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CONTENTS

OF

VOL. IV.

MISCELLANEOUS SERMONS.

Sermon L On thb bxistbncb of God. f

Heb; 11. 6. BiUu^Uhouifakhitisin^pc^isibhtopletu^ him: for he that coToetk tq God,must, heiieve that he is, and that he is a rewofderj^of them. tltat <ttii-gently seek Mm, IL in. Sin thb most formidablb bvil, 33

.Gen. 39. 9; How can J do this great wiqkedtffiss, owl sin agcdmt God*

iV. How MBN ARB SAID TO BB THE SONS OF GOB«, 67

1 John 5. 2. By tlds we knom thai we lave the chiidren of God, when wehce God ajid keep his ,conm<i!>^ tnents.

V. VL How TO BBAB AFFLICTIONS. ^ 81

Heb. 12, 5. My son despise not ihau^ the chastening qf the Lord; nor faint whm thou art rebuked of him. VIL VIII. IX. X. XL Thb marriagb fbast. loi

Luke 14. 23. T7t« Lord said to the servant, compel them to came in, that my home may beJuU.

FUNERAL SERMONS.

A SBRMON ON THB DBATH OF QUBBN MARY. 176

Psalm 102. 26^ 27. T%ey shallperish, but thou shalt endure; yea, aU of than shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: but thou art the same, and thf years shall have no end.

The address of condolence to his majesty^ by the dissenting ministers^ 199

A SERMON PREACHED AT THE FUNERAL OF DR. THOMAS

MANTON, 203

1 Thess. 4. 17. And so shiU weeoerbevoiththe Lord.

A SERMON PREACHED AT THE FUNERAL OF DR. THOMAS

JACOMB, 239

Dedication to the Countess of Exeter.

John 12. 26. If any mem serve mey let UmfoUow me; and where I am, there shaU my servant be: tf any man serve me, him ivili my Father honour.

A SERMON ON THE DEATH OF MR. RICHARD BAXTER, 297

Dedication to Sir Henry Ashurst.

Luke 23. 46. Jnd when Jesus had cried with a hud

voicey hie saidy FatheTy into thy hands I commend my

spirit.

A SERMON ON THE DEATH OF MT. DAVID GLARKSOBT^ 347

The preface.

htm M. 2. Inmy Father^s hottse aremanymxmsians; ^UwerefMso, I would hme told you. r go to - prepare a place for you.

A SERMON ON THE DEATH OF MR« BBNJAinN ASHURST, 393

Dedication to Henry Ashurst Esq.

Re?. 22. 12. Andy beholdy I come qidekty; and my

reward is with me, to gioe every mm acoor&ng as

his work shaU be.

A FUlttRAL SERMON ON THE DEATH OF DR. WILLIAM BATES,

' tr MHN HOWE, 433

Dedication to the Duke of Bedford.

John 11. 16. Then said Thonmy wMch is called Di-

dynmsy unto hxsfeUcno^disdpleSy lei us dbogOy that

we may die with Km.

S E R M O N S

ON

VARIOUS SUBJECTS,

-««g«Od««»-

S E RM O JV !•

GOD IS.

Heb. XI. 6.

Bot wtthont hAih it is impossible to pleaie God; for he that cometh to Go4, Biint beliere that he iS| and that be s a rewarder of theia that dlKgeatly •eek him«

JLN this chapter faith is represented as the principle of obedience, conveying vigour and strength to other graces, whereby they become operative unto several ends and objects; hence those acts which immediately spring from other graces as their proper stock, are attributed to faith, that being the principle of thmr heavenly working. In this respect, as the success of an army redounds to the general's honour, so the victory which is effected by other christian qualities, is here ascribed to faith, which animates them, and leads them forth as their chief Vol. IV. A

Z GOD IS.

captain; this is intimated in the text^ in which we may ob* serve.

1. A proposition, ^^ But without faith it is impossible to please God;'' that grace being the medium of our communion with God, as it gives through Christ an admission and approach to him; and in this respect is opposed to drawing back. Heb. 10. 38.

2. The argument to confirm it, ^' for he that comes to God must believe that he is, and that he is a rewarder .of them that diligently seek him:'' that is, our addresses to God, are grounded upon a firm assent to God's being and bounty. *

(1.) An assent to his being is absolutely necessary, otherwise acts of worship are as a ball struck into the open air, which returns not to us; without the entire assurance of a detenninate object, religion will fail and vanish, this belief is general and speculative.

(2.) An assent to his bounty, that he will bless those '^ who diligently seek him;'' this is particular and applicative, and it follows from the other; for the notion of a benefisictor is included in that of a God ; take away his rewards, you ungod him: now the steadfast acknowledgment of this, can only draw the soul to perform ingenuous ^nd acceptable service: for the naked contemplation of those amiable excellencies which are in the Deity, can never conquer our natural fear, nor quench our enmity agunst him; the reflection upon hb righteousness and our guilt, fills us with terror, and causes a dreadfiil flight from him; but the hope of his remunerating goodness, is a motive agreeable, and congruous to the breast of a man, and sweetly leads him to God; religion is the submission of ourselves to God, with an expectation of reward.

I shall treat of the first branch of the argument; ^' he that comes to God, must believe that he is.'' The firm belief of God's being, is the foundation of all religious worship; in the discussing of which, my design is to evince that supreme truths

* This is tlie heathens creed,

Tijj wepr Ttfj fo»V WsjSe/a^ &i Sri to^ xvpiirarov ixeTvQ i<mf^

ri oKxkoXm^ xm hxcd(0§» Epictetus'

€0]> f«« 3

'^ that God is/' The evidence of this will appear to the light of reason, and faith, by an iqppeal to nature, and scriptures; I ehall produce three arguments from nature, which may convince an infidel there is a God. The first is drawn firom the visible world. The second from natural conscience. The third firom the consent (rf nations.

The first argument is drawn from the visible world. In the ^sreation, his essence and attributes are clearly revealed, his absolute powo*, unerring wisdom, and infinite goodness, are discovered to every capacity; therefore the apostle urges this as the most proper argument to convince the heathens, Acts 14. 15. '^ That they should turn from their vanities, to the living God which made heaven and earthy and sea, and all things that are therein /' to this they must naturally assent ; as shadows represent the figure of those bodies fi*om whence they aie derived } so in the world there are such traces of the divine perfections, that it is easy to infer thene is a Sovereign Being which is the cause of it; all the creature» and their various excellencies, are so many beams which reflect upon this sun^ or lines, which direct to this centre; nay, th^ meanest being carries some impression of the first cause, as the image of a prince is stamped upon a penny, as well as upon greater money; the beasts will instruct, and the mute fishes teach the atheist there is a god; and though he is not discerned by the ontward sight, yet the understanding will as certainly discover him^ as it doth an invisible spirit in a living body; and that^

1. From the being of the world, and its parts > it is apparent to sense, and acknowledged by all, that some things are of a late beginning, but those things could not proceed fi-om them«-selves, for then they should work before they were, and the same things should exist, and not exist at the same instant, and in the same respect, but this implies a contradiction } it foildws then^ they had their original from without; we find the experience of this in ourselves; the. number of our days declares theye was a time in which we had no being, and therefore we could not pro<> duce ourselves.

Now, if man which Is the most perfect of visible creatureSy presuppose a msdier, then may we sufficiently infer a creation, where we find far less perfection; and this is true, not only of tilings which are yinMe, but of all other beings 3 till at last vrn

arrive at the Siqireme cause^ whose being is necessarj and independent. 4

Besides, if -we consider that from nothing he hath prodnced their beings, and so united those two distant extremes of being, and not being, we may infer his power to be infinite; the greatest difference imaginable between two finite beings, admits of some proportion, and measure; but between that which is^ and that which is not, the distance exceeds all apprehension; so that from the mere existence of things, it is evident that there is a first cause, which is hidependent and infinite, and thia is God.

2. We may certainly argue the being of God from the consent of parts in the world, and their perpetual confederations to support the whole. Confusion is the effect of chance, but order is the product of art and industry. When we consider in a watch, how the different wheels by their unequal motions agree in distinguishing the hours, and with that exactness, as if they were inspired by the same intelligence, we presently conclude it to be the work of an artificer; for certainly pieces of brass could never have formed and united themselves into that method *, propor-tionably when we view the harmony of ail things in the world, and how disagreeing natures conspire together for tlie advantage of the whole, we may collect there is a divine Spirit, which hath thus disposed all things. We will not make a curious inquiry into this; an eminent degree of knowledge in several faculties, would but imperfectly discover the proportion and measures which the eternal mind hath observed in the frame of nature ; it will suffice to glance at those which are exposed to the view of all.

The sun which is the eye and soul of the work), in its situa-

> tion and motion is a sign to us that there is wisdom and counsel

in its Author; it is fixed in the midst of the planets, that it may

dispense its light and heat for the advantage of the lower world;

* if it were placed in a higher or lower orb, the jarring elements^

* Quid potest esse tarn apertam, (amque pertpicaum, cam ccelom sospext-mas, ctelestiaq; contemplati sumus, quam aliquod esse numeii prcstantissi-miB meotts quo ba«c refranlur? TuU. to secundo de oaCura deorum, $c. lib. 9. de divinatione; esse pnestantem aliquam, seternamque oaturam & eamsuf-piciendarn adjorandamque bomioum geoeri, pulcbrUado mundi ordoque re-rum coelestiuin cogit confiteri.

(which by its influence, are kept in an equal poise and propor-ticxi) would break forth into disorders; and those invisible chains and connexions which fasten the parts of nature, Vvould presently be broken; the regularity and constancy of its motion discovert a Deity; by its course from east to west, it causes the agreeable vicissitude of day and night, and maintains the amiable war of light and darkness; this distinction of time is necessary for the pleasure and profit of the world; the sun by its rising, chases away the shades of the night, to delight us with the beauties of the creation ; it is God's herald which calls us forth to the Uscharge of our work; Psal. 104.22,23. this governs our labour, and conducts our industry; this animates nature, and conveys a pleasure even to these beings which are insensible; without the day, the world would be a fatal and disconsolate grave to all i:reatures; a chaos without order, action, or beauty; thus by the sunbeams we ms^y clearly sec a divine providence. Besides, when it retires from)us, and a curtain of darkness is drawn over the world, that proves the wisdom and goodness of God. The psalmist attributes the disposition irf day and night to God, ** the day is thine," and vntii an emphasis, ** the night also is thine;" Psal. 64. 16. notwithstanding its sad appearance, yet it is very beneficial; its daiikness enlightens us, its obscurity makes visible the ornaments of liea^ ven, the stars, their aspects, their dispositions, their motions which were bid in the day; it unbends the world, and gives a short and necessary truce to its labours, it recreates the wasted spirits; it is the nurse of nature, which pours into its bosom those sweet and cooling dews which beget new life, and vigour: the divine providence is also eminent iif the manner of this dispensation; for the sun finishing its course about the world in the space of 24 hours, * eauses that succession of day and night, which doth most f\tly temper our labour and repose; whereas if the day and night should each of them continue si5( ^mfife-' monthsy this division wonld be very inconvenient for us. We may farther observe a wise providence in the diversity it hath used to lengthen and shorten the days and nights for 'the advan-\ tages of sevend countries; for that part of the edWh'*Which is under the line, being scorched with immoderate heat,'^wants a

* B t^itk of that |>art of Ike wat Id which it inhabited. A 3

continual supply of moisture j therefore the longest and coolest sights are there; but it is otherwise it\ the northern parts, for the beams of the sun being very fceMc there, providence hath so disposed, that the days are extreme long, that so by the conti* nuance of the heat, the fruits may come to maturity and perfection. And as the difference of day and night, so the diversity of seasons proceeds from the motion of the sun, which is a work of providence, no less admirable than the former; as the motion of the svn from east to west, makes the day and night, so from north to south, causes summer and winter; * by these the world is preserved; summer crowns the earth With flowers and fruits, and produces an abundant variety for the support of living creatures; the winter which seems to be the death of nature, sobbing the earth of its heat and life, contributes also to the universal good; it prepares the earth by its cold and moisture for the returning sun; in the succession of these seasons, the divine providence is very conspicuous; for since the world cannot pass from one extreme to another, without a dangerous alteration ; to prevent this inconvenience, the sun makes its approaches gradually to us^ the spring h interposed between the winter and rammer, that by its gentle and temperate heat, it »ay dispose our bodies for the excess of summer; and. in the same manner the sun retires by degrees from us, that so in the autumn we may be prepared for the asperities of the winter. And to close this pari of the argument, the invariable succession of times and seasolis is a token of the same providence; the sun which runs ten or twelve millions of leagues every day^ never fails one minute of its appointed time, nor turns an inch out of its constant coarse, but tuviolably observes the same order; so tibat there is nothing more regular, equal, and constant, than the suceession of day and night; to ascribe this to hazard, is the most absurd extravagance; for in the effects of chance there is neitbar order nor constancy; as we may see in the casting of a die, which hardly fetUs twice together upon the saifte square; it is nfMsessary therefore to conclude, that an intelligent principle guides the reYolutions of the simi thus uniformly for the advantage of th^'world. Psal. 19. J, 2, 3. " The heavens declare the j;lory of God, the firmament shows his handy work. Day unto

• FmI. 74^ 17; Thoa bast made ihetammer and wiaUn

day utters speech, and night unto night adds Icnowledge; there is no speech nor language where their voice is not heard *^* what IS that languid and voice, hut an universal sennon to the worM of God's being and excellency.

Let U8 now consider that vast extent of air, which fills the space between "heaven and earth; this is of so pure a nature, l^at in a moment it transmits the influences of heaven to the lower world, this serves as an arsenal for thunders and lightnings, whereby God summons the world to dread and reverence; this is a treasury for the olouds, which dissaving in gentle showers refresh the earthy and call forth \U seeds into flourishing and frttitfiilness; this feins the earth witAi the wings of the wind, allaying those intemperate heats which would be "injurious to its inhabitants-; this is the region for the birds, wherein they pass as sa many self-moving engines praising the Creator, this serves for the breath and life of man; • from hence we may conclude the wisdom of a God, who so governs the several regions of the air, as by them to convey blessings for the necessities of man, antd to send judgments for the awakemng the secure to seek after God.

Let us now descend to the sea, and see how that informs us there is a God; it is a truth evident to reason^ that the proper place of waters is next to the air above the earth; for as it is of a middle nature between these two elements, being purer and lighter than the earth, but more gross and heavy than the air, so it chall«iges a situation between them; that as the air on all parts encompasses the sea, in like manner the sea should overspread the earth, and cover the whole surface of it; that its natural inclination • is such, i^pears by its continual Sowings; who then hath arrested its course, and stopped its violence? who hath confined it to such a place and compass, that it may not be destructive to the world ? certainly no other, but the great God who first gave it being and motion; besides, that which renders the power of God more conspicuous, is that by so weak a bridle as the sand, its rage is bounded; when it threatens the shore with its insulting waves, you would fear lest it should swallow up all, but it no sooner touches the sand, but its fury is turned into froth; it retires, and by a kind of submission, respects those bounds which are fixed by the Creator, Now, that

a4

the fifircest element should be repressed by the feeblest thing in the world, and that which breaks the rocks, be limited by the sands, is a wonder of providence; therefore the Lord alledges 'this as an effect only proceeding from his power, and challenges an incommunicable glory upon this accounts Job 38. 8, 9, 10, 11 verses, " who shut up the sea with doors, when it brake forth as if it had issued out of the womb ? When I made the cloud the garment thereof, and thick darkness a swaddling band for it ; and brake up for it my decreed place, and set bars and doors ; and said, hitherto shalt thou come, and no farther,. and here shall thy proud waves be stayed."

Besides, its extent is no less worthy of admiration; it washes the four parts of the world, and so it is the bond of the universe, by which the most distant nations are iinited^ the medium of commerce and trade^ which brings greajt delight and advantage to men, by it the commodities which are peculiar to several countries are made common t^ all; thus may we^traee the evident prints of a deity in the very waters; if we change the scene, and view the earth, we may perceive cW^r signs of a divine providence. If we consider its position, it hangs in the midst of the air, that it may be a convenient habit£|ttiG|Q for us $ or its stability, the air itself is not able to be^r .up a featlier, yet the earth remains in it fixed and unshaken, iiQtwithstiuidiiig the storms and tempests which continually beat upon it) from henca we must conclude an invisible, but powerful hand supports it $ it is reckoned amongst the Mogilalia Dei, Job 38. 4, 6, ^^ Where wast thou when I laid the foiiiiulations of the earth ? Wliereupon are the fuundatjons thereof f^teued ? Or who hath laid the cor*^ ner-stone thereof?" Moreover the various dispo&itiqn of its parts, the mountains, the valleys, the riveis which are as the veins which convey nourishment to this great body^ all intimate there is a God. *,

* I might fnstance hi its produetionst in plants, their riiotB wher«>by they draw their noudshoieat, the irmneM of tliek ttalk hy wM«h<Ui«y ape defoad^ ed agaio^it the violence of winds, tl>« expatiuoo of their leaves by which they receive th^ dew of heaven; or in fruits, which :ire produced answerabje to the difference of geasons, those which are cold and moist to allay our heat in •smaer, and tiMwe which are of a fi^ner consistency lo atotuinD, that they ivay serve the del/if bt and age of mas i» «ialer» from, nhcoce the notice of a 'Deity h afforded to lu.

* Thus if we behold the excellent order of the parts of the world, their Hi«tual correspondeDce for their several ends, the heavens give light, the air breath, the earth habitation, the sea commerce; we must break forth there is a God, and this is his work; but how few are there who read the name of God whieh. is indelibly printed on the frame of nature ? Who see the excellency of the cause in the effect ? Who contemplate all things ia God, and God in all things ? from our first infimcy we are accus« tomed to these objects, and the edge of our apprehensions is rebated ; the oommooness of thfa^ takes away our esteem ; we rather admire things new than great; the effects of art, than the marvels of nature; as the continual view of a glittering object datades theeye, that it cannot see; so by the daily presence of these wonders, our minds are blunted, we lose the quickness ^nd freshness ci our s|Mrits«

, I shall finish this argument by reflecting upon man, who is a «bort abridgment of the world; t die composure of his body, the ppwers of bis soul, convince us of a wise providence; who but a God could unite such djfferent substances, an immaterial spirit li^ith an earthly body ? Wh^ coiiM distinguish so many parts, assign to them their form, sitti&tion, temperature, with an absolute fitness for those uses to which they serve ? We must join with the apostle, Aets 17. 97, 26. << He is not far from every one of us ;"• we may fiad him in the activity of our hands, in the beauty <tf our eyes, ia the vivadty of all oar senses; << in him we live, mov9^ aad have our being/' And^ to look inward, who hath endowed the soul with such distinct and admirable faculties? The ui»derstanding which exeneises an empire on all things, which eompouKids the most disagBeduig, and divides the most intimate, whU^ by the lowest e&cts ascends to the highest MUse j the ^U which with Wich vigour pursues that which we

• The wsrW If styled by St. Basil, r&v ijwj^wy XoyiKav StWxaXeTov, flM» nj S ^vrfmata^ irmimif4jptw 5 School of rational spirits, wherein they are iBitrncted In tbe knowledge of God.

f The mere contfderation of the lesst parts of inan^s body, opened the eyes oCooeoftJieaioit learned atheists ID the world, Galen, 3. de vn partium, detfcrfWai 1^ use of our parts, sftUb, rtr SiqifrivfTij'a-cO'lO' ni^eig v^yoy aXi]-

esteem amiable and good, and recoils with avenation from that we judge pernidoas and evil; the memory which preserves fresh and lively the pictures of those things which are committed^to its charge. Certahily after this consideration, we must naturally assent there is a God who made us, and not we ourselves.

3. We may argue there is a God from the operations of natural agents for those ends which are not perceived by them* Although in. men there is a rational principle whieh discovers the goodness of the end, and selects such means as are proper far the accomplishing of it, and so their actions are the product of their judgment; * yet it is impossible to conceive that the mfi^ rior rank of creatures, whose motions flow from mere instinct, can guide themselves by any counsel of their own: now all their operations are directed to their proper ends without any varia« tion, and in that order as exceeds the invention of man. It is admirable to consider how brute creatures act for their preservation ; they are no sooner in the world, but they presently fly from their enemies, and make use either of that force or eraft which they have to defend themselves ] they know that nourishment which is convenient to preserve them, and those remedies which may restore them. By what counsel doth the swallow observe the season of its passage? In the beginning of autumn it takes its flight to a warmer climate, and returns with the sun again in the spring. By what fore-sight doth the ant prepare its store in summer to prevent that ensuing want which othaivise it would sufier in winter ? Doth the sun deliberate whether it shall rise, and by difiusing its beams, become the public light of the world ? Or doth a fountain advise whether it shall stream forth in a fluent and liberal manner ? Even the ac- • tions of men which are purely natural, are done without their direction: nay,|natural bodies will part with their own property^ and cross their own inclination for an universal good ; the air, a light and nimble body that does naturally ascend^ yet for a general good, to prevent a breach in nature, it wU desaend x f and

* 8i qnid est qaod cfficUt ea qos homo licet ratiooe sit pneditai, facere Bon poitet, id profecto eit majus & fortiai, & lapieotiui homiae. Ckr^ippm$^

thoise things vfYAah have a natural opposition^ yet constantly accord and join together to preserve the whole; certainly then a tf vine spirit guides and directs them. If we see an army composed o( several nations, (between whom there are great antipathies) yet march in rank and order, and with equal courage fight for the safety of a kingdom, we presently conclude there is a wise general who thus uniteth them : and is there not greater reason to believe that a sovereign spirit governs the'host of heaven and earth, and unites them to maintain the peace of the world? To assert that irrational creatures act for a general and unknown good, without the motion of a higher cause, is equally unreason-nable, as to say a cnrioBs pieture is diUwn by a pencil vnthout the hand of the painter which guides it in every line according to the idea of his mind. We must then of necessity infer that those particular causes which cannot conduet* themselves, are directed' by an universal cause which cannot err; and thus we see the whole world is an entire and continual ai^gument of God's being and attributes.

Secondly, The second argument is drawn from natural conscience, whieh is a subordinate 6od^ and acts all things with respect to a higher tribunal 5 as St. Paul speaking of those visible testimonies which God hath expressed to men in the creation, aoith, Acts 14. 17. '^ That he left not himself without a witness, giving them rahi^ and frnitfiil seasons;'' by the same proportion we may say God hath not left himself without an internal witness, having planted in every man a conscience whereby he is dignified above the lower order of beings, and made sensible of the su|mme judge, to whose tribunal he is subject; now conscience in its double work, as it accuses or excuses by turns upon good or bad actions^ proves there is a God.

1. Natural conscience being clear and innocent^ is the lifeguard which secures from fears; virtuous persons who have not offered violenee to the light of cbnscienee) in times of danger, as in a fiorce storm at sea, or fearful thunder at land, when guilty spirits are surprised with horror, they are not liable to those fears, being wrapped up in their own innocency; the reason of their security proceeds fr^om a belief that those terrible works of nature are ordered by an intelligent and righteous pro-i^denge which is God. *

* ParcDi Deoram cuUor & iafreqaeMj insaaientlt dnia saplentla consoU

2. It gives courage and support to an innocent pereon; iwheii oppressed and injured by the unrighteous; the natural conscience so long as it is true to itself by adhering to honest principles^ it is victorious against all attempts whatsoever; sifrachis Ulabatur crbis; if the weight of all the miseries in the worid should come rushing upon him at once, it would bear up under them all, and stand unbroken in the midst of those ruins; the spirit of a man is of strength enough to sustain all his infirmities; as a ship lives in the rough seas, and floats above them, the waters being without it; so a virtuous person rides out all storms, and is preser* ved from sinking, because the fury of worldly troubles cannot reach beyond his outward man $ the conscience which is the man's stretigth remains firm and unshaken; yea^ as those roses are usually sweetest which grow near stinking weeds; so the peace, joy, and glory of a good conscienee is then most sensible, when a man is otherwise in the most afflicted and oppressed state I now from wh«ice proceed this calmness and serenity, this vigour and constancy of spirit, but from the apprehendoit of a supreme j^dge, who at the last will vindicate their cause?

2. We may clearly etidenoe there is a God, from the accusa-^ tioas of a guilty eonseienee; this is that never dying worm wfaidi if a sioacr treads on, it will turn again; this is a temporal hell, a qiiritual Topbet; what torments are there in the regions of darkness, which an accusing conscience doth not inflict on a sinner in this life I So intolerable are the stings of it, that many have took sapetuary in a grave, and run lipon the first death to prevent the miseries of the second* Now the sbune, horror, de« spair, and that black train of alGectioiB which lash an offender for hk vicious acts, discovers tibere is a prhidple within which threatens vengeance from a righteous and angry God: this ar* gument will be more pressing, if we consider that conscience «t* taches a sinner.

(h)- For secret crimes, \riueh are above the cognizance of men; conscience is God's spy in our bosoms, which mixes its self with all our thoughts and actions; let a man therefore take what course he will to hide his offence, let him sin in the closest retirement thai human policy .can contrive, where there is no

tus erro, ounc retronum vela dare atque iterare cursui cogor relieios: Nai»> que Diespiter igni corusco nnbila dtvidens, fretumque per parum tonaoteit egit eqiios volvfcrenque curriun. ffor^t atf. 34. t 31.

poinibiltly of legal eonviction, yet his aecnser^ hk jttdge, bis heD is in his own bosom; when the sin is mosl secret^ conscienee brings in the evidence, produces the law, urges the penalty^ passes the sentence, begins the pnmshment; so diat the sinner is iiOTwotvixfit^, setf-condemned for those sins which ate not punishable by man; yea, sometimes a discovery ct concealed ains (though certainly bringing temp<val death) hadi been extorted by the horror and anguish of an accusing conscience; the reason of all is, because in secret sins consdence appeals to God's onniseiency, who is greater than our consciences, '^ and knowa «U things/' 1 John 3. 20* And upon this account it is preju^ diemmjttdieii, a kind erf antedated day of judgment, a domen-tical dooms^day, and brings upon a sinner the beginning of his sorrows.

(2.) It stings with remorse for those skis which are above the power of man to revenge; those who command armies, and by their greatness are secured from the penalties of the iaiw, yet conscience sets their sins in order before their eyes; and these as so many armed men diacge them thorough, and overwhelm them ; many instances there are;' Belshaszar in the midst of his cups and bravery, how was he invaded by fear and hcMrror, when ^' he saw the hmid-writing on the wall V The whole army of the Persians conld not discourage his spirit; but when conscience revived his guilt, and the apprehension of God's justice, he aonk under the burden; the hand-writing from without was terrible, because conscience opened a hand-writing within. Tibe-rius the emperor who was doubly dyed in unnatural lusts and cruelties, could neither evade nor dissemble the horrors of his mind. Nero after the barbarous murdering of his mother, was always pursued by imaginary devils, his distracted fimcy representing to him furies and flames ready to torment him. How many tyrants have trembled on the throne, when the condemned innocents have rejoieed in their suflferings! From hence we may infolHbly conclude the conscience of the most powerfid sinner is under the feding of a Deity; for if there were no punidiments to be feared but those the magistrate inflicts in his own dominions, why are sovereign magistrates themselves under terrors for their vitious actkms! and those who are not subject to any human tribunal, why do they with such fury reflect upon themselves for tfieir crimes ? Certainly it proceeds from hence, that

natural conscience dreads the supreme Judge^ seeing nothii^ it able to shelter them from his tribunal, nor restrain his power when he will! take vengeance on them.

In vain doth the atheist reply that these fears are the product of a common false opinion, which is conveyed by education, to wit, thiA there is a God who is provciked by ain; and that igno« ranee increases these terrors, as little children fear bug-bears in the dark; for it is certain,

1, That no art or endeavour can totally free a sinner from these terrors, whereas groundless fears are presently scattered by reason; and this argues there is an inviolable principle in nature which respects a God. We know th^ is nothing more disturbs the spirit than fear, and every person is an enemy to what torments him; hence the sinner labours to conquer conscience, that he may freely indulge himself in sin; but this is impossible; for conscience is so essential, that a soul cannot be a soul without it, and so inseparable, that death itself cannot divorce a man from it; perare nee sine te nee tecum potest; it can neither die with the sinner, nor without him; it is true, the workings of it are unequal; as the pulse doth not always beat alike, but s<Hnetimes more violent, and sometimes more remiss; so this spiritual pulse is not always in equal motion; sometimes it beats, sometimes it intermits, but returns again: those scomers who run a course of sin without control, and seem to despise hell, as a mere notion, yet they are not free from inward gripes: oonspience arrests them in the i\ame of that God whom they deny: although they are without faith, they are not without fear: desperate sinners ruffle for a time, and drench themselves in sensual pleasures, to quench that scvfUXOa aninue, that vital spark which shines and scorches at once; but all in vain; for it happens to them as to malefactors, who for a time drown the apprehension of their danger in a sea of drink; but when the fumes are evaporated, and they seriously ponder their offences, they tremble in the fearful expectation of the axe or gallows. A sinner may conceal his fears from others, and appear jolly and brave, when conscience stings him with secret remorse; as a clock seems to be calm and still to the eye; but it is full of secret motions within J under a merry county nance there may be a bleeding heart: to conclude, so far is a sinner from being able to quench these terrors, that many times the more they are opposed, the more powerful they grow ; thus

nuuiy who for a time breathed nothing but defianee to conoi-efkce, and committed sin with greediness, yet conscience hath with sQch Airy returned uponthem, that they have run from profanene^ to superstition, as fiigitive slaves are forced back to their masters, and serve in the vilest drudgery, fearing severe punishments.

2. The best men who enjoy a sweet calmness, and are not disquieted with the terrors of conscience, they abhor that doe-trine which discards the fear <tf a Deity ; so that those who are most freed from these terrors, believe them to be radicated in nature, and grounded upon trutt\; and those who esteem them vain, are most furiously tormented with them; in which respect the divine goodness ^ines forth in the greatest lustre towards those who love and fear him, and his justice against those who eontemn it; thus Caligula who was the boldest atheist in the world, yet when it thundered, tan with trembling under his bed, as if God from heaven, had summoned him to judgment; whereas Socrates, who was the heathens' martyr, died with the same Icanquillity of spirit wherein he lived.

3. It is worthy of our serious thoughts that these terrors o( conscience arc most dreadful when the sinner approaches death; the sense of guilt which before was smothered, b then revived; conscience like a deeping lion awakes and destr<^ at once; experience tells us many sinners who have lived in a senseless, die in a desperate manner; and .from whence doth this proceed but from the presages of a future judgpsent I conscience anticipates the vengeance of God; then the alarms are increased, and the storm is more violent; for the soul being sensible of its immortal nature, extends its fears to eternity, and trembles at him who lives for ever, and can punish for ever.

Thirdly. The third argument is drawn from the consent of nations. The consent of nations agrees in the belief of a God ; although the Gentiles did grossly mistake the life and essence of the infinite Deity, imaginmg him to be of some human form and weakness, and in this respect were without God in the world; yet they conspired in the acknowledgment of a divinity; the mnltiidicity of their false gods strengthens the argument; it being dear they would father have any god than« none; and this belief cannot be an imposture, because it is

1st. Universal; what nation so barbarous as not to worship a

tC <^0D Ift«

God? certamij that wbidi is commcm ta aU men^ kath a dation in nature.

2dl7. It 18 perpetual; falsehoods are not long lived; but the character and impreasioB of God is indelibly sealed upon the spi-Iks of men* Thus we see the univeisal reason of the world to determine there is a God.

The scripture proves there b a God to faiA; Psal. 19. David speaking of the double manifestaftion of God by his works and Ms word, appropriates a converting power to the word ; this exceeds the discovery of God in the creation, in respect of its clearness and efficacy : Psal. 138. 2.'^ Thou hast magnified thy word above all thy name." There are more apparent characters of God's attributes and perfections in the scripture, than in the book of nature; in the creation there is Vestighim, the foot-print of God; but in the word there is Imago, bis image and lively lepresoitation: as the angels when they assumed visiUe bodies, and appeared unto men; yet by the brightness and majesty of their i^peaiaiice, disooveied thraiselves to be abeive an human original j so the scriptures although conveyed to us in oKfinary language and words, yet by their authority and sanetity evidence their divine descent; and that there is a holy and righteous God fimm whom they proceed.

There is a vehement objection urged by athebts * in all ag^s against a dhrine providence, and consequently against God's hmw6' Uie afflicted state of ianocency and goodness, and the prosperovis state of oppression and vrickedness. Honest men sttifer, whilst the unrig^eons and profiuie swim in the streams of prosperi^; hence tl^y concluded fortuna certa, atit ineerta na^ turn, had the chaq^e of ttiese ouUunary things; f even the holy prophet himself was liable to Ais te«ipcatk>n, Psal. 73. 9^ 10^

• We nay hesEr the TnigHiaD tbos resentisg it r

Sed cur idem.

Qui tainta regis sub quo vastf

Pondera mundl librata suos

Ducimt orbe9» bomloum ntmiam

8«oimis adesi iioii solKcitas

Prodctie bMiU, aacttisie nalli*- fmu M^n'^U

-f- Plutarch, and Seneca, and Cicero, have rendered salisfactioB eoiiccnii»g Ibis raelliad of die dlvioe proTldeace.

