kindr* ness. Beneficence joined with innocence, render men vencfabU and amiable, conciliate esteem and love; ^^ for a good man one would even dare to die:" whereas the covetous and inoompas* sionate, not only provoke God) (for he that abuses a benefit^ despises the benefactor; and by imprisoning thdr treasures without doing good, the abuse-is as real, as by a riotous wasting them) but are exposed to hatred and contempt; aod if a disas* t&r surprises them, a secret joy touches the hearts of others.

To distribute, is a means to increase riches: it is a rule not only in spirituals, but in temporals; *' as a man sows, so he shall reap/' both in the recompences of justice, and the rewards of mercy: he that sows bountiftilly, shall reap bountifully. Charity is a productive grace, that enriches the giver more than the receiver. ^^ Honour the Lord with thy substance, and the fintfiruits of thy increase; so shall thy bams be filled with plen^ ty, and thy presses burst out with new wine. He that gives to the poor, lends to the Lord:'' Prov. 8. 9, 10. he signs himself our debtor for what is laid out for him, and he will pay it with interest; not only with eternal treasures hereafter, but b outward blessings here. Riches obtained by regular means, are the eifects and efliisions of his bounty ; but sometimes by admirable ways, he gives a present reward, as'-by his own hand. As there are numerous examples'f>f God's blasting the covetous, either by a gangrene in their estates, that consumes them before their eyes, or by the luxury and proAiseness of their children; so it is as visible he pumpen the Hierciftil, sometimes by a secret blessing dispensed by an invisible hand, and sometimes in succeeding thdr diligent endeavours in their callings.

But it is objected, the liberal are not always jHrosperous. To this a clear answer may be given.

(1.) External acts of charity may be performed from vicious motives, without a mixture cf internal affections, which malie ^epi accepted of God*

(2.) Supposing a ehrfsdan abounds in works of charity, and is not rewarded here, this speci&l case does not infringe the truth of God^s promise; for temporal promises are to be interpreted with an exception, unless the wisdom and love of God sees it better not to bestow them: but he alwap rewards them in kind, or eminently in giving more excellent blesshigs. The crown of Hfe is a reward more worthy the desires of a ehrtstfan, th^ the thiiqp of this world. Our Saviour assures the young mi^, *^ sell all, and* give to the poor, and thou shalt have treasure in heaven.'' Eternal hopes are infinitely more desirable than temporal po sse ss i ons. The apostle ^^ charges the rich to do good, to b^ rich in good works, ready to distribute, willing to communicate, laying up for themselves a good foundation, (not of merit, but assurance) against the time to come, laying hold of eternal life.'' ITim. 6. 18, 19. If I could dlVect the covetous, how to ex*

X 2

cbange « weffbt of silver for an equal weight of gold» or a-wr ^ of gold for an equal weight of diamoDds, how attentively would they hear, and earnestly follow such profitable counsel? But what comparison is there between earthly and heavenly treasures? Godliness^ of which the grace of charity is an excellent part, ^' 18 profitable for all thiiigs," it makes our profit eternally profitable. It is the wisdom as well as duty of belifveis, to lay up treasures, not on earth, tha land of their banishmaat, but in the celestial country, the place of their nativity.

CHAP, III.

Pride considered io its aaturev kinds, and degrees. It eontistt in an iaat* derate appetite of superiority. It is moral or spiritual. Arrogance, fain* glnry, and ambition, are branches of ft. A secret nndoe conceit of oor own excellencies, tlie inordinate desire of praise, the asylrin^ after high placet, aad titles of hoaonr, are4he ei^u of pride. Spiritnai pride cos* sidcred. A presuming upon self^uflicicncy to obtain men's eiyds : a rrii* ance upon their own direction and ability to accomplish their designs. Sins committed with design and deliberation are from tneolence. A Tais presaaiptioB of the goodness of Boa't spiritasl ctlatcs. Pride Is te the front of those sins that God hates. Pride is odious in the sight of larj. The difficulty of the cure apparent from many considerations. The proper means to allay the tumonr of pride*

Fourthly. PrIDE of life is joined with the lusts of the flesbt and the lust of the eyes. Pride destroyed both worlds; it tcana-formed angeb into devils, and expelled them from heaven; it degraded man from the honoiu: of his creation^ into the. condi* tion of the beasts that perish, and e:q>eUed him firom paradise* I will consider the nature, several kinds and degrees of ity and the means to purge us from it.

The nature of this vice consists in an irregular and immoderate appetite of superiority j and has two parts; the one is the affectation of honour, dignity, .and power, be]«md their true va-

UNTOLBED AWI>'ENFORCED. $2S

lue and wortli; the other is the arrogating them as due to a per*-son beyond his just desert. Th^ kinds of it are moral and spiri«« tual, which are sometimes concealed in the mind and will^ but often declared in the aspect and actions. Accordingly it is either arrogance that attributes an undue pre-eminence to a map's seif^ and exacts undue respects firom others ; br vain-glory, that affects and is fed with praise; or ambition, that hotly aspires after high places, and titles of precedency and power : all which are comprised in the universal name of pride.

1. Pride includes a secret conceit of our own excellencies^ which is the root of all its branches. Self-love is so natural, and deeply impressed in the heart, that there is no flatterer niore subtle and concealed, more easily and willingly believed, than this aflR&ction. Love is blind towards others, and more towards oneself. Nothing can be so intimate and dear, as when the lover, and the person beloved are the same. This is the principle of the high opinion, and secret sentiments men entertain of their own special worth. *' The Heart is deceitful above all things,'* and above all things deceitful to itself. Men look into the enchanting glass of their own fancies, and are vainly enamoured with the fiilse reflection of their excellencies. Self-love hinders the sight of those imperCections, which discovered, would lessen the liberal esteem of themselves. The soul is a more obscure object to its eye, than the most distant stars in the heavens. Seneca tells of some that had a strange infirmity in their eyes^ that wherever they turned, they encountered the visible moving image of themselves. Of which he gives this reason; * * It proceeds from the weakness of the visible faculty, that for want of spirits derived from the brain, cannot penetrate through the dia-phonous ah*, to see objects'; but every part of the air is a reflecting glass of themselves.^ That which he conjectured to be the cause of the natural infirmity, is most true of the moral, the subject of our discourse. It is from the weakness of the mind^ that the jucficative faculty does not discover the worth of others, but sees only a man's self, as singular in perfections, and none superior, or equal, or near to him. A proud man will take

• lofirmaTii ocvloriim, non potest ne proximam mrtm perrampcre* ^ed resUtiU 5m. lib. pretemat, quest.

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a rise from any adrantage to foment pride: some from tk€ perfections of the body, beauty or strength; some from the circumstance of their condition, riches, or honour; and every one thinks himself sufficiently furnished with understanding: for reason being the distinguishing excellency of a man from the brutes, a defectiveness in that is very diigracefiil and the title of fool, the most stinging reproach; as is evident by our Saviour's gradation : '* Whoever is angry with his brother without m cause is liable to judgment; whoever says Racha," that expresses his anger oontumeliously, '^ is subject to the council; but whoever shall say fool, shall be punished with helUfire/' Therefore men Bie tpt to presume of their intellectual abilities: one says, I have not learning, as those who are pale with study, and whose lamps shine at midnight, but I have a stock of natural reason; or I have not a quick apprehension, but I have a solid judgment: I have not eloquence, but I speak good sense. The high oon«> ceit of men*s own worth declares itself several ways: sometimes it is transparent in the countenance; <' There is a generation, 0 how lofty are their eyes, and their eye-lids are lifted up/* Sometimes it is manifest in haughty carriage: if others do not express eminent respects to them, it is resented as a neglect and injury. Their apparel at first made to hide shame^ proclaims their pride.

2. An inojrdinate desire of reputation and praise, is another branch of pride. The desire of praise is sowed in the hiiman tiature for excellent ends; to restrain them from those aUuring lusts that will ruin their reputation, and to excite them to do things noble and beneficial to the public. Praise, the reward of doing good, is a powerful incentive to improve and secure the civil felicity. The wise king tells us, ** A good name is rather to be chosen than great riches.'* It is a recompence God has pro* mised, '^ The upright shall be praised.'*

The apostle excites us to strive after universal hcrfincss, by motives from reputation as well as from conscience; '* Whatsoever things are true,*' for conscience, honest, for fame^ '' what* soever are just and pure,** for conscience, ^' whatsoever are lovely,** for esteem, ** if there be any virtue in ourselves, and prmse from others,'* to propagate it, <^ think on these things." But Hie inflamed desire of praise from men^ the beinjg incensed

Agaimt otiiars as envious or enemies that deny it^ ihe assuming it for unworthy causes, (where there is no true virtue, there is no just praise) the terminating it on ourselves, and not transferring it to God, aie the effects of a vain^glorious mind. Pride undervalues goodness in itself, and respects it only iinr the shadow that attends it. Praise is a music so enchanting, that it inclines men to believe that to be true which is pleasing, and which they desire others sbonki believe to be true. A philosq)her, when a box of ointment of precious composition was presented to him, feeling his spirits revived with its fragrancy, broke forth with indignation against those effeminate persons that perfume their hair and habits with it for vicious ends, and made the use of it disgraceful. But when praise, that is so sweet and powerful a motive to encourage generous minds to the exploits of virtue, is bestowed on worthless persons, it is more detestable. The poisonous flowers of fake praise are pernicious to those who are deceived and pleased with them. It is the infelicity of those who are in the highest dignity, to whom it is uneasy to descend into themselves, and take a sincere serious view of their internal state, and to whom truth is harsh and displeasing, they are in great danger of being corrupted by flatterers. Flattery is the familiar figure of those who address to princes: sometimes by fine iraud and unsuspected artifice they give the countenance of truth to a lie, in representing them to excel in wisdom and virtue. But if princes be so vain-glorious that moderate praise is esteemed a diminution to their greatness, and only the strongest perftimes affect tbeiff sense, th^ will represent them as half deities, as se-oond suns to the world. It was the judicious observation of Galba in his discourse with Piso, whom he designed to be his succe^^or in the empire of Rome. * ^* Wc »peak with simplicity between ourselves; but others will rather apeak with our state than with our persons.'' In short, all that have an eminent advantage to bestow favours and benefits are li,able to be deceived by flatterers, who are like concave>^glasses, that represent small objects in an exorbitant figure: they will feed the humours of those upon whom they depend, and speak things pleasing to them, and profitable to themselves. It is their surest security to

• Btiam ego se in limipUelwIne Inleriiotltodieloqiiimvrt cetcri lUieii-tias can fortona noitra» quam nobiscnnu TacU% BUi, 1. 1*

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rememW, that flatterers kave a double tongue, and $peak wkk one to tbeiBy and with anotlier of them.

In short, virtae like the sua is crowned with its owa beams, and needs no foreign lustre; and it argues a sound miad lo esteem praise as a re«iltance from virtue, and virtoie (ot itself: but a proud man as proud, prefers the praise and shadow of vir» tue before the reality: as a vain woman would rather wear a coun^ terfeit necklace that is esteemed true, than one 0t the finest ori«-ental pearls that is esteemed oountcrfeit.

3. Ambition, or the hot aspiring after hi§^ plaees, and titles of precedency and power, is another hranch of pride. The desire of superiority in this instaaee, is ae natural Aod umvenal, that it b manifest in persons of the lowest,rank^ servants, shqiherdSf labourers, desire power over others la their <eonditioiu *\ It is like fire, the more it is fed, the more it is increased. Aiibition, if reinforced by emulation, will venture through foul ways, by treachery, by oppression, and by indignities, to obtain digmty* If any cross accident spoil their feathers of flying to their mark, they fall into melancholy: if any competitors be preferred, they are ready to say, it was not virtue or merit, but favour and finrtnne that advanced them; and that their own desert makes them uo-* fortunate; f accordti^ to the two properties of pride, to exalt themselves, and depress others.

Spiritual pride is distinguished from moral, as it more directly and immediately dishonours God. It is true, pride is the poison of every sin; for in transgressing the divme law, men pieier the pleasing their corrupt wills and depraved appetites, before the obeying the sovereign and holy wiU of God: but in aorae sins there is a more immediate and explicit contempt of God, and especially Xn pride. I9lns of this nature exceedtngly ptoviAe and kindle his displeasure.

When men presume upon a seif-sufficiency of counsel, or pow* er, or riches, to obtain their ends. This sin waa chaiged upon Sennacherib; *^ I will punish the fruit of the proud heart of the king of Assyria, and the glory of his high looks: for he saith, by the strength of my hand I have done it, and by ray wisdom I am

• Facit avidos nimU telicitas, oec Un lemperalM cspidilaUi, at la M ^aod contigk de siaanti Sen.

f PnemUviriiiiaaiy%aiay«loQiafter«ivlcU»adcftaiL Tatm

fmitxA.^' ba- 10- 12, IS. The folly is equal to the hnptety; as it 18 expressed by the prophet, <^ Shall the axe boast against him that hews with it? Or the saw magnify itself agaimC him that shaketh it?'' Thus God speaks to Pharaoh king of Egypt; ^* Behold I am against thee^ the great dragon that lies in the midst of his waters, which has said, my river b mine own, {O blasphemer!} and I have made it for myself." Thus Nebu« chadnezaar boasted, walking in has palace, *^ Is not this great Babylon that I have built for the house of my kingdom, by the m^^ of my power, and the glory of my majesty ? I have laid the foandations thereof on the eentre of the earth, and raised its towers to the heavens."

This pride is attended with rdianee and eoniidence in their 4mn directmn to contrive, and ability to accompli^ their de-eigna; and with assnming the glory of all their success entirely to themselves. The prood manage their affiurs independently upon the providence of God, who is the author of all our faculties, and the efl^caay of them, and totally neglect the two essential parts 4^ naCaial niigion, prayer and praise; or very slightly perform the external part, without those inward aflections that are th^ spirit and life of them. It was the wise prayer of Hagar, '< Give me not riches, lest I be fiiU, and deny thee." God strictly cautions his people against this dangerous sin, <' Beware thou forget not the Lord, and say in thy heart, my power, and the might of my hand, halh gotten me this wealth: remember it is he that gives the power to getriehes." Dent. 3. 17, 18. And it is equally dangerous, lest men should attribute victories or prospe* rity^ in any kind, to their own counsel and resohition, their pru* deaee and.power, without humble and thankful observing and acknowledging the divine providence, the fountain and original of all our bksrings.

Whatever the kinds of sin be, when committed agamst know* kdge with design and deliberation, they proeoed from insolence and obsttnacy. The Israelites are eherged with this ag^vatioil in their simiiQg; ^^Tfaey dealt proudly, and hardened thdr necks, smI bearkened.oot to the oommandments, and refosed to obey.'* Neh. 9« 16, 17. Proud sinuen are intiodueed boast* ii^; ^ Oar tongues are obt own, who is Lord over ui?''^ They wiU endure no restrainto, but are lawless and loose, as if they were above ftar and danger* It is true, there are few so prodi^

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gioosly wicked a9 to speak thus; but men's actions have a la* guage as declarative of their words: and sinning presumptuously with a high hand, is constructively a denial, and despising of the dominion and power of the Lawgiver} as if be had no right to command, nor strength to vindicate, the honour of his despised Deity. In the last judgment the punishment of rebellious sin-» ners will be according to the gl<Nry of God's majesty, and the extent of his power that was contemned and vilified by them.

When divine judgments are sent to correct the distdute disor* den of the world, and sinnc;^ should with tenderness and trembling << hear the voice of the rod, and who has appointed it;'' yet they proceed in their wickedness, as if God were not alwa^ present to see their sms, nor pure to hate them, nor righteous to exact a severe judgment for them, nor powerful to inflict it; this aigues intolerable pride and obstinacy. God and mmnexs are ve* ry unequal enemies: the eflfects of his displeasure should be received with obsequiousness, not with obduration: therefore the apostle puts that confounding question, '< Do you provoke the Lord to jealousy? are you stronger than he ? Can you encounter with offended omnipotence ?" To deqpise his anger is as provoking as to despise his love. It is astonishing, that dust and ashes should rise to such an incorrigible height of pride, as to fly in the &ee of God: '^Whoever hardened himself against him, and prospered?" All that are careless of God's design to refonn them by affietions, that seek for relief in diverting bunness or ]deasures, provoke God to more severe inflictioaa of his anger: but those surly proud natures that are exasperated by sufferings, and wrestle with the strongest storms, are in conrinaation with the stubborn spirits of hell, and shall have their portion with them.

Lastly, When men have a vain presumption of the goodness of their spiritual state, of the degrees of their goodness, and thdr stability in goodness, not sensible of their ccntianal want of renewed supplies from heaven, they are guilty of spiritual piide^ Of this there are two instances in scripture; the one in the diurch of lukewarm Laodicea, the other in the Pharisee, mentioned by our Saviour. The first said, ^^ I am rich, and increa-f sed in goods, and have need of nothing; and knowest n<»t,. that thou art wretched, and poor, and miseraUe, and blind^ and naked." Rev, 3. The pharisee, to raise the esteem of his own goodness, stands upon comparison with others, whos^ vices may

te a foil to his seeming graces: be said, <' I am not as other .men are, extortioners, adulterots, or even as this ptMiean.^' It is true, he superficiaUy thanks God, but the air of pride transpires through his devotion, by vahiing himself above others worse than himself; as if his own virtues were the productive cause of his distinguishing goodness. If humility be not mixed in the exercise of every grace^ it is of no value in God's esteem: the humble unjust publican was rather justified than the proud pharisee.

This spiritual pride is very observable in the superstitious, who measuring divine things with human, from that mixture of imaginations, introduce carnal rites into the worship of God, and vahie themselves upon their opinionative goodness: they mistake the swelling of a dropsy for substantial growth, and presume themselves to be more holy than others, for their proud singularity. Superstition is like ivy, that, twines about the tree, and is its seeming ornament, but drains its vital sap; and under its vejr-dant leaves covers a carcass: thus carnal ceremonies seem to adorn religion, but really dispirit, and weaken its efficacy. Pha* risaical prid<s is fomented by a zealous observance of things un* commanded in religion, neither pleasing to God, nor printable to men. On the contrary, some visionariea pretend to such a sublimity of grace and eminent sanctity, that they are above the use of divine ordinances: they pretend to live in immediate communion with Gqd, as the angels; and dazzled vrith specious spi* ritualities, they n^lect prayer, hearing the word, and receiving the sacrament, the means of growing in grace, as if they were arrived at perfection. This is the effect of spiritual pride and delusion.

For the mortifying this vicious dispositicm, consider that pride is in a high degree injurious and provoking to God, An ordinary malefactor breaks the king's Uws, but a rebel strikes at his person and crown. The first and great commandment b to honour God with the highest esteem and love, with the most humble adoration; consequently, the greatest sin is the despising his mi^esty, and obscuring his glory. Thero is no sin more clearly opposite to reason and religion: for the most essential duty and character of an understanding creature, is dependance and dbser-vance of God as the first cause and last end of all things, receiving with thankfiihiess his benefiU} and referring them all to hif

glory. Pnde contnidielB natural juatiee, by latercepting die grateftil affiectioDate ascent of the soul to God, in eelebrating lirli gieatness and goodness. A proud man constroetlvely puts him-self out of the number of God's creatures^ and desenrea to be er^ eluded from hia tender providenee. The jealousy of God, his most severe and sensible attribute, is kindled for this revdture of the creature from its duty, and the depriving him of his proper ^ory. It is true, God's declarative glory is not profitable to ' him: but he will not give his glory to another, nor permit another to usurp it: his coneeasion and consent would be directly contrary to the etemad rule of righteousness, and therefore im* possible without the denial of himself.

Pride is in the front of those sins which God hates, and are an abomination to him : '^ A proud look,'* that is seldom disjoined from a proud heart. God ^ looks upon the proud afar off with a holy disdain :*' Prov. 6. 16. he resists the proud. Pride u the most pernicious o{ all vices: for whereas any single vice is opposite to its contrary virtue: undeanness expels chastity; covetous-ness, liberality; pride, like an infectious disease, tamts the sound partSy corrupts the actions of every virtue, and deprives them of thdr true grace and glory. Pride is so offensive to God, that he sometimes permits his children to fSsO into sins of another kind to correct pride. And he is an unskiHul physician that cures one disease by a worse. When the apostle was liable to the temptation of pride, for his celestial visions, satan was permitted to buffet him. A strange dispensation, that the prince of pride was let loose to instruct him in humility.

The fearful examples of God'9 wrath upon the proud, must convincingly prove how odious they are in his sight. The angels fell by pride, and ore the most cursed creatures of the creation^ and bound with chann of darkness to the judgment of the Great Day. Adam was rick of the same disease, which involved him and his progeny under the sentence of the first and second death. How many great kings, for the insolent forgetfulness of their frail condition, were by divine vengeance cast down from the height of their glory, and made spectacles of ignominious misery! The proud and stubborn Pharaoh that defied the Almighty, and said, ** Who is the Lord, that I should obey him, and let Israel go ?" that threatened, ** I will pursue, I will overtake, I will divide the spoil r^' like the raging sea that roars, and foams^ and sw<ell%

IllteflltiiMig to 4toivii Ae latid; bat wh«ti it ia cone to its sfi-poititejd lioiila^ the weak nmid, Iks if its fiiry were tumed into fear, retires into ito own channel; diat proud king was tamed by frogs and flies, and at last diomied wil^ his army in the Red Sea* Sennachtrih ao high flown with the ooneeit of his irrosis-lible strength, that he ebdlenged heaipen, '< who is your God ? that he sbould be aide to dtfver yon out of diy hands?'' fonnd there was a just power above, thai in one night destroyed his mighty army, and aftenj^ard cut him off in his idolatry. Nebuchadnezzar the head of gM in the figure repreeenting the esH piles of the world, was for his pride turned a grazing ametig the beasts, and by his fall was the argument of the insnkation, '^ thou saidst in thy heart, I will ascend into heavtsn, I will exalt my throne «boVe the stais of God: I will asoend above the height of the eloads,, I will be Kke the Most High. How art thou faHen ftom^ heaven, O Lucifer, son of the morning f how ait thoil eut down to the ground that didst weaken nations ?" Isa* 14. 12, 13, 14. Herod for usBKping divine hotaour was de-foured by woms. In everyi age thele are instances of God^a terrible wrath upon the proud*

Pfide is very odious u the sight of men: therefore it often barrows the^mMk of humility.to obtain its ends: but it is always odious to God, udio sees the most intimate workings of It in the heart, A proud man is an enemy to the more excellent and worthy: he is pleaskl vnth the vices and infeticities of others, as thfqF afford an advantage to exalt himself above them, and grieved at their virtues and happiness which render them more vahiable than hiBMeE

Pride is the parent of contention': it exasperates the sense of & small oSenee, poto-an edge upon anger, and has often aflbrded tragieal subject^ that have MM the scenes with tears and blood. Umnihty produces patiettce: tbr it mieihes a miui tower in his envn eyes, than he* is' in the opinion of others. Pride treats odiers with contempt And censure, and thereby provokes them to turn reverence into deqiising, and love into hatred t when a proud man fidls into misery, he is the least lamented.

That the cure of this lust is very diflkuit^ will be evident by a yariety of conridersitions.

Pride is the sin to which angels and men in their best state were peculiarly liable. The angels intermitting the vision <if the

diTine glory) and reflecting upon their exeeHencies, were int<nd« eated with self admiration. It w strange to amazement, that they should so suddenly unlearn their natures, and diaelaim their Maker, who had prevented them with his excellent benefits, and raised them to tliat bright eminence above other creatures. Man in the state of unstained innocence, when all perfections of body and mind entered into his composition, with ail his luminaries and graces, was corrupted by pride. '* You shall be Kke gods,'' was the temptation that corrapted him. Prodigious disorder f His pride begins when his true glory ends i and his humility ends when his stiame begins.

In the depravsed nature of man, pride is the radical reigning sin, that first lives and last dies. It is called *^ the pride of Kfe.'* Pride spring^ up in the heart of a diiid, and continues to ex« tieme age.. Other vices have their seasons, which being expired they wither and decay. Carnal pleasures change their oatnres, and become distasteful; but pride flourishes and grows in every age. EccL 12. Now it is usually in vain to give counsels of wisdom to those who are sunk into foUy, the proper season is to instruct and caution, when it may be preventive <rf folly.

The difficulty of the cure is increased, in that like a heetic fever, it is not easily discerned till it is dmost ineuraUe. Some vices are odious from the visible matter of them, mtemperance, undeanness, and injustice, by defrauding and <^rassing others; but pride is often excited and drawn forth by the same thii^ wherein virtues are exercised, and distinguished only by the end,' which is often coneeakd firom our own sight. The pharisee is a signal instance of this. A man may visibly despise the ponq» and vanities of die world, and this may raise his esteem in the minds of real saints; and the outward practice of goodness will be productive of the praise of goodness in others; tiiis will aflbrd a strong temptation of pride. All the operations of virtnes, even the exevcise of humiUtyy that are the matter and aiguraent of praise, may be incentives of pride; and those diseases are extremely dangerous, whieh are nourished by that food that is ne« cessary to supp<Mrt life. The old serpent when he cannot seduce men by carnal temptations, which are easily discovered, inspires with so soft a breath the opinion of their own virtues^ that they are insensibly tainted.

The d^re<rf external honour and power beyond what they

dka^nt to be desired, and wbat is due to the penons desirous of them, is not easily discovered: partly, in that the aspiring after dignity is, in the universal consent of men, an argument and in* dicatiOD of a sublime spirit ; whereas the modest refusal of it, exposes to infamy, as if the refuser had a leaden soul, whose body is rather its sepulchre than its instrument: and the heart is the arch deceiver, the most partial parasite, and its natural falseness is fomented by the artificial flatteries of servile spirits. Every man is a stranger to hitnsjeif; as the eye sees things without, but is blind as to seeing itself. Men study to know more of others than of themselves, and therefore know less.

In curing the diseases of the soul, we are directed by the method of curipg the diseases of the body; whieh is sometimes by medicines contrary to their nature, and sometimes by those which are like to it. The feverish heat is not only quenched by cooling juleps, but by cordials that fortify the vital heat, which ooBSumes the peccant humours that fcnnent the fever.

h Consider those things which may allay the tumour of pride and vanity. Reason is the perfection of man, and the knowledge of God and ourselves is the perfection of reason: from hence proceeds the magnifying God, and vilifying ourselves.

. God is the eternal Jehovah, '^ and there is none besides him." He alone has an independent and infinite existence. All other things are from his efficiency: every spark of life, and degree of being is firom him. Without the least strain of his power he made the world, and as easily upholds it. All created things have but an appearance and show of being, in him alone is the solidity and stability of being for ever. He dwells in light un* af^roAchaUe, not only to n^Ntal eyes, but to the iqunortai angels. He is the <wly wise, and good, and immortal Being. In the present state, great and wimU are not words of absolute but comparative signification, with respeqt to the various conditions of men; as one pearl is called great resp^tively to another^ though small in itself: but there is none absolutely great but God, who is truly infinite. In heaven, where the blessed spirits have the most immediate and fullest view of the Deity, '^ the Lord ahne is exalted.''

2. Consider that the whole world intellectual and sensible, compared to God, is but as <' the drop of the bucket, and the dust of the balance:" and what part are we of that drop and

dust ? If we consider men in the state of primitive aatnre, it is an evident principle written in their hearts, with characters of the clearest light, that it is their most reasonable duty, entirely to renounce themselves, and to devote themselves to the g^oiy of God: but if we consider them as creatures and sinners, that can assume nothing as their own, but their sins and miseries, the penal consequents of them; this will humble us below the brutes, who never transgressed the order of their creation. We are less than the least '^ of all God's mercies,'' and our sins deserve the heaviest of his judgments.

Consider the men that most excel others, are as naked of natural good, as destitute of moral and spiritual good as others. ^' Every good and perfect gift comes from the Father of lights:'' and as those are the best gifts that come from him in that notion, so they are most depending upon him, and are continued by irradiations from him. There is a difference between the impressions of sounds, and the emanations of light in the air. S<mnds are propagated by successive motion from one part of space into another, afker the first cause, the sounding instrument is silent. But a line of light extended through the air, depends entirely and necessarily upon the original pmnt of light from whence it proceeds. The rays of light that fill the air, in the first instant that the sua withdraws from die horizon, all vanish. Thus aO spiritual gifts depend continually upon the influxive presence of God. Now how can we be proud of his most precious gifts, of which we make a forfieiture aiid cannot possess without humility? The most eminent advantages which some have above others, are the shining marks of his bounty. How absurd is it for one to boast of wealth, who daily livAf «ipon alms ? The more we receive, the higher are our obligatioBs, and the more heavy will be our account. The mind is darkened with the thickest dregs of ignorance that no light can penetrate, that arrogates the honour sdhh fiiee favours, and bountiful hand So the creature. -

To be more instructive, let us consider what are the usual incentives of pride, and we shall discover that igncmmee aad vBsdtf are alwsys mixed with them.

Women, by men's wretched idolizing them, are vainly proud of their beauty, and more jealous lest their faces be deformed than their soub. Now what is flesh and blood, but a mixture <»f earth and water? What is beauty, a superficial qppearance^

a flower blasted by a thousand accidents ? How soon are tlie tolours ~and charms of the face vanished ? How often does it betray them to those sins, that are signally punished with the foulest deformity and rottenness ? The most beautiful are not tess mortal than others: they must shortly be the prey of death> and pasture of worms, and can such a fading toy inspire pride into them ?

' Some are swelled with the conceit of their riches: but this is ▼ery unreasonable, for no external accession can add re^l. value to a person, foob only worship a golden calf. If any air of pride rises in a rich possessor, it may as justly provoke God to recal his blessings as he Uberally bestowed them. • Others presume upon the nobility of their extraction; but whoever our more immediate parents be, if we ascend in our thoughts, we must come to our grand progenitor Adam, the son of the earth, and fountain of mankind. All are streams from him; if some slide along in the low grounds, and some are received in marble repositories, they all flow from the same origi-> nal. How often* do the honourable tarnish the.colour and lustre of their Mood by degenerous actions ? How often are the rich and great forsaken of their dependants, and only attended by a train of miseries, maintained by their expences? Such revolutions are not more strange than eclipses are to the moon. . Some are raised to the height of secular honour; and there is nothing sends up more hot, fuming, and intoxicating spirits, tlian sovereign power. Humility in a state of the highest ho>-nour, is a very rare virtue. But there are many things, which duly considered, will lower the train of pride even in lyings. The pre-eminence of external order, is seldom joined with the pre-eminence of inherent excellencies. How many wear royal cfowns, that are slaves to their lusts, and govern others who cannot govern themselves? Besides, there is no height and eminence upon earth, but is encompassed with precipices and perils. The throne leaves some, and all must leave the throne. The greatest mofwrcfas, and the most proud of their, greatness^ must descend into the grave, without their sceptres and flatterers, and be confined to a dark solitude, where they shall have no other state or carpets, but the worms to cover them, and corruption under them* There is but one kingdom that cannot be shaken, and one immortal King. In the next world, they must

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Stand upon alenrel with the meanest wretehesy and be accountable to the high and everlasting Judge, for their management of hia Ticegerency.

There is nothing men value themselves more than upon the account of their understandings; ''knowledge pu8s up/' But how little do we know ? Pride is the effect of great presumption^ and little knowledge. Suppose one by ex])enmentsl curionty and inquiries could know ail things in the latitude of the seostble creation, this were but a refined kind of vanity, and oodd not afford satis&ction to an immortal spirit. In short; suppose m person eminently endowed with divine qualities, wherein the resemblance of God consists, there cannot be the least reason of pride, for they are all graces di^nsed. from the sovereign unaccountable pleasure of God, who makes the most excellent saint to differ from others.

2. It will be an excellent means to cure pride, to cimvince the minds of men, what n true honour, and direct their desires to it.

The wisest of kings has told us, '' that bdbre honour is ho-miiity.'' Pride is a degenerous passion, * debases a man, anA brings him into miserable bondi^, enslaves him to tiie ignorant multitude. Dependanoe upon the opinion and appfamse of the people, whose humours are very changeable, is so mieasy, that the ambitious often bite their heavy chmns, though sometimes they kiss them because they are gilded. But humility preserves the true and noble fireedom of the mind of man, secures his dew liberty, and peaoefiil dominion of himselfi This is the effect of excellent wisdom.

3. Humility is the most precious ornament in Ciod's sight: f and to be approved by the divine mind, and accepted by the divine will, is the highest honour, most worthy of our ambition. It is like the precious balm, that mixed with other liquors sinks to th^ bottom: but then it is visiUe, and most araiabte in the eyes of God. The apostle's ambitious labour wis, " whether present or absent to be accepted of hhn.'' Neiw what is the vua

• Qiiain f|«M«m Imudan tspleQClA statiio t$ae in»xtamn», nos »1laadc pea* dcre, noo extrlmecin aut bene avt mala facieadi laipsBsai- hsbne ratleati* Cic. 15. Ep. 13.

i Nihil lianlIltatSMibUmiosapsdD«Dn. Jiitr.

esteem and foding breath of ixren, compared witb the acceptance of God? Doth a learned man value the praise of the ignorant given to his composures, and disregard the approbation of the learned^ the proper judges of it ? Is worldly honour a certain indication of real worth, or can it satisfy the desires of the soul ? A piece of rotten wood shines in the dark; but when the day^ light appears, forfeits its lustre: so in the darkness of this world, titles 0^ honour seem glorious, but in the morning of eternity they lose their flaming brightness, and vanish for ever. It is true magnanimity, to despise the praise of men, and to seek and value the honour that comes from God only. After this shoH; life, men are dead for ever to the pleasure of their fame.

I shall conclude this part of our subject with observing, that humility is a virtue not known to the philosophers, who thought it to be opposite to magnanimity: but it is especially recommended in the gospel as a most amiable and excellent grace. We are commanded to '^ do nothing through strife or vain-glory, but in lowliness of mind let each esteem others better than themselves." Phil. 2. 3. This may seem an unreasonable lesson, and inconsistent with sincerity. But although the difference between men in civil things, and intellectual perfections be clear; yet in moral qualities, we knowing our own defects and secret faults, may prefer others, whose concealed excellencies are visible to God, before ourselves. The apostte Paul though he so excellently '' represented the King of saints in his life," acknowledged hioiself to be the chief of siimers. It is observable that St. Peter in the account of his fell and repentance, recorded by St. Maork, who wrote the gospel by his direction, aggravates his sin more than is expressed in the gospel of St. Luke and St. John, where hiB' denial is related, but not his cursing and swearing, saying, <^ I know not the man:" and his repentance is not so AiDy declared : for the other'evangelists tell us, ** he wept bitterly" in the reflection upon his denial of Christ, but it is only said in Mark, when ^^ he thought on it he wept."

Many excellent promises are made to the humble. They ar« declared blasted by our Sialnoiir, who are not rich in treaauvesi << but poor in spirit: God will revive the spirit of the humble: he will give graite to the humble, and hear tlieir prayers." We are assured though the Lord be high, yet he has a respect to the

Y 2

lowly: he sets his esteem and love on them, regards and relieves them: huniility attracts the eye and heart of God himself. Job was never more accepted of God than when he abhorred himself.

1 shall add this consideration, that should be of infinite weight with us: the Son of God came down from heaven, to set before us a pattern of humility. He does in a special manner instruct us in this lesson: *^ learn of me, I am meek and lowly.'' Never could glory ascend higher than in his person, nor humility descend lower than in his actions. There are the deepest imprinting passages of humility in the whole course of his despised life and ignominious sufferings. What can be more honourable than to imitate the humble King of Glory ?

CHAP. IV.

lofidelity, bypocrityy envyt are in a special sense poHations of the spirit. Ttie unreasonableness of infidelity. Hypocrisy considered: it sometimes proceeds from ignorance and error. Sins are liid under the appearance of irirtues. The steadfast belief of God's pore eye, an effectual means to care it. Envy at tlie good of otliers, witli malice wishing them evil. The necessity of regeneration evident from the consideration of Inward defilements. Motives to cleanse the spirit. Qpd is highly dishonoured by tliesi. They are more easily contracted, and more frequently committed, than those that are acted by the sensitiYe faculties. Tliey are more tnevrable. The injections of satan distinguished from those sinfal thoughts that arise from the hearts of men.' They are our infelicitiet,

JL shall now proceed to consider some other sins, that in a special sense,' are the poUutumg qf the 9pirit It has been observed already, that in carnal sins, the spirit is the principal agent, but of other sins it is the subject. Such are infidelity, hypocrisy, envy and malice, by which the mind becomes dark and impure.

L Tf^deUty^ whether proceeding from secret atheism, or open deism, rejects revealed religion, as unnecessary and groundless. But the arguments that are drawn from the clear and living springs of nature to prove the being of God, are of such convincing evidence, that none but those whose interest it is, that there were no supreme Lawgiver and Judge to call them to an account for their actions, can doubt of his eternal existence. Now that there is a God, being proved, the necessary consequence from that principle is, that he must be honoured and served according to his own will, and that it becomes his wisdom and goodness to reveal his will to men, the rule cS their duty, and that this be done in the most instructive and permanent way, in writing, thai is less liable to.corruption than oral tradition, and that the Holy Scripture has in it such conspicuous characters of its de«-scent from heaven, besides the most undoubted testimony that it was written by men divinely inspired, and inMlible, that with* out violating the rules of sound discourse we must yield our assent to its divine authority, and supernatural doctrines revealed in it.. I shall not here amplify and illustrate: these pnticulara, having in some discourses, formerly published^ on the existence of God and the immortality of the soul, and the divinity of the christian religion, manifested how desperate the cause of the atheists and deists is to unpnjndioed minds.

Now though the deduction specified, be .accordii^ to the true rule of ratiocination, yet there are some that account it a' slavery to fix. their belief upon any authority, but will be firee in believe ing as they are in their actions. I will therefore briefly produce some proofs of the truth of christian religion, that carry .'an nncontroiable evidence.in them: the abolishing iddatr}'in the Pi^an worid, in the time foretold by the prophets, is a palpable proof thiftt christian religion was frt>m the troe God. The instruments of this great work, were a few' fishermen, that had neither learning, nor anus,.nor treasures: patience was their strength, poverty their choice, di^ace their honour: that without any fiirce, but of illumination and persuasion, of humility and charity, and enduring the most terrible sufferings, they should ''vanquish the pride of philosophers, the tyrannous power of princes, the rebellious opposition of men's carnal lusts^ is not conceivable without the assntance of divine strength, that convinced the most obstinate enemies that the doctrine was

Y 3

dhrine, by the mnrades dope in coniinnation of it. Besides^ that which the wise men in ail ages were seardihig for, that is^ the perfection of the law of nature, (at first engraven in the hearts oF men hy the Author of it) hot in vain: for akhou^ philosophy affords some notices of good and evi], anfficieot to check many notorious vices, yet it is not snficient to direct men fai their universal duty towards Ood, others, and themselves: but the gospel is an instractive light of our full duty: it speaks to the heart, and changes its thoughts and affections, and reforms the life according to the pure and perfect rule revealed in it. Now could an imposture produce such a perfection of virtue in the inndced world ? The true interpretation of the moral law in the gospel is from God alone. Voob hcndnem mm sanat. Could such a change be made: witWout visible niirades ? If the christian religion was piatitkd and propagated without the confirmation of miracles, it wef]e a transcendent miracie. And though we saw not the miracles done by the apdsdes, yet we see the permanent effects of them, in the bdief and fives of tnia diristians. Infidels are apt to reply, if they saw mif ades performed to assure 4hem of the divinity of the christian reU^on, they would believe it. It is a vain pretence that men would submit to the power of God declared by miracles, who deny ina authority made known in that eq(iin.ent degree of evidence in his wosd. Abraham answered the rich man, who desired a messenger from the dead might be sent to convat his brethren^ <^ they have Moses and the prophets, and if they hear not tfaen^ liiey would not be persuaded though one rose from the dead/'

In short, those who resist so strong a fight as shines in the asKpture, the dehision of their mind is from thck depraved hearts. Sp^ddative truths obtain the pmsent and easy asscat of the mind; but truths directive of practice, if opposite to men'a bsts, though their evideWe be nnexGeptionablc, jset the carnal mind is veiy fvene from receiving, them. This aocomit is given of the phwiaeea' infidelity, ^ |iiey repented not that they might bdievje ip him." Nf at. 21. 32. When the will is engaged in the love of m, and rebels against the sanctity and severity of the gospel commands, it is congnioms to rqect i^ The commit affections hinder the due apphcatian of the mind to copsider the motives of credibility, and stain the mind that it does not sincerely judge of tbem. Tiiough infidels pretend to be the only

ikuoKomg wits of the age, to have the orades of feaaon in their breaats, and deapiie others aa captives of a blind belief, yet their ibily ia palpable and pcnai, for having provoked God by tbttr infidelitry ihey are left to .the power of their lasts, and «f the tempter^ and aink deeper into darkness^ and become more hardened and prasumptnous. Thqse who embark with these distracted pilots in snch dangecons seas, have a mind to perish ior ever. ■

2. Sbfpearitff ia a spiritual pointio^ In its theological eon* aideratioQ it implies a eounteifeitiiig aeligien and viitne: an a^ feotation of the name joined with a disaffedaon to the thi^g. ** The having a fiEmn of godliness, with denying tlie power cl it/' Aceordingly,

(1.) Every titular christian, who professes a subjection to Cfaoriaty and lives in habitaal disobadieace to his commands^ is aa hypociite. Theactions are the jaeamate issues of the heart whereitt they are fimned, and the clearest diaeovery of it. A lebellions coarse of sin, declares a person to be an usfidd, not-ifrithatanding bis owning Chrst to be our Ung: his life is a continual lie t 4ie vainly presumes Aac God is bis Father, when -bis actions dedava him to lie a child of the devil. John 8. 41. 44.

(2.) Hypocriqr in a stneier aanse is, when men presume their apiritaal qonditioa to be good, upon febe grounds. It is ob* aarvable, no man is a I^ypoerite to himself out of choice; he does not deliberaialy deceive himself: but one may be a hypo* crite sritinttt his knowledge by ignorance and error. He nmy think his inetinai^iim to seme virtuea, and Ins afcrsiDtt from some vices, to be divine giaee: but ayn^athies and antipathies pro* coed often firamiMeuial temper, and not from the renewed mind and wiU, from judgment and choice. A tame dcg is as truly a iicast as a wild wolf. A man that performa only some good ehings, and abatainij from some evil, ftom natural oenscienoe, i# •a truly in the atate of polluted natuye, aa '<»ie that is whfrfly careless of his-doty, and freely indulges every carnal lusl. One fnoy be ewet in i^ht matters^ as the pharisees ia tything mia$, and cnromin, and n^iect substantial duties; he may be aeaioua in the outwards paits of religious womhip^ and n^lect rightcous* neosand mtory, and tbtnk to-compensate his defects in the duties of one tlUe, by strict observing the duties of the other:

Y 4

this is pemidoixs hypocrisy. The suhtility and strength of satak are employed to deceive men by an airy religion^ by an opinion«-ative goodnessy to prevent their being awdoened from their drowsy and deadly state. It is worthy of notice, tbe tempter has a doable operation in the minds of men: he deoeiTcs the hypocritical with false hopes, by concealing or extenuating their sins, to induce them to presunse of the favour of God, and to se* cure his quiet possession of them: he troubles the sincere with vain terrors, by concealing th«r graces, to diseburage tbeu* .progress ill the way to heaven: he is an envious explorator, and searches to find out their defects, to accuse them to God; and he defames God to them, as if he would not spare Im sons that serve him: he is triumphant in the unsanctified, and militant in the suntsL

(3.) Som&hide their cryiqg sins under the.colouraUe i^tpear^* ance ofvirtues; and pretend to holiness, that they may ein with less suspicion, and more security. He willspteak of those sins in others with severity, which he freely indulges in himself. The characteni of religion are drawn in his oountenaace, but his lusts jBie deeply engraven in his faeiirt* These oUr Salviaur compares to painted sepulchres, thatiwitbin contain sordid dust, and rottenness. This is perfect hypocrisy; a deadly potlution^ that woimds the vitals, aears the ^eoDscielleie^ (fueiidb^ aU goodness in the will; for this hypocrite is vduntarily so. Hypocrisy in theheart is bke poison in a spring* that .epreads iUelf through •all the veins of the conversation. This sin onr Saviour never speaks of but with detestaticm; fo^ this he denounced such a heavy woe against the pharisecs, .Ihatuaed religion as a maafcii% habit to appear glorious in the.«yes of men, and disguised thdr worldly aims in devotions; and '^ made lo«g pffa]«rs to be esteemed of men. This is so odious to God, that he forbids all the emblems and resemblanoes of.it to the Jews, Jinsey^^wookey 'garments,.and miscelain com. Chir defects acknowledged widi ingenuity, excite his compassion; hut counterfeit virtues excite his indignation: for what can be tnore pDavoking,dian to ap* pear to be like God in holiness, the glory of. the Deiiy^ for this «nd, to be secretly wicked, and to affront his onmiacience^ as if •he could not discern them through all their close and dark con* «ealments. A hypocrite is feaiful of men, bht faces God« Pride nixed with hypocrisy was the devil's original sin, *^ he abodb

not in the tnith;'' and religious hypocrites are his natural children. The hottest climate in hell will be their habitation: far onr Saviour threatens some nijinefs their portion with Iqrpocikes; diat is, aggravated damnation. This sin is difficultly cured, in that it is not easily discoyeted by men, and does not expose to shame; but is subservient to many caoial ends. Men cannot dire into the hearts of others, and cannot discern between the .paint of hypocrisy, and the life of holiness. The piixture at beautiflilcoltarain the cowHienanoe, may be so artificial, that at a distance it may be thought to be natural. Besides, hypoi* 4»risy turns the remedy into poison : for the frequent exercise of religious, duty, which is the means to sanctify us^ eoafirms and •liardens hypocrites.

The e&ctufld means to cure it, is a stead&st belief of the pure joid flaanf^peye.of God; who sees sin ^herevec it ia, and ^^ wiH bring it into judgment." A hypocrite may hide U^.'siA from the eyes of others, and sometimes from his own constsienoey bDut can neier impose upon God. And as nothing so confounds men with Awnt^ as to be found fake and perfidious in tiieird^diogs; how 'much moce>rill the hypoerites be Covered with colAi^ion: at the .great day, nntbefi they shaU-tippear naked, with, their loathtome .ulcers,.before inownerable'^o^s mid saints P ^^ They will -desife the riwks to btdethem frooi.tbal' glorious assemMy*" '

The stead&st belief of this great truth wiU cense: frequent and -solegtai thoughts of God, as our inspector and- ji|^: ^' I have set the.Lsdrd.always before me; he is at my right -hand, I shall •not be moved;'', this was the effset of David's faith* This. wiU produce sinoenty in lefigioli uAres^tive to the eyes of ii<eri; and preserve us from secret sins. It is the paescription of our .Saviour; '^ beware-yejof the leeveo of the pbArisees, which, is hypocrisy,: for there is notU^ covered, that shall tiot -be re** vealed; neiober bid, that shall not be known: whatsoever ye have spOfcm in daikkue^s, shuUbiebevd in. the light; and that jwbMp y^ have spclten in the ear in closets, sliall be prodnimrd ^ the house tops/' Uke 12, 1, 23. :

. S. £htiy at the good of g^thers^ and malice, wishing^tbevi evil, ia a.deep> pollution of the spirit. This abaohitely alienates men from the netMfe wi life of God: for the clearest ocmception we have of the Deity is^ that be is good^ and does ff>od. This is '^ntnlry not otdy to sujpematttral graoe^ bnt to naimral ccmsci-

aiS SFffRITDAL VBMBCnOlf

«Bce; and tonis a man into a iiend. Thit vice ia inmedBaldf attended with its pumshmcnt. The eorioiw bmui is his own tormentor, and has the vipers fiste in the fable, << tliat in hkingthe fie, wounded itaelf. Besides, this stops the descent of divine Messings, and tanis the pctkioos of the cnvions^ into imprecap tioos against theaMelvss.

To finish this liaad, it is dbaervaUe, nothing more sfaeoveia the necessity of renovation, than the dafikmenta off the spirit. As biids by incobation hatch their baoed; so from sinfidthovg^ts and desires actual sins proceed. O^r Saviour teUs ns, ''out of die heart pnoceed muvden, adulteries, fomicatioQs, thefts, fisiae^ mtness, Uaspbemies, wfaieh defile a man" Mat. 15. 19. It is above all things necessary, to keep the heart $ '^ for the issaes of death flow from it.'' The design, eontnvanee, and consent to ein, ase jn the heart; the body is only the inatraasent of sia. To enforce tUs ooonsei, thei« are many motives*

(I.) God ia infinitely dishonoured and displeased by the sins ^ our spirits: ior the soul it of near allianoe with fio^ and cf inoompMrably more value than the vile body; theKfete tl^e deft-ling it is hi|^ provoking. The soul is the place of bis special lesidenoe; and the entertaining si|i in it, is a ^fooler ^indigni^^ than Ae bringing dung into die chamber of pMseuoo >ef a king. We should be more eweAil to approve our thoughts 4nd 4asms to God, than our words and actions to men.

(S.) They are, more eaaify eontraeted than tfaoie which nae acted by the selisitive fceulties i they secretly insinuate into the aoul. BxtcMsl sins reqwre fit time, and piaoe, and means fior their coman^sion; and are otoi b to de r ft d by the moral rascmtnto of fear and «hame i but speoulative sins may be oomnitaed yritfa-out convenient drsitmstanees. in whatorer piaoe, or ^Mspany, tnen are, they may refiie into their bearts> and pleaae d^emsdves witb^vieious thoughts «nd derites of future sins, and deirices bow to make proviBion for the flesh; urith carnal repreaentatteiM and ^emplaceiicy of the sins they have eonnnitted: th^ Inay pemo^ nate the pleasures of sin in the scene c( tmcy $ and the inu^-sM^on oFdid mns hMsomes a nesr temptatiooy and d^cfrfy ataina dieir minds : an^ as it is usual, what pleases is lavoured and defended, ^ey by eamal diseonne pervert scripture to ooont^nanee Aeir hists; which is the highest wickedness.

(^0 Spiritual sins are moat Asquently committed, bfing of

^fOMck Apatdi, without the toil of the \}otif : from hence their number is as the sand upon the sea-shore* They infinitely increase men^s accounts Mrith the high and eternal judge ; whose understanding is as searching as it is unsearchable. The judgment of the last day is distuignished from the process of inferior human courts, which are confined to take cognizance onfy of men's intentions by oveit-acts; for then there shall be a <* revelation of ihe thou^ts and aecrets of the heart/'

(4.) Spiritual sins are more incurable than those that are done by the body: for when the sensitive faculties by diseasei and 1^ are disabled, then tlie vicious habits of the soul indy be eirctng; and like the poison of a serpent^ be more deadly by age. *

Notwitfastaading iawanl polh^ioos induce such a guilt, yet carnal men are apt to think that till sin be perfected in the gross act^ it is not deadly: and>for this they pervert scripture ; wherein it is said, ** that when lust hath conceived, it bringeth forth sin; and sin when it is finished, brings forth death/' But in God's sight, the contemplative commission of sin, renders one as truly guilty as the actual ; and consent to the doing it, renders as obnoxious to his enlightened and impartial tribunal, as the performance. His pure and perfect law, the rule of our duty, forbids all defilements fleshly and s^iiiitual, and that shall be the rule of our judgment* And as the soul is the first and principal agent in sin, it shall first receive therreoompence of it: in the interval between death ^d the resurrection, while the body is without sense io the grave, jth,e squl is ti^n^ented in bell.

Before I proceed to the next head, it will be vseAil to add, that many «ncere saints are in perplexity from the injections of aatan, fearing they arise from their own hearts.

1st. They may be distinguished by their quality: unnatmft thiaughia against owrsdvea, mofi blasphemous of God, are usually firom the teni|rtcr.

2ifly. Wbfn they make tcrriUe impiestioiis «pon our spirits, they are his fiery darts: for the native oftpring qf our hearts are eonoeifcd with freedom knd complaeency.

3dty, Thegrsre our infelicities, bat-induce m guiif when re-silted by us* A rape may be comniitted on the mind ; and as

9 ViiiMuiBtoiileriateBiienist, im.

the raTished virgin, that cried out for rescue from violence^ was declared by God himself innocent; so when the tempted soul, with strong cries, prays for divine relief, God will not lay those terrible injections to our charge. Our Saviour '^ was tempted by the unclean spirit, yet was holy, harmless, and undefiled ;" and has a compassionate teciderness for those who are tempted, and will make them partake of tlie fruits of his glorious victory/ It is true, if the injections of satan are cherished by the carnal mind, they are ours by adoption, though of his begetting. The devil putln\he heart of ludas, the design of betraying Christ, but it was entertained by his covetous mind, and involved him under tlie heaviest guilt. Thcinclinatimis of carnal men are to various sins, to which they are more indinable by the tempta* tions of sat»n i but that does not ei^cvse them from guilt.