II, 12, IS, 14. he saw that as the-clean creatures were sacrificed ev«ty day, the turtle and the lamb, the emblems of innocency* and charity; whilst the swine, and other unclean creatures wene spared; so good men were harassed with'troubles, when 'the wicked were exempted, and thia shook his faith; but by <^entering into the sanctuary of God/* where he understood their end, he cornea off with victory. Now for the removing this ob-jectkm, censider, '

!• We are not competent judges of God's actions; we see but one half of Ezekiel's vision; the wheels, but not the eye in the wheels; notlnng but 'the wheels on which the worid seems'dis* ordeily to rmi, not the eye of providence which governs them in tbeir most veirtigitious changes: the actions of God do not want eleaniess, Init clearing: what we cannot acquit, is not to t>e chaiged on God as unjust; the stick which is straight, being inf the water seems crooked, by the refraction of ^he beams throughf a doable medium ; we see tlirough flesh and spirit, and cannof diatinotly judge the ways of God; but wheti we are not able t& comprehend the particular reasons of his dispensations, yet we must condude bis judgments to be'right, a? wiU*ttp{iear by ob-' servii^,

2. The sufferings of the righteous do not blemish God^s jus^ ticc.

(\.) Gdd always strikes an <iffender, every nmn behig gnllty ifli respect of his law. Now though love cannot haXe, 'yet it may be angry; and upon thia account, where ^^the jiidgments of God are a great deep,*^' unfathomable by any finite understanding, ''yet his righteousness standeth like the h%h mountains,'^ (as itiSJn'Psal. 96.) virfble to every eye; if the most righteous person shall look inward, and weigh his own carriage and desert, he must necesciirtly glorify Ifa^ justice and hdinlfis of God in alt ins probeedlhgsj • . ? ; : .

^2*) The''afflictions of good men are so far ^firom staining God's justice, that they> moollfest his mercy; for the least sin bemg a greater evil than the greatest affliction; God uses temporal crosses to prevent and destroy sin; he imbitteVs their lives to wean their affections from tihe world, and to create in them atrong desires after heaven; as long as tl^ waters of tribulation are on the earth, so long they dw6ll in the ark; but when the land iis dry, even the dove itself will be* wandeiing, and defile

TOJU &v. B

itsdf: when they axe afflicted in their cmtwanl mao,. Hi in Ibif the inwaid man may be revived; as birds are bn>ugbt to ptr** iiaction by the ryina of the ah^ll 3 th^t is not a tral evil whick God uses as an in«trf]inent to s^veus. Who will e«te^ that phyrieian wqust, who prevents the o)eath of his patienl. by giving a bitter potion?.

(3.) If the rifj^eoios b^ thus,ai9icted opoa earthy we magr. conclude there is a reward in the next world; if they axe thus sharply Ueated in the way, dieir country is above^ where God is their portion and happiness.

3« The temporary prosperity of the wicked reflects no disho« nour upon God's justice or holiness; for God measures aH things by the standsfrfl of eternity; a thousand years to him are as one day« Now we do not charge a judge with unrighteousness, if he defer tb^ eaceoution of a maleCtctor for a day; the longest life of a sinner beats not that proportion to eternity; besides, tiicir le-t prieve increases and secures their ruin; they ate as gnpta which hang in the sun tiU.they are: ripQ and fi* for the wiae-^press^ God spares them now, but will punish.them for ever; be con« demns them to p^x>9pei:ity in this woild, and i^dges them not worth his aiiger, intending to poor forth the vials of his wrath on them m the nex^t*

4. The more sober heathens have concluded from hence tfaeve is a judgment .^o cora^; becao^ ciftherfiHee the lieM wofUd.be most miserable^ ai|d the ungodly proqnMltm^^ froM hence t^y ^ave infened, thi|t because aU thingv ar0diflpeqa4l in ;a prfomis^ enous maffper to the just md unjust in tbiaiW0c)d, th^pre there must bean after^i^cHcfniDg*

5. Th^se m mfxtji visible e^J^nple^ of the gpodo^ and jus^ tice of God in this world; either in, rewaiding alBiiSted iuMMeiH cy, or pnni^ag prpq^ou^ inlqiiities. He that^ sbaU oead the story of Joseph, and consider that wonderittl cltmtl of' causes managed by th^* divine prt^vi^n^t I|<«w God.oiade tm of the treachery of hia brethreii, not as ^n^, bot a conveytoejs; bow by the prison he ca^e to the principality, QiWit.OQodH^l^.thBre is a watcb^l eye which orders eJl tlupgs: and bwrmaey^instaneef are there o^ God> severe, and ioKpastifi) juatic^? thete is no state or history but pre^nts some cianqtles; wbeneio an^xiM^ propar^-tion in the time, .pea|ure and kii^d between the sin and punisb*' Hienty is most eopiipi^tpiii} ib» i^zmatiiral sin rf Sodom waa

{Mnithed wilSi a mpeniatiml shower of iie aod brimstone: Pharaoh had made the river guilty of the blood of the Hebrew infiuiU; hia first plagne is the tomiiig of the river into blood; Adonibeaec is just so served as he did by the seventy kings; Judas who wanted bowels for his Lord^ wasted hovels for him-« self in life and death; for he hanged himself, and his bowels ipishad out; and thus the punishment sm a hand, points at the fiin, and convinces the world of a Deity.

IJse 1. This Is just mattor of terror to atheists, which ure

li

^I. Fito; in Life* 0f thiue aorts j ^ 2. Votoj in Desire.

JMkio; in JodgmenC

- First. To those who are ptactieal atheists, Vka, in life, who live down this truth, denying God in their lives. Sad and cer*^ tain it is, that many who pretend they know God, yet so live, as if there w^re no Deity to. whom they must give an account: #ucb are the seoiurc^ that sleep in sin, notwithstanding all God's thundtf V and if ever sleep were the true image of death, this is the sleep. The sensual, who are so lost in Carnal pleasures, they acarce remember whether they have a soul; if at any time eon* science tt<^ns to murmur, tb^ rdiew their melancholy thoughts with their company and cups, like Saul, sending for the .nuisio when the evil ^>irit was upon him. The incorrigible, who not-^ withstanding the designs of God's merey to neduee them; al^ though providences, ordinances conspire to bring them off from their eril ways; yet they persist in their diaobedienee: let sueh consider it is not a loose and ineffective assent to the being and perfections of God which will save them; God is not glorified by an inactive faith; na^r, this will put the most dreadfiil accent, a^d tbd most killing aggnivationa on their sins; that believing there is a God, they dare presumptuously offend him, and pro^ voke the Almighty to jealousy, as if they were able either to evade, or to sustain bis wrath; it is the greatest prodigy in the world to believe there is a God, and yet to disdiey hisft ; this fenders them inexcusable at the last.

Secondly. To those who are atheists, VaiOf in desire, PsaU 14. << The fool hath said in bis heart there is no God *," the heart is the fountain of desires, he wishes there were no God; this

atheism springs from the former; men live as if there were no God, and then wish there were none; guilt always begets fear, and fear hatred; and that strikes at the being of the object that is hated; as malefactors desire there were no law nor judge, that they might escape deserved punishment. Well, their desires are as visible to God as their actions are to men, and in the day of revelation there will be a proportion of wrath answerable to the wickedness of their hearts.

Thirdly, To those who are atheists, Judicioj in opinion; these low running dregs of time afford us many of these monsters; for many to reconcile their prindples with their practices; that they may undisturbedly enjoy their hists, take this as an opiate por- • tion, that there is no God; but this is the most irrational and impious blasphemy*

1. Irrational; for the name of God is written in so fair a character upon this universal frame, that even whilst men run they ma;f read it; and therefore God never wrought a miracle to convince atheism, because his ordinary works convince it: moreover, the notion of a Deity is so deeply impressed on the tables of all men's hearts, that to deny God, is Co kill the soul in the eye, to quench the very principles of common nature, to leave never a vital spark or seed of humanity behind; it is as if an ungracious soul should deny he ever had a father. He that does ungod God, does unman himself.

2. It is the most impious; it is formally Deicidiuniy a killing of God as much as in them lies; but there are no atheists in hell, the devils believe and tremble;* he that willingly quenches that light which is planted in his breast, he is passing from that voluntary darkness to a worse; like an offender on the scaffold, he doth but blind his eyes to have his head cut off; he goes from invrard darkness to utter darkness.

Use 2. Let us establish our hearts in the belief of God's being; in the latter times the world is wholly disposed to atheism ; as the scripture attributes the ruin of the old world to their atheism and profaneness, so it foretels the universal disease of the last i^e will be atheism and infidelity. Luke 18. 8. <^ Nevertheless when the Son of man cometh, shall he iind faith on the earth ?" it were impossible there should be such, a palpable contradietion between the ivves of men and this fundamental of religion, did they with assurance and certainty believe it. Psah

14. 1. *' The fool hath said in his heart there is no God; they are corrupt^ they have done abominable works^ there is none that doth good." Atheism is the root of profaneness; moreover, the spiritual mysteries of reh'gion, which exceed the flight of reason, are ^opposed by many upon the account of their atheism ; they question the truth of God's being, and therefore dis-, believe supernatural revelations; let us then treasure up this truth:

First. As the foundation of faith ; for all the truths of religion spring from this as their common principle; the watering of the root will cause the branches to flourish; s6 the confirming of this will render our assent to the doctrine of the gospel more dear and strong.

Secondly. As the fountain of obedience; the true and sound belief of every holy truth always includes a correspondency in the believer to the thing believed; and this must descend from the understanding to the affections, and the conversation : now the fundamental duties which we are to pay to God, are, love, fear, dependance and submission to the will of his law, and of his providence.

1. Love: He is the supreme object of love for his excellencies and benefits, PsaL 5. 11. <^Let them also that love thy name rejoice in thee ;** the name of God imports those glorious attributes whereby he hath expressed himself to us; all the excellencies of the creature meet eminently in him, and all their imperfections are removed; in him there is nothing unlovely. In worldly things how refined soever they be, there is an allay of dregs; the all that is in them is mixed with corruption ; but in God the all that he is, is perfection; in the most glorious creature as a creature, there is aliquid nihiUf some imperfection, it is not exactly fitted for the soul > but God is the adequate and complete object of our love. There is such an infinite eminency in God, that we are obliged to a proportionable affection; the first and great commandment is, Matth. 22. 36. ''Thou shalt love the Lord thy God with aU thy heart, and with all thy strength :" all the kinds and degrees of our. love are due to him; we must put no bounds nor limits to it; in him it must begin, in him it must end ; a remisser love is a degree of hatred ; we disparage his excellencies by the coldness.of our affections. O had we but eyes to see his beauty, how would all the excellencies

B 3

of the creature^ become a very glow-worm that onTy glitters ih the night!

Moreover, God planted this aiE^tion in the nature of manv that it might be terminated upon himself as its centre and trea* sure. As our natural faculties are fitted for their several objects; the eye for colours, the ear for sounds, the palate for tastes 5 so Jove is fitted for God, that being as the sovereign which sways all our powers. Love is called pwidus anim<By that sets all the wheels ih the clock of the soul a going; this sets the understanding at work in the serious contemplation of the divine excellen* cies, it diverts the thoughts fi'om other things, and fixes them oa God; it excites strong desires, and earnest aspirings after him; it stirs up zeal, which is fiamma amoris, love in a flame, to re-inove all obstacles which hinder the most intimUte miion with him; it produces joy, when the soul reposes itself in God, and with infinite sweetness poteesses him ; it causes the greatest di» ligence, alacrity, and resolution in all our ways to- please him: for love is ever the spring and rule of all our actions ; such as it is, such likewise will they be: thus we may see that God (as there is in him an union of all eMcellencies) challenges the most intense and vehement degree of our love, he being only fitted for it; and that our love being a superlative affection, is only proper to God; and therefore to love any creature without God| or in an equal manner to him, is to deify the creature, to place it in the room of God, and so it renders us guilty of idolatry in a spi« ritual sense. But such is the ignorance of men's minds, and the depravedncss of their wills, that few there be who love God; ft is true, there may be something like love in natural men to God, grounded upon the persuasion of his glorious being, and the goodness of his nature, which is not terrible to them; but when they consider his mercy is a holy mercy, and that it is never dis* pensed to the prejudice of his justice, though they cannot hate God for his goodness directly, yet they hate him with it; for although he is the perfection of beauty and goodness itself, yet they being evil, there is no congruity or conveniency between God and them; they love sin, and hate ponbhment: now God aa Author legis, by the most strict laws forbids sin, and as ultor peccatij inflicts severe punishments; from hence it proceeds, the most lovely and sweet attributes of God cannot endear him to them; no mojre thm the natural or moral excellencies of a

iaigei the eomelincas of his person^ or his wisdom and' kncm* Mgt can draw forth the love of a malefactor when he is coa« demned by him^

Moreover, shiee the geneni ttalifire of «n b an eternal con* trariety to the nature and will of God; the love of it must needs aigue the hatred of God; for as the Liord Jesus requires an universal, cheerfiil and constant obedience, as the most dear evi-dence of love to him $ <' if you love me, keep my command* ments ;" so the argument wiU be as strong to condude backward* If you keep not God's commandments, you hate htm; to live in the practice of known sins, is a virtual and inteipretative hatred t>f God.

2. The benefits whidi God bestows upon us deserve our love* How great an endearment did he pass upon us in our creation f We might have been admitted into the lowest form of creatures, and have only enjoyed the life of flies or worms; but '* he made t)s little lower than the angels, and crowned us with glory and honour, and gave us dominion over all the works of his hands/' Psid.8*5« Whereas the rest ofthe creatures were the acts of his power; the creation of man was an act of power and wisdom ; in all the rest there was nothing, but ^ he spake the word, and they were made/' Psal. 148. 5. But in the making of man diere was a consultation about it, Gen. I. '* Let us make man;" he framed our bodies, so that all the parts conspire for the oma-* mient and service of the whole: Psd» 139. 15. ^ Thine eye did see my substance being yet imperfect, and in thy book were all my membeiB written;'' and therefore Lactantins said truly, ho* mnemnon patrem ene aed generannU nunwtrum; man is only the instrument vrtiich the Lord doth use for the effecting of his purpose to raise the beautifol fabric of man's body: now if we are obliged to express Ae dearest love to oUr parents, with how tnueh greater reason should we love God, who is the fountain of aU our beings?

He bath bveathed into man a epiritual, immortal, rational aoul, v^ich is more worth than the whole world; this is in some sort a spark and ray of divine brightness ; it is capable of God's image, it is a fit companion for angels, to join with them' in the prwses of God^ and enjoy a blessed eternity with them. It is eftpabie of communion with God himself, who is the fountain of

B 4

lUe and happiiie^. The soul is eodoWed- with those fikcuteies •which being terminated upon God^ it enjoys an infinite and everlasting blessedness. The understanding by knowledge rests ia God as the first and highest in generi veri; the will by love embraces him as the last and greatest in getiere boni; and so receives perfection and satisfaction, wluch is the incommunicable privilege of the rational soul. Beasts can only converse with drossy and material objects, they are confined to earthly things ; but the soul of man may enjoy the possession and fruition of Gody who is the supreme and sovereign good. Now this should inflame our love to' God; he formed our bodies, he inspired our souls. Moreover, if we consider our lives, we shall find a chain of mercy which reaches from one end to the other of them.

How many miracles of pfovidence do we enjoy in our preservation ? how many unseen dangers do we escape ? how great are our daily supplies ? The provisions we receive, do serve not only for necessity,' but for delight ; every day we have the provisions of meat and drink not only to cure hunger, and all pUr tbkst, but to refiresh the heart, and to make us cheerful in our work ; every hour is filled with the bounties of God: now what shall we render to the Lord for all his benefits ? he desires our love; this is the most proper return we esoi make; for love >is of aa opening and expansive quality calling forth the heart; our love within should break forth to close with God^s love without ; the love of obedience in us, with the love of favour and bounty in him. It is a principle of nature deeply implanted in the hearts of men, to return love for love; nay, the very beasts are not deficient in this; Isa. 1.3. ^^ the ox knows his owner, and the ass his master's crib:*' those creatures which are of all the most stupid and heavy, respect their feeders, and express dumb signs of love unto them. How much more should we love God, who spreads our table, fills our cup, and causes his sun to shine, and his rain to fall on Us ? It is an argument of secret atheism in the heart, that in the confluence of mercies we enjoy, we do not look up to the Author of them, as if common mercies were the effects of chance, and not of providence ; if a man constantly relieves our wants, wc judge it the most barbarous disingenuity not to repay love to him; but God loads us with his benefits

every day} his irisdom is always busied to^serve his mercy^ and hie mercy to serve our necessities, but we are insensible and un« afieated ^ and yet the meanest merey as it comes from God bath an ^ccelleocy stamped upon it. We should upbraid ^our soub for our.coldness to God; every where we encounter sensible demonstrations of his love to us; in every moment of our lives we have some pledges of his goodness. Let us light our torch at this mountain of fire; let the renewed acts of his bounty constrain us to love him; We should love him for his excellency, though we had no benefit by Urn; nay, though he hated us, we are bound to love him; as he is truly amiable in himself; how much more when he draws us with the cords of a man, with bands of. love ? whosoever requites the love of God with hatred, (as every impenitent sinner doth) pats off the nature of man, and d^enerates into a devil.

2. Fear; this is that eternal respect which is due to our Creator; an humble reverence we' owe to him, as he is infinitely above us; the holy angels cover their faces when they have the clearest views of his gl<Nry: Isa. 6. 1, 2, 3. the Lord is represented as sitting on a throne^ '^ and the seraphims stood about each having six wings; with twain he covered his face, and with twain his feet, and with twain did he fly; and one cried to another, holy, holy^ holy Lord of hosts, the whole earth is full of his glory :*' the angels are pure and innocent creatures; they fear not his angry justice, but they adore his exceUencies and perfections; he is a dread, when a most serene majesty. Penal fear is inconsistoit with the joys of heaven, but the fear of admiration is perfected there; and in this sense the " fear at God continues for ever." Psal. 19. 9. In^dl our addresses to him we should compose our spirits^ by the awful apprehension of that infinite distance which is between God and us. Eccles. 5. 2. ^< Let not thine heart be he«lty to utCer any thing before God • for God is in heaven, and thou upon earth ;'^ the greatest distance in nature is but an imperfect discovery how much we are beneath God; it is the effect of grace to represent the divine being and glory so to. the soul, that in the most social duties it may have impressions of fear; Psal. 2. IL « serve the Lord with fear, and rejoice with trembling/' We should fear his greatness and power, in whose hands our life and breath, and all

our ways wee ; the fear oF God having its actaaf force npcm the soul, is operative and instmnieiital to h<riy walkings from whenoe the fear of God is taken in scripture for the whole duty of nian^ it being a^ introdaction to it. ** The fear of God and keeping his commandments'' are joined together/' Ecdes. 12. 13. This n the pr<Bp(mtut which gawms our actions according to God's will; this is a watchful sentinel against the most pleasant temp* tations ; it kills delight in sin, (by which the intq;rity of most men b lost;) for delight cannot dwell with fear; tbia is the guard and seburity of the aoul in the days of trouble; the fear of God countermines the fear of men; this cuts off base and un« itrorthy complyings; therefore the Lord brings thiiB as an antidote ligainst the base fear of men; Isa. 51« 12, 13, << Who art thou^ that thou shouldst be afraid of a man that shall die, and of the son of man, that shall be made as grass ? and foigettest the Lord thy raakier, diat stretcheth forth the heavens, and laid the foundations of the earth ?" This exalts a christian above hu^ man frailty, and makes him despise the threatenings of the world, whereby many are terrified from their constancy. It is the most unreasonable thing to be cowards to men and fearless of God. Men have but finite power, and so they cannot do that hurt they would; and they are under the divine providence, and therefore are disabled from doing that hurt, which othierwise they could do; but the power of God is absolute and uncon-^ fined; theiefbreour Savioar presses with vehemency upon his dis0i]iies. Matt. 10. 28. < Fear not them which kill the body^ but are not able to kill the soul; but rather fear him who is Idble to destmy both body and soul in hell:" he lives for ever, and can punish for ever, therefore when duty and life cannot stand together, he diat flies die danger by delivering up his soal, exchanges the pain of a moment for the torments of eternity: * Austin upbraids the folly of such; ^ they fear the prison, but they fear not hell; they fear temporal torment, but they fear not the pains of unqoenehable fire; they fear the first but not the second death.'

3. Dependance^ in respect of his all^sufliciency to supply ou^ ivants; and omnipotency to secure us firom dangers.

« Timent carcercm, non timeat f^henoam, timent crucSatua temporalem^ Aon pcenas igois sterol; timent modicam nori, non steraom mor».

GOD ts« -^ 37

Tirtt; His all-9^fficiency can supply oar wants j he is tlie son^ fauntaihy and mine of all tbat is good; from hence the prophet glories in God^ Habbak. 3. 17, 18. ''Although the fig-tree fhall not blossom, neither shall fruit be in the vines; the laboor pf the diyes shsU fail, and the fields shall yield no meat; the flock shdl be out off from the fold, and there shall be no herd in the stalls i yet I will rejoice in Hie Lord, I will joy in the God of my salvation/' He expresses not only things for delight, as the '^ firuit of the vine and fig*tree/' but things for necessity, as ^^ the meat of the field,'' and the ^ flocks of the stall/' and the «itter Ailing of these together; for otherwise the want of oM might be supplied by the enjoyment of anoAer. Now in th^ absolute loss of these supports and comforts of life, the prophet saw all things in God; went of all outward things is infinitely recompensed in the presence of God t the sun needs not the ^immering light of the stars to make day; God without the as^ aistiince of the creatures can make us really happy; in the en* jojing of him we have all tbmgs, and that to the greatest advan* tage. The things of this world deceii« our expectations, and draw forth out corruptions; but in God we enjoy them move refinedly; and more satisiyingly; the dregs of sin and soitow bemg removed ; by possessing God there is no burden which we are not abk to bear, but he takes it away, our wants, weakness and sufferings; and there is no excellency of his which we are able to enjoy, but he conveys to us, his grace, his glory. There is true riches in his fiivour, true honour in his approbation, true pleasure in his peace. He is the treasure and triumph of tbe soul. Lam. 3. 24. '< The Lord is my portion, saith my soul, therefore will 1 hope in htm ^ he is such a portion, that all temporal crosses cannot hinder its inlluenee on us, and his in-" fluxive preseilee makes heaven; he is a portion that cannot be lost, he inseparably abides with the soul.

The real belief and application of this will keep a saint in a holy independency on earthly things; * the flames which shall bum the world, cannot touch his portion; he may stand upon its ruins, and say, I have lost nothing.

Moreover, this will keep the soul upright !n the course of obedience; for all the e:ltorbitances and swervuigs frdm the rule

* OisiaosSM exanerit, cogitatfe^QiliU haberedetaoUmsleperdeadtn.

proceed from the apprehensions of some particular good in the creatare, which draws men aside. Those who want the light of iaith (which discovers God's all-sufficiency) only admire present and sensible things; and to obtain these^ they depart from God; but the more eagerly they seek after these temporal good things, the further they run from the fountain of goodness, which alone can sweeten the best things we enjoy; and counterbalance Aeir absence. The creatures are but of a limited benignity, the ne-^ cessity of their number proves the. meanness of their value; but one God answers all, he is an infinite and indefectible good; he is for all the powers of soul and body, to hold them in their pleasant exercise, and to give them rest; he is alone able to impart happiness, and to preserve that happiness he imparts.

Secondly. His omnipotency can secure us from dangers. The creation is a standing monument of his almighty power; for what but omnipotency could out of nothing produce the beauti-> fill fabric of heaven and earth ? man cannot work without materials, but God doth; and that which exalts his power, is, that he made it by his word; " he spake the word, and they were made," saith the psalmist, Psal. 33. 9. There went no greater pains to the world's creation, than God's command.

Moreover, the world is preserved from perishing by the power of its Maker. Certainly, without the support of his mighty hand, the world had long before this time rehtpsed to its primitive nothing: many instances we have of his power, in those miraculous deliverances which he hath shown to his pec^le in their extremity; sometimes by suspension of the works of nature: his dividing the red sea, and making it as a solid wall, that the Israelites might have a secure passage! his stopping the sun,in its course, that Joshua might have time to destroy his enemies! his suspending the nature of the fire, that-it might not so much as singe the garments of the three Hebrews I his shutting the mouths of the devouring lions, and returning Daniel in safety from that dreadful den! And are not all these, and manj others of this kind, not only the pregnant testimonies of his love, but the everlasting characters of his omnipotency. Moreover, that which expresses the power of God with as great a lustre, isi tl>e turning of the hearts of many cruel enemies from their intended rage to favour his people; thus did he change the heart of Esauj who had resolved the death of bis brother i that

instead of kiiling him, he e3i!pressed the greatest tenderness, and the most endearing afiections unto him; thus did he so sway the hearts of the Egyptians towards the oppressed Israelites, that instead of securing them under bondage, they encouraged their departure, by enriching them with jewels of silver and of gold. Exod. 12. 35. Now our duty is to glorify this power of God^ by placing our trust on him. Psal. 121. 2, 3. <^ My help comes from the Lord, who made the heavena and the earth;" he will not suffer thy foot to be moved; by dependance on God the soul is composed in the midst of the' most apparent dangers; as the upper region of the air is calm and serene, whatever storms are here below* . Thus David expresses the same courage in all estates; when he was retired into a cave to shelter himself from the friry of Saul, he sung the fifty-seventh Psalm which he then composed; <^ my heart is fixed, O God, my heart is fixed, I will sing and give praise;" PsaL 57. 7. and afterwards when he triumphed over Hadadezer the King of Zebah, he coAiposed the hundred and eighth Psalm, and sung the same words :" « O God, my heart is fixed, 1 will sing and give praise;" Psal. 108. 1. faith taught him the same song in the cave, and on the throne ; in all our exigencies we*should apply the power of God; the cause of our perplexing feavs, is our low apprehensions of God's power, and therefore when we are surrounded with diffi^ culties and dangers, then we are surprised with terror and despondency ; whereas when there are visible jneaiis to rescue us, we lift up our heads; but our duty is in the greatest extremities to glorify his power, and to refer ourselves to his goodness; and though we cannot be certain that Gpd will by miracles rescue us from dangers, as he did many of his people in former ages; yet we are sure he will so abate the power and force of the most injurious enemies, as they shall not conquer the patiende, nor break the hope of his people.

4* We owe perfect submissian to' God's .wiU; m. subjection to his commands, and submission to his providence.' 1. Subjection to his commands. As he is the first cause,'so he is the supreme Lord; he that gave us life, must give us law: God hath an absolute title to our service as Creator; tliis made the psalmist desire the knowledge of God's commandments in order to Us obedience. Psal. 119. 73. ^' Thy hands have made me, and fashioned me^ give me understanding, that I may learn thy

commaasdments ;*' he xoaj letni this from the iiDiv»9al obedU enoe of all creatures, those which are without reason^ sense or life, inviolably obeerre his cooimands. Isa. 48. 13. <^Mine hand hath laid the foundations of the earth, and my right hand bath spanned the heavens, when I call to them they stand up together,'' as prepared to execute his commands. . The insensi* ble parts of the world are so compliant with his will, as to contradict their proper natures to serve his glory; fire descends from heaven at his command ; the fluid sea stands up as a solid wall in obedience to him; this upbraids our degeneration and apos-taey, that we who are most indebted to the goodness of our Creator, should pnve disloyal and rebellious, when the inferior •features with one consent serve and glorify him.

Lastly. We owe submission to the will of his providence j diere is no shadow of exception can be f<Hined against his sovereignty, he may do by right whatever he can do by power^ therefore we should acquiesce in his dispensations; this consideration silenced David, Psal. 39. 9. <^ I held my tongue, and said nothmg, because thou didst it;'' as the presence of a grave person in authority quiets a disordered multitude; so the appre* hension of God's supremacy composes our riotous thoughts and passions; unquietness of spirit in troubles, springs from the ig-' norance of God, and of ourselves; by impatience we cite God before our tribunal, and do as it were usurp his throne; we set vp an antiprovidence, as if his wisdom should be taught by ouf folly; aiul sometimes in afflicUons we eye the next cause, hut do not look upwaifd to the Sovereign Disposer of all things, like Balaam, who struck the ass, but did not see the angel which Apposed him;" thus from a brutish imagination we regard the visible instrument of our trouble, but consider not the providence of God in all; from hence it is that our spirits are full of unquiet agitations; we live continually upon self*created racks: now the humble acknbwle%ment of God^s hand, and the submitting* of ourselves to his will, as it glorifies God, so it gives ease to ue) as there is the greatest equity, so policy, in our willing stooping to him, Rom. 14. 11. ^'As I live, saith the Lprd, every knee shall bow to me, and ev^ tongue shall confess to God;'' he * engages his life and honour for this: if there is not a vohintaiy^ there must be a violent subjection to him; the wilfiit man nevef Vants woej the spring of our daily misery, 9s well as our sins

is, oppo^ion to 0od*8 will; but the cheerful reaignation to his providence, what a blessed pill of rest is thb to the soul ? what a sabbath from all those sii^ and penal disturbances which discompose our spirits; it k a lower hea?en; for as in the state of glory there is an unchangeable agreement between the will of the Creator and the creature, so according to the same measive ' and degree wherein we conform our wills to God's, we propor-tionably enjoy the holiness mid blessedness of that state.

SERMOJ>r II.

SIN THE MOST FORMIDABLE EVIL.

Gbn« xxxix. ^.

fitow can I do this great wickedness, and stn against God ?

X HE text » the record of Joseph'^ innocence and victory^ consecrated in scripture for the honour and imitation of that excellent saint in succeeding ages. He had been tried by sharp afflictions, the conspiring envy of his brethren, and the cruel effects of it, banishment and servitude, '^ and possessed his soul in patience:" here he was encountered by a more dangerous \

temptation in another kind, and preserved his integrity. Adversity excites the spirit to serious recollection, arms it with resolution to endure the assaults, and stop the entrance of what is aflSicting.to nature: pleasure by gentle insinuation relaxes the mind to a loose security, softens and melts the heart, and makes it easily receptive of corrupt impressions.

Now to represent the grace of God, that preserved Joseph, in its radiance and efficacy, we must eonsider the several circum*^ stances that increased the difficulty of the double victory, over the tempter, and himself.

1. The tempter, his mistress, who had divested the native modesty of the blushing sex, and by her caresses ai}d blandish-

VOL. IV. c

ments sought to draw him to compliance with her desires. Her superior quality might seem to make her request have the fiarce 4oi a command over him.

2. The solicitation, << lie with me." There are no sins to which there is a stronger inclination in our corrupted nature, than to acts of sensuality. The temptation was heightened by the lure of profit and advancement, that he might obtain by her fia-vour, and interest in her husband, who was an eminent officer in the Egyptian court: and the denial would be extremely pro* Yoking, both in respect it seemed to be a contempt injurious to her dignity, «nd was a disappointment of her ardent expectation.* Hatred and revenge upon refusal, are equal to the lust of an imperious whorish woman. We read the eflects of it, in this chapter : for upon his rejecting her desires, inflamed with rage, and to purge herself, ehe turned his accuser, wounded his reputation, deprived him of his liberty, and exposed his life to extreme periL Joseph ebose rather to lie in the dust, than to rise by «in.

3« The opportunity was ready, and the object present: it ia said, '^ there was none of the men of the house within.'^ She had the advantage of secrecy to festen the temptation upon him. When a sin may be easily committed^ and easily concealed, the restraints of fear and shame are taken off, and every breath of a temptation is strong enough to overthrow the carnally-minded. The purest and noblest chastity is from a principle of duty within, not constrained by the apprehension of dUscovery and seve* rity.

4. The continuance of the temptation: ^ she spake to him day by day." Her complexion was lust and impudence, and hit repeated denials were ineffectual to quench her incensed desires^ the black fire that darkened her mind. '^ She caught him by the garment, saying, lie with me: she was ready to prostitute herself, and ravish him«

5. The person tempted, Joseph, in the flower of his age, th^ season of sensuality, when innumerable, by the force and swinge of their vicious appetites, are impelled to break the holy law of God.

« Reseramtti 1p«e crimen, stq ; vitro impiam veccrem arguamus: icclere vclandum est icclai. Seiiec. HippoiUms*

6. Hia repvike of the tenytation was strong and peremptofy: ^ bow can I do this great wiekedness ?'' He felt no sympathy^ no sensual tenderness, but expressed an impossibiiity of con'-•enting to her guilty desiie. We hare in Joseph exemplified -that property of the regenerate, ^ he that is bom of God, cannot sin :" I icimS* 9. by a sacred potent instinct in his breast, he is preserved not only fimn the coosunmate acts, but recoils from the firat offers to it.

7. The reasons are specified of his rejectmg her polhting mo^ tioou ^' Behold, my master knows not what is with me in the house, and he hath committed all that he hath to my hands: there is none greater in his house than I > neither hath he kept irack any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God ?^ It was a comi^ieated crime of injustice and uncleanness; a most injurious violation of the strangest ties off duty and gratitude to his master, add eS the sacred mairiq^ covenant to her husbandf and the foulest blot to their persons: therefore ^* how can I oom^ mit a sin" so eontrary to natural conseieace, and snpematurd grace, and provoke God? Thus I have briefly considered the narrative of Joseph's temptation; aad that divine grace preser-^ ved him untouched from that contagious fire, may be resembled to the miraculous preserving the tittee Hdirew maf^ unsbged, in the midst of the flaming furnace. The patience of Job, and the chastity of Joseph, are transmitted by die secretaries of the Holy Ghost in scripture^ to be in perpetual remembrance and admiration*

From this singular instance of Joseph, who was neither seduced by the allurements of his mistress, nor terrified by the rage of her despised aflection, to sin ag^nst God, I shall observe two general pdnts.

L That temptations to sin, how alluring soever, or terrifying, ought to be rejected with abhorrence.

II. That the fear of God is a sure defence and guard again$t the strongest temptation.

I will explain and prove the first, and only speak a little of the second in a branch at the application.

I. That temptations to sin, how iJluring soever, or terrifying, are to be rejected with abhorroice.

There wiU be convincing proof, of this, by considering twa c 2

things;—That tin in its nature, prescinding from the strain of wofiil efiects, is the greatest evil;—2. That, relatively to us, it is the most pernicious destructive evil.

L That sin considered in itself is the greatest evil. This vriH 4>e evident by considering the general nature of it, as directly op" posite to God the supreme good. The definition of sin expresses its essential evil; ^' it is the transgression of the divine law/' and consequently opposes the rights of God's throne, and oh* scures the glory of his attributes that are exercised in the moral government of the worid. God, as Creator, f* k our King, our Lawgiver and Judge. From his propriety in us arises his just title to sovereign power over us: ^' know ye that the Lord he is God ; it is he that made us, not we ourselves; we are his people, f ni the sheep of his pasture.'' Psal. 100. The creatures of a lower order are incapable of distinguishing between moral good and evil, and are determined by the weight of nature to what is merely sensible, and therefore are incapable of a law to regulate their choice. But man, who is endowed with the powers of understanding and election, to conceive and choose what is good, and reject wiiat is evil, is governed by a law, the declared will of his maker: accordingly a law, the rule of his obedience, was written in his heart.

Now sinf, the transgression of this law, contains many great evils.

(1.) Sin is a rebellion against the sovereign majesty of God, that gives the life of authority to the law. Therefore divine precepts are enforced with the most proper and binding motive to obedience, ** I am the Lord." He that with purpose and pleasure commits sin, implicitly renounces his dependance upon God, as his maker and governor, overrules the law, and arrogates an irresponsible license to do his own will. This is expressed by those atheistical designers, who said, *^ with our tongue we will prevail, our lips are our own; who is lord over us?" Psal. 12. 4. The language of actions, that is more natural and convin^ cing than of words, declares that sinful men despise the commands of God, as if they were not his creatures and subjects. What a dishonour, what a displeasure is it to the God of glory, that proud dust should fly in his face, and control his authority ? '* He has ten thousand times ten thousand angels that are high in dignity, and excel in strength, waiting in a posture of reverence

and observance aboQt his throiie, ready to do^ his will:" Dan, 7. 10. Psal. 103. 20. how provoking is it for a despicable worm to contraviene his la:w^ and lift his hand against him ? It will be no^ excQse to plead the commands of men for sin ; for as much as God is mo^e glorious than men, so much more are his com-•mands to be respected and obeyed than men's* When there is an evident opposition between the laws of men and of God, we mast disobey oar superiors, though we displease* them^, and obey our supreme ruler. He that does what is forbidden, or neglects to do what is commanded by the divine law, to please men, though invested with the highest sovereignty on earthy is^ guilty of double wickedness } of impiety, inr deposing God ; and idola* try, in deifying men,^

It is an extreme aggravation of this evH, in that sin as it is a disclaiming 'our homage to Ood,> so it \9 in true account a yielding subjection to the devil. For sin is in the strictest propriety his work. The original rebellion in paradise was by his temptation, and all the actual and habitual sins of men since the foil, are by his efficaeious mfluence. '^ He darkens the carnal mind,'' and sways the polluted will j he excites and inflames the vicious affections, and imperiously *' rules in the children of disobedience. 2 Cor/4. 4. Ephes. 2. 2. He is therefore styled *^ the prince and God of this world.'' And what more contamelious indignity can there be, than the preferring to the glorious Creator of heaven and eaith, a damned spirit, the most cursed part of the creation ? It is most reasonable, that the baseness of the competitor, should be a foil to reinforce the lustre of God's authority : yet men reject God, and comply with the tempter. O prodigious perverseness!

(2). Sin vtlifies the ruling vrisdom of God, that prescribed the )nw to m^. Although the dominion of God over us be supreme and absolute, yet it is exercised accoiding << to the counsel of his win," by the best means, for the best ends; he is accordingly at)4ed by the apostle, <* the eternal King, and only wise God." 1 Tim. 1. It is the glorious prerogative of his sovereignty and deity, that he can do no wrong s for he necessarily acts according to the excellencies of his nature. Particularly, his wisdom is so relucent in his laws, that the serious contemplation of it, will ravish the sincere minds of men into a compliance with them. They are temed with exact congruity to the nature of God, and

c 3

.his relation to m, and to the facnlties of man before he was corrupted. From hence the divine law being the transcript not only of God's will, but his wisdom, binds the understanding and will, our leading faculties, to esteem and approve, to consent and choose all his precepts as best. Now sin vilifies the infinite .understanding of God with respect both to the precepts of the law, the rule of our duty, and the sanction annexed to confirm its obligation. It does constructively tax the precepts as une* x|ual, too rigid and severe a confinement to our wills and a^ons. Thus the impious rebek complain, <* the ways of the Lord are not equal," as injurious to their liberty, and not worthy of observance. What St. James saith, to correct the uncharitable^ censorious humour of some in his time, *' he that speaks evil of his brother, and judges his brother, speaks evil of the law, and judges the law," Jam. 4* U. as an imperfect and rash rule, is applicable to sinners in any other kind. As an unskilful hand by straining too high, breaks the strings of an instrument, and spoib the music; so the strictness and the severity of the precepts, break the harmonious agreement between the wills of men and the law, and cast an imputation of imprudence upon the law* giver. This is the implicit blasphemy in sin.

Besides, the law hastewftrdtf and punishments,^ to secure our respects and obedience to it. The wise God knows the frame of the reasonable creature, what are the inward springs of our ac« tions; aqd has accordiagly propounded such motives to our hope end fear, the most active passions, as may engage us to perform our duty. He promises his *< favour that is better than life/' to the obedient, and threatens ** his wrath, that is worse than death, to the rebellious." Now sin makes it evident, that these motives are not effectutd in the mioda of men i and this reflects upon the wisdom of the lawgiver, as if defsedve in not binding his subjects firmly to their duty; for if the advantage or pleasure that may be gained by sin, be greater than the reward that is pro* raised to obedience^ and the punishment that is threatened pgainst the transgression, the law is unable to restrain from sin, and the ends of government are not obtained. Thus sinners in venturing upon forbidden things, reproach the understanding of the divine lawgiver.

(3.) Sin is a contrariety to the unspotted hpliness of God. Of all the glorious and benign constellations of the cUvina attributes

POEMIDABLB BVIL. S$

tliat shine in the law of God^ bis holiness has the brightest las* tie. God is holy in all his works, but the .most venerable and precious monument of his holiness is the Iaw« For the hdines^ of God consists in the correspondence of his will and acticms witb his moral perfections, wisdom, goodness and justice; and the law is the perfect copy of his nature and will. The psalmist wha had a purged eye, saw and admired its purity and perfection* '^ The commandment of the Lord is pure, enlightening th^ eyes." Psal. 19, ** The word is very near, therefore thy servant loves it." Psal. 119. 140. It is the perspicuous rule of our duty without blemish or imperfection ; '^ the commandment is holy^ just and good." It enjoins nothing but what is absolutely good^ without the least tincture of eviL The sum of it is set down by the apostle, to ^' live soberly/' that is, to abstain from any thing that may stain.the excellence of an understanding creature: to '^ live righteously," which respects the state and situation wherein God has disposed men for his glory: it comprehends all the respective duties to otbers^^ to whom we are united by the band^ «f nature, or of civil society, or of spiritual communion ^ ^^ and to live godly," which includes all the internal and outward duties -me owe to God, who is the .sovereign of our spirits, whose will must be the rule, and his glory the end of our actions. In short, the law is so formed, that prescinding from the authority of the lawgiver, its holiness and goodness lays an eternal obligation on us to obey it. Now sin is not only by interpretation, a [reproach to the wisdom and other perfections of God, but directly and formally a contrariety to hb infinite sanctity and purity; for it consists in a not doing what the law commands, or doing what it forbids. It is therefore said, *^ that the carnal mind is enmity against God:" Rom. II. an active,imme^ate and irreconcilea^ ble contrariety to bis holy nature and will: from hence there is a reciprocal hatred between God and sinners t *' God is of purer qres than to behold iniquity,'^ Rom* K without an infinite dis* plicence, the effects of wliich will DbJI upon sinners; and though it is an impiety hardly conceivable, yet the scripture tells us, that *^ they are haters of God." It is true, God by the transcendent -excellence of his nfUure is incapable of suffering any evil, and there are few, in the present state arrived to such malice, as to declare open enmity and war against God. In the damned this hatred is explicit and direct, the fever is heightened to a frenzy^

c 4

the Mes^ God is the object of their curses and eternal aversa* tioh : if their rage could extend to him, and their power were equal to their desires, they would dethrone the Most High. And the seeds of this are in the breasts of sinners here. As the fear* fill expectation of irresistible and fiery vengeance increases, their aversation increases.- They endeavour to raze out the inscription of God in their souls, and to extinguish the thoughts and sense of their inspector and judge. They wish he were not all-seeing and ahnighty, but blind and impotent, incapable to vindicate the honour of his despised Deity. ^^ The fool hath said in his heart, there is no God.'' The heart is the fountiun of desires, and actions interpret the thoughts and affections, from whence the inference is direct and conclusive, that habitual sinners, ''who live without God in the world," have secret desires; there was no sovereign being, to observe and require an account of all their actions. The radical cause of this hatred is from the opposition of the sinful polluted wills of men, to the holiness of God ; for that attribute excites his justice, and power, and wrath, t^ punish sinners. Therefore the apostle sailh, ** they are enemies to God in their minds through wicked works." The naked representing of this impiety, that a reasonable creature should hate the blessed -Creator for his most divine perfections, cannot but strike with horror. Q the sinfulness of sin !

4. Sin is the contempt and abuse of his excellent goodness. This argument is as vast as God's innumerable mercies, whereby he allures and obliges us to obedience: I shall restrain my discourse of it, to three things wherein the divine goodness is very conspicuous, and most ungratefully despised by sinners.-

1st. His creating goodness. It ts clear, without the least shadow of doubt, that nothing can give the first being'to itself; for this were to be before it was, which is a direct contradiction; and it is evident that God is the sole author of our beings. Our parents afforded the gross matter of our compounded nature, but the variety and union, the beauty and usefulness of the several parts, which is so wonderful, that the body is composed of as many miracles as members, was the design of his wisdom, and the work of his hands. The lively idea and perfect exemplar of that regular fabric, was modelled in the divine mind. This affected the psalmist with admiration: " I am fearfiilly and wonderfully made: marvellous are thy works^ and that my soul

knows right tucll. Thine eyes did sec my substance, yet bebg Imperfect, and in thy book all my members yi^re written, which in continuance were fashioned, when as yet thevis was none of them." Psal. 139. 14, 15, 16; And Job observes, <<Thy hands have made me' and fashioned me round about/' Job. 10. 8. The soul, or prirfcipal part, is' of a celestial original, inspired from " the Father of spirits*" The faculties oif understanding* and election, are the indeliUe characters of our dignity above the brutes, and make us capable to please, and glorify, and enjoy him. This first and fundamental benefit, upon which M other favours and benefits are the supi^rstmcture, was tite effect from an eternal cause, his most free decree, that ordained our birth in the spaces of time. The fountain was his pure goodness; there was no necessity determining his will, he did not want erternal declarative glory, being infinitely haf^ in himself, and there could be no superior povi'cr to constrain him. And that whieh renders our Mdcer's goodness more free and obliging, is the consideration he might have created millions of men, and left us in our native nothing, and, as 1 may so speak, lost and buried in perpetual darkness. Now, what was God's end in making us ? Certainly it was becoming his infinite understanding, that is, to communicate of his own divine fulness, and to be actively glorified by intelligent creatures. Accordingly it is solemn acknowledgment of the representative church. *• Thou art worthy, O Lord, to receive glory, and hohour, and power: for thou hast created all things, and for thy pleasure they were ci^atied." Rev; 4. 11. Who M so vcMd of rational sentiments, as not to aeknow--ledge it is our indispensable duty, ^< Our reasonable service, to offer up ourselves an entire living sacrifice to his glory ?" What is morenaturd, according tb the laws of uncormpt nature, (I might say, and of corrupt nature, for the heathens practised it) thim that love should correspond With love; as the one descends in benefits, the other shoCild ascend in thankfiilness. As a polished lo<dcing*glas8 of steel, strongly reverberates the beams of the sun shining upon it, without lastng a spark of light, thus the un* derstanding soul should refieet the afiection of love upon our blessed Maker, in reverence, and praise, and thankfulness. Now sin breaks all those sacred bonds of grace and gratitude, that engage us to love and obey* God. He is the just Lord ot all our feculties intellectual and sensitive, and the sinner employs them

•8 iveapoDs at unrigfateousaess agtiast him^ He prefenes as by bU powerful gracious pravidencei which is a reuewed creation every moineiity and the goodness he uses to us^ the sinner abuses against him* This is the most unworthy, shameful and moa* strous ingratitude. This makes fbigetfiil and unthankful me% more brutish than the dull ox, and stupid ass, who serve those that feed them; nay, sinks them below the insensible part of the creation, that invariably observes the law and order prescribed by the Creator. Astonishing degeneracy! *^ Hear O heavens^ give earj O earth I I have nourished and brought up children, and they have rebelled against me,'' was the complaint of God himself. The considerate review of this, will melt us into tears of confusion.

2dly. It was the invaluable goodness of God to give his law to man^ for his rule^ both in respect of the matter of the law^ and his end in giving it.

1. The matter of the law^ this, as is forecited from the apos-Ae, ^^ is holy, just, and good. It contdns all things that are Jionest, and just, and pure^ and lovely, and of good report^ whatsoever are virtuous and praise-worthy.'' In obedience to it the innocence and perfection of the reasonable creature consists. This I do but glance upon, having been considered before*

2. The end of giving the law. God was pleased upon man's creation, by an illustrious revelation to show him his duty, to 5< write bis-law in his heart," that he might not take one step put of the circle of its precepts, and immediately sin and perish. His gracious design was to keep man in his love; that from the obectienee of the reasonable creator?, the divine goodness might take its rise to reward bun. This unfeigned and excellent good* ness, the sinner outrageously deqiises: for what greater contempt can be expressed against a 'written law, than the tearing it in pieces, and tranqdiBg it under foot ? And this constructively the smner does to the law of God, which contempt extends to the gracious gjver of it. << Thus the commandment that was ordained unto life, by sin was found unto death." Rom. 7* 10.

3. Sin is an extreme.vilif}^qg of God's goodness, in preferring eamal pleasuoes to his favour, and communiop with him, wherein the life, the felicity, the heaven of the reasonable creature con-mts. God is infinite in all possible perfections, all-sufficient to make us completely and eternally happy: be disdains to have

any competitor, and requires to be siqnreme ia our esteem and aflfections: the reason of this is so evident by divine and natural light, that it is needless to spend many words abont it. It is an observation of St. Austin, * ^ That it was a rule amongst the heathens, that a wise man should worship all their deities.' The Romans were so Insatiable in idolatry, that they sent to fi>reigik countries to bring the gods of several nations: an unpolidied stone, a tame serpent, that were reputed deities, they received with great solemnity and reverence. But the tme God had no temple, no .worship in Rome, where there was a Pantheon dedi* cated to the honour of all the false gods. The reason he gives of it is, that the true God, who alone has divine exoelleiieies, and divine empire, wiltbe woisliipped alone, and strictly forbids the assumption of any into his duone* To adore any besides him is infinitely debasing, and pr^vokmg to his dhead majesty. Now sm in its nature is a conversion from God to the creature $ and whatever the temptaticm be» in yiddmg to it, there is signi-* fied, that we choose something bef<»e his Avoor. Sin is founded t» bono jucuauhf something that is delectable to the carnal nature : it is the universd character of carnal men, ^^ They are lovers of pleasure moi!e than kwen ofGod/' To some, riches are the most aUurtng object. The ymmg man in the gospel, when our Saviour commanded <'bim to give his estate to the poor, and he should have treasure in heaven, went away sorrowful," as if he had been offered to his loss. To others, the pleasures that in strict propriety are sensual, are most charming. Love is the weight of the soul that turns it, not like a dead weight of the icales, but vrilh election freely to its object: in the carnal ba* lance the present things of the world are of conspicuous moment, andoutwdgh spiritual and eternal Uessings. Although the fa« voor of God be eminently all that can be desired, under the no* tion of riches, or honour, or fdeasure, and every atom of our tiFectbn is due to him; yet carnal men think it a cheap^ pur« ehase to obtain the good things of this worid, by sinfol means, with the loss of his fovour. This their actions declare. Prodigious folly I as if a few sparks struck out of a flmt, that can neither afford light or warmth, vrere more desirable than the sun

* OmnetdeoscoleDdofCtteBSpleDtL Car ei^o a nsmera catcromm iUe r<ject09c8t? nihil resUt at dicant, hujof del lacra recipere nolaeriot, nisi ^uia •olom te coU f olaerit. Aug* 4Ss CvRfcnt. Moaug, c. IT,

i„ it. brightn«s. And how --^--^^l^^Z'X l^t God, he decides in the «»«* ™"r"8 ^TTJi beyerery „i.h;d, O ye heavens at thU f^^'^^'l^ZJ^ two desolate, saith the Lord. For my P^J'* ** ^ ^^ers, and evib; they have forsaken me the fo""^"". "J. ^^'^^^te,."' Jer. JUed them oat broken cisterns t^"** ^^^tpTt^e ?^, who 2. 12, 13. This Jn-^^^^'y 7^ t^X Ihan the'glori-«t up i<lob of jealonsy, «>d ^^*^"'rf ji .inners; for every

«„ Jehovah: "'^ ™ P'«P^^«^'* "^ect before his Jove, and vicious affection prefers some vam «J«« . ^ ^ward of the enjoyment of his glorious presence, that «.

obedienoe. , . , ;„,t:ce of God. In

(5.) The«nner di.par.ge. the ,mp«^^«t,o^^ ^.^,^„,. the divine law there is a com.eic.on between sm a p

the evil of ^«^«^'i:rlfJf^^^^^^^^^'^''

arbitrary constitution, hot founded on ' ^ ^abiyjove.

sin, and the «K.it«le of G^'r'rLttSngXs L lay holioe«, and hates sin. Although tte threatem^ i^l,.

a strict necessity upon the Lawgiver «J''»3^^^™*^, ^i^ «f our

ment; yet God having declared hw equal '"T! "^ ^j ^thout

duty, and of hU judgment, if they *°«»^^* ^."JSL dis«,l-

eflftit upon offe«lers, the bands.of govemm^t^^^^ ^^ ^^^

red, and consequently the honour of hts J««^^ ^^^^^^ it i,

respect to his nature and office: for as an *^ ^ rf^c-

the'correspofadenceof his will a«d -^^^^""^^ J order

tions J and aa sovereign ruler, he »to F^.^'yVj ^^J ^ p„.

in his kingdom. Now thoee who volununty b«akh ^^P^

wmeupon impunity. The first «^^^. *" ^^^ eat the for-

upon this presumption: God threatened, T ^^ ^^^

bidden fruit, you shall die: the "^'P^V"*^ '^„ fell to disobe-

not die;" and assenting to the t««lP**I^V sin upon the same

dience. And ever since men ere ***"nThott tlhoughtest that I

motive. God chaigeth the wickeo,^ ^^ ^^ concerned

was altogether such a one aa tbys*** » ' ^^^ ^^^^r commits

to punish the vioktidn of his sacred ^l^^^^^n^,, presuming thai

the divine attributes to ftght agw***-. **^jjriV>te ««««« upon impe-

meroy will disarm justice, and atop »** \>tsam bold and har-

nitent obstinate sinners t from beoce i,.p^„e •„ a roottbtt

dened in the continuance of their sins. \9 ^ smd \ibi»

beawth gall and wormwood i".»P«"*^-

the curse of the law is dednred and doiounoed against sin, <Uhe wieked blesseth himself in his heart, sayings I shall have peace, though I walk in the imagination of my heart, to add drunken* nees to thirst." This casts such a foul blemish upon the justice of God, that he threatens die severest vengeance'for it. *^ The Lord will not spare him, but the anger of the Lord and his jea« lousy shall smoke against that roan, and all the curses written in this book shall be upon liim, and the Lord shall blot out ^his name from under heaven. Consider thb ye that forget Clod, lest I tear you in pieces, and there be none to deliver.'' Psal. 50.

6. The sinner implicitly denies God's omniscience. There is «Qch a turpitude adhering to sin, that it cannot endure the light of the sun, or the light of conscience, but seeks to be concealed under a mask.of vhtue, or a vail of darkness. There are very few on this side beU, so transformed into the likeness of the de-* vil, as to be ioipenetrable by shame. What is said of the adulterer and thief, sinners of greater guilt, and deeper dye, is true in proportion of every «ifiner: ^Hf a man sees them, they are in the terrors of the shadow of death.'' Job. Now from whence is it that many, who if they were surprised in the actings of their ains by a child or a stranger, would blush and tremble, yet at* though the holy God sees all their sins in order to judge them, and will judge in order to punish them, are secure without any fearful or shameful apprehensions of his presence ? Did they ateadfastly bdieve that their foul villanies were q>en to his piercing, pure and severe eye, they must be struck with terrors, and covered wkh confusion. '^ Will he force the queen before my face ?" Was the speech of the king inflamed with wrath, and the prologue of death against the fallen favourite. Would men dare to affront God's authority, and outrageously break his laws before his face, if they duly considered his omnipresence and observance of them ? it were impossible. And infidelity is the radical eause of their ineonsideration. It was a false imputation against Job, but justly applied to the wicked, '^ Thou sayest, how does God know? can he judge through the dark cloud? Thick elouds are a covering to him, that he sees not." Job 22. 13, 14. And such are introduced by the psalmist declaring their inward sentiments: << The Lord shall not see, neither shall the God of Jacob regard it/'

Lastly. The sinner slights the power of God. Tins attribute renders God a dreadfiil Jiidge« He has a right to punish, and power to rereoge every transgressioa of his law. His judicial power is supreme, his executive is irresistible. He can with one stroke dispatch the body to the grave, and the soul to hell, and make men as miserable as tbqr are sinfiiK Yet sinners as boldly provoke him, as if i^eie were no danger* We read of the infatuated Syrians, that they thought that God, the protector of Is-rael, had only power.on the hills, and not in the valltes, and renewed the war to their destruction. Thus sinners enter into the lists with God, and range an army of lusts against the armies of heaven, and blindly bold, run upon their own destruction. They neither believe his all^seeing eye, nor all-mighty hand. They change the glory of tlie Ihring God into a dead idol, that has eyes and sees not^ and hands and handles not; and accordingly hu threatenmgs make no impression upon thetn.

Thus I have presented a true view of the evil of sin considered in itself: but as Job saith of God, ^ How little a portion of him is known?'' may be said of the evil of sin, how litlle of it is known ? For in proportion as our apprehensions are defective «nd below the greatness of God^ so are they of the evil of sin, that contradicts his sovereign wiU, and dishonours his excellent perfections.

SERMOJ>r III.

G£N. XXXIX. 9. Haw can I do this great wlekedncny and tf d agaiost Gad ?

ii. X Shall proceed to consider the evil of sin relatively to us, and prove it to be most pernicious and destructive. If we compare it with temporal evib, it preponderates all that hien are liable to in the present worlds Diseases in our bodies, disasters bi our estates, disgrace in our reputation, are in just esteem far less evil than the evil of sin: for that corrupts and destroys our more excellent and immortal part. The vile body is of no ac« count in comparison of the precious soul. Therefore the apos-* tie eoibtces his exhortation, *' dearly beloved brethren, ab^n from fleshly lusts, that war against the soul." The issue of this war is infinitely more wofiil, than of the most cruel against our bodies lUid goods, our liberties and lives: for our estates and freedom, if lost^ may be recovered; if. the present life be lost ftir the cause of God, it shall be restored in greater lustre and p^eetion; but if the soul be lost, it is lost for ever.

All temporal evils- are consistent with the love of God: Job on the dunghill, roughcast with ulcers, was most precious in God's sight: Lasanis in the lowest poverty, and wasted with loathsome sor^, was dear to bis affections; a guard of angels was sent to convoy his departing soul to the divine presence.

<< But sin separates between God and us/' who is the fountain of felicity^ and the centre of rest to the soul.

Other evils God, who is our wise and compassionate father and physician, makes use of, as medicinal preparations for the. cure of sin : and certainly the disease which would be the death of the soul, is worse than the remedy, though never so bitter and afflicting to sense.

Sin is an evil of that malignity, that the least degree of it is fatal, if it be conceived in the soul, though not actually finish* ed, it is deadly. One sin corrupted in an instant angelical excellencies, and turned the glorious spirits of heaven into devils. It is poison so strong, that the first taste of it shed a deadly taint and malignity into the veins of all mankind.

Sin is such an exceeding evil, that it is the severest punishment divine justice inflicts on sinners <m this side hell. The giving " men over to the power of their lusts,'' is the most fear-fill judgment, not only with respect to the cause, God s unrelenting and unquenchable anger, and the issue, everlasting destruction, but in the quality of the judgment. Nay, did sin appear as odious in our eyes as it does in God's, we should account it the worst part of hell itself, the pollutions of the damned to be an evil exceeding the tormento superadded to them.

Sin is pregnant with all kinds of evils, the seeds d" it are big with judgments. The evib that are obvious to sense, or that are spiritual and inward, temporal and eternal evib, all proceed from sin, often as the natural cause, and always as the meritorious. And many times the same punishment is produced by the efficiency of sin, as well as inflicted for its guilt. Thus undean-ness, without the miraculous waters of jealousy, rots the body, And the pleasure of sin is revenged by a loathsome consuming disease, the natural consequence of it. Thus intemperance and luxury shorten the lives of men, and accelerate damnation. Fierce desires, and wild rage are fuel for the everlastrag fife ift hell. The same evils considered physically, arc ffom the effi-tiency of sin; considered legally, are fi-om the guilt of sin, and the justice of God.

This being a point of great useAdness, that I may be more instructive, I will consider the evils that are ctmsequential to sin, under these two heads.

First. Such as proceed immediately frMi it by emaaatiiMi*

Secondly. Those evils^ and all other as the effiets of God'a justice and sentence.

First. The evils that proceed immediately by emanation tiotik it: and though sgme of them are not resented with feeling ap* prehensions by sinners, yet they are of a frarfixi natore. Sin has deprived man of the purity, nobility, and peace of his innocent state.

1. It has stained and tainted him with an universal, intimaiter and permanent pollution. Man in his first creation was holy and righteous: a beam of beauty d^ved from heaven was shed upon his soul, in comparison of which, sensitive beauty is but as the clearness of glass, to the lustre of a diamond. His under* standing '< was light in the Lord,'' his will and afieclions were regular and pure, the divine image was impressed upon all his faculties, that attracted the love and complacency of God himself. Sin has blotted out all his amiable excellencies, and su* perinduced the most foul defcMmity, the original of which was fetched from hell. Sinners are the naturd children of satan, of a near resemUance to him. The scripture borrows comparisons to represent die defiling cpiality of sin, fironi pollutions that are most loathsome to our senses: from ^' pestilential ulcers, putrefying sores, filthy vomit, and defiling mire." This pollution is univeraal through the whofe man, spirit, soul and body. It darkens the mind, our supreme fecolty, with a cloud of corruption ^ it depraves the will, and vitiates the affections. It is a poUvtion so deep and permanent, that the deluge that swept away a world of sinners, did not wash away their sins :-an^ the fire at the last day, that shall devour the dross of the visible worid, and renew the heavens and the eairih, shall not puige away the sins of the guilty inhabitants. This pollution hath so defiled and disfigured man, who was a fiur and lovely type, wherein the skiU and perfections of the Creator were conspicuous, '^ that it repented Ood that he made man/' As an artificer having formed a surprisuig piece, either a statue or picture, wherein art almost equalled the life and lustre of nature > if it be torn or broken, throws it from his sight with scmtow, impatient to see it so rudely defaced: thus God is smd *^ to hide his face firom sinners/' to Express his displeasure, as unwilling ta behold the dis-

VOL. IV. p

paragement of^ bis master-piece, tbe excellent' produet of his M^isdom and power.

2. Sin has degraded man from his native state and dignity. Man by his extraction and descent was ^^ the sou of God, a little lower than the angels," consecrated and crowned, as a priest for the service and communion with his glorious Maker, and as king over the world. '^ But being in honour, he understood not his dignity, his duty and felicity, and became like the beasts that perish." By his rebellion against his Creator, he made a forfeiture of his dominion, and lost the obedience of sensible creatures^ and the service of insensible ; which I only mention, and shall restrain my consideration, to show how he is become tike the beasts, as an effect resulting from his sin. He is divested of his white robe of innocence, and his noblest perfections, reason and religion. Sense and imagination, the lead-iiig faculties in brutes, are his rulers: the rational governing powers of man, have lost their superior sway, and the carnal passions rove without reins to forbidden objects. The lower ap^ petites are pcedbmiuant, whieh is tlie most ignonunious and cruel servitude whereii> human liberty can be entangled and fettered. His understatiding and will, that were capable of taking a flight for the discovery and fruition of celestial and eternal things, are debased, and limited to sensual perishing things, and derive vilifying (|ualities from them. ^^ He is earthly minded ;" his .aims, contrivances, desires are fastened to the earth-i the divine spark within him is covered under ashes. ^' He is carnally minded," always studying and making ^^ provisions for the flesh." This is a viler debasement, than if the counsellors of state were employed in the sordid offices of. tbe kitchen or stable. Nay, it is a diminution* below the rank of beasts, for by nature they are incapable of directing their eyes and desires towards heaven ; but man is brutish by his volui^tary sin. To see the head of a rapacious wolf, or fierce tiger, or lustful horse joined to the body of a man, how monstrous would it appear ? But it is more unnatural and ignominious, for men, in whom reason and religion should govern, to resemble them in the brutish appetites of lu3t and rage; for there is a nearer aiiinity between the body, of a m^ai and of a beast, that agree in the common sensible nature, than between the immortal spirit of a

man, and the beasts that perish. In short, sin has enslaved men to satan an infernal fiend: *^ they are taken captives by him at his pleasure:" and, which is the lot^est d^radation, *' they are the servants of corruption*"

9. Sin has broke the sweet peace and blessed concord in the soni, the felicity of our innocent state. Peace is the tranquillity that results from order and unity. In man there was a regular harmony of all his faculties; the afTectioris were consonant with his will, his will with his understanding, and his understanding with the law of God. This was the inward state of his soul in his crei^ion } for having a derived being, it was natural and necessary, that he should be appointed to his end, and receive his rule for the obtaining it, from the understanding and will of his Maker. Now whilst there was a correspondence in his faculties, and their operations with his rule and end, the wHl of God, and the glory of God, the result of it, as well as the reward of it, was spiritual peace with God, internal peace with himself, extenial peace with others. Now sin has dissolved this unity, violated this sacred order: and from hence,

.(1.) Peace with God, that consisted in his favour and friendship to us, and our filial dependence upon him, which is the spring of fill] and satisfying joy, is broke. God appears a fearful enemy agamst the sinners; the penal effects of lus wrath, I shall speak of .distinctly under the second general: and that divine calm in the eonscience, that peace joined with the purest pleasure, that was the reflex of God's favour on the soul, is changed into anxious apprehensions of his just power to punish us. Guilt generates fear, and fear hatred, and ^both cause a wofiil flight from God.

(2.) Internal peace is broke by sin. Whilst the passions were subordinate to the empire of reason, and in accord among them* selves^ there was a perfect peace; but sin has raised an intestine war in man's breast. '^ The law of the members rebels against the law of the mind :" for there is no man so prodrgi* ousiy wicked, and spoiled of his primitive endowments, * but still there remain some principles of morality in the mind, so that his conscience discovers and condemns the vices he allows and practises, which makes the sinner uneasy to himself, and

* Prima hec est nltio, qoo4 be judlce nemo Docenft abftolvit D 2

mixes vinegur with his wine. Besides, since the passions are disbanded, into what confusion is man fallen ? How Tarious, how violent are they, and often replicant to one another ? How often do we change their habits and scenes in a day ? Some** times we are vainly merry, and then as vainly sad; sometimes desirous, and then averse; and with respect to ourselves, some* times pleased, sometimes vexed, sometimes amiable, and sometimes odious; we are more mutable than the planet that is the emblem of inconstancy. How often do clouds of melandioly darken the bright serenity of the spirit, and cast a dreadfU gloom over it ? How often do storms of passion disturb its tran* quilUty ? The breast of man, that was the temple of peace^ is become a den of dragxHis; every exorbitant affection tears and torments him. It is true, this is also a penal effect horn dhvine justice : ^^ there is no peace saith my God to the wicked :" with winch that saying of St. Austin is consonant, jussit Dommey ^ $ic esty omms inordinatus affechts est sibi pcena.