. CHAP; V.

Tb€ perfec^n oif b^liocH coiyMercd. , Tie perfection «f iQaoceoce. Tbt perfection of groce. "the perfectioo of f lory. The esgeotial perfecttoo of grace consists in ftincerity. Constancy procerda from it. Integral perfection, comparatiTe perfection. Intellectual and moral. The threefold com-pariBOQ of moral perfection*' Relative perfectioo' according to the con* ditions of Uie ^M\fM U ihisUffli. .^^olute porfectioo only attained in hea?en«

I> •' . •.. ...:.... NOW come .to discourse oflUeLperfection of hoUaess, the sub-; lime object and aim of the desires and endeavours of sincere christians. I shjaU premise there is a threefold perfection of grace, apd the perfectioo. of ^ofy.

First. The perfectioaofiinni6i(Qnce.r Gqd made man upright^ in the bright image of hia.hnUn^' The excellency of Uie efficient caiAe^ infers the extaelbmcy of the: eflhct: and the final cause was for his own glory, and man's happiness, in order^to which he was endowed with those.moral perfections, as qualiged

him to obtain that end. There was an exact regularity in all his faculties: the enlightened mind directed the will; .the will commanded the affections, the afiections ruled the senses. He had power to stand, but was free to fall: with his original per* lection there was a possibility of sinning and dying. The eyes of his mind were dear, discovering his duty ahd felicity; and the assisting grace of God was like the sun shining in the air to actuate his visive faculty; but he wilfully shut his eye, and fell from that height of happiness into a pit without a bottom.

Secondly. The perfection of grace: this in the language of scripture signifies uprightness and sincerity, and is attributed to the saints in several respects, which I will particularly consider. Thirdly. The perfection of glory. This implies a. union of all excellencies in a sovereign degree. The church in. the present state is compared to the moon, that receives light from the sun in half its globe„ but in the next state will be filled with light as a ball of crystal penetrated by the sun-beams. The church shall be '^ glorious in holiness, vidthout spot or wrinkle, or any such thing.*' Natural righteousness was of short continuance, as nature left to itself always is: but the supernatural state is not only ^^ undefiled, but lades not away.'' The perfection of paradise was frail, for man in his best state was changing : from this root hi3 ruin sprang: but the perfection of heaven is immutable, for there God '^ is all in all.'' His influxive presence ia the productive and conservative cause of their holiness and blessedness.

I will now consider the perfection of grace that is attributed to the saints in the present state.

1. There IS an essential perfection^ that consists in the un* ehaHgeable nature of things, and is absolutely requisite to the kind. A gradual perfection belongs to individuals, and is vari-oas : all gold is not refined to the same degree and height of purity: but true gold, though in the lowest degree of fineness, will endure the fiimace and the touchstone, and by that trial is discerned from counterfeit metal. There arc different degrees of active heat in fire: sometimes it flamesy but always burns, if fed with combustible matter.

JNow the essence of true holiness consists, in a conformity to the nature and will of God, whereby a saint is distinguished firom

the unrenewed world, and is not actuated by their principles and precepts, hot governed by their nmidms and customs

TheT« are different degrees of holinesB in the saints, but since* rity is inseparable from the beilig of it.

(I.) This includes a conformity in the heart and Kfe to God. As a good complexion flourishes in the countenance from the root of a good constitution within: so real holiness shining in the conversation, proceeds irom an internal principle of life seated in the mind and heart. The understanding esteems the precepts of God's law, as best in themselves, and best for us: the will consents to the sanctity and royalty of the law. David declares, ^< I esteem all thy commandments to be right: and I hate every false way." If the divine will be the reason of our obedience, it will be impartial. Many elude duty, and deceive conscience by partial respects to the law: they will make amends fin- delinquencies in some things, by supererogating in others that are suitable to their carnal ease and interest. Thus the pharisees were mighty sons of the church, veiy accurate in sanctimonious forms, great pretenders to piety, but stained religion with injustice and un-eharitableness. They pretended to love God, bAt haf6d their neighbour: they fasted twice a week, but devoured widows' houses : they were veiy nice in observii^ the numerous rites of religion^ but n^lected the duties of slibstantial goodMss. There is Bot a' matt axact resemblance between the immediate sight of the Uct, and the sight of it by reflection in a cEear and ttue glass, than the spirit of the old pharisees is like the formalist in every age. Thus among the papists, how many under the veil of virginity conceal the grossest impurities, and under the appearand of poveity, are covetous and rapacious? But our Saviour telb us, '^ unless our righteousness exceeds the righteousness of tkie scribes and pharisees, we cAmaot colter into the kiiigdoni of heaven/' If our obedience be not of e^al extent to the* rule, if there be an indidgen^ to contravene any prteept, th« wohis of St. Jame^ are decisive and convincing* <' Whoewr shall keep the whole law, and yet oflend in one instance, be is gufltyof all." In one allowed sin of omission or conmissioii, the«e i^ a universal disobedience to the authority of the Lscwgiver* Although th^ best saint on earth is not without sin^ yet the lemt is^ vftckout guile.

(2.) Sincerity produces constancy. There is a strict connexion between the leacfing faculties^ and their inward operations, with the oatward actions. According to the renewed temper of the mind and will, such is the tenor of the life. Pure religion and undefiled before Godj that is exercised from divine principles, and eternal motives, will fortify a christian against ail temptations: he will neither be alhired nor terrified from his dnty*

Some when religion is in public esteem, are forward professors : but if the testimony of truth exposes them to reproach, as seditious and disloyal, and the consequences of that reproach, they will comply with the temper of the times to secure their secular interest. And as there are change of ganneBts, summer and winter-gahnents according to the seasons of the yter, so they have change of religions as the times vary. Persecution discovers them to have been formal professors, without the spirit and depth of religion in their hearts. But sincere christians are conspicuously such in the fiery trial. It is observed in digging welb in the hot months of July and August, if a vem of vi^ter flows, it is a sign of a hating spring: thus if in the burning- beat erf"persecution the profession of .the pure religion is dedared^ it is an argument it proceeds from sincere grace, ^^ that wiH be springing' up t6 everlasting life." There are numerous examples of the holy martyrs, who despised the enraged world, as a swarm of an* gry flies, and turned persecution into a pleasure, aind with unde-clining fervour and courage persevered in the confession of Clnist, till they obtained the crown of eternal life. IJnkigoti feitli and sincere love nte the strongest security against apostacy: he that is fimnd at tbe cestve, is unshaken by storms^ The double-minded, whose hearts are divided betwen the eniigfatcned conscience, and tbcar eamd affections, are *^ unstcMe io* all their

Seine have short e^qaring fits of devotion: while they are in afflicting cnreumstanoes either by terrors of conscience, or diseases in dieir bodies, or disasteis ill their estates, tliey resolve to be tegular and reformed in their lives, t» widk cir^mspectiy and exactly: but.^hen Cbey sore released from tbeii^ troubles, th^ degenerate from t&eir designs, and fidsify their resolutions,.and like a lite slipt from his chain, that returns to his fietceiiess with his Hber^, so tbey rielsfm into their oM rebellious sins. The reasonr

is, they were not inwardly cleanaed from the love of sin, nor changed into the Ukeness of God. In all their miseries they were in the state of unrenewed nature, though restrained from the visible eruptions of it. But real saints have their conversation all of a colour: in prosperity and adversity they are holy and heavenly.

In short, sincere christians study the divine law to know the extent of their duty, and delight in the discovery of it; they do not decline the strictest scrutiny. It is David's prayer, ** Lard, search me and try me, and see whether there be any way of vtdckedness in me," and discover it to me that I may forsake it. Conscience will be quick and tender like the eye, which if any dirt be in it, weeps it out. There may be rebels in a loyal city, but they are not concealed and cherished: the loyal subjects search to discover them, and cast them out: but the hypocrites ^ hate the light, because their deeds are evil:" they cherish a wilAil ignorance, that they may freely enjoy their lusts. The sincere christian aims at perfection: he prays, resolves, watches, Q)ouma and strives against every sin. This is as necessary to uprightness, as it is impossible we should be without spot or blemish here: but the hypocrite, though he externally complies with some precepts of easy obedience, yet he will not forsake hn swfet sins. Now if any sin be entertained or renounced by a person, he is um^enerate, and a captive of satan: as if a bird be ensnared by one 1^, it is as surely the prey of the fowler, as if it were seized by both wings.

I shall only add, sincerity commends us to God, it gives valae to the meanest service, and the.want of it corrupts the most emi-liient service. Jehu's zeal was a bloody murder, though the destruction of Ahab's family was commanded by God.

The consciousness of sincerity rejoices the living saint with present comfort, and the dying with the hopes of future happiness. The apostle, when surrounded with calamities, declares, " this is our rejoicing, the testhnony of our conscience, that with simplicity, and godly sincerity, we have had our conversation in this world." 1 Cor. 1. 12. Hezekiah having received a mortal message by the prophet, addressed himself to God; '^Remember, O Lord, I beseech thee, how I have walked befens thee, in truth, with a perfect heart." Truth and perfection, are equivalent; this was a reviving cordial in his dying hour. A sincere

life is attended with a happy death, and that is attended with a more happy life. God is the rewarder of moral virtties, with temporal blessings, but he is the eternal reward of godly since* rity. This is the first notion of perfect holiness in the present state.

2. There is an integral perfection of holiness: that is, an entire conjugation of ail those sanctifying graces of which the image of God consists. The new creature in its forming is not like the effects of art, but the living productions of nature. A sculptor in making a statue of marble, finishes the head, when the other part is but rude stone. But aH the parts of a child in the womb, are gradually formed together, till the body is complete. The Holy Spfrit hi renewing a man, infuses a universal habit of holiness, that is comprehensive of ail the variety, of graces to be exercised in the life of a christian. As the corrupt nature, styled the old man, is complete in its earthly members, all the lusts of the flesh, both of the desiring and angry appetite, and disposes without the corrective of restraining-grace, the natural man to yield to all temptations: he will be fierce with the contentious, licentious with the dissolute, intemperate with the drunkard, lascivious with the impure, impious with the scotners of religion. Thus the divine nature, styled the new man, is complete in all spiritual graces, and inclines and enables the sanctified to do every good work. The fruit of " the Spirit, is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance/' Although they are distinguished in their activity, and particular objects, yet they always are joined in the same subject^ and concentrate in God, who is immutably holy and one. They are mixed in their exercise without confusion: as in a chorus, the variety of voices is harmonious and conspiring. Spiritual graces according to the di^grees of their perfection, such is the degree of their union. Every real saint is conftH-mcd to Christ, of whom ** he receives^ grace for grace.'* There are spiritual gite of arbitrary dispensation : ^* the word of wisdom, the M'ord of knowledge, the gifts of healing, the works of miracles," aire separately given. 1 Cor. 12. But when the Spirit prepares a soul for his habitation, he purifies it from sin, and adorns it with every grace; if there be a defect of any grace, the opposite sin in its power remains in the soul, and makes it impossible for the Holy Spirit to dwell there.

VOL. IT. z

. It is to be olMcnred, that when a promise is made to any par* ticolac ^race in scripture, that grace is to be considered in union with other graces. Our Saviour teUs us, ''Whoever believes shall be saved:" and St. Paul, inspired by the Spirit of our Saviour, saith, " That faith separate from charity is o( no avail for sakation. Though I have all faith, so that I dould remove mountains, and have not charity, I am nothing." A faith that does not work by love, and is not productive of obedience, is of Ao saving efficacy. St. James puts the question, ^' What doth it profit, my brethren, though a man says, he hath fiuth, and hath not works ? Can faith save him ?" It is evident it does not: for nothing asserts or denies more strongly than a question. He that does not by faith in the Son of God live a holy Kfe, must die for ever. St. John assures us, '' That we are in a state of favour with God, if we love the brethren. We know Uiat we have passed from death to life, because we love the brethren." 1 John 3. 14. But the sincerity of our love to the children of God, is ^^ proved by our love to God, and keeping his commandments," 1 John 5. 2. and is inseparable from it. Wherever salvation is promised to a particular duty, it must be understood in a collective sense. We read, ^^ Whoever shall call upon the name of the Lord, shall be saved:" Acts 2. 21. but a prevailing prayer must proceed from a h6ly person, ^^ that keeps the commands of God, and does those things that are pleasing in his sight." 1 John 3. 21. The prayer must be mixed with faith and fervency: ^^ The effectual fervent prayer of a righteous nuui avails much." James 5. 16, The connexion of saving graces cannot be broken. St. Peter excites us, '* to give all diligence to add to our faith," in the mysteries of godliness, <^ virtue;" an active power to render it lively and operative, otherwise faith is a mere speculative dead assent: '^To virtue, knowledge;" prudence to direct its exercise in the seasons wherein, and the manner how our duties are to be performed: " To knowledge, temperance," to regulate our appetites and enjoyments in the use of things pleasing to the senses: " To temperance^ patience," to endure the evils to which we are exposed in this lower state; which is equally, if not more necessary and excellent: for human nature is more affected and tempted by sharp, pains and gri^ than delighted with [Measure: widiout the exercise of these graces, our religion will be by fits and flashes^ with interrupting m«

xnivojjmjb and' tirtoncni>* S55-

tervflk: '^To patience, godliness;'* that is, a respect to the commands of God as our role, and his glory as oar end, that is distiogabhed from mere morality, that proceeds only from human reason, and respects the civil happiness: ^ To godliness, brotherly-^ kindness :" a sincere lore to ail of the same heavenly extraction^ in whom the image of God shines i ^ And to brotherly-kindness, eharity :'' that extends to alf the partakers of onr common nature. All spiritual graces take their residence together in the soul; not one singly enters, arid keeps entire possession. Onr Saviour tells the young man who hud lived so r^ularly, that he was lovely in hia eyes > *' If thou wilt be perfect, go and sell all, and give to the poor, and come follow me" He wanted charity and aelf-denial to make his obedience entire.

3. There is a camparatioe perfection: this in scriptkire is intellectual or moral.

(1.) Intellectual perfection. The apostle excites the Hebrews, *^ Wherefore leaving the doctrine of the beginning of Christ, let us go on to perfection:" Heb. 6. 1. to more eminent degrees in the knowledge of the gospel, both of the supernatural doctrines of the gospel, or the duties contained in it. Of the first the apostle is to be understood, ^^ We speak wisdom among those tilmt are perfect:" that is, declare divine mysteries to those who are prepared to receive them. The light of nature declares the being erf God, and his essential perfections, wisdom, power, and goodness, shining in his works; but not his counsels, in order to oar salvation: ** No man hath seen God at any time: the only-begotten, which is in the bosom of the Father, he hath declared him/' John 1. 18. There are some notices of good and evil, of virtue and-vice, by the instructive light of reason, but not sufficient to inform us of oilr fiill duty. The discovery of the purity and perfection of the moral law is from God. The gospel, Kke a dear and equal glass, that discovers the beauties and blemishes of the hte, makes known to us what defiles, and what beautifies the soul.

Now it is our duty to increase in knowledge, both in the extent and d^rees, and in the quality and efficacy of it.

Ist. In the extent and degrees. There is a mutual depend-ance of divine truths; one illustrates and infers another: there is an harmonious agreement between them: one f»upports another;

z 2

and it is our duty to apply our minds intenady to understand them. How many that have the revelation of the gospd, are mean proficients in the school of heaven! Of these the apostle speaks with reprehension, <' They needed to be taught again, the first principles of the oracles of God; and are become such that had need of milk, and not of strong meat: whereas others were come to full age, and had their senses exercised, to discern more perfectly good and evil." How many professors need the first principles of religion to be planted in them ? They pretend to exempt their ignorance from discredit, that it only belongs to the ministers of the word to study the mysteries of religion: but it is of infinite consequence, ^^ they should be wbe to salvation." Our Saviour tells us, '^ This is life eternal, to know thee to be the only true God, and Jesus Christ whom thou hast sent." The dispensation of the gospel is a state of perfection: it is the full and final declaration of God*s will, in order to our future blessedness: it is not a provisional establishment as the levitical law: there is no other alliance to be made between God and men; no other sacrifice to be offered for sin: all the types and prophecies are completely fulfilled in Christ. Now some understand more clearly and distinctly the contrivance and parts of cfor mysterious redemption ; and are comparatively perfect. All the treasures of the world are in real value infinitely inferior to saving truths. There may be knowledge without saving grace: but no saving grace without knowledge. The understanding is the leading faoilty: conversion b^ns in the renewed mind; <^ Ye were darkness, now ye are light in the Lord." The gospel cannot be profitable for our holiness and comfort, but by the intervening of the enlightened applicative understanding; the omsci-ence, that discovers the will of God to us, from whence our immediate obligation arises to obey it.

It is true, some doctrines of the gospel are fundamental, and some are perfective: some are not of that consequence and clearness as others; and the ignorance of them is not damning, nor the knowledge of them saving. But every divine truth is worthy of our attentive consideration, according to our capacity; kit they contribute to our perfection. We should strive to advance in knowledge; that as the sun gradually ascends the horizon, till it gives light to the day, and day to the world; so our know*

ledge of Christ shoald be more clear and extensive, tiil we are completely transformed into his glorious image: ^^ When we shall see him as he is^ we shall be entirely like him/'

2dly. As our knowledge is more vital, affective and practical, it IS more perfective of us. Divine truths have a goodness in them, and are not duly known, withont a steadfast belief of their truth, and a just valuation of their goodness; when the conviction of the mind, and the consent of the will, is influential upon our lives. The knowledge of som^ things is.merely speculative: one knows that the eclipse of the sun is from the interposing of the moon between that globe of light and our sight, and the mind acquiesces in the theory; for it is of no practical use^ but the knowledge that sin separates between God and us, and inter-cqsts the light of his coimtefiance from shining upon us, is infinitely profitable to make us fiearful to offend him,' that we may not be deprived of the joyfiil sense of his love. Spiritual knowledge includes a correspondent permanent impression upon the heart, and in the life to the nature of sanctifying truths. In civil matters there is a knowledge of discourse and direction, and a knowledge of performance: .«id in holy things there is a knowledge of apprehension bsdA in words, and a luiowiedge that ^^ orders the conversation aright.'' The first is not only fruitless, but accidentally pemicioas; aeeording to Solomon's expression, *^ he that increases knowledge increases sorrow.'' . A smaller d^ee of knowledge of God and Christ that is productive of love and obedience, is fsa more valuablethan a more large and accurate knowledge of the divine attributes, of the union of the natures and offices of Christ, that is not fruitfiil in good works t as a iipot of ground cultivated according to its quality, is more profitable than a large field that lies waste.

(2.) Moral perfection is evident by a threefold comparison. 1. Of the saints with visible sinners. 2. Of the saints among themselves. 3. Of some eminent acts of grace with lower acts in the same kind.

1st.. The comparison of sainte with visible sinners, makes them appear ais perfect. It is true, there is a mixture of principles in the best here, of flesh and spirit, inherent corruption, and infii-sed grace, and the operations flowing from them accordingly are mixed. But as one who has not the brightest colours of white and red in the complexion, appears an excellent beauty^ set off

z 3

by the preeeaoe of a blackmoor^ so the beauty of holineas ia a caiat, though mixed with blemishes, appean complete, when compared with the foul defonnity of sinners. Thus the cqiposi-tion between them is expressed, ^^ he destn^ the perfect and the wicked." Job 9. 22. It is recorded of Noah, that << he was a just and perfect man in his generation :" Gen. 6. in an age when wicketloess reigned, when chastity was expetted finmi the number of virtnes, and modesty was censored as a ▼ioei iwhen impiety was arrired at the h^hest pitch, and the dehige was necessary to purge the world from such sinners: then the sanctity and piety of Noah shined as brightness issues from the Btars. He appesred perfectly good^ eompared with the piodigi-caisly bad.

• 2dly. In eaoap^ring the saints aaiong themselves, s<Miie are styled perfect* There are diiFerent degrees among sinners: some are so disposed to wiekednes, that they m&y be denominated from as many viees that po ss e s s their sonls, * as the evil spirit in the maa spoken of ia the gospel, raswered, his name was Legion, from the number of devils that possessed him. f They drive through ail the degrees.of sin so violently and fiuioasly, that compared to them, otlier ainneia seem innooaat, and are fer leas obnoxious to judgment;

Thus there are singular saints whose graees are so eonspiciuios and convincing, ahd & universal holiness appears in their conversation, as makes them venerable amoQg thevici<ma: /their presence will restrain the disaabte from exeeases either in wandi «r actions, as eftctaally as a magistrate by the terror of his power. Other saints, though sincere^ yet there, is such a mixture of shades and lights m their actions, that they are in low esteem. Compare meek Moses with the passionate prophet Jonai^ who justified his anger to the fi»^ of God himself, ^ I do well to be angry even unto death.'' We read of Moses, that he was " tik meekest man upon the iaee of the earths" of .this there is recorded a very eminent effeet and evidence: when Asron and Miriam had eontumelionsly and secBtiously spoke against hhn, ss if he had usurped undue authority, ^' hath xbt Lord oniy spoken by Moses ? hath he not also spoken by ns?*^ Numb. 12. 2. He

• SoIm habet teeleraa, qakqafd |^«iic4lflMi eouMi. CUuA»Sm t Id aao Casiare anilloi Mari«i €ts«.

CTNVOLBBB AND BKVORCSD. S59

might by a sharp reply have coitfounded them, bat he was silent* Several circumstances conciir to heighten the value of his vic« tory over himself. There was a double offence, and violation of the respects due to the dignity of his person, and the nearness of the relation: this accusation was public before the congregation of Israel; in the heat of the contention, when there is a great disposition to be fired by anger, when the silent and pa« tient bearing the indignity might be interpreted as a conviction of bis guilt, yet he cainUy endured their false eharge. How great is the disparity between Moses aad Jonah ?

Sdfy. In comparing some raisetl acts of grace, with lower in the-same kind, there is a perfection attributed to them. * As it is in diamonds, many small ones are not of equal value with one great one, though of equal weight with it: so one act of piety, of fsMi, of charity, of self-denial, may for its rareness, exem-plariness, and efficacy, have sueh a divine degree of worth in it^ that it &r excels many less illustrious effects of those graces. As a single act of wickedness may be so extremely evil, so enor-i&oiAsiy vicious as to exceed many crimes in its pollution and guiit of the same kind. There are some instances of this in icripture: Ahaz in the time of his distress, <^ did yet trespass more against the Lord.'' Judgments in their nature and God's design are fit means to soften the obdurate, as iron is made malleable by the flre: but to kick against the pricks, to be more stubborn by the iniiction of wrath, that should correct men into their duty, is a wickedness so unnatural and prodigious, that it has left a brand of infamy on him for ever: *^ t^is is that kii^ Ahas,?' that desperate rebel against God. The idolatry of M»^ sassahwas ^gravated with such open contempt of God, that made it infinitely more provoking than the secret idolatry of Others. It is related, <' he set a carved imi^, that he had nlade, in the house* of God, of which God had said to David, and to Solomon hi» son, in this house will I put my name for ever.'' He deposed God, and with the boldest defiance set an idol in his throne before his fiEure.

'" 1 will produce some instances of the exercise of grace fn its radiancy and power, both in doing and suffering. • Abraham received a command, " take now thy son, thy only

' « Facere plurima medtocriter & nnom allqaid lotignfter. PHn. Bp. 29«

z 4

son Isaac, whom thou lovest, and go to the land of Moriah, and offer him there for a burnt-offering." How many circom-fitanccs with respect to nature and grace, increased the difficulty of his obedience ? The command was so hard, God would not permit the fulfilling it. Isaac was the object of his moat ardent desires, in whom he lived more dearly than in himself: when his own life was almost expired, and was miraculously renewed in his son, the heir of the promise, in *' whose seed all the na« ttoos of the world were to be blessed:" how grievous to human affections, not only to be a spectator, but actor, the priest to offer the sacrifice] Yet ^' he rose early," and ^^ went to the plaee of which God had told him." He applied himself without relenting or delay, that would have argued unwillingness, in such a severe trial. He built an altar, bound Isaac, and laid him on the altar, and stretched out his hand to slay him, if he had not been coui)termanded by a call from heaven. In '^ this work was his faith made perfect;" and appears in its exaltation. This was an act so pleasuig to God^ that he declared his approving and accepting it by a voice from heaven. His obedience to the divine command to leave his country, and go into a strange ^md, was the excellent effect of his faith in the promise of God, but less illustrious than the offering of his son..

The self-denial of Moses was as perfect and admh-able in its kind^ '^ When he was come to years, he refused to be called the son of Pharaoh's daughter." When he understood the value of a crown, with the honours, and riches annexed to it: in the age of youth and strength, when' the carnal appetites are vehemently inclined to pleasjures, and there was an opportunity oi the freest fniition: then he rather chose to suffer '^ affliction with the people of God, than to enjoy the pleasures of sin for a season/' It is pmdeot advice not to choose when the passions are in a ferment and disorder: it is like eating meat in a fever, that increases the feverish heat, and destroys the vital. A terrible temptation hinders deliberation, and a free judgment of what is our duty to choose: a pleasant temptation corrupts the nuad, th^t we do fiot discern the true frorn th^ false good. Yet Moses in that time of his life, when the se^isi^^I passioQs are most in* flamed and urgent, had his mind so clear and calm, that be deliberately, and with a full choice preferred disgrace, poverty, and persecution, before the variety of attractive delights^ that

ravish the carnal senses. Such was the soverdgnty of his faith^ that it coDipased the unruly passions^ and kept them in obe* die^pe.'

The patience of Job^ is as rare an instance, who was exposed to all the cruelty and arts of the tempter to overcome him. If we consider the nature of his- afflictions, and their immediate succession like waves of the sea, that he was suddenly and un-* expectedly stripped of his estate, deprived of his children, and his body was covered with loathsome and painful ulcers, that satan was confident his misery would so exasperate his spirit, that he would blaspheme God to his face, yet he blessed him with the most humble reverence and resigned submission to his sovereign will. Add another consideration, when his wife that •hookl have been a conaiiarter, insiftted over him, and became a tempter, he repelled her with a holy zeal and constancy. The tempter neither by assaults on his body, nor by treachery in his wife, could prevail. In him ^' patience had its perfect work." It is recorded as the most celebrated instance in that kind: '^ you have, heard of the patience of Job, and seen the end of the Lord." I shall only add the example of the three Hebrew martyrs, who when the proud and cruel king commanded them to bow to the golden idol, or threatened to cast them into the burning furnace, with unshaken courage exposed themselves to his fury, to preserve their integrity. In them perfect love cast out fear.

4. There is a relatioe perfection of holiness according to the several conditions of the saints in this life. As in a garden, there are trees that produce different fruits, and ci different degrees of goodness: the vine, the fig*tree, the apple-tree: if an apple-tree produce the best fruits in its kind, though not equal to the fmit of the vine, it is perfectly good. Thus in the world there are several conditions of life among men: some are in places of dignity and superiority: others of subjection and service. A servant that is faithful and diligent, '^ adorns the gospel," and excels in that relation, and is equally accepted of God, as others in a higher order. He that gained two talents was esteemed as faithful, as he that gained five, because the profit resulting from the improvement, was in proportion to the stock intrusted with him.

There is a perfection relative to the various spiritual state of

christians here. St. John addrtsses his counsel to christians under several titles, to children, to yoang men, and lathers, with respect to their different ages in Christianity. A child, is perfect in the quality of a child, when he has the statere, the strength, the understanding that is becoming his age, dioogfa he is distant from diat complete state to which he wiU arrhre in his mature age. A young man has the perfection proper to his age. A new convert that has such degrees of knowledge and hofiness as are suitable to the means and his time of advancement by them, is esteemed complete in that state of grace. Some are entered into the school of heaven, and are in the first lessons of Christianity; others have made a higher progress in it, ^^ to the iukiesB of the stature,''

Beyond the perfection attainable here, there is an abaobCt perfection of holiness in the extent of its parts, and intention of degrees: it is our present duty to aspire and endeaTour after this, but attained only in heaven, where every saint is renewed into the perfect image of God, and made ^* glorious in faoUncss,'' the great end of our Saviour's love in dying for us. By grada* tions christians ascend to that consummate state^ the period of f^rfeetion*

CHAP. VI.

ParticQlur graces eontidered, the internal priDciplei of perfection. DiTfne faith doctrinai, jnttifyiof, and in the disposal of providence. Doctrinal faith is not insagioation, nor reason. The olgects of it. The motives con> sidered. The essential perfections of God. Faith in diTine revelation, if the most reasonable act of the human miod, God's trnth a principle immediately evideiit. His jurisdiction reaches to men's vnderstanding^, God never requires our assent to snpernatnral troths, but he allbrds saA-cieot conviction, that they are revealed by him. God reveals himself in scripture by human expressions according to our capacity. "We are obliged to believe sapernaturat doctrines nofkrther than they are revealed, To attempt the comprehcnaive knowledge of them, is perfectly vain} it It impossible, impertinent* and dangerous. Curiosity often fatal to faith. Ad answer to objections, that supernatural doctrines are not reconcileable to reason. That when men use all means sincerely to know the troth of ibc«, and are not convinced of it^ tiiey thall not be eondeamed for in* volnataryy specolatlve errors,

I WAX now particularly consider those graces that are of a more excellent nature^ and have a more powerful causality and in^ fluenee in the lives of christians. Faith and love, hope and fear^ are the internal principles of the christian religion.

I. I will first discourse of divine faith^ the first principle and finindation of religion, as the apostle declares : ^^ he that comes to God, must believe that he is, and the rewarder of them that diligently seek him.'' Heb« 11. The belief of his being and bounty, is the motive of'holy worship.

This grace is most honourable to God, and beneficial to us. The understanding is our supreme faculty, and by submitting it to divine revelation, we ptty the most humble homage to him. By &ith we coneeive of God, becoming his divine perfections*: in believing the revelation he has made of his nature, which is as inoompiehensiUe as it is invisible, and the declaration of his wiH^ though the things promised are encompassed with opposition and seeming iinpossibililiies, we glorify his perfect veracify «nd omhipoteaee in the highest manner. He that believes the di^dne testimony, ^ sets his seal that God is true; ratifies his word in the most solemn manner.

Faith is most beneficial, to us. It is the root of the spiritual life, from whence all other graces derive their flourishing and fhiitfiilness. It is not only productive of its own acts, but excites and animates every grace in its distinct exercise: like the animal spirits, that give motion and vigour to all the senses. Faith in Christ conveys to a weak christian a kind of omnipotence: the apostle declares, *^ I can do ail things through Christ that strengthens me." Heb. 11. The most eminent effects of oth^ graces, either active or suffering, fortitude, zeal, self-denial^ patience, are attributed to faith ; as the honour of a victory is ascribed to the general, by whfMe conduct and courage the battle is managed, though it is obtained by the valour of the soldiers.

^' By faith we are justified" Rom. 5. 1. firom the guilt of our many and mighty sins. *' We are purified from their deep pollutions :" Acts 15. we are adopted into the line of heaven} and are saved from misery extreme and eternaL

I wUl consider divine faith under three heads. 1. Dootriiial faith. 2. Justifying faith. 3. Faith in the disposal of all things, by the ruling providence of God.

L Doctrinal faith I will consider, 1. In its nature. 2. The objects of it. 3. The motives* 4* The efficacy.

The nature of it. All the notions of fsith agree in this; it is tf dependance upon the truth of another. Thus tnist is called faith; bec^ause it relies upon the truth of a promise: and one is aaid to keep his faith invidate, when be jierforms the promise that another relied on. Faith.in the propriety of expression, is an assent for the veracity of the speaker: accondingly, divine faith is a firm assent of the mind to things, upon the authority of divine revelation. It is distisguished from imagination, and firom comprehensive reason.

Faney draws a copy of those objects that are perceived by the external senses, or compounds many copies together, but creates no images of things not perceptible by the senses. We can imagine mountains of gold, because we have seen gold and mountains: we conceive monstrous mixtures in dreams; but no actors can sftpear on the theatre of fancy, but in borrowed habits from sensible things. But the objects of fieuth are such things, " as eye hath not seen^ nor ear heard,'' and transcend the cup^r-city of the imagination to conceive, and of tlie external senses to

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fepresent: yet infidels blasf^me the eternal truths of divine things, as the fictions of fancy.

Faith is distinguished from science, acquired by study, and from reason. Reason*implies a progress from one degree of knowledge to another, by consequences drawn from the firBt to the second: but faith assents to things upon the account of superior authority that reveals them, and commands us to believe them. The same things may be the objects of faith and 8f rea« son^ but in difierent respects: reason may discover them, by ascending from effects to their causes^ or descending from causes to their effects: faith receives them as revealed in scripture; ** by faith we know the worlds were made 5'^ Heb. U. which may be proved by clear reason.

The objects of faith. The general object of faith is the word of Grod; the special, are those doctrines, and promises, and things, that reason cannot discover by its own light, nor perfectly understand when revealed. The word of God contains a narrative of things past, and predictions of things to come: the destruction of the old world by a deluge of waters, and the consumption of the present world by a deluge of fire, are objects of faith: but the unity of the divine nature, and the trinity of divine persons, the incarnation <tf the Son of God, his eternal counsels respecting man's redemption, never entered into the heart of man to conceive; but aie as far above our thoughts, as the heavens are above the earth, and cannot be comprehended.

God may be considered absolutely in himself, or as revealing himself and his will to us. We have some knowledge of his being and divine attributes, wisdom, power, goodness in his works ofcreation and providence; but we believe in him, as declaring his mind and will to us in his word. We may know a pertcm, and his excellent virtues intellectual and moral, but we cannot l^elieve in him without some discovery of his thoughts and affections to us.

The moiioes of belief are ta be considered. Divine faith must have a divine foundation. Faith may be absolutely true, and re** latively false. Many believe the doctrine of the gospel, u^on no otl^r grounds than the Turks believe the alcoran; because it is the reigning religion of their country, and by the impression <rf example: from hence their faith b like the house built on the sand; and when a storm arises, is in danger of fitdling. 'The firm foundation of faith is the essential supreme perfeotioos of

God ; unerritig knofwleAge^ immuUble truth, infiaite goodness^ almighty power. It is equally imposaible that he should be de-qeived or deceive. His infinite understanding is the foundation of his perfect veracity. And whatsoever is the object of his will, ia the object ^ his power; for to will and to do are the same thing in him.

It is true, the kno^edge of thmgs by experimental sense, is a dearer percef^tton thmi the persuasion of them by faith. . The first is to see the original, the other is to see the c(^y, that usually falk short of it. It is therefore sud, ''we now see in a glass darkly :** but the divine testimony in itself has the moat convin-dng evidence^ aboVe the assurance we can have by the report of our senses, which often deceive us, through the indisposition tf the faculty, or the unfitness of the medium, or distance of the objects, or tlie knowledge of things by diacursive ratiocination* The objective certainty of foith is infallible. We know with the highest assurance, that God can no mora lie, than he ean die. It is said, '' all things are posnble with God;'* but to lie or die are not possibilities, but passibilities; not die efiects of power, but proceed from weakness. We know the sacred scriptures are the word of God, by the signatwes of his perfections, wisdom, holiness, goodness, justice; and by the miracles performed by the penmen of them, that proved they were divinely inspired; and consequently infallible in what th^ wrote* ,

From hence foith is often expressed by knowledge. Nicode-mus gives this testimony of oiir Saviour^ we koow dioa art a teacher come from God. John 3. 2. *'. We believe and aresure^ thou art th^t Christ, the Son of the living God.'' 'f We know that if the house of this earthly tabemade be dissolved, we have a building made urithout hands, eternal in the heavens." 2 Cor. S. 1. " We know that he was inanifiested, 'that he might take away sin.'' John 1. 5. '' We know that when Clurist shaD Bp-pear, we shall be like him ; for we shall see him as he is." 1 John 3. 3.

( I wiD not insist upon the particular supernatural doctrines revealed in the gospel, for there is little new to be said upon these points: if men with renewed minds and hearts considered the testimony of scripiture, there would need no more arguing: but I will lay down some considerati<Hia, that prove divine feith to be the reasonable act of the human understanding, 2* Answer

(be (4>J€ctfoiia dtedged to jut^ the dbbelief of divine doctrines^ that we are not able to conceive nor comprehend.

1st. That •God is true, is a principle immediately evident, not dependently upon an antecedent motive. This, by its native irresistible evidence, is b^ond all dispute, and exempted from all critical inquiries. There is no principle written in the minds of men with clearer characters. It was the saying of a wise hea^ then, '^ if God would converse visibly with m«i, he would assume lig^t for a body, and hare truth for his sonl." God is most jealous of the honour of his truth.'' *' Thou hast magnified thy word above all thy name." Tnith is the supreme cha^ racter of the Deity. The apostle builds the assurance of chris^ tians upon the promised, and their strong consdation upon tidi infallible rock, '< God that camioC lie." Heb. 6. From hebce it follows, that in supernatural doctrines, we must first cohsH der the autfiority of the revealer, and then the nature of doc* trinea.

2dly. God's jurisdiction extends to our lUMierstandings, as weB as to our wilU: he rules our understandings by light, our wilb by empire* If God did coihmand us to believe only truths in themselves evident,,our receiving them would not be an undoubt* ed respect to bis authoHty; but to believe his testimony without the evidence of things, is an obedience worthy of hinu And we are equdly obliged to believe his testimony concemihg the truth of things, notwithstanding the reluetaney of the carnal mind, and their seeming repugnance to the naiival notions of reason | as to obey bis precepts, notwithstandii^ the reluctancy of t^ corrupt will, and the inclinations to f(6rbidden thSnga.

3dly. God never requites our assent to supematuriU things re« vealed in his word, but affolrds sufficient conviction that they are divine revelations. When God deputed any by commission for an extraordinary work, be always afforded a.li|^t tx> discover ibt commission was ubcount^eit. Mosies was sent fi'om God with a command to Pharaoh to release the Israelites fixim their cruel servitude ; and he had the wonder-working rod, to authorize his conunission, and confirm, the truth of his message by miracles. The divinity of the scripture, the rule of faith, shines with that dear and strong evidence, that only those whose minds are prevented with a conceit of the-impossibility of the doetrines contained in it^ and perverted by tbeir passions, can resist it. Cot

loared objects are not discerned more dearly by their ccrfoorBi nor light by its lustre, than that the scriptures are of divine revelation.

■ Reason is an essential faculty of man, and by it we are directed why to believe, and what things are revealed as objects of faith. To believe, and not to understand the reason of our belief, is to turn faith into fcJly and extravagance. The men of Samaria were first induced to believe in Christ, " for the testimony of the woman that told them, come and see the man that hBs told me all that ever I did :" John 4. but when they heard Christ speak, they said, ** now we believe, not for thy words, for we have heard, and know, that he is the true Saviour of the world." The understanding is convinced by reason of the divinity of the scriptures: and as a pole supports a vine, but does not give life and virtue to its root, so reason assists faith in directing it to the scriptures, the nde of it, but faith In the mysteries of the gospel derives its life from God the author of themw By reason we discover the refattion, order, distinction, and dependaace of revealed truths: and reject the vain opinions of men, when proposed as divine oracles; and the fruits of fancy, that are proposed as mysteries of faith. ^

4thly. God reveals himself to us in scripture by humane expressions, according to our capacity of receiving the knowle<%e of dhrine things: and we are to understand them in their apparent sense, unless the precise liiteral sense contains an evident contradiction to what is certainly known by reason, and disparaging the divine perfections. The sure rule of interpreting them, is to separate whatever is defective in them, and apply them to God in the highest degree of perfection. We read of the hands and eyes of God in scripture, which signify the perfection of God's knowledge and power: they are the organs by which men do and know things: but it is infinitdy unworthy of God to think that the divine operation has need of such instruments^

Thus the communicating of the divine nature from the Father to the Son, is expressed by generation, which is the most noUe production of one living creature from another, especially of an intelligent creature, with all its properties r '^ but who can de* clare his generation?" We must not c6nceive it with the imperfection of human generation, wherein the effect is separate from the cause, and successive to it. For it is a contradictkMV

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tiiat God should beget a Son in his most perfect image, but he must be eternal as the Father; other\v]9e, he would be defective ill the resemblance of the first perfection of the Deity. AH resemblances of God in scripture have their disparity and defects, which must be separated from him. But excepting such cases, tlie word of God is to be understood in its proper sense. For we must suppose that God speaks to us with an intention that we should understand him, otherwise it were not just to require us t6 believe it: our minds could not firmly assent to his word, but would be floating between faith aiid doubts. And if God intends we should understand his meaning, how can we recon« cile' his wisdom with his will, if he does not speak to us iu the same sense as men do to one another.

5th1y. We are obliged to believe supernatural doctrines no farther than they are revealed. God does not require our assent to an object beyond the merit of it: that is, the degrees of its revelation. We cannot see an object more fully than it is visible. The truth of evangelical mysteries is clearly revealed, the manner of them is not discovered. To attempt the comprehensive knowledge of them, is perfectly vain: for it is impossible, impertinent, and of dangerous consequence.

It is impossible. Supernatural truths cannot be primarily and immediately discovered by reason, but are only known to the divine mind, lihd communicated to created understandings according to the pleasure of God. " No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, has declared him.'' John 1. 18. The gospel is called the mystery of " Christ, the mystery of God the Father, and of Christ,'* Eph. 3. 4. Col. 4. 3. Because God and. Christ is the author, and revealer of it. God contrived in the secret of his eternal wisdom, the design of our redemption, and revealed it in his own time: it is therefore *^ called the mystery of his will." Eph. 1.9. It is called « the mystery of faith:" 1 Tnu. 3. 9. that is, it is received by faith. It is called *^ the mystery of the kingdom of God; Mark 4. II. Rom. I. 19, 20. concealed fi-om the world, and only known in the church. The sublime doctrines of the gospel it is impossible for Che clearest spirits of men to discover, without s{5ecial revelation, were they as pure as they are corrupt, and as sincere as they are perverse. This word mystery is never applied to the revelation that God has made of his wisdom in the firaming the world, and in the

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eflfecU of his providence^ because since the creation^ it has been exposed to the sight of all reasonable creatures. Men were not commanded to believe in order to salvation, till by experience they were convinced of the insufficiency of reason to direct them how to be restored to the favour of God. The i^ostle declares, " for after that in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching to save them that believe." 1 Cor. I. 21. The doctrine of the Trinity is purely supernatural: for the internal distinction of the persons in the divine nature, by their incommunicable characters, is only proper to God. The counsels of the divine will are above any created understanding: " who knows the things of a man, but the spirit of a man ? so none knows the things of God but the spirit of God." The angels arc superior spirits to us^ and excel us in sublimity and perspicacity of understanding, but they could never know the decrees of God, though in his immediate presence, but as giadually revealed: it is said of the mysteries of his counsels, ^^ they desire to look into them." We can<-not form a conception in our niinds, but what takes its rise from sensible things.

The attempt is impertinent: for God has revealed those great mysteries sufficiently for saving faith, though not to satisfy rash curiosity. There is a knowledge of curiosity and dbcourse, and a knowledge of doing and performance. The art of navigation requires a knowledge how to govern a ship, and what seas are safe, what are dangerous by rocks and sands, and terrible tempests, that often surprise those who sail in them: but the knowledge of the causes of the ebbing and flowing of the sea is not necessary. To believe savingly in Christ, we must know that he is the living and true God, and true man, that died for our redemption; but it is not necessary that we should know the manner of the union of his two natures. It is prudent to confine our inquiries to things which are possible and profitable to be known. The discovery of the manner of divine mysteries is not suitable to the nature of faith, " for it is the evidence of things not seen:" the obscurity of the object is consistent with the certainty of the assent to it: and it is contrary to the end of revelation : which is to humble us in the modest ignorance of divine mysteries which we ^*annot comprehend, and to enlighten us in those things which arc requisite to be known. " It is the glory of God to conceal a matter." He saveth us by the submission of

bith, and not by the penetration of reason. The nieanest un* derstandiog, as well as the most raised, are equally capable of salvation. The light of faith is as much below the light of glory^ as it is above the light of nature.

It is of dangerous consequence. There is an hydropic curiosity, that swells the mind wih pride, and is thirsty after the knowledge of things unsearchable. This curiosity has otten been fatal to faith. It is like a man's endeavour to climb up to the inaccessible point of a rock that is very hazardous, to see the son in its brightness, which may safely be seen from the plain ground. The searching into the unsearchable things of God's nature and decrees, h&s been the occasion of many pernicious er-ton. It is like the silly moth's fluttering about the burning fight, till its wings are singed* Beside, the affecting to be wise above what is written, and to attempt to make supernatural doctrines more receivable to reason by insufficient arguments, weakens the authority and credit of revelation: the endeavour to make them more easily known, makes them more hard to be believed. To venture to explicate them beyond the revelaticm of them in scripture, is like a man's going out of a fortress wherein he is safe, into an open field, and expose himself to the assaults of his enemies.

. I will now consider the objectiona against supernatural doctrines.

First. It is alledged they are irrecondleable with reason; and it is not possible for the understanding to believe i^nst its own light and judgment. In answer to this specious objection, the following particulars are to be comidered,

1st. Sense, reason and faith, are the instruments of our ob* tuning knowledge. Sense is previous to reason, and reason prepares the way to.fiuth. By our senses we come to understand natoral things, by our understandings we oome to believe divine things. Reason corrects the errors of sense, faith reforms the judgment of reason. The stars seem but glittering points; but reason convinces us they are vast bodies, by measuring the dis* tanee, that lessens their greatness to our sight. We cannot ima* gine that there are men whose feet are directly opposite to ours, and are in no danger of fiEdling; but reason demonstrates there are Antipodes. It is as absurd for reason to reject divine testimony, and violate the sacred respect of faith, as for seoie to

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cbntHMlkt the clearest principles of reason* To deny supernatural truths, because they are above our conception and capacity, 16 not only against faith, but against reason, that acknowledges its own imperfection.

It is true,, reason and taith are emanations from the father of lights, and cons^equently there cannot be a real repugnance between them ; for " God cannot deny himself:" errors are often contrary; but truth is always harmonious with truth: if there seem to be an opposition, it proceeds not from the light of the reasonable mind, but from the darkness that encompasses iC It is certain, that a proposition that contradicts right reason, the general light of nations, that have nothing common between them hut the human nature, cannot he true : as the doctrine of £picuni<i, " that God was not to be worshipped, because he had no need of our service.;" and the popish doctrine <^ tranaubstan-tiation, that imputes contradictions to God.

We must distinguish between things that cannot be discovered by reason, nor comprehensively known when they are reveakd, and those that are contrary to reason. . In paradise reason was an inferior and imperfect light: Adam could not perfectly know God. lie dwells in light inaccessible, not only to mortal eyes, but to the immortal angels : they cannot penetrate to the centre of his pevfectianf). The propositions that involve a contradiction, have the plain characters of falsity; but the doctrines of the gospel, that.are ihcQmprehensible,:.have the characters of sublimity. Reason cannot .measure the. extent, nor reach the *^ height of the love of Christy th^ passes knowledge. Eph^ 3. 19^ That supernatural doctrines are .incomprehensible iiow they are revealed, K one.argument to prove they couhl ne\'er be. invented and discovered by men : for that wbieh^ naturally cannot enter, into the Blind of man, cannot naturally ;prDcecd out of it..

2dly. Since the fall reaaon in Weakened, and ita light is clouded, hi the narroRv wad low spi)ere of natural things, how often is reason mistaken aqd,lost in a labyrinth ? There is m>t a.iliMver, a fly, a stone,!bpt is a mystery.r Ave cannot fully micbrstand the v^e* tation of the one, nor theiseiiaation.of the other, nor the motion of the other. Let us make a trial of the light of reason upon ourselves, aitd we shall discover its defeets. • Who'can* daaeem the vital bands; wherewith the soul and body are combined ? By what-power does the sOul rqire^ent absent objects? Sounds with*

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out noise, colours without tinctures, light without clearness, darkness without obscurity. What account can be given of the admirable operations of the soul in dreams, when the senses are suspended from working, and the body seems to be a warm carcass. It is one of those secrets, that human wits labour in vain to explain, how it composes discourses so just and regular, as to the invention and style, which by their impresi^ion in the memory, we know were not the effects of wild faucy^ but of sober judgment; and that awake, and intent, we could not so speedily and orderly frame. It is as strange as that an artificer should work more exactly with his eyes covered, than seeing; that a painter should draw a face better in the dark, than in open day-light. That man were totally deserted of reason, who not being able to see things that are but a just distance from his eyes, would not acknowledge that things distant from him the extent of the ho* rizon, are beyond bis sight. We are finite beings ; there b some proportion between our minds and our natures : * if we cannot understand ourselves, what folly is it to presun^e that we know God ? *^ Canst thou by searching find out God ? Canst thou find out the Alnnghty unto perfection ? It is high as heaven, what canst thou do? Deeper than hell, what canst thou know? The measure is longer than the earth, and broader than the sea." Job 11. 7) 89 9* Who can unfold the divine attributes? They are not confosed in their unity, nor divided in number; they are not separable qualities, but his essence: he is not only wise, but wisdom; not only lives, but is life. We cannot speak of some attributes without distinction, wisdom and power; nor of others, without a seeming opposition, justice and mercy; yet they are the same divine nature, and cannot be separate but in our thoughts. He is eternal without succession; with '^ him there is no past, and to come: he sees all things with one view; not only events that proceed from the constraint of natural and necessary causes, but that depend upon causes variously free and arbitrary. " This knowledge is too wonderful for us.'' To believe no more than we can understand, uroeeeds from the ignorance of God's nature, f and our own :iFor the divine nature iit truly infinite, and our minds are narrow and finite.

* Quo inteUertuin deiim capiat homo, qui ip«uin intcllectum quo eum Tult eftpere oon capiat ? 4^g. Ub^ de, Trin, c I,

f lufioitus loiDiensus, t^ soli i<bi tantusi quantus est noiuft; nobis >ero,

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Sdiy. The human understanding in our lapsed state, is dark and defiled, weakened and vitiated. Of this we have innumera* ble instances. Although the Deity be so illustriously visible in the creation, yet even the wiae heathen represented him in audi a degree of deformity, as is highly blasphemous. They could not conceive his infiniteness, but made every attribute a God. They transformed the glory of the immortal God, into the likeness of an earthly dying man. And the papists transform a mortal man into the likeness of the great God. They attribute to the pope a power of contradicting the divine laws: (or though God, in the second commandment, so strictly forbids the worship of images, and has annexed to the prohibition the most terrible threatening, of '^visiting the iniquity of the fttthers upon their children, to the third and fourth generation;" yet in defiance of the majes^ of the Lawgiver, the pope commands all his adorers to warship the images of the dead saints: he arrogates a power to dispense with oaths, the most sacred bands of human society, and thereby authorizes perjury.

41y. Though reason is not able to conceive and comprehend supernatural mysteries, yet it can never demonstrate that they cannot be. Who can prove by irresistible evidence, that God, who is an infinite good, cannot by an infinite communication of himself be in distinct subsistencies ? It is true, our reason may find unaccountable difficulties, that one should be three in the subsistence of persons; and three, one in nature: but there can be no proof that it is impossible, without the perfect understanding the nature of God. The incarnation of die Son of God, is matter of astonishment, that two natures so different and immensely distant, as finite and infinite, mortal and immortal, should be so intimately and inseparably united in one person, without confiision of their properties: but we have the strongest reason to believe, that God knows his own nature, and is to be believed upon his own testimony. If the matter of his testimony be inconceivably great, we must exalt faith, and depress reason. If we will believe the word of God no fiuther than it is comprehensible by our reason, we infinitely disparage him : tat this b no more than the credit we give to a suspected witness.

pectus augustam, & ideo lie eaoi dif n« atinuuBiUf ««ai lacttlnabilcai did* ■BUS. M. FtUx.

5Iy. The doctrine of the Trinity and incarnation have a clear connexion with other truths^ that right reason comprehends and receives without reluctancy. That men transgress the laws of Godf natural conscience is their accuser^ an essential faculty of the human nature^ that can neither die with them, nor without them : that every sin needs pardon, is most evident: that God b just, is known by the general light of reason in all men: that it is becoming God to pardon sin in a way honourable to his justice, is as certain : now the satisfaction of divine justice requires the enduring the punishment ordained by the law, and equal to the guilt of sin. The guilt of sin rises from the majesty of the Lawgiver, who is dishonoured by it, and the satisfaction must be by a person of equal dignity, and consequently only God can make satisfaction. Now reason dictates, that he that satisfies, and be that receives satisfaction, must be distinguished: for it is not reasonable that the same person be the judge and the cri* miual; therefore there must be two distinct persons in the Deity: from hence the reason of the incarnation is evident; for the Deity b incapable of suffering, and it was necessary that the dignity of the divine nature should give value to the sufferings. It was therefore requisite that the Deity should assume our nature capable of suffering, atid the salvation of the worid should result from their conjunction. This doctrine is very honourable to God, and beneficial and comfortable to man; which are the amspicttoos characters, and strongest evidence of a doctrine truly divine: this maintains the royalty of God, and the rights of jus* tice; this secures our pardon and peace, and removes all the difficulties and doubts that are apt to rise in the minds of men, whether God, infinitely provoked by our rebellious sins, will be reconciled to us ? It is our duty to admire the mysterious doctrines of the gospel, which we do understand, and to adore those we do not. We may observe the same connexion in errrors as in divine truths; fw they who rob our Saviour of his natural glory, his etemd Deity, vilify and disbelieve the value and virtue of his priestly office, by which our pardon is obtained. In short, the fabric of our salvation is built on the contrivance and consent of the divine persons, and the concurrence and concord of the divine attributes.

6Iy« The belief of supernatural things may be confirmed by comparisons and examples of things in nature; for they prove

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mnd persuade that a thing may be. Our Ssvioar, to cure the infidelity of the phariseesy tells them, '^ Ye err, not knowing the scripture, and the power of God." In the book of scripture we read the declaration of God's will; in the book of nature we see the effects of his power. The apostle says, ** The weakness of God is stronger than men." The expression is strange to a wonder ; for it seems to attribute a defect to God: but he speaks in that manner, to declare with emphasis, that God is always equal to himself, and has no need to stnun his power to over* come the strongest opposition. The same apostle argues against infidels, that say, ** How are the dead raised up^ And with what bodies do they come ? Thou fool, that which thou sowest is not quickened except it die; * and that which thou 9owest, thou sowest not that body that shall be, but bare grain ; it may chance of wheat, or some other grain ; but God giveth it a body as pleaseth him." If our eyes are witnesses of such an admirable resurrection in nature, which our understandings cannot comprehend, shall it not confirm our belief of the resurrection of the body, the wonder of grace, when it is promised by God the author of both. All difficulties vanish before infinite power. St Paul declares, <' I know in whom I have believed, that he is able to keep that I have committed to him till that day." We are assured *^the Lord will change our vile bodies into the likeness of his glorious body, by the power whereby he can subdue all things to himself." The belief of the resurrection is drawn from the clearest springs of nature and scripture.

71y. It is a prudent foundation of judging things attended with difficulties, to compare the difficulties, and to determine our judgment for that which has least. Now it is certainly much more suitable to the reasonable mind to acknowledge, that things may be true which we are not able to conceive and comprehend, than to deny the natural and proper sense of many clear and express texts of scriptures, that declare those things. And by this we may judge of the glosses of Socinus, and his followers, who without reverence of the majesty of God, and the sincerity of his word, rack the scriptures to make them speak what they do not, and use all arts to silence them in what they do reveal. Unh^>-

* Pnemisit dens nfttiiram mafi^istram, sub miBsaros prophetiam, Qt faciliot £redaa prophetiie diecipalus oaturs. Tert,

py men! that affect to be esteemed ingenious and snbtile, to the extreme hazard of their own salvation. How much safer^ and more easy is it to believe the plain sense of the scriptures, than the turns and shifts that are invented to elude it, and extricate heretical persons oat of the difficulties that attend their opinions?

I shall add, thedoctrine c^the Trinity is so expressly set down in the gospel of Christ, that it is impossible the Son of God, who is infinite and eternal love, who gave himself lor our redemption, should have declared it, and engaged his disciples in all ages and places in an error of such dreadful consequence, as the wcM^hip* ping those who are not God.

Secondly. It is alledged, that if a person sincerely searches into the scripture, and cannot be convinced that the supernatural doctrines of the Trinity, and others depending upon it are contained in them, he shall not be condemned by the Righteous Judge of the world for involuntary and speculative errors.

To this I answer.

This pretence has deceived many who were guilty of damnable heresies, and there is great reason to fear deceives men still. 5^ The heart is deceitful above all things," and most deceitful to itself. Who can say that neither interest nor passion, neither hope nor fear, neither anger nor ambition, have intervened in his inquiry after truth, but he has preferred the knowledge of divine truths before all temporal respects, and yet he cannot believe what the scripture reveals of the nature of God, and the econo-my of our salvation: let this imaginary man produce his plea, for I believe there was never any such. There are many that make reason the sovereign nUe of faith, and determine such things cannot be true, because they cannot understand how they can be true. Prodigious inference! the most absurd of all errors, that makes the narrow mind o( man the measure of all things. This is the proper principle of that horrible composition of heresies and execrable impieties, which so many that are christians in profession, but antichrisUans in belief, boldly publish. * They will choose to err in matters of infinite importance, rather than confess their ignorance. And which is astonishing, they will

* iEmaofmitor imperitret Utaii, iasolenter in del rebus ignaioi. Jffil cf« Trim. ^ t«

readily acknovrfedge the defectiveneas of reamn wkh respect to the understanding of themselyes; but insolently aifogate, a rig^ to determine things in the nature of God.

It is tme^ ignorance the more invincible, is the more excusable : but when the error of the mind is from the vicioiia will, both the error and the cause of it are sinfiil and inexcusable. When the corrupt wiD has an influence upon the understaa«fiQg, and the mind is stained with some carnal lust, when a temptation diverts it from a serious and sincere considering the reasons that should induce us to believe divine doctrines, their unbelief win be justly punished. The scripture declares, ** that an evil heart is the cause of unbelief:" pride, and obstinacy of mind, and carnal lusts, are the cause that so many renounce those eternal truths by which they should be saved.

Thirdly. It is alledged, that speculative errors cannot be damnable.

To this I answer.

The understanding of man in his original state, was light in the Lord, and regnl&r in its directions, now it is dark and disordered : and in the points of religion that are revealed, any error induces guilt, and if obstinately defended exposes to judgment. Some truths are written because necessary to be bdieved, others are to be believed because written*

According to the quality of the truths revealed in scripture, such is the hurtfiilness of the errors that are opposite to them. Some truths are necessary, others profitable: some errors are directly opposite to the saving truths ct the gospel, others by eon--aequence undermine them. '< Those who deny the Lord that bought them, are guilty of damnable hereues,'' capital errors, << not holding the head.'' Col. 2. 19.

The doctrine of the Trinity is not a mere speculative truth, nor the denial <^ it a speculative error: the trinity is not only an object of faith, but of worship. In baptism, we are dedicated to the Sacred Trinity, ^' in the name of the Father, Son, and Holy Ghost," which clearly proves they are of the same authority and power, and consequently of the same nature: for it is impossible to conceive of three infinite beings, for by necessity one would limit another. The apostle declares, " Without controversy great is the mystery of godliness, God manifest in the flesh :" the nature and end of this divine mystery, is to form the spirits of man

to betieve, and love, and obey God. For in it there is the clear* est revelation of .God's admirable love to men, cS his niispotted holiness, his iucorruptible justice, the great motives of religion. In that divine doctrine we have the most ravishing image of pie* ty and virtue, the most becoming the nature of God to give, and of man to receive.

Briefly; God commands us to believe in his Son: without faith in him we are incapable of redemption by him. When Christ performed miraculous cures, he required of the persons whether they did believe in his divine power, and what he declared himself to be. Electing m&ey ordains the means and the end : the apostle ^^ gives thanks to God^ because he has chosen the Thessalonians to salvation, through sanctification of the Spi* rit, and the belief of the truth.'' 2 Thes. 2. Holiness and faith in the doctrine of the gospel, are indispensable qualifications in the learned and ignorant, that would be saved by the Son of God. It is a high contempt of the truth and goodness of God^ not to yield a firm assent to what he has revealed concerning our salvation by his incarnate Son. He that believes not the lecatd that God hath given of his Son, ^^ makes God a liar." 1 John 5. 10. This infinitely provokes him, and inflames his indigna* tion. To disbelieve the testimony that Jesus Christ has g^ven of the divinity of his person and doctrine, is to despise him, it robs him of his essential and his acquired glory by the work of our redemption. There can be no true love of God without the true knowledge of him, as he is revealed not only in his woffcs^ but in his word. Our Saviour, friio is ''the way, the truths and the life," has declared, when he gave commission to his apostles to preach the gospel to the world, ''whoever believes and is baptized, shall be saved, whoever believes not shall be damned." We cannot make laws to be the rule of God's judgment, but must receive them. However some may flatter erring persons in their security, it will be found in the great day, that infidelity in the light of the glorious gospel, will have no excuse before God.

The doctrine of the gospel is like the pillar of cloud and of fire, that was darkness to the Egyptians, but enlightend the Israelites in their passage out of Egypt: it is concealed firom the proud, and revealed to the humble. The human mind is impe* rious and turbulent, and averse fi'om submitting to God'3 autho*

rity, who commands the wise and most understanding to yield fnD assent to his word, as the meanest capacities. <' The natural man receives not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are •piritually discerned.'' There is no proportion between the faculty and the object. You may as well see an angel by the light of a candle, as see the great mysteries of the gospel by the natural mind, their reality, beauty, and excellency, so as savingly to believe them. <'Faith is the fruit of the Spirit:" Eph. 1. 17-who is styled the '^ Spirit of wisdom and revelation," who discovers the object, and enlightens the mind to see it, and by free preventing-grace inclines the will to embrace it. '^ The Holy Sprint alone can pull down strong holds, and cast down imaginations, and every high thing that exalts itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ." 1 Cor. 10. The Spirit overconoes the pride of the natural understandii^ by the authority of the revealer, and enlightens the ignorance of it by the infallible revelation, ^^o-lence, and temporal resects, may by terrors and allurements make men hj'pocrites, but cannot make them sincere believers: there will be a form of religion without, and atheism within. It is special grace inspires the elect of God with light to see spiritual things, and requires special thankfiilness.

Let us humbly pray to the Father of mercies, and of lights, that he would reveal the mysteries of his kingdom to the minds of men. " If the gospel be hid, it is hid to those that are lost, in whom the God of this world hath blinded the minds of them who believe not, lest the Kght of the glorious gospel of Christ, who is the image of God, should shine into them/' 2 Cor. 4. 3, 4.

CHAP. VII.

The power #f faith, to overcome all that is opposite to oor saWation. A •peciilative asveot to supernatoral truths, is oot savins, '^c efficacy 4>f faith aigainst temptations of the world, proceeds from the nature of its oh*

. jecti, and the degrees of assent, and the frequent application of them to our heart«« There is an incomparable difference betwi'en the good and' evil things that are present, and those that are future. The evidence and" importance of future good things, and our interest in them, fixes onr esacnt, and makes it effectual. Justifying faith considered in its nature and purifying virtue. -Ftiiih in the ditposafs of the Divine Providence, is a fuoda-mental principle from whence mAoy practical consequences are derived; Tne heathens had very disparaging conceits of God*s providence. The scripture declares tliat nothing happens without (be knowledge, the will, either permissive or approving, and (he orderiug-providence of God. This is very influential on the lires of men,

X Will nc>w consider .the power and efficacy of faith, to overcome all that is opposite to our salvation.

i shall premise, there is a common delusion that has a pernicious influence upon the minds and lives of many, that those are true bdMvers, ^o yield a -dbr and barren assent to the myste*-ries. of thief gospel, without the practical belief of them. They do not foment and authorize-doubts'by the pr'etencfe of'reason, nor. fxcite revolts in their minds', and entertain objections against su-^ pernatufal truth; but they never felt the spirit and power of faith in raising them above the low descents of carnal minds, and setting their affections on things above. The love of the presei>t world, like a stupifying wine, causes in them a forgetfuiness of heavcR, and that whicK 'is' the most dangerous idolatry in the sight of Gbd, is seated ^ their hearts. THe understanding submits 00 divine revelation, but the will is rebellious against the divine* doniimands. They believe what is necessary to believe, but not what is necessary to do. They are satisfied with a speculative ftnth) that costs nothing, and will go Ivith them .to hell, for the devils believe supernatural truths. They are rich in the notions of fSf^h, but poor in the precepts of obedience. Now in the language of scripture, saving faith and knowledge of divine. things are productive of such affections and actions as are corre-

spondent tb the nature of the things believed. If the head be enlightened, and tHe heart in darkness, if one professes never so fully his assent and adherence to all the articles of faith, and the beams of fiiith are not visible in his conversation, he is an infidel. ** He that says, I know Christ," or which is equivalent, *^ believe in him, and keeps not his commandments, is a Kar, and the truth is not in him.'' 1 John 2. 4. Every habitual sinner is an unbeliever. Unfeigned faith receives the word of God in all its parts, doctrines, commands, promises; not only as infallibly true, but superlatively good and precious, and entirely embraces them, with a despising of all things that may come in competitkm vrith them, and expresses the esteem and love of them in the pracdce. The two inseparable properties of saving faith are, it is humble and submissive to divine revelation, it is dutiful and obedient to divine precepts.

This being premised, I will consider the power of faith, pro* ceeding. 1. From the nature of the objects upon which it is exercised. 2. From the d^;rees of its assent and adherence to them. 3. From the serious and frequent application of the ob* jccts to our heart.

1. From th^ nature of the objects upon which it is exercised; now between them, and the most enticing good things, and the most fearful evil in this present state, there it an incomparable difference. The apostle tells us, ^ This is the victoiy that over-* comes the worlds even our £uth.'' 1 John 5. Victory supposes a fight, and a fight supposes an eoemyi the enemy is declared, the world, including the men of the world, and the things of it. This enemy is in combination with the devil and the flesh. He is styled the <' Prince of this world," that manages the temptations of it for the ruin of souls. He tries his poisons according to the dispositions of men, in hopes :of working in them. He presents to some a charming cup^ to intoxicate them with the pleasiu-es of sin: he tempts others with things of lustre, with titles of honour and dignity, that dazzle their minds, that they cannot give a true and safe judgment of things: he allures ocheia with riches. And as heat is doubled by reflection, so he eofoieea his temptations, from the prevalency of these motives upaa men, in all places and times. If these methods are unsMCOes^ul to tfim men from God, he tries to make terrible impressiona open the minds of men by afflicting evils, by the rage of the perverse

UNVOU>BJ> AND BN70ftCBD. S83

world. Now faith is the victorious prindple that defeats all hi^ designs, and overcomes all his strength. In mechanical operations, we judge by the force of the mover, how easily a weight will be moved. Thus when eternal realities are by faith put into the scales against temporal vanities, they infinitely outweigh them. The apostle makes a judicious comparison; ^' Our light afflictions that are but for a moment^ work out for us a far more exceeding and eternal weight of glory." 2 Cor. 4. He extremely vilifies things present, and magnifies things future. All that is pleasant or painfiil here is but for a moment, and in true value is infinitely inferior to the good things, and the evil to come. ^' I count," saith the apostle, '^the afflictions of the pre*, ^nt time are not to be .compared with the glory that shall be revealed:" and since the injipressions of pain are incomparably stronger, and more affecting human nature than impressions o[ pleasure; one sharp pain deadens the sensitive faculties to the most vehement pleasures. We are assured by irresistible evidence, that the happiness of this world is in true value infinitely inferior to the happiness of the next. The most pleasant things here ca^mot satisfy the. parrow faculties of sense: <* The eye is not satisfied with seeing,, nor the ear with hearing;" but the favour of God, and the bjes^ed effects of it, pass all understanding, our most comprehensive faculty.

There is xnore shadow than light in our brightest condition; more gall than honey in our sweetest fhiitioos; but suppose the appearance of worldly happiness, gilded with specious tinctures,, v^ere truly great and goodly, joyfiil and satiafj^g, aecoivding to the fimcies of caiiuiil mep, yet the price would extremely fall, by: eon^idering they ^e of.no Jopger continuance than the flight and* expiring breath of our present life. The glory of this world is> like a flash of *ligh|tning in its appearing and^ vanishing^ The longest line of tin^, firom its first rise to its last period, is but su point to eternity.^. Now that happiness which is fiKling, is not' true happiness pi its own nature, nor eorrespondent to^oor rea*. aonable desires: for the apprehension of its approaching end,, will imbitter the relish of the present enjoyment.

But the happiness of the next life is doubly infinite, in the degrees and duration. The least part of that happiness is a perfect freedom fi'om any touch or shadow of evil. Human language has not words worthy or fully significant to describe it*.

Gody who is an infinite good and goodness, communicates himself to the immortal soul, according to its utmost capacity and desires. It seems im|>068iUe for men to offer such violence to their understandings, as calmly considering, and in cold blood, to prefer the fashion ** of this world that passes away," before the perfect and unchangeable happiness in the next world.

2. According to the degrees of our assent to futare eternal things, subh is their victorious power in our souls. The objective efficacy of things is not from their existence, but (nrni their evidence to our minds. Now according as our af^nrehensions are ^more clear, and our belief more steadfast of things future, such impressions are made either of terror or desire in our breasts. The apostle defines faith to be, *'' the substance of things hoped for, the evidence of things not seen/' Heb. 11. It represents things future and distant, as present and in our actual possession. A superficial fluctuating belief of the good or evil things in the next state, is of no force to encounter present temptations, and vanquish the carnal affections. The report of the senses con* ceming things present, will preponderate the 'authority of God's word, that declares things future infinitely to exceed them. All fire has heat, but not strong enough to melt down gold and silver. There is an assent in every degree of faith, but not able to overcome the world, A radicated firm belief of the infallible truth, the transcendent goodness, and our sure right in heavenly things, will cause all the false colours of'this world, the shadows in masquerade, to disappear.

The evidence and importance of things, fbces our re8oluti<His to adhere to them. TiH» son of a king, and heir of a kingdom, will invincibly assert the truth of his relation and title. A sincere believer of the heavenly glory, and his- eiemal interest in it, will live in that faith, and die in it; and die for it, if necessity require. The belief of it has a vital taSte, a joy sincere and sweet, that makes the pleasant temptationsof the-world nauseous. As fiuth is the foundation and basis of hope, '* it is the substance of things hoped for," so hope is reciprocally as a strong pillar that establishes the basis upon which it is fixed: for one volun* tarily and steadfastly believes that which is for his advantage and comfort. The serious belief of the prepared plagues for those who are unfaithfiil to God, and their souls hereafter, will make all the evils threatened and inflicted upon the godly here^ to be

eontempCibie. If we are siurfoitlicfeil with an; arm/of ^vils^ let faith draw forth the powers of the w^ld to come^ ^^ we shall be more thaa conquerors." There are many temptations we caii* not avoid; there are none but we may Tflnquish by the power of faith. The fear of God^ like Aaron's rod turned into a ser-» pent, that swallowed up the rods of the ms^eians, will over^* rule the fear of men^ and make those evih that to naked nature are invincibly easily endured* Thi» is evident from the <^ouTage and constancy of the martyrs, who despised the proudest tyrants wpwi their thrones, and die most cruel executioners upea the scaffold: the effects of faith in the time of its triumph* If tb^ same cA>jects have not the same efficacy in. the minds of men, it is for want of &ith. If £aith declines, we shall faint and di^ away. Peter walked on the sea while he relied on the word of Christ, but when a blast of wind shook his faith, he presently sunk. The apostles doubted of Christ's power, when a storm fiiU upon the ship: our Saviour first rebuked their fear, before he laid the storm, ^^ why are ye afraid, O ye of little faith ?" as a danger more near, and of woise eonsequence*

Let us try the singular efficacy of faith, by exercising it up* on eternal objects: let our. faith represent to us in as lively a mamier the eternal judgment, as Enoch had a prospect of it | '^ behold the Lord comes with^ten thousand of his saints, to judge all the ungodly:" kt fsith direct its view to him, rending the heavens, and ^^ coming iii his own glory," as the Son of God | and '' in his Father's glory,'^ as constituted by him to be Judgf| of the world $ '^ and in the g^y of the mighty angels/' his at-* tendants: let faith contemplate the Judge upon a <^ white throne,'' the eteUem of his holiness, whom none can surpri$e or resist: let faith.make that day as present, when there will be no place for repentance; when the fountain of mercy to sinners will l^ sealed for ever; when the books of eternal 1^ and death shall be opened, and all men shall receive 9A irrevocable judg-* ment; a judgment so fearfiii, that sinners how great and terri* ble soever they were in this world to others, shall ^' call to the mountains to ^1 on them, and the hiUs to cover them, from the wrath of the Lamb: for his day is come." A judgment so strict^ *« that the righteous shall scarcely be saved." Now what im* pressions of tormenting fear, or reviving hopes, will the strong belief of the eternal judgment, and the consequenees of it, mak«

VOL. II. B b

in U8^ when heaven «nd hell shall divide all men, accordiog at we are prepared or unprepared for the trial of that deciding day? How will it make us circumspect and cautious to avoid evil^ active and Ardent in doing good ? for every thing must be brought in judgment. How ambitious and diligent to be accepted of our Judge ? Let faith open a window into heaven, and represent the saints in tht'ir sun-like brightness, their glory and jovy and triumphant felicity in the eternal kingdom, '^ where God is ail in all." How will the believing view of this, rectify our minds, and convince us that nothing deserves our high esteem and iove^ but the favour and fruition of the blessed God ? • Let faith open the fatal gates of hell, that are ever shut upon the damned, and discover the scenes of woe, the sights of horror, the tormenting passions of reprobates, their desperate aor« row for the loss of heaven, and fierce indignation that others enjoy it; both which are implied in their ^^ weeping, and wailing, and gnashing of teeth/' How powerfiil will this representation be, to keep us in awe and order, to control the hiHs, and licentiousness of carnal appetites ? How would thn double vision make us esteem all the good things here as vile as dross, and all the evil as light as feathers, in comparison of eternal things? How would this inspire us with resolutions to take ^ heaven by violence, and to fly firom the wrath to come ?"

3. The efficacy of faith proceeds from the serious and frequent application of eternal objects to our minds and hearts. All that are christians in profession, prefer in the idea and speculation eternal things before temporal; but in practice and choice, the most prefer temporal before eternal. Present and sensible things strongly affect the carnal faculties, and excite the natural inclinations tliat were dormant in the absence of aDuring objects; but when awakened, they distract and scatter the mind from a just comparing of thii^ present and things future; and the will applies the thoughts to what is delightful to the carnal part, and the application determines the choice. The interposition of earthly things, eclipses the light of faith, and weakens the reflections of that light upon the mind: a strong temptation defaces the impression of things future, though infinitely great; and cmi-sequently the passions prevail, and faith is vanquished. What man that has heaven and hell in view, and considers that the day of death and judgment are equally uncertain as to the fixed

time, arid equally certain as to the 6vent; and that this short life must issue eitiy^ into rivers of pleasure for ever, or into an abyss of endless misery, can be doubtful a moment, what to choose, and what to avoid ? Yet it b evident, that vast numbers of men that are between, two eternities; are indifferent and unconcerned, into which their lot shall b^ determined. Th^ enchanting world darkem.the remtaibrance^ and damps the de<» sire of hesven, and ettinguiahes the fear of hell. Transient thoughts of fCiture things caoQOt.eicette and influence the affec* tions, nor regulate the hviH and anions, according as the mo^ ment of them requires. Moaes despised the p^mp and pleasures of the Egyptian court, and chose afflictions with the people of God, ^^ because he had an intent and fixed eye upon the future reward/' Paul had a Ite^eniy vision^ the idea of which was always bright in bia'memory, apd a heavenly cooverdation. Now faith suppUes the want of vision; and if its acISs are not in* temipted by earthly objectsy will eontUiuaUy inspire us with suitable affcfctions ^ to ^eternal tbifiga. i Above all other means let us fly to prayer, that the'Holy Spirit^ by his illuttiinating guidance, wouM direct our minds^ and aetuaie our faith: *^ we have received the Spirit, Ihtet we niay know the things given us of God/' 1 Cor.'2. 12..that th^ Spirit would be our remembrancer, jmd stsdngly impresa eternal things upon us: without •his infiiMnce oio- consideratiott will be cold and ineffectual

2. There is-a jtt9t\fying faith. The apostle declares^ « being justified by faith, we have peace with God." Thia is very clearly opened in the gospel; yet there have been lately published some contentioi» writings about it, mixed with such railleries and c(mr tumelies, that have opened a scandalous scene, and exposed religion to the derision of Iffieirtines, and pro&ne spirits, and af-.fectcd the godly with sont)wfnl impressions, and with earnest longings after the kingdoms of li^ht and love, where ignorance .and strife are abolished for ever. Injurious language convinces none, but renders the minds of men more averse from instruction: we are not likely to discover the truth in a mist of passion; but when truth is calmly conveyed, the mind is more attentive to re* ceive it, and its convincing and persuasive power insinuates into us. Christian love would lessen the number, and allay the heat of our controversies.

Bb.2

S8S SPIRITUAL FSRfBCnoit

I hate disoouraed eliewtwre conceming jostifjiiig fiuth^ ^ aod ihall now tery briefly glance at some tUngs^ ^wherein its iMture and purifying virtue consists.

Justification is an act of God as supieme Judge, inrested witk the relation of a Father, wherein his migesty and mercy ar^ equally ilhistrious, in pardoning oor sins, and eonferring upon us a right to eternal life, for the satisfisetioR aad merits of Christ's righteousness impOted to us, and recevred by fiuth. Faith is the condition that qualifies us to have pardon applied to us; I John 12. and its nature consists in receiTing Christ upon the terms of the gospel ; that is, our unfeigned accepting him as ^< our Prinee and Saviour,'' Acts 5.31. and entiie rdianee upon him. The general belief of the gospel is not justifying faith; but our regu* lar trust in the pardoning grace of God, necessarily includes oor performing the condition of the promise; that is, a rdianee on Christ, joined with a sincere resolution to obey Um. A parti* cular persuasion that our sins are pardoned, is not justifying faith: we are commanded to believe, that we may be pardoned. Many sincere believers have distracting doubts about theb pir* don: the matter being of inbiite importance, they are £eaffal in die inquiries of their title to it. And others are deceived widi presumption instead of faith in Christ, and security instead of peace with God. And by this we may rniderstadd from wheno^ the purifying virtue of faith, as it justifies, proceeds; fiar it ner cessarily supposes us to be under the guilt of sin, and in desperate misery; that we are obnoxious to GckI's tribunal, who is a righteous and holy Judge, angry and incensed fiir our sins, ted will be a revenging Judge to all tfiat continue in their guilty staSe$ and that our pardon and right to eternal life are to be entire^ ascribed to the sovereign mercy of God, the original cause, and the blood of Christ, Bom. S. 85. the meritorious cause of it. * <^ Now faith works by love ;" the love of God to us appreheodsd by faith, and our love to him, which h the refleotion of his beam shining in our hearts, and is the powerfid principle of obedience to him. The well^-grounded belief that God will save us,- and bring us to eternal glory, does naturally and necessarily inspiiv the breast of a christian with a holy fear of sin that provtAes him, and a constant care to please him in ail things. Besides,

• SemoDS on the FoffWeoesi of 8iot»

God in dispensing liit ^nkMung^mefey^ recjuiret our peneve-ranoe in » holy copvenalion. What our Saviour said to the man miraculoiidy cured of bia inveterate ^diaeaae, *< Behold, thou art iQade whole; sin no more kst Br worae thing befal thee/' John 6* 14. ia virtually aaid to every pardoned believer:- when God apeafcs ^peam to hia people/' it is with this caution, <<Let then not return any more to felly/' I shall undenaaother bead apeidL oJF faiths as the e&ctual means of our sanctifieation 5 and now will pioeeed.

3. Faith in the dupoioi qf aU things hy the mfdIUble jprovt* defuse qf Gody is one of those muversal principles, thoae prime and great truths, rieh in prBctical consequences, that are power-fid to compose and calm our minds and hearts in the bidst of the visibie disorders and oon&»ien of tiiii^ in the present world. The heathens measmed the divine perfections by Ihe compass of their .narrow understandings. They could not conceive, that one God was able to order all things, and formed a vast number of subordinate gods, to whom the care of paftkular things was committed. They Maspfaemed him in their imaginations, thinking him to be like mcMtal kings, insufficient to govern immediately aeveral kingdoms and nations, divers in their customs and languages; who are constrained to man;q;e their affurs by the num-hai^ vanely and order of offioen: viceroys to divide the government, counsellors to advise about occarreiicea of moment, secretaries to give commissions and make dbpatofacs, judges to dispense the hiws, military-offioers to prevent tumults.

Others eonfined his piesenee and agency to the heavens, and aequestered him from the lower world, the mutable spltere^f the aletnents, and of men and their actions, leaving them under the dominion of fortune. Others thought that he was so content with his own felicity, that all things without lum were diataat -from his thoughts somI care, and that to. regard and regulate the •multitude of emeigeneies in this lower w«rl4» would-disturb bis Jshoity. Thus the professors of ^sdom, like .the' foolish Har-fMte that Seneca speaks 0^ who insensible of her own blindness, always complained the sun was down and the house dark, thought all dimgs wen left at random^ in loose diwirder^ and ^confusion here below. Nay some of the clearest spirits, and .^most virtuous among the heathen, could not reconcile the oppressions and infelicities of good men, and the prosperity of the

B b 3

STmrVAL PSR9BCTI<nf

^ wicked, with the rectitude and eqniCy of the divine providence; and expressed their discontents in the style and accent of their passions. Of this we have two eminent instances: Brutus, who with inviolable integrity, had as a senator managed the public affairs, and with undeclining courage endeavoured to recover hb country from ignominious bondage; when vanquished by the usurpers, broke out into a tragical complaint, * *< O virtue, I worship thee as a substantial good, a deity; but thou art an empty name, an idol." The emperor Titus, who was the delight of mankind for bis goodness and benignity; surpriied with death in his flourishing age, accused heaven that his life was unjustly snatched from f him. '< The ways and thoughts of God in the government of the world are above the ways and thoughts of men, as the heavens are higher than the earth." And if his wisdom had not descended from heaven, and discovered itself in the sanctuary, *^ We should.be foolish, and like the beasts that perish." Psal. 73.

But the word of God ussures us, that nothing happens in this tumultuous and tempestuous world, without the knowledge, the will, either approving or permissive, and efficiency of God so far as to dispose the worst evils by his powofril providence subordi-nately to his main end, that is alway good. X Nothing is so higji as to be exempted from the dominion, nor so low as to be exciu-ded from the care of his providence.

(1.) We are assured that all things and persons are under the eye and inspection of his providence. No silence, no solitude nor darkness can hide the designs and actions of the wicked, nor the sufferings of his people from his perfect knowledge. How many millions of inhabitants are in the world, how different their conditions and circumstances, ebbing or flowing, but they are all actually and distinctly known to God. Without his universal and infellible knowledge, it were impossible that God should govern the world and judge it. Torquatus Manlius, a noble Roman, though blind through age, was chosen consul and general, to rule the state, and the army. But no arguments, no entiear

* O virtas te colol ut ren, «€d oomen inane es.

f CoeTumque nultura conquesius f ripi sibl Yitam immerenfi. Suet,

% Nod specie ned ordinc placent nam Yitioruniy nostrarum doo est aothor dcHi ted ordinaton jivg*

VWfOtDXD AI7D SNTORlDSD. SM

lies could persuade fakn to coBBent to it: he answered, * ^' That it was absdiitely absvid, that the lives and estates of otheiB should be committed to hia praridence and protection, who must manage ail things by the eyes of others." The perfection of God's knowledge qualifies him to govern the wocld, and is the ferandation of trust in him. '* He tells the number of the stars,"' that seem innumerable, PsaL 147. 41. And firom.hence the psalmist encourages the clmrch, that was then dispersed in captivity, that he *'could gather the out-casts of Israel," though acattered in strange countries, <^ and build up Jerusalem/' He not oiriy ^' numbers the stars, but the hairs of our heads;" Luke 12. 7' that are of so small consideration. All creatures are supported in their beings and operations by bis power, therefore it is impossible they should be without his ^^nowledge, and that any thing should be done by them, or befai them without his dispo*-sing wiM.

(2.*) The providence of God is not Anerely theoretical, but ac<> 4ive, and orders all things. <' He rides upon the heavens:" Deut. 26. that is, regulates their motions as easily as a skilful rider manages a horse. The stars, that in the language of scriptofe are the '< armies of heaven," for their number, order, and axs-tions, '<he caHs by their names:" Psal. 147. 4. that is, abso* htely commands them, fbr his call is always effectual, and exactly accomplished. As in the creation, ^' He spake, and it was done-: he commanded, and it stood fast." So'in the conversa* t^on and government of the world, his word is as powerfiiL ^' Lift up your eyes on high, and behold who hath created Jthese things, that bringeth out their host by number: he calleth them all by names, by the greatness of his might, for that he is strong in power, not one fiaileth." Isa. 40. 26. He is not only the God '<of the hills, but of the valUes:" 1 Kings 20. there is nothing so inconsiderable, but is under the immediate disposal of his providence. A sparrow worth but << half a farthing, does not lall to the ground, nor a hair of ^our heads without his disposaL" Matt. 10. All the casualties and contingencies in the world are ordered by him. The arrow shot at a venture was directed by an invisible eye and hand, to smite the king of Israel between

* Impadcntem & gaberoatorem, & imperatorem esse, qui cum alienis ocu-lis ei omnia agenda sunt^ postulat sibl aliorum cupita & vitos commil(i«

Livs * . "

Bb 4

L

903^ spiEiTiTAL nKracTfoif

the joints of his harness, and woaod him to death. 1 Kangs 22. Tlie most arbitrary' and free causes are.under his determinate in-fluenee. The hearts *' of kings are in his hands, and are turned by him as rivers of waters," whieh a gardener tiums iitfo sefeiil channels for to make his ground fraitfiil. Sin that is directly contrary to his law, is not only permitted and ratrained, but or* dered as a means to iUustrate his providence, jnstice and goodness. Joseph's malicions brethren eoM him into Egypt, but God sent lum to make provision for the fomily of Jacob m a time of extreme fomine. He permitted the lying spirit to deoetve Ahab, by inspiring his false prophets to encourage him to go to Rsb-moth^gilead, that he might foU in battle. He gives riches and honour to his enemies, who presumptuously break hia laws of the greatest coosequeace, and foresees they will abuse them, and prod%ally perish.

It was an incredible conception to the heathen, that one God was able to govern the world: but bis ^<power and under* standing are truly infinite *," and it is more easy to him, than for a man to lift a feather. The accideota in this world are inan-meraUe, but cannot distract an infinite eternal mind, nor cause weariness in the Almighty* Every agent must be united by active power with the objects upon which it immediately works, •The power of God is hia essence, not a separable quali^^ he is intimate and present with all things. One mm is aufficient to measure times, distinguish seasons, and to preserve an entiie world of living cre atu res; the meanest worm or herb is duaished by iti heat, as if all its influences, were eonfiaed for their preser-vrag. And is not an infinite God sufficient to support, aqd dia-pose all things ?

(3.) Divine providence is more qpeeial and tender towards God's peculiar people. ^ The eyes of the Lord run to and fro through the whole earth, to show himaelf stiong^in behalf of those whose hearts are perfect towards him.'' 2'GfaroD. 16.. '^ His tender mereies,'' (bis extensive attribute) ''are over all his works i" bat more emmeatly exercised according to their degrees of ^oochiess, and his propriety in them. Our Saviour infers by the dearest consequence, that the divine providence, that reaches to the feU^ ing of a yarrow, is much more concerned for his people; ac^ cordingly encourages his disciples, " Fear not, ye are of more value than many sparrows. God is the Saviour (^ ail men, cspe-

cially of fStkoob who believs/' Now as whm tbe rtaton of acorn-mftiul has a direct aspect npoo vm^ it more atioogly hinds us to obey God; so in^n the.feaseo of a promise has a peculiar re* apect to iis^ it engages God more strongly to pseserve «• God has a right to aU manlcind hy a general tenure, h«t a special in« terest in the godiy* Heis the Kiii^ of nations^ and the King of aaiots t it is. his dearest txtle^ above all the titks of majesty ascri*-bed to hinu They are precioas in* his esteem, '' his treasure, his jewels^" Exod* 19. the most valnable part of his-treasure, the *^ Jewels of his crown,'' Zeeh. 3. Mai. 3. the most radiaiA and rich jewels. Propriety and preciousness engage his powerfid and pfopitaons providmiee for their good. • They are csqiosed to many evils ior iheir idation to him their heavenly Father, and for his im^pe sfaming in them: ^ Fot.thy sake are we killed ail the day long z^* they are like a flock of sheep among woh^es and tigers, anable to defend tbemsehres. His oompassionate love excites his power for their preservatioiu ^* The seal <tf the Lord of hosts ahali d(0 this.'' His love kiclines him, and his promise engages him never to leave nor forsake Aem: when they are ready to do* apair, he is ready to deliver. Now the firm belief of the imiir«P-aid piovidenee of God, and his special care finr his people^ is Gkjs a nftdder to a ship, without whiah it is jeonstcsHied to yield to every storm; but guided by it, sails with every wind to its designed port. When God entered into a covenant with Abraham, he aasures him, << I am the Almighty God, walk befiare me and and be perfect.'' Gen. 17. 1* Every deiection tram our duty, proceeds either from thchope of obtdmog some temporal good, or the fear of incurring some teaaporal evil: these passions are very fevoible in men's breasts« We see how powerfU Ihey are in sensitive creatnrer; even in a i^vejtioinH^s coursing a'hare, hope adds wings to the feel of the one, and fear adds wings to the feet of the other. hl«n wiAout faith ia God, will break through his laws, when temptations work on thdr hope or.fearf for they are under the dominion jof sense: but the belief of God's alKsuffiei-eney, that he is ^^a sim to supply" us with all truly desirable good things, <'a shield to secure'' us from dl destructive evib, confirms onr dependanee on him, and engages our obedienoe to him. . This conduces to our present peace, and fiiture blessedness.

There are secret springs of providence that work sometimes in aa extraordinary manner for the presenring bis people. Joseph was raised from a prison to a prindpafity. The poor prophet was fed by a raren, when the wicked king was like to starve in his palace. The malicioas design of Haman, to destroy the whole nation of the Jews, was frustrated, and reflexively pernicious to himself, by a strange concurrence of circunstanees, ordered by divine providence. The faithful companions of Daniel, vriio re^ signed themselves to his will and wisdom, were rescued from the finmace and fiury of the proud king by an angeh

But many times the saints of God are involved in common ca^ lamities: inundations, earthqqakes, the pestilential air, sword, famine, make no difference between the innocent and the guilty: ** The sun rises upon the evil, and the good ;'* Che thunder fidls on the good and evil: nay, as our Saviour tells his disciples, '^ They shall weep and lament, when the world rejoices:" John 16. 20. but he comforts them with the assurance, *^ that their aoiTow shall be turned into joy.'' The aposde declares, '^ We know all things work together for good to them that love God.'' Rom* 8. 28. There are mysterious depths in the economy of providence, diat the short line of our reason cannot sound : but we may rely upon the promise of God, ** who can bring light^ -out of darkness." We have an illustrious proof of his univereal providence, in the regular disposal of natural causes, superior, middle, and lowest, in such a union, that from the insuperable discord of natures, the insuperable concord of operations proceeds, for the preserving of the world. The afflictions of the saints are medidnal to prevent or recover them from sin: and what man of understanding does not esteem his physician, that prescribes bitter remedies for his health, before a cook, that prepares things pleasant to his taste. Faith sees the love of a Father through a cloud of tears; and that he is as gracious when he corrects us for our transgressions, as when he encourages us in his service. In the suffisrings of his people from the wickedness and wills of their enemies, his wisdom and power appear in ordering them for ^cellent effects: for the same things that increase the guilt and punishment of their enemies, increase the graces and reward of the saints. << These light afflictions that are but for a moment^ work out for them an exceeding eternal

wdght dl gkNry.'' 2 C(Mr. 4. 1. When all the foMs of provi-dence shall be opened, we shall clearly understand every dispenr aation was as it ought to be, and for the best.

The belief of this is the reason of those commands; *^ Be icareful for nothing, but in every thing by prayer and thanksgiving, let yotir requests be made known to God: and the peace of God that passes all understanding, shall keep your hearts and minds, through Jesus Christ/' Phil. 4. 6, 7. An unbelieving 4ieart anticijpates future evils, exasperates present evils, and makes sharp reflections on past evils. It midies men dead with fear, drunk with sorrow, mad with oppression. Faith in the gra-'.-cious providence of God, frees us from vain fears, sad prognostics, and the miserable perplexities that torment the minds c^ men. Musing on our miseries is like chewing a bitter pill, that is readily swallowed by resignation to the blessed will of God, the rule of goodness. Faith enlightens us to consider things with a rectified judgment, and not with the partiality of the passions. In the church's extremity, when the conspiring enemies are great in number and power, faith raises the drooping spirits, << If God be for us, who can be against us ?'" When Antigonus was ready to engage in a sea-fight with Ptolomy*s Armada, and the pilot cried out, ^^ How many are they more than we V* The courageous king replied, ^^ It is true, if you count their numbers; but for how many do you value me ?" One God is all-sufficient against all the combined forces of earth and helL We are therefore commanded to ^' cast all our care on him } for •he cares for us." It is very dishonourable to God to distrust him in doing our duty: for it proceeds either from a jealousy of his goodness, or low thoiights of his power; as if he were.unable and unwilling to save us. A prudent use of means is requisite, otherwise we do not trust but tempt his providence: there is a vicious carelessness, and a virtuous care; but diffident and anxious cares, as if all things run at random with<Hit the <Mrdering of our heavenly Father, is not only fniitless, but pernicious. The apostle tells the believing Hebrews, '^ Ye have need of patience, that alter ye have done the will of God, ye may inherit the pro-mise :*' some ^Is would admit of no consolation without the , promise: " But the just shall live by faith," of God's presence with them to support and relieve them in their sorrows, and of a perfect and gracious deliverance out of them. God will shortly

pnt an end to the nelioe of tte i4cked> and the palieiiQe of tte sainu. In the next state, whfn he has deaied our «gbt» we <^ shall justify his wisdflin/' and chscover that all events were di-yioely ordered^ and ate beantiAil to admifation. Nov in the eburch's distiess we are i^pt to say wilii Gideesy ^< If the Lead be with 118^ why then is all this be£iilen us?" Bat then we shaU pun t\m current of oar wonder upon our ignorance and infidd* ty $ that notwithstanding the evidence of the word, and the experience of the saints, prove that God tnnis.aU tempotal evils to jtheir spiritnal good, yet we are unbelieving.

CHAP. VIII.

taw tke lM«8a mffcctiMi. Mea sre dfotingaUbel by tkeir wilh, ratWr Umo by tbtir «ii4cntui4liiei. Holy lova km tht mpnmmfiy saosy other graces. The excelleocief of love tpecified. LoTe to God the first con* mand in order aod dignity. The causes and properties of it considered. The ahtolttte aad relative perfeetloat of God, the motiTet of our love. The Jboaeila reoekvcd fvan CM is ibe order of Mtere, creatloa and prenerra-tioQ. The JoTe of God appears in ita foil force in oar redemptioo. We must learn of Christ how to love him. Love most descend from God to our neighbonr. It is eommended in scripture. The extent and qualifications of it. Ic oBOtt bo fiseerey pare and f^rrcBt. The forgiving tnjaries, an cxcalleot effeet of love. *

IL X HE seeond particular grace thi^ we should strive to increase, is kee. It is the apostle's prayer for the Phaippians, ^^ That their love may abound more and more in knowledge^ and aHunderstanding/' Love is the affection <rfunion: of tUswe -have an iliastrioDs instance recorded in scripture, '*That the soul of Jonathan was knit with the sold of David; and Jonathan loved him as his own soiiU'' Love is to be directed to adouble object, God and our neighbour.

1 will eottttder the «mUency of this sanctified affection^ and

ks dercve aind rafeicnee to tbesupreme aad tubovdiiistfer object* of it. >

Ir i$ miuirite to fmoim^ tiwt Idreirdie leading Election that draws the whole tnda with it; not onljr deeife and jojr, that aid of near aUianoe with it, bat anger and hatred, between which af-^ feetibos Bad love there is arepagnanoe and eHkire opposition, are iiiseparaUe from it: for a?enion and fli^ from evS, proeied froBOi the love of rfdme good diat the evil dqiifves as .of« Froin henoe it loilowa, that it is a laaftcer: of the highest eonseqncnee^ by wisdom discreet and severe^ to dinsdt dor hrve to worthy ob4 jeeta. Love is the prindpal ct aB il|e passions^ and either skic^ tifies and rfefines theih from fhe rioiiqaes of carnal infection, or seduces and cotrnjpts thenu The nnnd is so dduded by ownal hnre, and ovemikd by pleasant emnv Aat it prefins aeasuat hap4 pineas before spiritnal, that is saitable to the natore and dignity of the souL ^ If th^ light that is in thfce be darkness^ how great isthatdaiknesa?"

^ The angeb of. light are disdngaialied from the angels of dark'^ ness, not so mncb by knowledge akidpdwQr, as by idve and hoK* ness. The! davih are immortal spirits,' but nnder die tyrannoos power of hatred and revenge^ of envy, and nudicc, wUchaie their sins and tonnent.

Men are not distingoisbed so mwekby their understandings as tfaehr wilb r not merely by knbwialge bat love, the fast act of the will, the fdcoliy thit rules in man, and obqrs God., lliere may be knowledge of the divine law, and an approving it, by those who do not practise it: far the contemplation of its gbodn&a'and equity constrmns.the mind to assent tait». - From hence we may infaUihly infer, thttt the radical difftrenoe, and distfdgaishing character' between a samt, and obeun tibe state of |ioHalBd n** tare, is tfie aflectioA of lovo^with ttspcoi to its objects and de^ grees. Love to God as olur soveieigb happiness, Is the imm^* ate cause of ow oonvehion and^fe^anhm ifith Urn. Love toi iv-dons obgeets^ or virhen with «n ibtempencte corrent it desoonds to things not deserving its aidant degtees^ aliteatesr the heart fim God. Hblioeit is die drdes of lore. Tlie excelleney of holy love will appear in the fUlowing considemtions.

Love hu die «ttprsm«ky amoi% aU Ife grpoe^ of the Spirit. This in the moat proper aense^ is the fire, our Saviour came to kindle on die mtik. The apostle dedarn^ that << charity k

greater dian faith and hope;'' which are evangdtcal graces of eminent usefulness: for,

1. It is the brightest part of the divine image in os. ^< God is hive:" it. is the most adequate notion of the Deity, and more significant of his blessed natnre, than miy other single attribute. The most proper and lionoiirable conception we can toon of the Ddty, is love directed by iafimte wisdom, and exercifled by infinite power. Faith and hope camiot be aaeribed to God; they imply imperfection in their natore, and necessarily respect an absent object. Now all tilings are present to the knowledge of God, and in his power and possession. But love is his essential perfection; the productive principle of all good. Love transforms us into hb likeness, and infiises the divinest temper into the soul. In the acts of other graces we obey God; in the acts of love we imitate him.

This may be illustrated by its contrary: there are sins of van-* ou9 kinds and degrees; spiritual and carnal: spiritual, such are pride, malignant envy, irreooncileable enmity, delight in mischief which are the proper charaetecs of the devil> and denominate men his iwtural sons. Carnal sins, which the soul immersed in flesh indulges, all riotous excesses, intemperance, inconti-* nence, and the like, of which a mere spirit is not capable^ denominate men the captives aend slaves of satan. Now spiritual sins induce a greater guilt, and deeper pollution than carnal. The exacter resemblance of the evil one, makes sinfid men more odious to God.

2. Love is more extensive in its influence than fiiith and hope; their operations are confined to the person in whom they are. The just lives by his own faith, and is saved by his own hope, vrithont communicating Hfe and salvation to others: but it is the spirit and perfection of love to be beneficial to aM. Love comforts the afflicted, relieves the indigent, directs those who want counsd. It is the vital cement of mankind. In the universe conversation and reciprocal kindness is the blood and spirits of society, and love makes the dreulatbn.

3. Love gives value and acceptance to all other gifts and grai-ces, and their operations. The apostle tdls us, f^ Though I have the gSt of prophecies, and understand all mysteries, and all knowledge; though I have all faith, and could remove mountains, and have not charity, I am nothiog. And though I heetow al

iny goods to feed die poor, and though I give my body to be burned, and hare not charLtyi it profiteth me nothing." With* out charity^ faith is but a dead assent; hope is like a tympany^ the bigger it grows^ the more .dangerous it proves* The most diffusive beneficenee without love, is but a sacvifiee to vanity* It is not the richness of the gift, but the love of the giver, that makes it accepted and rewarded in heaven. '< The vndow's two mites cast into the treasury of the temple, were bf more value,'' in our Saviour's account, <^ than the rich (rfferings of others ;** for she gave her heart, the. most precious and comprehensive gift, with them. " The giving.our bodies to be burned" for the truth and glory of the gospel, b the highest expression of obedience, which the angeb are not capable of performing; yet with* out charity, martyrdom is but a vainglorious blaze, aud the sealing the truth with our blood, is to seal our shame and folly. Sincere love vihtn it cannot express itself in suitable effects, has this privilege, to be accepted in God's sight, as if it were exuberant and evident in outward actions; for ^^ God acc^ts the will for the deed: if there be first a willing mind, and it is accepted according to what a mm hal^, and not according to. that he bath not/'

4. Love is the perfection of the law, the sum.and substance of every precept. * All plurticular duties, though distinguished in the matter, are united in love, as their principle and centre. St, Austin observes, '^That all other virtues, piety, prudence, hu-mility,s chastity, temperance, fortitude, are love diversified by other names. LiberfJ love gives supplies to the poor, patient love forgives injuries."

Love is the end and perfection of the gospel. '^ Now the end of the commandment is charity, out of a pure heart, and a good conscience, and faith unfeigned." Some restrain the word commandment to the law, thinking that the gospel is only compounded of promises: but they misunderstand the.difference between the two covenants. It is not in that the one commands, and the other does not command, but in the mature of the duties commanded. The law commands to do for the obtaining of

* Temperantiam dicimoi, amorem sese deo integram, iocorroptumque ser« ▼antem, fortUudioem, amorem omnia propter deara facile perferenteo. Prudentiam amorem bene diicernentein ea, quibas adjavemvr, teadere la deun. Lik. d§ Mar.

life, die gospel coramatids to believe fntmintimL . ^TKb iadie eommand of God, that we believe in the name of his Son Jesoi Christ." 1 John 3. 23. 1 Tim. 1; 18. 1 Thau 4. 2. Acts 14. 15. The wovd Mpe^yyi^iia, ia bf the apostle vsed fiir the doetriae of the gospel: as the end of a scienoe or art, is the peilbetion of the understanding in those tbiQgs which are the praper sid>ject of the science* The end of philosophy is know* ledge and moral virtne; the end bi rhetoric is eloquence, Thm the end of the gospel, the diirine doctrine of our salvatioOy is love, a celestial pcffiectiott. Faith in the redeeming mercy of God, is the prodoct of the gospel, not of the law, and love is the end of fiiith: now the end is more excellent than the means t# obtain it In this respect, love is greater than £uth. Brieflj^ love is styled the '^ Bond of perfection,'' as it unites and coo* summates other graces, oomptehends uid fastens them. Love to God draws forth all the active poweis of the soul in obedience. He that with a full and fervent will applies himself to his duty, will more easily, pleasantly, and exaotly, perform it. The love of God will form the soul into a more entire eonfbmuty to his nature, and obedience to his law, and raise it to a greater eminency of holiness than the clearest knowledge of all pieoeptf and rules can do.

5. <<Love never feils." The gtfks and graces of the Spirit are dispensed and continued according to our different states. Some are necessary in the present state of the church, with respect to our sins and tfoubha, firom which there is no perfect fieedon here. Repehtanee is a dnt^ of constant revolution; fcv while vre are clothed with frail flesh, '' in many things we offend all.'' He is the best saint who seldom falls, and speedily rises. What Tertullian said of himself is applicable to all, ^^ we ate bom fer repentance.*' What is more becoming a christian, whUe so many defects and defilementa cleave to him, than a mournful sense of them ? This in our dying hoo» will make our Redeemer more predous to us, and our reliance npon his merits and mediatioa more eomfertaUe. Repentance should accompany us to the gates of heaiven: but repentance ceases for ever, when there ii entire innocence. Faith is as necessary as life; for we are justified by it from the condemnation of the law: but in the future state there is no U9e of it; for in heaven all sins are pardoned, and in hell no sins are forgiven. Faith gives us the prospect of

lieaven, hope iiniits for it, but love alone takes the poMcflsioik Faith resigns to fruition, hope vanishes in the enjoyment of aoir desired happiness, but love is in'its exaltation. The graces re-* quisite for our militant sti^e, are spiritual armour : the shield of faith, the helmet of hope, and when our warfare is ended, they are useless. But love and peace and joy, are robes suitable to our triumphant state.