(3.) Sin has broke our agreement with one another. When there was a regular consent between the superior and lower fa-^ cutties in all men, they were in unity among themselves, for they were perfectly alike. But the tumultuous and tyrannical passions have engaged them in mortal enmity. It is the account St. James gives, ^^ From whence come wars and fightings among you ? Come they not hence, even of your lusts, that war in your members ?'' Sin kindles and blows the fire of discord, in families^ cities^ kingdoms: sin is the fury that brings a smo* king firebrand from hell, and sets the world into combustion* Ambition, avarice, the greedy desires of rule and revenge, have , made the world a stage of not feigned, but the most bloody tragedies. In this men are not like, but worse than the beasts: for the fiercest beasts of Africa or Hyrcania, have a respect for their own likeness: though they devour others, yet they spare those of their own kind : but men are so degenerate as to be most cruel against their brethren* These are some of the evils that proceed from sin as their natural cause. And fi'om hence it is evident, that sin makes men miserable, were there no hell of torment to receive them in the next state. • Secpndly. I will consider the evils consequent to sin, as the penal effects of the sentence against sin; of divine justice that

ffORMIDABLB SVIL* S3

decrees it^ and dmne power that inflicts it: and ^i these the sinner is often an active instrifment of his own misery.

1. The fall of the angels is the first and most terrible punish* ment of sin* " God spared not the angels that sinned, but cast them down to hell, reserved in chains of darkness to judgnient." How are they fallen ? from what height of glory and felicity into bottomless perdition? How are they continually racked and tormented with the remembr^ice of their lost happiness ? If a thousand of the prime nobility of a nation were executed in a day, by the sentence of a righteous king, we should conclude their Crimea to be atrocious: innumerable angels, dignified with the titles of ^ dominions and principalities,^ were expelled from heaven, their native seat, and the sanctuary of life, and are d^ad to all joyful operations of the intellectual nature^ and only alive to everlasting paia.

One sin of pride or envy, brought this terrible vengeance; bom whence we may infer, how provoking sin is to the holy God, We read of king Uzziah, that upon his presuinption to offer incense, he was struck with a leprosy, and the priesta thrust him out, and himself hasted to go out of the temple,: a representation of the punishment of the angels-: by presumption they were strack with a leprosy, and justly expelled ^om the celestial temple; and not being able to sustain the terrors of the divine majesty, they fled from his presence. It is said, '^ God Cast them down, and they left their own habitation/'

2. Consider the penal effects of sin with respect to man,. They are comprehended in the sentence of death, the first and second death threatened to deter Adam from transgressing the law.

In the first creation man while innocent was immortal: for although his body was compounded of jarring elements, that had a natural tendency to dissolution, yet the soul was endowed with such virtue, as to embalm the body alive, and to preserve it from the least degree of putrefaction. But when man by his voluntary sin was separated from the Fountain of Life, the soul lost its derivative life from God, and the active life infused by its union into the body. It cannot preserve the natural life beyond its limited term. A righteous retaliation. Thus the apostle tells us, " sin came into the world, and death by sin," Even infanta who never committed sin, die, having been conceived in sin,

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And death brought in its retinue evils so numerous and various, that their kinds are more than words to name and distinguish them. *' Man that is bom of a woman, is of few days, and full of trouble :" at his birth he enters into a labyrinth of thorns, this miserable world, and his life is a continual turning in it $ he cannot escape being sometimes pricked and torn ; and at going out of it, his soul is rent from the embraces of the body. It is as possible to tell the number of the waves in a tempestuous sea, as to recount ail the tormenting passions of the soul, all the diseases of the body, which far exceed in number all the unhappy parts wherein they are seated. What an a£9icting object would it be, to hear all the mournful lamentations, all the piercing complaints, all the deep groans from the miserable in this present state ? What a prospect of terror, to see death in its various shapes, by famine, by fire, by sword', and by wasting or painful diseases, triumphant over all mankind ? What a sight of woe, to have all the graves and charnel-houses opened, and so many loathsome carcasses, or heaps of dry naked bones, the trophies of death, exposed to view ? Such are the afficting and the destructive effects of sin. ^^ For wickedness bums as a fire: it devours the briars and thorns.''

Besides other miseries in this life, sometimes the terrors of an accusing conscience seize upon men, which of all evils are most heavy and overwhelming. Solomon who understood the frame of human nature, tells us, *' The spirit of a man can bear his in^ firmity:" that is, the mind fortified by principles of moral counsel and constancy, can endure the assault of external evils: " but a wounded spirit who can bear ?" This is most insupportable when the sting and remorse of the mind is from the sense of guilt: for then God appears an enemy righteous and severe ; and who can encounter with offended omnipotence ? Such is the sharpness of his sword, and the weight of his hand, that every stroke is deadly inward. Sjatan the cruel enemy of souls, exasperates the wound. He discovers and charges sin upon the conscience, with all its killing aggravations, and conceals the divine mercy, the only lenitive and healing balm to tlie wounded spirit. What visions of horror, what spectacles of fear, what scenes of sorrow are presented to the distracted mind by the prince of darkness ? And which heightens the misery, man is a worse enemy to himself than satan :• he falls upon his own sword.

sikI deKtroys liim^eir. Whatever heaees or heais, afflicts hitn; whatever he thinks, tormenta him. The guilty conscience ^ tvrns the sun into darkness, and the moon into blood :*' the precious promises of the gospel^ that assure favour and pardon to returning and relenting sinners, are turned into arguments of despair, by reflecting upon the abuse and provocation of mercy^ and that the advocate in God's bosom is become the accuser. Doleful state! beyond the conception of all, but those who are plunged into it. How often do ttiey run to the grave for sane* tuary, and seek for ^eadi as a deliverance ?

Yet all these anxieties and terrors are but the b^inning of sorrows: for the foil and terrible recompences of sin shall follow the eternal judgment pronounced against the wicked at the last day. It is true, the sentence of the law is passed against the sinner in this present state, and temporal evils are the effects of it; but that sentence is revocable: at death the sentence is ratified by the Judge upon every impenitent sinner; it is decisive of his state, and involves him under punishment for ever: but the full execution of judgment shall not be till, the public general sentence pronounced by the everlasting Judge, before the whole world. It exceeds the compass of created thoughts to understand folly the direfol eflects of sin in the eternal state ? 'f For who knows the power of God's wrath ?'* The scripture represents the punishment in expressions, that may instruct the mind, and terrify the imagination: that may work upon the principles of reason and sense, by which men are naturally aud' strongly moved.

(1.) Sinners shall be excluded from communion with the hies* sed God in heaven, '^ in whose presence is folness of joy, and at whose right hand are pleasures for evermore. In the clear and transforming vision of his glory, and the intimate and indissolva-ble union with him by love, consist the perfection and t»atisfac* tion of the immortal souL The felicity resulting from it, is so entire and eternal, as God is great and true, who has so often promised it to his saints. Now sin separates lost souls for ever from the reviving presence of God. Who can declare the extent and degrees of that evil ? for an evil rises in proportion to the good of which it deprives us: it must therefore follow, that celestial blessedness being transcendent, the exclusion from it is proportionaUy evil: and as the felicity of the saints results both

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.from the dirert posse$aion of beaveoj and fro^ comparieoQ with the contrary state: so the misery of the damned arises, both firom the thoughts of lost happiness^ ai;id from the lasting pain that torments them.

But it may be replied^ if this be the utmost evil that is coose* quent to sir^ the threatening of it is not likely to deter but few from pleasing the\r corrupt appetites: for carnal men have such gross apprehensions^ ^and vitiated affections^ that they are careless of spiritual glory and joy. '^ They cannot taste and see jnow good the Lord is :" nay^ the divine presence w(HiId be a torment to them: fqr as light is the most pleasant quality in the world to the sound eye, so it is very afflicting f^id painful to the eye when corrupted by a suffusion of humours.

To this a clear answer may be given { in the next «tate where the wicked shall for ever be without those ^sensual objects whidi here deceive and deiight.the9),.th^r apprehensions will be changed ; they shall understand wha^ jbl happiness the fruition of tho blessed God is, and what a misery to be jncapable of enjoying bim^ ^ad expelled from the celestial paradise. .Our Saviour teUs the infidd jews, " there shall be weeping and gnashing of teeth, when ye shall see Abraham, «nd Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves shut out." Luke 15. 28. How will they pine with envy at the sight of that triumphant felicity of which they shall never be partakers? '' Depart from me^'* will he as teiribie ^ part of the judgment, '^ as eternal fire."

(2.) God's justice \» not satisfied in depriving them of heaven^ but inflicts the most heavy punishment upon sense and conscience in the damned: for as the soul and body in their state of union in this life, were both guilty, the one as the guide, .the other as the instrument of sin; so it is equal, when re-united, they should feel the penal effects of it. The scripture represents both to our capacity, ^^ by the worm that never dies, and the fire that shall never be quenched: and by the destroying of body and soul in hell-fire." Sinners shall then be tormented, wherein they were most delighted; they shall be invested witli those objects^ that will cause the most dolorous perceptions in their sensitive faculties. '< The lake of fire and brimstone, the blackness of darkness, are words of a terrible signification, and intended to awaken sinners to fly ^< from the wrath to come." But no

motia can fblljr reveal the terribie ingredients of their misery; the puoishment will be in prqwrtion to the glory of God's ma* jesty that is dishonoured and provc^ed by sin, and-extent of his power. And as the soul was the principle, and the body but an accessary in tlie works of sin; so its capacious focuities will be fiir more tormented, than the more limited faculties of the out-* ward senses. The fiery attributes of God shall be transmitted through the glass of conscience, and concentred upon damned spirits: the fire without them is not so tormenting, as this fire within them. How will the tormenting passions be inflamed ? What rancour^ reluctance and rage against the power above that 4entexkeed them to hell? What impatience and indignation against themselves for their urilfiil sins, the just cause of it ? How will they curse their creation, and wish their utter esctinction, as the final remedy of their misery ? But all their ardent wishes are in vain: for the guilt of sin will never be expiated, nor God so fiu* reconciled as to annihilate them. As long as there are justice in heaven, and fire in hell, as long as God and eternity shall continue, they must suffer these torments, which the strength and patience of an angel cannot bear one hour. From henc^ we may infer, vAiat an inconceivable eidl there is in sin, and how hatefiil it is to the Most High, when God " who is love, who is Styled the Father of merdes,'' has prepared and does inflict such plagues for ever for the transgression of his holy laws: and such 18 the equity of his judgment, that he never punishes offenders above tbeir desert.

I shall now apply this doctrine^ by reflecting the light of it upon our minds :aiid hearts.

1. This discovers how perverse and depraved, the minds and wiOs of men are, '* to choose sin rather than affliction,'^ and Ineak the dirine law for the obtaining temporal things. If one' unth an attentive eye regards the generality of mankind, what dominion present and sensible things have over them, how se-* cureiy and habitually they sin in prosecution of their carnal aims, as if the soul should not surrive the. body, as if ttiere were no tribunal above to examine, no judge to sentence and punish sin* ners; if he has not marble bowels, it will excite his compassion er imygnation. What comparison is there between the good things of this wc^ld, and of the next in degrees or duration? Aiiy honour^ sensual pleasures, and worldly riches, are but the

thin appearances of happiness, «hadows in masquerade, that cannot afford solid content to an immortal spirit: the blessedness of heaven replenishes with everlasting satisfaction. What proportion is there between the '< light and momentary afflictions here,'' and a vast eternity '^ filled with indignation and wrath, tribulation ^nd anguish, and desperate sorrow ?" What stupid beast, what monster of a man, would prefer a superficial transient delight, the pleasure of a short dream, before ever satisfying joys? Or to avoid a slight evil, venture upon destruction P Yet this is the true case of sinners: if they can obtain the world with the loss of heaven, they count it a vahiable purchase; if they can compound so, as to escape temporal troubles, though involved under guilt that brings extreme and eternal misery, they think it a saving bargain. Amazing folly! Either they believe or do not, the recompences in the future state: if they do not, how unaccountable is their impiety ? If they do, it is more prodigious they do not " feel the powers of the world to come," so as to regulate their lives, and control the strongest temptations to sin agiunst God. A wicked believer is more guilty than a wicked infidel. How could we conceive it poRsiUe, were it not visible in their actions, that men who have judicative faculties to compare' and distinguish things, and accordingly be moved with desires or fears, should with ardent affections pursue despicable vanities, and neglect substantial happiness, and be fearful of the shadows' of dangers, and intrepid in the midst of the truest dangers! He is a desperate gamester that will venture a crown at a throw, against some petty advantage: yet this is really done by sinners who hazard the loss of heaven for this world : they hang by slender strings, a little breath that expires every moment, over bottomless perdition, and are insensible, without any palpitaticMi' of heart, any sign of fear.

How strong is the delusion and concupiscence of the carnally-minded ? The lusts of the flesh bribe and corrupt their understandings, or divert them from serious consideration of their ways, and the issues of them. From hence it is they are presently entangled and vanquished by sensual temptations ; they are cozened by the colours of good and evil, and satan easily accomplishes his most pernicious and envious design, to make men miserable as himself. How just is the reproach of wisdom, ^' bow long ye simple ones will ye love simplicity, and fools hate

knowledge?*' The light of reason and revelation diines upon them, they have not the excuse of ignorance, but the righteous and heavy ^' condemnation of those who love darkness rather than light, because their deeds are evil/' It is no mean degree of ^ilt to extenuate sin, and make an apdogy for sinners. The wisest of men tells us, " fools make a mock of sin:'' they count it a fond niceness, a silly preciseness to be fearful of offending God. They boast of their deceitful arts and insinuations, where* by they represent sin as a light matter, to corrupt others. But it is infinitely better to be defective in the subtilty of the serpent, than in the innocence of the dove. A mere natural, who is only capable of sensitive actions, and is distinguished 4irom a brute by his shape, is not sueh a forlorn sot, as the sinful fool. What the prophet Jeremy speaks of one who gets riches unjustly, that he shall leave them, and ^^ in the end die a fooU" will be verified of the wil&l obtsinate sinner : in the end he shaU by the terrible conviction of his own mind, be found guilty of the most wofiil folly: and how many have acknowledged in their last hours, when usually men speak with {he most feeling and least affiecta* tion, how have they in words of the psalmist arraigned themselves, <* so foolish have we been, and like bea&ts before thee V*

2. From hence we may be instructed of the wonderful paitience of God, who bears with a world of sinners, that are obnoxious to bis justice, and under his power every day. If we consider the number and aggravations of men's sins, how many have out-told the hairs of their heads in actual transgressions; how mighty and manifest their sins are, that the Deity and providence aro questioned for the suspending of vengeance ? And yet that God notwithstanding all their enormous injuries, and violent provocations, is patient towards sinners, it cannot but fill us with admiration. His mercy, like the eheerful light of the sun, visits us every morning with its benign influences; his justice, like thunder, rarely strikes the wicked. He affords not only the supports of life, but many comforts and refireshments to the unthankful and rebellious.

It is not from any defect in his power that they are not con-arnned, but frmn the abundance of his mercy. He made the world without any strain of his power, and can as easily destroy it: .he has an innumerable company of angels attending his commands} and every angel is an army in strength: one of them

GO 9IK TfiB MO§T

destroyed an hundred and fourscore and five thousand in a night. He can use the most despicable and iveakest creatures, frogs, and lice, and flies, as instruments of vengeance to subdue the proudest Pharaoh, the most obstinate rebels.—He sees 4in wherever it is, and hates it wherever he sees it; yet his patience endures their crying sins, and his long-suffering expects their repentance. ^' The Lord is not slack, as some men count slack* ness, but he is long-suffering to ns-ward, not willing that any should perish, but that all should come to repentance/' He spares sinners with such indulgence, in order to their salvation. It is deservedly one of his royal titles, ^' the God of patience/' Our fierce spirits are apt to take fire and revenge for every injury real, or supposed; but the great God, who is infinitely sensible of all the indignities oflered to his majesty, '* defers his anger, and loads them with his benefits evefy day/' What is more astonishing than *' the riches of his goodness,'' unless it be the perverse abuse of it by dinner*) to harden themselves in their impieties ? But although his clemency delays the punishment, the sacredness and constancy of his justice will not forget it: ^' when patience has had its perfect work," justice shall have a solemn triumph in the final destruction of impenitent unreformed sinners*

3« The consideration of the evil of sin, so great in itself, and pernicious to us, heightens our obligations to the divine mercy, in saving us from our sins, and an everlasting hell, the just pu« ntshment of them. Our loss was invaluable, our misery extreme, and without infinite mercy, we had been under an irremediable necessity of sinning and suffering for ever. God saw us in this wretched and desperate state, ** and his eye affected his heart, in his pity he redeemed" and restored us. This is the clearest testimony of pure goodness: for God did not want externa] glory, who is infinitely happy in his own perfections: he could, when man revolted fi-om his duty, have created a new world of innocent creatures: for infinite power is not spent nor lessened by finite productions, but his undeserved and undesired mercy op* peared in our salvation. The way of accomplishing it, renders mercy more illustrious: for to glorify his justice, and preserve the honour of his holiness unblemished, he laid upon his Son <' the iniquity of us all." This was love that passeth all understanding : our Saviour speaks <rf it with admiration i '' God so loved

tbe waAdf' and bftted sin^ " ^t he gave hk mdy begotten Son to die for it; that whoeoever believes in him^ should not pensl^ but have everfa»ting life/'

And hoi^dear are our engagements to Jesus Christ? The judge would not release the guiky without a ransom, nor the surety without satisfaction ; and the Son of God most compass sionately and willingly gave his precious blood to obtain our de* liverance. If hie perfections were not most amiable and ransb-* ing, yet that he died for us, should infinitdy endear him to us. *' To those who believe, he is precious:" to these who have felt their undone condition, and that by his merits and mediation^ are restored to the fiivoor of God, he is eminently precious* Who can break 'the constraints of such love?' Ifthcare be a sparh of reason, or a grahi of unfeigned fiath in us, *' We must judge^ that if one died for all, then all were dead; and those that live> should live to his glory, who died for their salvation/'

Add to this, that in the sufferings of Christ there is the dear* est demonstration of the evil of sin, and how hateful it is to God^ if we consider the dignity of his person, the greatness of his suf« ferings, and the innocent recoilings. of his human naturefiom such fearfol sufferings. He was the eternal Son of God, the heir of his Father's love and glory, the Lord of angels; he suffered in his body the most ignominious and painful death, beings nailed to the cross in the sight of the world: the sufferings of his soul were incomparably more afflicting: for though heavenly meekj he endured the derision and cruel violence of his enemies with a silent patience; yet in the dark edipse of his Father's countenance, in the desolate state of.his soul, the Lamb of God opened his mouth in that mournful complaint, << My God, my God^ why hast thou forsaken me ?'' His innocent nature did so re* coil from those fearful sufferings, that with repeated ardency of affection, he deprecated that bitter cup; '^Abba, Father^ all things are passible to thee; let this cup pass met" be addr«Med to the divine power and love, the attributes that relieve the mi« seraUe,. yet he drank off the dregs of the cup of God's wrath. Now we may from hence conclude, how gieat an eril sin is, that could not be expiated by a meaner sacrifice, ^' than the ofleriqg up the soul of Christ'' to atone incensed justiee; and no lower a price, tiian the blood of the Son of God, the most invaluable treasure^ could ransom mien who were devoted to destiuetion.

4. The consideration of the evil of sin in itself and to m, should excite ns with a holy circumspection to keep oursehres from being defiled with it* It is our indispensable duty, our transcendent interest to obey the divine law entirely and con-stantlyc The tempter cannot present any motives, that to a rec* tified mind are sufficient to induce a consent to sin^ and offend God. Let the scales be even, and put into one all the delights of the senses, all the pleasures and honours of the world, which are the elements of carnal felicity, how light are they against the enjoyment of the blessed God in glory ? Will the gain of this perishing world, compensate the loss of the soul and salvation for ever ? If there were any possible comparison between empty deluding vanities, and celestid happiness, the choice would be more difficalt, and the mistake less culpable; but they vanish into noihing in the comparison: so that to commit the least sin that makes us liable to the forfeiture of heaven, for ^ the pleasures of sin that are but for a season," is madness in that degree, that no words can express. Suppose the tempter inspires his rage into his slaves, and tries to constrain us to sin by perse* cution ; how unreasonable is it to be dismayed at the threaten-ings of men, '^ who must die," and who can only touch the body; and to despise the terrors of the Lord,'* who lives for ever, and can punish for ever? Methinks we should took upon the perverted raging world, as a swarm of angry flies, that may disquiet, but cannot hurt us. Socrates, when unrighteously prosecuted to death, said of his enemies, with a courage becoming the breast of a christian, < They may kill me, but cannot hurt ine/ How should these conmderations raise in us an invincible resolution and reluctancy against the tempter, in all his approaches and addresses to us ? ' And that we may so resist him, as to cause his flight firom us,' let us imitate the excellent saint, whose example is set before us.

(1.) By possessing the soni with a lively and solemn soise of God's presence, who is the inspector and judge of all our actions. Joseph repelled the temptation with this powerful thought, << How shall I sin against God ?'' < The fear of the Lord is dean;' it is a watchfiil sentinel, that resists temptations without, and suppresses corruptions within: it is like the cherubim placed with a flaming sword in paradise, to prevent the re-entry of Adam^ when guilty and pdluted. For this end we must^ by fre«

qnent and serious consideratioos, represent the divine being and glory in oar mkids, that there may be a graciou» eoriatitution of soul ; this will be our preservative from sin: for although the habitual thoughts of God are not always in act> yet upon a terap-tation they are presently excited, and appear in the view of con-science> and are effectual to make us reject the tempter with defiance and indignation •

This holy fear is not a mere judicial impression, that restrains from sin, for the dreadfril punishment that follows; for that servile afiection, though it may' stop a temptation, and hinder the eruption of a lust into the gross-act, yet it does not renew the nature> and make us holy and heavenfy. There may be a respective dislike of sin with a direct affection to it. Besides, a mere servile fear is repugnant to nature, and will be expelled if p<^ible. Therefore, that we " may be in the fear of the Lord all the day long,'' we must regard him in his endearing attri* butes, his love, his goodness and compassion, his rewarding mercy; and this will produce a filial fear of reverence and caution, lest w^ should offend so gracious a God. As the natural Ufe is preserved by grateful food, nott by aloes and wormwood, which are usefiil medicine^; so the spiritual life is maintained by the comfortable apprehensions of Ginl, as the rewarder of our fidelity in all our trials,

. (2.) Strip sin of its disguises, wash off its flattering colours, that you may see its native ugliness. Joseph's reply to the tempter, ^^ How shall I do thia great wickedness ?" Illusion and concupiscence are the inducements to sin: when a lust re* presents the. temptation as very alluring, and hinders the reflection of the mind, upon the intrinsic and consequential evil of sin^ it is like the putting poison into the glass: but when it has so far corrupted the mind, that sin is esteemed a small evil, poison is thrown into the fountain. If we consider the majesty of the Lawgiver, tliere is no law snlall, nor sin small, that is the transgression of it. Yet the most are secure in an evil course, hy conceits that their sins ar^ small. It is true^ there is a vast difference between sins in their nature and drcomstances: there are insensible omissions and accusing acts, but the least is damnable. Besides, the allowance and number of sins reputed small, will involve under intolerable guilt. What is lighter than a grain of swd ? you may blo^v away a hundred with a breath ^ and what

18 hesTier than a heap of sand condensed together? It is oif wisdom and duty to consider the evil of sin in its essential ma«* lignity, which implies no less^ than that God was neither wise Bor good in making his law, and that be is not jtist and powerful to vindicate it: and when tempted to any pleasant sm, to consider the due aggravations of it, as Joseph did, which will oontrcrf the efficacy of the temptation. I shall only add, that ^^n s man has mortified the lusts of the flesh, he ba9 overcome the main part of the infernal army ''that wan against the soul.'^ Sensual objects do powerfully and pleasantly insinuate into carnal men, and the aflections are very unwillingly restrained fifonr them. To undertake the cure of those, whose disease is their pleasure, k almost a vain attonpt: for they do not judge it b» evil to be regarded, and wilt not accept distasteful remedies^

(3.) Fly all teknpting occasions of sin. Joseph would not he atone with his mistress. There is no virtue so confirmed, and in that d^ree of eminence, but if one be frequently engaged in vicious society, it u in danger of being eclipsed and controlled by die opposite vice. If the ermines will associate with the swine, they must lie in the mire: if the sheep with wolves, they must, learn to bite and devour: if doves with vultures, they must learn to live on the prey. Our surest guard is to keep at a distance from all engaging snares. He that from carelessness and conli* dence ventures into temptations, makes himself an easy prey tor the tempter.

And let us daily pray for the cUvine assistance to keep us fironir the evil of the world; witfiont which all our resohitions mil be as ineffectual as ropes of sand, to bind us to our duty.

5. The consideration of the^evil of nn is a powerful motive to our solemn and speedy repentance. The remembrance of our original and actual sins, will convince us, that we are bom for repentance. There are innumerable rilent sins, that are unob'^ served, and do not alarm the conscience: and although a true saint will neither hide any sin, nor suffer sin to hide itself in his breast, yet the most holy men in the world, have great reason with the psalmist, to say with melting affeetions, ^ Who can understand his errors ? O cleanse me from my secret sins ;'^ discover them to me by the light of the word, and cover them in the blood of the Redeemer. There are sins of infirmity, and' duly incttision, from which mme can be perfectly freed in tbia

aoftal altte: these should excite our watchfolness, and be la-: neated with tnie tears* There are crying sins of a .cnmson guilt, which are to be confessed with heart-breaking sorrow, confounding shame, and ioyplacable antipathy against them, and to be forsaken for ever. Of these, some are of a deep dye in their nature, and some from, the circumstances in committing th^m ; soo^e are of an heinous nature, and more directly and ex^ pressly renounce our duty, and more immediately obstruct our communion with God: as a mud-wall intercepts the light of the sun from shining upon us.. 2. Some derive a greater guilt from the circumstances in the commzssioQ. Such are,

(l.) Sins against knowledge: for according to the iogrediency of the will in sin, the guilt arises. Now when conscience interposes between, the carnal heart and the temptattou, and repre-sQQts the evil of .^in, and deters from compliance, and yet men will venture to break the divine law, this exceedingly aggravates the offence; for.such sins are committed with a fuller consent, and are justly called rebellion against the light. And the clearer die light. is» the more it will increase the disconsolate fearful darkness in bell.

(2.) Sins committed against the love as well as the law of God, are exceedingly aggravated. To prevent the benefits we receive from God to his dishonour, to turn them into occasions of sin, which were designed to endear obedience to us; to sin licentiously and securely in hopes of an easy pardon at last, is intensive of our guilt in a high degree. This is to poison the antidote, and make it deadly. There is a sacrifice to reconcile offended justice; but if men obstinately continue in sin, and abuse the grace of the gospel, there is no sacrifice to appease exasperated mercy.

(3.) Sins committed against solemn promises and engagements to forsake them^ have a deeper dye: for perfidiousness is joined with this disobedience. This divine law strictly binds us to our duty, antecedently to our consent; but when we promise to obey it, we mcrease our obligations, and by sinning^ break double chains. In short, any habitual allowed sin, induces a heavy guilt; for it argues a deeper root and foundation of sin in the heart, a stronger inclination to it, from whence the repeated acts proceed, which are new provocations to the pure eyes of God. Accordingly in repenting reflections, our sorrow should be

VOL. IV. E

most afliotiag, mn hamiKatioti deeper, Mir 8elf>ootideBitMlMR most severe for Choie eias Which have been most diahonoorable to God, and defiling to U8. Not that we can make any satiafiU;-tion for our mos, though we should fill the air with our sighe, and heairen with oar teata; im it becomes us to have our sor-fow6 euhttged in some proportion to our unwoithiness. And this BHNimial disposition prepares ns for the grace of God. The law does not aHaw lepentaaee, bat exacts enth-e obedience: it is the privilege of the gospel, that repenting ainners are assured <t for-gtveaess: without tliis qaatifieation it is inconsistent with the majesty, purity and justice of God, to extend pardoning mercy to shmers: far they will never value, nor humbly and ardently seek for metCfy till they feel the woful effects of sin in their conscience: only the stung israelite would look to the brazen serpent. And this is requisite to prevent oor relapsing into sin: for the dorni^ nion of sin being founded in the love of pleasure, the proper means to extingaish it, is by a bitter repentanoe: the heart is first broken fiir.sin, and then from it.

To oondude; let us renew our repentanoe every day: let not the wounds of our spirits putrefy: '' let not the sun go down up«« on God's wrath :** let as always renew the application of Christ's blood that alone can cleanse us from sin.

SERMOJy IV,

I John v. 2,

Bj thii'we know thtt we love the children of God» when we lore God^ miA keep liit -coinnMiDdttentt.

Op afl the nirln llitft i«b imM in Aid trial df ^mr fl)>1rihid ttate in reference to etienilty, there is none idibrdB a mote cleat and oomfoitable aaturatiee ^ God's special and saving mercy, than love to the «aints« This has often rfesehred the doubts^ and tfttieled the fears of affliot«d faiquiring souls, when oHicr graces have nol'^een so apprehensible in their operations.' But thei« is no mark which the deoeitfiil heart does mere secntelj rest iqMi, through the mistake t>f natural human lo^e Ibr that wMch isspirinMl and diTine: it is tha^rfore most worthy our serious tbovghtSj the deceit being so easy and infinitely dangerous, t6 ahewr what is the mifeigned genuine love of the brethren, to which salvation is annexed, to confirm ttie humble jBincere chris* tian, and mdeoeive presttming hypocrites.

The great design of St. John in this epistle, is to excfce and inflame in christians the love of God, and of their brethren, the two comptthensive duties, and bright sum of the law, our priir« cipal perfections in heaven and earth. These he recommends by the most affectionate and obliging^ the most wnrming, melting

B 2

persuaaWes; the superlative love of God to us^ and our communion with the saiuts in nature and grace.

In the former ver^e the apostle argues from the reality of the effect, as an evidence of the cause. ** Whoever believes that Jesus is the Christ," that is, the Saviour of the world, foretold by the prophets, and expresses the truth of that faith in a suitable conversation, '^ is born of God ; and every one that loveth him that bega(, loveth him ^lio that is begotten of him." Grace is not less powerful in producing tender reciprocal affections between the offspring of the same heavenly Father, than the subordinate endearments of nature. The pretence is vain of love to God, without loving his regenerate children. And in the text he argues from the knowledge of the cause, to the discovering of the sincerity of the effect: " by this we know that we love the children of God," with a holy affection, " if we love God, and kee)> Ms commandments."

There is but one difficulty to be removed,, that the force of the apostle's reasoning may appear; it is this, a medium to prove a thing must be a clearer evidence than what is concluded by it: now though a demonstration from the cause be more noble and scientlfical, yet that which is drawn from the effect, is more near to sense, and more discernible. And this is verified in the instance {kefore us; for the Idve of Gpd, "viho i^ abus^llii^ely ftpiri-XjmA in hiB .being and esccelleocies, doth not with that sensible fervour affect and passionately transport us, as love to hi^ cfailr dren, with whom we visibly converse, and who are receptive of the most sensible testimonies of our affection. Accordingly the apostle .aigues, '* he that loves not his brother whom h^i hath seen, how can be Jove God whom he haUi not seen ?" As the motives to love our brjethreo, from our conjunction in nature, and familiar conversation, Are moce xiappb\e to aUure our affections, and more sensibly strike ihe heart than the invisible Deity, who is infinitely above ua ; by the same reason we may more easily judge of the truth of our love to them, than of our love to God. To this the answer is clear; the apostle doth not apeak of the love of God, as a still, silent, contemplative affection, confined to the superior faculty of tlie soul, but as a bumr ing, shining affection (like fire *) active and declarative of itself

^ I^iiqiiiie qui feqiper prodltor ipsi 8ni».

in those eflects that necessarily flow from it^ that is ToTuntary obedience to his commands; and thus it becomes manifest to the renewed conscience^ and is a most convincing proof of the sincerity of oar love to the saints.

The text being cleared, affords this doctrine:

Doct: The sincerity of oar love to the children of God, is certainly discovered by our love to God, and obedience to his com* raands«

For the illustration and proof of the point, I will briefly show,

L Who are described by this title. The children of God. ' II. What is included in our love to them.

III. What the love of God is, and the obedience that flows from it.

IV. How from love to God, and willing obedience to his commands, we may convincingly know the sincerity of our love to his children.

To explain the first, we must consider that this title. The children of God, is given upon several accounts.

First. By creation the angels are called the sons of God, and men.his of^pring.

The reason of the title b,

1. The manner of their production by his immediate power. Thus he is styled, << the Father of spirits/' in distinction from the &thers of the flesh. For though the concepticm and forming of the body be the work of his secret providence, yet it is by the hand of nature, the parents concurring as the second causes of it: but the production of the soul is to be entirely ascribed to his power, without the intervention of any creature.

2. In their spiritual immortal nature, and the intellectnat operations flowing fr<»n it, there is an image and resemblance of God ; from whence this title is common to all reasonable creatures, and peculiar to them : for though matter may be ordered and frishioned by the band of God into a figure ctf admirable beauty, yet it is not capable of his likeness and image; so that neither the lights of heaven, nor the beasts and plants of the earth are called his children.