It is true, there are some acts of love that suppose want and misery, as acts' of bounty and compassion, for there are no ob« jects in heaven to whom they may be expressed. Perfect happiness excludes all evil. But love in its nature implies no imper* fection, and is eternal as the soul, the subject in whom it reigns, and as God, and the blessed spirits, the objects upon whom it is conversant. In heaven it is more pure and refined. Here the love of God takes its rise from the love of ourselves, there it is principally for the amiable excellencies inherent in himself. Here the love of the saints is not absolutely pure: but in heaven, whatever is desireable in love is continued, and what is carnal and defiling is purged away. The smoky fire is changed into a spiritual flame. The acts of it are more intense, and the exercise is without interruption. In heaven the saints are enlightened with knowledge from the *^ father of lights," and inflamed with love fi-om God, " who is love:" the more fiilly he is enjoyed, the more fervently he is loved. Without love there can be no felicity in heaven: for as desire without fruition is a torment, so pos* session without delight is stopidity^r

The joy of heaven arises either from the direct fruition of God, or from the reflection upon the happiness communicated to ttie saints: and love is the cause of that joy. Love to corporeal things often declines in our possessing them : for curiosity is soon cloyed, and experience discovers the imperfections that were concealed, and according to the cooling of love is the lessening of joy. From hence proceeds distaste, and a fickle flight from one thin^ to another, without ever receiving any satisfaction. But the amiable perfections of God are truly infinite; and the more clear the vision, the more satisfying the fruition is. The brightness and influence of the divine presence, maintains equal love and joy in the blessed. According to the degrees of excellency in the object, and the vigorous exercise of the comprehensive faculties, the understanding and will upon it, such is oitr felicity;

VOL. II, c c

Wben the beakns of God's face am reoenwd into the prepared aool, it is ravished with unspeakable sweetness and security, ia his ever satisiying goodness and beauty.

The perfect and mutual love of the saints causes a fid! over* flo\ving joy in heaven. Sincere love is always bciievoleut,*a]id according to its ardency, is the desire of the happiness of those who are the objects of it. From hence the delight of the saints above is redoubled, by the sense of their penonal bappiness, and the reSeotion upon the happiness of all that blessed society, who are cemented by that dear affection. Sorrow is allayed by the sympathy of our fi^ends, but joy is heightened by communicatioo. Sorrow, like a stream divided in many cbannek, runs more shal* low: but joy, like a sun-beam, reflects with more intense heat from the breast of one endeared to us by love. In heaven there is an eternal ecstacy of love and joy.

I shall now proceed to consider our Idve to God, which ^* k the first and great command'' in order and dignity. It is the universal command that binds all persons, and in aU timesi Some precepts are* particular, and res^pect the several relations of men, either natural, civil or spiritual. Other conunaods, though general, yet are to be performed in special seasons. Prayer is a universal duty, for all are in a state of dep^ndanee upon God^ and it is the af^inted means to obtain his favour and benefits: it is a'duty of daily revolution, for we continually stand in need of his tender and powerful providence to bestow ^ood things, and avert evil; but this, not t^ be our exclusive ^exerdse. For there are other duties to which we i^ust attend, thpt require a great part of our time. * If there be a disposition in the hearty aa aptness for that holy duty, though the .season be distant^ it. is 9uf* ficient for our acceptance with God. But love iu all periods of time must be in exercise: for obedience must ever be praHisedi and that is animated by the love of God, the spring amI son! of it. The life of a christian is a continual cxenjse of bumUe, and dutiful love.

I will consider the causes and prc^rties of this aanctified af* feotion.

Love is an affection drawn forth by desire in the absence of its object, resting in complacency when the object is present. The attractive of it is goodness,, which implies a convenience and agreement between the object and the ftumlty. The appetito ia

excitied by (he apprehesaioh. In the sensttire Batwe, withotit percafiillion and agieement, there ean be no demre and delights The eye m not friea»ed with the most exquisite music, being mw di$ceniible and muiiitabie to it* The ear, though estoctly tem^ pered, is ttot affected \Vith li^t, the first and feivest of sensitive beauties: for ev^ sense has its proper object to |«4iich it is con* fined, and eatmot pereeire or taste any pleasnre in another.

And such .is the frame Joi the human soul; the enlightened undesstanding instructs and excites the will to esteem and love, choose and embrace God as the supreme good, for his absolule inherent perfections, and his relative attributes, whereby he is infinite^ die best and the most amiable being in himself> and the most beneficial to.i|8. The internal perfections of the Deity, tiioi^h they are all the same divine nature, for otherwise they eonld. not he truly infinite, yet we may conceive as distinguished in a thfeefeld order: either as natnral, or intellectual, or mo^ lal. Natural perfections; setf-^zistenoe,' eternity, immensity, omnipotencer.iBtelleetual perfections; knowledge, comprehend shre of all things that are, and all things within the poss&ility of being; wisdom sufficient to g^ovem and order innumerable woride: tobrtd.pcfffeetiona, hoHness, goodness, justice and truth. Now the union of these perfections in God, deserves we should j^otify him #ith all the degrees ot our understandings and wills, with the highest veneration and esteem, and the most ardent al>-Ibctiens. If the .weak and tcanBient resemblance of some of the dtvme excelleneies ia the Cfeatuies from whom we neither receive nor expect any benefit, raise our esteem, and draw our love, how mnch more should the essential perfections of God fill us with a dm ira ti o n , and tbe deafest affections to him! His ahsohite per*-feGfcions are not the objects of our desires, fiv he is aititeiy pos*-eeeaed oCthem> and can never be divested of them, but of our lovnondjoy. .

. Consider God in hb relative attributes to us, as our maker, preserver, and benefactor, as our redeemer that saves us fix>m an everlasting hell, and has purchased and prqiared eternal glory for us, and prepares ns for it.

The eternity, omnipresence, and omnipotence of God, are awfiil attiftntes^ and deserve our most humble adoration; for he that tives for ever, can punish for 6ver> yet in conjunction with his propitious, beneficent attributee^ goodness, clemency and be^

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nignity, tte amiible perfecCioitt, and deserve our tti^Unr and miperlatiTe love; for eternal power confen and mamtatiiiB onr happiness. ^* At thy right hand are pleasures for evermore/' The first rise of our love is from the sense of his benefits: but we must love him above his benefits, and vahie his benefits fer his soke, as they are the testimonies of his love. This inspifed a holy heat in the psalmist's breast, ** what shall I render to the Lord for all his benefits ? That the impressions of his benefits may sink and settle into our hearts, I wiU comider, the prmd-pie frbm whence they proceed, the-greatnas ft thcm> and God'a end in bestowing them.

* 1. The priMcipfe of aH his benefits is his most free and pure goodness. The psalmist declares, << thou art good, and doest good." It is true, his high perfections are very resplendent in his works, yet this induced no necessity upon God; for declarative glory resulting firom the exercise and effects of hisafetrBniteB, was not necessary. He was from all eternity infinitely glorioos and blessed in himself. Neither was any motive or aseiit in us to determine his wiH either fo create or redeem us. For antece-dently to the first-act of his goodness, we had no beii^, and consequently no possibilitj^ or shadow of desert, and after 4Mir sin, we were deservedly miserable.

2. Let us consider the greatness of his benefits, that if it were possible, we may not miss a gniin of their weight.

(1.) In the order of nature. << He made us, and not we onr-selves. The human body, composed of as many miradeB as members, was the design of his mind, the various art aad work of his hands. He immediately forpied the body of Adam of the vit|;in earth; and though in the coarse of nature our parents contribute to the matter of our bodies, yet he organises dwm in that perfection, he disposes aH the parts in that order and pnK portion as is requisite for comeliness and use. The paafanist speaks of this with those lively expressions, '^ I will praise thee, for I am fearfully and wonderfiilly made, marveUooa we thy works, and that my soul knows right well* I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being imperfect, and in thy book all my members vi^re written." If one member had been defective, the eye, the hand, the tongue, if one sense had been wantmg, what inconvenience^ what deformity had ensued ?

To a bady of flesh the divine Maker united an ittiaortal soul^ ^capable to biow and love^ to obey and enjoy hUn^ who is the fionntain of felicity: aaoul incomparably more precious in the account of jO«r Creator and Redeemer, than all the world. * It heightens the goodness of God, that he first prepared the .worid, oeaiewed it, and approved .iji as good, and then introduced man as his viteroy to possess and rule iL The great universe he did not make for the mere show of his power, but for the demonstration of his goodness unto man. The reflection upon these first benefits, our b^xig reasonable creatures, which is the foundation of ail tidier benefits, how should it engage us to love and serve onr Maber^ with all our powers in tbeir|best.icapacities? Qurob* ligation is founded in natural and divine jrigbt. The law of con^ aeeretiag the fisst fruits was figurative of this* Love is the first aftetfon iof the heart, the first fruit of the soul. If God did so strietly exsect the payment of the first fruits, can we think he is lees jealous of our lave^ and less severe in requiring it should be oonseerated to him ? The fiiiits of a young plant arc not more pleasing to hiiD than <if an <4d tree; hut he would instrjuct us to give the fast aflisetions of our souls to him.

If we taiee our thoughts, and distin^y consider ereating goodness^ our afibetions will be more inflamed in the sense of it. We were bom in titstant spaces of time^ according to his eternal benevolent decree. Notwithstanding the different temporal dr-cmnsfanoea of onr eoming into the world, we are all equally oblige to his eternal goodness. Let us consider, that in the pure possifaftUty of being, we were not distinguished from an infinite mindber that shall never be, (for as his power is without any limits but his will, the possible production of men is without number) yet he was pleased to raise us into actual bemg. This was a most firee fovour; and by reflecting on it, unless we are dead as the grave, we shall find a vrarm lively sense of it in our hearts. If a prince exalt and enrich a favourite, his own interest is mixed with the honour and profit of the favourite; for he expects service from him: but God, whose happiness is infinite and indeficient, cannot receive any benefit firom the service of the creature: his fovours are above all desert, and beyond all re-qmtal. • • *

* Vidtt, honorans 5^ eonsignans, ff dispunf^ens bonUatem openm digna* tleae compcctvi. Ttrt. I. 2. C$n, Mart.

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(2.) If we eon.^ider God as our preserver and bendketor, our obligations to love and thankfulness are infinile. The fitsC being and uninterrupted duration of the world is from the same power* fill cause: for nothing can make itself when It is- not, nor preserve itself when it is. Some have revived that erroneous opinion, that as a clock formed by an artificer, and the w^ftts drawn iip, regularly strikes the hours, and continues its motion and soand, in the absence of the artificer: so the perpetud concourse of tiie divine providence is not necessary for the support and operations of every creature, but nature may work of itset^^ and tuiti the wheels of all things within its compass. But the instance' tt de^ fective, there being an extreme disparity between the work of an artificer, in forming a clock, whose mskter is independent upon him, aiid God's giving the first bemg to the creataaes, with powers to act bv his actual concurrence: for every creature is main-tained by a successive continual production. To affect us, consider, the proserver of men brought us safciy into the worM through the " dark valley of death,'^ where thousands arte spangled in the birth. ^ We are borne by him from the belly, and carried from the womb. Isa. 46. 3. How compassionate was his goodness to as in our inCsncy, the state of wants and weakness, when we were absolutely incapable of prociuring sopplies, or securing ourselves from many dangers surrounding us ? Hie preparing the milk'fbr our nourishment is the work sf the God of nature. The bkaod of the mother, by the seerat ehanneb of the veins; is transfused into the breasts, and is a iinng spring there.- They are^ but two, because it is the ordinary law of nature to have but two children at a bicth. They are planted near the heart, which is the forge of natural beat, and transfiarma the blood .collected fai the breasts into milk. And there'is a mystery of love in it; for the mother in the same time nourisfaes her child with delight, regards and embraces it.

From infancy his merey gtoma vp with, us,- aoid never foisahes us. He is the God of our lives. • He -cfaaws a cacCain of protection and rest about us in the' n^hc, and repairs our front frb-culties; otherwise our bddfies would soon decay into a disBohi-tioA. ^< He spreads our table, andfiUs our cup. . He is the length of oaf days.'' There is such a composition- of ccmtraiie-ties in the humours of the body, so many veins and arteries, and nerves, that derive the vital and animal spirits from the heart

and bead.ta all the parts, we are^expoted to so misMiy cbetraiDti^ aeeidents^ that were not the tender providenoe of our true ^Gthe? Idwaya watcbfui over vb, we should presently fail and die. ^

' <^ The Lord is a sun and a shield :" as the mn is a^ unrversal principte of hfe and motion^ and pours forth UsUeasures of light and heat without any loss and impoverishing: thus God conrnnn nieates his Uessings to ail the progeny of men. He is a shield^ protecting us from mnumerable evils, unforeseen and. inevitable^ wkhout his preventing goodness* Weoe we only hept alive, an4 sighed odt our days in gnef and ^fmin, were our paange to the next state trough a barren vrilderness, without any i«freshing springs and showers, this were infinite mercy : for if we duly 43oni sider his greainess and onr meanness, his hoKHess and 'justice, and bur siirfMness, it would cause us to look up to-Ood with ad« miration^ and down to ourselves with confusion, that ooriivesso frail, dnd so often forfeited, are pvesemed. * Thedinrch in ade^ solate state acknowledges, ^* It is the Lord^s mescyi that we ore not consumed, because his mercies are renewtd-every mornii^.''^ Lam. 3. 22« It is mercy upefU mercy, aii is''mercy-; Our Sa* wour, -with tespeet to his humble state, saye^." I am a vi^m,' i^nomanf*" hut we are serpents, andnowotms-: and as it is: Usual to destroy venomous creatures in the e^, hefore they havi» ^ne actual misohief, we that are children of wrath by nature, whose Gonstitoti^ is poison, might have been ju8% destroyed in the concepticm. This ravislwd* the paafanist into an eestaey of wonder, whilst he oontemphitod the glorioos lights of heaven^ ^ what Is man that thou' art mindful of him, or the son of man €hat thon shouldest regard and relieve him ?" He.bestows innQ'* nnevable and inestimable benefits upon a race of nebels that bold-' If- hveak his laws, and abuse his favours : he not only suspends his judgments, bit dispenses his blessings to those that infinitely provoke him. Now, can we be unaffected with. hn iadulgeat demency, his immense bounty, hk condescending and compaa* sionate goodness ?' Why does he load us with bH benefits every day, hut for bis goodness sake^ and to endear' himself .to us ^ For he is alw«iys re^y to open his bountiful haad^ if we do not shut onr breasts^ and harden oar heaits, not to receive his gifts. His mercy is like the widow's miraculous oil, that never ceased in pouring out, while there was any vessel toi receive it: then the flowing vein was stopped. How is it posuhie such rich'and

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eontinued goodness abonld not insinnate itaalf into our soda and engage our love to our bWaaed beoefiKtor ? Can we degenerate •o far from luiman nature, nay betow the aensitiTe (for the dull ox, and staptd^aaa, serve those that feed them) as to be ene-Biies to God ? Hew prodigious and astonishing is this degene»-lacy! V

(3*) The love of €kid appears in its full force and glory, in our redemption. The eloquence of an angel, would be very diqpro-portioned to the dignity and greatness of this argument, much more the weak expressions of aaen. That we may the more distinctly conceive it, I will briefly consider the greatness of the benefit, and the means of obtaining it.

Man in-Us state of unstained imioesnce, was Aurnished with power, to persevere, but left in the hand of his own counsel. He was drawn by a soft seducer to eal of the forbidden tree, and in that single instance was guilty of universal disobedience. He was engi^^ in a deep revoltore with the apostate spirits, and incurred the sentence of a doable death, both of die h^y and of the souK* Now iRhere was the miraculous physician to be found, that could aave.us from eternal death ? Who could appease God, and abolish sin ? God was affected with tender pity at. the sight of our misery, and ** though the morning stars, that fell from heaven, are now wandering stars, for whom the blackness of darkness is reserved for ever," yet he was pleesfd to recover man from that desperate atate, in a way heooming his' perfections. Tills was the prodnct of his most free love. God's will and Christ's willingness were the springs of our redemption; for he might have pari jure: with the /same just severity have dealt with us as with the rebellioua angels.. There was no legal constraint upoii our Saviour to die far as, for ^' he was holy, harmless, undefiled, and separate from sinners:" there was no violent constraint, .for he oould with one word have destroyed his enemies: the depth of his wisdom, the strength of his power, the glory of his fadiiiess and justice were illustriously revealed in tliis great worky bat love was the regent littrij^ttle that called forth the other jnSo their distinct exercise and acts: most wise, omnipotent and holy love aatved us. What the psalmist speaks of the divine perfoctions in Inakihg U9, ^^ I am fegifullf aiyl won-derfolly made,'" is in a nobler sense verified in our salvation, we are fearfolly adMiwonderfolly nedeemcid^ by the concord of those

teem uyi rrcc oD cileAle attrilNile8, vindiotm juttioe, aad savin; mercy* Our rebdlum was to be expiated by the Ughest perfec* tien of obedience; and thereby the honour of (kid's moral go-* Temment to be rqratred. For this end the Son of God disrobed himself of his gloty, and put on the livery of our frail ftesh, '< and in the form of a servant became obedient to the death of the cross, to rescue us from the curse of the law:'' he intercepted the heavy stmke of vengeance, that had sunk us into the-the centre of sorrows, and restored us to the fiivonr aud fruition of Obd.

Our misery was extreme and without end: if misery, though intolerable, has a determined issue, the passing of every day les« sens it: but if it be above all patienoe to endure, and without hope of remission or release^ this thought strikes deadly inward. A brute has some memory of past pains, and a fMing of present^ but no apprehension of foture pakis: it is the woful prerogative of the reasonable nature, to exaqserate the sense of misery by the foresight of its continuaaee, md to feel the weight of etemi* ty every moment. Lost souls are dead to all the vital sweetness' of being, to all aense of happinesa, and live to the quickest feel* ing of misery for over.

Our rescue frem this uttisery ia more aftectmg, if we consider, that withottt our Saviour's interpoaaig, our state:was desperate: to pass from death to life is a double life* We are translated from the guilty, Msetched slate of rebels, into the blessed state of the children of God, and are heirs of eternal glory. S'he dura--tion is as valuiMeas the felicity, and douUea the gift: mmorlality and immutability are insepasaUe in heaven. God has made sit ys ^^ goodness to pass befare us" in our sahration. Goodness^ how amiable, how attractive and endearingi .To die for another is the most noble kind of love, but diere are'degrees in that; kind: to dieiot an enemy, for a rebd, is the higfacot degree of that love« Now the Sod of God assumed to tiie supreme excd^ kiicies of the'divine nature, the taader infirmitiecl of the humanr' nature, that he-might be a propitiatory sacrifice for oursinsr << In this God commended his love to us, that wlien we were sm-aers he gave bis. Son to die tor us." Rom« 5. Astonishing love! ^^ it passes ^1 understanding." The Jews aaked our Savi« our with woader, '^ how is it that thou being a man makest thyself God?" We may imagine with equal wonder, how being the $on of God, bp descended ^ from the throne of majesty in hea»

im/' Mtt 16. IS. and fltooped-ao low as to becaaio ima? St. Peter illmiiiDated by divine level^OD, confaticd^ ^ Thou art tk Christ the Son of the Hiiog God." Bat pressatly after, iriien our Saviour foretold, that he *' inuAt go to Jentsaksn, and be lulled there/' Peter b^an to rebuke hjin» saying, '< Be it &r from thee, this shall not come unto thee.'' He could not eon^ eeive bow such distant and discordant esstrcflMs as the Son of the living God, and death, oould meet in Christ: but his love to as united them. A love above all oompariBOn, but with the lose of his Father Co us. In the sacrifice of Isaac there was afamt re-> semblance of this. Abraham canried the knife and the fire, and leaac cacried the wood, and Mmself the sacrifice, and vrith equal 9teps th^'asosnded the mount. A type of the conouirrent love ^ the divine persons to us, in the process of Christ's snfierings* <^ The FaAer laid upou him the ini<|utty of us all: surely he has bom onr grieis^ and endured our sorrows." Isa. 53. Admirable eacess of hive I The Father gave up his innocent and <mly Sen, the bright image of his glory, to. cmd sufferings. This .^< Ian macubte lily" was pierced wil^h thorns. The. Son gave snch life for us as no creature can give, and suffered saeh a death for us 9s no creature can snfien He descended to oar.lowest i to raise us to the highest degrees of happiness* Who i «bo force of these reflections? It may seem that only the lepiw-hates in heU, that have sinned beyaad the intended virtue and application of his'sufierings, can be unafeeted with then.

From benoe this comllary regidariyirilows, that, it is onr daty (0 consecrale our highest esteem aad love to our. Bcdoemer. Supreme love is due to supreme exeeUeneies, and far Ae greatest benefits. In oiir Saviour ^ sU the treasures. «f .wisdom and bnowladge are-hid," and all the treasures of grace and merqr are ^ened to enrich us. What indignity, what ingmtitttde 1b it, to be coklly aftcted to him, whs by the dearest titles tnfinitety do-aenwa oar loim ? How unreasonaUe and unnaliiral is it, to look upon fahn mth an indifferent eye, w4io'dkd for-iis, and wham the angeb continnany behold in a double ecstscy of adniratioa i|nd joy? It is most just that our love should ascend to him in thankfiiiness, as his descended to us in benefits^ ' B«t oar poverty must cxeuse the* not entire payment of our hnmeMe debt, and anc fervent desires to love him better. If we content ourselves with, hikewarm affections, it is most dishonourable to him: the

OGidnm of Me, as well as^^tbe heat of eiimity ia very provoiuBg' tp our Skrioitr.

r. It'shodd tte'dnr conttent p#acfioe, by di8e«|raivte aodTeflexivA' meditmtioii) to in c r eo Bo the holy heat of oiic ItfiiDCtiottt to CfarUk* lie requves a love ef judgment and choice: the lo?e of juUnral. i|ieiiiiatioh is indebhcrate^ Sl^khout oommly and ncftds no eascStar^ tie»s: tfaefttre<m tistt:dovrnwafdfroeiy. fint bve to Christ is siljieroatiua)^ 'famh with respect' to :the object aitd the quality of* l(M AfieetMHu The lore of G&i is.the prindpal oUtgatim of tho iaw^ Eiid the principal*diity of .the veasonajhle 9iA renewed ena^ ttiire t the most jwt and anuafakidiity, yet so iDohstrAu^is the dsn^ pfsration of ^ hvnan natiiiey' that dimergraaeas reqaisite tb. recover its fifeand lilierty. ' c! k.- -

. :Tliei prerenting' pteaaores of sin powess tW «siL We-ihiist tterefore earnestly firay that the Holy J^farit woiikl iUtnumate our miudi, ^<^,ahd"dii^fict u4«iii' the lone of'G6d^" tKat he wiD piir rify our. aiibcsmis^' and rvUethem ito heavem The eiteose of. qor thOUgfatB is; too weak oBd faint to mriie indeifalB impreseioBS of love ia:air heads; Ijo«e;is.an'iemiBeDbfaBt''of tbe'Sflidl* ^ Tie toaeolf Hod ik shed afaaoad in' the tearrby^ the Holy Spr* lit given )»tts/'.: Them is a stiNvoig tide of.seasuid'dcbires that onriea tis ddiMward, whidi wo eaanot siem» wiibeiiit the gales of the;S{urit t&mtkm our' way to CHfist*^ Btit it is mii^iuistent with the wisdom add, :«iU bfOod, for aosiito ekpeet Jan. inapiration from heavehv and aeglect the propac ^Bfsaris, tUs coittUeUog thm poNser&il ineenli^esref iove to- tMltriledoeiiies, 'hii othu^iiig. axael« ienc;^ and idvhhiable henefias. iiSt^ Panl ^eOenres, If ThSelovd af> Christ coMstiaiai us; far we tM»ju^ if ode diadrM.faU, then wec^ all .dehd^ dndr that he died far al^that they afightidBrfe to ImnJ'. if aU he mt cold and dapdwithniy thia will iaoaase the aaiercdfire, aad.inflame the aSMRsetis. ' ' ^

' But^aa theiiight of the sari,^dlfteed in Aeair, faies BOthihig; hmfthebeamoxoatnlcted in a glass.kindlefpro)ierm%fefieK3 so tho< oonaidering of the-ioasmon'salvation^ will not'be.saqffiese£iBg» nor ao'wann'and soften the heart, as the serious af]f)licasiv!e thoiighia df it t6 mttelveS': Ae ^lesde expeesses it, <^ Who tosed me, ami gave himself fas mi." Gal.-2. The appropttatii^ ;by a c(ear faith, and senous thoughts, his dying lore to the soid, wiQcansa an irirefiiBtible affeetioa to him, ^ stronger than death." \ye*mutt learn of Christhow to love him« His .hx^ was. eiKr

;»e»i€d in the most real actiooB, and exMvinmg evidciiee: it was an incarnate love, a beneficent lofe, prodoctSre of our aalvatacm; our love most be prodiictive of obedfeaoe. This k die sorest trial of it, ** If ye kure me, yon will keep ihy word," sahh our SaTioor. The firost of fear will hinder the bredcing^ forth of carnal hists into notorious acts, as the cold of winter binds the earth, that noxious weeds cannot spring up: bat die heat of love is productive of all the fruits of righteousness. Love to Christ will make every coowiand pleasant, and the exaetest obechence to be voluntary, liberal, and ingenuous. Fear my enforce constancy for a time, but love is a Tital principle, continualiy operative in all the transkioas oi this life. This «ecaie» obedience. Christ has fastened us to h» service by a chain composed of his most precious benefita: by d» pardon of our innumerable sins, and to whom '^ much is foigiven, they love much." Fear tries in vain to make an affiance between the flesh and spirit, obeys some oommands, and transgresses otfaen; bat kwe reepects all. Pear induces a desertion of ous duty,, when evils neariy threat^ us; httl l9ive encounters dieoi with such a character of asswanee, as becomes those who este^ it a finrour and honour to sillier for Christ. Soiue are hardened i^fsinst afflictions, and eadme with courage ptrMcntieos for the eagase of Christ, but yield to pleasant temptations t Kke the <^ manna'' tint would endare the fire, bat melted in the heat of the sun: but love to Chrkt, by an overcoming delight, renders the pfeaanres of am nanaeous nadinaipid.

In shoit, die properties ot naaoral love am uniled.in die love of Christ. Love wili transport ns to heaven, and tnnsfenn ns into his likeness. Love vriH mdce us sealous m constant and eooceUentendeavopis to be coraphtdy ou ntu s in e d to him. Resemblance is the common principle of all unions in nature: it is preparative to love, and the elect of it. Experience is a sensible demonstratiQn of this* For the love of friends^ if in a degree of eminencef.cauaes a perfect sympathy, an exact oorrespondenee in their tempers* The exercise of love in the moot precious eiteem of him, in burning desires after a propriety in him, in the sftveetest coni|dacency in communion vnA him, are iatimate and inseparable quabties in all the loven of Christ. Love to him is always joined with an irreccHicileable halxed of sin> that cost him so dear to expiate its guilt. Our love entirely and intensely is doe to hiniy and no lower degree is accepted. For ft is a diqia*

ragement and infiiiitely unworthy of him. To content ounehrm with a less affeetion, is not oidy &r distant from perfection^ but from the first disposition of a satwt. The teaderest and strong* est idfiKtions in natwre must be regnlated and subordinate to the love ci Christ, Our love to him must be singular and supreme. Briefly, his love to us is beneficent, ours is obedient. He values no love without obedience, and no obedience -without love.

Love must descend from God to our neighbour. This duty is so often commanded and commended in the gospel, that we may firom thence understand its exedfency. The bdoved disciple that lay in the besom of Christ, firom that spring of love derived the streams that flow in his writings. He^dedares '< that God is love, and he that loves, chreHs in God, and God in him.'' 1 John 4. 11. He makes it an evidence that we are bom of God, of our renewed state, and ^ that we ore passed from death to life." 1 John 4r 7* Our Saviour enjoins it with a note of eminency, as '* lue new command, as the distinctive character of his disci* pies, as the special qualification of those at his right hand, in the day of judgment," to recommend it to our love and obedience* He-tells us, that to ^'loveourneiglibour as ourselves," is like the most divine precept of ^< loving tlie Lord our God." We read in that solemn prodamatkn of God's name, when his glory passed befiire Moses, that to the title of *< Lord God," there was inmiediately annexed, ^'Mereifid and gracious, abundant in goodness;" to sigmfy, that goodness is his dearest glory: and in the divme law, next to piety to God, charity to our neighbour is commaniled, to signify how pleasing it b to him. The gospel eohpses all other instiCutioas by the preeqit of universal love, and inspiring a ddightfiil disposition in christians to exercise it. This adorns the gospel, and recommends it to the esteem and aflbcttons of men. A person innocent and pure, but of a severe and harsh temper, condemns by his holy conversation the pro* fime and scandalous: but a good man charms and captivates the hearts ct others, that one would '* dare to die for him." Rom» 5. This duty is prescribed in the extent and qualifications of it.

In the esBtmif it reaches to all within die compass of humanity; to strangers and enemies, in all our dealings. <^Let all things be^done with diarity." 1 Cor. 16. 14. The relation of consanguinity is the natur^ cause of a benevc^nt affectioa to alt men. The likeness of kind jprevente mischief between the moaf

fieree and huttfiil crealilres: we nmwr bfestfd tbEit lipna devour lions, or vipen bile npeis;. md iiulets we add benafioenee to in-Doceoce, we are but in the raflk of brulee. The loie (rf good will is eaqEnesied by prolnottng their good, and pre?entii^ evils; by rejoicing in their prosperity, and felieviog them in their afflio-•tions.

This lore is move radicated in the breasts of men^ by coorider-kig the conditions of nature, wherein they are e<|ual: wbe^ier the ordinal happy state .of their crealian^ or tbw miseraUe wretched state since their &I1. SiouUtude, either in happiness or misery, unites men's affections. How low and deapisable so great a part of mankind is at present, yet. the ranembcanee that all men were equal in their first. hanoeaaUe and b^ppy oonditien, inhabitants of paradise, and bydepntttimi lards of. the world, will raise onr esteem, «id be an incsentiTe of kind affections to them: and since the foil, the ealamitons condition of mankind is a proper motive of mutnal assittance to one asMther: society in miseries endears the sufferers, jnd paoduees a tender sympathy between thena. None aie so merdfiil aa thobe ,wfao by experi* ence know what it ts to be misernUe. The eoosid^ation of the common evils to which ail aimesqiosed in thepreaeait state^ in» duces a strong obligation to tbe.aAees of lore and kindness.

But the principal and dhmecanleof love, is the bw of Chris^ that enjoins us to do ''good ioal^, but especially to the household of faith ;" for the spiritual rdation Is more intimate and excellent than the natural: tfiat we are thfeoflbpting of Ae same heavenly Father, united as members tb the sameglorions head, renewed to a divine life by tfi€j same Holy Spirit, inc or pura U d into the same spiritual fomify.'--iThiadfection pcoceeds from the tipper springs of grace $ the eiomse of it is immediately terminn-ted on men, but uki|nately respects die glory of Ood, for whose sake it is performed. '* To do good, and distribute, faiget not; fin* with such sacriftees God is wdl pleased.'^ In short, onr hw6 to God must be soprenle, add for himself; oer love to men, and other things, only in the degrees he allows, and not for them* sehes, but for God, who commands to love tbMn as tiiey bear his image, or are instnnnental in the perforasanee of our dutyt otherwise we are in danger of being dienated (Ma the love of Ood, when any person or thing becomes a temptation to us to ^o any thing either to obtain or preserve them against his will.

Biit if \pe Unn tHenl only for his sake, w€ abatt nmUky part w^)! tliem as a snare, or offer tbem as a sacrifice, if his will requires k: as if we love some particuhur meat because it is heallhfbl, atkl not because it is pleasant; upon the ficsi discovery that it is hun-» fill, we shall reject it.

The properties of this love are speeified in the command. . L It must be rincm. . The apostle directs, ** Let love be without dissimulatieiu'' Love is essentiaUy sincere; it is seated in the.hearty and expressed in real actions; it is eoidial and operative : there isv an empty noise of love find respects that proceeds firom a double heart, not ehtise and ingenuous. Some by iaif promises work and wind men to obtain their ends^ * and then slip through :theai. How:often are the sinoere deceived by the liberal expresnona of lowe untried and untrue, mistaking a shining counterfeit tot a real ruby.^ But though the human eye cannot see through > the disguise, he that commands sincere'love, piercea into the heart, and if it be wanting there, his anger burns against the vain pretenders to it.

Some vnH seem to grace cithers with a flourish of words, that they mlqr tax them more freely, and without suspicion. To praise Without a gnmnd of ve^l worth, is sordid flattery $ but td commend .with a mitcfaieroas intent, is the worst treachery. '

Some will assist the sick day and night, and seem to s)rmpa-thise with, tbem in their pains and sorrows; but their design ii to obtain a rich legacy: they appear like mourning doves, f but are reisl vultures^ that smell a carcass to feed on. • There are others less gmity, who esteem compliments to b« courtly defendes; and though it is i^ot their design to be inju-^ rious to those whom they caress, yet' their love is only from thd tongue/ which in the apostle's expression, ^ is but a tmklii^ cymbal." Their pretended friendship is like leaf-gold, very ex-^ tensive, bat soon wora off for want of depth.

. Others are mercenaries, that like the heathens, '^ do gcfod to those from whom they reqmve good;" their love degenerates In^ to traflfe, and does not proceed ^m a divine principle. Inge* nuous and christian spirits haye not such crooked inclinations^

• Irrumpeat adiilatio blaadiUs, penioittiD tiri affectM vesensm, & fStt cui^ae utilitas. 2Vic«Y.

f VoUur wt candever expeclst. . >

a]wa^ reflecting upon their own interest. It is trne^ diristian love declares itself in sltemate acts of kindness, but is also exer« cised where there are no such inducements. This is to imitate our heavenly Father, '^ who does good to all^" without any desert in the receivers^ and beyond all requital.

Affliction is the furnace wherein sincere friends are tried^ and discerned from the deceitful; their afflictions are cominon } their compassions and cordial assistance are common. This is the most ceitain and significant character of unfeigned love^ not to fail in a calamitous season. Job aggravates his sorrows by this reflection^ ^' that his friends dealt deceitfully;" as brooks that run in a full stream in winter, when snow Calls, and there is no want of refireshing waters $ but when it is hot, Ihey are dried up, and vanbh. We may securely rely on their fHendahip^ who afford us * undesired supplies in time of trouble.

The observatimi of the wise philosopher is verified in every age, ^^ That men in a flourishing condition are surrounded with friends, but in an afflicted are forsaken." This consideration should inflame us with a holy ambition of the friendship of God; for his sincere love is most tenderly expressed in our distress: t the psalmist enforces his request by this motive^ *^ Be not fieur off, for trouble b near." It b often seen, that men fly from thdr acquaintance, whai the clearest trial b to be made of their affections ; but then the blessed God draws nearest to us, and affords relief and comfort.

2. Our love must be pure* ^^ Seeing you have purified your soub in obeying the truth through the Spirit, unto unfeigned love of the brethren; see that you love one another with a pure heart fervently." 1 Pet. 1. 22. The purity of love either respects the cause of it, or the exercise and effects of it. The cause of pure love is the divine command, and the divine pattern set before us. The love of God to men is a leading rule to us: he loves them according to the resemblance of his imitable perfections in them; and consequently, the more holy and heavenly, the more righteous and gracious men are, the more they should be endeared to our affiec-

« It is Aristotle's role, BoDun amicmn ad gaudla vocatan adcsse dcbere, ad adversa spoate. £/A, c. 11.

f Florentes amicofQin torba circom sedit: circa evenos ingefis solitiidtt est I £t node fof iuot, vnde protMUttur. Sen. Kp, 9.

tions. This is to loTe God in them, and according to their true loveliness : this is to love them by the impression of that love wherewith God loves himself. Our Saviour tells us, '* They that do his Father's will, are his brothers, sisters, and mothers/^

There is an impure love, that proceeds from the simiKtude of vicious affections, and is entertained by sinfiil society, that is fa-tally contagious. The tempter most forcibly allures when he is least suspected. He conceals the serpent's sting in the tongue of a firiend. The friendship of the world is contracted and 4:e-mented by sensual lusts; and the end of it will be the tormenting the corrupters and the conupted together for ever.

The exercise and effects of pure love principally respect the soul, the more> excellent and immortal part of our friends^ We are commanded to ^' exhort one another, while it is called today, and to provoke one another to love, and good works/' Exhortation includes instruction and admonition : the giving counsel how to preserve the purity, and secure the salvation of the soul; how to prevent sin, and to cure it by the conviction of conscience when ignorant of its duty, by the excitation of tlie affections when cold and slavish, and direction to order the conversation aright. The performance of this duty is inseparable from pure and unfeigned love, and the neglect of it is an argument of deadly hatred. ** Thou shak not hate thy brother in thy heart, nor suffer sin to lie upon him." Lev. 19. 17. If you discover any prognostic or symptom of a disease growing in a friend, that threatened his life, what a cruel neglect were it not to advise and urge him to apply the best means for his preservation ? Much more are we obliged to rectify the errors in judgment, and miscarriages in conversation, which they are guilty of: especially since spiritual diseases are infinitely more dangerous, and are not so easily discerned and felt as bodily are. To suffer unconcern* edly a friend to lie and languish in a course of sin, i^ soul-wuc-der; and in murder there are no accessaries, every one is a principal. It is prophesied conceniing the time of approaching judgment, ^' that iniquity shall abound, and the love of many wax eold," by not convincing sinners in order to reform them. This exercise of love must be frequent, " while it is called to-day ;'* and solemn, without bitterness and contempt, or a seeming indifference of the success, tbat it may be evident it does not proceed from a censorious humou% or an impertinent curiosity, but

VOL, II. D d

from pure love. It must be attended with earnest prayer to the Father, and physician oF spirits, to give healing virtue to it; otherwbe it is but moral counsel: and it must be received with meekness and gratitude. The rejecting holy counsel discovers a double leprosy; for the rise of it is^from pride iu the understanding.^ Self-conceit; and pride in the will, perverse obstinacy* The mutual discharge of this duty, is the most precioifs, desira* ble and advantageous bene&t of friendship. We must perform it to all within the compass of our direction and warm influence : we must imitate the angel's earnest counsel to Lot, <^ escape for thy life out of Sodom, not to delay, that he might not be consu-r med." O that this angelical zeal and compassion possessed the breasts of christians.

It may justly cover with confiision many who profess entire friendship to others, and yet their conversation with them is directly opposite to the rules of friendship laid down by the wise and virtuous heathens. Scipio prescribed this first and inviolable rule of friendship, ^^ That we never desire our friends to do acts of moral turpitude, nor do them though desired.'* Another as useful a rule is laid down by Lnlius; * '^ it is the inseparable property of sincere friendship, to give and receive admonition: to give it freely not harshly: to receive it meekly, not with recoil and reluctaucy." These virtuous heathens will rise in judgment against many, who by sordid and base acts, by filthy lusts and filthy lucre, foment and maintain their friendship: that count it the surest preservative of friendship, to nourish and foment the spring and streatto of the sensual appetite, that will issue into the lake of fire.

3. Love must be feroenU The degree respects the inward affection, and the outward effects of it. There is such a union of affections between the saints, that one is as it were transfused into another; their afflictions are mutual, their compassions and assistance arc mutuaL This iotenseness of love is signified by ^ Loving our neighbours as ourselves:" in similitude and likeness. How ardent are our desires, and earnest our endeavours for our temporal happiness ? and principally (if we are enlightened) for our eternal happiness. Accordingly we should be affect*

* HaRe prtaa l€K !■ amleftfa faaeUtur: at Deque rogeBii rat torpet, ne* que facMsot Jrof ali«

ed and deHgent for procuring the present and future happiness of others. How vigihint and aetire are we to prevent imminent aod destructiTe eviis that threaten us here, but specially if we are serious and considering, to ** escape from the wrath to come ?" we should be proportionably carefiil to rescue others from temporal or spiritual evils to which they are obnoxious How jealous are we of our own reputation, how unwilling to incur censure, to have our faults aggravated, and to bear the prints of infamy ? Love to our neighbour should make us tender of their good names, to conceal their faults, or to make a favourable construction of them, and not to expose them to shame; and to vindicate them, when their enemies would make them appear culpable by calumnies. In short, our love must be so sincere, pure and fervent to our brethren, that we may have a clear and comfortable evidence, **that we are born of God, and that God dwells in us, and we in him.'* But among christians, how rare is christian love ? Their love is excessive to themselves, and defective to others.

The forgwing injuries^ is an excellent effect of christian love. This implies an entire disposition and resolution to pardon all offences, declaring itself in real acts, when there is occasion. This duty is hard and distasteful to corrupt nature : the apostle enjoins us, ** see that none render evil for evil, follow that which is good." The manner of the expression intimates our prone-nesa to acts of revenge. For vicious self-love makes us more apt to retain the sense of injuries than of benefits. How many receive signal favours, and within a little while neglect their benefactors, withdraw grateful respects and converse with them: as it is not usual to walk in a vineyard, when the vintage is passed. Bot if an injury be once offered, it is provoking as if it were reacted every day, by the continual remembrance of it. But the command is strict and universal, and allows no freedom, but of voluntary obedience. To make us feel the weight of the duty, and to be more tenderly sensible of it, our Saviour tells us, ^< If yon do not forgive, neither will your heavenly Father forgive your trespasses.'* An unforgiving temper is an invincible bar against our obtaining divine mercy. We can neither receive pardon, nor have it continued, nor enjoy the comfortable sense of it, without pardoning others. It is a sin of such malignity, that it invenoms poison itself; it actuates the guilt of all other sins; and sealathe

D d 2

^

doom of the vnrelenting and hardened against the oflending brother. The servant that upon his humble request, had ten thou^ sand talents forgiven, yet upon his cruel exacting three hundred pence from his fellow-servant, his pardon was reversed, and he was delivered to the tormentors, till his debt was entirely paid. The lines of this duty are clearly drawn in the divine pattern set before us. God pardons sins entirely, " he blots them out as a thick cloud:" the saints in heaven are as accepted in hk s^t, as the angels that always obeyed his commands. He pardons frequently: ** In many things we offend all.'* It would tire the hand of an angel to register the pardons issued from the throne of grace to rebellious sinners. He pardons sins 'of a very provo* king nature: he ^^ makes our crimson sins to be as white as snow, ai^l scarlet sins as white as wool." The provocation b^ gins on our part, the reconciliation begins on God's part. He ^' beseeches us to be reconciled," as if it were hia interest that we should i)ot be destroyed by his severe justice. God can destroy his enemy in the twinkling of the eye, in the beating of the pulse, yet he supports and comforts them every day. Our Saviour has set us the highest pattern of forgiving love: when he was nailed to the cross, he pjrayed for his cruel murderers, ** Father forgive them, they know not what they do^" How persuarare should his pattern be ? Shall we be so tenderly sensible of &e hatred of an enemy, and so stupidly insensible of our Saviour'9 love ? Shall the resenting remembrance of injuries deface in 19 the dear inemorial of his purchasing blessedness for us ? His precious blood appeased the just anger of God, and shall it not cool and calm our inflamed passions ?

In imitation of God and Christ, we must abstain from all revenge of the greatest evils suffered by us: we must extinguish any inclination to revenge. Sin b^ins in the desire, and ends in the action. We must not take the least pleasure, that evil be&ls one that has been injurious to us; for the root of it is devilish. Though the reparation of an injury may in some cases be necessary, yet revenge is absolutely forbidden: to retaliate an evil without any reparation of our losses, is to do mischief for mischief s sake; which is the property of satan: as on the contrary to do good for evil is such a divine perfection, that the devil does not assume the resemblance of it, it is so contrary to his curse4 disposition.

Some will conceal their anger for a time, wiuting for an opportunity to take revenge without the appearance of passion: their malice, like slow poison^ does not cause violent symptoms, but destroys life insensibly.

Some have such fierce pa^ions, tfaaC strike fire out of the least provocation; their breasts are changed into a Tophet.

Some inflame their resentmenfis, by conmdering every circumstance that will exasperate their spirits.

But the command is, *^ Be not overcome with evil, but overcome evil with good." The duty is so pleasant in its exercise, and attended with such comfortable consequences, that it is recommended to our reason, and our affections. '* Love suffers long; love bears all things, endures all things:" and what is more engaging than the delightful disposition of love? The doing good for evil often gains the heart ct an enemy: if there be any vital spark of hmnanity, it cannot be resisted. There is an instance of it recorded in scripture: Sanl the unrighteous and implacable enemy of David, yet being spared when he was entirely at his mercy, was moved and melted into tenderness: ^' Is this* thy voice, my son David ?" Before, he in contempt called him the son of Jesse. *^ Thou art more righteous than I > I will da thee no more evil/'

How will some of the heathens condemli christians, both as to the rule and practice of this duty ? for whereas it is esteemed to be the character of pusillanimity or stupidity to bear frequent and great injuries tmreveDged, one of their poets mixed this counsel among other excellent rules of morality, <* That man is arrived at an heroic degree of goodness, who is instructed in a dispassionate manner to bear great injuries.'' And when Phoci-on, who had deserved so highly, of the Athenians, was condemned mijustly to die, his son attending him to receive his last commands, imioediately before his death, he charged him never to V revenge it cm the Athenians; ^

p d 3

CHAP. IX.

Divide hop« hai ao emioeot causality in tiw life of a diritUaii. The natire of christian hope. It it the character of a eaiot. It it natorai, coofruont, and necessary to a taint in the pre»eot state. It is distinguished from car-

• nal presumptioD by its purifying virtue. Fear considered in its nature and cleansing virtue. The Altribntes of God, the motivei of holy fear. There is a fear of reverence, and of caation* It it consistent witii finitk, and the affections of iave, ho|>e, and joy. It is the fountain of fortitude.

III. JJlVINE h&pe haa an eminettt casuality and influenoe in the life of a christian* St. John apeakkig of the gloriom likeness of the sainta t0 Christ in the diriitt world, infieos from it, ** Eire* ry man that has this hope io hin, pudfies himaeif, even as he it piire." 1 John 3..3. Three things are observable in the words. •• ; . . , .

First. The character of a^diristian by his-hc^: ''Every man that has thi^ hopi^ in. him."

Secondly. The distinction of this hope fronl it& conoteifett^ by hs insdpajlahlereffect, f^ Pnrifies hiinaelf." « Thirdly. Tiie.i:egulating of xhe e&ct by ita.pattein; ''£ven as he is purei"<».

First. The'cbifracter of a .^hostiaD by. hia bapei .Christian hope, is a firm ei^imstation of fiitiif e. haj^iness: tmM distangiuahed from waridly hbpes^.by the excaUeocy tnk the object, .and the atat bBity of ita/fMtfdatlou^ The objectis; an etasal aCalie^if gkiy and jdy, wheiiein We 4hi^ll beKCQafonhed'tathiiSont oiiiod, WorkUy hopes aire t^rminitfi^'OQ.empty raiiiabin^:things^ g^Ued oyermth.rhe:thin..4ppeair^Dl9e.ofrgtxad. Th&fbilndbti^ of ifit vine hope are the unchangeable truth :.«f God^. arid hisiUn^ghty ])0wer, that always seconds his w<Mrd. " God cannot lie,'' and consequently neither deceive our faith, nor disappoint our hqies; and he can do all things. The apostle declares the ground of his confidence; '' I know in whom I have believed; and I am persuaded, that he is able to keep t^at which I have committed to him, against that day." All the persons in the Deity are engaged for our assurance add copnfort. Sometimes it is aaid^

^ That our hope may be in God:" and, << Oar Lord Jeans Christ our hope:'' and, ^^ That we may abound in hope, through the power of the Holy Ghost." 1 Pet. 1. 21. Worldly hopes are always uncertain in this sphere of mutability: there is so much of impotence, or deceit, in all the means used to obtaip human desires, that the success is doubtful: fear mixes with the desires, and often despair with fear. Young men are flush with hq>es, and of bolder expectations than ancient men, who from experience of many unforeseen and inevitable difficulties that have traversed their hopes, are inclined to fear. But experience encourages and fortifies the hopes of chrirtians, which are attended with patience and joy. ^ If we hope, we with patience wait for it.'' Rom. 5. Notwithstanding the distance of time, and intervening difficulties, before the accomplishment of what we expected, no undiscernible accidents can blast their assurance. The interval of a thousand years did not weaken Abraham's hope of the promised Messiah. Comfort b mixed with the patience of hope. The apostle saith, ^^ That we through patience and comfort ^of the scripture might liave hope.'' The final security of the blessedness promised, is very joyfiil in an afflicted condition. This hope is the character by which a sincere christian is denominated and distinguished firom heathens, who'are ^^ without God> without Christ, without hope;" for God is the object of it, as our sovereign good; and Christ is the means, whereby we obtain and enjoy him. This grace is most natural, congruous, and necessary to a ^ristian in the present state.

1. Natural. ^< Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us to a lively hope, by the resurrection of Christ from the dead, to an inheritance inoormptible, undefiled, and that fades not away, reserved in heaven for you." 1 Pet. 1. 3, 4* The supernatural birth entitles to the supernatural inheritance; ^^ if sons, thea heirs;" and the hope of heaven is a consequent affection. As in the natural life, the most early exercise of reason excites desires and hopes to obtain what may supply-the wants of it: BO id the spiritual life, when faith discovers to us celestial blessedness revealed in the gospel, it produces earnest inclinations, and hopes of partaking of it.

2. It is very congruous to our present state. Love in its per-fipctioB ts the grace of heaven, where God exhibits his brightness

p d 4

and beauty, withont a veil, to the sidnts: this is above our can* ception and capacity here. Fear sometimes degenerate^ and has a servile aspect on punishment, which is consistent with the love of sin. Hope of the happiness to which we aspire, is not so elevated as love, nor so low as fear; but very becoming the breast of a christian. We are now in a state of expectancy; in a middle state between the two w<vlds. Hope is the proper -grace to be exercised here: thb gives us the foretaste of the fruits of paradise: it is of no use to those who are possessed of happiness, and those are incapable of it who are miserable without remedy. As shadows vanish at mid-day, and at dark-night; so hope ceases in heaven, for it is accompKshed in full fruition: it never •enters into hell, for it is extinguished in despair. In the glorious •light above, the perfection of hope is obtained: the blackness of darkness below, excludes the least glimmering of hope tp refresh the horrors of the place.

3. It is a necessary grace in our present state of trial. We are surrounded here with many temptations, some inviting and alluring, some forcible and terrifying: the pleasures of sin, and the terrors of the persecuting world, to make us desert our duty, and be unfidthful to God and our souls. Now hope is our '^ Helmet and breast-plate," the principal parts of defensive armour, to preserve us invulnerable in the heat of battle. It is the '^Anchor of the soul, sure and steadfast, that enters within the veiJ,'^ and is fixed on the immortal shore: though we are. liaUe to storms, it secures us from shipwreck. It gives eordial spirits, and celestial vigour to a christian. The apostle, who had seen the glory of heaven, and had sufi^red the rage of the perverted world in combination with satan, to extinguish the light of the gospel, declares, '^ I reckon that the sufferings of the present time, are not worthy to be compared with the ^ory that shall be revealed in us." The hope of the reward was so oomfortaUe to St. Peter, he slept securely when condemned to die next day: the brightness of an angel could not wake him, without a blow on the side. It sweetens all the sharp and bitter accidents that befal us, and mixes revising drops with our deepest soirows, " We rejcHce in the hope of glory." Joy is the affection of prosperity : hope, of all the joyful affections, is consistent with the most afflicting evils, and makes us happy here. Our Saviour pronounces, " Blessed are ye when men sliall revile you, and

persecute yoa; rej<»ce and be exceeding glad, for great is your reward in heaven/' This changed the persecutions of the martyrs into pleasures. Those who are encouraged by this Meesed hope, no loss can make poor, no disease can make sick, no disgrace can make contemptible, no misery can make miserable* It has 4 sovereign strength to support us under all the evils ma^ lice can do, and innocence suffer. Now if the hope of heaven ^ can make all the evils of th^ world tractable and easy, much more vriil it make all its good things despicable: for we are far more capable of afflictii^ impressions than of joyfol. Set the beam right, and put into one scale all the treasures and honours and delights of the present world, and in the other the lively hope of heaven, th^ are of no more value or moment in comparison, than feathers in one scale, against talents of gold in another. It is true, carnal men fieei not the attractive force of the blessed rewards above, for it is spiritual and future : but when they filudl be released from the narrow confinement of flesh, and shall understand things by another way than the report of the senses, their enlightened active spirit virill tear and torment them for preferring vanishing shadows before substantial and eternal blcflfiedness; the sense of it will cause extreme sorrow for their loss of heaven, and indignation for others obtaining it. Our Saviour tells the infidel Jews, *^ when ye shall see Abraham, Isaac, and Jacob in the kingdom of God, and yourselves thrust out, there shall be weeping and gnaishing of teeth.''

In short, hope is of excellent use to encourage o«r fiiint and languishing affections when we are assaulted with, evik, and to compose and order the impetuous; passions when they aie stitn^-iy excited by the temptations of what is pleasant to the fleshly lusts.

Secondly. The distinction of this hop^ from its counterfeit. Divine hope is i&tinguished from carnal presumption, by its inseparable effect, our purifying. Hope is an excfting principle that draws forth all the adiine powers, for the obtaining a desired good. It is the inward spring of fervent desires, :aDd reviving joys, and consequently ot aealous endeavours. ** We are begotten to a lively hope; it is a substantial vigorous grace: '^ I press forward for the high priae of our calling," saith the .apostle. Vain and groundless hopes, are inspirations of wind, loose and ineffective. The principal effect of christian hope is sped-

fied, '^ he purifies himaelf:'' I shell hot gbnee upoo this, haviii|^ laigely disoouised of it already. He purifies himself by the as-9istaace of the Holy Spirit^ from whom the spiritual life and ail the operations of it proceed* The extent of this purifying is Compii^naiYu «f the outwaid and inward man, from siniful inclinations and vicious acts, firom carnality and hypocrisy. The eontittuance of this purifying mint be, till we are cleansed from <' every spot, and become glorious in holiness. We are contract* ing defiiementa every day, and need the constant influence of di« vine grace.to preserve and restore our purity. Our Saviour tells Peter, *^ he that is washed, needeth not save to wash his feet, but is dean every whit; and: ye are clean, but not all/' It is an allusion to the custom in the eastern countries, where they travelled in the sandals, and had their feet soiled with the dust or sand, that requiied washing upon their coming into a housa In the renovation of a saimer, all tbc faculties arepurific^ though not perfectly, and it is reqiiisite he- should daily cleanse himsetf from the i^ics of sin.

The rcigular hope oi heaven has a cleansing eflkacy, from the quality of the object, the enjoyment of the holy God. Now whoever :has a. prospect of a desirable good in fiitxus expectation, wiH endeavour if.posdble to have present possession: and conse-qonntly^ he.that hopes to be mitirely iike to Christ in heaven, ;wiU stxKireAiabejM like him ps hfe is capable in this life. If we did expect a paradise of. sensiial pieasures, we might without oontradiotioi^ by an impure indulgence, gratify, our canal appetites ! .1^ thetsbate of fntune Uesacdness is signified by the apos* tie, << that God aiiall be allin; all.'' The cnuuBunicatiou of God to .'the faUsscd, amy in soihe.d«gree be.oonoeived by those titles that are attributed to him, indistinctly to the peisons; he b sty-Jed. Ions aod^l%ht. Lovabignifies Ins rommunicatiye goodness, th^ mcUriatioh of his nature and will, to make his peofle happy, and bis cqmpfaeeney. in their ha]]f»iness. ^^' He .irill give grace and glory, he will rejoice over them with, tinging." Now God being JBa:ii|finite good, and of infinite go^diiesi, we.areauie his will and power are correspondent in making them h^ppy. God is styled light, which implies, his most dear liad perfect knowledge, for light discovers all things* His unspotted holiness: fer light can never be stained-or sullied by shining on a dunghill. His sovereign joy: for. h^it^ join^ with .vital heat^ in^

spices iiniveraai Bctture with joy. In heaven God enlightens the understanfiings of the saints with the knowledge of his. glorious nature, of his. wise counsels that are now sealed in Ms eternal mind, and of his admirable works, .Wherein the clear isnpressiona of his perfections appear. He <kaw« bis image upon them in all. the celestial odours^ that give final perfisetion to it. And from, heope results that joy that is unspeakable and gferious, and is eternally .exuberant in high and solemn praises of God* '^ Bless-, ad are those who are in thy. house, lliey are alwajfs praiskig ttiee.'' Now.eaa an unholy soui delight in these emanations of the divine.prceence, and the exercise of the saints above? Can those who'fised 'vdthout fear, and revd without restraint of their brutish hiats^ "^^ taste how good the Lord is?''

Suppose.tiiesdyereigntyof God slmuld dispense with dl)edi-ence to his JaWy and by an act of power an unrenewed person \v«re trahslafted to teaven^ can the place make him happy ? You miiy as i?e«soaaUy imagine that a swine, whose inseparable quality iot' to kyve wallowing in the mire, can delight in a dean room^ adorned witfi4)esutifiil picdnves. If the tidngae be depraved with a foul buQMiir,. and the disease'is the taster, the most relishing food is iniii^id^.tin^tbe p&latebe cleansed aad/reeoiw its true temper,. it t a s met jud^ aright, it is equally impoMible that atf imholy etelitare ote enjoy confanmion with the body. God. TiU we are plmftMl in'kwir minds and afleetions, tbe^diviae presence cannot be heaven.to us« The truth is, carnal men do not l6ve and desire the heaven-revealed in the gospel, but fear the heH tiifeaftenedy. beeaute fire an4 brimatobe are lerriMe ta ien^e.

The hope of heaven purifies us, as the promises theveof elear^ ly aiidexfilicitly'require boilneM of all* that shaH possess it. f^ Blessed are; the pure in heart, they shall see God: folbw holiness^ withottjt Miieh no asan- can see <Tod/' The pvomise is fofaUible.to dMsc'who aiis qualified, and theeacclimioniaperemp-teary^ and iuiivenal«fthoaewho»fure unprepared. These aie not^ oonditiesn preseribed by minitftera of a piiedser iBtrmi, but by the Savioar.df thewdrM, who with great sdeitiiiiilT^ declares, ^< verfa ly, veiily, I s^r-imto yony linlessr a man be born again,' he ean^ not sea die kingdom^ of Goii.^ The sovere^ dispentfer' of hii$ «wn &VOUJS inay by his tmaocbttntable will appoint What terms be pteasea m bdstolmng them, to which it is our duly to consent withhumble.thfnkfillnesss butthe vital quafiftcations required

in order to our admission into the -glory of heaven, are not a metv aihitrary constitution, but founded in the unchangeable natutef of God. If there were any defect and irregularity in the archi* tecture of die visible world, in the frame and order of its parts, it were less dishonourable than if there were no connexion between a holy life and blessedness: for the first would only reflect upon his wisdom and power, but the other would asperse his holiness and justice, the most divine perfections of the Deity. ' Christian hope purifies, by the finequent and seiioos thoughts of the heavenly glory. The object of hope fills the mind and memory, and gives order and vigour to our endeavoma. If riches or honour be the object of our expectatbn, the soul will entertain itself with the pleasant thoughts oCihem, and oootrivrng how to obtain them. Love and hope are fixed upon the same objects, and have the same efficacy: they transport the soul to their distant objects, and traasfimrm them into their likeness. The object is spiritual and divine, and the frequent contemplation of it has a warm influence into the afiectkms, purifies and raises them fiom the earth. When our thoughts are often conversant upon the state of fiiture glory, we feel its attractive force more strongly working in us: as in a chase, if there be a cold scent, it is but coldly pursued; but miiett the game 19 in view, it is eagerly prosecuted. When heaven is seldom thooght of, our desires and endeavours are cooled towards it^ hot when It is in the view of our understandings, and near us, our indinaliona and endeavours are more fervent and zealous. The apostle saith, <' our conversation is in heaven, frt>m whence we look for the Lord Jesus/'

. The hope itf heaven purifies us, bom a principle of thankfiil-nes9 to God, who is donor of it. St^ John breaks into an ecsta-cy of wonder, '^ behold what manner of love the Father hath bestowed ttp<m us, that we ahould be called the'^soos of God !** The angels, those comprehensive spirits, are astonished, that worthless rebeb shoukl be taken into a relation so nigh and near to God, who deserve to be irrevocably banished from his kingdom. The apostle observes the various degrees of this happiness : ^' now we are the sons of God, but it does not appear what we shall be:" now we are*adqrted, but the height of our felicity, when we shaU be crowned, is a secret $ but we are as-iored^ <' we shall be like the Son of God," the g^rioaa original

•f jU perfection. Now the confirmed hope of this transcendent happiness^ inflames a believer with sincere and supreme love to Gody that will make us zealous to please him^ by entire obedi-* ence to his precepts, and a likeness to his nature.

Thirdly. The purity of a christian consists in a conformity to Christ. The Son of God incarnate is both the author of our holiness, and the pattern of it. As the sun is the first fountain of light, and a crystal globe filled with lights may be a sec(»idary fountain, transmitting the beams unto us: so the Deity is the original cause of all created holiness; but it is transmitted Jbhrough the Mediator. In his life on earth there was a globe of precepts, a perfect model of holiness. All the active and suffering graces appeared in their exaltation in his practice.

Our relation to him infers our likeness: <' for whom he did foreknow, he did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.^' The image in Nebuchadnezzar's dream, had the head of fine gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron, part of clay: but Christ united to his church is not such an irregular composition : as the head is hcrfy, so are all the vital members.

From hence we are informed how to judge of our hopes, whether they are saving, and will attend us to the gates of heaven. If they purify us^ they will certainly be accomplished in heavenly blessedness: if we be like our Saviour in grace, we shall be like him in glory: but carnal and loose hopes will issue in disappointment.

Our Saviour tells us, that every visible christian^ in a spiritual aense, is a builder, and raises a fabric of hope, that may appear fair to the eye: but there is a time of trial coming, that wiU discover how firm it is. It is our wisdom to descend to the fopmdation of our hope, that we may understand whether it be a jrock that cannot be shaken, or the quicksand that cannot bear the weight of it. Those ^' who hear the words of Christ, and .do them^" build upon a foundation more stable than the centre ; the perfect veracity of God is engaged in his promises: but those who hear without iioing, build upon the sinking sand. Carnal men will pretend they hope for salvation, only for the infinite mercies of God, and m^ts of Christ: it is true, these are eternal foundations } but .to secure a building, the superstructure

480 ' srmirau. TMwncmm

must be ttroiigly fattened to the foondBtson, or it eanoot mist a itorm* If we are not united to Christ by the aanetiiying qpirit, and a purifying faith^ oar hopes will deceive as. When sin has dominion^ which is oertably discovered by the habitual course of men's lives, when there is a remaimng affection to it in men's hearts, which is known by their reflections upon past sins with pleasure,- and the prospect of future sins,with desire, their hope is like a spider's web, that can bear no stress. Hope is subordi* nate to faith, and faith is reguUted by the promise. Some be* lieve without hope: they are convinced of the reality of the fii«> ture state, of the eternal judgment, and the consequents of it, but are careless and desperate in their wickedness: others hc^e to be well hereafter without the belief of the gospel. Indeed, there is none can bear up under despairing thoughts, whoi they are raging in the breast. He that is absolutely and with consideration hopeless, falls upon his own sword. The tonpter deals widi sinners according to their conditions: if they are swimming in prosperity, he stupifies conscience, and induces them to be eecure ; if they are sinking in deep distress, he is so skilful in all the arts of aggravation, that he plunges them into despair; and both-temptations are fatal; but the most perish by fidladous hopes. It is strange, that the greatest number of professors are more unwilUng to suspect ^he goodness and safety of their con-didon, than to mistake, and be deceived foV ever. But they are BO strongly allured by worldly Ejects, that though in their lives there are the visible marks exclusive of salvation, they are unconcerned. They are satisfied with carnal vain hopes, ^iriiich isre the seed of aU evils committed, and the spring of all evils sufiered. Hope diat should encourage holiness, imboldens wickedness; and that'which should lead men to heaven^ precipitates them into hdl.

How great will their fall be from a conceited heaven into a real hell f Hope, of all the passions, is the most calm and quiet; but when utterly disappimited in a matter of high concernment, it is most turbulent; for the consequent passions, despair, impatience, sorrow, rage, are the cruel tormentors of the minds of men. " Now what will become of the hope of the hypocrite, when God shall take away his soul ?'' He may feed and cherish it while he lives; but in the fatal moment, when he dies, his blazing presumption will expire, not to l>e revived for ever.

^ But the righteous has hope in his death :'^ die sanctified spirit inspires and preserves life m it, till it is consuounaled in that blessedness that exceeds all our desires^ and excludes all our fears (or ever.

The hope of glory should be a constant and conmanding mo* tive to purify ourselves. Hope is the great spring of actions in thb world; it enters into all pur designs, and mixes with all our ^deavours. The husbandman ploughs in all the frosts and snows to which he is exposed^ in hope of a fruitful harvest. The mariner sails through dangerous seas, often enraged with storms and tempests, and among rocks and sands, for a hopefrd ven**' ture. How much mote should the hope of heaven mslie us ac* tive and ardent in seeking for it } considering we have infinitely f;reater security of obtaining it, the word of God, and the object, is above all comparison with the things of this world. Here the wisest and most diligent are uncertain to obtain their ends, the trifles which they earnestly expect, and are certain after a while to lose them : but if we in the first place seek the kingdom of God, we shall certainly obtain it, and it is unforfeitable for ever; I will conclude with the efficacy of this argument declared by the apostle, '' The grace of God that bringeth salvation has ap* peared unto all men, teaching us, that denying ungodliness and .worldly hists, we should live godly, righteously and soberly in this present world, looking for that blessed hope, the glcmous appearance of the great God, and our Saviour Jesus Christ. This will keep us steadfast and umnoveable, always abounding in the work of the Lord.''

. IV. The fear qf God is a grace of excellent dficacy to perfect holiness in us: it is the apostle's direction, << perfecting holiness in the fear of God." The divine wisdom has annexed rewards and punishments to strengthen the authority of the. law, to work upon hope and fear, which are the secret springs of human actions ; and for the honour of his goodness and justice that are principally exercised in his moral government. That hope may be a powerful motive to do our duty, and fear a strong bridle to restrain from sin, the reward must exceed all the temptations of profit, or pleasure, or honour, that can accrue by transgressing the law, and the penalty of all the evils that may be inflicted for 4)bedience to it. From h^ce it is, that divine hope and godly fear have such a commanding conqu^ering power in the hearts of

trae believers, and are so operative in Uieir lives, that they will not neglect their duty to avind the greatest evil, nor commit a mn to obtain the greatest good.

The grace of fear 1 have discoursed of in another place, and shall be the shorter in the account of its nature, and cleansing virtue here. Fear introduces serious religion, preserves and improves it: it is the principle of conversion to God, and knocks at the door of the soul, that divine love may have admission into it: it arises from the conviction of guilt, and the apprehension of judgment that follows. When Paul discoursed of righteousness, and temperance, and judgment to come, Felix trembled:'' the prisoner, with the aa^stanoe of conscience, made the judge tremble. This fear was more torment than reverence. According to the greatness and nearness of an evil, and the apprehensions of it, the stronger is the fear. In the turning of sinners, the impressions of it are different: stronger degrees are requisite to rouse the obdurate, and to make them fly from the wrath to come. The jailor surprised with terrors, cries out, ** sirs, what shall I do to be saved ?" It is said, *^ the Lord opened the heart of L^dia," as with an oiled key; but an earthquake was necessary to open the jailor's. Till there is felt something more tormenting than carnal sweets are pleasing, men will not mortify their lusts. One will not suffer a part of his body to be cut off, unless an incurable gangrene threatens speedy death. The world is present and sensible, and continually diverts men from the consideration of their souls, unless eternal things are by a strong application impressed on their minds. Till urged by the terrors <»f everlasting death, they will reject the offers of everlasting life. While carnal men are in prosperity, they hate instruction to prevent sin, and despise reproof to correct sin; they slight the fear* fill report of thunder, and do no more tremble at the torments of hell, threatened in the word of God, than at squibs and crackers, the sport of boys. But in sharp affictions, and the approaches of death, when conscience draws near to God's tribunal, it becomes bold, and resumes the government, and calk them to an account for all their rebellions, and forces them to confess what they would fain conceal, their fears of eternal judgment.

Holy fear preserves and increases religion. This may be considered as it includes reverence of God, with circumspection and

t^utionl The f«ar of rcvaresice is an inseparable afieetion and character of a saint: ^^^hear the prayers of thy servanla who de* aire to fear thy name/' The desires include the sincerity of this grace, in opporition to hypiMnsy and pretences, for they are the unfeigned issues of the soul: and the freeness of the auction in opposition to violence and oonstiamt. The name of God implies his excellent attributes, the proper motives of holy fear. His nu^esty is adored by the angels <' in their humble posture befiMc his high throne/' Isa. 6. His purity, wherein God does so excel, and we are so de&otiye, exeiles the most awful respects of him. ^ Who would not fear thee, for thou, art holy ? Holy and revemnd is fab name/' His goodness to a holy ingenuous soul is a motive of fear: they shall ^^ fear the Lord and liis goodness/' If fear deelineaand slumbers, there is present danger of losing the purest sweetness of loire aud joy that proceeds from intercourse and communion with God. His omniscience, and the Tecompencesof his justice and power keep the s^rnl cautious, lest we should «ffiend him. What stupidity, what fury, to pro« voke so dreadful an adversary, who can dispatch a sinner to the gravei and hdl in a momeitt:? Some object, that it is unsuitable to the gvacioos dispensation bf die gospel, for theduldren of God to vefleet upon his terdbl^ attributes. But are they if^iser than God, who uses this discipline as medicinal, either to prevent muy o£ to correct them, into their duty: are they more evau^ gelical.tfaan our Sttvionr, who counselled his diw^iples, ^^ I say unto yoo, my friendB, be not afraid of them that can kill the body, and after diat^ have no more that they can do ? But I will/omtiam you whom you ahaU fear, fear him which after be batlvkiUed, hath power to cast into hdl} I say unto you, fear him/' Ave they ome spiritual than St. Paul? who from the eonmderatian of our being aecountable for all things done in the body, bdne the. etdi^Hencd tribunal uf Christy infers^ <( knowifig therefore the teirocs of the Lord, w^ persuade men/' Thb iMhmicod l^n to. a seaious disebaige of hie duty.

It maj aeem very difficult to reconcile the eiiercise of holy fear, withfedAv end the sanctified sffsctions of kf^x hope,,and joyi^ But it wilt appear they am veqr cocaiatent..

1. Feuristhe product of iaith: and asstiirance, of God's favour is preserved by: the fetor of bis displea^re. Fear is not contrary to bith, but to presumption: " be not high-minded^ .

VOL. II. EC **

but fear/' A jeftkwMy of ounekres, ktt we Aoold provoke God, k joined with a more entire and pnie trtist in his grace and mercy*

2. The bve and fiear of God have m mutual cansality on each other. The k>ve of God e&eites thoughts of his eootinttal pre^ sence and perfeetioos, that cause an awful eateeod of hina, by which love is nuiintained. Desiiea proceed from love, and h is exfwessed in the foredted place, <^ thy servants who desire to fear thy name." The << £ear of the Lord is their treasure, not their torment/' for their fear to oSsod him, is from their pure love to please hun. Indeed servile fear, that is merely from the ccuisi-deration of his anger and power, b consistent with the love of sin, and inconsistent with the love of God: it is a judicial and violent impression on consei«ice, that camal men would fain defiEu^e, that th^ might fsealy enjoy their desired objects, and it is by fits, for God sometimes thunders in the conscienoe as well as in the air. But filial feat is^ the habitual constitution of a saint, he is voluntary and active to preserve it in cimtiniial exercise.

3. The fear of God, and hope, are joined in scriptuie, and in the hearts of believers. '' The Lord delights in thoae that fear him, and hope in (lis mercy." Fear and h^pe eontensper each other: fear without hope ia slavish, and hope without fear is secure. As the growth of tfaings in nature, flcwcis and fruits, is from the heat of the days, and the oold moisture of the nights, so growth in grace is by the warm eneouragements of hope, and the chilling iaflitenoe of fear. A regular hope in the paimises, is joined with an humble fear and subjection to Jiis commands.

4. Holy fear is mixed wkh joy. ^' Serve the Lord with fetf, and rejoice with tremUing. Carnal joy,, and eamal fear and sorrow, are contrary extremes that proceed from contrary causes. A prosperous state in this World, and the satisfaedon of the sen* sual desires, is th^ root from whence eamal joy sfmn^s, and is nourished: and the being deprived of temporal good thsngs, dis* aMed by sickness to enjoy them, or the pro^iect.of .some immi* nent disaster, are the caa^e of fear and guilt. But the exerciae of spiritual joy and holy fear, is. consislent at the same time ; for the serious reflection on the divine attribntes,. exciles both those affections* We read that when Mary hUgiaks^ with the other Mary, came to the sepulchre of Christ, at xht bright i^-

p^aiunce of an angel that deckfed his remnrecdbn/ ^' diey went away with fear^and great joy. SliiAih sffisctions are opposite to grace, but gracious affections are inseparable. The fear of offending God is a preservatiiiB cf oor joy in him : as a hedg^ of thorns ia a fence to a garden of roees.' in the kingdom of iove and joy, the reveMnd fear of God is in' its exaltation.

There is a fear of caation, that is always joined with the other, and excites us to walk circumspectly and exactty, that we may he always approved and accepted of God. ^ The fear of the Lord is clean,'" eftc t hely. This ^^^ill prevent secr^ sins which are only known to God. ** Thou shnlt not curse the deaf, nor lay a stumMitig block before the Mind, but fear the Lord.'' Fear 18 an internal gaardism, that keeps the heart put-e, of which God is the inspector and judge^ io will not suffer us to sin freely in thought, nor f<ifAly In act. When fear draws the lines of our duty, our steps will be regular. ' Fear keeps- us close to God, by the persuasion of his all-seeing -eye, and is opposed to the forgetfiibiesiB of God^ the cause of all the errors of ourlitesv Holy fear will make us to perform our duty in those degrees that are commanded, to please God. It is the principle of perseverance : thus God assures his people,'''I will put my fear iti their hearts, and they shall never depart ifirom me.** The causes of backsliding are allurements and terrors: pleasant .temptations flometimes so strongly insinuate into the affections, that love calls ia fear^to ite assistance to repel them: for strong fear and delight are inconsistent* If terrors are objected to drive us from mu duty,, the greater fear will overrule the less; the fear of God will expel the fearfelness of man : for the most flaming anger of men is more tolerable, than'k spark of his displeasure.

Prom hence' it is evident, that the fear of God is the fountmn of heroic oiDiir^, and fortifies^ the spirit, that the threatenings ef meii cannot supplatit our constancy. If our residence were jlerpetttal 4il this world, it were a point of wisdom to secure the ftivbar of men; but sinee we mmt shortly die, 6s surely to we )kvt, it is eaitrene foUy; by eoMfpl^ce and 4o^ respects to men, U> ioae our interest in God, anA provoke him, with whom we ttiuat be either in hist favourable and felicitating presence, or in his terrible ptesence for ever. The rage of man cannot reach lieyottd the gmve, but the w^h of God extends to eternity.

B e "2

<< It 18 afearfU^ingtaMI uilo the hndi oCtbe liHog Gud,*' who lives for ever, and cm pvoiih for ever.

Let us therefi(>re be exhorted to ^' jmm dte time of oar Mjoarn* tng in leer/' Temptefimis «ce tre^vent, end we ate frail» and are never safe without tircunu pc ct ion, ^* The fear of God is the beginning of wisdom;" the pribeipal fMut of it. Wisdom is not employed about trivial things^ but aflGiirs of moroeBt. Now what is thefo of mch eense^enee in the vrorld, as the difeetiQg the soul to eternal blessedness ? How to eseape the mmt tamunent and destructive evil, and to obtain the most desirable good.

Indeed the passion of fear, when exorbitant and oterwhelm-ing, caiDses a wretched negieet of the meskis of salvation. If A ship springs a leak, and the waters poor fester into it, than the mariners can pump it out, and tbey see nothing bot .the eea rea* dy to swallow them up, their hearts aad hands faint^ and they give over all labour. If men are desperate, they will be disobedient ; but we eao never raise our fears of God too high, if. we retain a irm bebef of his ^* merey that rqilices over jud^^aent^'* This wiU not inirit^ ioi|r liberty, but e^laige it; fei' it is the most ignominious slavery to bt under the diDminioa of sin^. and the just apprehensions of |U> ttfrible odosequeaeei* .,

The fear of God engages: him to be our fiiedd^ attdie^coea us from all the*peiplexfties to which Hf are liable in this qpas state. Many sins oie oommitted from- ftv of the anger ef men, and presumption of the merey of God;. but rit is ofksn idund, tlist a reHgiotts eoostancy gaios more firtends - thap.oimal obsequious-nessi << )Vhen a man's wajin pl^asit the jUKd^ he mU mdie hts enemies to be at poaosi with-bim.-'

Especially in all acts of wof^hip^ tbb grftce* sb<9old be m id highest exercise. It >. the lyosjde'^ direetioti/ *^ let us driiir iiear with reveifliiee aiidf0«Uy fisir^ for oi|r God^ is :0 eonmmoig fire/' We muft solemply.eonpider the grea^ess of Gody *' who dwells in ligbt ioaeeessibley and i^a«)fiiBiiniw§p fiie t^ aJH ttet di^arage Mm by slight i^ caii^leai a d deesess. ^^ShaH not. his eicoellency makfr 14aafeaid ?" I» fmyer let oaidsam.iMsar. to , his tjbnme in thfi^ deepest scy^ of our metmness^andTimfvertluness; ^ fsemble at ^e hearing of bisiwqird. Thiif:disppiitioo wil make us acceptable in his eyes« The ^liord aaith,.^* the heatveii is my throne) a^id the earth is ^ly ibotstpol; to }ma yviU I look^ who is poor and of a. contrite spirit^ and trembles at my word.

And in times ci temptatSori) mhen pkasiag luste are impeirkms and nol6iit, then it is necewajry to oonti^l them by the feariM remembnuice, *^ that for all time things God will bring ns to jtfdgiiieat.'^ TtuB'will dear the miiid from the eelipses and clouds of the carnal passions^ and .keep the senses under the do^ imnion of the superior and surer faculties.

<< Blessed is the man that fears sftvmvs, that is continually vi» giiant in secret, and society; who considers that God's eyes are always upon him^ in order to judgment, and whose eyes are always upon God^ in order to acceptance^

CHAP. X.

Thst promise, that God will be oar faiher, a powerful iodocement to strive after the perfectioo of holioess. The dignity and happiness of the rela» tion. The pardon of sin, an adoptive freedom in prayer, and Interest in the etersal taherltaace, are the privileges of God*s ehildren. The lofln* eoce of thb relation to make ns entirely holy considered. An inquiry whether we are proceeding to perfection| the vanquishing sin, an indica* tlon of the power of grace. The habitual frame of the heart, and fixed regularity of the life,'discovers our progress In holiness. According to our lovs to Qod» and thiegs that have the oeanst roseMblaDce to him, we naay jadge of oar ipiritnality. The tpiritaal law of God, the spiritual worship of God, the spiritual image^of God in the saints, are the principal otyects of the love of the spiritually minded. To preserve an equal temper of

. aslsi ta the chasget of tie preiesi itate, discovers eacellent degrees of ho*

^'* X AM now come to the diird general head, the motives to enforce the duty of striving after pure and perfect holiness; the promises specified in the antecedent ehapter, *< that the Lord almighty wiU receiTC us, and we shall be his sons and daughters; that he will dwell in us, his living temples, and walk in us/^ This divine relation, and communion the consequent of it, should keep the state of perfection always in our design and view^ and

iiisf>ire us with unchangeable resohitions to endeavour the cb-taining it. I mil consider the dignity and happiness of this relation.

1. The dignity. Secular nobiKty that is transfused from the veins of progenitors into the veins of their progeny, derives its lustre from flesh and blood; << and the glory of the flesh is like the flower of the grass/' so despicably mean and fading. A family that is distinguished by an illustrious lineage, if not qualified with internal virtuous dispositions becoming their extraction, is of no value, but in the vain faileies of men: but the relation to God as our Father, confers an honour substantial and durable, in comparison whereof all the magnificent titles in this world are but shadows, and smoke, and dreams. We are in a state of union with the incarnate Son of God, and in that respect dignified above the angels; <^ for their Lord is our brother." We ace made partakers of the life and likeness of God, and heirs at his kingdom. This dignity is truly divine, and of more vahe than sovereignty over the principalities and powers of darkness. Our Saviour speaks to his disciples, <^ in this rejoice not, that s^iirits are subject to you, but cathtr rejoice that your names are written in heaven."

2. The happiness of this relation will appear in the privileges that are conscijuent and comprehensive of all blessings.

(1.) The title of a son has annexed to it the promise of the pardon of sin. This is declared by God himself, ^ I will spare them as a father spares his son that serves him." Mai. 3. 7. There are spots in the best of God's children. It is equally impossible, there should be absolutely pure virtues in the state of grace, as unmixed elements in the state of nature: but oar frailties lamented and striven against, rather move his compassion, than severe displeasure. Sins of a heinous nature presun^ tuously committed, retracted by repentance, are not excepted from bis pardoning mercy. Of this there is the most comfortable assurance in David's case: for after his complicated sin, when he was melted in .tears of contrition, God sealed his pardon, and $9nt the notice of it by Nathan the prophet. God was so «i-tirely reconciled to him, that after his death he gave, this testimony of him, " that David did that whivh was right in the sight of the Lord^ and turned not from any thing that he commanded

him^ all tlie days of his life^ except m the matter of Uriah :* he would not name that sin of so high a provocation.

The pardon of sin is attended with all the most exeellent bles-singSy the testimonies of his fevour. Guilt seals the fountain^ and stops the current of mercies; it exposes us to the terrors of the Lord. If sin be pardoned, peace of conscience is a rainbow ctf tranquillity in the storms of outward evils. If guilt be not abolished, a sinner in the roost shining prosperity, has fearful darkness within.

(2.) This relation gives us an adoptive freedom, and joyful access to God in prayer. God, upoh his throne of glory, or his throne of judgment, strikes us with terror ; but upon the throne of grace, as our Father, invites our addresses. The apostle encourages '< us to come with boldness to the throne of grace, or grace upon the throne, dispensing grace and mercy in time of need.'' We stand in need of mercy to pardon, and grace to preserve us from sin, of counsel and comfort in our various exi*-gences, and our heavenly Father is able and ready to grant our requests.

It is the law of heaven, that blessings are to be obtained by prayer; for that is the homage due to God's eternal greatness; it is the acknowledgment of his all*snffictency, that he can supply all our wants, satisfy our desires, allay our sorrows, subdue our fears; it is the glorifying his mercy that inclines hi^ to relieve the miserable and unworthy of his benefits. The whole Trinity affords encouragement to our faith in humble prayer. The mercy of the Father who receives them, the merits of the Son who presents them, and the assistance of the Holy Spirit who indites them. If we come jealous as strangers, or fearful as slaves, and not with a filial freedom and reliance, we disparage his kwe and power. A regular trust of benignity in the giver, and distant from all presumption of merits in the receiver, is very honourable to God, and beneficial to us. Our Saviour confirms our hope by a powerful argument; ** if you that are evil know how to give good gifts to your children, how much more shall your heavenly Father give good things to them that ask him ?" The deduction is with convincing force and evideik»: if the natural love of a father be so deeply planted in his heart, that it \$ prodigious if any deny necessary support to their children; ca.Q you suspect that God will not supply the wants of his children P

B p 4

Ad ewtbly parent may be wmatafal^ or unable to reltave m ehiM; but in our heavenly Father, love and power are.truiy infioitcu The steadiiut belief of this, is the aovere^ cure of piercing cares, the great composer of our distraded passion*. It is the apoatte's counsel, ^^ be in nothing careful, but let your requests be made known with thanksgiving, and the peace of God that passes understanding, shall keep your hearts." There is no blesaing so great, no evil so small, but we may pray in faith to God, to be* stow the one, and remove the other. Invaluable privilege! he protects them from dangers, relieves them in their troubles, and releases them out of troubles: His eye is intent upon the righteous ; his ear is open, and inclined to hear their, cry; his hand is as eeady as powerful to deliver them from detithj David saith, «< I have set the Lord always before me: he is at my right hand, I shall not be moved." * In all his combats, God appeared as hb second: when his dangers were extreme, *' the sorrows of death encompassed him," he dispatches a prayer to heaten fer speedy relief, and God appeared in arms for his ddence.

I shall add for our direction and comfort, f that the love and providence of God is often as visible to the enlightened mind, in denying some petitions of his children, as in granting otheis. Sometimes they pray for temporal things, unbecoankig Uieir alliance With God, and their interest in his special favomr. it is recorded of that wise Theban, Epaminondas, that when a fiiead, greatly in his esteem, requested his {mom to release a mean fellow, imprisoned for a crime, he denied him; and afterward released him at the desire of a despicable person; and gave this reason, ^ that was not a fovour in proportion to the dignity cf Pel<q>idas, but suitable to the quality of the other petitioner.' Thus ^< the children c{ this world," who believe no odier happiness, but the enjoyment of temporal things, sometimea obtain their desires; " but the children of light" are not heard in their prayers for them; they being unsuitable to their heavenly digaity, and not the sure signs of God's favour.

Sometimes, by mistakes, they pray for things prejudicial to

* Msgnnm <po€t«cttl«iii videre Deiin smataai proton jiug» P$m M.

f Et cum oras, mafoa ora, id «st, ^a quae sunt sterna, doq que cadoca: It (a oratio ad Dcam non pervenit, oon audit Deos, oibi quod dignnai dncii suii^eocfioiii. Amk,

thdr salvation; and it woaM be & severe judgment if ^ God should bestow them* We read of the pjwsessed person in the gospel^ *^ that the evil spirit made use of his tongue to request our Saviour, that he muld not torment him/' that is, not expel him from his habitation. Thus the eamal part, incensed by the • tempter, is often clamorous to obtain as a benefit, that which would be hurtful to the soul,, and God is mercifiil in the denial. We know not what to ask, but our heavenly Father knows what to give.

Sometimes God bestows equivalent or better blessings than what his children pray for. If God- gives contentment with poverty, it is equivalent to riches; if patience with sickness, it is ^ better than health; if eternal life in heaven, it is infinitely better than a long, life on earth. He- did not preserve the martyrs from the flames, * nor forsake them in. the flames, but in those fiery chariots conveyed them to heaven.

. Briefly, God never denies of delays to grant the petitions of his children, but for a greater good to them: he always hears their main desires; that is, he bestows such blessings as are most conducible for his glory, and their good. This is the principal petitioii of the saints, in cmiformity to Christ in his exigency ; *^ he prayed to be saved from the approaching hour of his terrible sufferings ;*' but sabordinately to a higher request, ^' Father, glorify thy name.''

Lastly, The relation of chfldren to God, is not an empty title, tMit iuchidea an interest in the eternal inheritance. The apostle infers, ^^ if aons, then lieirs, heirs of God, co-heirs with Christ." ThesonaofeartUy parents-e^nnot all inherit; the eldest is the Kdr to maintain the spl^idoar and state of the family; and the yovnger have often but thin provision. If a kingdom be the in-keritanoe,. it is appropriated ta one; the throne is incommunicable. When Pharaoh made Joseph viceroy of Egypt, he re-eerved the throne to himself: ^ in the throne I will be greater than thoo." But all the saints are kings. Our Saviour comforts his dbeiples, '* fear not little flock, it is your Father's good plea-ante to give you the kingdom :** and his power is equal to his idaasttrb . They flr« the children of the King and kingdom of heaven* <^ The kingdom,'' with a note of excellency; in com-

* Martjret aon eripsll, suoquid deieruit ?

pariaon of it, aU the kingdoms of this world in their bUiiing glory are but a faint figure and a foil. Transcendent privilege! Infinite bounty! All the eonceptions we can form of happiness are eminently in God, He is the giory, the joy, the perfection, the satisfaction of intelligent creatures. He alone ean fill the capacity of comprehensive immortal spirits. He is their eternal and entire inheritance, possessed equally by all, without diminution to any. As the light of the worid is enjoyed by all without prejudice to any: according to the apostle's expression, *' the inheritance of the saints in light." The eternal enjoyment of God, excludes all fears of losii^ it: there is a perpetual security from all change and separation; and excludes all possible desires of a better state. Without divine revelation we could never have had any discovery of this supernatural blessedness. The apostle prays for the Ephesians, that << the God of our Lord Jesus Christ, the Father of Glory, would give unto them the spirit of wisdom and revelation, in the knowledge of him, the eyes of their understanding being enlightened, that they may know what is the hope of his calling, and what is the riches of the glory of Us * inheritance in the saints." God is infinitely rich in his perfec* tions, in mercy, in wisdom and power; and as the father said to his son in the gospel, ^' son, all that I have is thine;" so all hb attributes are exercised for the happiness of his children.

The difference is observable between an earthlv inheritance,' and the heavenly. For estates and honours, conveyed by descent, are not possessed till the death of the fathers; but we partake of the heavenly inheritance, because our Father lives: and we must die that we may enjoy it: *^ for flesh and blood cannot inherit the kingdom df heaven. What manner of love is it, that we should be the sons of God ?" When Pharaoh's daughter oom* passionately preserved Moses, an exposed infant, and adopted him to be her son, it was rare and wonderful goodness. The privilege was so high, that the self-denial of Moses is reoorded with this illustrious proof of it, that ^^ he refused to be called the son of Pharaoh's daughter." But she ha^ no son of her own. Adoption is a legal supply for the want ot natural progeny* Bat God had an eternal Son the heir of his love and glory, the adequate object of his complacency, yet he raised us to so near an alliance. Men adopt sons for their support and comfort, and usually tliose in whom some praiseworthy qualities appear. God

(Kd not want a son, but we wanted a f*ather t ^< in thee the fe« therless find mercy/' There was nothing in us but sin and mts^, an occasion of his mercy.

It is added by the apostle, ** we are co-heirs with Christ." This may seem to be a usurpation upon his prerogative, who is invested with the supremacy of heaven. But this is easily cleared, by considering that Christ has a double title to the inheritance : 1. A natural title as the Son of God, in a transcendent and pe-euliar manner. From eternity there was a mutual possession of the Father and the Son, wherein their blessedness consists. This title is singular and incommunicable. 2. An acquired title by his meritorious obedience and sufferings. *' Therefore God has exalted him above all principality, and power, and might and dominion, and every name that is named, not only in this world, but in that to come." Eph. 1.21. And such is his astonishing Ipve, he associates us with him in this title: he communicates a right to us in his kingdom, by the merits of his death, and in* troduces us into possession by his mediation. His glory is inconsistent with ours, and inseparable from ours : for when the head is crowned, the members reign. The saints sit down '' with him in his throne, as he is set down on his Father's throne."

Let us now consider how influential this privilege is, to make us entirely holy.

1. It is most worthy of observation, that God, who might by mere empire and authority command us to do our duty, is pleased by gracious inducements to endear our duty to us. He might by dominion and power constrain us, but he is pleased by the sweetest affections to allure us. A wise prince, according to the rules of true policy, will rather govern by love than fear : for his safety and tranquillity is more preserved by it. Fear may secure him from open rebellions and assaults : but love from secret underminings, from treachery and poison. It is true, there is no such motive inclines God to allure our love, but his design is to gain our hearts to obey him, that he may crown our obedience. Fear restrains us from provoking him, but love makes us active and cheerful to please him. Now what can be a more powerful obligation to love him, than the receiving us into the high and dear relation of his children ? If we look up to God, and down vpon ourselves, we shall be struck with equal admiration and confusion. There is a rare and most affecting example of hum-

hit thankftdness reeorded in nenptme, wben Dsvid said to Me-phibosheth, '' fear not, I will surely show thee fcindness for Jonathan thy father's sake, and will restore thee the land of iSaol thy father, and thou shalt eat bread at my table oontinuaily;" he bowed himself and said, '^ What is thy serrant, that thou 9houldst look on such a dead dog as I am ?" 2 Sam. 9. 7, 8. Mephibosheth was of royal extraction, and the son of Jonathan^ who infinitely deserved of David, yet how does he vilify himself to magnify the king's favour ? What an extreme disparify is there between the kindness of David, and the condescending compassionate love of God ? <^ He is the High and Holy One; we were eneoues to him,'' and had our portion with dragons, yet he received us into his family, and adq>ted us into the line of lieaven.

2. Consider, the promises so exceeding great and precious, so stable and sure, are conditional, and not to be obtained without consent to the terms specified in them. The pmmises of the gospel are most free in their original and rise, the love of God} but their performances is suspended upon such terms, aa the bountiful God requires of us. It is true, his grace assists us to perform them, and the performance is for the full and final glory (rf* his grace: but the conditions are indispensably required. The terms of the gospel are as strictly enjoined to our obtaining salvation, as the terms of the law were to preserve the happy life of man in paradise. It is not within the compass of omnipotence, to admit us to partake of adoption and communion with God, without our being cleansed from sin, and b^ng changed into the image of God. It would disparage the unspotted holiness of Cod to talLC one into sonship^ and to manifest his oomplaoentiai love in Mm that co^tinues in the state of polluted nature. While men are alienated from the life of God, they cannot have a filial relation to him: for God cannot deny himself, neither can there be communion with him. We are directed to ^< draw near to God, and he will draw near to us }" but we *' must deanae our hands, and purify our hearts.'' St. John declares the heavenly privilege of Christians, '< Truly our cpmmunion i6 vritb the Fft« tber, tod with Jesus Christ;" and he declares the t^ms of it, *' If we Walk in the iight, as he is in the light, we have fellowship one tvith another." Communion implies freedom and fruition, a mutual intercourse of mercies and duties ^ Ae sotd aaomds ta

* Gad by acts of jBdth and iove^ and God descends into Ae soul hy eoceitataoa^ of grace> and inAieoees of joy. Ther^ ean be no love i^thout Ukenessy nor iieUowshtp withoot lo?e. Aoeording to the d^^reea .of oiir.hoUoess, the arare.exBei; is our resemblance of God, and the more dear and eomfortsble is die evidence of our fiUal relatuNi'td hioa* Fire is nore dearly discovered by flamej^ than by a little heat; so grace is aaost conspicuous ih.tbe view at eooscieoce^ by its radiant operations. The Sfurit of adoption is the spirit of itgeneratton: ^^ It is from his testimony vrith our spirilSt. t^ we have the comfsttable assurance, that we are the cJuldreQ of God/' The Spirit fiist works before he wttneissesy and bis teslissony. is always ia confisroity to the rule of the woid, wherein diepinfi&lUble ohvaeters of the. children of God are laid do^m* Th(| testimoAy is ergumentative and declarative from those diviirtetdiqpositiQns ttet constitute the diiMren aof God.

God is tcftiible, to the eMseiienee,. and distasteful to the affec-^ tions of iti|0 unbcly* The biight and seiene face of the heavens ia jApm^t to the sights but » blaek cloud chained witb thundei^. bci^>:apd th$t tbieattfiastorms is looked on with fear. Tha countenance of God is a refresing light ta bis obedient childcen^ but is jU. tdrmentiii^fia^ to the unsanctified. They are.ave^ from the.Mudjr of. thi^saintSiin the onfinances, because God is pMMKarly (Hesint Mtb.thiem. They are unwiUing to retbre from the va<iities.anil busiilebs of the watld^ kst oonscsenc^ God's de^ puty, skmid remembeE them of their nej^eeted duties to God; and aba«e:aU.tbings they ait afraid ta.dii^ because then ^^Oe spirit jMtums tOiGpd that.gam^itw"

. Now^ifthepatemalrelationof Godbetbegrottiidof hismoat dear and beneficent a£fection to ns, "shall it not be the mqtive o£ aur duitifttl aflectaftn to Urn? ; <^ If I be a. Father^ where is my bcm(w?!' • Wis are commanded tot '^.ioUwif Gpd as desr diil* dren:'' the obligation is dearly natural, from elSi heavenly orj|^ lyal and e^fLi We are €xcildd by. our lelatiioil; <'As. obeditnt childrea, not Cssbionnlg oni4dves acoording^tolhfe ibrmcr lusts iw* your igntaranoa; but ashe:i?vfa^haa.called:.iis is boly». sobeya holy in all manner of comttnation/' And wte are exhorted tor <;be blameless and harmless, the avis iof God witbottt rebuk^ m the midest of a Rooked and penrena generation, shiuiug as Fighla in the workL'' jf we. are odd and careless in our duty^ bow jnstly may we.ba upbraided with that y wa t i on id oeafiwion^ <'Doi

jou thus reqvile dw Lord, O foolUi people and onwiee ? Is he not thy Father, that bought thee, and made thee ?" h any thing more eontrary to natural eonacience and supernatural grace, than for those who an in title and relation the diiidren of God, to renounce that relation by a course of life directly opposite ta it? To be called a child of God, is a title of the highest honour ; and what a vile d^neracy is it, what a stain and infaasy is it, for ^* such to mind earthly things," to set their affections OD perisfaiog vanities, that defile and debase them ?" It is a title ef the most (Perfect liberty; *' If the Son make yon free, you are &ee indeed/' What a dispan^emcnt is it to believers to be fastened by the chains and charms of their lusts, in a most ignomi-ttions slavish bondage ? It is a title of consecration; ^ Holiness to the Lord is engraven on their foreheads," the visible profession of christians: now can they conform themselveir acooidtng to the custom of this world, *'which lies in vrickedness," unless all'filial aifections to God be dead, or very languishing in their breasts? A sacred ambition, an active aseal to adorn the gospel, to live be-ooming. the dignity and purity of our divine relation, is the gnat duty incumbent on us.

To conclude this part, there may be sineere grace iii a persdn,' but through neglect of improving it to degrees of emmeace, a child of light *<may walk in darkness," and be depriyed of the sense of God's present love, and the joyfol hope ef foture happiness: he may fear that in every affliction here, theie is anger without any mixture of fovour, and in the approaches to eternity be in distracting doubts about his-fotare state, and an anxious expectation of an uncertain sentence. It is our Snierest, as well as dnty, to strive to excel in hdtneas.

I shall now apply this doctrine ; First* By inquiring whether we are7>roceeding to perfection. Secondly* Propound diceetioos how we should foUew iu^

« First. I shall lay down some ndes wheieby we may Asoera, whether we are ptroeeding to perfection. It is Kquiiite to premise, these may be an easy mistake in Ae judgment, about the truth and strength of grace in men's souls. Indeed,, there are clear and plain rules in scripCm« to judge of oar spiritual state, but the dark and crooked hearts of men misapply them. Carnal men are ^t to mistake presuidption for feith, and dunk the bolder they aee in presuming without a prqnise^ theatioi^er

they are id believing. They mistake a froitless sorrow for sin^ to be repentanee. They sin and repent, and after repentanee they sin } and walking in a dfde of repentings and reli^isings, lake not one step towards heaven. But real saints are <Aen complaining of their want of grace, and condemning themselves for their not improving the means of grace. Their desires are ardent and ascending to perfection, and they judge of their defects by that measare. He that satis before the wind in a river, and sees men walking on the slK>re, to his eye they seem to stand still, because of. the swift motion of the boat. Thus the saints judge of their imperfections,, by the swiftness of their desires after complete holiness. I shall lay down twd general rules of trial, conoemtng growth, in grace ^ and proceed to particukir dia-coveries.

1 • The vanquishing of sin, is a certain indication of thepower of grao^. During' tlw pli»ent 13e, from its'first rise, to its last fall, the eormptkm of nature in somie degrees remains in the saints. *^ The flesh lusts against the spirit, and the spirit against the flesh, that we cannot do the things, we would." Now the strength of »in is dtsGKxveted by the readiness of the heart, to a temptatixm; Some are entao^ed at the first sight of a pleasant object; The templier needs not raise a battery against them, for. the treacherous party within opens the gates of the senso. to receive his temptations. Others, though unrenewed by sanctifying gruee, yet there ia in them such a resistance between '^ the laiv of the mind, and the law of the,members,'' such a conflict between con^ vktton aadcorraptiou, that they resolve to: forsake siii, aad'^by restraining gnee are m some instanees kept from doing.its 'but ordinarily when temptatiohs are very inviting, they consent and conlmit sin. Nay the saints are sometimes surprised and tipiie^ by the tempter: David by a sudden glance was overcome, and fell into a sin of a very foul nature. Peter at the challenge of a servant denied his master, iemd was almost frosen ko death wid» fear, until the- compassionate ^e of our Saviour wanned and melted, him into tears of repentance.

To prevent mistakes^ it must be considered, that tlie ceasing from the acts, of din, does not always proceed from victorious grace. In the absence of aUnring objects there is a ceasing from the vicious acts, but the sinful affections may be then most intense : as hunger is.more sharp in a time of famine, when dieve

js DO food to satiBfy it; and thint in a wilderneas what Atete Bit DO springs or fruits to refresh it^ is more burning and tonnentiog. 3omettnies throiq;fa impotence or age^ men are diaaUed from doing the sin they still kfve. As a disease causes such^ distaste of pleamng meats and drinks, that an intemperate person is forced to abstain from them. Sometimes a man from his constitii-tion may be aVerse from a particular lust withoHt a spiritaal change in the heart. Some are frightened from sin by die terrors of comcienoe, they dare not drink the pleasant wines fmn an abhonenee of the dregs at the bottom, and others are allured frani sin by a new temptation. But spiritnal mortificatioa oensists in thiS| the carnal aftctions are spirituaKxsd; sensual love .is fiistened upon die beanty of holiness, covsetous desires change their objects, and are ardent after the treasures of heaveO) and the dearest faists are' killed.

. Now the more easy, frequent and dear the Yietory over sin is, in praportion grace is advanced in the soul, and its power is seen. Every renewed person is a soldier under the illuminating eobduct and empire of the spirit; and acquires new sCrengdi by (feivery new victory ovu* the caiiial part. Sometimes the carnal iqppetite so •trohgly solidts the will to conpent to a proposal, that it is wavering; and: althqagfa the indniation does not pvaoeed to the act of eiUf and:the ooBoeption be abovtiv^'the victory is then imper-fsot,. ai^ obtained with difieul^. Tbere are lingering inciiaa-lionsietHl.iiirorking in oar hsarta, towards pvesent and sensible^ things, but #heh grooeis in t\io dmne, it enabtes a man freely ^lid.'readily to resist those. snttcing ofagodts that ravish, the eanat aAcCitin^ Wehaxre an admwdile histaace of dm fak Joseph^ when^teaaptedtdrfpUfby his mistress, he presently and constant-}y ti^eted .her imp o rtu nity, and repeated ^oKcilitions; and as Paal easily shook the viper fimb his hand into thr fire without iMitt^ 00 h^ pieservel hk purity untainted: diis aigued the dam" 9i0U' grace: had over die eeniraal appetite* . Th».meBe.'frequent oar pmvalency oven temptatioBS is^ aiguea the strength of sin is broken, and the firmer itodieation and vi-^ goitr ^f dih divine nature. . ^'-As the.house of Saal grswrweaker every day,rtheihouse of Daridgrew stimger." Ai the old man decors, the new man.inetaaais m strd^gth.^ • The meve complete the vioUlay is over dn, di^ morocleiff indication we have of the pdiwr of grace* The cqpnpletenesa ei-

thef implies the extent of the victory over the whole body of sin, all the lusts of the desiring and angry appetites, when no siu is indulged^ though pleasant and profitable, and though it may aeem never so small; for the command of God is strict and se* vere against every sin, as it was against the Amalekites, ^^ all must be destroyed,^' Indeed, no sin is truly subdued, but ail are in some degrees mortified. Or the completeness of the victory implies, not only the abstaininjg from the outward act, but the mortifying of the inward afiections, the first seeds of sin.

In short, the excellent degree of grace is most evident in de«-stroying the select and superior lust, that leads and animates ma-^ ny other; as the honour and greatness of a victory is from the strength of the enemy that is vanquished. And the power of grace is discovered, in securing us from being foiled by sudden unexpected temptations. We read of the tempter, ^ He came to our Saviour, but found nothing in him, and could not fasten any impression on him." It is true, it is morally impossible to attain to this perfection, to be always watchful in this state of frail flesh 3 then militant holiness would be triumphant: but it should be our earnest endeavour to be so fortified by holy resolutions, and so vigilant, that though we are surrounded by innumerable enemies, we may not be surprised by them. The present reward of subduing carnal lusts, exceeds all carnal satisfaction. What sweeter reflection can there be of conscience, the only true and internal comforter, than upon innocence and victory.

2. The discovery of our progress in holiness, is made by the habitual frame of tlie heart, and the fixed regularity of the life. There cannot be a true judgment of a christian, either when be is best disposed, or when he is worst disposed. One that has less grace, may sometimes in the use of the ordinances feel higii and holy aflfections in an unusual manner: an excellent saint in time of temptation, may feel the powei' of corruption strangely great. A strong man in a fainting fit is weaker than another ; a weak man in a fever is stroc^er than two. But we may judge of the degrees of grace by the spiritual frame of the heart, and the ac^ tions flowing from it. The character and denomination of men ia scripture is from two principles, the flesh and spirit. The apostle tells us, *^ That they that are after the flesh, do mind the things of the flesh, and they that are after the Spirit, the .tbiQg9 of the Spirit." Those who are not distinguished from th9

VOJ-. II, F f

carnal in the resurrection of grace, ahall not be separated fraia them in the resurrection of glory.