Secondly. By external calling and covenant some are denomi^ nated his children; for by this evangelical constitution God is pleaaed to receive believers into a filial relation. Indeed where

fi3

there fs sol a cordml oeoaent imd subjeeiioii to the ttons of the covenant^ Tisible ptofemton^ and the reoeiYiiif the external neah of it, wittbe of na advantage ; but the pttblicflerious owning of the gospel, entities a person to he of the society of diristians; andjilitts nnd faakratui aie all one.

Thirdly, l^re is a sonskip tiiat arises from sopematiiral re-genera^n^ that is the eooimanEieating a new nature to Bian, whereby there is a holy and blessed change in the directiye iind cooimandiag faculties, the undetatanding aod wtH, and in the affections, and consequently in the whole life. This is wrought by the efficacy of the word and Spirit, and is eaHed by our Saviour regeneration, because it h not our original carnal birth^ but a second and eeteslial. It is with the new aian in grace, sA with an infant in nature, that has the essential parts that eoni-p<»e a man ^ a sout endowed with all its faeulties, a body with aH its organs and parts, bat not in the rigour of nature age. Thus renewed holiness in a christian^ is complete and entire in its parts, but not in peifcetion of degrees; tiiere is an universal inclination to all thai is holy, just and good, and a universal aversion from sin, though the exeevtive power ber not eq^. And regenerate christians are truly called the chiUren of God; for as in natural generation there is communicated a principle id life and suitable opetatione, ham whesee the title and relation of a father arises; so in regcnevatni there are ^rived such holy and hean^eBly ^ualitiesi to the aoul, as eonstitale a dtviae nature in man, whereby lie is paitaker of the life and likeness of God himself: feom henee he is aidiifalof God, sstd has aa interest and propriety in his fei^oor, po^rev and promises, and all the good that flows horn them, and a title to. the eternal inberil-'

II. I wiUrshow wlBit is included; in our love to the children of God.

First. The principle of this lore is divine. «< The sevl is pu^ lified through the Spiiit to unfe^ed love of the brethren.^ t Pet. 1. 22'. Naturally the judgment is corropHed, and the will depraved, thi|t carnal! respects either of profit or pleasure are the quick and sensible incitements of love; and till the aoul bo ourad of the sensual coittagm^ the ineKnatioii can never be directed, and the desires festened on the supernatural image ot God in his saints. Aa hoBness in the creature is a ray denvcd;

(torn the infinite beauty of God's bolbess^ ao the love of holiness is a spark from Che sacred fire of his love. St. John exhorts dirfatians, <^ let ns lore one another^ for bnre is of God/' 1 John 4. 7. Natural love nmoog men is by his general provi* denee, hut a gracious love to the saints is'by his special influence. The natural affection mast be ^ baptized with the Holy Ghost^ as with fire,*^ to refine it to a divine purity. Secpadly. The qualifieations of this love are as foBow :

1. It is sincere and cordial; it does not appear only in es* pressions from the tongue and countenance^ but springs fiom the integrity of the heart. It is styled '< unfeigned love of the brethren > it is a love not in word and tongue only, but in deed and truth/' A counterfeit formal aftctiooy set off with artificial colours, is so &r firom being pleasing to, God, the searcher and jnc^of hearts, that it is infinitely provoking to hhn*

2. It is purr; the attractive cause of it is the image of God ^spearing in them. Our Saviour assures us, that love shall be gloriously rewarded, that respects a disciple upon that account as a disciple^ and a righteous man as a righteous man* The holy love eoramauded in the gospel, is to ohristiaas for their divine relation^ as the children of God, as the members of Christy and temples of the Holy Ghost*

3. From hence it is umveiaal^ extended to all the saints. The church is composed of christians that are difierent in their giiks and graces, and in their eictevnal order; some excel ia know-^ ledge, and zeal, and love, in active graces; others in humlBty/ meekness and patience, that sustain and adorn them in saflfer* ings; some are in a higgler rank, others are in humble circum* stances: as in the visible world things are placed suitably to their natures,-the stars in the heavens, flowers in the earth $ and our special respects are due to those wfaooi the &vour of God has dignified above otheis, and in whom the brightness and power of grace shines more clearly t iat according as there are more reasons that make* a person dsenring love, the degrees ef love should rise in proportion. But a dear affection is diie even to the lowest saints; for all have communioa in the same holy nature, and am equally instated in the same blessed alii*

4. It must be fervent, not only in truth, but in a degree of eminency. St. P^ter joins the two qualifications; ^^ see that ye

X 4

tove one another with a pure heart fervently." Our Savtonrsets before us his own pattern^ as a pillar of fire to direct and inflame us j << This is my commandment, that ye love one another as I have loved you.' John 15. 12. " As I have loved you I" Admirable example! His love was singular and superlative; a love that saves and astonishes us at once; for he willingly gave his precious life for our ransom. This we should endeavour to resemble, though our highest expressions of lo^*e and compassion to the saints, are but a weak and imperfect imitation of his di* vine perfection.

I shall add farther; this love includes all kinds of love.

(I.) The love of esteem correspondent to the real worth and special goodness of the saints. It is one character of a citrsen of heaven, that " in his eyes 'a vile person is contemned,** Psal. 15. however set ofif by the glory of the world, and theomaBients loS the present state,- that, as a false mask, conceal their, foul deformity to carnal persons; ^* but he honours them that fear the Lord," though disfigured by calumnies, though obscured and depressed by afflictions, and made like their blessed head, in whom there wa<« ^^ no form nor comeliness in the judgment of fools." In our valuation, divine grace should turn the sealesL against all the natural or acquired perfections of body or mindj beauty, strength, wit, eloquence, human wisdom; i^nst all the external advantages of this life, nobility, riches, power, and whatever is admired by a canial eye. The judgment and love of God should regulate ours. A saint is more valued by God, than the highest princes; nay, than the angels themselves, considefed only with respect to their spiritual nature. He calls them '^ bis peculiar treasure, his jewels, the firstfruits of the creatures,** sacred for his use and glory, in comparison of whom, the rest of the world are but dregs, a corrupt mass. They are styled *' hb sons ;'* being partakers of that life of which he is the author and pattern; and what are all the titles on earth, compared with so divine a dignity.

(2.) The love of desire, of their present and future happi« ne^s. The perfection of love consists more in the desire than in the effects; and the continued fervent.prayers that the saints present to God for one another, are the expressions of their love.

(3.) The love of delight, in sjnritual oommimion with thenh

AU Uie attractiTes of humati ^qoTeraaUon^ wit^ mirtb^ sweetness of behaviour^ and wise diaeoune^ eaanot make any society so dear and pleasant to one that is a lover of holiness^ as the communion of saints* David, whose breast was very sensible of the tender aflfeotions of love and joy, tells us, that " the saints in the earth, the eiEceUent, were the chirf objects of his delight/' Psal. 16. And consequent to this, there is a cordial sympathy with them in their joys and sorrows, being members of the same body, and hamg an interest in all their good or evil. It is observable, when the Holy Spirit describes the sweetest human comiforts that are the present reward of the godly man, the enjoyment of his estate ia the dear society of bis wife and children, •there is a promise annexed, that sweetens all the rest, that *' he shall see the good of Jerusalem, and peace upon Israel/' Psal. 128. Without this all temporal comforts are mixed with bitter displeasure to biro. There is an eminent instance of this in Ne-hemiah, whom all the pleasures of the Persian court could not satisfy, whilst Jerusalem was desolately miserable. Neh. 2. - (4.) The love of service and beneficence, that declares itself in all outward ofiBoes and acts ibr the good of the saints: and these are various} some are of a sublimer nature, and ooneem their soulsj as spiritual counsel and instruction, compassionate admonition and consolation, the confirming them in good, and the fortifying them against evil, the doing whatever may pre-9erve and advance the life and vigour of the inward man; others respect their bodies and temporal condition; directing them in their affairs, protecting them firom injuries, supplying their wants, universally assisting them for their tolerable passage through the world. And all these acts are to be cheerfully performed; there is more joy in conferring than receiving a benefit, because love is more ejiercised in the one than the other. In short, the highest effect of love that comprises all the rest, is to die for the bre* thren ^ and this we ought to do virhen the honour of God, and welfare of the church require it. << Hereby perceive we the love of God, because he laid down Us life for us; and we ought to lay down our lives iior the brethren.*' If christians thus loved one another, the church on earth would be a lively image of the blessed society above.

III. The love of God, and obedience to his commands^ Ibe product of it, are to be considered.

Tlie love of Clod has its rise fro» the oonsideratMn of Kb aim* able exeeUencies^ that render hhD infinitely worthy of the high* est afiecCioR; and from the blessed benefits of ereatioo, preser-Tation, redenption and glorifieation, that we may expect from. his pufe goodness and merey. This is the most etear and essen* tial character of a child of God, and most peculiarly distingaish^ es him from mirenewed men^ however aeeompKshed by eiyil vir-

Now the internal exercise of love to 6dd, m the vahiatioQ of Ua frvroar, as that whieh is better than life, in earnest desires ct eoramunion with him, in ravishkig joy in the testimonies and as* suraace of bis love, in moomii^ fi»r what is displeasiog to bim> is in the secret ef tbe soid; bat with this there is inseparably joined a tme and visible declaiatioK of our love in obedience to him. ^^ This is the bve of God, the most real and mideceitfiil expression of it, '^ that we keep his commandments.^ 1 John S. 16.

The obedience that springs from hwe, is,

1. Uniibrm and umversal ; fer the two principal and neceesaiy effects of love are an ardent desire to please God, and an equal care not to displease him in any thing. Now thc'law of God is the signification of hie sovereign and holy will, and the dmng of H is very pleasing to him, both vepaa the account of the sulgec-tioft of the creature to hb authority, and conformity to his purity : he declares that ohedienoe i» better than the most eostly sacrifice.. There is an absolute peremptory repugnance between love to him, and despising bis commands: and from thence it follow^ ^hat love inclines the soul to obey all God's precepts, not only those of easy observation, but tbe most difiknik and distasted to the carnal appetites; for tbe authority of God runs through all, and his holiness shines in all. Servile fetf is a par-thd princi}de, and causes an unoqud; respect to the divine law; it res^ios from sins of greater guilt, from such disorder^ and dissolute actions at which conscience takes fire ; but others are indulged: it excites to good works of some kind, but neglects olliers that are equally necessary. Bat bve regards the whole law in all its injunctians and prohibitions; not merely to please ourselves, that we may not feel the stings of an accusing conscience, but to please the lawgiver.

2. The obedience of love i» aeeurate; and this is u natural

coQie^iiiHio^ of.tkiQ^foftter. The diiine lour m a rale not mly for <Mur Otttwafd eaAV«nalioii» b«i of our tbos^Ms a«i afiectioiis, of «U the ioterm werkiiigB of the aoKl^tliat ave open btftce God. Tbu9 it tequire$ religio«s seHce, not only !■ the external per-fermanee, buit tb#ao levcient holy affeottons^ those pare aima, wberein tba 1^ and beauty, th« apirit and tnte yahie of dmtta wonhii^ camiaiii. Thaa it coniBumda the datiea of eipiky, cha-ijty and eobrietyy all civS and natural dul^ea for drvine mis, to ('please and glorify Ciod.'' IM^ 13. 16. lthM6» al kinde and degrees of sio; «ot only gioet aats^ hot the in vard hutiaga that, haiw ai tende^ey to theau Now the lane of God ia the principle of spiritual perfection. It is called '^ the fulfilling of the law/' I Cor<t 10: $1. not only as it is a campreheasive grace, but in that it draiws jocth all the aetive powers of the soul to obey it in an exact manner. This eaoses a taodar sense of oar iulkigB, and a seveie eirciHnspecticHB oves omr ways, that nothing be attowed thai k displeasijsg to the divine eyes. I^nco tha meat axoslleat aaiata are GodTs chicfest fnrawitea^ lore makes the holy soal t^ strive to be like him in all posoble degrees of purity. Thus St; Pauly in whom the k^ of Christ was the imperial commanding affBCtion, deckuvs, Iris aeakns endeavour to be ^* eonfoeiaaWe to ^ death of Christ/' in dyii^ to sm, as Christ died for sin^ aad thsU ^ he mght attain to the resuvrection of thedead/^ FUU 3^ 10^ IK that pcKfibction of holioeBs that is in the immoistal sta(De.

3. Tha obedieneo of Iowa ia chosea and pleasant. * ^ This i» tha loaa of God^ that we keep his commaadments, and his com** aMAdmems ara not grievoos.'' L John &* 3.. These that are stfaagttfs to* this hesfreoly affMtiao^ imagia* that a solicitous dt-lig^t raapaeita all God's preeepts^ ia a melancholy task ; but it ia deli^tfal to-tile sunts: fer obedience ia the Qontinud exer-risaqf lk)veti^CM» theparadiaeiof holy soob. The mortifica-tiflft of the Ottsal appetites, and 1^ restraint fimn sueh- objects as powerflilly iostnuote and engage carnal hearts, ia with-a freer eomplaeaaey to. a saint, Aan a. sensoal fhution of them. The sbaq)ieat sofletkigs far sel^ion ave allayed, nay sweetend to a attftt firom the love of God, that is tfaeo most flooeerely, strongly, and purely actedb The apcatlb more rq<Need m sharp t^ula-tion forjChrist's sake, than in dirine revelation.

4. The love of God prodacaa yerseverhig obedience. Servile

complfance is ineonstant. A slAve hates the duties he perfoim^^ and lores the sins^ he dares not commit; therefore as soon as he Is released from his chain and his fear, his obedience ceases: but a son is perfectly pleased with his Father's will, and the tenor pf his life is correspondent to it. He that is pressed by feiar to serve in an army, will desert his colours the first opportunity; but a volunteer, that for the love of valour, and of his country, iists himself, will continue in the service. The motion that is caused by outward poises, will cease when the weights are down; but that which proceeds from an inward principle of life, is continual ; and such is the love of God planted in the breast of a christian.

IV. We are to prove that from the love of God, and wiHing obedience to his commands, we may convincingly know the sincerity of our love to his children.

There is an inseparable union between these two graces, and the one arises out of the other. *^ Godliness and brotherly kindness" are joined by the apostle. And it will be evident that where this affection of love to the saints is sincere and graeious, there will be an entire and joyful respect to the law of God, by considering the reasons and motives of it.

First. The divine command requires this love. ^' These things I command you,'' aaith our Saviour, <' that ye loVe one another.'' This precept so often repeated, and powerfully reinforced by him, made so deep an impression on the first christians-, that ^^ they had one heart, and one soul, and their estates were common between them.'' And in the next cnicceeding ages, this firaternal love was so conspicuous in the professors of his sacred discipline, that tSieir enemies observed it as a rare and remarkable thing: * << See how the christians love one another! See bow ready diey are to die for one another!" Now the same gracious principle that inclines us to do one command, will make us universally willing to observe all; for sinoN'e obedience primarily respects the authority of the la^iver, which binds the whole law upon the conscience. And as he that <' breaks the law wilfully in one point, is guilty of all," Jam. 2. because the violation of a single precept proceeds from the same cause that induces men to transgress all, that b, contempt of the 'divine

• Tcrt. Ap«». c. 99^

l^l^esty; so be that sincerely obejrs ope command, does with consent of heart, and serious endeavours obey all. And from hence it is clear, that without a religious and unreserved regard of the divine commands, it is impossible there should be. in any person a gracious affection to the saints; that is the product of obedience to God, and consequently the observance of his precepts, is the certain proof of our love to his children.

Secondly. Spiritual love to the saints arises from the sight of the divine image appearing in their conversation. Now if the beauty of holinesa be the attractive of oar love, it will be fastened pn the law of God in the most intense degree. The mosteocv eeUsnt saints on earth have some mixtures of corruption; their bpltness is like the morning-light, that is checkered with the $bMo\v8 and obscurity of the night; and it is our wisdom not to love their infirmities, but to preserve an unstained affectbn to tbcm. But the law> of God is the fairest transcript of his nature, wherein his glorious holiness is most resplendent. ^* The law of the .'Lord is perfect^ converting the .soul; the commandment of th« Lprd is pure, enlightening the eyes/' Psal. 19. 7, 8. This ravished the heart of David with an inocpressiUe afiection. << O bcyw I kwe thy law I It is my mediation all the day/' Psal. 119. And he repeats the declaratinn of his love to it with. oear fervour, upon this ground ; ^^ I love thy law, beoause it^ispure.*' Now love to the commands of God will transcribe them in our hear^ and-lives. As affectionate expressions to the children of God^ without the real supply of their wanls, are but the shadows of Iflve; so. words of esteem and respect to. the law of God, with* oiit unfieigued and universal.obedience, ar^ but an empty pre-tenoe.

Thirdly* The. divine relation of the saintB to God as their Fa-. ther» is tlie motive of spiritual love to them. And (his is csuse-quent to the former; for. by partaking of his holiness, they partake of hie life and likeness. And from hence they are the dearest objects of his love,; his eye and.heart are always upon thenu Now if ibis consideration excites love to the children, of God, it will be as powerfrd to incline us to keep his commands; for th^ law of God, that is the copy of his sacxed will, is most near to hia nature, and be is infinitely tender of it. Our Saviour tells as, that ^ it is easier for heaven and earth to pass away, thaa far one little of the law to fail'' liuke 16. 17. If the entire

worid, and all Ibe inhabitufto of it were 4efl|royed, there woiiU be DO kiBS to God ; but if the tew Iom Hm aiiCliority and obIiga<* tion, the difbe lioliness would mtBer a blenMi.

The use of the doctrine it, to try oar love to the diildfon of God, to which aH pretend, by this iirfaH9>le rule, ow obedience to his commands. This is absolatdy necessary, because the de^ ceit is so easy and so dangerous: and it will be meet oomlort*' able, if upoa this trial our )o¥e be fcnnd to be spiritual and divine. The deceit is easy,. because acts of love may be expressed to the saints from other priaeiples than the lo^e of God: eome far vaio-gloiy ase faonntiiul; and when their charity seems so visibly dvrine, that men admire it, there is the worm of vmiity at the root, that oomipts and makes it odious to God. 1%e phariseea are charged with this by our Saviour; Mat. 6. 2. their alms were not the effeet of charity, but ostentation; and whilst they endeovoored to make their vices mtuous, they made their virtues vicious. Theie is a natural love among penons miited by ooosanguinity, that rcmaitts oo eatiie «tnce the rain of mankind l^ the faB, and is radier from the Ibrce of nature, than the virtue of the will, aad thia in ail kind offices may be ex* pressed to the sainta. There is a sweetness at temper in some, that inclines thepi to wish upsfl to all, and such tender sffectkms that are easily nSoved and melted at the sight of others tniscfies; and such may be beneicent and oompassionate to the eaints in their affliotions; but the spris^ of thia h>ve is goodniature, not divine grace. There toft human respects that indine otheri to kindness to the samts, as they am united by interest, felloW'cU tfasens and neighbours, and as they receive advimtage by com^ merce with them, or as obliged by their benefits: but civil amity and gratinide me not that holy affecdoifr that is an aasumnoe of eur sfuritual state. Tiiere are other motives of kise to the saintSi that are not «o low nor meicenary; in the thickest darkness of paganism, the light of reason discovered the aasiablo oxcellenoa of virtue, as becoming the human nature, and usefid for the tvaaquUlity and wetSene of mankind; and the moral goofjtoess thsft ndons the samts, the mnoeenoe, purity, aaeeknoss, justice, demeney, benignity, that are visible in their conversatiotts, may draw veapeoU ftom others who are strangers to the love of God^ and caioless of his commandments.

And as the mistake of this affection is easy, so it is ioftidtely

dangerous; for he that builds bis bope of heaven upon a '^ sandy foundation/^ upon false grounds^ will fall ruinously from his hopes and felicity at last. How fearful will be the disappointment of one that has been a favourer of the saints^ that has defended their cause^ protected their persons, relieved their necessities, and presumed for this, that his condition is safe as to eternity, though he lives in the known neglect of other duties, and the indulgent practice of some sin ?

But if we find that our love to the children of God flows from our love to God, that sways the soul to an entire compliance to his commands, and makes us observant of them in the course of our lives: what a blessed hope arises from this reflection ? We need not have the book of the divine decrees opened, and the secrets of electicm unveiled; '^ for we know that we are passed from death to life, if we love the brethren." 1 John 3. 14. This is an infallible effect and sign of the spiritual life, and the,seed and evidence of eternal life.

SERMOJV' V.

HOW TO BEAR AFrLICTION§.

Hbbrsws XII. 5.

My tM despite not thou ilM chattMing of the liord, «or fiiint when tbon aft «ebnkedofbifli«

X HE words are an excellent passage from the book of the Proverbs; Prov. 3.12. wherein the supreme eternal wisdom «• represented, giving instruction to the afflicted, how to behave themselves under troubles, so as they may prove beneficial to them: the counsel is, that they should preserve a tempera*^ ment. oS spirit, between the excess and defect of patience and courage, neither despisii^ the chastenings of the Lord, by a sinful neglect of them as a small unconcerning matter, nor fainting under them, as a burden so great and oppressing, that no deliverance was to be expected. To enforce the exhortation, wisdom useth the amiable and endearing title, ^^ My Son,^' to signify that God in the quality of a Father, corrects his people; the consideration whereof is very proper to conciliate reverence to his hand, and to encourage their hopes of a blessed issue. The proposition that arises from the words is this; . it is the duty and best wisdom of afflicted christians, to pre* sou IV. F

serve themselves from the vicious extremes of despising the chas* .tenings of the LfOrd, or fainting under them.

To illustrate this by a clear method^ I shall endeavour to show,

L What it is.tp despise the^chasitenings of the Lord^ and the causes of it.

II. Wh^t fainting under his rebukes signifies, and what makes us incident to it.

III. Prove that it is the duty and best wisdom of the afflicted to avoid these extremes.

IV. Apply .it^

I. i. To despise the chastentngs of the Lord, imports the making no account of them, as unworthy of serious regard ; and includes OXiyc&^ei inconsiderateness of mind, and an insensible-ness of heart.

1. Inconsiderateness ^ mind, with respect to the author or end of chastenings.

(L) With respect to the author, when the afflicted looks only downwards, as if the rod of affliction .sprang out of the dust. Job 5. 6. and there were no superior cause that sent it.

Thus many apprehend the evils that befal them, either merely as the productions of natural causes, or as casual events, or the effects of the displeasure and injustice of men, but never look on the other side of the veil of the second causes, to that invisible providence that orders all. If a disease .strikes their bodies, they attribute it. to the extremity of heat .or cold, ^at distempers their.humours: if a loss comes in their estate, it is ascribed to ^hance, eardessnessand falseness of some upon whom they depended $ but God is concealed from their sight by the nearness of the immediate agent. Whereas the principal cause of all temporal evil is the ovcnruling providence of Qod. ^^ Shall there be evil in a city, and the Lord hath not dose it ?" Amos 3. 6. They^come not only wkh his knowledge and will,i)ut by his effi« cieocy. The locusts that infected £gypt, Exod. 10. 13, 19. are as real an effect of God's wsath, as the most miraculous plague^ although aa east wind brought them,* and a west wind carried them away. The arrow that was shot at a venture, and pierced between the joints of AfaiJ)'s armour, 1 Kings 22.34. was di* rected by the hand of God for his destruction. Shimei's cursing of David, though it was the overflowing of his gall, the effect of

lit malignity, yet that holy king looked higher, and acknowledged the Lord hath bidden him. As the Lord is a God of power, 1 Sam. 16* 11. and can inflict what judgments he plea-seth immediately; so he is a God of order, and usually punisheth in this'world by subordinate means. Now wherever he strikes; though his hand is wrapped up in a cloud, yet if it be not ob-'served, espedally if by habitual incogitancy men consider not with whom they have to do in their various troubles, this profane neglect is no less than a despsing the chastenings of the XfOrd*

(2.) Inconaiderateness of the end of the divine di9dfd^,:is Jt fireat degree of ^contempt. The evils that > God inflicts ace as real a part4t>f'his providence, as the blessings he bestows; as in the course, of nature the darkness of the night is by his order, as vrell as the light of the day: therefore, they are idways sent for some wise and holy design. Sometine, though more xarely, they are only for trial, to exercise the faith, humility, patience of emin^t saints; for otherwise God would lose in a great measure the honour and renown, and his fsvourites the reward of those graoes, afflictions being ^be sphere of their activity. But for* the most .part :they are castigatoiy, to brii^ us to a sight and sense of our state, to render sin more evident and odioiis to us. They are fitly expressed, by pouring from vessel to vessel, that discovers the dr^ and sediment, and makes it ofiensive,. that before was concealed. The least affliction even to the godly,' is usually an application of the physician of spirits for some growing distemper : every corrosive is for some proud flesh that must be taken away. In qhort, they are< deliberate dispensations to cause men to reflect upon their works and ways, and bsedc .off their sins by sincere obedience. Therefore we are commanded *^ to hear the voice of the rod, and who hath appointed it." Mic. 6. 5. It is a preacher of repentance, to lead us to the knowledge and consideration of ourselves. The distress of. Joseph's brer thren was to revive their memory of his sorrows caused by their cruelty. Now when men disregard the embassy of the <rod, are unconvincible, notwithstanding its livdy lessons; when they neither look up to him that strikes, nor within to the cause that provokes his displeasure; when they are careless to reform their ways, and to comply with his hoiy^ will, as if afflictions were only cosunoo accidents of this mutable state, the effects of rash for- -

V 2

M ' BOW TO BSAR AVFLICTIOMS.

tune or Uind fate, without design arid jadgtnent, and not sent Tor their amendment, this is a prodigious despising of .God's hand. For this reason the scriptore compares men to the most inobservant creatures, to <'the wild ass' colt, the deaf adder, to the silly dove.without heart:^' Job Ih 12« Psal. 58. 4. Hos. 7* 11. and the flKlvantageison the beasts' side, for their inconsider* ation proceeds oRrely from the incapacity of matter, of which they are wholly oomposed to perform reflex acts: bat man's in* .cogitancy is the sole fault of hu spirit, that wilfully neglects his duty. 'The prophet charges this guilt upon the Jews, '< Lord, when thy hand is lifted up^ they will not see.*' Isa. 26. 11.

2. Insensibility of heart is an eminent degree of despising the Lord's chastenings. A pensive feeling of judgments is very congruous, whether we censidier them in genere pktfricoj or fnorali; either materially as afflictive to nature, or as the signs of divine dispieasure i for the affections were planted in the human nature by the hand of God himself, and are duly exercised in proportion to the quality of their objects. And when grace comes, it softens the breast, and gives a quick and tender sense of God!t frown. An eminent instance we have in-David, though of faeroi-cal courage; yet in his sad ascent to Mount 01i%*et, 2 Sam. 15. 30. he went up weeping with his hbad covered, and his feet bare, to test% bis huinbte and Submissive sense of God's anger against him. Now when men are insensible of judgments, either considered as natural or penal evils; if when they suffer the loss of relations or other troubles, they presently fly to the comforts of the heathens, that we are all mortal, and what cannot be helped must be endured, without the sense humanity requires; that cahn is like that of the dead sea, a real curse: or suppose natural affection works a little, yet there are no apprehension and concernment Cor God's displeasure, which should be infinitely more affecting than any outward trouble, how sharp soever, no serious deep humiliation under his hand, no yielding up ourselves to his management; this most justly provokes him: of this temper were those described by Jeremiah, *' Thou hast stricken them, but they have not grieved; thou hast consumed them, but they relused to receive correction." Jer. 5. 3.

ii« The causes of this>despising of God's chastenings are: 1. A contracted stupidity of soul, proceeding from a course in sin» There is a natural stubbornness and contumacy in the heart

against God^ a^viciidiis quality derived from rebellious Adam; we are all bcwn <mt of the rock, and digged out of the quarry: and this is one of the worst effects of ain^ and a greats part of its de* ceitfulneaS) that by stealth it increaseth the natural hardiieas, by d^ees it creeps on like a gangrene^ Heb. 3. 13. and causes aa indolency. The practice of sin makes the heart like an adamant^ Zecb. 7. 12* the hardest of stones^ that exceeds that of rocks. From hence proceeds such unteachableneas of the mind, that when God speaks and strikes^ yet sinners wifi no^ be con* ▼inced; that briars and thorns are only eflectual to teach them; and such an untractableness in the will, thai when, the sinner b stormed by affliction,, and some light breaks into the undentand-i^g9 yet it refused] to ol^y God's calL

2. Carnal diversions are another cause of slating God's hand. The pleasures and cares of the world, Luke 21.34. as they render men inappiehensive of judgments to come, so regardless cC those that are present. Some when ever they fed the smart of a cross, use all the arts of oMivion to lose the sense of it. The affliction instead of leading them to rqientance, leads them to vain conversations, to comedies and other sinful delights, to drive away sorrow. Others, although they do not venture upcm forbidden thmgs to relieve their melancholy, yet when God by diarp and sensible admonitions calk upon them, they have presently recourse to temporal comforts, which although lawful and innocent in themselves, yet are as improper at that time, as the taking of a cordial when a vomit begins to work: for whereas chastisements are sent to awaken and affect us^ by considering our sins in their bitter fruits, this unseasonable application of sensual comforts whoUy defeats Gdd's design.. For nothing so much hinders serious con8ideratioi»«as a voluptuous induJgii^ the senses in thii^s pleasing > like opiate medicines, they stupiiy the conscience, and benumb die heart.. It is- Solomon's expression, " I said of laughter, it is mad:" for aa distraeftion breaks the connexion of the thoughts, so mirth shuflSes our most serious thoughts into disorder, and causes men to pass over their troubles without .lefiection and remorse. 1 Kings 16*

And as the pleasures, so the business of the worM causes a supine security under judgments. We have an amsrang instance of it in Hid the Bethlemite, who laid the foundation of his city in the death of fiis fiist-bom^ and set up the g^tes of it in his

f3

youngest son-; yet he was so intent upon his building, that be disregarded the divine Nemesis, Josh. 6. 26. that was apparent, fiilfiUing the terribk threatening prophesied against the builder of Jericho.

3^. An^ obstinate fierceness of spirit, a ctiabolical fortitude is the cause that sometiDies men despise ai&tcting providences so far as to resist them. There \ft a passive maiignity in all,, aa inaptness to be wrought on, and to receive spiritual and hea<-venly iihpressions from God's hand ^ but in some of the sons of perdition thete is an active malignity, whereby they furiously repel judgments as if they couM oppose the Almighty. Their hearts are of an* anvil-temper, made harder by afflictions, and reverberate the blow, like that Roman emperor, who instead of humbling and reforming at God's voice in thunder, thundered back again. Ail judj^ents that befall then, are as strokes givea to wild beasts, that instead of taming them, enrage them to biglier degrees of fierceness.

The prophet described some of this rank of sinners,- who said '* in the pride and stoutness of their hearts, the bricks are frdleii down, but we will build with hewn stones: the sycamores are cut down, but we will change them into cedars.^" Isa. 9. 9, 10.

And many though explicitly, yet virtually declare a resolution, notwithstanding the most visible discouragements from heaven, to proceed in their sinful courses with more greediness, and from a sullen secret atheism are more strongly carried to gratify their lusts again, when they are in afflictions.

U. I shall proceed to consider the other extreme of fainting under God s rebukes.

1. The original word *Exki/s signifies the slackening and relaxing of things that were firmly joined together. The strength of the body proceeds from the union of the parts, when they are well compacted tf^ther. By their dbjointing it is enfeebled, and rendered unfit for labour. In this motion the apostle in the 12th. verse *'exhorts them to lift up the hands that hang down, and strengthen the feeble knees &" that is, to encourage and strengthen their souls by a real belief of the promises made to afflicted christians^

2. It may respect the sinking, and falling away of the soul like water, being hopeless of overeoming troubles. Whea water is frozen into hard ice, it will bear a great burden, but when it

is dissolveif and meltedj nothing is weaker. So the ^spirit of a man'' confirmed by religious principles, ^^is lible to sustain ail his infirmities." Prov. 19. 14. STt jfrdctus tttouUtur ctbk, if the weight of the heaviest afflictions fall upon him, yet his mind re* mains erect and unbroken, and bears them all with coun^and constancy: but if through impattence under tribulation, and drffi« dence in the divine promises, we shrink from our duty, or rejeet •*the comforts of God as if they weife small/' and not proportionable to the evils that dppfess us; this is to'faint when we are rebuked by him.

The causes of this despondency are usually f

(1.) Either the kind' of the affliction: when tGelre is a singularity in the case, it increaseth the apprehension of God's displeasure j because it may signify an extraordinary guilt, and singular unworthiness in the person that suffers; and upon that account, that sorrow swells so high as to overwhelm him.

(2.) The number and degrees of afflictions; when like those black clouds which in winter days join together, and ([uite intercept the beams of the sun: so many troubles meet at once, and deprive us of all present comfort. Job lost his children by a sudden unnatural death ; aikl was tormented in all the parts of his body, and reduced from bis rich abundance to the dunghil, and a potsherd to scrape his boils. Indeed his heroical spirit was supported under those numerous and grievous troubles, but such a weight were enough to sink the most.'

(3.) The continuance of afflictions. When the'clouds return after rain, and the life is a constant scene of sorrows, we are apt to be utterly dejected, and hopeless of good. The ptalmist tells us, ^^ All the day long I have been-plagued, and-chastened every morning;" Pisal. 73. 14. and trom thence was strongly tempted to despair.