The carnal are under the prevalent influences of the outward senses; their mmds and with, their imaginations and affiecQOQSy their discourses and actions, are all pointed to the earth ; their weak eyes are dazzled with the false lustre of worldly things; their hearts are ravished with them. With what an accent and emphasis do they express their desires, '^ Who will show us any good ?" The world is the principal object of their esteem and love; they labour continually; they sweat and freeze, and move in a circle of toilsome employments ; their desires are incessant and unsatisfied without obtaining it; and their acquiring one thing, kindles desires after another: but how slow and slack are their endeavours after eternal things ? They use God to enjoy the worW. /

But the saints are spiritual in their principles, olijects and ends. God is a pure Spirit, and the more we are spiritualized, the more we partake of the divine nature, and are pleasing in his sight. This discovers itself by our esteem, affections and conversations : when the mind is purified from carnal prejudices and passions, then the beauty and goodness of God, all his amiable excellencies, appear, and powerfully attract the thoughts and affections. The christian that can say with the spirit of the psalmist, ^^ Whom have I in heaven but thee, and there is none upon earth I desire beside thee ;'* and in the expression of the church, '' The Lord is my portion, saith my soul,'' he is spiritually-minded : he places his hairiness in the favour and fruttion of God: his temporal affairs are sub<Mdinate to his main design: he prosecutes with the greatest resolution, dili^nce, and delight, his blessed end: he uses the world to enjoy God: riches are principally valued by him, as he sees God's love in them, and shows his glory by them. Now it is an infallible rule, as we are affected towards God, and those things that have the neatest resemblance to him, accordingly we may judge of the degrees of our spirituality.

More particulariy,

(1.) The divine law is a clear glass, wherein the wisdom, the rectitude, the goodness and holiness of God are evident; and consequently accorcKng to our valuations and love to it, there is a sure sign of a divine temper^ and its prevalency in the soul.

David, the man after God's own hearty declares it to be hia ^Mn-comparable treasure, his dearest enjoyment:" it was the pleasing object of his mind and will: *^ It was his meditation ail the day/' He expresses his love to it in the highest degree, by in* timating it to be inexpressible. '^ Oh how I love thy law! He loved it because it was pure/' The holiness of God so conspicuously shined in its precepts, that it was as strong an engagement to his affections, as the majesty of God by its sanction, obliged his conscience to obey it.

(2.) When the worship of God, in its purity and simplicity, is the object of our esteem 3f^ love, it is the effect of a spiritual frame of squI. During the Witical dispensation, the service of God was performed with pomp and lustre, suitable to the church in its minority, when faith did need the assistance of the senses: but now the church is eoipe to mature age, and brought to nearer communion with God, the gaiidy allurements of sense are taken away. Men are naturally under the dominion of sense; of this there is the most dear and palpable proof in the heathen world, that would rather w^o^Pship visible idols, than the true invisible God. It is a eertaixk indication of men's carnal miiuls, that they are pleased with carnal service, that lavishly runs Dut in formalities, which by sympathy works upon them. This affects the eye, ^nd w bs more easy than spiritual inward worship, that issues from the strength of the soul, and is performed with attention and ardency. This is very disparaging to the nature of God; for it proceeds from the conceiving ct him to be like themselves (who are not heiwenly and spiritual) to be pieced with an eaitlily bodily service. The introducing theatrical ceremonies into the service of God, is directly cyposite to the simplicity of the gospel. Whatever {Mretences are made, that they set a gloss upon the plainness of christian w<vship, and make it more amiable and venerable, tbey are like the artificial painting of natural beairty, that corrupts and does not commend it. The produc« tidns cl human minds are imperfect at first, and are polaahed, and ar#ive at pei^ection by d^ees: but divine institutions are complete in their kind at first, and the more they recede from their original, they lose of their purity and perfection. How acceptable those parts of worship are, (not chosen and commanded by God) we may clearly understand by considering, that the aijoia-ing such new rites, is a tacit presumption that the reason of man

F f 2

knows better how God should be honoured than himself does; and how unprofitable they are to us, is evident; for being used without his warrant and promise, we cannot expect the conveyance of his grace, and obtaining his favour by them. Only spiritual religion, the inward reality, is of value in his esteem. When the understanding is spirituaUy enlightened, it esteems the simplicity of gospel-worship to be its true beauty.

It is like the nakedness of paradise, the indication of the unstained purity of our first parents in that state.

It is true, in the worship of God, we are to glorify him with our bodies, to behave ourselves in such a manner, as may expres reverence, and excite afiection; but the joining human devices upon that pretence, is the snare of ccMiscience, and has been fatal to the peace of the church.'

(3.) The mind, when spiritually illuminated, sees the tme worth of the saints, though in an obscure condition, and accordingly honours and loves them. It is the character of one that *'shall dwell in the holy hill of God, that in his eyes a vile person is contemned; but he honours them that fear the Lord.'' Psal. 15. 4. Carnal men are struck with outward splendour, but inward beauty is not within their prospect. They despise the holy, who arc poor and mean in their outward circumstances. But the spiritual man looks upon those who are lofty and lawless, with contempt, as beneath men, in an ignominious bondage to their lusts: but the godly, who are dignified with the glorious titles of the saints, and sons of God, are most precious and dear to him. It is easy to know a picture well drawn, if we are acquainted with the person whom it represents: those who know what holiness is in God, know what it is in men. Holiness is the essential purity of his nature, whereby he is infinitely opposite to all moral evil. Accordingly, those who are undefiled with sinful erils, are certainly his children. David styles them, " The excellent, in whom is all hiS' delight.^' It argues a clearer spirit, and more sacred temper, to discover the shining excellencies of the saints, notwithstanding their eclipse by the interposing medium of their afBictions. The apostle tells us of some <^ that wandered in sheep-skins and goat-skins, being destitute, afflicted, tormented, confined to dens and caves, of whom the worid was not worthy." Heb. 11. 37, 38.

The divine image is renewed in the saints, and shines in their

Uvesy and makes them amiaUe in God's eyes^ and so dear to him^ that he gives them in charge to the angels^ ^' the armies of Ught^" those bright and vigilant guardians, to secure them froi^ evil. They are ^'glorious within,'' though often disguised and shaded by poverty and afflictions. Without an internal light their value is not known.

3. To preserve an equal temper of mind, and tenor of conver* aation, in the various turns and changes of the pesent state, argues an excellent degree of holiness. The condition of men in this world, is like the sea, the theatre of inconstancy. Their affections are like the winds, some are turbid, others s^ene and cheerful; some warm and comforting, others cold and sharp; some placid and gentle, others stormy and furious ; and it is as difficult to regulate the affections, as to order those discordant spirits in the air. They are the most depraved faculties in man: there are some sparks of light and purity in the naitural consci* ence, but the passions are the fountains of sin. and folly. By their unruly insurrection, the understanding is deposed, and men are brought into a brutish servitude. They are sometimes jealous to rage, sad to despair, dead with fear, drunk with joy and fond hopes of conceited happiness. To free us from their vanity and tyranny, is tlie most noble effect of graoe^

Now these dark powers are never more unruly and turbulent, than in the change of conditions, whether prosperous or calamitous. The observation of Hippocrates, that the change of sea* sous breeds diseases in the body, is equally true in the change of men's conditions with respect to the distempers of the mind: especially if twp circumstances are joined, that the changes be great and sudden: as it is an insufferable violence to nature to pass immediately from one extreme to another. It is argued on both sides, whether sudden and great calamities do more disorder the mind by despair, or sudden and great prosperity by vain presumption. This may be said, that afflictions are more apt to restore reason that was lost in prosperity, as is visible by frequent experience: and in sudden prosperity many have«lo8t the under^ standing, they had in a low condition.

It is a point of high and holy wisdom, little understood and less practieied, to manage prosperity with humility and discretion, and heax adversity with patience, to posses thesoul^ and guide it Jby clear and steady rules becoming every condition. St, Paul

K f 3

dedam, ^^ I hare learned in whatsoever state I am^ to be content: I know how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound, and to suffer need/' Phil. 4. 11, 12. In prosperity he was lowly and temperate, ready to resign all at the first call of the giver. In adversity he was content, as if he had a secret treasure, a concealed fountain issuing from within, he was rich in his deep poverty; for it is not acquiring possessions, but the retrenching our desires, that makes us truly rich. AH the gold and silver of the West-Indies, and the pearls and jewels of the East, cannot truly enrich the soul. This lesson he had learnt in the school of heaven, and by experience and exercise made it faniiltar to him, as our Saviour ^* learnt obecBence by his sufferings.*'

This is a duty as dtfficult as e^ccellent: therefore a wise and holy man, either conscious of Ms own weakness, or suspicious of his strength, so earnestly deprecated the extremes: ** Give me neither poverty nor riches; feed me with ft)od convenient for me: lest I be fell and deny thee^ and say, who is the Lord ? Or lest I ^ poor and steal, and take the name of the Lord in vain." Pro^. 30. 8, 9, He waa not without doubt or danger, lest he should be corrupted by prosperity, or foiled by advenity. There is great hazard in either, but more in falness than in want^ as -was toiieHed on hdore. He that rows in a shallop near the ahore, needs not the skiH and courage of a pilot that directs a ship tlvough tempestuous seas, and with hiii ship 31-governed titost hink to Che bottom. The temptations of prosperity are more nmneVdas: a swarm of flies come to sweet tfkings: whtdi art Very gratefiiil ixi the sensual appetrtes : the tenrptalihilns of adversity are tronblesoide and grievtms, and at theft- ajj^pearance nature tecotis from theM: and accordingly the tempter homages them: he insinuates into the heait Kke a serpent by pleasures, and transfoses his poison indiscernible, but like a roaring lion he pur* sues the ai&icted. Experience fnstnicts us that many have made VQ easy fatrfehure of their integrity, when prosperous, and in sharp afflictious have been recovered. EWt in heavy eaiamitfes, we are apt erther to be fired with discontent, and constoietmly to dispute with God about the righteousness of his proceedmgs: or to &int and languish by bleeding ini>(rard]y: ve!&ation and imniode** rate aorrow binder the ktt exerexse tof reason and nSipoa, and

men's sufferings occliaionally increase their sins. As when physic does not work well, it improves the disease, and brings death more speedily and painfully.

Now it is rare to a wonder to see a person wisely to manage these wide extremes: and that there is not such a variation of scenes in the passions according to external accidents. If the sun should make a search, it would discover but few among the munberless number of christians, that enjoy prosperity without insolence, or suffer adversity without impatience, or such dejection as exceeds the rule of the passions. To endure the burning line and frozen pole, without distempering the blood and humours, proceeds from a sound and firm constitution. To receixe no hurtfiil impressions by great changes o( condition, discovers a habit of excellent grace and virtue in the soul. Thus when a person retains an bumble mind with rising honour, when affability, modesty and condeseension are joined with courtly dignity, it is the effect of great virtue and victory over the natural passions* It is said by the psalmist, ^' Tlie sun knows its going down;" when arrived at the meridian circle, and shining in richest beams, the revolution is certain, and sets in the evening. So when those who are in their highest elevation of honour, understand themselves^ and with sober and sad thoughts consider they must shortly decline, and set in the dark grave, it is the effect of excellent virtue. When thoM who from a mean condition, coog^ to abound in riches, " do not set their hearts on then»," rememr berkig they often take wings and fly to the heavens, and the possessors most shortly £sll to the earth, when they do not fur-niah provisions for their lusts and licentiousness, but use then wkh disGiPetioB, when they employ them for saered and mereifttl uses, considering they aie not jir^iprietors but slewaids, when they consider their receipts asd expences, and the siriet Account they must give of all, this adorns the gospel.

And in the sudden M {torn * prospevow, into a calamitous condition^ when a man looks upward to the sovtivign disposer of all events^ with meek submission, and resign theaMelves to tbe will and wisdom of God, whose end is to refine, not jeonsuaie them, by a fiery triid: when they are more sotidtous to have their affliction sanctified thui removed, and bless God for taking,' as well as giving his benefits; this is the effect of excellent grace, and has a xich reward attending it.

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CHAP. XI.

Strictness in judging oarseWrs, and candour in jndgin; others, a sign of et* cellenC fiolinen. Preferring the testimooy of an anreproaching cooscicnce before the praise of ineo« an argumeot of excellent grace. The serioos performance of religious duties in secret^ a sign of a heavenly spirit. The forgiving injuries, and overcoming evil with good, the etTect of emioent grace. The more receptive persons are of spiritual admonition, to prevent or recover them from sin, the la^re holy. The delitieratc desire of death, that we may be perfectly holy, argues an excellent dr|>^ee of holiness. Directions to follow holiness in our early age, with zeal, with alacrity, and unfainting perseverance. The answer to objections against striving after perfect holiness. That it is impossible to obtain it. That the duty is extremely difficult. That it is un n ecessary. Other arguments propounded to excite us to this duty. The gospel the perfect role of holiness. Examples of perfection to raise us to the best height The example of oiir heavenly Father, of nor Redeemer, of the angeU, of ekcelieot saints, propounded. Our present peaoe, and fatnre glory, are iacieased by our excelling in holiness.

4. X O be strict and severe in judging ourselves, to be cantfid and favourable to others, argues a man to be a proficient in practical religion. The divine nature planted in the saints, is as contrary to sin, as life is to death; and according as grace is more lively in them, there is a quicker perception, a more feeling sense of sin, and a stronger detestation of it. For the clearer apprehensions we have of the majesty and purity of the Lawgiver, the more extensive understanding of the pedection of the law, the rale of our duty and judgment, the more intimate and exact inspection of our hearts and actions, the more deeply we are affected with our defects and defilements. How does Agar (whose wisdom and holiness appears in his choice of a mediocrity before riches) vilify himself, *' surely I am more brutish than any man, and havs not the understanding of a man; I neither learned wisdom, nor have the understanding of the holy." With what an emphasis does he express it, ^' surely I have not:'' it was not a superficial acknowledgment, but proceeded from the depth of his souL How does the Psalmist aggravate his being surprised by a strong temptation ? ^^ So foolish was I^ and so like a beast

before thee/* The prophet Isaiah, after his vision of God upon a high throne, and all the sanctities of heaven about him in a posture of reverence, how does he break forth in perplexity? *^ woe is me, fdr I am a man of uncldan lips, and dwell with a people of unclean lips; for mine eyes have seen the King, the Lofd of Hosts/' Isa. 6. St. Paul, though the most exact observer and example of the duty of christians, who never shed a tear for his sufferings, how passionately does he complain of the felics of sin ? ^' O wretched maA that I am^ who shall deliver me from this body of death ?" A scratch in a piece of canvass is hardly discovered ; but if a picture be drawn upon it, it is very visible. When the image of God is drawn in the soul^ the least sins are observed.

. But with what allowance does the apostle speak of the fierce zeal of the Jews, against the doctrine of the gospel, and the professors of it ? ^M bear them record, they have a teal for God, but not acconfing to knowledge/' Rom. 9. 2. He disthiguishes be* tween the sincerity of their zeal^ an<f the error of it in the mis* taken object. But he detests his own persecuting the church {though capable of the same alk>wance) as fury and madness. If there be any mitigating circumstances, as in vohintary ignorance, sudden surprise, or a strong temptation^ (as in Peter's case, his mind was so intent upon avoiding the present danger, that he did not consider his duty to his master; and this qualified his sin to be an infirmity, and not treacherous infidelity) if there be no designed depravedness^ and pestilent perverseness of mind, charity will make an indulgent allowance for it. It is the inseparable property and excellency of that grace, *' it bears aH things, believes all things, hopes all-things, endures all things ;** BO far as is consistent with wisdom and discretion. * He that hates nothing in a sinner but his sin, has made a good progress to perfection.

There are many that dilate and disperse their sight to discover the faults of others, but do not contract it to look inward, and see their own. They are sharp in observing and aggravating other men's sins, to be esteemed zealous; and sometimes hyp<>| crisy is spun so fine, as to seem to be uncounterfoit holiness;

* Perfeetonim est Dibil odisBC in peccatore prieter peccatom. Jug*

but they ettuuit ttooeeal tbemielves from God and eonscienoe. The ancere christiaa eees his own spots^ and the sense of them mclines him to be favourable to those ^^ who a^e overtaken with a fault." To overcome our own passions, and meekly to bear the passions of others, is the effect at victorious grace. The deqp shadow of bumiiity sets a lustre upon all other graces, and makes them amiahle in God's sight.

i. To prefer the tesfeuaooy id an unieproaefaipg conscience in the sight of God, befove the esteem and praise of men, is aa argument of excellent grace. There are many whose virtue had never appeared so bright in public view, and gone so &r, had not vanity attended it: for the relish of pmise, they wijl do praiseworthy things. Their goodness is defective in the princi-pie; and when the spring is down, their religion is at an end. Their works appear in their true Coknirs, to the enlightened oon* science; for no man can deliberately deceive himself. Now ia many instances it is evident, ^that the judgment of God and of the world ai* opposite; <<lbat which is hif^y esteemed among men, is abominable in God's sight; and what is pleasing to God, is despised by men." Jimtr when a person, with religioaB constancy, proeeedB in the way of holuiess, and of univcnal duty, though he is exposed to Che imfMitation of folly, and conse* qamtiy the soosn of the world, and will not neglect his sluty to pieserre his fame, but fiiUy and finally perseveres in his obedi-«nee ta God, be is a oonfitased saint: for it is evident he lovea goodness for its own sake, without aMroenaiy mixtures; and despises all temporal reqpects that ate faicpnsistent wil^ it. The apostle declares, ** it is a smaU thing with me to be jndged by man's judgOMat:'' his ambitious labour was to be accepted of 4he Laid, whose fovouraUe testiouiny of his fidelity, would be his etCHial honaur before the glorious and immense theatre of angels and men at the great day. He chose to be among God's treasmes, though despised as the ofibcouring of the world. The inwaid testimonf of eonacienoe, vthidk is the sweetest firiend or sorest enemy, is ineomparabfy mevre valuable, and to be pruned befoie all llie paiftlied air, tke vain applause of this world. It was Job's xesoitttian, when his undisoeroing sod severe friends taxed him for hypocrisy, <^ my heart shall not reproach me so long as I live." There is such a convincing evidence of this rule

to judge men by^ that the Roman philosopher says, * ^ whoever despises the fame and reputation of a good man, to preserve his conscience inviolate, has attained to an heroic degree of goodness/

6. The serious, constant and delightful performance of religious duties in secret, is a sure testimony of a holy and heavenly spirit. The duties of prayer and praise in society, are performed many times iWim custom, and fiadse respects to the eyes of men I and are tehionable without the exercise of holy affitctions, the life of those duties. Our Saviour tells us, ** that the light of the body is the eye; if thine eye be evil, thy whole body is fall of darkness}" without purity of intention, omr religion, thougk varnished with a specious appearance, is Vbm. But the exercise of rdigioti concealed from public view, is not liable to'the temp^ Cations of vanity. Oor Saviour commands us to *' pray in secret^ and he that sees in secret shall reward us openly.^' The secrecy contributes to the free exercise of holy affections in that duty. The prophet Jeremiah tells the obstinate Jews, ** it ye will not hear^ my soul shall weep in secMf places for your pride, and mine eye shttH weep sore, and run down with team, because i^ Loid*s ikick is carried away into captivity/' Jer. \S. 17. His sorrow was tiot counterfeit or shallow, but eyes and heart wem engaged; the privacy contrlbated to the measure.

It is true, there may be fbrmidity in secrit ^difties $ a prayer may be repeated in Che c1os6t without reverenoe end solemnity, without a holy heat of desires, as if the bodily eervice Were ach cepted: but each weiehip, faistead cf propitiatiiig God, provokes his dkpleasore. Heaven is brass to all cold petitioners, their prayers cannot pierce thiwagh it. It is observable) 4hat skrecy is a counsellor wA tnoentive to « vicious person to do evil: he diDoaes Che sient «nd ^Aark night fts the fittest seasim: iriien he Sa secure no ray of lighX; cnn discover what is dene, he is effectually tempted io l«tisiy Mb lusfes. On the cenrraiy, a real saidt ichooses no mtNt God iaa sftCM^^ for then he glorifies him as God^ €tm inspedxir tad judge of the Reait, and the privacy of his swftship is to oonEsdenoe an evidence of his sincerity, and cS ati ^ureBttic degree of grate. Constioicy is reqnisfke in iJie per* ionBianee rf reU^ens Afties in secM. Many when tbey feel pre-

sent paiii> or fear immioent dangeis^ will address their requests to God in secret; but when freed from trouble^ they neglect their duty. But prayer is a duty, of daily revolution; the natural life may be as well preserved without breathing, as the spiritual without prayer. And since we have alw;ays peculiar wants, and are often surprised with new necessities, which are not fit to be discovered to others, we should esteem the precq>t to be our privilege, to present oivaelves to our heaveidy Father, and to pour forth our sods into his bosom, with an assurance of his gracious bearing our requests.

Some by the constraint of natural conscience dare not onut aecret devotion: but they are brought to it as a troublesome task, and are glad when, it is done. These are in the state of carnal 4iature. But when diere is a sympathy between the heart and thedu^, and the sweetnessof paradise is tasted in communion with God, it is an evidence that the divine nature is prevalent. Those .happy souls are in heaven already: for in heaven there is an everlasting tenor of serving and praising God. In short, internal religion is the immediate andunfirigned issueof the soul, <'whose praise is not <rf men,'' that cannot by their most searching si^ dive into the heart;. but of God^ who is the mak^r uid searcher .of the heart. Briefly, as between friends, coov<»BatioD in-creases love, sgad .love increases converaation, so between God and a saint, communion increases lore, and love communion.

7. To forgive injuries^ and '^ overcome evil with goed," dKa^-covers a christian to be divinely exodlent. Love is the bri^^test beam of the divine beauty, wherein God doth most delight and excel. The returning good for evil is the noblest effect of love, wherein ewer nearest resemblance of God consists. We have the example of it in the highest degree of perfection in our suffeiing Saviour. If ever any one had a li^ * to revenge injuries, our Saviour had. His innoc^ice was entire, nay, hia beneficent goodness to his enemy was infiuitefy obliging: the miseries he suflered were extreme, a death equally ignominioys and ciuei: the dignity of his person was4ruly in&iite. Yet in the extremity of his sufferings when the sense of injuries is most quick and exasperating, in the midst of their scornful iremltingp, he eai^ nestty prayed for their pardon^ '^ Father forgive tbem^ they koem not what they do." Luke 23. He mi^t have called upon the righteous judge of the world^ the revenger erf* opfgessed inno*

thence, tcr have destroyed them by fire from heaven : bttt he ad-^ dresses his request by that title that was most endearing him to God, *' Father forgive them/' it is the desire of thy son, dying in obedience to thy will, *' they know not the greatiiess of their guih/' Now the more we are conformed to our meek and forgiving Saviour, the more we approach to perfection. And the more the corrupt nature in us is provoked, and fierce upon re-^ venge, the doing good for evil is the more sure proof of excellent ' virtue, and clear victory over ourselves.

8. I'he more receptive persons are of spiritual counsel and admonition, for the preventing or recovery from sin, they are the more holy. It is David's desire, ^^ let the righteous smite me^ it shall be a kindness ; and let him reprove me, it shall be an excellent oil which shall npt break my head." Psal. 141. 5. There is ho counsel so truly valuable, as that which proceeds from wisdom and love in matters of importance. If a friend discovers by indications and symptoms, a disease that insensibly has seized onus, does not his compassionate advice endear him tons? How much rather should we meekly and thankfully receive a prudent and seasonable reproof of a spiritual friend, for the healing our souls, whose diseases are far more dangerous, and less discernible than those of the body. It is the most sacred and beneficial office of friendship, and like the compassionate love of the angel to Lot, in leading him out of Sodom. And as the most excellent metal gold^ is most pliant and easily wrought on, so the most excellent tempers are most receptible of holy counsel.

Yet the natural man is very averse from a meek submission to reproof for sin. A vicious self-love, of which pride is the production, makes us to overvalue our reputation : now to reprove, implies a superiority, which occasions impatience and disdain. Though the duty be performed with prudence and tenderness, and respective modesty, yet it is usually very unacceptable. Men will excuse and extenuate, and sometimes defend their sins } nay, sometimes recoil with indignation upon a faithfiil reprover. It is as dangerous to give an admonition to some proud spirits, as it is to take a thorn out of a lion's foot. It is therefore evident, that when a just reproof is received with meekness and aecept-ence, thare is a great love of holiness, as when one takes a very unpleasant medidne, it argues an earnest desire of health. He

h an exceDent uiat, that when cnmcience has not by its direC'* tive office prevented his falling into sin, and a sincere friend en-> deavours to restore him, is not angry at the reproof^ but sorry he deserves it.

Lastly, The deliberate desire of death, that we may arrive at the state of perfect holiness, is the eftct of excellent grace. There is no desire more natural and strong, than of the enjoyment and continuance of life: there is no fear more inaiiperable, than of certain and inevitable deadi. Those who do not fear it at a distance, are stnick with terron at the aspect and approaches of it. Carnal men, whose heaven is here, at the feaifiil ap* prehensions and foresight of it, are ready to smk into despair. Nay, holy men, who have the prospect of odefltial hq>pine« beyond death, and believe that tlie pangs of death are throws for their deliverance to eternal life, are apt to shrink at the thosights of their dissolution. If the change from an earthly to a heavenly state, were not by our ^^ being undothed," but ^^to be clothed upon with glory," (whidi St. Paul declares to be the desire of nature) the hopes of seeing Christ in his glory, and being transformed into his likeness, would so inflame dieir affections, that they would be impatient of being absent from hxm. But the necessitv of dying, that we may ascend into his reviving presence, is so bitter, that divine grace is requisite to induce us to consent to it. St. Peter was an ardent lover of Christ, and appeals to our Saviour's omniseieacy for a testimony of it, <' Lord, thou that knowest all things, knowest that I love thee ;*' yet our Saviour immediately tells him, *^ when thou shalt be old, thou shalt stretch out thy hands, and another shall eairy thee where thou wouldest not,'' signifying his death, the cireumstan-ces, <^ when thou art dd," implies an unwillingness to die, when the natural term of life was near expiring. Yet Peter had been a spectator of our Saviour's glorious tronifigttratian, and of his triumphant as<^nt to heaven fr«ra mount Oliv«t. Hie best of us have reason to join in the language and desire of die spouse, ^ draw us to thy blessed presence, and we witl run sAer thee:" so strong is the band of natural love, that fastens the son! and body, and such a reluctancy there is against a dissolution. Bat ^t. Paul declares, ^' I desire to be dissolved, and to be with Christ, which is far better :" he was eontented to live for tiie service of Christ, but desirous to die to enjoy his presenee in dut:

sanctuary of life above. This was his fixed and unsatisfied de« sire. How few are arrived to such a height of spirituality? This desire is the fruit of fiuth, with respect to the reality and glory of the eternal state, and our interest in it. Accoiding as the revelation of the invisible kingdom is in our minds, such is its attractive power in our hearts. It is the effect of divine love in a degree of eminence. To vanquish the terrors of death, that are insuperable to human resolutions, and with a dear and cheerfol spirit to leave the body in the grave, that we may for ever be freed from sin, and made like to Christ in parity and gkny, is the eflfect of love stronger than death.

2. Use, is to exdte us to ^' follow holiness ;" to make it the great design, study, and endeavour of our lives ** to grow in grace." It is true, the beginning, the prosecution, and perfection of holiness is firom God; but it is by the subordinate concurrence of the renewed mind and will, the leading faculties, that we are advancing towards perfection. God gives virtue to the seeds, temper to the seasons, and form to the fruits; but men are to plant and water the fruits of the earth. Without God our endeavours are weak and ineffectual, but by his Uessing are successfiil. I will first set down directions how we should .followholiness: secondly, answer the carnal allegations against our striving after perfection: thirdly, proceed to add other motives to enforce the duty: fourthly, propound the means that may be effectual for this excellent end.

1. We must in our eoH^ age fioUow holiness. Men commonly deceive eonsdence, and elude their duty by ddays: they are nn-willing to be holy too soon, and in an exoelloit d^pwe: they presume there will be time enough heveafker tor to reform themselves ; after thdr voluptuous aifoctioiis are satisfied, after their worldly acquisitions, they will forsake their sins, and become holy. But this is unaccountable foHy, rather a delirium tiiaa discourse. There are innamerabie contracRctioDs, of which the lives of men are oompounded; they complain as if time were intolerably short, and waste it as if it were intolerably king: they nte all arts, that months may seem as liottrs, and years pass as days. But in no instance is this folly more visible, than in ncg> itcxktg the '^ working out thdr own salvation,^' till time and grace are past^ when no person can assure himself of the ncRt minute: they presume upon such a remote possibility^ that after

the best 6f their 4ays are spent ia the vauities and busuiess of the world, there will be time to ^^ do the one thing necessary." How many are dispatched to the grave and hell in the midst of their hopes of long life, and their resolutions of future repentance ? Death often steals upon men unobserved, and sometimes unfelt. Now since time is so short and slippery, and life is dying every day, it is astonishing that so many are careless of securing future blessedness^

But suppose their time is lengthened out, how is the difficulty increased of their being renewed, and reformed in their hearts and conversations ? The natural vicious inclinations by custom in sin are confirmed habits; their passions are more violent, the power and liberty of the mind is broken, and cannot reduce them under the empire of reason. Men think there will be an ebbing and retiring of their carnal affections in age, when the sensitive faculties are disabled from the gross acts of sin ; but vicious desires are not cured by impotence. The love to sin increases by the repeated pleasure of it: ^' can the Ethiopian change his skin, or the leopard his spots, then may ye that are accustomed to do evil, do well." By custom men's lusts are more rebellious to reason, more untractable to discipline, more averse from holy counsel.

The good or the evil habits of one age, are with their virtues and vices transfused to the next. It is extraordinary when an evil child becomes a sober modest youth, or a dissolute youth becomes a religious man. Childhood is as the seed, in whose virtue the tree of life is contained. The characters that are cut in the bark, when the tree grows, deeply and visibly remain. It is as painfiil as death to change a sinful life of many years, and begin a contrary course of actions. There are two branches of folly visible in the world, men will not do when they can, and afterwards could not do when they would.

Besides, the Holy Spirit is grieved and quenched by their re* sisting his pure motions : and if he be withdrawn, it is impossible they should be renewed by a serious repentance. It is as reasonable to expect, that the sun should cross the order of nature, and rise in the west, as that the '^ Son of righteousness should arise with healing in his wings,'' upon an habitual obstinate sinner in the hour of death. They are usually left to bard* iiess and stupidity^ to presumption or to despair. Some are as

.insensible; some presume to obtain an e&sy entrance into the kingdom of life, and their disappointment exceedingly exasperates their sad exclusion ; others who were fearless of the last enemy when afar off, in his approaches, they remember what they have been, and apprehend what they must be without a miraculous change; and conscience, lik^ a pulse, beats quick and faint, the prognostic of eternal death. The consideration^ ** they are come to the end of their days, and shall lose the end of their desires and hopes," eternal happiness, cuts them more terribly than the pangs of death. The reflection on their wast* ing the treasure of time, without any improvemeut for their souls, 16 a pricking thorn in their eyes, and forces out just but unprofitable tears. How doleful is the separation of soul and body here^ and how woful will their union be at the last day ?" ^^ O that men were wise to consider their latter end," that they would call death to counsel; with what evidence and efficacy would it convince them of the necessity of a timely preparation for eternity? It is too late to go to buy oil, when the bridegroom is coming.

2. Let us follow holiness zeaUnisly. Desires without consequent endeavours, are pretences; ineffectual resolutions contradict themselves. What fire, vigour, and activity, does the apostle express ? ^^ If by any means I may attain to the resurrection of the dead. I follow after it, that I may apprehend that for which I am apprehended of Christ.. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things that are behind, and reaching forth mito those things that are before, I press forward to the mark, for the prize of the high calling in Christ.'^ I follow, as the Inmtsman pursues the jgame, with full speed. It should excite compassion and indignation, to see the love of this vain perishing world to be more active and zealous, than the love of the blessed eternal world. That the tempter with such wretched wages, the trifles of time^ should induce men to be his slaves ; and God with the glorious reward of an everlasting kingdom, should not persuade them to be his sons, to be like him in holiness. That men should so violently run down the hill to the earth, and be so remiss and «low in their motion upward to heaven* The vain-glorious, excited by the edge of ambition, will venture on present death, with fond hopes of future fame. Strange purchase! The covetous,

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with the most eager application of means, strive to heap up no* certain riches: the vohiptuous, with vehement affections, follow pleasures. But to obtain the highest honour, celestisd treasurpi to enjoy the purest delights, men think lazy formality, and slack endeavours sufficient* Whereas the most serious thoughts, flagrant desires, steady resolutions, and all possible industry, are requisite in our holy calling, that we may have an abundant entrance into the kingdom of God.

3. Let us fallow holiness with alacrity and ckperfulness. Our Saviour tells us, '^ it is his meat and drink to do his Father's will." The practice of holiness is vital and nourishing, and pleasant'to the taste. There is a high relish in victory of any kind, but especially over our most dangerous enemies; it replenishes with cordial contentment; what joy arises from subduing unruly passions ? Suppose anger has often foiled me, and like an unma-naged and unbridled horse, has hurried me into danger; if by divine grace, by circumspection and care, by resolution and striving, I finally overcome it, and all its former victories, what a spring of joy rushes into the soul ? If the graces of the spirit are more radiant and vigorous in their exercise, the reined is such a clear serenity of mind, as is the reflection of paradise, a heaven upon earth. Prosperity in a calling makes men diligent and delightful in it. But when the practice of religion is constrained and tedious, God receives no honour, and man receive no praise, nor joy^ as the reward of it.

4. Let us with unfainting perseoerance gtrive after perfect ho-liness. There are tinctures of original sin cleaving to the best saints, defects in their graces and best duties: there are many degrees of ascent before we come to the highest point of perfection. Let us strive with our utmost possibility, to anticipate heaven. We must not be satisfied with some attainments, and presume we are perfect. We must be contending, till our conquest over sin be clear and complete. The reflection upon our progress will give new spirits to proceed to new work. * ** To him that continues in well-doing, glory and immortality is the reward. Perseverance is the crown of Christianity.

I now come to answer the allegations that are brought to discount men from endeavours after perfect holiness. I have m

• Dixisti ndBcU periitK Jng^

the prefaoe answered some of the principal objections. I wiil consider some others, to remove the most plausible pret^iees.

I. The first objection against the divine command, of being ^^ perfect as our heavenly Father is perfect,'' is the impossibility of obeying it. How can sinful dust and ashes be perfect, as •the holy God is ? To this a clear answer may be given.

(1.) It is true, if a law be absolutely impossible, it cancek it* self: for there can be no authority in a superior to command^ nor obligation on a subject to obey, in a matter that is not capable of his choice. Absolute impossibility quenches desire, and causes deqfiair; and that enervates the strength of the soul, and cuts the sinews of industry. Now we cannot suppose that God^ whose wisdom, rectitude and goodness, are essential and unchangeable, should command reasonable creatures any thing ut-teriy impossible ; for then the cause of their sin and misery would not rise from themselves, but they would be fatally lost and un^ doue for ever.

(2.) The command signifies not a resemblance of equality, for in that sense there is *' none holy as the Lord," but of analogy and conformity to his holy nature, of which intellectual cveatures are capable.

(3.) In the present state our conformity is not entire, our graces are not pure, our virtues not refined without dloy : but this is fiom our culpable impotence. And it cannot be imagined, that God ^ould reverse this law, and dissolve the obligation of it, because we have contracted a ainfiil disaUlity to perform il. Besides, God is pleased to offer divine assistance to en^le us to be like God in the kind of holiness, though not in the perfection of degrees. And though we cannot attain to perfection here, we may be ascending to it. The apostle exhcHts christians <^ to strive for'the comprehension of the height and depth, and length and breadth of the love of Christ that passes knowledge:" that is, we most be adding new degrees of light in our minds. We '^ cannot know as we are known/' till we come to the full enlightened state above; and we <' cannot be holy as God is holy,*' till we come to his transforming presence in heaven, but we must be aspiring to it. We hove the most excellent encouragement to this duty: for if we are zealous in our desires and endeavours, Ood will pardon our imperfections, and accept us as if they were

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petfect: btit^those \^o are settled in their defects, and lie stiB in their laztne^n, will be justly condemned.

2. It is objected, that ^^ this duty is at least extremely difficult." To this I answer;

(1.) Difficulty is an unreasonable pretence in matters of indispensable duty, and infinite consequence. Our Saviour commands us '^ to strive to enter in at the straught gate, for straight .is the gate, and narrow is the way," (it is hard to find, and hard to keep, but) ** that only leads to eternal life. The kingdom <tf heaven is to he taken by violence, and the wrath to come escaped by flight." It is better to take pains than to suffer punsi the cords of duty are more eai^y than the chains of darkness.

(2.) There is nothing in religion insuperable to the love of God, and of our souls. Love is not cold and idle, but ardent and active iti pursuit of its object. There are many instances that resoIve<l dili^nce will overcome great obstacles to the de^ siji^ns of men. Demosthenes the Athenian, was the most unqualified for an orator of a thousand : his breath was so short, that he could not speak out a iiill sentence ; his voice and pronunciatian was so harsh, and his action so ungraceful and offensive to the most delicate senses, the eye and ear, that the first time he spake in the public assembly, he was entertained with derision, and the second with disdain by the people ; yet by unwearied indns* try and exercise, he corrected his defects, and became the most eloquent and perfect orator that ever flourished in Greece* Now can there be any so difficult height in religion, but a strong resolution, joined with consequent endeavours, and the supemata-ral assistance of the Holy Spirit, will grachiaily attain to ?

To naked nature, the commands of " plucking out the rigl^ eye, and cutting off the right hand, are extremely hard: carnal men pretend they can as easily stop the cn-culation of the blood, as mortifv' their seiisual inclinations. But by the grace of God it is not only possible, but pleasant, to " abstain from fleshly lusts that war against the soul. I can do all things through Christ that strengthens me," saith the apostle; the wowi implies, '* I can easily:" St. John declares, his " commands aie not grievous : the yoke of Christ is a gracious yoke." The im-)>otence of men to obey Christ, consists in their obstinacy. TTiey ane not infected by fiate, nor determined by destiny, and con-

Strained by strict necessity to follow their sinAil courses, but are chained to their alluring vicious objects by the consent of th^ir own wills*

I will, to convince those who are christians only in title and profession, and pretend invincible impediments against performing their duty, propound the moral excellencies that shined in some heathens in regulating the angry and desiring appetites* Socrates, who had a hery nature, that inclined him to sudden anger, yet attained to such a constant equal temper, that when provoked by injuries, his countenance was more placid and serene, his voice more temperate, his words more kind and obli" ging. Plato, surprised with passion for a great fault of his servant, took a staff to beat him, and liaving lift up his hand for a stroke, stopped suddenly; * and a friend coming in, and won-•dering to see him in that posture, said, I chastise an angry luan; reflecting with shame upon himself: thus he disarmed his passion. When Alexander had conquered Darius and taken his queen^ a woman of exquisite beauty, he would not have her brought into his presence, that his virtue might not be violated by the sight of her. Sdpio having taken a town in Spain, and among them a noble virgin very beautiful, resigned her untouched^ with her ransom of great value, to tlie prince to whom she was contracted. If it be said, that vanity assi&ted virtue in these persons, and one canial passion vanquished anotlier, the desire of praise, the pride of life, the lust of the flesh: but shall not divine grace be more powerful than human motives^? Tlie impotence of carnal christians is not from the defect of assisting grace, but their culpable neglect of using it. But for the entire conviction of camalists that are under the tyranny of the voluptuous appetites, and pretend they cannot resist the attractiveness, and unbind the charms that fasten them to the objects of their im* pure desires; let it be considered, that a little conteinpt, artx^d' uess oi the person by whom they are oharmed, a favourable aspect upcm a competitor, will turn their love into disdain, and break ail society between them. And shall one carnal passion vanquish another, and the terrors of the Lord, the torments of an everlasting hell, be ineffectual to restrain them ? The remembrance

* Exit^o coenas ab homine tracundo. Obtitus servi q^uia alium qiiem po-tlut CMtigarei iBveocre. 5cn. do ira, lib. 3 . « .

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of this will cover them with eternal confusion in the n«xt world. The traveller comi^ained of the roughness of the wby, whes « thorn in his foot made it uneasy. Carnal men complain, it is a sad task to obey the gospel, but their hists make it so.

3. It is alledged, that the striving after a perfect hoKness is unnecessary; by the covenant of grace a man may be saved without it.

Before I discover the falseness of this pretence, I shall observe) that carnal men, that they may live easily, endeavour to make their principles correspondent with their practices, they beod the rule to their depraved app^ites, and will not ord^ tfaar life by the hdy rule. The cuned and crafty serpent wiU asast diem m drawing Use conclusions iron true premises, and in opposing the grace of the gospel to its precq)t8. When the carnal aflee-tions corrupt the judgment, the mind will give license to the affections : die case of such is dangerous, if not desperate. That the loose opinion, that men may be saved without absolute per* fection, therefore striving after it is unnecessary, makes laen remiss in religion, and produces vain delusive hopes, that end ia fearful disiq)pointments. To undeceive men, the feUowing oon-siderations may be efiectual.

(I.) It is true, we must distinguish between the precepdve moral part of the covenant of works and of grace, and the fede* ral. They agrte in the former, and differ in the ktter. The gospel enjoins perfect obedience as well as the law; but the first makes it the condition of the covenant, whereas the aeoood makes provision for our imperfections. According to die tenoor of the first, the transgressing of one comnsand was a vioiatien of the covenant, and death was the unavoidable consequence of^: for entire obedience was the condition of it. Adam sinned caecj and must die for ever: bat to sin if;ainst the eommand of the goqpd and l^ie covenant, is not the same : the Mediator iottr* poses between the righteous Judge and the sinner; and fiutfa in him, notwithstanding the killing law, and the accusing eon-science, secures us from revenging justice. Only final inqieai-tence and unbelief, cut oiF firom the benefit of the gospel.

(2.) Though the gospel allays the severity and rigour of the law, and pardons our defects, yet it as strictly requires our sincere earnest endeavours after perfection, as the law required exact obedience. We are coounanded to <^ grow in graae,'' it ia

direct matter of duty, we are obliged ^^ to be boly, as God ift ' faoly^ in all manner of conversation i^' the rule is inflexible, anfl xione can by dispensation or privilege be exempted from serious and constant endeavours to be entirely like God* Those wlio are fkleased with the pretence^ that perfect holiness is unattainable liere, and indulge their imperfections, are in the state of unre«^ •newed nature. They are sure they shall be bad always^ and ihereflM'e will not labour to be better. But the consideration that WQ cannot attain to the highest pitch of holiness, is a spur «Qd ineitation to the saints to greater diUgeace^ as appears by the example of St* Paul before cited.

It is tme^ there are different ages of the cliildren of God) some are as oew*bom babes, in a stat^ of infancy and infirmity^ others in their minority^ others are arrived to more maturity t and as the crying of an infant discovers life, as well as active ittirth^ so mourning for our imperfections discovers the truth of grace. And saints of different degrees are received into glory: but none are who did not aim and endeavour to ^^ cleanse there* aelves from aU pollutions of flesh and spirit, and to perfect ho* liness." For without sincerity we ase not capable of the present favour of God, nor future blessedness; and sincerity is inconsis* tent with die wilful neglect of our duty.

Grace is a plant of heaven^ productive of fruits suitable to its quality; and it is proper to its nature to be tending to perfection. A tree that ceases to grow before it is cmne to its perfection^ and brings not forth fruit in its season^ withers and dies. A christian that is unfruitful has no life, but is exposed to the just threatening of excision and the fire. He that limits himself in religion, is in a state of death. I have insisted the longer upon this matter^ that by clearness and conviction, men niay be dis* enchanted from that pernicious persuasion, that without using aineere endeavours to be perfectly holy> they may safely go to beaven.

I shall add to what has been discoursed of before, some other HTgumerds and moHioes to excite us to be attentive to this great work. I shall first consider the perfection of the rule laid down in the gospel.

1. The moral' bw in its purity and perfection, that forbids fin in etery kind and degree, '' thou shalt not covet,'' and com-* maads hc^ness in the most spiritual suhlimeness, ^^ thou shalt

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love the Lord with all thy mind, heart, soul and strength/' b the rule of our duty prescribed in the gospel. It is true, that personal perfect obedience as the condition of life, is abolished, as was before observed: if that lives, we must die for ever* But the command binds without relaxation. There is no permission of the least sin by the gospel. The looking to the brazen serpent, did not alter the deadly quality of the poison of the fier}' serpent, but stopped its deadly operation: faith in Christ does not change the nature of sin to make it lawful, but hinders its deadly malignity in working. Our Saviour tells us, ** he came not to destroy the law, but to fulfil it. And that heaven and earth should pass away, before one tittle of it shall ful;" that is, lose its binding authority. It is as unalterable as the Lawgiver, whose purity it represents.

Not only the mysterious and supernatural doctrines, the objects of faith, but moral duties, the matters of practice, are fully revealed only in the gospel. The human understanding was darkness to supernatural truths, and dim with respect to the rules of life. Our Saviour has cleared the law from the bke glosses of the pharisees, who by favourable explications, and correctives of its strictness, instead of curbing tiieir lasts, did cherish and foment them. But the oracle speaks without am* biguity: the interpretation of our Saviour is clear and decisive, that the ** purifying the heart," as well as the ^* cleansing the hand,'' is an indispensable duty. Holiness must be so pure, that we must not only abstain from polluting acts, but quench all polluting thoughts and desires: we must not only pardon externally the most provoking injuries, but internally quench all inclinations to revenge: now it will require our noblest cares, and most excellent endeavours to practise these high rules.

If there were an extract of the corrupt morals in the philosophy of the heathens, it would be visible how defective it is to restore man to his primitive holiness. They were idolaters, not merely by temptation, but by principle and resohitioa: it was their maxim, that a wise man should conform to the worship practised in the places where they lived. Their moral phikso-phy ascended no higher than to instruct us how to act as naeo: for it considers in them only human qualities, and directs their actions in a respective order to natural felicity. To do justly^ to die generously, to allay the fiery agitations of the passions^

that make men miserable in themselves, and vexatious to others^ is the highest pitch to which this heathen philosophy pretends. They had some glimmering confused potions of their duty towards God, but like the thin appearance of some stars in a daric night, without efficacy.

But the gospel reveals our duty so as it may be ckarly known^ and stron^y impressed on us. There are various duties in the coi&pass of a christian's practice, and it is an advantage to .have them reduced to some comprehensive heads,.that may bring them often to our minds. The apostle gives us the bright sum of our duty: ** the grace of God that brings salvation, hath ap« peared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live godly, righteously and soberly in the present world/' There is no rule more extensive and influ-entid in the life of a christian, <^ than to walk worthy of God,'' becoming our relation to him as our heavenly Father, and our union with his Son as our spiritual head, and the supernatural happiness revealed in hia word. We are commanded '^ to walk circumspectly and exactly, not as fools but as wise/' Sometimes there is a particular enumeration of our duties: *^ finally brethren^ whatsoever things are honest, whatsoever things are just, what* soever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, any praise, think on these things."

From what has been said of the obligation of the evangelical rule, it is evident how destructive the doctrine of the church of Rome is, that many things prescribed in the gospel, are counsels of perfection, not universal laws. A doctrine fatally fruitful of many pernicious consequences: of spiritual pride, the poison lai the soul. They depress the divine law, while they assert a more excellent holiness in uncommanded works, and they exceed the rule in matters of supererogatimi. It induces slotbiulness: for they securely allow themselves in the neglect of their duty, and not only contradict the goupei in their practices, but supplant it in their principles. And as they relax our obligation to the pre<» cepta of the law, so by other doctrines they release men from th^ fear of the sanction and penalty: for the doctrine of puq;atoiy takes away the fear of hell^ and the doctrine of indulgences thi fearofpuigatory.

2. The gospd praponncb to iis examples of peifecdon to raise US to the best height.

' (1.) We ace oommanded to be <^ perfect as oar heavenly Fsu-ther is perfeet.^' There aie some attributes of God, that are not the object of our desires and imitatioD, but of our highest revefcnce and veneration. Sudi are his eternity, immensity, omnipotence, iaunutability. There are other attributes, iiis moral perfiectiaRs, that are imitable: holiness, goodness, justioe, truth; wiuch are purely and fully dedared in his law, and visibfy in the works of providmce. This command, as was befiore ex« plained, is to be understood, not of an equality, but resemblance. He is easentiaily, transcendently and unchangeably holy, the original of holiness in understanding creatures. There is a greater disproportion between the holiness of God, and the unspotted holiness of the angels, than between the celerity of the motion of the sun in the heaivens, and the' slow motion of the shadow upcm the dial that ti regulated by it. It should be our utmost aim, our most earnest endeavour to imitate the divine perfiection. As wax is to the aed, so is the spirit of man to his end, the same characters are engraved in it. The aoul ie God-Uke, when the principal leading powers, the understanding and wiM, are influenced by him.

The heathen deities were distinguished by their vices, intem** perance, impurity, and cruelty, and their idolaters sinned boldly under thek patroni^. The true God commands us, '^ to be holy, as God is holy; to be follon'ers of him as dear children:'' fer love (iroduoes desires and endeavours o( likeness.

(2.) The life of Christ is a globe of pieoepts, a nmdel of per* faction, set before us for our imitation. This in some req>ect is more proportionable to us; for in him were united the perfec* tions of God, with the infirmities of a man. ^' He was holy, harmless, midefiled, and separate from sinners.'' His purity wm absokite, and every grace in the most divine degree was expressed in his actions. His life and death were a compounded miraole of (Aedienoe to God, and lore to men. Whatever las Father ordered him to undertake, or undergo, be enturely-eon-toited to: <^ he wilUn^y took on him the form of a servant;" Is was not put iqpoa him by compukion. In his life, humility towards men, infinite descents below him^ self«denial, seal lor

the bonotur of God> ardent desires for the ashratkn and welfitfc of men^ were a» visible as the flame discovers fire. In his suf^ ferings,^ obedience and sacrifice were united. The wOUngiiess of his spirit was victorious over tlie repugnance of the nateral wil in the garden; '^ not my will, but thine be done,'' was his unalterable choice* His patience was insuperable to all injuries: he was betrayed by a disciple for a vile price, and a murderer was jH^eferred before him: he was scorned as a false prophet, as a feigned king^ and deceitful Saviour: he was spit on, scourged, xurowned with thorns, and crucified; and in the he^ht of his sufferings never expressed a spark of anger against his enemies, nor the least degiee of impatience, that might lessen the vahie of his obedi«ice. New consider, it was one principal mason of his obedience, to insCnict and oblige us to conform to his pattern, the certain and constant rule of our duty. We may not securely follow the best saints, who sometimes through ignorance and in** firmity, deviate firom the narrow way; but our Saviour ^' is the way, the truth, and the life/' What he said after his washing the disciples' feet, (an action wherein there was such an admirable mixture of hwnility and love, that it is not possible to conceive which excelled 5 for they were both in the highest perfection) '^ I have given you an exanpk, that what I hare done to you, 80 do you," is applicable to all the kinds of virtues and graces exhibited in his practice. He instructs us to do by his doings, and to suffer by his sufferings. '^ He suffered for us, leaving an example, that we may follow his steps." 1 Pet. 2. He leveb the way, and makes it like a carpet,, by going before us. Those duties which are very harsh to sensible nature, he instructs us in, by his preadiing, and by his passion. How can we decline them, when performed by him, in whom the glorious Deity was personally united to the tender humanity ? His Ufe was a continual leeture of mortificatioo. It is the observation of the natural historian, * that ^ the tender providence of nature is admirable, in preparing mediomes for us in beantifol fragrant flowers, that we might not refose the remedy, as more distastefiil than our diseases/ But how astonishing is the love of God, who sent his Son for our redemption from eternal death, and in his example has sweetened those remedies that are requisite for the cure of

• Visa ipM anlmoi iavKavIt etiam deliclis auzllla per misceni. PKn. I S?;

tnir distempered passions! the taking up the cross^ snbmittiDg to poverty and persecution, are made tolerable, by considering that in enduring them, we follow our Redeemer. Can any mo* tive more engage and encourage our obedience, than the persuasive pattern, so commandingly exemplary, of our sovereign and Saviour ? Can we be averse from our duty, when our Law« giver teaches us obedience by hb own practice? * Can any invitation be more attractive, than to do that for love to hiin^ which he did for love to us and our salvation ? We are his subjects by the dearest titles, and our own consent; we are dedi*-cated to his honour; and as the apostle telb the Galatians, <' if you are circumcised, you are debtors to keep the whole law;" by the same reason if we are baptized, we are obliged to obey the law of faith; to order our lives according to the doctrine and example of Christ* An unholy christian, is a contradiction so ^lirect and palpable, that one word, destroys another 5 as if one «hould say, a living carcass, or a cold calenture. We must adorn the gospel of Christ by the sacred splendour of our actions. An innocent life from gross notorious sins, is a poor perfection; we must show forth the virtues of him, *' who has called us to his kingdom and glory/' Men usually observe what is eminently better, or extremely worse, in any kind: the excellent goodness of christians recommends the goodness of the gospel, and convinces infidels, that it came from the fountain of goodness.

The primitive christians endured the fiery trial with insuperable constancy; and the most powerfiil argument that inspired their courage, despising life and death, was, that Christ was their leader in those terrible conflicts; he was their spectator, f when they encountered fierce beasts, and fiercer tyrants, for the defence of his truth, and glory of his name; and while they were suffer^ ing for him, he was preparing immortal crowns for them. This

• Domioos & d«iM noster qaieqnid docait fecil« ut dtscipvlus «xciiaat«a esse DOD po88il, qui discit & dou facit. Cypr, Rp^ 56. L !•

f St vos aeies vocaverit, si certaminis vestri diet venerit, militate fbrtitcr dimicate constanler, scientes tos sub ocuUs presentis domioi dimicare, & codp fessione Domiois ejus, ad ipsius gloriam pervenire. Quis dod pretlosam ia ceospectu demloi mortem non fortiter & con<<taiitrr excipiat, placiiurus ejus oculis qni nos 10 coafessiooe Dominis sui de super spectaos, voleotcs compriH tety ad juvat dinicantes, viaceiiceft coronat* Cmr^

St. Cyprian, ,in his pastoral letters to the christians in Africa^ -represents with such powerful eloquence, that kindled in' their breasts a love to Christ *^ stronger than death."

(3.) The angels are propounded to us as a pattern for our imitation. Our Saviour directs our desires, that " the will of God may be done in earth, as it is done in heaven." The will of God is either decretive or preceptive: the decretive extends to all events ; nothing falls out at random, nothing by rash chance and casuality, but all things come to pass ^^ according to the counsel of his will;" by his efficiency or permission. The preceptive will of God is the rule of our duty: .** This is the will of God, even your sanctification:" this is intended here; for it is to be performed in conformity to the obedience of the angels. But it it x!omprehensive of our resigned submission to the will and wisdom of God in the disposals of providence, as well as to our active subjection to his commands: we are equally obliged to acknow* ledge and honour his sovereignty and dominion in ordering all things, as to yield obedience to his sovereignty jdeclared in his Jaws. The psalmist addresses himself to the angels, as our pattern ; ^^ Bless the Lord ye his angels that excel in strength, that do his commandments, hearkening to the voice of his word." The angels are the eldest offspring of God's power, glorious, heavenly and-immortal spirits. The title of angels signifies their 4>ffice; their nature we do not fully know. We can tell what ihcy are not, " not flesh nor blood;" but negatives do not afford knowledge. It is not knowledge to declare what things are not, but what they are. Their excellency is discovered in scripture, in that the highest degree of our perfection is expressed by like* ness to the angels. The perfection of beauty in Stephen is set forth, " They saw his face as the fece of an angel." Acts 6. 15. Excellent wisdom in David; *^ My lord the king is wise as •an angel of God." 2 Sam. 14. 20. Perfect eloquence; ^^Though I speak with the tongues of men and angels." 1 Cor. 13. I. And tlie apostle, in asserting the infinite dignity of the Mediator, proves it by this argument, that he is above the angels; ^< To whieb of the angels did he say, thou art my son ?" that is in a high and peculiar mantier: now if they had not been in the highest order of creatures, the argument had not been conclusive; yet they are infinite descents below God. " The heavens are not dean in his sight, the stars are not pure before him. The sera*

phtm vail their (aoes and their feet in his gloriout presence^ and cry one to another. Holy, holy, holy. Lord God of hosts, the whole earth is fiill of thy glory:" his separate and tranaoendent attributes are the foundation df their humility and subjection.

They received their being from his mere pleasure. This moelt free favour infinitely binds them to his service. A derived being has dependant operations. They are conimned in their state of ever-flourishing felicity, by peculiar grace. In the morning of the creation heav^ shined with innumerable stars, the angels of light, of whom a vast number are by their rebellion become wandering stars, ^' to whom is reserved the blackness of darkness far ever.'' How dreadful was t)ieir fall ? From what felicity into what woe ? Now the good angels are in a supernatural state, witfioot the least danger of change and separation from the Ues* sed presence of God. The grace of confirmation renews their obligation to the divine goodness; they are not sdle in themselves, but their fidelity is secured by the continual influence of the Holy Spirit. In them is perfect li^t and perfect love, the fountains of their obedience. The matter wherein their obedience is exercised is secret to us; the laws and admirable order ia heaven are not fully discovered: but we are assured, they continually magnify and celebrate the perfections of God. In tfass lower worM, diey are ministering <^ Spirits to the heirs of salvation," the adopted children ci God. The highest angels are not exempted from this service, nor the lowest saints excluded from the benefit of it. How many unforeseen and inevitable dangers, as to human prevention, do they prevent ? The evil angeb would destroy the saints, from a principle of revenge and despite against the high and everiasting Judge, and are hindered by the interposing of the good angeb. ^^ Michad overcame the devil, in the contention about the body of Moses.'' The devils have totdly lost their moral excellency, and their natural excellency, their lastre and power are lessened. But of what power they have to do mischief, there are terrible proob recorded in scripture: they raised the storm that overthrew the house, wherein Job's eUl* dren were suddenly destroyed; and struck his body with loathsome and tormenting boOs.

The good aagds inspire holy thoughts, and excite holy aflec* tUms in the saints: for ceruiniy they have an inspiring feonlty £v good, as the devils have for evil Satan put it mto Judas^

- heart to betray Christ. They execute vengeance upon the vnek^ ed: ^^ The angel of the Lord destroyed iq one night a hundred fourscore and five thousand of the Assyrian army." When the saints leave the world, the angels guard them through the air, the dominions of satan, and secure them irom the spiritual Pharaoh, who pursues them in their passage to the celestial Canaan;

At the last day they shall <^ gather the elect from all the quarters of the world/' before the tribunal of Christ; and after the judgment is passed^ they '* shall cast the wicked into everlasting fire/'

The perfection of their obedience is signified: they obey Ood readily without delay or reluctancy. Delay is a vhtual denial of obedience. The angel told Zacharias^ ^^ I am Gabriel that stand in the presence of God:" it implies his prepared disposition to receive and perform all his commands. It is said, '^ they hear* ken to the voice of his word :" the first signification of his \idll puts them in motion. They entirely obey him; there is no alloy, no mixture of contraries in their principles, nothing suspends or breaks the entireness of their activity in God's service. They obey him with all their powers, and the utmost efiicacy of them. It is said, '' He makes his angels spirits, his ministers a flame of (ire:" to signify their celerity and vigour in doing God's wilU They fly like the wind, to rescue the saints fix>m imminent destructive evils; and like a flame of fire, are quick and terrible to consume the wicked. They fiilly perform his commands: the two angels that were sent to preserve Lot from the destruction of Sodom, while he lingered, they took him )yy the hand, and brought him out of the city, and would not destroy it till he waft safe. They freely and eheerfiilly obey God, esteeming his service their glory and felicity. They are styled ^^ Thrones and domi^ nions, principalities and powers;" but they are more pleased in the title of his angels } that is, messengers^ and in the relation o. his servants. They esteem it their highest exaltation and hap-pines? to obey God. They \^th as much diligence and deKght watch over the meanest saints, though never so obscure and de^ spicri>le in the worid, as those who are in royal dignity; becattsft they in it obey the orders of God. They are steady and uniform in their duty, above aH temptations firom hopes or fears that nay slacken their endeavours, and unstring the bent of their resohi*

itons in his service. There is an eternal constancy in their obedience.

It may be said, this example is above our level in the present state: our wings are broke, we flag, and cannot reach so high a flight. We sometimes conceive more clearly, sometimes more ^kly of our duty: we are sometimes declining, sometimes reviving and returning to our duty: we do not practise obedience with that degree of diligence as it is commanded. The weakness of the flesh controls the willingness of the Spirit. How should it upbraid us, that we fall so short in the imitation of angelical obedience, who are under equal, nay peculiar obligations to please God ? The grace of God in our redemption, is more illustriously visible than in their creation: the goodness of God was most free in making the angels; but it is merciful in saving man from extreme misery, the desert of his disobedience. The divine power made the angels, but men are redeemed by the dearest price, the blood of the Sou of God. In this God commended his love to us, *^ that when we were sinners, he gave his Son to die for us.'* Now beneficence is magnified by the principle and motive of it; gifts are endeared by the affection of the giver, and ingenuous thankfulness chiefly respects it. All the precious benefits, and vital influences, that we receive, are from the dearest love of God: supposing the angels receive as great fiivours from his bountiful hand, yet there is a clearer discovery of his heart, his tender and compassionate love in our salvation. How shoidd tbis consideration inspire our prayers with a holy heat, that God would enlighten our minds to know his holy, acceptable and perfect will; and incline our wills to clioose it, and enable us to do it, as the angels, the most illuminate and zesiloua servants of God ?

(4.) The scripture has lighted up excellent examples of holi-Bess in the lives of the saints upon earth, for our direction and imitation. There is a great advantage by looking on examples: they are more instructive than naked precep^^ and mwe clearly convey the knowledge of our duty. A work done in our «ight by another, directs us better in the practice of it, is more acceptable, and of more powerful efficacy to reform us, than counsel and admonition by words. A reproof, if spoken with an imperious «ir, wherein vanity ha^ a visible ascendant, is heard with distaste^

and often with disdain; but an excellent example is a silent re* proof, not directed immediately to irregular persons^ but discovers what ought to be done, and leaves the application to themselves, and the impression is more quick and penetrating than of words. In difficult precepts^ no argument is more effectual than examples; for the possibility of doing them is confirmed by instances in others; and the pretence of infirmity is taken away. The command binds us to our duty, example encourages us to performance. The pattern of the angels^ who are pure spints, is not so influential upon us, as the pattern of the saints> tliat is more correspondent and proportionate to our present state; as the light of the stars, that are so vastly distant, is not so useful in managing our affairs, as the light of a candle that is near us. The saints are nearly allied to us; they are clothed with the same frail garment of flesh, they had like passions, and were in the same contagious world, yet they were holy and heavenly in their affections and actions: they lived in civil conversation with men, and spiritual communion with God. This mil take away the pretence of infirmity; for we have the same word of grace, and spirit of grace to strengthen us.

The practice of holiness is regular and uniform, wherein the sunts resemble one another; yet there is a conspicuous singularity of active or suffering graces in some saints, that eminently distinguish tiiem from others; and these we should especially regard. " Enoch walked with God:" his life was a continual regard of God, therefore he was translated into his glorious presence. Abraham's faith was illustrious, in that without reluc-tancy, he addressed himself to offer up his beloved son; a command so heavy, that God would not permit his performing it. Moses' self-denial was truly admirable, /in choosing to live in a solitary naked desert, rather than in the Egyptian court, wherein was the height of pomp, and the centre of pleasure. Job's patience was unparalleled, when encompassed with the sharpest affliction. Daniel preferred a den of lions to Darius' palace, rather than neglect one day his desired duty of prayer to God« Whom would it not inflame to read the narrative of the trials of the excellent saints recorded in the Ilth to the Hebrews? They were persecuted and patient, afflicted and resigned; they were victorious over the blandishments of the alluring world, * and * Cur ergo ad ezcusatioaei prooiy qun fortiora innt ooo lataenar I

VOL. II. H h

the terrors of the enraged world: from those instances, the apostle exhorts us to '< run our race with patience, looking to Jesus the author and finisher of our faith/' The knowledge that is in our view from the practice of others, will msdce obedience more easy, and best lead us to practice. * These excellent examples should make us blush with shame^ and bleed with grief, that not^ withstanding there is a more copious communication of grace by the gospel, than under the law, and a more clear revelation of the glorious reward, we are so many degrees below them. No* thing will convince us more of our negligence, than comparative and exemplary instruction. There is an envious emulation among those that are in public places; it is not so pleasing to see many below them, as it is uneasy and grievous to see any above them. This seems to be one of those plants, that in its native soil is poisonous, but transplanted into another climate, and under another heaven, is not only innocent, but healthful. It is a noble emulation worthy the breast of a saint, to strive to excel others in holiness.

Our present joy, and future glory, are improved according as we rise to perfection here. The life of a sdnt may be compared to the labour of the bees, who all the day either fly from their hives to the flowers, or from the flowers to their hives; and all their art and exercise is, where there is fragrancy or sweetness. In divine worship the soul ascends to God, by holy thoughts and ardent desires, and God descends into the soul, by the communication of grace and comfort.

It is true the carnal man cannot see nor taste the divine deligfa^ that a saint has real experience of; for a lower nature is incapable of the perceptions and enjojrments of a higher: a plant can* not apprehend the pleasure of sense, nor a beast the pleasures of reason ; and reason must be prepared and elevated to enjoy the pleasures of holiness, which makes all the charming contents of this world insipid and nauseous: for according to the excdlenc^ of the objects, and the capacity and vigour of the faculties exercised upon them, such is the delight that results from their union. The holy soul is a heaven enlightened with the beams of the Sun of Righteousness; a paradise planted with immortal

• Nemo eornm qui in republica versaotar, quos vioeant led a qoibos ▼in-citur, aspicit: et iUii non tam jucuodam est muUot poit se videre, qiuuK Sraye aliqaem aote se. Sen, Kp. 7S.

fmits^ the graces of the sanctifying Spirit; and God walks in it^ communicating the sense of his love.

Are not life and light, and liberty, productive and preservative of joy ? And consequently, as the natural life, the more lively and vigorous, the more pleasant it is; so the spiritual. The more we are like God, the more we are loved of him, and the more clear revelations of his love are communicated to us. The more we are freed from the chains of sin, and bondage of satan, the more joyful and glorious is our liberty. Indeed, the saints are sometimes in darkness, but their sorrows are from their defects in holiness; from their not improving the means of grace, whereby they might rise to perfection: for as when sadness op* presses us, the vital spirits retire to the heart, and are shut up in their springs, that nature does not perform its operations with delight; so when the Holy Spirit, the eternal Comforter, is grieved, by our quenching his pure motions, he withdraws his comforting influences, and the soul is left desolate. The experience of all the saints is a demonstration, that religion the more it fastens us to our duty, and to God, by the bands of love, the happier we are; and that the state of a renewed christian, is so far from being gloomy and melancholy, that it is the joyfril beginning of heaven.

By excelling in holiness, our future glory will be increased. The life and order of government consists in the dispensing rewards and punishments. God will recompense the wicked according to the rule of justice and their desert; and the future 'hi^piness of the saints will be in degrees, according to the de-, grees of their holiness. Not as if there were any merit in our works to procure the eternal reward, which is the gift of his most free love; but his love rewards us according to his promise, that ^^ they who sow bountifully, shall reap bountifully;" and in proportion, as the graces of the saints are exercised here, their glory will be in heaven. In this the goodness of God is admirable, he works ail in us, add rewards his own work : his service is the best; for he that commands, works; and he that obeys, reigns. If we respect the glory t»f God and our own, let us endeavour to be complete in holiness.

It is true God bestows his favours as a free Lord, and liberal benefactor, variously; but he distributes rewards in the next life as a governor, according to the inviolate rule establisbed by his

H h 2

visdom in bU word. As the quality of the reward is according to the kind of our works, so the degrees are according to the measure of them. To imagine that a carnal man may be saved without holiness, is as unreasonable, as to think that a man may be made miserable without sin. It is to attribute an irr^;ular clemency to him. We must distinguish between the desert of the reward, and the order of dispensing it- There is no possibility or shadow of merit; for the grace of obedience b antecedent to the grace of the rewards

CHAP. XII.

The effectual aieans to rise to perfeeCioo in boUBeM. VnMgotd failb io oar Saviour, wbo ii ibe elBcient and exemplary cause of inbereot bolioeai* Prayer a means to obtain an iDcrea«e of holiness. Frequent and attentite hearing) reading and meditation of the word, a means of growth in grace. The word must be mixed with faiib,aad an earnest desire to Improve gnice by it. It must be laid up io ibe mind and memory. It mast be sincerely received. The religious use of the Sacrament of the Lord*s Supper, an ez-oelleot means to increase grare. Repentance* faith and love are improved by it. The renewing our covenant with Christ in that ordinance, is of great use for the advancing of grace. The religions observation of the Lord's Day, malces us more holv. The frequeni discussion of conscience is very iostromeDtal to increase holiness. It roust be distinct in comparing oar actions with the rule, serions and sincere as previous to divtoe Jadg-neot, with re^olatioo to reform what it amiss^ aad freqneat^

JL Will now proceed to declare the means that are effectual ibr our obtaining holiness in degrees of eminence.

I. Unfeigned faith in the Lord Jesus Christ, who is the meritorious, efficient and exemplary cause of inherent holiness, and actions flowing from it.

(1.) Chirst is the meritorious cause of our holiness. The death of Christ was our ransom, not only to release us from the curse of the law, but the dominion of sin: these were inseparable

in the design of our Redeemer ; and are in the iaceomplishment of it; none are pardoned, but they are sanctified* If the reim-pression of the image of God in us, had been only requisite for the restoring us to his favour, our Saviour's dying had been unnecessary ; his instruction and example, with the sanctifying Spirit's operations, had been sufficient; but till our guilt was expia-ted, the fountain was sealed, no emanations of divine grace flowed forth. <^ Christ gave himself for us, that he might redeem us from all iniquity, and purify us to himself a peculiar people, zea* lous of good works."

(2.) Christ is the efficient cause of our holiness. We receive fix>m God, the author of nature, the natural life, with aU its fa^ cukies; and by the concurrence previous and concomitant of his powerful providence, we act in the order of nature: but the su-pemaUiral life is conveyed to us from the Son of God, the Mediator ; " Of his fulness we receive grace for grace :" our increase is from out head, the fountain of spiritual sense and action, I'he Holy Spirit, who inspires us with the divine life, confirms and improves it, was purchased by his sufferings, and is conferred in his exaltation. As in the operation of the sensitive faculties, though the eye be clear and qualified for sight, yet it is necessary there be a supervenient light to irradiate the air, and actuate the visive spirits, that there may be a discovery of objects: thus after the soul is renewed by habitual grace, there is necessary, the exciting assisting grace of the Spirit, to draw it forth into exercise every hour. The sun is the heart of the world, from which all vital cherishing influences are derived; thus from << the Sun of Righteousness, with healing in his wings," continual influences proceed: without which, the life of grace would languish and de* cay* In this there is a disparity between the visible sun, and the spiritual: though the fmitfulness of every plant is from his vital heat, and descending influences, yet the quality and kinds of the fruits, are from the sap that distinguishes them: grapes are from the vine, and peaches and apples are from several trees; but every grace in the saints is from the descending influences of Christ* Now faith is the means by which we rec^ve the emanations of grace from Christ. The apostle tells us, << The life that I live in the flesh, is by faith in the Son of God." The first plantation of holiness, and the highest perfection of it attainable in the present life, is by faith, that unites us to Christ. A sincere reliance

u h 3

on him for eontinua] supplies of grace, gives virtue and efibsaey to the means prescribed in the word. We are commanded to '< gro# in grace, and in the (experimental) knowledge of our Lord and Saviour Jesus Christ/' the effectual means to obtain it.

(3.) Contemplate our Saviour as the exemplary cause of our holiness. His pattern is not only a powerftil one (which is considered iMifore) but a means to bring us to perfection. We are directed to ** look to Jesus, the author and finisher of our fiiith, that we may run the race set before us," till we come to its pe^ riod and perfection. In the gospel there is a divine representation of the obedience and sufferings of our Saviour, wherein every grace that adorns the children of God, is exactly represented, and all the afflictions and tender trials, wherewith God exercises them in order to their glory, were consecrated by his example^ This is not a dead object proposed to our view, but has a vital efficacy to transform us into his likeness; as the sight of the bra-sen serpent conveyed a healing virtue to the wounded Israelites. The apostle tells us, that <* we ail with open face, beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord.'' 2 Cor. 3. IS. The gospel is the glass, wherein there is a permanent image of Christ in his life and death, a full manifestation of all bis virtues $ and this sight, by the operation of the Spirit, changes .us into his likeness, ^^from glory to glory 3" that is, by several degrees of grace to a full conformity to him in glory. Aa a painter often fixes his. eye upon the object, to form in bis imagination the idea, that guides his hand in the designing and colouring the face, that the copy may resemble the truth ot nature in the original: so we should consider the holiness and perfection of our Saviour's actions, and draw the first lines of resolution to imitate him, and every day endeavour to fill and complete them in actions^ till Christ be formed in us. Let us often compare (HIT lives with the life of Christ, that .we may see our impeffec-tious in his excellencies, which will discover them, and how to correct them.

Now, as particulars are most instructive, I will consider two examples of our Saviour for our imitation, in duties of difficult ]Mractice. The first is, the duty of admonition, wherein great prudence is recjniiite, mixed with tender love, lest the reproof be taken for a re|)roach, and the person be provoked and not

v^formed; and with zeal that may give efficacy to oar counsel. A reproof mirat be managed like binding of a wounded part, which must be neither too strait, nor too slack, lest it should oppress and exasperate the wound, or lest there be not a close ap^ plication of the medicine. Of this mixture of affections we have a clear discovery in our Saviour's carriage towards his enemies. It is related in the gospel, ** that a man with a withered hand was present in the synagogue; and some watched whether our Saviour would heal him on the sabbath-day, that they might accuse him of profaning it: and when he propounded the question, whether it were lawful to do good or evil on the sabbath-day ? They maliciously held their peace : which occasioned his looking on them with anger, being grieved for the hardness of their hearts." Mark 3. 5. ^This exact pattern we should follow, join-* iog mild severity with mdting compassion, in reproving offenders.

The other instance is, how to compose our spirits, and resign our wills to God, in the approaches of very afflicting evils. Our Saviour in the ap{Nrehension of his impending suffering, expressed a great perplexity, << now is my soul troubled, and what shall I say ?*' The fearfdl expectation of the just and heavy punishment due for our sins, perplexed his holy and'human nature: he addressed a request to God, ** Father save me from this hour," but it was with a revocation, " but for this cause came I to this hour:" it was subordinate to his main desire, ^^ Father, glorify thy name." When he was seized by his bloody enemies, and Peter struck with his sword one of them, he repressed his rash zeal with that consideration, ^^ the cup which my Father lias gi<-ven, shall I not drink of it? John 12. 27^ 28. * He regarded his sovereign will in giving it, and with submission drank of the dregs of it. How instructive is this to us, to take the hottest and bitterest potion that God our Father and physieian prepares for us ?

2. Prayer js an effectual means to obtain an increase of spiritual blessings. It is the law of heaven, that blessings are to be obtained by prayer, for this is ndost honourable to God, and beneficial to us. It is the supreme act of religious worship, dis-

* Qui in te qon babdit qood ab illo calice sanareiar, oe ta dedigoavU bi-bere^ cui opas est at bibas. ^ug»

B b 4

corered by the light of nature to the heathens. Prayer is the homage due to his eternal greatness, the most glorious acknowledgment of his all-sufficiency; that he is able and willing to relieve our poverty from his immense treasures, notwithstanding our unworthiness: ** for we are less than the least of his mercies,'' and deserve the severe inflictions of his justice, * It is the setting our seal to his truth, ^* that he is a God hearing prayer. It is very beneficial to us: for it engages us to receive his benefits with adoration and thankfulness, and prepares us to receive new favours; and by our obtaining blessings in this way, we have a more clear and comfortable sense of his love, that gives the sweetest tincture and relish to them.

It is true, prayer is not required to inform God, or to incline him to be gracious ; and sometimes from his exuberant goodness he prevents our desires ; but we cannot regularly expect his blessings without the sense of our wants, and prayers to supply them.

Now all blessings are originally from God, but some are immediately from him. As the sun enlightens the world by its presence in the day, and the moon and stars enlighten it in the night, by light borrowed from the sun. '*' Every good and perfect gift descends from above, from the Father of lights:" Jam. I. 17. all blessings in the order of nature, the qualities of the body, beauty, strength, health; or the endowments of the mind, knowledge, wit, eloquence, are his gifts; all temporary talents, riches, power, dignity, are from him, by the mediation of second causes: but there are more precious and perfect gifts that come from him immediately as <' the Father of light, sanctifying graces, and spiritual comforts, by the illumination, and infu8i<m of the Holy Spirit.

The 'first sort of blessings we are not to pray for absolutely, for they may be pernicious, by our abuse of them, to our souls, and are often bestowed upon reprobate sinners. But the other kind, saving graces, deserve our most ardent desires. " As the hart pants after the water-hrooks, Psal. 106. 4. our souls should seek after the favour of God ; and sanctifying grace, the infallible testimony and effect of it. We must pray for them unsalis-iiedly, not content with any thing else, nor without excellent de-

* Qui fiagit sacros auro vel marmore vultus, non facit ille Deos, qui rogat, ille faecit.

Tgfees of them. David breaks oat in his ardent desires, ^' O that my -ways were directed according to thy statutes/' O that my sod may be baptized with the Holy Ghost as with fire, to purify and refine me from all my dross: that as gold taken from a vein of earth, receives such a lustre from the fire, * as if it were the sole product of fire, so my renovation by the spirit may be so entire, that ail carnality may be abolished.

Our prayers should be for our perseverance in well-doing. Perseverance is a most free gift of God, a new grace superadded to what we have.received, without it we shall forsake God .every hour. God promises to give the sanctifying spirit as a permanent principle of holiness in his people, to cause them to walk in bis statutes, and declares, << for this I will be inquired o( by the house of Israel. Ezek. 36. 25, 26, 29, 30, 37. We must imitate Jacob, who wrestled ^ith the angel, and would not let him go ^' till he had blessed him.'' This is an emblem of fervent prayer, wherein we strive with the strength and sinews of our souls, and as it were offer violence to the King of heaven to bestow spiritual blessings upon us.

Canial men are intemperate, greedy and passionate, in their desires of temporal blessings; though reason, religion, and experience of their vanity, should regulate them: they are impatient and insatiable, and uiil bear no denial nor delay but with regret, and reluctancy. But how remiss and cold are their desires for spiritual and eternal blessings, they invite a denial* Their prayers are defective in the prindple, they do not under-stand the value, and their want of tiiem. Divine grace, the gift of God's saving mercy, the dear purchase of the sufferings of Christ, the precious firuit of his Holy Spirit, are of little price in their estimation. Our Saviour telb the Samaritan woman, *^ if thou knewest the gift of God, and who it is that asks thee, Give me to drink ^ thou wouldest have asked of him, and he would have given thee living water." John 4. 10.

We are encouraged to be earnest aiid resolved suppliants for the graces of God's Spirit, because we are assured he is moat willing to bestow them. Our Saviour sometimes encourages us from the resemblance of a 6ither, who cannot so unnaturalize^ and divest himself of tender affections, as to renounce his own

« Nomen terra in fgni reliqnit. Tert*

cSbpmgf and deny a child necmmty Sood for his tubeistence: ^^ will he give him a »tone fer bread, or a serpent for a fish ? If ye then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them that ask it ?" Sometimes he excites us to jmiy, and^ot to faint, from the pardile of an incompassionate stranger, a judge that was overcome by importunity td afford relief to one in distress* God delights to hear and answer those prayers that are Cor bis best blessings. When Solomon prayed for virisdom to rule his people, God was so pleased, that he gave him wisdom in an eminent degree, and as aa accession, riches and honour. If we imitate Solomon in his prayer, we shall have his acceptance* St. James directs us, << if any man wants wisdom, let him ask it of God, who gives liberally, and upbraids no man :" the wisdom to manage aiBictions, that may be for his glory, and our spiritual advantage. He gioes liberulbf; which either respects the affection of the giver, or the measure of the gift, or the repeated acts of giving: ** and upbraids not," neither with their unworthiness, nor^ the frequency of their addresses. Liberality amoi^ m«i is a costly virtue, and but few have a natural generosity, or christian mercy and means to express and exercise it* The necessities of others do not affect men with so qiack a sense, as the parting with tbeir money to relieve them. As the balsam-tree does not drop its healing liquor, till the bark is cut* Sometimes the great numb» of suitors is a pretence to excuse from the exercise of bounty. None of these can be conceived of God* There is nothing more divine in the Deity, and becoming his nature, thaa his inclination to do good. As the mother with equal pleasure nourishes the child with her milk, as the child draws it* For the breasfe is uneasy till emptied. God luuch more rc^iees in doing, good, than we in receiving it.

We are also assured of obtaining spiritual blessings by die intercession of the Mediator*. The dignity of his perswi, who is higher than the heavens, the Son of his liive, the merits of his obedience and sufferings, assure us of his power with God. Ht takes us by the hand, and brings us to the Father, perfumes and presents our request to obtaia a favourable reception. When we are under impressions of fear, that God will dttiy our prayers for spiritual blessings, it is as if there were no love in the Mediator^ nor prevaleucy in his mediation*

Besides, the spirit of hoKness is plenteously conveyed under the dispensation of the gospel. The gift ci the Spirit, in the richest degrees, was reserved as an honour to Christ in his asc^sion.

It is said, '^ the Holy Ghost was not yet given,' because Jesus was not yet glorified/' The blood of Christ was liberally shed, that the Spirit might be liberally poared forth. But the be* stowing of the Spirit, was at the triumphant ascension of Christ. '^ Thou hast ascended on high, thou hast led captivity captive, and received gifts for mai i" that is, from the Father, as the reward of his victor}', that he might dispense them to men. The principal gift is the Holy Ghost, comprehensive of all good things. The promise is performed under the gospel, ^' I will pour forth of my Spirit,'' the spirit ^' of grace and supplication^ tqpon all flesh/' There were some sprinklings of it under the law, and confined to a 6epara.te nation, but now showers are poured down upon all nations, to purify them, and make them firuitful in good works. The apostle declares the admirable effi* eacy of the gospel, <^ the law of the Spirit .of Life has freed me from the law of sin and death/' Bom.'8. The spirit of the fiery ktw, so called with respect to its original and operations, con* vinced of sin, and constrained conscience to inflict tormenting impresstoits on the soul, the presages of fixture judgment: but afforded no spiritual grace to obey it. Therefore it. is said ^^ tQ be weak and unprofitable.'.' Heb. 7« iS, 19.- But the gospel conveys supernatural strength, to obtain supecnatiiral happiness: It is foretold ooncemingthe state of the cdiurch ia the times of the gospel, <^ be that is feeble among them shaU be as Davidj and thcchoMse of David shall be as Go^ as the angel of the Lordbefopethem.^' Zech. 12. 8. Add farther, the Holy Spirit directs our.denres, and ^* God knows the mind of the Spirit, who makes intercession for us according to the will of God." Christ is our advocate in heaven, and the Sprit in our hearts, by inflaming our afieotions, and exciting in iu« filial, trust in the divine mercy. *^ They that wait on the Lord, shall renew their stretch." If we are impotent in resisting temptations, and in doing the will of God, when divine assistance is ready upon oar desires to confirm us, our impotence is voluntary, and does not excuse us from consequent sin, but is an antecedent sin. The sharpest reproof we read from our Saviour to his disciples was

for their guilty impotence: '^ Jesus answered and said^ O fiuth-less and penrerse generation, how long shall I be with yon ? How long shall I suffer yon?'' He had given them power to heal diseases, and expel evil spirits, but they had not used the means of prayer and fieting, that was requisite for the exercise of that power. How justly do we deserve that stinging reproach, who, notwithstanding the gospel is the ministration of the Spirit, do not by continual fervent prayer apply ourselves to God, to partake of a rich abundance of grace from the Holy Spirit ?

I shall only add, that as prayer is a means to obtiun more grace, so by the exercise of grace in prayer it is increased. Frequent prayer has a cleansing virtue, as those who often come into the king's presence to speak to him, are careful to be in decent habits, that they may not be disparaged in his sight; so those who draw near to God, will cleanse tliemselves from sin, that they may be prepared to appear before his holy majesty. Humility, fiuth, reverence, love, seal, resignation to the divine will, compassion to the afflicted, and other excellent graces, are exercised in prayer, as the sphere of their activity, and as acquired habits so infused, are improved by exercise. Frequent shooting not only makes persons more skilfiil in directing the ar* row to the mark, but more able to draw a stronger bow. None are more holy in conversation, than those that give themselves to prayer. Our Saviour prayed himself into heaven, and a divine lustre appeared in his countenance. By our drawing near to God, the beauty of holiness will be impressed upon us, and brighten our conversations. Brteivy according to the raised ope* rations of grace in prayer, we shall obtain more excellent de« grees of it from heaven; for in bestowing the first grace, God is a pure giver, but in dispensing new degrees of grace> he is a rewarder, according to At promise, << to him that hath shall be given."

3. Frequent and attentive bearing and reading the word, sand serious meditauon of it, are means appointed by the divine wisdom and goodness, for our growth in grace. The conception and propagation, the sustaining and increasing the spiritual life, are by the word of truth: it is therefore compared to those things that are the productive and preserving causes of the natural life: it is the incorruptible seed and food, to beget and nourish the spiritual Ufe: it is milk for babes, wine for the faint, and strong

ineat to confirm those of maturer age. There is ad objective virtue in it, whereby it is apt and sufficient to regenerate us^ and to increaae the vigour and activity of the new life. The apostle calls it, '^ the power of God to our salvation. The word of grace is able to build us up to an inheritance among them that are sanctified/' Acts 20. 30. It is a kind of miracle in nature^ * that a scion of a good tree grafted into a sour stock, draws the vital moisture from the root, and converts it for the [nro-ducing generous and pleasant fruit: the ingrafted word being a divine doctrine, overrules the carnal nature, and makes the mind, will, affections and actions, holy and heavenly, and an* swerable to its quality. The commands of it are clear and pure^ directing us in our universal duty; the promises are precious, encouraging Us by the prospect of the rewurd; the threatenings terrible, to preserve us from sin. There is an instrumental fitness in the word preached, to perfect the image of God in us, for the manner of conveying the revelation to us, has a congruity to work upon the subject to whom it is revealed. The first in* •inuation of sin was by the ear; the first inspiration of grace b by it: through the ear was the entrance of death; it is now the gate of life. In ^^ heaven we shall know God by sight, now by hearing.'' When a minister of the gospel is enlightened from heaven, and zealous for the salvation of souls, be is fitter for this work, than if an angel were a ministering spirit in this sense, and employed in this holy office : for he that preaches has the same interest in the doctrine declared by him ; his everlasting happiness is nearly concerned; and therefore is most likely to affect others. \Vhen a holy fire is kindled in the breast, it will -inflame the lips; the mind convinces the mind, and the heart persuades the heart. But we must consider, that as the instrument cannot effect that for which it is made, without it is directed and applied for that end; so without a superior influence of the Holy Spirit, that gives vital power to the preaching of the word, it is without eflicacy. What our. Saviour speaks of the natural life, is applicable to the spiritual, ** man lives not by bread alone, but by every word that proceeds from God's mouth." A minister, with all his re^ison and rhetoric, cannot turn a soul firom sin to holiness, without the omnipotent operation of the

* MKmturqt aofat frondei*, & nontiia pona.

spirit. Hie apostle tells the 1116861101)18118, that ^^ the gospel came not to them in word onljr, but also in power,, and in the Holy Ghost:'* the goepel then comes only in word, when h pierces no fuither than the ear, that is the sense to try words, god distinguish different sowids and voices : but the truth of God, directed and animated by the Spirit, doth not stop at the ear, the door of the soul, but passes into the understanding aifd the heart, that, make a change so real and great in the qualities of men, as is expressed by substantial productions: it is therefore said, <' we are begotten and born again by the inconuptibie seed of the word."

1. The word becomes effectual for tbe increase of holiness wKen it is mioced mthfaith, which binds the conscience to entire obedience. It is the word of God, *^ our King, Lawgiver, and Judge;" the rule of our present duty, and of feture judgmmt^ in the great day of decision. The divine law is universal and unchangeable, and the duties of it are not necessary fitM' some^ and needless for others, but must be obeyed without partialitr, notwithstanding the repugnance of the carnal passions: when it fe seriously believed and considered, the hearers are induced to receive it xnth preparation'and resolution of yielding to it. There is no truth more evident nor injured than this, that perfect obedience is due to the will of God, declared in his word: this aH profess in the general, but contradict in particulars, when a temptation crosses the precept. Now the first act of obedience to the truth, is the believing it with so steadfast an assent, wrought by the Spirit, that it purifies the heart, and reforms the whole man,

(2.) Withfcttih there must be joined an eamest desire to grow fai holiness.' This is declared by St. Peter, <' as new bom babes desire the sincere milk of the word, that ye may grow thereby.''^ In the natural life there is an inseparable appetite of food to maintain it; the inward sense of its necessities, causes a hunger nxid thirst after suitable supplies to preserve and improve it» This is experienced in every one that is bom of the Spirit; they attend and apply the word of God to them, not merely to prevent the sharp reflections of conscience, for the impious neglect of their duty, for that proceeds from fear, not from desire; bat to grow in knowledge and holiness; not in an airy flashy knowledge, that is only firuitful to iiuareaae guilt and pumshment; but

substantial and sAving knowledge, that is itifluentud upon )pra^ tice. Hearii^ is in order to doing, and doing is the way to happiness. It is <^ not the forgetful hearer, but the doer of the word shall be blessed in bis deed.'' The bare knowledge of evil does no hurt; and the bate knowledge of our duty without prac** tice, does no good. Feeding, without digesting the .food^ and turning it into blood and spirits, affords no nourishment nor strength. The most diligent hearing, and comprehensive know«» ledge ci our duty, without practice are not profitable. The enemy of our souls is content that divine truths shall bein our under** standings, if he can intercept their passage into our hearts and conversations. He practises over continually the first tenipta^ tion, to induce us by guile ta choose the tree of knowledge heXone the tree <tf life. We are therefore commanded to ^* be doers of the word, not hearers only, deceiving our own souls."

(3.) That the spiritual Kfe may be increased by the word, it must be laid up in the mind and memory^ and hid in the heart* David sap, *^ I have hid thy word in my heart, that I may not rin against thee." His affection to the word caused his contk nual meditation of it, that it might be a living root of the fruite of holiness in their season. If there were the same dune and dili-* gence in remembering and observing the rules of life prescribed by the wisdom of God in the scriptures, as men use in remembering and practising rules for the recovery of the health of their bodies, and it is justly requisite there should be more, (since Uie life of the soul infinitely excels the life of the body) how holy and blessed would they be ?

The advice of the Roman physician that is conducive for the health of the body, is applicable to the soul; * ' after a full meal abstain from laborious actions, that the heat of the spirits may be concentred in the stomach for digestion; otherwise, if diverted and employed in labour, the stomach will be filled with crudities.' Thus attet hearing the word, dur thoughts should not be scattered in the world; but we should recollect and re* volve it in our minds, that it may be digested into practice. It is 9aid of the virgin Mary, ^< she kept these sayings, and pondered them in her heart." Luke 2. 19.

There are powerful motives to engage us to a conscientions

* PoitffttletsteiDOihilageBdum. iktna^

Bttendance upon this duty. Our SMFiour teUs us^ ^< he that heais me" that is, with subjection of soul, << hath eternal life/' And in one instance he has declared, how much approved and acceptable it was to him: for when Martha was employed about entertaining him, and Mary was attentive to receive his instnic* tions, he said, ^^ Mary has chose the better part, that shall not be taken from her." His feeding Mary was more pleasing to him, than to be fed by Martha. But how many n^ect and despise this duty ? Some pretend they know enough: sach, if they do not want instructors, want remembrancers of their duty. Others are infected with pride, and a worse leprosy thsn Naa* man's, of whom we read, that when the prophet sent him a message, that ** he should go and wash in Jordan seven times, and he should be clean; he was wroth, and said, are not Abana and Pharpar, rivers of Damascus, better than the rivers ot Israel > May I not wash in them, and be clean i^' So there are some, who being directed to wash themselves often in the waters of life, the scriptures of divine inspiraticm, are apt to think, are not the rivers of Greece and Rome, the eloquent discourses of philosophers, better, more perfective of their minds and actions, than the plain rules of the word ? But this proceeds from affected Ignorance, and wilful perverseness; for net only supernatural doctrines, necessary to be believed, are only revealed in the scripture, but the rules of moral duties, necessary for practice, are dearly and completely only laid down in it.

Besides, as every thing in nature has its viitue by the appointment of God, and works for that end for which it was <mlained; so the preaching of the gospel was appointed to b^in and maintain the life of the soul, and powerfully works to that end. The attendance upon it has a Messing annexed, and the n^ect exposes to divine displeasure; '^ he that withdraws his ear from hearing the law; his prayer shall be an abomination.'' And let it be seriously pondered, there is a time coming, when only prayer can relieve them.

I shall add, that the serious reading the scripture, that there may be an impression of the characters of its purity on the soul, b a duty of daily revolution. We are commanded, thai '* the word of God should dwell richly in us, in all wisdom:" as the soul quickens the body by its residence, and directs it in all its motions i so the word should be in the soul an inward principle

of life^ to direct and exdte, and enable it for the perfcrmuice of every duty. This advice of the apostle is comprehensive of all other precepts, and the effectual means of obtaining perfection. Our reading must be with observation, and applying the vFord for our good: there is a great difference between sailing on the water for pleasure, and diving in it for pearls: some read the scriptures to please their minds in the history of the creation, and the wonders of God's powerful providence, and the various events in the kingdoms of the worlds recorded in them. But there must be diligent enquiry for spiritual treasures to enrich the soul.

How careless are the most of this duty ? There are above eight thousand hours in a year, and how few are employed in leading the scriptures, that direct us in the everlasting way ? The common prjetence is necessary business: but all excuses are vain against the command of God. Is the '^ working out our salvation" an indifferent idle matter ? Must the principal affair of our life, be subordinate to lower concerns? The infinite business of governing a kingdom, is no exemption to princes from reading the word of God: for the '^ command is to him that sits ^n the throne, to read the law of God all the days of his life, that be may fear the Lord, and do his statutes."

(4.) The word must be sincei)e)y received as it is sincerely cje-livered. The rule is, <^ to lay aside all superfluity of naughtiness, and receive the ingrafted word, that is able to save our, souls." There is no food more, easily turned into blood than milk; but if the stomach be foul, it sours and corrupts, and is hurtful to the body. The word of grace^ if received into a sincere heart, is very nutritive, it confirms and comforts the soul: but if there be fabe- principles^ carnal habits, sensual affections^ it proves dangerous. A carnal man will set the grace of the gospel against the precepts, and apply the promises without re^ garding the condition of them, and from holy premises draw sinful conclusions.

Briefly, Hearing the word is.not an arbitrary, but an indispensable duty, The psalmist, puts the question, *^ he that planted the ear, shall not he hear ?" and it may be said \vith. the same conviction, h§ that gives us the faculty of hearing, shall not he be heard ? But we must not rest in the bare hearing, for it is an introductive preparing duty in order to practice. There may

VOL. II. I i "

be an increase in knowledge, srnne convictions like & flftsh of lightning, some melting ct the ftflfections, like a dash of rstn, soon over; some resolutions of obedience, but without sinecre |>ractice, the " man is a hearer only, and deceives hfans^/' Every sermon that he hears will, notwithstanding his vain hopes,-be an argument against him at the day of judgment. The resi-^nce of the practical truths is rather in the heart than in the head: if they are only in the head, they ** are kept in unrighteousness :" yet there is no deceit more common. Men think tfacy are enriched with the ideas and notions of divine truths m their minds, without the habits of graces in their hearts. Briefly, the end and work of the e%'angelical ministry is the perfection of the saints: a^ the apostle declares, *' we warn every ihan, and teach every man, that we may present every man perfect in Christ Jesus.*' This testimdtijf is given of EpapHras, a servant of Christ, ** that lie always labburid fervently in prayer, that the Colossians niight be perfect and complete in all the wffl of God."

4. The' religious use of the sacrament of the Lord*s Supper, is an excellent means for the increase rf grace. The state of grape is represented under the similitude of a new man, bom from heaven, and partaker of a spiritual Kfe^ that consists in holiness and joy. This spiritual life supposes a spiritual noarish-ment to preserve it, and a spiritual appetite, and that a spirftual eating and drinking. Our Saviout denominates himself by the* character of life: " I am the way, the truth, and the life :** he being the principle and preserver of the spiritual life. In Uie sacrament, he is the '* bread of life:" there are the saci^ me-niorials of his cruciAxion, of hid body and blood, *' which are meat indeed, and are drink indeed/' that afford a more substantial and excellent nourishment for the life of the soul, than the perishing food that supports the body. Our Saviour tells the Jews, ^* your fathers eat manna in the wiMemess, bM are dead:" John 6. the <^ bread of angels" could not preserve diem from death, but Ihe ^^ bread of Qod'^ is the principle of eternal life. He is pleased to deal familiarly with us, suitably to ow composition and capacity, ahd humbles himself in a-sacratiientai union with the elements, that sight may assist faith.

This is' a positive institution, tfhat derives its authority and ' gooduess from the precept of our Sovereign and Savioan It was

hb dying charge to his disciples^ to which a apecial and most teverent ohservance is due. It is revocable in its nature^ but not to cease without the will of the Legislator, either expressly declared, or yirtually fajr the ceasing oi the end of it. As the oeremonial law ia abolished by the same authority tfaat^ordaineit k, the end of the tDstitation being obtained. But this ocdi* nance is by ovr Saviour commanded to continue ttU his second coming in ^ry, the end of it betng the revival'oC the memory of his death.

I will not insist upon the several oonfermicies between the natural food and the spiritnal; for the porincipat comparison and memUance is in the end for which food is necessary uid ap* pointed, without which there can be no subsisting life: but eon-^ sider how the life of the soul is strengthened in. this ordinance^' which is not a naked sign of faia suilerii^ for us, but the seal of the covenant of grace, and whercia our Saviour, though hi» boddy presence he confined to heaven, yet does realty and spi-ritnally ex&ilMt hineelf with att Ui savhig benefits to sincere be* lievers. Conridcr henr repenlance,. ftiitb and love are increased-by Ms ordiiiattce.

(I.) Repentance is andtdi, opecative grace, not only in m<vti«-fying sin^ but in bringing forth many excellent firuits suitable te it» All the tef rora at Mount Sinai in giving t^e law, cannot make suck an impressiQa on the cooseienee of the righteous and feaiAil anger of (?od for sin, as the infliction of wrath upon- our dying Samonr. He reoeind into kb hreast the arrows of the Atanig^y^ that drank up his blood and spirits, though in himsetf he was perfectly holy. ^^ Surely he has bom* our griefs, and carried our S0IB0W8: he was wowided for our transgressions, and braised lor our inifpiities; the chostisemeat of our peaee was up*-on him, and with his stripes we are healed/' We read that Na«-' than.was sent fiBom'God to-DaviiG^ when insensible (tf bis guilt of murder and adultery, to awaken him to iwiew his sin: he for thai end used a vasy moving panUe^ of a rich-man that bad-many flocks; ytttoi entertain w stranger, robbed a pbor toian ct hb only bnnb^ and dtesscd it for him. This David so resented^ that he threatened the severest revenge for such an unrighteous' and unmerafiil'Bcdon* And when Nathan tumed ^ point of the parable against his bseast^ ohatyiitg Mm, ^^'thou nxt- the soan^'' in what agomes and conftnia^ was he sui^prised, as htr

I i 2

moumfal eomplaint declares. When we read in the naitative of our Saviour^s sufferings, of the treachery of Judas, the malice of the priests, the fury of the^ people, the cowardice of Pilate, and the cruelty of the soldiers, bow apt are we to conceive bdigna* . tion against his murderers ? But when conscience, like the true prophet, shall with a piercing reproach charge us that our sins condemned and craciiied him, how will this open the springs of godly sorrow, and ^^ looking on him whom we have pierced," cause us to mourn, as those ^^ that mourn for a first bom ?" How will the contemplation of him in his sufferings, excite in* diguation with seal and revenge against ourselves, for our choo* sing and committing those sois that were the meritorious cause of his sufferings*? Since he bore our sins, it is just we should sympathise in his sorrows. How instructive and exemplary was Insensible nature, as if capable of knowledge and aflection~in the time of his sufiferings ? It was disordered in the heavens, and sympathized in the elements. The sun was obscured against all possibility of nature; for the moon was opi>osite, and in the fbll, md in the twinkling of an eye passed half the circle of the heavens; and being empty of light towards the earth, by its interpo* sition,' hid the body of the sun behind it. The air was as dark at mid-day, as at mid*night. The earth trembled; the rocks rent. Have the rocks softer bowels than obdurate sinners ? It is a greater prodigy, that those whose sins made his death neces* sary, are unaffected with it, than that nature seemed to have chMiged its principles and properties 'to signify its resentment of it. God's anger darkens the sun, and shakes the earth; and shall sinful men be unrelenting?

If by faith and consideration we transport ourselves to Mount Calvary, and with the blessed virgin, stand at the foot of die cross when our Savionr was dying, we shall feel the woriLing of her affections, ^' when a sword pierced through her soul/' Now in the sacrament there is a representation of Christ crucified before* our eyes, which is the most powerful motive of godly aorroir, and the inseparable consequent of it, the cjestnictive hatred of sin; and of hdly'resolutions, that as he died for sin, we will die to it.

(2.) Faith^ that is the root firom whence other graces spring and flourish, is increased and oonfirmed by the use of this ordi-M9C9. As b^ the lotting on .the mysterious brazen serp^i^

there was an antidote conveyed to heal the Israelites stnng by the fiery serpents; so by the looking on Jesus in his sufferings, cfur wounded spirits are healed. The dignity of his person, the depth of his sufferings, and his voluntary yielding of himself to them^ are the supports of faith. The sin-offerings under the law -were entirely consumed in their consecration to divine justice, and no part was reserved to be eaten by the oflerers: to signify their imperfection and inefficacy to reconcile God to sinners, and to pacify their accusing consciences. The beasts by substitution suffered death for those who offered them, but could not purchase life for them. Our Saviour is as truly given to us to communicate life, aa he was given for us in his death. When he offered himself the most solemn sacrifice on the cross, he was not consumed: his body and blood are the feast of love upon his sa-crifice, the clearest assuring sign of God's being reconciled to us. '* The blood of the Lamb, the true wine, has rejoiced the heart 4>f God and man.'' Our High-Priest continually presents his Father, in the celestial sanctuary, his bloody sacrifice, of which there is a commemoration on the holy table. If God remember our sins, we remember his anointed Priest to expiate them. If the timorous conscience be in anxiety for the number and heinous-ness of sins, and the number of sinners who must perish for ever without this miracle of mercy, as if one sacrifice were not sufficient to abolish their guilt; let it be considered that his death is of infinite value; and what is infinite cannot be divided; he was entirely offered for every penitent unfeigned believer. The weakest has as full an interest and ben^t in it, as if it had been offered solely for him, and may apply and appfopiate it to him« aelf with as true solid comfort, as if he had been present at our Saviour's crucifixion, and heard him speaking the words of life, ** I give myself for thee." His blood " cleanses from all sin, and is a propitiation for the sins of the woiid." These are no fictions of fimcy, but the real operations of the Holy Spirit, who brings to our remembrance the death of Christ in that lively sa-•erpAefttal representation, and seals the pardoning mercy of God to our souls, and conveys all the precious fruits of it to us. A lively faith on our suflering Saviour, makes hhn ours by an intimate and inseparable union and fruition. '^ We dwell in him, fuid he in os.'^ How many drooping souls have been raised, bow many wounded spirits have been healed, how many cloudy

1 i3

S%2 •PIRITOAl. VBBVJWmON

flcmb have been eoUgbtened in tlMt iKiiinaattf Here the eqm-fortiiig spirit breathes, oar Saviour shows his reviini^ coonCe-nanoe, God speaks peace to his people. A believer tastes the hidden maaaa, and the love of Christ, <' that is sweeter than wine." The bnased reed becomes a strong pillar hi the temple of God, the smokii^ flax is eherished into a purer and moie pleasant light, than springs from the sun in its brightness.