(4.) Comparing their great svflerings wkh the prosperity of those who are es^tremely vieious, inclines some to despair* For not only their present evils are heightened, and more sensibly felt by the comparison, but the prosperous impiety of others tempts them to think there is no just and powerful providence that distributes things below ; and looking no higher than to second causes, that are obvious to sense^ they judge their state past re* covery.

III. The next thing is to prove, that it is the duty and wia^

9 4

dom of the aiffided not to despise the chastemogs cf Hm tmd, nor to faint under them.

First, It is their duty carefvlly to avoid diose extremes^ be* cause they are very dishonourable to God.

1. The contempt (rf chastisements is high prdanation of God's lionourj who is our &ther and sovereign^ and in that quality a^* fiicts us: it is our i^ostle's argumenty *^ Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence ; shall we not much more be subject to the Father of spirits, an4 live ?" Heb. 12. 9. It is a principle deeply planted in the human nature, which the most barbarous nations have kept inviolable, to express the realest respect to our parents, from whom we derive our life, and by whose tender care we have been preserved, and educated, although their discipline be rigorous : but it is infinitely ui re just and reasonable, that we should reverently submit to the Father of spirits, who hath the highest right in us* As mudi as the immortal spirit excels the infirm corruptible flesh, proportionally should our reverence to God, when he most sharply rebukes us, exceed our respects to our earthly fathers when they correct us. The manner of the apostle's expression is very signi^rant, ** Shall we not much rather ?" If there be any vital spark of conscience remaining in our breasts, if reason be not whcdly declined to bnitishness, wt cannot do otherwise.

2. Fainting under chastenings reflects dishonourably upon God. It is true in some respects, those who are extremely dejected^ are not so guilty as the despisers; for usually they acknowledge the order and justice of his providence. But that false conception of the Father of mercies, either that he willingly afflicts the children of men, or that he hates them bec9U8e he afflicts them here, is so contrary to his holy nature, and injurious to his goodness, 1 John 4. 9. th^ special character of his nUture, that it is an equal provocation, with the slighting of his sovereignty.

SERMOJ\r ri.

HOW TO BEAR AFFLICTIONS.

Hebrews xii. 5.

My 800 despise not thov the chuteoiog of the Lord, nor falot when thon art

rebvkcd of him.

Secondly* X SHALL proceed to prove^ it is the best wisdom not to despise God's chastenings, nor faint under them, I will not insist upon the consideration that it is the counsel of the supreme wisdom to us, nor that it is the avoiding the vicious extremes, which is the chiefest point of moral prudence : but it is the only way-to prevent the greatest mischiefs that will otherwise befal us. It is said, he that is wise is profitable to himself, that is either in obtaining good, or preventing evils. Now it will appear how pernicious those extremes are, by considering ; M- 22. 21.

1. The contempt of ehastenings^ deprives us of all those benefits which were intended by them. God's end in them is to im« bitter sin tp our taste, and make us disrelish that deadly poison;

for as, according to the rules of physic, contraries are cured bjr contraries ; so sin that prevails by pleasure, by something delightful to the carnal part, is mortified by what is aflSictive to sense. Repentance is a duty that best complies- with affliction: for when the spirit is made sad, and brought to the sobriety of consideration, it will more readily reflect upon the true causes of troubles: when the spring overflow, it is but directing the stream into a right channel, the changing the object of our grief, viz. mourning for sin instead of sorrowing for outward trouble, and we are in the way to hi^piness. Sensible sorrow leads to godly sorrow. The natural is first, then the spiritual. Now the despisers of God's hand, that are unaffected with judgments^ are incapable of this benefit. For if they do not feel the blow, how shall they take notice of the hand that strikes ? If they are not softened with sorroH-s, how shall they receive the divine impression? If they have no sense of his displeasure, how shall they fear to offend him for the future ? If the medicine doth not work, how can it expel noxious humours ?

2. The neglect of chastenings doth not only render them unprofitable, but exposes to greater evils.

(1.) It provokes God to withdraw his judgments for a time. This the sinner desired, and thinks hhnself happy that he is at ease : miserable delusion! This respite is the presage of his final ruin. It was the desperate state of Judah, as God expresses it, ** why should ye be stricken any more ? Ye will revolt more and more." Isa. 1. 5. The words of an anxious father that has tried all methods, counsel, kindness, corrections to reclaim a' rebellious obstinate son ; and finding no answerable effect, gives him over to follow the pernicious swing of his corrupt desires. No severity is like the suffering him in his Kcentious courses. Thus when God hath used many gracious ways to reduce the sinner, by his word, spirit and judgments^ but he is inflexible to the calls of the word, impenetrable to the motions of the spirit^ and insensible of afflicting providences; when after a combat with the rod, sin comes off unwounded, and the rod retires; this calm is more dreadful than the fiercest storm; nothing can be more fatal to the sinner, for by this divine desertioif he ia given over to a reprobate mind, afad vile affections; he goes on undisturbed in his sins, and every day ittcfeaseth his enmity against God, and provokes God's enmity against him. It % not concei-

▼able thift one who ib not made pliable to the grace ci God by afflictions, should submit when he is in pleasant circumstances^ and disposed to enjoy sensual satisfiactions. If the whip and spur cannot break and tame the unruly beast, certainly the rich pas-twre win never make him manageable. So that God's ceasing to pnnish the sinner at present is so far from being a fovour, that it is the effect of his deepest displeasure; for it contributes to his hardening. It was the case of Pharaoh, when any of the plagues were removed: indulgence occasioned his induration. Ab water taken from the fire, freezes sooner and harder^ than if the thinner parts had never been evaporated by the former heat ; 80 when men are taken off from the fire of affliction, they are more confirmed in their vicious courses than if they had never been afflicted.

(2.) The slighting of lighter strokes, provokes God sometimes to bring more dreadful judgments in this life upon sinners. No man can endure that his love or anger should be despised. Nebuchadnezzar eommanded the fiirnace to be heated seven times hotter for those who contemned his threatenings. God tells the Israelites, ^' if ye will not be reformed by these things, but will walk contrary unto me; then will I also walk contrary unto you, and will punish you yet seven times for your sins.'' Levit. 26. 23^ 24. He will change the rods into scorpions, and will scourge them for their continued rebellions. It is the intent of that expostulation, ^^ shall one take up a snare from the earth, and have taken nothing at all ?" Amos 3. 5. Shall God remove his judgments while sinners are careless and unreformed, as if they ipight be final conquerors over them ? No, he will multiply and greaten them. It may be at first God blasts part of the estate, and the sinner is not apprehensive of his hand ; then he comes nearer and snatches away a dear relation : if still the sinner is unaffected, he strikes his body with a lingering, or acute disease: if still he be not concerned for God's displeasure, he wounds hia spirit, makes him sick in sense and conscience at the same time^ fills him with terror by the reflection upon his wicked ways^ and the foresight of that dreadful tribunal before which he must appear ; so that although he cannot live, he dares not die; though his earthly tabemade be ready to fall upon him, he is afraid to go out and meet the Supreme Judge; and if this doth not work a sincere thorough change, God casts him into hell to the company

of the gianta, those bold rebeb that fought against God. l*rof. 21. 16. Briefly^ as under the law, an incorrigible son that neglected his father's reproofs, wias to die without mercy $ ^^ so an unreformed sinner who kicks against the pricks, and refuses to aubniit to God's corrections, shall be cut off in his obstinacy; justice will proceed to excision, and acts of vengeance against him.

(3.) Fainting under chastenipgs is pemidons to sufferers: for it renders them utterly indisposed for the performance of duty, and incapable of receiving the comforts proper for an afflicted state.

Ist. It renders them utterly indisposed for the performance of duty. Hope draws forth all the active powers of the soul; it is the great motive to diligence, and instrument of duty. Despair, like extremity of cold that checks the spring, and binds up the earth that its fruits cannot appear, hinders the free exercise itf reason and grace, and cuts the sinews of obedience. He that is hopeless of a good issue out of troubles, will neither repent, nor pray, nor reform, but indulges barren tears instead of real da-ties. .

Besides, it often fiills out, that the same affliction is sent from God's displeasure upon his people for their sins, and is the effect of the rage of men against them upon the account of their professing his name. Such is the wisdom and goodness of God^ that by the same fiery trial he may refine his servants firom their dross and impurities, and render the glory of the gospel more conspicuous. The hatred of religion, and a blind fury may transport men to acts of cruelty against the saints; but it is by the permission of the universal sovereign, who hath the hearts of all in his hands, and suffers their rage for holy ends. The enemy designs against their faith, but God's aim is to make them reform their lives.

Now if either through strong fears, or the stinging sense of troubles upon the account of religion, our courage fails, we are presently in danger of falling away, and denying our master. The faint-hearted person is usually iislse-hearted, and for want of resolution, being frighted out of his conscience and duty, chooses sin rather than suffieriog, and thereby justly deprives

• Vid. Mr. Mede lo toe.

himielf «^ of the crown of life/' that is J3rotiii<ed only to '^ those who are faithful unto the death/' Besides, not only the loss of heaven, but the torroeats of hell are threatened ^;aimt those who withdraw from the service of God to avoid temporal evils. The ^^ fearful and unbelieving are m the front of those that shall have part in the lake of fire and bnmstone, which Is the second death/' Rev, ^1.8. Now what folly is it when two evils are propoand-ed, to choose the greatest; that is, eternal death rather than temporal: and of two goods to prefer the less; a short life with its conveniencies on earth, before that which is eternally glorious in heaven ? By which it appears how much it concerns us tofbr-^ tify and fix our minds by a steadfast belief of God's supporting presence with us in all troubles, and of his gracious promise, that in due time we shall reap if we faint not in well-doing.

2dly. They are incapable of the comforts proper to an afflicted state: Those arise from the belief, *^ tliat God loves whom he chastens:" Rev. 3. for the least sin is a greater evil than the greatest trouble ; and his deisign is to take that away, and froift the expectation of a happy issue. Hope* is the anchor withift the veil, that in the midst of storms and roughest seas, preserves frotti shipwreck. The character of christians is, that they '^ are rejoicing in hope:^' Rom. 12. 12. but when the afflicted are under fearful impressions thrft Odd is M iire'conidle&bJe enemy ^ and sadly conchide their miseries are past redress,- those diving comforts that are able to sweeten the most bitter sufferings to believers, are of no efficacy. Their deep sorrows are not like the pains of a travailing woman that end in a joyful birth, but the killing tortures of the stone that are fruitless to the patient. An obstinate grief, and rejecting the consolations of God, ** is the beginning of sorrows," the first payment of that sad arrear of mourning that shall be exacted in another world.

IV. The use shall be to excite us to those duties that are di** rectly contrary to the extremes forbidden, vi«. To demean ourselves under the ehastenings of the Lord with a deep reverence and humble fear of his displeasure, and with a firm hope and de-pendance upon him for a blessed issue upon our complying with his holy will.

I. With an humble reverence of his hand. This temper is ab« eolutely necessasy and most congruous with respect to God, upon the account of his sovereignty, justice and goodness declared in

his ehasteaings; and with respect to our frailty, our dependance upon him, our obnoxiousness to his law, and our obligations to him, that he will please to afflict us for our good.

This is the reason of that expostulation, ^' Will a lion roar in the forest, when he hath no prey?" Amos 3. 4. Shall God's threatenings and judgments have no effect ? ^^ Who ever hardened himself against him, and prospered ? Do we provoke the Lord to jealousy," the most sensible and severe attribute when it is incensed ? '< Are we stronger thw he ?" Cai) we encoun--ter offended omnipotency ? Can we with an army of lusts oppose myriads of mighty angels ? It is not courage, but such a prmligious degree of folly and fury, that one would think it were impossible a reasonable creature were capable of it. Yet every sinner unreformed by afflictions is thus desperate: <* he stretches out his hand against God, and strengthens himself against the Almighty; he runneth upon him, even on his neck, upon the thick bosses of his bucklers." Job 15. 25. 26. Such a fiirious rebel was Ahaz, who '^ in the time of his distress, did trespass more against the Lord: this is that king Ahaz!" 2 Chron. 28. But God hath most solemnly declared, that he will be victorious at last over the most fierce and obdurate enemies. <^ As I live, aaith the Lord, every knee shall bow to me." His power is infinite, and anger puts an edge upon bis power, and makes it more terrible. If our subjection be not voluntary, it must be violent. It is our wisdom to prevent acts of vengeance by humble submissions. The duty of the afflicted is excellently expressed by Elihu: ^^ Surely it is meet to be said to God, I have borne chastisements, I will not offend any more. That I know not, teach thou me: if I have done iniquity, I vriU do so no more." M-34. 31,32.

Add further, upon another account reverence is due to God's cfaastenings: for when love is the motive that incites one to give us counsel, though it be mixed with reproofe, and his prudence is not great, yet a respiect is due to the affection. Now God who is only wise, chastises men from a desire to make them better and happy; he intends primarily to refine, not to consume them by afflictions: so that a serious regard to his hand is the most just and necessary duty of the creature. Briefly, every chastisement should leave deep and permanent impressions upon us; the sense of God's displeasure should make our hearts

mourtiftil and mollified, broken and contrite^ that his wiii may be done by us on earth as it is in heathen.

2. Let us always preserve an humble dependance and firm hope on God, for a blessed issue out of all our troubles: the s<^port and tranquillity of the soul ariseth from hence. Chris^ tian patience suffers all things as well as charity, being encou* raged by a continual expectation of good from him. Patience confirms all other graces, and is to the whole armour of God, what the temper is to material weapons, that keeps them from breaking in the oombat. Now to miunCain a constant hope in affliction, it is necessary to consider the reason of the exhortation as it is admirably amplified by the apostle.

(i.) The relation God sustains when he afflicts believers. He is a judge invested with the quality of a father. The covenant of grace between God and Jesus Christ, our true David, contains this observable clause, <' If thy children forsake my law, and walk not iu my judgments, if they break my statutes, and keep not my eommandments; then will I visit their transgressions with a rod, and their iniquity with stripes." Psal. 89. 30, 31,32.

The love that ariseth firom this relation, though it cannot liate, yet it may be displeased, and chnstise them for their follies. Moses tells the Israelites, '< Thou shalt consider in thy heart, that as a man chastens his son, so the Lord thy God chastens thee." Deut. 8. 5. In children reason is not fiilly dis-elonded, they are not capable to govern themselves, and are only taught withjsenrible pleasure or pain? So that a father isl obliged to joiii correction with iustnictioa, to form them to virtue. This is so far from being inconsistent with paternal aMec-tioD, that it is inseparable fiom it. For a parent to: suffer a child to go on pleasantly in sin without due punishment, is pure ^cruelty disguised under the mask of pity: for by the neglect of discipline he is confirmed in his vicious courses, and exposed to ruin. The apostle therefore adds, <' whom the Lord loves, he chastens:" as firom the severest wrath he sometimes forbeareth to strike, so from dearest love he afflicts. Humble believers through a cloud of tears may see the light of God's countenance: for having elected them by special love to a glorious inheritance above, he dispenseth all things here in order to tbie preparing tbem for it; and all temporal evils, as means, are transformed

into the naturis of th^ end to which they are subienrient. So that the sharpest sufferings are really from God's favour, since they are beneficial for our obtainisg real happiness. The devil usoally tempts men in a paradise of delights, to precipitate them into hell: God tries them in the furnace of afflictions, to purify and prepare them for heaven.

(2.) It is a strong cordial against faintit^, to consider that by virtae of the paternal relation ^ he scourges ever}' son whom he receives:" for no troubles are more afflictive and stinging than those that are unexpected. Now when we are assured that there is no son whom the heavenly Father doth not ch&sten, we are less surprised when we meet with crosses. Indeed there is hardly any kind of affliction that may befal us, but we have aome ii^tance in scripture of the sunts suffering the same. Atf we po<» aad mean in the world ? we should consider that poverty with holiness is a divine complexion : Jesus Christ the holy and beloved Son of God^ had not where to lay his head. Are.wa under bodily distempers ? good Hezekiah was struck with an uncomfortable disease as to the quality of it; and Gains had a flourishing soul in a languishing body. Are our dear relations taken away ? Aaron and David lost some of their sons by terrible stt'okes. Are our spirits wounded with the sense of God's dis* pleasure ? Job and Heman were under strong terrors, yet the favourites of heaven. Briefly, how many most dear to God w«re called forth to extreme and bloody trials for defence of the truth? How many deaths did they endure in one torment ? How many torments in one death ? yet they were so far from fainting,, tiiaft the mose tbeir pains were exasperated, the UMire their courage and joy was shining and cooapicuous; as the face of the heavens 14 never more aereoe and clear, than when the sharpest north vrind blows. It is the apostie^a inference, '^ Seeing we are compassed with such a eloud of witnesses, let us run with patteuee the race that is set before us."

- This is fiirther enforced by the following words, ^^ if ye be witbont chastening, wheteof all are partakers, then are ye bas* tards^ and not sons/' Ver. 8. If God doth not vouchsafe us the mercy of his rod, it is evident we are not part of his fatherly care. The bramble is neglected, while the vine is cut till it bleeds. It is a miserable privilege to be exempted from divine fiacipline, and by ease and prosperity to be corrupted and made

{it for destruction. St. Austin represents one c!:po8tu]ating with €fod: O DeuSf isia: est justitia tua, ut maU Jioreant, jf boni Uborent! in Psal. 25. O God, it is righteous ivith thee^ that the wicked should prosper, and the good suffer I Dids Deo^ jbfa egtjustiHa iua? S^ Deus Ubi, utu est fides tua ? fuec emm iXbi pramisi ? ad hoc christiainius foetus es, ut in seculo isto flo^ rereSy ^ in it^emo postea torquereris f God replies to him. Is this your faith ? Did I promise you temporal prosperity? Were you a christian for this, that you might flourish in this world, and be miserably tormented in hell ?

The apostte represents the special prerogatire of God *^ as the Father of Spirits,'' ver. 9. and so hath a nearer claim to us than tiie fathers of our flesh, and that faeis not liable to those im<« perfections that attend the earthly relations. ^' They f<M' a few days chastened us for their own pleasure." Human love is a .troubled irr^ular passion, mixed with ignorance, and prone to error vfi the excess or defect. Sometimes parents are indulgent^ and by a cruel compassion spare their diildren vrfien they are faulty: sometimes they correct without cause, sometimes when the reason is just, yet they err in the manner or measure of the correction^ so that their children are discouraged. But in God there is a perfect union of wisdom and love, of discretion and tenderness; his affection is without the least imperfection. Hitr will is always guided by infinite wisdom. If his children offend^ he will chastise them with the rod of men, 2 Sam. ?• 14. that is^ moderately; for as in scripture things are magnified by the epithet, divine or of God, so they are lessened by the epithety hnman. Accordingly the apostle declares to the Corinthians, tiiat ^^ no temptation had befallen them, but such as is common to meh s but God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that ye may be able to bear It." 1 Cor. 10. 13. As a prudent physician consults the strength of the patient as well as the quality of the disease, and prc^ortions his medicine; so all the bitter ingredients, their mixture and measure, are dispensed by the wise prescription of God, accord* ing to the degrees of strength that are in his people.

The apostle specifies the immediate end of God in his chasten-ings: « but he for profit, that we may be partakers of his hoKt-ness.'* This is the supreme excellency of the divine nature, and

VOL. IV. G

dS HOW TO BEAR AFFLICTIONS.

•ur coDformity to it is so valuable, that it renders afflictions not only tolerable^ but so far desirable as they contribute to it. la the present state our graces are imperfect, and our conformity to the divine purity is like the resemblance of the sun in a watery doud, very much beneath the perfection and radiancy of that great light. Now God is pleased to fashion us according to bis image by afflictions. As a statue is cut by the artificer, tp bring it into a beautiful form.

He is pleased to bring us into divers temptations to try our faith, to work in us patience, to inflame our prayers, to moitify our carnal desires, to break those voluntary bonds whereby we are fettered to the earth, that we may live with ithose affection^ wherewith others die. And certainly if we make a true judgment of things, we have not the least cause to suspect the love of God when he chastises us, to take away sin the only abominable object of his hatred and deep detestation, and to render us partakers of the divine nature. '^.And the present peaceable fruit of righteousness is the product in those who are duly exer-f cised by their troubles.'' It is an allusion to the reward of the conquerors in the Olympic games, who had a crown qt olives, the emblem and shadow of peace. But true peace, a divipe calm in the conscience, shall be the reeompence of all that exercise their graces suitable to an afflicted state. In short, the ^posde assures believers, that they are *' chastened of the Lord, to prevent their condemnation with the world." 1 Cor. ll.S2« The correcting rod delivers them from hell. This consideration changes thorns into roses, and extracts honey out of wormwood: if the way be stony or showery that leads to blessedness^ a chris-? tian should willingly walk in it. To conclude; fit>m the consideration of what (he scripture declares concerning temporal evils, let vs *f lift up the hands that hang down, and the feeble knees; and make straight paths for our feet, lest that which is lame be turned out of the way; but let it rather be healed:*' i. e. in our afBiction, let us take courage and resolution from the promiscif And live in a holy conformity to God's will, that the weak or faint may be restored.

The iiiyt ajid last lesspn of Pagan philosophy was to support in«[i under the storms to which they are liable in this open state, to render the soul vebit pelagi rupes immota^ as a rock unshaken hf the waves.

But all their directions were nnsuccessfiil, and so could not secure them from impatience or despair. But the gospel that assures us of the love of God in sending afflictions for our spiritual and eternal good, is alone able to compose the mind. And whenever we faint in troubles, it is either from infidelity or in-consideration; it is impossible a person should be a christian^ and be incapable of comfort in the most afflicted state :' for we are really so by the Holy Spirit, who is the comforter. When we speak sometimes to those we judge infirm, we speak to infidels, who only receive remedy from time which they ought to receive from faith; they have the name of God only in their mouths, but the world is in their hearts. Their passions are strong and obstinate, not subject to sanctified reason. The difficulty they have of being comforted, discovers the necessity of their being afflicted. They need conversion more than consolation ; odiers, who are sincere in faith, yet are apt to faint under troubles, from an error like that of the apostles; when their liord came upon the waters in a stormy tempestuous night to their assistance, they thought he was a spirit. So they look on God as an enemy, when he comes to sanctify and save them: the sovereign remedy of our sorrows is^ to correct the judgment of aense by a serious belief of God's promise. Thus we shall reconcile the roughness of his hand iirith the sweetness of his voice: he calls to us from heaven in the darkest night, '^ It is I, be not afraid.'' He corrects us with the heart and hand of a lather.

A due consideration of these things will produce a glorified joy in the midst of our sufferings. '^ Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope.'' Rom. 15. 4.

a 2

JSERMOJ\r VII.

Luu XIV* 23.

The Lord said to the scrrant, compel them to come iji| that laj howeaMiy

be fulU

Cf UR Messed Saviour fai the days of his humility^ among other instances of his admirable condescension^ was pleased in his sermons to stoop to the capacity of the hearers^ and instruct them in a familiar easy way. The infirm eye of flesh cannot behold spiritual things in their immediate purity and glory^ but as shadowed under sensible comparisons. Therefore his excellent goodness made use of parables^ to illustrate and explain by representations and patterns borrowed from things common and known^ things of a sublimer nature^ and more distant from our apprehensions: and by this engaging lively manner to awaken the spirit to consider by what is said^ what is signified: and to insinuate into the affections divine truths so pleasingly conveyed to us.

Now of all the parables in the gospel^ this of the marriage feast^ both in respect of the excellence of the matter, and the manner of expression suitable to our capacity, deserves the serious application of our minds and hearts* I will make some obsenra-

e3

tions upon it, that may be useful and introductive to the fonow-* ing discourse.

Two general parts are to be considered, in it: viz.

I. The narrative of the preparations, and the persons invited to the feast.

II. The success of the invitation. *

In unfolding these generals, I shall consider the substance of the parable, without straining it by far-fetched pa(rallels beyond the intention of our Saviour. It is a curious folly to turn everj^ figure in scripture into an allegory. The parable is the same in substance with that in the 22d chapter of St. Matthew, from the 2d verse to the 15th: that indeed has more of circumstance and magnificence in the relation. The ^ certain man that made the feast is there styled a king,' that is, the blessed God; ^ and the feast is for the marriage of his Son :' under this figure of a royal marriage is represented the mystical marriage betweea Christ and his church, and the type is infinitely excelled by the reality. If we consider the persons joined in this divine alliance^ the Son of God, of the same nature^ of equal and eternal greats ness with his Father, to unite himself to sinful miserable creatures in a conjugal relation, the most tender and entire, what an immense distance was to be overcome ? What a seeming disparagement was it to him ? In order to this it was necessary there should be a conformity of nature between us; be tjherefbre '^was made fleshy that we might be one spirit with him:" be assumed our nature in a personal union to. the Deity, that he might many our persons in a spiritual union. He was a Saviour to redeem us, that he might be a husband to enrich us. Astonishing love I The LfOrd of glory, higher than the heavens, stooped so low as to espouse poor dust: he gave his life for us, and him^lf to us for ever. What honour and happiness accrue to us by this alliance I the Lord of angels is our husband. His gifts are answerable to his love: he is heir of all things, and endows his church with heaven and earth: the apostle assurer believers all things '^ are yours, and yo\i are Christ's, and Christ is God's." Our communion with him is so perfect, that he discharges us of all the evils that we cannot bear, our sins and the curse, due to them^ by taking them upon himself, and bestows upon us all the blessings and blessedness we are capable to enjoy, ** Wisdom^ righteousness, sanctification and redemption."

By the great supper (wepared, we are to understand the mani* festation of the Messiidi, with ail the most precious and invalu-* i^ble benefits purchased and conferred by him upon bdievers; the pardon of sins, adoption into God's family, the graces and comforts of the Spirit, and etemi^ glory, the becoming testimonies of his greatness and love.

The prime guests invited to this feast are the Jews, the select people of God, ^* to whom pertained the adoption, and the glo" ry, and the covenants, and the giving of the law, and the service of God, and the promises: whose are the fathers, and of whom concerning the flesh Christ came^ who is over all, God blessed ibr ev«r." Rom. 9. 4, 5. When other nations were Excluded from the alliance of God, his presence and worship waalheir pri* vikge, and for them this fisast was principally intended.

The servants employed in the invitation were^ first, Moses and the prophets, inclusively to John the baptist ^ all ^ to whom the oracles of God were committed,' Rom. 3. 2. Deut. 18. and hf whom the eternal counsels of his wisdom were declared concerning the Messias. All their prophecies, as so many lines, meet in this centre. Psal. 2, Isa. 40. The other servants were the apostles, who were commanded " to preaeh the gospel first at Jerusahmi." Luke 24. The first order of servants^ and the second, both proposed the same Messias, as the object of our fiuth and love; but the prophets under shadows and figures in the promises^ the apostles clearly in the troth and accomplish-nent. The first invited while the preparations were making; but the evangelical vministers are more earnest and pressing, ^* Come, for all things are now ready/' And in comparing these two periods of time, there is the most shining and sensible evidence of the truth of the christian religion: for the marks of it are clear in the prophecies by their exact references to the ac-ooQiplishBient in the person of Christ; and they are dear in the aeeomplisbment by the correspondence to the prophecies. Who can suspend assen^ that our redemption by Jesus Christ is the work of divine providence, when the design of it is so exactly delineated in the prophecy ?

Thus the unchangeable firmness and stabiKty of God's counsel is the foundation oi our faith« The consummation oi the marriage wilt be at the second coming of Christ.

II. Tbesuircess of the invitation is r^ted;, 5'They aU with

G 4

one eonseiit began to make excuse^ The first said, I have bought a pkee of gromid, aiid I must needs go to see it: another said, I have bought five yoke of oxen, and go to prove them: and another said, I have married a wife, and I cannot come*" Luke 14. 18, 19, 20. Ail the carnal affections are readily and presently conspiring in the refusal. It may seem that the alle« gations of a purchase aiid marriage for not coming to a feast were very reasonable: but the fieast represents celestial happiness, ill comparison of which all the profits and pleasures of this world are but loss and dung: it is evident then, tiieir excuses are strong accusations of their folly and ingratitude: of folly in preferring shadows before substantial felicity, moments befinre eternity: of ingratitude, in rejecting contumeliously the most gracious and earnest offer of such a happiness. This is spoken of the Jews, ^ho lived in the time of the Son of God's descent for the salvation of men: the love of the world caused them to despise hi9 mean appearance, and neglect the eall of humble mercy. Upon their refiisai, '^ the servant came and uhowed his Loid thes» things ', then the master of the house being angry, said to hia servant, go out quickly into the streets and lanes of the eity, anil bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said. Lord, it is done as thou hast commanded, and yet there is room. And the Lord said unto tho ^Srvant, go out into the highways and hedges, ami oompel them to come in, l^iat my house may be filled. For 1 say unto you, that none of those men that were bidden, shall taste of my sup* per." Ver, 21, 22, 23, 24.

The refiisers are for ever exchided fiom the joy of this royal feast, being as unworthy as unwilling to partake of it. This judgment is still visible upon the nation of the Jews, who omaa&at to their progenitors rejecting and condemning the Messias, and will not be convinced of the obstinate imposture that was devised to prevent the belief ef his resurrecttoo.. But it did not become the wisdcHn and goodness of God, that such costly prepaiutiolis should be lost: it was requisite that some persons should actuaHy come to the feast, that is, obey the heavenly call, and receive the gospel; for otherwise the redemptimi the Son of God so dearly acquired, had been wkhout fiuit, he had died in vain, which is directly contrary to the promise of God to him. ^^ I will give* thee for a ligl^ to the Gentiks^ that thou mayest be my salva*

tion to the ends of the earth/' Isa. 4. 9, 6. Accordingly the servant is ordered to bring in the *' poor, the lame^ and the blind, and to go into the highways and hedges, and compel them to come in, that the house may be filled/' These expressions declare the extreme misery of the heathens, who were at that time '^ without Christ, aliens from the commonwealth of Israel, Strangers from the covenants of promise, having no hc^e, and without God in the world/' Ephes. 2. 12. • '* Compel them to come in/' The papists alledge this text to give colour to their cruelty, in their violent ways of making proselytes to their idolatry. Their convincing arguments are •words, and racks, and gibbets. Bad fires. If this be a propet method of cmvircrting men to religion, the greatest tyrants are the most infrdlible teachers. The vanity and impiety oif the pre* tenee will appear by the considering,

L It is ridicuhius to reason, to use forcible means for such an end: for the imdefstanding is a reasonable faculty, and can only be convinoed by instrveting reasons. It cannot judge of things but as they appear, nor assent against its judgment. Indeed tbreatenings and tortures may make men inMels, but not sin« eere believers; it may make them hypocrites and comedians in religion, but not uafi^gned professors. This is abundantly exemplified in France^ where the vast number of servile converts have been made by their dragoons, not their doctors.

2. This is most contrary to the practice of our Saviour, and to the sphit of the gospel. The sword that Christ useth in sabdo* ing his enemies, and making them willing subjects to his sceptre, ^ Goes ottt of his mouth/' Rev. 19. 15. His kingdom was in--troduced into the world by preaehing and miracles, by doing good and saSeriog evil: he opened the way for the gospel not by kiUiiig his enemies, but by dying himself, and in his members ; the establishing and enlarging his religion are by suitable means, the illumination of men's minds, the persuasion of their wills, the drawing of thtir aiiections to embmee it. Accordingly the apostle teik ns, << The weapons of our warfare are not carnal, Imt mid^ through God to the putting down at strong holds; casting down imaginations, and every high thing that exalteth itself agauist the knowledge of God, and bringing into captivity every thought to the obedience of Christ/' 2 Cor. )0.4, 5. The weapons are suitable to th^ war&ire, and the ivarfsre to the

kingdom^ which is spiritual, ^' not of this world." The using bf force to constrain men to embrace the christiau religion, is contrary to the love, the goodness, meekness, clemency and benignity, the blessed temper of the gospel plants in the breasts of christians. How severely did oar Saviour rebuke the fiery spirit in James and John ? Luke 9. 55. <^ You know not what man« ner of spirit you are of; the Son of Man came not to destroy men*s lives, but to save them/' It is contrary to the golden rule given to all his disciples, '< What you would have others do to •you, do you to them."

But this must be acknowledged, that it is very congruous that the papists make use of the material sword, when ^ the swoid of the Spirit, the word of God,' strikes through the heart of popery. The doctrine of the mass is a clear contradiction to the scripture, and a notorious derogating from the value and virtue of Christ's death: they say it is an* unbloody sacrifice of Christ, propitiatory for the living and the dead: whereas our Saviour was ofiered up once, the mass is ten thousand times in a day repeated. Christ's sacrifice was with blood, and an unbloody sacrifice is not propitiatory, nor can obtain remission. Where can they find in scripture the religious worship of the saints ? They set up an infinite number of intercessors, and rob our Saviour of his glory, as if he were defective either in his compassionate love to us, for whom he mediates, or in his p9wer with God. They prefer his mother before him in dispensing mercy of which sinners have the roost need: they represent him as strict and' severe, but she is composed of sweetness, he is the Judge, she the Advocate and Saviour; we will leave them to the jeidous* God.

I shall only observe farther, that many erring sects pres^re their allegiance to the divine authority in the scripture, for they do not assume an infallibility to themselves, but mistalM^the sense of scripture: but the papists by asserting diat the authority of scripture depends upon the testimony of their cluirch, that is,* the sun borrows its beams firom her eyes, and by arrogating an infallibility to it, do in effect renounce homage to the authority of God in his word. And from hence it is that the adherers to that religion are so inconvincible: though sense, reason and scripture discover their doctrines to be plainly impossible, Thar doctrine of transubstantiation involves such contradictions as

desti'oy the essence and end of miracles: their doctrine of the pope's supremacy implies there are two monarchs of one king* dom, two heads of one body, two husbands of one spouse. No errors are more strong and fatal than such as are armed with authority, especially if that authority be esteemed sacred. But to return from this digression, though not impertinent.

*• Compel them to come in." The word signiBes the use ol all constraioii^ n^otives, and the most earnest Entreaties that are congruous to prevail upon those who are invited to a feast. The same word is used Mat. 14. 22. *^ And Jesus constrained his disciples to get into a ship;'^ which certainly was not by violent driving or drawing them, but by his commanding authority. So it is related of the two that were with our Saviour in the journey to Emmaus, that they << constrained him to abide with them;" Luke 24. 29» the constraint was by lamest entreaties, far from force. The same word is used of Peter's compelling the '^ Gentiles to live after the rites of the Jews:" Gal. 2. 14. that was by his example. Thus the nations were compelled to receive the gospel by the upoetles, the ambassadcnrs for Christ, who did ardently, *' in s^won and out of season," pray them in Christ's stead to be reoondied to God. Their doctrine was recommended by the holiness of their lives, and confirmed by the lustre of their miracles. In short, the expression signifies bow pleasing it is to God, that those who are invited by the offers of grace in thd gospel^ should come to Christ to obtain Bfe.t .and that the invitation shall be effectual in the hearts of tbose«who belimg to the election of grace.

The proposition that I shall insist on is this:

It is the great duty of the ministers of Christ to use their best endeavours, to instruct and persuade men to embrace the saving mercies of the gospel.

Jhe commission was immediately given to the apostles, but extends .to the end of the world, tiH the ministration of the gospel shall cease* I will explicate the doctrine in this order*

I. Consider what is implied, tjie averseness in men from consenting to the terms of salvation offered in the gospel* «

II. The means by which they are wrought on, and induced to some to the celestial feast*

III. Prove that it is the greatest duty of the ministers of Christ

to apply themselves with a holy zeal to bring men to partake of the saving mercies revealed in the gospel.

I. There is aa averseness hnpUed in the expression^ ^ C<Mnpel them to come in" This will be evident by considering, that the world, the fledi, and satan, are enemies in combination against the souk of men, and raise an army of objections against their submitting to the terms of the gospel.

1. The world is the general temptation: the nataral worlds and the corrupt worlds the things and men of the world hinder our coming to Christ.

1st. The natural world, comprising all the creatures in it, was originally very good, both in respect of the things themselves^ and their designed use: for they were beneficial to man, in order to Us serving and enjoying the blessed God. But since his fiidl from the state of unstained nature, they are accidentally evil to him. ^^ The creatures are made subject to vanity, not willingly:" Rom. 8. they are perverted from their innocent use, to foment and gratify men's vicious appetites. Therefore the apostle declares, ^^the whole creation groans and travels in pain, is in a kind cS agony ready to faint, not far the labow,' but the indignities they suffer." The charge that God fkstens upon idolaters, is true against woridly men: ^< Ye have taken my sii-ver^ and my gold, and have carried into your temples my goodly ^asant things." The riches, the pleasures, the greatness and giory of die world are the idob of their heads and hearts. The interposition ct the earth darkens their minds, eclipses their esteem of the fruition of God as their only happiness; the love of it alienates and estranges their affections from him, their trust in it slackens their due dependaace upon him. From hence it is, that the woM, whkh, made by God, was a fair and bright theatre of his perfections, to raise the thoughts and affections of men with deEght and vironder to the blessed Creator, as it is managed by satan, and aimed by the lusts of men, '< is the shadow of death:" such as some trees cast, that not only intercept the refreshing light of the sun, but shed a malignant contagious influence. Strange alteration!

The world is present and sensible, and makes an easy entrance into the bosoms of men. ' Their souls are surprised and deceived by the suggestions of the senses^ that represent earthly things as

grevt realties: ^iritual and future things are to tfaem but matters of fancy and conceit. The present and succeeding world are Kke counterbalances; as the one rises^ the other sinks in men's opinione. When the worid has got possession of them^ it GommandB and ci^imtes all their powdrs and ^Msalties. All tfie preaching in the world is in yain^ a throng of bnsinesB or loose diverrions causes the neglect of the great saWatian. Ilepresent to them the attractiiFc mercies of God, his melting bowels opened in the gospel to all repenting sinners; Aey are unmoved^ firozen in their ^bregs : remember them^ that their bodies are dying every day^ and their souk are already dead, and that without ^cere eomiag to Christ they cannot be recovered to the life of grace and gbry, it is in vain: tell theffl| they must shortly appear before the dread Lord of spirits, and be accountable for all things done in this worlds and the consequence will be eternal; all is in vain: diey have o4ier affairs, other desires, which they regard and pursue; tiiey are lost in the labyrinth of the world^ and have no time aer inclination to secure dieir main interest.

It is further checrvable, from the excuses alle<^ed in the pa-^ Table of a p^rchase^ and a marriage, and as it is said in Mat. 22. ^' That.Ihe invited made light of it, one went to his farm, and another to his merchandise;" that those temptations of the world are moat persnaidve and fatal to men, that seem to be very natural and innocent. For what duty is more dearly natural and reasonable than to make provision of supplies suitable to thm condition and state^ tp theur diarge and fiunilies ? It is true, eonscience and prudence require that men should be diligent in their calliagSy for the support and comfort of the present Itfe. ^Batthekmgdom of heaven^ and the righteousness that leads to it, must be sought for in the first {riace.^ The highest valnalions, the most inflamed auctions, the most vigorous and constant endeavours are due to heaven. Now the minds and faculties of men are limited, and cannot with intense and equal arden<7 'PPfy themselves to various objecto. If the worid be the main objeet of their care and counsel, the vigour of their leading and mstrumental faculties will be less free and active for* heaven: and from hence it is, that the affairs and engagements of this world, dioagh immediately they do not deprive men of hewen^ yet mediately they are destructive to them; lot they les-fm thdr esteem^ cod their affections^ slack their endeavours to

HO THB MARRUGB VBA8T.

obt^n it: they oppress their spirits, engross their time, that thejr have no leisure to <^ work out their own salvation :** they make them receptive of many temptations, which wound their souls to death for ever. The constant spring of the sins and misery of men is from hence, they have forgot the T^;ular use of the creatures^ as means and motives of their ascending to God; they understand not the rule of wisdom, to make temporal things subordinate to eternal ; they have lost the happy temper of not totally declining the world, nor of eager embracing it. In short, they would enjoy the world, and only use God in their exigencies. It is therefore ineulcated in scripture, << That the friends of the worki are the enemies of God, and that the love of the world is inconsistent with the love of the Father/' It is a most dangerous sin, being so hardly discernible, and hardly cured: for the more appearance there is of reason and the less of sensuality in a sin, the more it insinuates and prevails. We usually judge of sios by the foulness of the elcternal act, but the guilt of it principally arises from its inward contrariety to God. The love of the world dethrones God in the hearts of men: other sins dishonour him in breaking his laws, this reproaches him as less worthy of our respects. When it has free dominion, it will as certainly, though silently, destroy the souls of those who are of a fair reputation in the eyes of men^ as the riots of notorious sin-Bers will be .their ruin.

2dly. The corrupt worlds those who are styled the ^^ children of this worid,'' by their example^ and by their opposition, are obstacles in the way to heaven,

(I.) By example: for the broad way is beaten by the multtr tude, and few strive ^' to enter in at the strait gate thi^ leads to eternal life." Now men easily receive the impression of example. Of this there is palpable evidence; for when sins are com* mon, the numbers of the guilty diminish the sense and shame of the guilt. But if conscience be sometimes unquiet, they smother the sparks of conviction in their breasts, and make a lesolute reckoning they shall be in no worse condition than others. Miserable comfort! as if one tortured on a rack could receive any mitigation of his pains, by the sight of many others suffering Uie same torture. So contagious are the fashions and manners of the world, that a principal end of our Saviour's death vas to " deliYer us from this present evil woild;'' Gal. 1. that is^

not from the place, but from the depraved state, and sinfitl practices of the men of the world. The apostle Peter remembers believers, " Ye know that ye are not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers; but with the precious blood of Christ as of a lamb without blemish and without spot/' 1 Pet. 1. So deep was the pollution, it could only be washed out in that precious fountain. The principles and ways of the world have a mighty influence to blind and harden men in conformity to them. The heathen idolatries and impurities.were continued* so long in the world, being commended and established by public custom: and accordingly the apostle tells the Ephesians, " they in time past walked according to the course of this world.''

Now to apply this more closely to the present subject: it is visible by the conversation of men in the world, that their aims, their appetites, their endeavours are terminated in the world: their souls cleave to it, the train and tendency of their actions leads to it. A superficial tincture of religion, a complimental visit to God sometimes in public worship, contents the most; but their thoughts, their time and strength are spent to obtain and enjoy the present world; for it is esteemed their main interest, and heaven is only sought by the by, as an accession to their felicity. Now we usually approve an4 effect things according to common opinions and practice, though unreasonable and exorbitant. The psalmist speaking of the gathering uncertain riches, observes, ^^ this their way is their folly, yet their posterity approve their sayings:" Psal. 49. they imitate the folly of their progenitors, though fatal to them. Men are vain in their minds^ and secure in their sins, by conformity to the numerous, examples that encompass them. Nay, a regenerate man by conversing with the unregenerate world, is in danger to be tainted in his judgment, and to be irregular in his affections to earthly things: he is apt to conceive so highly, and to frame such glorious and goodly ideas of worldly excellencies, that his desires are inflamed to attain them, and proportionably he is chilled and controlled in the alacrity and vigour of his endeavours after ^leavenly things. Thus as a fresh water river by its nearness to the sea has a brackish taste; so even the citizens of heaven are prone to be earthly nunded, by their society with the

childrm of this worid. It is the wise and earnest advice of th« apostle^ '^ be not eonfonned to this world, but be ye transformed by the renewing of your minds, that ye may prove what is that good, and aoeeptable, and perfect will of God/' The corrup-tion of the world has deeply seized upon us since to purge it away; a man must be melted anew and transformed into ano^ ther creature. So difficult it is for a carnal man to resist the united force and potent sway of corrupt nature and custom.

(2.) By opposing those who sincerely comply with the hea* 5^nly call, either by scorn and derision^ or violence and persecution. Human nature is very sensible of disparaging reflections, and it is one of the spiteful arts of satan to make use of his m^ etraments to deride serious religion out of the worid. It is equally prebne and pernicious to turn into raillery and wild mirth the impieties and impurities of the wicked, and the holi<* ness that shines in the lives of excellent saints: for the ^^ making a mock of sin," takes away the just horror and detesta^on rf it; and the scurrilous vilifying of holiness, takes away the veneration and high respect that is due to it. Carnal men who live in pleasures, without restraint of their licentious appetites, upbraided by the holy and heavenly conversation of sincere christians, cannot with patience suffer others to practise what they neglect; and to countenance their own looseness, and from rai-venge, scurrilously abuse whom they will not imitate. ^^ Pure and undefiled religion" is the game that winged wits fly at« He that avoids the appearance and approach of sin,>that '^ strives to be holy as God is holy in all manner of conversation,'' is the mark wherein their poisoned arrows are fastened. '' The just upright man is laughed to scorn." Job 12. 4. Nay, even dull wretches will set up for wits, and attempt by their insipid jests, and thread-bare fooleries to abuse the sunts. But all the bitter sarcasms that are darted upon religion, are infinitely more hurtful to the despisers than the despised. It argues a prodigious depravation of mind in those who take a perverse delight in scorning holiness, the glorious likeness of God in man i such in the account of scripture are the worst sinners, the most forlorn wretches, whose condition is dreadful, if not desperate.

This scornful exposing religion to make men ashamed of it, is lAost successful upon the dispositions of young persons, and those who are of higher birth and rank in the world. Youth Ui

the blushing age^ and has a tenderness of face^ that cannot bear the prints of disgrace. If one in his early age begins to breathe the life of holiness, if he abstains from fleshly lusts that war against the soul, he is represented as fotodly nice, and ridiculously scrupulous: no less than the special grace of <God is necessary to fortify his holy resolutions^ andoiake him superior to the scorns of the wicked.

The honourable are fearfid of disgrace, and more tender. of their reputation, than others, being in a greater light, and exposed to more eyes and observations. If one of noble quality renounces the vanities and enticements of the world, '' makes the fear of the Lord his treasure i^' if he zealously endeavoun to be more distinguished from others by his eminent virtues, than by the splendour of bja condition, he is scornfully traduced as a melancholy fop, as a low spirit: as 4f constancy in devotion, and the practice of mortification jvere a descent from his dignity, and cast a dark sad shade upon his honour. Thus the vain perverted world vilifies that holiness in men, which the blessed angels adore in God. Isa. 6.

But alas, how many that had serious inclinations to be religious, and were entered into the way of life, have been cooled and checked in their first fervours: they could not firmly sustain reproach, and endure conflicts with the passion of shame, therefore returned to the course of the world, and with it have perished to eternity.' We read of the Israelites after their coming out of Egypt, they met in the way. with Amalec, who '* feared not God, and smote the feeble, and faint, and weaiy of them:'' Deut. 25. 17, 18, 19. therefore the Lord strictly chaiged them to blot'' out the memory of Amalec from under heaven.'* In this type, profane scomers, that discourage beginners in religion, may see their doom*

To conclude this fivst general, I shall observe, the parable represents to us, that those who were first invited, ^' not only made light of it, but entreated spitefiiUy the servants, and slew them." Matt. S22. Their neglect of the gracious invitation, was like the sleep of one oppressed with the fiimes of wine, that does not hear a message sent to him: their cniel jage against those who invited them, was like the awaking of a distracted person, who hearing the voice that calls him, and by an error of judgment mbtaking what is said, in fury snatches his sword. Vol. IV. Ji

and destroys those about him. Wicked men are of satan's so-ciety: he ^^ was a murderer from the beginning," and hates the word of life. As soon as^ our Saviour was born, and pointed out by a new star in heaven, inhere was a design to destroy him. It is tnte, the subtle tempter does not at first inspire men with rage against the gospel: but as in the art of dying, some colours are preparatory for others, the cloth is first dipped in blue before it takes a black ; so by several degrees in sinning he brings them to ^ctreme wickedness. Thus the neglect of the gospel makes way for the contempt of those who bring it; and contempt pro* ceeds to hatred, and hatred sometimes produces mischievous and deadly effects. Now the fear of temporal evik, especially if extreme, to which meif are open and obnoxious for the gospel, will hinder them from embracing it, or cause them to forsake it, if they are not supernaturally enlightened and confirmed, by ^^ the Spirit of power and love, and of a sound mind/' 2 Tim. 1.

SERMOJSr VIIL

Luke xiv. 23.

The Lord said to the serYant, compel them to come in, that ny house may^

be full.

X PROCEED to the second hinderance of men's rejecting the call of the gospel. The flesh, that in the language of the scripture signifies the corrupt nature^ and inbred inclinations of men to forbidden things^ obstruct their coming to Christ. The corrupt nature is called flesh, not only as that is a term of yilifying, for the original and resolution of flesh is into the dust, but partly with respect to its propagation, and chiefly in that the usual attractive and defiling objects of men's thoughts and desires are carnal, and arc enjoyed by the carnal faculties. Our minds and affections are coloured and qualified, distinguished and denominated firom the objects about which they are conversant. This corruption is spread through all the faculties of the soul: the mind is carnal in its principles and acts, '* in opposition to the spirit of the mind renewed by grace :'* the will and affections are depraved. " Whatever is born of the flesh is flesh." The apostle fully expresses this corruption: he saith, " the natural man receiveth not the things of the spirit of God;" 1 Cor. 2. 14.

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that implies the stubborn averseness in the will and ftflections from spiritual things: *^ for they are foolishness to him; neither can he know them, because they are spiritually discerned." The natural mind is indisposed and incapable of knowing supernatural things in their reality and goodness, so as to ravish the will into compliance, till it is purified and spiritualized by the Holy Spirit. The same apostle tells us, that ^' the carnal mind is enmity against Gpd, for it is not subject to the law of God, neither can be." Rom. 8. As the lusts of the flesh are opposite to the law of God, so the wisdom of the flesh is to the gospel*

This comipt nature makes the world such a dangerous snare to men: for it binds their minds so as not to see the dross of earthly things, and the glory of heavenly. St. John expresses the tempting objects of the world by the vicious affections that are drawn out and fastened upon them. '< All that is in the world is the lust of the flesh, the lust of the eyes, and thp pride of life ;" for the lusts of men put a gloss upon them, and make them pernicious. The poison is not in the flowers but in the spider, that turns the extraction from them into its own nourishment. Accordingly St. Peter speaks of the " corruption in the world through lust." 2 Pet. 1. The vain heart is more deceitful than the vain world : for not only reason that instructs the wise, but experience that instructs fools, affords sufficient conviction, that all things here below ** are vanity and vexatVMi:" there is none so low, none so exalted in the world, hut iind it so. By tasting a sprig of wormwood, the Jbitterness is perceived as truly as by drinking a strong infusion of it* The world with all its varieties is a.multiplied and perpetrated vanity; it affords no solid satisfaction; the setting down a thousand cyphers makes no sum* But the carnal heart is so enchanted with the false lustre and seeming pleasures of the world, that by changing one vanity for another, it seeks and expects satisfaction. This verifies the observation of the wise preacher, '^ the heart of the sons of men is full of evil, and madness is in their hearts while they live^ and after that they go down to the dead." Eccles. 9. 3. What a prodigy of madness is it for men to catch at a shadow of happiness, to seek for that which they are uncertain to find; and if they do find, they are certain to lose; and to neglect substantial felicity, which if they sincerely seek, they shall obtain^ and if they obtain^ they shall enjoy for ever!

' But that H may be more evident ^' that the flesh with its* affections and lusts/' does powerfuHy interpose to hinder men from embracing the gospel, I will particularly consider its opposition to the supernatural doctrines revealed in the gospel, the objects of faith; to the holy precepts of it, the rule of obedience; t% the spiritual rewards commended to otnr choice^

1. The great mystery of godKness, is the incarnate Son' of God, who by an ignominious and accursed death purchased a glorious blessed life for his people: \ Cor. I. this doctrine is accounted foolishness, and rejected by the proud unrenewed mind. The gospel is << styled the word of faith :" Rom. 10. 8; it is conveyed to the soul with authority and efficacy by faith. As fcath in Christ was required of the sick, and blind, and lame, that his healing virtue might rest on them ; Mat. 9. 28. so the belief ct the divinity of his person and doctrine, is the fint vital' qualification, that makes us capable of spiritual healing. Infidelity stops the fountain of grace.

The apostle saith, the ^< word preached did not profit them that heard it, not being mixed with faith.'' Now although the light of the goq>el be so clear and convincing that the sincere considering mind cannot suspend its assent to it, yet the carnal mind stained with prejudices and vicious affections, will not admit it. *' An evil heart is the principal cause of unbelief.*'

The Jews from pride, vain glory, and the love of the world, rejected the Son of God, though all the characters of the Messi-as were conspicuous in him: he did not come with visible glory and observation, according to their expectations and demres; they '' saw no form nor comeliness in him, and. did not believe the report concerning him *" they were scandalissed at his parentage and mean condition: he discovered their beloved sins, and sharply reproved the reigning vices among them, which made his person and his preaching so odious to them.

Our Saviour teUs us, '' that light was come into the world; and men love darkness rather than light, because their deeds are evil." The prejudice of their passions was so strong, that they rejected the saving truths of the gospel, and believed damnable delusions.

Now the same roots of offence are in the hearts of men against the gospel. Such a cloud arises from the stream of carnal lasts darkening the understanding, that it cannot discover truths so

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high as the mysterious doctrines of Christ. Love in the heart is requisite as well as light in the mind, to know spiritual things t obedience to the will of God is the best preparative to believe his word. Our Saviour justly taxed the pharisees, ^' they did not repent, that they might believe.*' Men are averse from re* ceiving those doctrines that condemn thefr lusts; and are infideli that they may foe freely wicked, that the shadow of repentance may aoC disturb them. It is said oi atheistical scornets, ** they are willingly ignorant :" 2 Pet. 3. 5. the corrupt will rules imperiously, and tarns the thoughts from those arguments, which if duly considered, reason with a strong hand would constrain them to acknowledge there is a righteous God who has authority to command, and power to punish those who rebel against his laws*

It is true, they pretend to oSer something for a more colourable denial of supernatural revelation: but the perversencss of infidelity appears through all their pretences. Some object against the sidabmity of the doctrines of the gospel, h was the scornful expression of one, this is like the <^ peace of God that passes all understanding." Asif the reality of things depended upon the conception and capacity of the human mind, and di« vine truths were impossible because incomprehensible. Such foolish pride obstructs the reception of' dhrine truths; ^nd from hence humble christians are despised as led by a blind belief. Others are offended at the simplicity of the revealing them. Thd doctrines are so high they cannot reach unto, the manner of conveying them is so low ^ey will not stoop to. But it is evident these arguings are not from the reason but the lusts of men* For the rare accord of the matter and manner of the'golpel-reve-lation is a sensible character of its descent from God: the doc-^ trine is. high and bright, of an extraordinary elevation ; the deli« very of it is easy and familiar, since it is for the instruction and salvation of men ; and accordingly the divine wisdom has made an exact temperament of these things. Briefly, the corrupt af-fiections pervert the will to reject the gospel, and the perverted will influences the understanding to disapprove it; Nay, carnal lusts fierce men against their light, (as the Jews did Pilate to condeoEm the person of Christ) to condemn his doctrine.

There are many in this degenerate age, who although they dare not publicly own the defiled and abhorred name of infidel^

yet among their companions em|doy their wit to dispute and de^ ride the most sublime and sacred truths out of the world. Their faces, are full of death, the tokens of i^eprobation are visible upon them. The issue will discover them to be the wretched examples of that fearful rule.' Those who are destined to final nmi are infatuated.

Others are believers in profession and their own conceit, but infidels in'practice. Their faith is but a vain opinion, a loose assent to the christian doctrine, because it is the religion of the country, but with our radication and establishment. This is evident, considering that the doctrines of the gospel are not mere^ ly intellectual, the objects of theory and speculation^ but moral and practicftl^ the objects of our choice atid seeking: '^ this is a faithfiil saying, and worthy of ail acceptation, that Jesus Christ h come into the world to save ■ sinners." Accordingly the un«-feigned belief of them is seated not only in. the mind, but in the heart, and is correspondent to the infallible truth and transcetw dent goodness of the thing revealed: they make such an impres^*-sion on the soul, that the value of them is above life, and whatever comes in competition is with despising disdain rejected* Bat when men seldom remember and little regard eternal things^ how specioiis soever the profession is, can there be a reasonable belief of their words against their works ? Therefore in the lari-guage of the scripture, *^ all that do not first seek the kingdom 6f heaven, and the righteousness thereof, are unbelievers; it being morally impossible that men shoidd sincerely believe, and have a due apprehension of it, but it must be the great design of their souls, and the main business of their lives to <Atain it.

2. Security is the constant effect of infidelity, and hardens men in their sins, and the neglect of salvation so dearly purchased, and graciously offered to them in the gospel. Direct infidels set '^ their mouth against heaven,*' and defy the furnace of hell. Th^ are blindly bold, and fearless of that judgment that makes the devils tremble. Others, though not open and palpsH ble infidels, aire in a dead calm, not sensible of their sins, and have slight apprehensions of their great danger: infidelity lies at the bottom of their security. As the Egyptians in the thick darkness that covered the land, ^ moved not from their places ;" so many in ignorant darkness, sit down and are at rest, careless of the Saviour that " can deliver from the wrath to come.''- Only

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those who have strong apprehensions of erils imminent and de» struetivey will fly to Christ as a sanctuary and shelter^ and submit to his terms of saving them.

Seeondly. The corrupt nature will not submit to the sanctitj and parity of the gospel. The forecited scripture tells us, the << carnal mind is enmity against God :^ and that enmity is armed with many strong lusts opposing his law. The principal cause of rejecting the gospel is common to all, *' we will not have this man to reign over us." Luke 19. 14. It b observable, that as holiness is that attribute wherein God doth most excel, and men are most defective $ so the corrupt will is most opposite to it. The justice and power of God in some cases men do approve and apply themselves to: if injuriously accused or oppressed^ they desire his justice to vindicate their innocence, and revenge their wrongs: if in distress and exigencies they pray that hia powerful providence may regard and relieve them : but they are extremely averse from his holiness shining in his laws, which excites his justice and power to punish those who rebel against it. They are ready to say to- Christ,, what the rebellious Israelitea said 'to Rehoboara, ^' thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.'' 1 Kings 12. 4. They will measure out the scantling of their obedience, how far he shall mie, and farther they will not yield. But our Saviour declares, '^ I am not oome to destroy the law, but to fulfil it.'' Mat. 5. It is true, the gospel is a covenant of grace, a sovereign composition of precious promises of recovering grace, and pardoning mercy; but it is also a law, and *' enjoins repentance towards God, and faith in the Lord Jesus Christ. As without compensation to the justice, ao without conformity to the holiness of God, we can never be restored to his favour, and enjoy him as oar felicity.

Our Saviour prescribes this indispensable rule to his disciples, << if any man will come after me, let him deny himself, and take up his cross and follow me." This is a comprehensive fundamental duty, and the natural man has a strong reluctancy to every part of it.

1. Self-dependance upon our own virtues and duties for the obtaining the Ceivour of God, and the eternal reward, is very natural to men: it was the condition of the first covenant, to which

they eleave. Men of a fsir conversation, |ind unblemkhed in the eyes of the world, have some sparks of the pharisee in them^ who justified himself, that he was no extortioner, nor unjust, nor an adulterer, nor as the profane publican; and that he fasted and paid tithes. Upon such reasons many pretame of the goodness and safety of their spiritual state: they take pride and content in themselves, in their moral goodness, and do not fed the want of a Saviour, nor apply themselves with humble mournful aflfections to him for reconciliation to God. Others think by the worthiness of their works to compensate for the unwor-thiness of their sins, to commute one duty for another, and balance their accounts with heaven, not considering that if their works were perfectly good, they are but the performance of their duty, if they had never sinned. It was one great obstruction .that hindered the Jews from receiving the gospel: ^ they being ignorant of God's righteousness, and going about to establish their own righteousness, did not submit themselves to the righteousness of God."' Rom. 10. 3. One of a high spirit will rather wear a mean garment of his own, than a rich livery, the mark of servile dependance. Pride resists grace, and grace resists pride. The law of faith requires us to renounce not only our wi* righteousness, but our righteousness, even the most excellent graces and the fruits of them, in comparison of Christ, and as a foundation of obtaining the pardon of sin, and salvation for ever. Our righteousness is defective and defiled, and cannot endure the trial of God's enlightening tribunal. Ail our doings and sufferings cannot expiate the least sin; we must only rely upon the Lord our righteousness^ to reconcile us to God, and that we may stand in judgment. <^ He was made sin for us, who knew no sin, that we might be made the righteousness of God in him/* 2 Cor. 5. 21. not in ourselves.

How hard it is to awaken men out of the pharisaical dream of their own righteousness, Luke 16. is evident both in the doctrine and practice of those of the Roman communion* They assert the formal cause of our justification in the Mgbt of God is our inherent holiness: they blaspheme the imputed righteousness of Christ as a fantastic apprehension: they declare that good works have the merit of congruity and condignity to eternal life: and that by penance, satisfaction is paid to God for their sins, as if there were a proporticm between the one and

the other. They saceeed the pharisees in their proud and stab-bom resistance of the gospel. And among other eamal motiye^ that fasten men in that corrupt religion, these have a special force, as quieting conscience, and gratifying their lusts, that they can make compensation for their oifences against God, and that the absolution of a priest seals their pardon: thus being clear, they may begin anew score, and return to their old lusts with new affections.

2. As self implies the flesh with its afiectioos and lusts, so self-denial, and sin-denial are of the same extent. The whole body of corruption with all the parts of it, even the dearest, the most tender and most cherished by carnal men must be niorti* lied. Severe restraints are laid upon the desiring and the angry appetites, the springs of all the sins and miseries in the world. We are strictly commanded to pluck *^ out the right eye, and to cut off the right hand," Mat. 5. Mark 9. upon the most fearful penalties, the suffering torments insupportable and* everiast* ing. The gospel has the perfections of a rule, it is clear and complete in the direction of our duty. <^ It teaches us to deny all ungodliness, and worldly lusts, and to live soberly, righteously and godly in this wcnid.'' TH. 2. Now carnal men are apt Uk say with the Capemaites, " This is an hard saying/* John 6w 64. Every one has a peculiar favourite lust, the sin of his com« plexion, or ctf the country wherein he lives, which if you pluck oat of their bosoms, they will fly in your face. Men willingly enough hear reproofs against sins to which they are dkinelined f but if directed against their own sins, whether of pleasure or profit, they will scorn the reproof, and storm at the peprover. They will perform some duties that are consistent with their car» nal ease and interest, but obstinately stick at others. Herod is a notorious instance of this: it i^ related " he heard John Bap-tist gladly, and observed him; and when he heard him, he did many things f Mark 6. 20. but his incestuous affection made him prefer a filthy hariot before the pure law of God.

One indulged lust captivates the soul, and keeps it under the power of satan. If one leg of a bird be catched in a net, it is as surely held as if its whole body were entangled. One lust sepa* rates from Christ, and is a bar against our entrance into heaven^ for Christ is thelonly way to it. The word of God is "sharper than a two-edged sword j** but carnal men will interpose their

semis between their tender lusts and the word, and receive its deadly strokes to spare them. The Lord Christ tells the Jews^ *' Ye will not cpme to me that ye may have life:'' John 5. they would readily embrace a Saviour that would allow the pleasures of sin, and free them from the punishment; but their wills were so strongly ei^;aged, they would suffer no divorce from their be* loved lusts: they chose hell with sin, rather than heaven with holiness.

3. The denial of self includes all that in the order of nature belongs to us: life, and all the supports, the comforts, the oma-' ments and endearmenp of it; the sweetest relations, father and mother, brother and sister, wife and children, the richest possessions, houses and land, must be always parted with, in the preparations of our heaH, and resolutions of our wills, and actually, rather than desert our duty. Such a supremacy of affection is required by our Saviour, that suspends the operation of our love upon all inferior things, when they are in competition with his interest and glory. This command binds all without exempt-tion: therefiore he directs his followers to be armed with expectation of hahl entertainment in the world. Now this precept seems so severe to camal men, that no motives can reconcile their affections to it« If they are spoiled of the advantages, and deprived of the pleasures of ^this HirorM, they are ready to complain as Micah to them who robbed Wm of his imi^e and tera-phim, ^^ You take away my gods/' As if the Son of God were such a ' poor or iUiberal rewarder, either defective in power or love, that they should be losers for his sake.

Thirdly; The promised rewavds of the gospel have no effective force upon the carnal mind, and affections. It is true, th6 gospel has opened heaven, and ** brought life and immortality to light;" a state of entire endless joy in the presence of God. Is it possible that men should be indiflerent and careless of their final happiness ? It is almost equally difficult to induce men to believe and choose the frivour and fruition of God, as their only felicity, as to convince them they do not believe and choose it. But their actions declare their choice, and their choice declares their esteem: for if his frivour were esteemed an invaluable trea«« sure, it would be the chief object of their desires; they would not forfeit it for all the world: it is therefore evident that the choosing the pleasures of sin, and the profits of the worM, is the

direct despising the favour of God. And the aoconnt of it id clear: for though heaven be a state of eternal and inexpfeasible blessedness, yet it is fiiture and spiritual: it makes but a tveak impression upon their mmds, and is unsuitable to their aflections. Carnal men have but an imaginary representation of the world to come, and their assent to it is overshadowed and eclipsed by the present world with its advantages and pleasves; they cannot relish a happiness purely spiritual. It is not the goodness of the object, but the inclination of the heart that makes it desirable. ' The wise philosopher observes, ' That such as the radicated disposition and habit of a man is, such will the end appear to him/ Therefore a supernatural spiritual good cannot appear to a sensual man so attractive, a» to be ehoeen as his felicity. Only '^the pure in heart can see God," and love him, and enjoy him in his amiable excelleneies: Ihe unrenewed have no uncertain nor satisfying notions of the happiness that his presence difiiises among the blessed above. This will be discoursed of moie par^ ticularfy under another head.