(3.) Love to Christ is increased by partaking of this oidi-nance, wherein his bloody death is represented. Greater Jeve could not be expressed than in his dying for us, and lesser love could not have saved us from perishiiig for ever. He died not . only to satisfy his Father's justice, but his own Jove to us. It is said by the prqphet, ^< He shdl see of the travail of his soul, and be satisfied :" the travail of his soul impKes his aflection and affliction, the stiength of his love, and his immense sorrows. Now nothing is more repugnant to the principle so deeply engraven in human nature, than not to return love for love. Our Saviour, by the dearest titles, deserves our love; not only for his high perfections, but his deep sufferings. Me was without form and comeliness; in the eyes of the carnal world, when disfigused by his suflerings. But can he be less lovely in his snffarings, whoe-in he declared his dearest love ? Astonishing love appeared in his dying countenance, flamed in his quenched eyes, flowed from his pierced side. To a spiritual ^e, he is as amiaUe with his crown of thorns, as with his-crown of glory.

Our love to Christ, like fire out of its ^heve, mustbe :preBer-ved by renewmg its fiiel, or H will doeline. Now there is nothing mere proper to feed it than Christ's love to us, and in this ordinance thesacied fire is maintained: the eye aflects the heart The moomiags, the longii^ and ddighis of love are moat sensible in spiritual oommunioQ widi our Savkmr-at his isaat. The inflamed spouse, in a rqsture of adrntrntion and eomplaeency, . breaks forth, '< I am my bekwed^s, and be is mine/' St. Fiad, who was rapped up to die third henrensi, esid heard j ihings, declares Christ cruoified «to he the most aaeellent < of his knowledge, his most precious'tieasure^-and dearert joy.

It is true, -the carnal receiver ef the<dMieate is « stnoiger to this love and joy, 4hat is only felt by ftalh and eaqperianee. There are many christians in title, that never frft^any vM eaaa-nations from Christ in this ordinance. The nmt cement l

UyWLDBD AND BNFOR€Bl>« '508

eeWas Wkh saoraoieDtal eommoiiioii without apirkualj 9iid fefl jDQ correspondent affections to his extreme sufferings for us. But if there be a qpark of life in the aoul^ if all be not cold and d^ad within, the remianbrance pf Christ's bleeding and dying love will •inexpressibly endear bio to us.

Nov our saoctification was • principal end of bis death. 1^ apostle deebwea, that <^ Ghriit lov^ bis ch^rch^ and gave himself for it, that he might aaB<^ md cleanse it by the washing of the crater, and by the woxd: that be might present to himsfelf a {^ rious churchi not having spot or wrinkle, or any such thing; bjt|t 'that it should be boly iM^d wjtbout blamisfa/' Can we aUow any sin in our hearts and lives, and defeat the design of his love, and .disparage the virtue of bis sufferings ? Can we endure any sin .to re^ in m, that was the fimi$e of his death, so iuU of ignominy and torment ? He has deolfored how precious our sanctificar-•lion is in his esteem^ it is qpe.of the richest veins in the whole :inine of grfoe, and can we slight it ? Can we imfig^ne that his 4lsath obtain^ for us an impure indulgence for ovur justs, ,wbea <tbe eud of it was our abs<dttte purity ? Can we content ourselves ^vith low degrees of holiness, when he paid so dear a price for jour perfection? The cqn^ortable aasuraaoe *^that be wfis cru* cified'for us, prises f^gi our beiqg crucified with him, to all the vanities of the world." Indeed, the external receiving this ordi-.nance, is nctt benefiml to an unbeliever, no more tbi^ that the setting a feast .before a dead )body, thi^t is incapable of feeding and nourisl^ii;i^nt: men must believe before .they can ipeceive^pi-^ritual nourishment by it; and have the life of grace^ before they .can feed on the^bread of life-: but the ufifeigued believer .^nds -his inward man,renewed .^y it.

1 will ad0 to ^h^t hf« ]>e^ said, that in this ordinauoe ;t;||e •covenant of thcgqi^pel is sealefl by the eq[itrac;ting.pfMrties ; God ^jllifiea bi« prof^iserof g^^/ce, and we sefd our ({u^ of obedi^cfc-Jt is t^iie, we.are bpund by ap q^tecedent right, imd higher ol^li-j;|ition th^ our .own,consent; the command of Qod binds us tp tfike.this covenant^ and to keep it: ^'We are bought with a jpriqeyjfindjiiie.Qqt our ou(n«" Now if the Upod of the Son of iGod be our jnnsom from the bondage of sin and death, apd we in the saerament partal|^ of his b)ood, and by that soleipn rigl^t dedicate ourselves, to him, <<That whether we live^ we iive to the I^ord; .or wbethv we die, fve die fo him/' how constraininj; is

this to make us diligent in accomplishing the sacred ends <t Christ's institution ? How just is it that since he died for evr sdvation, we should live to his glory; and when we renew our right in the blessings of the covenant, we shouM sincerely renew our obligations to the duties ot it? If after our holy engagement, we renounce our allegiance to our Prince and Saviour, by entertaining his enemies, the lusts of the flesh, we incur a double guilt, not only by transgressing the law of God, but by vidating our oath of fidelity; and double gnUt vriU bring double damnation.

That the renewing^ our covenant at the Lord's Supper may be more effectual, let us consider,

1st. That holy resolutions and engagements are the immediate principle of obedience. Till the convictions of our duty ate wrought into resolutions, they are of no efficacy.

2dly. They must proceed firom the deliberate judgment, and determined mil. The apostle declares, "The love of Christ constrains us, we thus judge, that if one died for all, then were all dead ;" and the consequence is strong, " that we should live to him, who died for us.'' Empty velleities are no volitions; foint and wavering purposes have no force. Believers are exhorted, '^with full purpose of heart to cleave to the Lord.*' Acts II.

3dly. The renewing our holy engagements are very necessary for perseverance in our duty. Our hearts are false and feo\ish, and apt to fly from God; they are as changeable as the weather, and as temptations are presented, apt to be fired with carnal desires, or frozen with carnal fears, and to desert our duty: therefore it is necessary to fix them by repeated vows of obedience. We are directed to " arm ourselves with the same mind f* that is, vrith firm resolutions to cease from sin. The '^girdle of truth,*' is a principal part of our spiritual armour, that fiistens it upon us. Steadfast engagements to obey God, are powerful to excite every grace in its season, to rise up in defiance agamst our spiritual enemies. David says, ^^ I have sworn, and will perform it, that I will keep thy precepts.'' By the solemn and fi^uent renewing our vows oif obedience, the tempter is diseouragAI, and flies from us. Let us every morning, in our hearts, resolve to walk with God all the day.

*41y. God is weH pleased with our uncere resolutions to keep

dose to him* ^^ Who b ibis that engages his heart to close with xnen ?" He is the Inspector and Juidge of our hearts, and not-withstaiidii^ our infirmities, accepts our sincerity.

51y. There are peculiar circumstances that enforce the inviolable observation of our sacramental vows. Our original and per-*-manent obligation that we contracted in our baptism, in the pre-aence of the church, when we were listed under our Redeemer's colours to oppose his enemies and ours, satan in combination ' with the flesh and the world, should have a strong and constant influence into our lives. Our understanding and voluntary re--newings oi this at the Lord's Supper, make it mcn-e binding. It is mentioned before, that God is pleased, by an admirable condescension, to be a party in the covenant, and binds himself to bestow his roost firee favours, and takes pleasure in performing what is promised. It is becoming his wisdom to glorify his moral perfections in his transactions with man; not only bis mercy^ but his truths in saving us. << The Lord thy God he is God, the faithful God which keepeth covenant and mercy with them that love him, and keep his commandments.'' Deut. ?• 9. The at^-tribute of faithfulness is set next the Deity, as very dear and pleasing to him. He engages himself partly for our comfort, to dispel the clouds of fear, they are iq)t to rise in our bosoms from the sense of our many and mighty sins ; therefore his mercy is secured to us by a covenant, and that covenant established by an oath, the sure evidence it is irrevocable, and sealed by the blood of the Mediator; and partly, to instruct us by his example^ to maintain our integrity, which we engage in sealing our part of the covenant.

It is said of God, that ^^ he cannot lie,'' book the veracity of his nature, and the unchangeableness of his will; and he reckons of his people <^they will not lie," from that divine disposition that is proper to them. Now that God is pleased in that ordinance to give us the clearest and strongest assurance of his pardoning mercy^ should make us very observant and exact in per-finrmiBg the condition of it: what our Saviour said to the nuia, healed mmculously of his lameness, is virtually signified in every pardon we receive, ^' Go mmy, sin no more, lest a worse thing befid you." Sn is rakremely af^Tavated, when perfidiousness and ingratitude are mixed with disobedienee. Our resolutions •gainst sm, ate preveiUing:*pby)iic> but in breaking them, the rei-

«iedy HicteMOB the disenes, and acerieiatet deaths more «dly«Ml MddcoIjT. <M will heMrwhat God die ImA wiU i^m^ he will speak peace to hia people, but let them not letora to fol^ ly/' To sin against the law b a high provocaCioB; but to sm «gaiast apeeial love, grieves the Holy ^Spirit, and deeply wounds spirits.

Now sinoe ^' our heaits are deceitful above aH things," and I our resohitions aie ieet and MKng, let us eamesriy pray far <divine grace to establish them, and entirely depend upon it. It 4s m^ne easy to raise a fortification in tine of peace, than to de^ tend it in time of war. In the absence of a temptation, we rea-•dHy purpose to abstain from sin; but when they assault ns, how 4ften are we surprised, and vancpiished, D^d resolves, *^ I will keep thy statutes;" Psal. 119. 8. but to keep his^nesohition m-iFioiate, he prays, «< O forsake me not utterly.'' Peal. 39. K •Be promises, <^ I will take heed to my wsy^ that I>sin not widi my-tongue. I will keep my^mooth as with a bridle V but he a dd ross es himseif to God for assistance, << Set a wafeeh before ray mouth, and Ifieep the door of my lips.''. Bsal. UK'S. .Oorie--sohitions ere light and 4eathery, soon scattered 'by a storm -of ^ar; it is as dangerous to trust in a heart of flesh, as in an arm 'Of flesh. Nothing is more unsuble than water, :biit when povwd •io|o a Strang ektem, it is as .sore as that which icontmns it. Thus divine grace prsserves our mMtable heart frfNU-ilippiQg*

6. The fefigioMS ob9emation cS the LoMf« 4ag is an eKodknt means for the increase of holiness. It-is worthy dS our serious observing, tbatthe fourth oonunandmenttisepforoediwith a note of excitation, <^ remember thou keep holy the sabbttth-day," to impress ifhe sense of our cdnty upon cotacienee, and to ^oonfine <mr transg r e ssin g nature, 4hat:is so apt to alienate thiijt time that keaorad to God, and the interest of «our souls, to (Oamal and imlfoneuse^ It issancttfiednndaet apart^by 4he |AN(d 4)f .ov persons andtime, for^he eekhsaling the jnost eandient jwads tsf'hispower and^joodnessin creationandMdamp^an. Ualhat 4;ave usour bemgs, and raised us^rom *the dust, >to an booonr little lower than the angels^ those fheavsnlyspints, and<has iianr amned us 4rom ^wr wofol bandage; he that digntted us.mth likft impression of his «wn image, aad.the aesumptian*of onas. IShe morality^tfae coounand is perpetual, that one day of apven ihe <^<»^«een^ed and separated for divine vmship: ^bnt <tlie

4S0B of the dfty to the Jews^ was in remembrance of tibeir deliwv-ance from Ej^l^t, esd to ehristiaDe, in TemembraBce of our de-Jiverattce from the tyranny of the apiritaal Pfaaraob, satan and his infernal avmy^ tMiidts exceeding those of creation, and re-aening from the bondage of Egypt. Indeed every day we should redeem time from business and pkasnies for the immediate sei^ viae of God: but on the Lord's day, we must be entirely conver-'Saat in holy duties, public and private, and abstain ftwm com-men works nnkm of necessil^ and mercy. The religious ^rest of .the fourth commandment, is to be observed by christians so far -as it is scquisitefor attendance on the service of God. It is not -only onr iaiy, but our heavenly privily, that being tired in the 4HSt and toil ^ die world, we have a freedom, and are called to dsaw near to God, with the promise that <^ he will draw near to ns,'' that when we pay our homage, we shall receive infinite blessings: for then in the communion of saints we present our requests widi a filial ifreodom to God, aikd we receive his precepts for the ordering our lives to phase him: mid by a temporal My rest, are prepared for an eternal glorious zest.

The oblttviiigthis commandenddos ns to do the rest: for the duties of it are divine and apiritaal^ and faanre a powerfiil in-'fluence in the souk of men: lor the exorcise jof grace, bya pro-,per efficacy, increases it, «ndinth«r sanctifynig that day, God sanetifies them, and liberally bestows the tieanfes'of grace and joy, the-consequent hkssingfof-the divine institeitaoii.

The j^ofaneis of diat holy time, do viitnalfy eeaaumx their aHegJanne to the Gteatar and Ihidfifimer, they wiU not attend upon his oinsles, ^t despiie. the parsons and jifficeof the minis» ters of Christ, and Iteir tionlempt reflects upon him. TJisy •make <^ Aesabhslh thm ddigbt»'' in awyther asnae than the rCoramaadaaentinteBdd^'ilieynuike.it « play<*day. 'Others who JisercaUed smi eounted lihristimw, who are good m every thing, •tetwhefemtlmy shiadd be best; tlwy are jast .and mesetfat, f^mpemte and chaste, -attibleand .obliging lo^nen, but wveteh* ediy n^lect the duties of piety to God, andvthe sanotUying his 4nju That predons.and dearinleisal to a-saint, fimn the busi--Mss of/the worid, jis a.<gaMiBgt«sstmmt to eamal men Aom their ^menlariempbyBHDts. Jt ir/tine, they will go to<the puMc wor-ahipeiilierforseeuknr jt^sp^U, custom, or )ihe coercion of the lawn, ortheiai|mlsejof.oo»ieicnoe, thaturiUnotbo quiet with*

oat some rd^oo, but they are glad when it is dmie, and by Taitl ditfooufMS dash oat of their minds the instractions of the word of God« They spend a great part of the day as if it were nnsane-tified time, in cari<Nis dressing, in luxarioos feasting, in oompli-mental visits, in idleness, and sometimes in actions'worse than idleness. The certain cause of this profaneness is, they are not partakers €i the divine natore, that inclines the soul to God, and vaises our esteem of communion with htm as a heaven upon earth ; and from henoe it follows, that they come and go from the public ordinances, neither deansed from sin, nor changed into the divine image. But those who consoentiously employ that ^day in duties proper to it, in prayer and hearing, and reading the scriptures, and spiritual books, in holy confidence, wfaerel^ light and heat is mutually communicated among the saints, and in the meditation of eternal things, whereby frdth removes the veil, and looks into the sanctuary of life and glory; as Moses by conversing with God in the mount, came down with a shining countenance, so a divine histre will appear in their conveisations in the following week.

6. The frequent dtscussion of c(m$dence and remew of our ways, is an eflectual means of rising to perfection in holiness. This duty is difficult and distasteful to carnal persons : for sense is prevalent, and fastens their thoughts upon external chjects, 'that they are unfit tar refiecting upon themsetees, for the proper and most exeeUent operations of the reasonable soul, wherein they aie raised to the rank of angelical spirits, and to a resemblance of the Deity, who eternally contemplates with infinite delight, the perfections of his nature, and the copy of them in \m works. They are insensible of the nobility oi their nature^ and cannot sequester themselves from worldly things, and enter into the retirements of their souls. They are afinsid and unwilling to look into them hearts, lest they should be convinced- and over-argued by.oooseleace of their wo6d condition. Home is too hot for them. Their study is to charm their cares, and not to be disturbed in their security.

But the doty is iadispensdbiy required of lu. We are commanded to '^ stand in awe and sin not, and commune with our own hearts : to search and try our ways, and turn to the Lord: to prove our own work." Psal. 4. 4. Lam. 3. 40. Gal. 6. 4. The benefit resulting from it^ is math our care^aad should make

nNVOLD£]> AND BK^OBCBD. S09

US to digest all difficidtiea in the perfoimance. David dedaiesf <^ I thougbl on my ways, and tnmed my feet to tby teatimonies." Psaf. 1.19, He first reflected on his ways, and then refojrmed them. ConsciettGe must be awakened by grace, or judgment^ to 8etf-r«fleeti<m.

The examen of cooscience either regards our spiritual state, •r our actions in their moral qualities of good and evil. The first is of infinite moment, that we may understand whether we are in the state of polluted natuie, or in a renewed state; and consequently, whether in the present fiivour of God, or uAd^r hi* displeasure, and accordingly what we may esqiect in the next world, a bksaed or miserable eternity.

But as was btfore observed, men are very oFerae hma the 8e« vfere trial of their state, for fear the issue will be perplexing; the exact inquiry into their lives, is fike the torment on the rack: or if sometimes they turn tiieir tiioug^ts^ inward to eooMder them-selves^ they do it subtly, not withdnoere judgment; and though their spiritual state be uncertain, or apparently evil, yet they are resolved not to doubt of it. This neglect is fatal to many, who eomfbrt themselves with their' company, because the most are in BO better eonditioo than ibey are* -

Thb I shall not insist on, but.coosadec the anrvey of men's ac-tipns. Consci^oe is the cmitre of the soul, to which aH moral good and erilhave a tendency; it is ah internal supervisor and guardian, which a man always carries in his bosom. To per-6)na its ofl&ce, it must,

1st. Be enlightened with the dear knotvledge of the divine law in its precepts; for duties unknown cannot be practised, and sins unkncMvn and unccnsidered, cannot be loathed and forsaken* The law like a clear and equal glass (that reflects the beams ae-cordfa^ to thdr incidence) discovers the beauties and spots of the sold. There are ooQttined in it general rules ttot respect• all, aad partioilar precepta-diat ednoem the serteral relations d mm. ...

2dly. The discussion of conscience that it. may be effectual^ mustm the manner of it, be regnhtod by the matter of the dis* cussion, that is, good and eril actions, which are of eternal con* sequence; and the end of it, the making us better. According* ly it must be,

(1.) Dkfifina iu coippaiifli; mar nctioos with the ruloi that we

msgr viulerstaaKl the defesu of our belt duties, andthe ag^ram-tioiM of our Miui: the Um enjoins tke sabstance and otKonstan-ees of our docies^ aad fesMds all kinds and degrees of sin«^ The mom particolar the diseassion is, the more peifwt.

(2.) It most be S€rioi», and with nncerejudgmmity as preri* oos to oar trial at God's trHmaaL This oomidoatioQ wiH excite the conscience, iriiieh is the Anotive aad afypttcative mnHl^ t» he vigihnt and iaspaitial m talhmg aimiAw^y that no sin of oam-sioB or coADHssion najr be past eirer; far what a faig^ stndn of Iblly is it> to hosohlle to eoMsri any siaa fbsmovnelve^ which are open to the all^seefaig eyas of Ood ? Meor aae apt to be m-sensible of sins of omission,* but diore is no mere sin of oaiisMn ; far it pfuMadu faoni a dMike of tlte' ooBftnsanded dnty^ vrfndi ex* poses to judgment. The moro the mind is mended and loiewe^ it JBseoi>eis the sins that were undiseetned.

(S.) I^OK must bo a .^ood remhrfioii to r^aim out Gm^ wherein we have been ciiipaUs. ThosoalcaMnorerreoairw its htpse firom above, bat bf retaining thither; that is, by a reel performance oftho duties) of the law,. Aat faMy repMsenc the Lawgiver's will and s ov e r e i g n ty ^ Nowtho refiecting' upon oar hearts and K^, to improve the good, and coRoet the ovil ia> them, is Tory useM far thait end.

(4.) R most be^^Re^nent, fast we booome ignorant and faigee. fol of ouiadvo i* Some of the wiser heathens modfe »scfariny of th«r actions overy day. * It is nelated of Seating a ^kSiamfj^tm, that in the end of the day, he thoroughly oaaminedr the actioM-of it, ^ What cfH have I cared? What vice hows I rasisted? In wtatom IbeoDmofaotlsr?' Scneea tells as it was hfa daily practice, to give an aoeootit of his actions^ bofam: tha jodioalevy of conscience. Theaudiorof the gotdon-t ^w«*« gHoo ooonaet in order to pM^iency in viftae, to revise m our thoughts at mght, ^WhereinJiavo I transgressed, what have I done^ what have I omitted?' Ingoing this, we shall pioserv« constfanoe aiovo tender and sensible; for continuance in sin hardens it. This 00

• Piciebst \m atXioi^sfesos is ta n i ta ^temiitHqaawss «*f aerftosam t#h etstaracepiuet, interrofaretaDiouuiksaaB, quodbsdie maliiiB issasU ?- Csi Titio obstitigti ? Qua parte melioc es ? Quotidie apnd me cansam dico; Sen, delni.

he a prefenltTd nffedicine; for if tHe sting <yf remoftt fiAcyws our omissions of good, and o^nifiiissions of evil, atid a diviiie joy is: feh ki rei*embftfMe of <iur progress ki holiness, this will be a constant motive to restrain us from discnrderty actions, and t^^ form US to perfe^ioiv. Besides, there is a great dliference between thehaBifs of the body, and of the mnid; the first Weat^ and decay by continnal ase, the habits of the mhid by frequent practice, whether Tteioels or vinuous, increase and are confirmed, ^d since in the most excellent saints there remain sinsof nn* ayddabfe" w^afcffes^, the renewing our repentencer effetjr day is necessary to obtun the pardon of our sins, whieh h promised to a!I that mourn and strive a^inst sin: we are commanded '" not to let the Sim go do^ oh ovr wreth,'^ much less Ott God^s.

In short, let its evefy morning contfder the ttoty of the day,' which is a-vflduAbie' part' of oar lives, and theproper seasons of-doing it, and charge our souls with a diligent regard to if. It ia* prudent adtice how te^ ntoke shithfiill servaste hiduslrious; * in the momittg to prescribe their work^ in Ae e^«ning to require^ an account what h done, or left undone, itiid td eomrtend or censutie, to reward or pufli^h, aecoTcfing to their dti^enee or neg^ lect. There are rai^ly found ^rvants of sd deprsfvM a tenkper^ sd rebe!li<ma to anthovfty atid reason, so untMKstAble^ hnt they-wHi mend by tfife maA^ling. If this duty be eolist^fttly pime-'-tided in a due manner, it wiH be of in&ifte prMrt- to u^ Wo' read in Ae procete of the creation, that God revMd the wdffcS' of every di^, and ^^ saw they were g<)od,'' and iA the end^ <^ saw^ they wete very good, and ortiidfied a siibbadi>'* a sig^ of his cdtnplacehee in his w<Rifl« Thus if in the r«riisw of mir adtions-we find our conversation has bet^ in godly sincerity, that wt9 have been fUthAil to Ood attd oar soub in strii4ng after pei4^ • tion, this reflection will produce rest ^'aiid joy undpettkabfe^''' joy that eeatres in die heart, ^d^ is tmited to^tfae^tthstance of thesout; jOy that will fiowish in adversity^ wlieft eama! joy* withers $ a joy that wiU not leave as at death, but pass wMi us into the eternal w6rM. This *« oil <rf glidnesa"' will make us move active and eheerM in our miv^rsal duty: but if W have been slack and carelesft^in reKgkAi; if shis have been easily enters'

« NitUa eit bottfnlf aeqsittlkttl aretlifer caitodfai, qvah opttite«Mtio.

tained, and e«uly exeBsed, tbe remembnnoe wiO imbitter mt, and make us more vigilant for the future.

To make this duty more profitable^ we should compare ourselves with ourselves, and with others.

I. With oursefees, that we may understand whether we are advancing towards perfection. Sometimes there is a gradual de* dension in the saints themselves, not observed. When Samson bad lost bis mysterious hair, upon the preserving of which lus strength depended, and the Philistines had seixed him, be ^ awoke out of his sleep, and said, I will go out as at other times before, and shake myself; and he wist not that the Lord was departed from him-". Thus many decljne in their valuati<Ris and affections to things spiritnal, and are less circumspect in their conversations, less fervent in their desires of grace, and faithful in the improvement of it than formerly; and this deserves heartbreaking sorrow.

2. Besides^ tbe comparing ourselves wkh others who have excelled us in holiness, and have been more watchful to abstain from sinf and more zealous in doing good, is veiy useful. This will wfMh off the colour oi the common excuse, that without the holiness, of an angel, it is imposuble to be preserved undefiled in the midst of sensual temptations: but as the philosopher demonstrated the possibility of motion, by walking before a captious collet that denied it; so when many saints that have the same frail «nkrttt»es» and are surrounded with the same temptations, keep themselves pure in their dispositions and actions, when th^ are regular in duties of civil conversation with men, and in hfly coq^munion with God, and we that have the same qpifit of graoSi and word of grace, to instruct and assist us, fieJI so short of. their afctaininents, how. will the ccmiparison uj^raid us, and cover us with confusion ?

I shall add, that the deeettfulness of the heart is discovered in this, men are very apt to please themselves in the comparison with those who are notoriously worse, but aveoe from consider* iiW tlKise wiio ai^ eminently better. But tjhis will be of no avail in the d^y of judgment; for the law of God is the rule to which we must confcMrm, not the examples of others. Besides, how can any expect, that the wickedness of others should excuse them in judgment, and not fear that (be holiness of others shall accose and condemn them ?

CHAP. XIII.

Contioaal watchFulneBS requisite for our advaocing to perfection. .This re* •pects the preTcotinj; eyil, aod doiog good. The malice, the crafr, the d!« ligeoce and Dumbers of our spiritual enemies. We are very receptive of temptatioQi. Watchfnloesa respects oar doing good in its season, and ' .with its proper circumstances. A due regard to the dutie* of our several relations, is necessary in order to the perfecting of holiness. Domestic, sacred, aod civil relations considered. The last counsel, let our progress towards heaven be witli the same seal as at oar first entrance into it, and 4he same lerleasoefSf as when we come to the end of it.

7. C^ONTINUAL watchfulness is requisite, that wc may be rising towards perfection in holiness. The state of sin in scripture is represented by a deep sleep, that is the true image of death; ^^ awake thou that sleepest, and arise from the dead^ and Christ shall give thee light." Eph. 5. 14. The spirituaJ sleep is understood by comparison with the natural, in the natural the instruments of sense and motion are bound up; the ap* prehensive faculties that discover dangers, and the active powers that resist or avoid them, are suspended from their exercise. Now spiritual security is called a sleep, as it implies ignorance of dangers that threaten the soul, and unpreparedness to prevent them. Accordingly, in opposition to carnal security, watchfulness consists in two things; in the foresight of approaching evils, and furnishing ourselves with means, and using them for our safety. There is the life of grace in every regenerate person, but watchfiilness implies the lively exercise and activity of grace: in the present state, the spirit of slumber is apt to steal upon us; •* even the wise virgins slumbered and slept.** The three disciples at Christ's transfiguration in the mount, when it might be imagined there could be no inclination in them, and no temptation to sleep, for that the glorious tight would powerfully excite and actuate the visive spirits, yet fell asleep; and at his private passion in the garden^ when there was the greatest cause of their sorrow and sympathy, yet were seized with unwelcome heaviness; for which our meek Redeemer so gently reproved them^ '^ cmH you II. K k

SI4 «PIBITt7AL VBRVBOTION

ye not watcli with me one hour}'' The best we liable to re« lapses into security, till they shall be awakened and raised by th^ omnipotent voice oi the Sou of God at the last day^ to immor^ tality and perfection.

Watchfialhess may be considered either with respect to the pre-ventir^ evily or the cbiii^ goed* With re^>eet to the preventing evil, there are such motives as should make us very circiunqpecty lest we be overtaken and overcome by temptations.

First, If we consider the subtiky and strength, the malice and diligence, with the "mighty number of our spiritual enemies, there is great reason we should not only be awake, but watchful' to oppose them.

(1.) The tenq>ter is surprisingly aubtle, and undttstands all the arts of circumventing and ocnrrupting us. He knows the several characters of men's dispositions, the commixture of their humours, all the radical causes of their different inclination^^ and of those lusts that have dominion in them. He knows the various impressions of nature, from the sex, the age, the country; from inherent or external causes, frt>m health or sickness, nobi* lity, obscurity, riches, poverty, prosperity^ adversity: be tempts to sensuality in youth, and covetousness in old age; like the possessed person in the gospel, that was sometimes cast into the fire, and sometimes into the water. Men often exchange their lusts, and deceive themselves;. as if a dead palsy were the cure of a burning fever. Sometimes he will try to cool the zeal of the saints, who are serious in working out their salvation, by suggesting that their diligence is not necessary: but if he cannot recal them to their former security, by the allurements of sensc^ he will discourage their hopes, and represent God as irreconcile-able, and damp their resolutions in seeking his favour, and doing their duty. Thus by stratagem and ambush, or by open assault, he attempts to ruin their souls.

(2.) His strength is superior to ours. Evil spirits wtegtjkd, ^^ principalities and powers, and spiritual wickednesses." We are frail flesh and blood: but we are encouraged, that by our vigilaacy, and the assistance of the Holy Spirit, we shall be preserved against hi* utmost power and cruelty: ^ for greater is he that is in the s^nts, than he that is in the world." John 1.4.

(3.) His malice is deadly: nothing can allay his torment, but the involving men under his judgment and misery.

(4.) His activity and diligence is equal to his 'malice. , The ^^ spirits of darkness" never slumber or sleep: they are not capable of weakness or weariness, as our faint flesh is. He is restless in following his pernicious designs. * What is recorded of Marcellus, the Roman general, is applicable to satan, ' if he obtains a victory, he fiercely insults and pursues it; if be be re' pulsed, he returns afresh.' His spite is never spent: he tempted our Saviour with distrust of God's providence, with presumption and vain-glory; and being foiled in all tittempts, it is said, ^' he departed for a season," and afterwards made use of Peter as his instrument, to make him decline his sufferings for the salvation of men.

(5.) He has a mighty number of ^^ principalities and powers, and spiritual wickednesses," under his commands: there was a legion in one man. St. Peter earnestly excites us to watchfulness ; '^ for our adversary the devil, with innumerable infernal spirits, goes about seeking whom he may devour." He is the most formidable and least feared enemy in the ovorld: we are surrounded with invisible enemies, ^ooner felt than seen, and usually not discerned but by the wounds they give us; and yet the senses of men are unguarded, and all the gates are open, to give them an easy entrance into their souls. And though their operations in destroying souls are secret, yet the deadly effects of their hatred are visible; for how few are there in whom the signs <^ the spiritual life appear ?

Secondly. The world is the storehouse of satan's temptations; the men of the world to allure us to sin, or terrify us from our duty. The things of the world are suitable to our vicious appetites, and foment them; like food that is pleasant, but un« wholesome, and feeds the disease. He puts a gloss and flattering colours upon earthly things, to give them a lustre in our imaginations.

Thirdly. In our depraved state, we are very receptive of hia temptations. The innocence of the first Adam did not secure him firom seduction. The carnal affections are like gunpowder, a spark sets all on fire; and we cannot easily quench the unruly flame when it is inspired by the tempter. It is true, he cannot

« Nte bonam see malam fern fortaoam poUtti lev Tlelt, feroeiter iatvU tot, leu vlctas, lusiraersi victoribos certomen.

K k 2

immediately act upon the soul: but as in paradise, he made use of the serpent to deceive the woman, and of the woman, by her blandishments, to allure Adam; so he makes use of the carnal part in every one, which proves as fatal as the serpent, and the woman were. All the corrupt appetites, and disordered aflfec-tions, are managed by him, and draw men with nnforced consent to yield to him. He knows the invidious party within us that will admit his temptations. When the heart is dejected and sorrowful, he sends in terrors and grie6, knowing that his fiiction within are ready to receive them. When it is cheerful and lively, he sends in vain thoughts, excites the carnal affections, which are ready to comply with his design, and betray the soul to folly and security. Now-considering our enemies without, and the deceitful heart as the traitor within, that keeps correspondence with the tempter, our danger is infinite. We are not by privilege exempted from temptations, nor invulnerable in our encounters with the powers of darkness; but by vigilance, and managing the armour of God, we are victorious. There b no saint on earth but may fall •as foully as David did, without a constant jealousy over his heart and ways. It is said, " while the husbandman slept, the envious man sowed tares." He did not by force enter into the field. It is not so much from impotence, as carelessness, that temptations are let into the heart, and'corruptions break out. It is not so much the stock &f habitual grace that secures us, but grace in its vigorous exercise. Surely David in his youth had seen as exquisite beauties as Bath-sheba, and was preserved by watchfulness: but the neglect of " his duty was fatal to his purity and peace. Therefore the duty is so often inculcated upon us.

We must be watchful to fly from temptations : he that prays, ^ lead me not into temptation," and leads himself into it, mocks God, despises the danger, plays upon the hole of the asp, and walks upon the brink of a precipice. He provokes God justly to desert him. If a general commands a soldier to fight a single combat vwith an enemy, he will furnish him with armour t>f proof, and secure Wm from treachery: but if one be fool-haidy, and engages himself, he may dearly pay for his rashness. If by the order of providence, one be brought into tempting circumstances, he may pray in faith for diviiui sssiatanee, that *' the Lord will

t^TOLDSD AND XMPORCBD, S17

btt at his right. haiid, and he shall not be moved:" but if one ventures into temptation^ he will hardly escape.

We are directed to be ^' sober and vigilant" against our spiri* tual enemies. Vigilance discovers the temptations^ and tempe-^ ranee subtracts the materials o^ them* Adam by intemperance stained his innocence, and forfeited his felicity.

We must be ^' clad with the armour of light, to oppose the powers of darkness," Strange armour that is transparent and may be seen through. The graces of the Spirit are. armour and ornantent, the strength and beauty of the soul. They are called, *^ the armour of God,'^ for he furnishes us with thcfn, and teaches .us to use tliem^ and makes us victorious. We must not only watch but pray against temptations. We are preserved by the intercession of Christ in heaven, and the Spirit's illumination and protection in our spiritual warfare. There are some things that directly strengthen our enemies, all tempting objects that excite and influence fleshly lusts, that '^ war against the souk" Some things indirectly strengthen them; whatever diverts us from prayer, and other holy ordinances^ disarms us ^ whatever distracts the mind, and dissolves the firmness of the will, exposes us more easily to be overcome. To be careless and secure as if we were in a safe sea, when there ave so many visible shipwrecks, is unaccountable folly.

It is our duty and wisdom to keep a jealous watch ove^ our hearts^ to suppress the first inclinations to sin; thoughts and desires are the seeds of action: and to guard our senses, that we may not be suddenly corrupted. Lot's wife by a lingering look afiter Sodom, was tum^ into a pillar of salt, to make us fearfiil, by her example^ of the occasions of sin. Especially we must direct our care to prevent our being surprised, against the sins that so easily encompass us, and whereby we have been often foiled. If a besieged city has one part of the walls weaker, and more liid>le to be taken, care will be taken to strengthen it, and to double the guards there.

Let us be watchful against small sins, if we de«re to be preserved from greater: for we are trained on by sins of weaker evidence, to sins of greater guil|;. Some are so confirmed in holiness, that the devil does not tempt them to transgress the law in a notorious manner, but lays snares for them in things of lesser moment. Besides, there are sinners of different degrees, yet

K k 3

they all finally perish. Some with a full career throw themselves headlong into hell. Others go slowly step by step^ bat certainly drop into it.

To conclude, if we desire to be preserved from sin, let us avoid engaging company: many persons would resist the force of natural inclination, but when that is excited by the example of others^ they are easily vanquished. A pure stream passing through a sink will run thick and muddy. On the contrary, society with the saints is a happy advantage to make us like him. As waters that pass through medicinal minerals, derive a healing tincture from them. In short; the present world is a continual temptation, and we should alwap be employed in those things, either in our general or particular callings, that either directly or virtually may preserve us from its contagion. We arc in a state of warfare: though not always in fight, yet always in the field exposed to our spiritual enemies " that war against our souls :* and our vigilance and care should be accordingly.

The duty of watchfulness respects the doing good in its season, and with the circumstances proper to it remains to be considered. *« To him that orders his conversation aright, I will show the salvation of God." Order in an army contributes to victory more than numbers. The acceptable performance of a duty, must depend upon its season. The l^Q^uty of it is impaired, when done out of its proper time. I will instance in one duty very influential upon a holy life. We are commanded to *' Watch unto prayer," that is, to preserve a holy frame of spirit suitable to this duty, and " to redeem time" from the vanity and business of the world for prayer. This duty is as necessary fiwr the spiritual life, as breathing for the natural: and it is a part of wisdom so to order our affairs that ^e may have chosen hours for communion with God. And we are to watch in prayer agunst distraction and indevotion. We are ** commanded to draw near to God with reverence and godly fear; for our God is a conso-ming fire," to those who disparage his majesty by coldness and carelessness in his service. There must be a strict guard to prevent the excursion of our thoughts in divine worship. The soul should ascend to God on wings of fire, with all possible ardency of affections : ^' The effectual fervent prayer of a righteous man avails much." Watchfulness respects both the time and degrees of our duties. We are commanded, as we have opportunity.

^to io good unto all men, especially to the household of futh;'' and " to show mercy with cheerfulness." We should not lose the golden opportunity of relieving the objects of charity, and be diligent in our business, and to cut off superfluous expences^ tiiat we may be Gberal. We should be careful to keep every grace in its vigorous exercise. In short, the soul is a principle of life to the body, from its first being to its last breath, gcndesr its motions, ^vents the dangers to which it is liable, provides for its welfare: how much more reasonable is it, that it should be a soul to itself, vigilant and.active to improve every advantage for its happiness and perfection ?^

8. A due regard to the duties of cntr several relations is very necessary, in order to our perfecting holiness. Relations may be considered mider three general heads; domestic, sacred, civil.

(1.) Domestic, between husband and wife, parents and children, masters and servants. There is a general duty that binds all relations, and particular relative to their several states. There 18 superiority in a husband, sovereignty in parents, authority in masters, but it must be tempered with discretion, indulgence and humanity, in the exercise of it. The mutual duty of husband and wife is love, wherein the society, sweetfiess, and felicity of marriage consist. In this is included the bearing with the infirmities of one another, that allays the fierce passionf, that are the cause of strife, and makes the patient party better. The exercise of this iUTection is distinguished; the love of the husband is counselling and comforting, providing and protecting; the love . cf the wife, obsequious and assisting. His si^eriority and her subjection must be sweetened with love. The husband must not be bitter, nor the wife sour. The husband must govern the wife^ as the soul does the body, with wisdom and tenderness. There 18^ a servile subjection, from fear of punishment, or hope of gain ; and a liberal subjection, full of freedom, from love; and this is of wives to husbands, and of children to parents. The wife though inferior, is a fellow-ruler with him over children and servants. She 18 subject as his vicegerent, always preserving love and reverence in affection, and expressing meekness and obedience in actions. She as his deputy, is to dispose things for his credit and profit. Prudence is requisite in both, that they may deposite their cares in each others bosoms^ and trust their secret thoughts as secttvely as in their own hearts. The principal duty of bus

K k4

bands and wives is, a tender care for the good of eaeh othera-aouls: the husband should lead her in the way to eternal life, by his counsel and example; and the wife by her'humble and h(4y conversation, recommend religion to his mind and affectioos.

The sovereignty of parents over children must be mixed with tender affections, not with rigour. We are commanded, <^ Parents provoke not your children to wrath^ lest they be discouraged." The duty of children, is to reverence and obey their pa* vents, in all things that are pleasing to God. There can be no dutiful love without fear, nor paternal authority without love. The religious and secular government of the family, is in the husband and wife, who are like the two great luminaries in the heavens, the one rules in the absence of the other: but it is principally in the husband. This testimony is given of Abraham, that so endeared him to the favour and friendship of God^ as to reveal his secret counsels to him; '' I know Abraham, that he will command his children and servants, and liouaehold after him, and they shall keep the way of the Lord.^

The master must not be imperious, austere and fierce, but manage his power with that condescension and lenity, with Chat exact performance of what is due to his servants, as becomes one tliat is accountable to the universal master, before whom he must stand in an equal line, '' and with whom there is no acceptance of persons," Servants must be humble, incorrupt, diluent and faithful. Our Saviour inquires, <^ Who is that wise and fidt&fol servant?" And the master calling his servants to an account, aays, *^ Well done good and faithful servant." The wisdom and goodness of a servant consists in his fidelity. In abort, the neglect of prayer, holy instruction, and setting a pattern of holiness to the family, the not watching for the souls of children and servants to restrain them from evil, and excite them to good, will be a terrible accusation agaiast many parents and masters at the day of judgment.

The provision for the family is an indispensable duty upon the master of it. There is a divine alliance between the precepts of the law, they are all to be obeyed in their season. The duties of the first table do not supersede our obedience to the duties of the secqnd. If an eagle should only gaze on the brightness of the sun, and suffer its young ones to starve in the nest, it were prodigiously unnatural. He that by a pretence of serving God in

•els cX immediate wordiip, negleets to provide for his familj, is worae than an infideL But how will those^ who by wasting their estat^s^ or idleness, ruin their families, appear before the judg* ment-seat of God.

The superiors in the family must preserve order and tranquil* Uty in it. The fire of discord turns a house int6 a little hell, full .of the tormenting passions, s<Mrrow and anguish, disdain and d^^^ jspite, malice and envy, that blast the most flourishing families. £ut when religion, that is ''pure and peaceable,'^ governs the house, it turns it into a paradise, where Uie God of peace dwells^ and delights, and dispenses the most precious fruits of his favour. Wisdom and yvatchfukiess are requisite to maintain an harmonious agreement in families wherein are persons of different and contrary tempers. Some are of such unnatural dispositions, that they love jars and dissensiims, as some platits thrive on the top of the Alps, where they are continually exposed to storms. There is such an irregularity in the dispositions of some, that between those persoii^ there is-fierce hatreds where entire love is due: the discotd l>etween brothers is deeply wounding, and hardly curable. The reason of it is evidentj for.where by the law of nature, the dearest love is required and. expected, the not obtainii^ it is to injurious and provoking, that the hatred in one, is equal to the love to which the other does not correspond. The Spartan magistrates, celebrated for their wisdom and justice, being informed of frequent quarrels between two brothers^ likely to end in bloody contentions, they sent for their Eetther and punished him, as more culpable and guilty, in not timely correcting them. * Ruling wisdom in the father of the family, so as to conciliate love with xespect, severity mixed with sweetness (which rarely meet) aie necessary to prevent, or compose dissensions in those little commonwealths.

In order to this, the prime cftfe must be to queneb the first sparks that appear, that are seed^ pregnant with fire: if they are .blown up and fed with materials, they break forth into a sudden flame. And in the second place, to observe and employ every one in the family in what is proper for them, f As the stones

* FamiUam suam coercult, quod pleiisqoe non minas ardaum qoam regere proTiDceant. TeslimoDimn TaeM de Agrkola,

+ SocieCas mixta lapidnm fomicationt limiUlma est, quae casnra nisi iOTl* tem •bitarent hoc ipto lastloetur. Sou

8PIRITIIAI* mncTKni

Id an srch must be so cut and fiiraiedy that they nay point cot against another, and support one another: 'thus there are variety of tempers, and talents in a £unily, and it is the wisdom of sq>e* riors to observe and employ the several persons for die good ef the whole.

In short, authority is accepted with more easy submission la the title of a father^ than of a maM«r. Therefore as Seneca oIh-aervea, the Romans, that they might prevent envy towards masters, and contempt of the servants, called the master^ ^ The father of the Aonily/'

. (2;) There is a soired rekaUm between pastor and people* I shidl but glance on She duties belonging to them. Evangelical pastors are compared to the luminaries of heaven, that by their light, heat and inftienees are so beneficial to the lower world. If they are eknided with ignorance, or eclipsed by the interpositioa of earthly tilings, they are useless. There are divers degrees of substantial learning and spiritual skill, but a sufficiency of knowledge for the great work of saving souls is requisite in all. Zeal imtted with knowledge, is an indispensable qualification* When the apostles were filled with the Holy Ghost, descending in the significant emblem of fiery tongues, of what admirable efficacy vras their preaching? The first sermon convert^ three flion-sand, that were murderers of <hir Saviour, and had the stains of his blood fresh upon them. Tongues of flesh are withimt vigour^ and make no lasting impression on the hearers, but tongues cf lire have a divine force and opetation to dispel the enon of men^ minds, and- quicken their affections, to refine and purify thei^ conversations. They must be ^^ diligent and watcUuI for the aoals of their people, as those who must give an account ta the Supreme Pastor and Redeemer of souls.'' And as they must teach what they learn fi-om the gospel^ so they must Bve as they teach. If they are sensual and worldly, how can their prayers ascend with acceptance to God, and descend with a blessing to the people? There should be « singularity of hdBness, dKstin* goishing those who are consecrated to instruct and govern tba churdi. Their sins are aggravated from the -quality of their pep^ sons: thb is signified in the levitical law, that appointed the ex** piatory sacrifice for the sin of the priest, should be as costly aa for the sin of the whole congregation. So if the tenor of their

ITKFOLDSD AND BNFORCSD. &23

Ibrce of the most inflaming eloquence^ and render the doctrines of Che greatest purity without eflieacy. O that all who are engaged in this holy, (and without their personal holiness) dreadfid o£Bce, would duly consider the account they must give of their managing of it^ to the great Shepherd at his appearace. 1 Tim. 5, 17. Heb. 18. 7, 17.

The duty of the people is to obey, to imitate, to honour their faithful pastors: otherwise, every feermon they hear will be an accusation and argument against them in the day of judgment.

3. The civil relation between the magistrates and people binds them to the respective duties of their different states. Magistrates supreme and subordinate, in the scale of government, are the ministers of God for the good of the people. They derive their authority from him, and are styled gods^ by an analogy and deputation, which necessarily infers they must rule for 'his glory* 'Rie end of the magistracy should be the end of the magistrates in the exercise of government, that their subjects may '^ lead a peaceable and quiet life, in all godliness and honesty." 1 Tim. 2. 2. The prince, as the natural head^ has the supremacy in place and dignity over all the parts of the body, and is vigilant for their preservation^ so being the political head^ highly exalted above k\l degrees in the kingdom^ must be provident and solicitous for the temporal interest, and the eternal benefit of his subjects. He must niake laws holy, just and good, as becomes his lieutenancy to Christ,^ and to command the execution of them. He is to consider that die actions of kings are examples, and their examples rules^ more influential utito the Ihres of their sub« jects than their laws.

Those who are in the seat of judicature, must dispense judg« ment with a clear serenity, with calm tranquillitv of mind^ with* out partiality and passions; they must not honour the rich^ nor favour the poor, but be true to their light«and integrity.

All that are concerned, in their several stations, should dis-{>ense a vigorous influence for the suppressing vice, and encou* -ragement of virtue: and according to the apostle's rale, << should be a terror to evil doers, and a praise to those Who do well.'' Gspecially they should be clothed with zeal in punishing offenders, that do not hide their horrid abominatrovis, but comnnt them without fear of the light of .the sun or of nature, and out-dare flatan: when impudence^ and incontiiience^ and intemperance^

L

624 spi&itUAL vBmmioit

triumph in the ruins of modesty, chastity^ and sobriety. Seaeca tells of some in old Rome, that were not ashamed of the foulest sins, but when described and represented on the theatre, << glo-^ ried in their shame." * This height of villany was not limited to the age cl Nero, but to this extremity vice is arrived in our times. If by just severity, such public and crying wickedness be not suppressed, what reascm is there to fear that the righteous judge of the world will make the nation a spectacle of visible venge* ance, and vindicate the honour of his despised Deity? How will magistrates, that are careless in the execution of the laws, appear before the impartial tribunal above, when besides the guilt of their sins by personal commission, they shall be charged with the sins committed by their connivance, such heaped damnation will sink them into the lowest hell.

The duty of subjects, is the hi^iest reverence of the sacred authority wherewith princes are invested. They must pay tribute for the support of the government. They must obey for God, as priiKes must rule for God; but in sinful things, as princes have no power to command^ so the subjects ace under no obli^ir^ tion to obey.

To conclude this argument,^ there is no counsel more directive ud profitable for our arriving to an excellent degree of holiness, than this: let our progress in the way to heaven be with the same zeal, as we felt in our first entrance into it, and with the aame seriousness, as when we shall come to the end of it. The first and last actions of the saints, are usually the most excellent J)avid's first and last ways were nmt excellent; see his divine frame near his end: '' although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in lill things, and sure: this is all my desire, although he make it not to grow»" 2 Sam. 23. 5» New converts when ^' called out of darkness into the marvellous light of the gospel, are more sea* lous in their opposition to sin.'' 1 Pet. 2: 9. 2 Qhrou* 17. 3. And more active and cheerful in the aervice of God. The bitterness of repentance, before reconciliation, causes an abh<Hrrence of sin. They remember the prayers and tears, the anxieties of joonscience. the restless hours that sin cost them. As one that IS saved firom fire that was ready to devour him, retains so strong

^ • Plaudit ^ viciis lati Bcri coovficium gandet*

an impression of the danger, that makes him fearful ever after. They are filled with the affections of love and thankfulness to God, and glorify mercy that spared them, when justice might have destroyed them. When no eye had compassion, and no relief was afforded in their extreme misery : when they loathed themselves, frighted with the image of satan printed on their soids, then God did regard them with tender affection: when they fled from him, then he did overtake them by preventing and prevailing grace. They have the quickest sense of their obligations to the Redeemer, and the most sensible relishes of his love, in communion with him. We read of the lame man from his birth, that upon his miraculous healing, when he felt a new current of spirits in his nerves, and his feet and arms were strengthened, that '^ he entered with the apostles into the temple, walking, and leaping, and praising of God." This is a resemblance of the zealous affections of new converts, when they feel such an admirable change in them : " they run in the ways of God*s commandments with enlarged hearts :" they have such flashes of illumination, and raptures of joy, that engage them in a course of obediencet The Holy Spirit inspires them with new desires, and affords new pleasures to ende^ religion to them. It is not only their woiic, but recreation and reward. But alas how often are the first heats allayed, and stronger resolutions decline to remissness. Our Saviour tells the church of Ephesus^ ^< I have somewhat against thee, because thou hast left thy first love: remember firom whence thou art fallen, and repent, and do thy first works." It is said of Jehosaphat, that ^^ he walked in the first ways of his father David :*' intimating there was a visible declension in his zeal. He was not so accurate in his conversation afterward. The converted are many times not so frequent and fervent in God's service, and though by the con-Btrmning judgment of conscience, duties are not totally omitted^ yet they are not performed with that reverence and delight as at first. They are more venturous to engage themselves in temptations, and more ready to comply with them. They are tired with the length of their travel, and the difficulties of their way, and drive on heavily. We should with tears of confusion remember the disparity between our zealous beginnings, and slack prosecution in religion; we should blush with shame, and tremble with fear^ at the strange decay of grace^ and recollect ourselves^

and reinforce our will to proceed with vigorous constancy. And when the saints are ready to enter into the unchangeable state^ when '^ the spirit is to return to God Uiat gave it/' how entire and intent are they to finish the work of their salvation ? How spiritual and heavenly are their dispositions? With what solemnity do they prepare for the divine presence ? How exactly do they dress their souls for eternity, and trim their lamps, that they may be admitted into the joys of the bridegroom ? How is the world vilified in their esteem, and unsavoury to their desires ? << The Lord b exalted in that day."

The nearer they approach to heaven, the more its attractive force is felw When the crown of glory is in* their view, and they hear the music of heaven, and are refreshed with the fi-agrancy of paradise, what a blaze of holy affections breaks forth ? When Jacob was blessing his sons upon his death-bed, he in a sudden T^iture addresses himself to God, '^ O Lord, I have waited for thy salvation!" As if his soul had ascended to heaven before it left the body. '^ O when shall I appear before God!" was the fainting desire of the psalmist. If communion with God in the earthly tabernacle was so precious, how much more is the imrne^ diate fruition of him in the celestial temple ? If *' one day in the courts below be worth a thousand, an hour in the courts above is worth ten thousand." *

Let us therefore by our serious thoughts often represent to ourselves the approaches ctf death and ju<%ment. This wiUmake us contrive and contend for perfection in holiness. The apostle exhorts the Romans to ^* show forth the power of godliness," from the consideration of the day of grace they enjoy, and the .day of glory they expect; '^for now is salvation nearer than when you believed." Let us do those things now, which when we come to die we shall wish we had done. Thus doing, we shall be transmitted firom the militant church to the triumphant, with a solemn testimony of our having adorned the gospel in our lives, with the victorious testimony of conscience, that ^^ ^e hare .fought the good fight, kept the faith, and have finished our course," and received with the glorious testim<Hiy of our blessed rewarder, '^ well done good and faithfiU servant, enter into the joy of thy Lord."

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