Fourthly; Satan has a great agency in men's opposition to the gospel, and their neglect of salvation. His title, the tempter, implies his constant practice. It is true, he cannot hurt us against our wills; the ^emy without could not surprise usy if the traitor within, the corrupt nature, did not give him admittance } he cannot immediately work upon the will,^ nor discern the mind; without our consent he cannot obtain a conquest over us; therefore his prevailing temptations do not disculpate sinners that yield to them: he rules only in the diildren of disobedience, they are his voluntary slaves; but he has a strange power in the minds and hearts of men by his managing temptii^ objects. The world makes an impression upon our lower fiiculties,. and he improves the impres^on, and excites corrupt desires. As the <^>erotions of the Holy Spirit in believers are secret, but stronger than the influence of the stars: so the workings of satan are in the wicked secret but powerful. I will first consider the motives that urge him to be so active and ardent in hindering the success of the gospel for the salvation of our souk. 2. His methods and wiles for that cmd. The motives are,

1. His eternal enmity to God: for being under a doom never to be reversed, his malice is always raging and working to dishonour and displease the Righteous Judge. He " sinned from

the beginning/' it is his unwearied and uninterrupted work* Men in compl^ng with his temptations^ are swayed and carried by the bias of their lusts; some are bribed by profit, others allured by pleasure: but his great end is, that the law of God «iay be vidlated, his majesty despised, and his glory obscured. As in a rebellious insurrection, the multitude are engaged, some ibr spoil, others for private respects, but the design of the leader is to dethrone the king, and usurp his sceptre. Satan's opposition against God is more fierce and steadbst than of the most resolved rebels that trample upon the divine law every day: they do more accomplish his will than their own, which will be the occasion and matter of his insulting scorn, and furious upbraid* iasgthem hereafter. Briefly, he loves sin for sin's sake, as it is ^n afiiront and provocation of the divine majesty, and is more pleased in the sins of men than in their everlasting damnation, because the holy and righteous Lawgiver is dishonoured by their sins, and glorified in their punishment.

2. His old enmity and hatred against the souls of men. It is another hell to him, to see them restored to the favour of God, anil bis glorioiis image re-engraven on them. He is a jealous jailor, and if possible will not loose any of his captives. Being condemned to everlasting burnings, he will make them feel his fire.

The scripture represents him as a ^rong and subtile adversa-^,: "^ roaring lion that goes about seeking whom he may devour, and the old seqpent.'' His enmity is universal, his diligence is equal to his malice, and his malice whets his invention to lay such trains as may be destructive to them* His strength does chiefly lie in his subtilty. If men could see him in his native sbi^e of darkness, an infernal fiend, the most cursed crea-ture^ or what he is relatively to them, *^ a liar and a murderer from ihe beginning," how woulci they flee with horror from his temptations ? but he does not awake sinners, and then wound them; he is not seeu till felt, nor discovered till he has fastened his stings in their souls. He spreads his snares in the dark; and when their spiritual senses are locked in a midnight sleep, he destroys them.

Secondly; His methods and wiles ibr this end are various. 1. He blinds the minds of men, and hardens them in unbelief. This was his first and successful temptation, and is the pattern

that he still follows. He. told the woman- " she should not die *" and the restraint of fear being taken away, the pleasure of taste and curiosity soon prevailed with her to eat the forbidden fruit. The apostle gives this account of men's rejecting the truths of the gospel: <* If our gospel be hid, it is hid to them that are lost: in whom the Cod of this world hath blinded the minds cf them who believe not, lest the light of the glorious gos-'pel of Christ, who is the image of God, should shine unto them/' His principal design is to increase the natural infidelity in the minds of men, who are so governed by sense, that in mat* ters of faith they require the evidence of sense: for he knows the powerful eflficacy of the divine doctrine where it is believed. Faith enters into the conscience, opens the heart, commands and captivates the will and affections, and brings the most stubborn sinners from the kingdom of satan into the kingdom of Christ. *^ He is in them," possesses all their faculties, and by that advantage works effectually. He has the monarchy of their minds, and diverts their thoughts from pondering the arguments that would turn their judgments, and induce the belief of the gospel: he excites those carnal affections that blind the mind: he enchants men with enticing sensual objects, that they neither can nor will believe what is contrary to their lusts. Reason, conscience, faith, whereby men are primarily and chiefly distinguished from the brutes, are sacrificed to the prince of darkness. Then they are securely his own: for the most precious promises have no attractive influence upon those in whom there is reigning infidelity: the sharpest threatenings cannot pierce through the armour of obstinacy.

2. The most that refuse the offer of grace in the gospel, are not absolute infidels; therefore the tempter tries other ways to ruin them. He observes the dispositions and circumstances of men, and presents such temptations whereby they are most likel^^ to be taken and held in his snares. Although human nature be wholly depraved, yet all men are not cast in the same mould; they are distinguished by their various aspects, constitutions, desires, and conditions of life, and are not wrought on by the same motives. The tempter by his natural sagacity and experience (he is styled the old serpent) has exact knowledge in the art of discerning men. Sometimes sudden passions are painted in the countenance, and he takes particular advantage to strike

in with them. Bitt his universal method is to present the fittest baits to the'natural inclinations, and habitual dispositions of men: he knows the faction within will readily open to his calL The sanguine are soft and dissolute, and are easily drawn to exorbitant pleasures: the melancholy are inclined to discontent, sorrow, impatience, despair: those who have active restless spirits, are taken with the advantages of the world. The muddy mind is easily stirred by the offer of gain: the voluptuous mind is strongly allured by sensual delights: the aspiring mind is incensed by the prospect of honour. Now though the tempter be a spirit, and not capable of those sins which are acted by the sensible facul-ties, yet not only spiritual sins, pride, envy, malignity, and the like, but fleshly lusts, even the foulest actions are from his inci* tatioDS* He was not only a proud spirit, but an unclean spirit in David. 2 Chron. He was a covetous spirit in Judas: an hypocritical spirit in Ananias: satan put it into his heart to . detain part of the price, and lie to the Holy Ghost. He presents the temptation, and suggests motives to embrace it. He brings the fuel, enticing objects, and inspires the flame, ardent desires to them. If burning lusts begin to cool, and raging corruptions are controlled by the threatening of the word, and the terrors of conscience, he will blow them up again. Now any reigning lust is a viceroy of satan's, and keeps possession for him, and consequently excludes the Son of God from admission into the heart.

3* He persuades men that religion in its power and strictness is not necessary: the abstaining from enormous crimes, and the performance of some outward service will be available for salvation. Hell is the portion of the devil and his children, and none are of his race but incarnate devils, unclean spirits in brutish bodies. He makes use of carnal men, under the pretence of friendship to persuade those who feel the restraints of conscience, to be less tender and vigilant, by telling them, this strictness is superfluous, it will spoil you, make you unsociable and odious t the vme and learned that think to go to heaven with the first, take a greater liberty: they will say moderation is a virtue, and by the pretence of temper cherish the loathsome distemper of lukewarmness, that is as f^tal as a deadly coldness. The tempter will permit men to make use of religion as a medicine, a little in fainting fits, to relieve and recover them, but not as

their daily food: not to be their diligent and constant practice. The crafty seipent will abuse the words of the Holy Spirit, << be jiot righteous over much/' As Judas said of the precious oint* ment poured upon our Saviour, ^' why was this waste ?'' so carnal men are apt to say, why these severe re&traints from satisfying the natural appetites? Why such circumspection in our walking ? Why keep the Lord's day so religiously ? Is it not enough to hear the sermons ? May we not afterwards unbend, and enjoy free society, and recreate ourselves with carnal contentments ? They do not believe that God is so strict in his commands, nor will be so exact in requiring an account for them: fond creatures to entertain such carnal conceits of God, to think him like themselves. They are apt to say, the ministers will fetter them all by imaginative rules of holiness unprescribed in the scriptures. For men would fain have the light, and the law that regulates them, to be suitable to their appetites and actions. But are we not commanded to imitate and honour our pattern, '* to be holy as our heavenly Father is holy, in all manner of conversation ?'' Are we not enjoined to ** work out our own salvation with fear and trembling; to cleanse ourselves from all pollutions of flesh and spirit, and to perfect holiness in the fear of God: to follow holiness with the most zealous and unsatisfied desires,'* that, if it were possible, we might anticipate heaven on earth ? Can there be any excuse for neglecting these holy duties? There are none more dangerously deceived than those that think they are holy enough, and make no question of the favour of God and their final happiness. They condemn profane out* rageous sinners; those who visibly come short of them, they think will fall short of salvation; but to excel them, they think ia a needless preciseness, a pride of singularity^ a mask of hypocrisy. It is one of satan's arts to conceal the good that is in the saints, that they may condenm themselves, and to conceal the evil that is in the unregenerate, that they may flatter themselves. How many fall as deep as hell from such high hopes ? for he that does not seriously desire and endeavour to be renewed into the unspotted image of God, was never truly renewed.

SERMOJSr IX.

The Lord said to the lerTant, compel them to come in, that aiy home may

be foil.

9d)yi XP conacience be nol seafed Mrd senseless^ but awalenv stimera to reflect upon their condition, and to seek for the pardoning mercy of 6od^ be deceivea thetn with false notions of fiiith and repentance, and hinders their entire compliance with the terms of mercj offered in the gospel. Final uid^eltef and impenitence utterly ei&clude men from salvation: for the death of Cbnst was not appointed to be a sacrifice for those sins^ There is no salvation to be obtained without the remission of sin, no remission without the blood of Christ, no application of that fwedoue blood without fiuth. This is the vital qualififcation re* quived in all justified persons: for it has a peculiar efficiency in xeccivittg Christ and pardon, and ascribes the glory of it entirely to the mercy of God and merits of Christ. It is said, *' to as many as received him, he gave power to become the sons of i3od, to those who believed on his name/' John 1. 12. Receiving is relative to God's offer of Christ to the condemned and mtseridble, and iidpltes the taking him in all the essentials of his

office; as a prophet, to instruct us in our duty and happiness by his word and spirit; as a priest, to atone the divine displea*' sure by his propitiation and intercession; as a king, to govern us by his law, and to bestow spiritual and eternal blessings on us. Faith receives Christ as a kingly priest, and a saving prince; he is styled a ^* Priest upon a throne, a Prince and a Saviour, to give repentance and remission of sins/' He pur-* chased the forgiveness of sins as a prjest by his sufferings on the cross, and pardons as a king upon the throne: from hence it necessarily follows, that faith receives pardon from him in that relation wherein he procured it, and confers it. The apostle declares, '^ he died for our sins, and rose again for our justification,'' and thereby redeemed us, and acquired a dominion over us: Chen it is clear and consequent, that saving faith receives him for all those uses for which God did appoint him > and accordingly '^ purifies the heart, overcomes the world, works by love:" and love is the spring and substance of every duty, the ^^ fulfilling of the law." Now carnal men are deceived in this imagination, that the single act of resting upon Christ is sufficient to entitle them to the promise of salvation to all that believe in him: they desire an interest in Christ, to quiet their consciences; and the world, to satisfy their affections. They ^ill rest on him as a Redeemer, but reject him as a Lord : they would enjoy his salvation^ but vrill not endure his dominion: tfiey will come to partake of the festival entertainment,, tlie pardon of their sins, but not for the honour of the bridegroom. As if the gospel were a free charter to sin, and gave an inipure indulgence to the vicjous affections; which is as inconsistent with it, as the darkness of the night with noon-day in the same hemisphere: for then it would foil itself, and frustrate its own end. Our Saviour first redeems from sin, " from the vain conversation," 1 Pet. I. 18. then from hell. There can be no regular saving trust on his death, without an unfeigned resolutioa to live within the compass of his laws, ^^ He is the Author of eternal salvation to all that obey him." It is a blasphemous conceit, that he will save men with their sins. If they will die in such a pleasing dream, who can prevent it ?

2. Men are miserably deceived about repentance. [Tbis is indispensably re(|uired not only by the command, but as a disposition that qualifies the sinner for pardoning mercy. For al-

though the majesty and supremacy of God be illustri<fu9ly visible in pardoning sinners, and it is most evident that his authority is above the rigour of the law, and his mercy is infinitely free; yet-they are always exercised correspondently to his essential and unchangeable perfections, his ruling wisdom, his unspotted ho«' liness, and governing justice: from hence it follows that a sinner remaining in the lovey and under the power of his sins, ia not a capaUe object of pardoning mercy. Who can conceive that a wise prince should siend forth a proclamation of pardon to rebels, without their consent to return to their allegiance ? John the Baptist, the forerunner of (be rising Sun of Righteousness^ the morning star of the gospel, preached the ^' baptism of repentance for the remission of sins/' Even our Saviour begins; his preaching the gospel with this, '^ repent ye, and believe the gospel/' St. Peter directed those who were anxious and inquiring about their salvation, " repent, and be baptized in the* name of the Lord Jesus Christ, for the remission of sins/' He repeats this doctrine in Acts 3. 19. ^ repent ye therefore, afnd be converted, that your sins may be blotted out, when the time» of refreshing shall come from the presence of the. Lord/' Andi he gives testimony of the resurrection of Christ, '^ him hath God exalted to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins/' Accordii^ to this unalterable tenour of the gospel, repentance is the condition that q)Lialifie» the subject, without which no man is pardoned. Some ar.e strangely scrupulous of using this word condition, though it i^ liuthorizedr by the full current of the reformed divines, and. I know none more convenient to express the necessity, of it in a. pardoned person.. Our Saviour tells hjs disciples, ^^ ye are my friends, if ye do whatsoever I command you:" are not those, words a i^onditional-assertion,- upon- what terms they possess that ibestimable privilege of being his friends ? Thus when God in--: vites men to come out from th^ pollutions of the world-,- audr to " touch no unclean thing, and I will receive you^ and I will be your father, and you shall be my sonis and daughtersi saith. the Lord Almighty:"' are noi these conditional promises ? And upon the performance of the terms, the blessing will be bestowed, and not otherwise.

It is objected, that the assertii^ repentance to be the condi*. tioo of pardon, lessens the grace of the gospel: but this is^»

I 2

great mistake, for repentance is an evangelicd duty and grace* The law requires innocence and perfect obedience, or condemns widiout mercy: the gospel commands and accepts repentance* This grace was purchased by our Saviour, and is wrought in 119 by the Holy Spirit ; and joined with ftdth. are the firstftuits of the returning sinner to God. When it is exercised in the most eminent degrees, it has not the least merit nor causality in the obtaining pardon. If a repenting sinner could fill the air with his sighs, and heaven with his tears; if all his vital springs were opened, and streams of blood flowed out, they cannot be satis^ Sactorj to God's injured justice. The irreconcileable hatred of sin^ the ardent love of holiness, and steadfast resolution to fbl-Ibw it, which are ingredients in sincere repentance, though they are pleasing to Grod, yet are the duty of the reasonable creature before the commission of sin, and therefore can deserve nothing cf Chnl. But the ordaining an inseparable connexion between Mpentanee and pardon, is honourable to God, and very beneficial to men : for there is no state of miseiy more miserable than for the sinner to be hardened in his sins. But to return from llhis digression.

The scripture describes repentance by a sincere change and renovation of the mind, the leading faculty ; by the entire turn-itig of the heart firom the love of sin to the love of holiness j by the active lively passions, sorrow, fear, shame, indignation, zeal, that are principd ingredients in it } and by the fruits ^' worthy of repentance, and works meet for repentance/' It b called ^^ repentance from dead works," and *^ repentance unto life.'' Now men are willingly deceived with an insincere and ineffective repentance : either with a mere mental change, or with broken, resolutions instead of the entire heart; or with the leaving some sins, and retaining others that are suitable to their humours and lusts. They confess their sins, and condemn themselves for them: sometimes they have flashing thoughts^ melting aflfec* tions, good purposes to forsake sin, this they think t6 be sincere repentance: but when a temptation appears, they are easily overcome, and live in the habitual practice of their provoking sins* This conceit of their being true penitents, is as unreasonable, as if one that has a returning ague, should think himseif freed from his dbease in the intervals of his fits. Now to quiet •WMcience, they readily apply to themselves the words of the

apostle^ ^^ ivfaat I do, I aDow not.'' And since the best sainta^ while they are in sympathy with frail flesh cannot be perfect^ bat many sins they unwarily and. unwillingly commitj which are infirmities lamented by themi and gradously forgiven by their heavenly Father; therefore indulgent sirnien take shelter under this pretence, that their relapses are mere unavoidable infirmi* ties. But what weakness can be pretended for wilful habitual dns ? Such excuses do not cover their guil^ but discover their strong affectioAs to their hists: they have not the excuse of ignorance : to pretend the flesh and the world are omnipotent enemies that cannot be resisted, is to blaspheme the grace of the Holy Spirit. In short, a new life is inseparable from repentance in its reality. Sad and serious thoughts, sighs and tears, the sorrowful confession of sins, and good purposes againsit them, are the blossoms of repentance, ineffective without the fobstantial fruits of it in a reformed conversation. It is one of theartoof satan to join things together that are inconnstent: in paradise he assured the woman that she might taste of the A>rbidden tree, and of the tree of life: and he now deceives many with the hope that their indulged repeated sins are consistent with repentance. But if men do not forsake the foul sins they lament, their sorrow will go with them to hell, and settle in the worm ^' that shall never die.''

Fifthly. The tempter hinders men from compliance with the present invitations of grace, by suggesting there will be time enough for accepting them hereafter, and a future repentance will be sufficient to redress all their miscarriages. By this deceit he truna them on to ruin. By this he eludes the force ot pre* sent convictions : that without repentance they mu^ perish for ever, and puts men out of the compass of conversion. It is dear by its own light, and needs no other proof, that present obedience is due to the commands of God; '^ to-day if you will hear his v(Mce, harden not your hearts e" yet against all the evidence of the world without, and of conscience within, satan so strongly deceives men, that they rebelliously neglect their duty, till their time and life are expiring. But how unbecoming, how difficult, how hazardous is a late repentance ? How unbecoming is it to put off God till hereafter? Such is his glorious majesty, we should with the most reverend respect, and humble thankfulness obey his first call. If a prince should invite varstf^t to come

1 3 " >

to him for some great favour, would he so break all the rules of decorum, as to delay his coming, by sajing, Hereafter wUl be time enough ? And what is the greatest majesty on earth to the God of glory? no more than a mote to the sun: and propor* tionably the indignity arises to neglect the offers of his grace.

Besides, how incongruous is it to give the flour of our time and strength to our lusts, and to reserve the bran for God? To spend the age of our vital and vigorous actions in the vanities and business of the world, and to allow only our languishing age for the obtaining of heaven ? That men should content themselves with dead affections in his service who is their life, that wera so lively in the service of sin that is their death ?

How difficult is a late repentance ? Can you repent and believe at your pleasure? Men think that in their age, after the ebbing and retiring of the carnal affections, they shall more easily forsake their sins: but it is a pernicious deceit. The native corruption of men's hearts, alienates them from a dutiful return to God ; and cont^acted corruption by habitual practice, fastens them in sin as their centre. In youth, when the blood and spirits are high and fierce, the body haa a corrupting influence upon the mind; but by custom in sin, the mind is so depraved, that it heats the froaen blood and corrupts the body. Suppose the exciting grace of the Spirit be not totally withdrawn, which has often been ineffectual; can it be expected that after men have been hardened in the oommission and continuance of sin, they should be more receptive of heavenly impressions ? A disease neglected at first, that stealingly slips into the habit of the body, and gradually weakens nature, becomes at last incontrolable and incurable.

How hazardous is it to neglect present obedience to the call of divine mercy ? Our days, in the language of the psalmist, *^ are but as an hand-breadth ;** and can men extend their lives beyond their span ? A vast eternity follows without dimensions; an undi>'ided duration. It is no more in their power to continue time to eome, than to recal time past. How many are surprised by hasty death in their security, and die in their unre-pented sins, and perish for ever ? The wise man alarms the eluggard with approaching poverty, and his expressions are very applicable to the delayers of repentance: death comes like a traveller, gradually by silent steps 3 and as an armed man, will

kresistibljr arrest them : and damnation follows, which they i»in aeither repel nor discover till they arc seized by it O that deeded sinners would consider, that nothing so ripens them for death, and accelerates judgment, as the presumption that the season of grace will continue notwithstanding their lavish and careless wasting it f

But suppose that life be extended to the utmost date, can you expect that the Holy Spirit should visit you that have been so feng putrefying in the grave, and breathe a new life into yon ? It is the most severe threatening, <^ my Spirit shall not alwaya strive with man,'' and then their case is desperate. There is a fearful example recorded in scripture; the old world was first drowned in sensuality, and resisted the Holy Spirit till he was withdrawn; and then the deluge washed away those swine in the mire. Can you expect that at last when the world and your sins leave you, God will accept and receive you ? You are commanded to seek him in your early spring, in the first dawnings of his light and fiavour, and is a poor remnant of your life suffi cient for obtaining his inercy ? The harlots respected not the dead, but contended for the living child: satan and the world strive to have the prime, and best part of your lives, but will God be contented with the dying remains ? Or, do you expect .an easy composition for all the abuse of his benefits, because of his patience ? Do you presume because he forbears so long, he .will readily forgive at last ? The servant not called tp an account till he was run into an irrecoverable arrearage of Xen thousand talents, was delivered to the tormentors till he ^ould pay all his debt. How are men degenerated, and fallen lower than the brute creatures ? " The stork in the heaven knows her appointed times; and the turtle, and the crane, and the swallow observe the time of their coming; but men know not the judgment of the Lord." Jer. 8. 7* This. consideration made our compassionate Saviour dip his words in tears. '' He beheld the city, and wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things that belong to thy peace! but now they are hid firom thine eyes/'

O wretched deceived souls! how long will you neglect a Saviour and sahration ? How long shall << he wait to be gracious," and esqpect your lingering repentance in vain ? Remember the ^e of grace is limited: if you refuse obedience to the present

I 4

call, do yoa know he will renew the offers of his grace ? ^' Now IB the accepted time, now is the day of salvation \* will this noio last far erer? There is no nmo of &vour and hope in helL It 18 tnie, God is mercifol; and it is one of his roysd tifleay <* the God'of patience:" though threatening^ are denoonoed against sinners, and judgments are ready to seize upon them, he rqients and stops his wrath: but there is no state more fearfol in thia world, than when men by neglecting rqientance, make God ^ weary of repenting/' '< When patience has had its perfect work'' towards the nnrelenting and onreformed, justice succeeds: before God cuts off a sinner, he cuts off all his excuses. Read with &ar the first of the Proverbs, '^ because I have called, and yon refused; I will laugh at your calamity, and mock when your fcar eometh." God's frown, much more his scom^ is infinitely terrible and insupportable. Those who delay repentance till the body is diseased all over, and death is printed in the countenance^ and the languishing lights are almost quenched, and the vital finme is near a dissolution, yet presume a fow sighs will trans* port their souls to heaven, how just and dreadful will their dis-appmntment be? However they <^ are deeeived, God is not mocked, as a man sows, he shall reap/'

8ERMOJ>r X.

LuKB XIV, 23.

The Lord iai4 to Ibe mttmiI, oospel IIma to coaie ioi thMt i^ bono my

beftOL

IL J. Am now to conaiderthe moans by which men m wraogfat CO to accept of the invHatioos of graee in the goopd. The nam of what has been disooofsed of sinlbl and miserable man is this^ the understanding, the direotiog tacaitj, is in ignorant darimess^ and a dead shimber^ not afipiehettsive of his misery. A dead eye does not see its want of sight, nor a dead heart fcel Ha want of life. If the head be obstrocted with ckanmy hunKnuB^ the whole body is without sense: for the nerves hare their toot in the bram^ and are the channek to eon^ey powerful qpirits^ to give sense, and vigour, and motion to all the parts. The w9l is a fierce and free fisculty^ conunandii^ and active^ perverted and stubborn against the holy law of God. The affections «re ex^ ceedingly disordered^ and strongly incKned to sensual thhigs that flatter them with satisbcdoo^ and very tumultuous and fiery against whatever shall cross their natural indinatious. Now how can one so stupid and refractory, be made soft and flexible to the call of mercy? As the Epieuran in TuOy objects against

the making of the worlds quic machincB qui vectes^ what engines^ ivhat levers were used in raising this vast fabric ? What he ■poke in derision, may be said with wonder. What engines, what instruments are used in craning up a soul sunk below the centre, to the highest heaven! What in making the new creation, that is more glorious and lasting than the first! It is a work respectively impossible, not absolutely, it can only be effected by the power of God*

There is no principle of recovery left in fallen man. The conversion of him from sin to holiness, and from the creature to God, is a miracle of grace : if he converted himself, it were super-miraculous. God can by his commanding power bring light out of darkness; but it is plainly impossible that darkness shoul4 produce light.

The external ministration of the gospel, without the concomir tant ministry of the Spirit, is ineffective. The divinest preacher cannot soften the iron sinew, nor melt the heart of stone, nor make the rock to tremble. The prophet Isaiah, whose sublime eloquence overcomes all the admired orators of the world, yet complains, ^' who has believed our report? to whom is the arm of the Lord revealed ?" Usu 53. The angels of light, if they were sent from heaven, and were in this sense *' ministering spirits," they could not by their seraphic zeal, and most excellent eloquence change and reform sinners. One evil angel seduced and corrupted the beit man, Adam, in the state of innocence and happiness: but a council of good angels cannot restore one man, though the least tainted, to holiness and felicity. No creature can be a creator; the sanctiftcatioci of a sinner is a new creation. It is only ^ the word of life" spoken by *' the Lord of life," that can raise dead bodies and dead souls. Suppose die word of God be assisted by his rod, yet that will be ineffectual to cleanse and change their hearts without divine grace. It is according to the wise order of God, whom the word does not convert, the rod is made use of to cute; and whom the rod doer not cure, the sword eut^ off.

Prosperity furnishes the carnal ^appetitea with delightfel objects, and men are easily induced to neglect ;^tbeir duty: like children that forget their lesson when they are at play. Sense that reigns in beasts, and should serve in men, is then predo* misiaot. But affiiction imbilt^rs the carnal sweetd^ and U a

jproper means to fix the thoughts^ and restore the mind to its right and jurisdiction: as blows and hard usage bind up the ranging fancy in distracted persons; tames and tires them^ and thereby reduces them to sobriety. Thus God is often pleased, by afflictions, '' to show men their transgressions, to. open their ears to discipline, and effectually command them to return from their iniquities.'^ Job 36. But without the instruction of his Spirit joins with the voice of the rod, the utmost effect of even sharp and long afflictions ift a forced and fading repentance. Constrained devotion is like fire struck out of a flint, hardly got. And soon gone. Thus it is said of the Israelites in the wilderr ness, ^' when he slew them, they sought him, they returned and sought early after God; but their heart was not right with him, neither were they steadfast in his covenant/' How many open ^rebels have been awakened by the fear of death ? and when they have tasted and seen the terrors of the Lord, what addresses, what submissions, what promises have they made to God ? but after their reprieve, how soon have they forgot the past terrors, ' and broke all the bars of, reason, and of their resolutions, and been as unreformed as ever. The wise man ^ tells us, ^^ bray a fool in a mprtar^ pound him in pieces, his folly will remain

Nay, miracles without the application of them by grace to the spirits of men, are ineffectual to work faith and repentance. The end of them is by the evidence of sense to excite the mind^ to consider the power that works them. But they may astonish the sense, and the mind not be convinced; or if convinoed, yet they leave no permanent operation upon the hearts of the spectators. Moses charges the Israelites that notwithstanding they had seen all the miraculous strokes of God's power upon Pharaoh and his servants, f^ yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear to this day." When the Son of God appeared in his own likeness, and did such numerous and conspicuous miracles that compelled the most stubborn devils to acknowledge his Deity, yet the Pharisees remained obstinate and inconvincible. The soldiers who saw him rising in power and glory, and were almost frightened to death at the sight, yet continued obdurate in their infidelity.

Our Saviour assures us, <^ no man can come to him, except

the Father which hath sent me, draw him." John 6. 44. The words are fall of emphasis, '^ no man:'' the negation is nniver* aal; not only the act is denied, ^' no man comes,'' but the power, ^ can come;" no less than omnipotent grace draws him. A carnal man will <^ not come to Christ for life :** and he cannot will to come: for his mind u so forelaid with prejudice, and his will is so depraved and entangled with the love of sin, that he cannot sincerely * desire to be set free. Every delightful sin is like a charmed circle out of which the sinner cannot move.

We are not to conceive of this disability, as if sinnei^ had not deliberative and elective faculties to consider and choose what is best: such a disability would be an argument for their innocence and justification: neither as if men had a will to forsake sin^ and wanted power; like a miserable slave that sighs after liberty^ Imt is fastened by heavy fetters: but the perverse will keeps them in bondage: ^ they serve divers hists and pleasures,*' and ddight in their fetters. It is a voluntary culpable impotence joined with a strong reluctancy to grace: it is the impudent imperious weakness of the whorish woman chai^ged upon the Israelites, and admits of no apology and defence : nay, it aggravates the sin and sentence of such depraved creatures. As there is in virtue and holinesd a divine degree of perfection, that makes persons not capaUe of departing from their duty: so there is a diabolical degree in sin, when the soul is so depraved^ that it cannot abstain from doing evil. And as consummate virtue is most worthy of eisteem and praise; so when a vicious habit contracted by a long custom in sin, adbsolutely possesses the soul, it is most worthy of abhorrence.

Now only divine grace '^ compels sinners to come to Christ," and to partake of saving mercies: that is, changes the bias of the will, and makes it obedient to the heavenly call. God is the supreme mover, and turns all occurrences in the world to his purpose and praise: and the hearts of men are not exempt from bis dominion, but he '^ turns them as the rivers of waters." The effectual operation of grace does not violate the native freedom of the will, but is congruous to it. God's ^ drawing is by teaching: every one that hath heard and learned of the Father, comes to me." When the Author of the gospel is a teacher of

• Mtc (e posse carere velim.

it, the most itupid lad obstinate Bimiera aiiaO.be crnivinced and obedient. To make this more clear^ I will briefly consider the inteUeclual frame of man^ and the natural subordination of the fiunilties in their various operations. As the spring in a watch^ so the understanding is the first mover in the reasonable crea« ture: the understanding has a double faculty; the apprehensive, to discover tlie good and evil in objects presented to it; and the judicative^ to compare and ponder the good and evil discerned in things ; and accordingly to esteem or disvahie, to approve, or dislike* The will chooses what the understanding commends, and rejects what the judgment condemns. The affectiona of desire and delight are from the choice of the will, the afiections of aversadott and flight are from the rgection of the will. The pursuit or neglect of things^ the application or opposition we make in our actions and practice to them, is from the delight or distaste of diings in our aflfections* But when hist entered into the soul, it perverted this order. As the strong tide of the sea pooring into riven^ turns them back to their q>rii^^ in a course contrary to their natural motion: thus the heart overflownig with a strong tide of corruption, empties itself into the head the spring of actions: the nnhbtf affections work apon the wiH to r^ect the oftrs of grace in the gospel; and t^ corrupt will works upoa the mind to vilify them. It is to be observed, that the tempter works upon men's minds in the unnatjufid way; he makes use of the disordered alfcctions to. pervert the will, and of the perverted will to divert the understanding from doe consider-ation of objects, and to cocmpt its judgment. But God works by the undeistanding on the will and aflbctibns, aocoidiag to the i^;vlar dependence of those fietculties.

The ivsl beam of saving grace shines into the mind with so jitrong a light, discovering qiiritoal and eternal things in thmr leaHty and ^ioey, that the will and affeetione aire drawn to diooee, and embrace, and to fellow them vrith seal and con* itancy. In this blessed work, we are to consider the revelation of the object, and the irradiation of the mind. As in the dis* eemingi^torporehl dungs, theee must be light in the eye, or thera can be no seeing, and light m the air, or there can be no ai^: so the great mysteries, of godliness, which are of impos* aible discovery without revektioo, are made known in the gos* pd } aad the uadentaading is iUnminated to see them in their

reality ftiid transcendent goodness, as the apostle expresses^ " this is a faithful saying, and worthy of all acceptation, that Jesus Christ is come into the world to save sinners/' He prays for the Ephesians, '^ that the God of our Lord Jesus Christ, the Father of glory, may give them the spirit of wisdom and revelation, in the knowledge of him; that the eyes of their under-atanding being enlightened, they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." Ephes. 1. Although the evidence of faith be not so clear as that of sense, yet it is so sure, that the adherence of faith is more 6rm to its objects, though fiiture, than of sense to things present. With the irradiation of the mind there is such a determining influence on the will and the affections, that Christ and heaven are joyfully chosen before all things. In converting sinners there is not a bare proposal of the objects of &ith, with the motives to believe and accept them, and men are left to their own discretion and choice: the Holy Ghost who certainly knows the manner and iefiicacy of his own operations, express^ converting, grace '^ by the exceeding greatness of his power tolvard them that believe, according to the working of his mighty power, which he wrought in Christ: when he raised him from the dead and set htm at his own right band in heaven." Ephes. L It is true,.the principle of resistance in corrupt nature is not quite extinguished; but actual resistance is overcome by the Holy Spirit, who works ^' to will and to do of bis good pleasure."

In the human will we are to consider die faculty of choosing and refusing, which includes in it freedom and liberty, without which it ceases to be a will. 2. The depravation of it: and this consists m a necessity of choosing the evil of sin, represented as pleasing to the carnal affections, and rejecting the law of God, which is holy and good. The sinning wiH contracted this necessity. Now grace does not destroy the nature of the will, but changes its quality: of carnal and earthly makes it holy and hettirenly: this is expressed ^' by a new heart, and a new spirit." And ^' when the spirit of the mind is renewed by" illuminating grace, and the will and affections of the heart are renewed by purifying grace, the will does as firedy and necessarily choose spiritual and eternal things, as in the state of nature it chose things plaaring to the corrupt appetites. God drawa sinners to

himtfelT yrith^^ the cords of a man/' in a rational wwff without violence to their faculties^ and fastens them '^ by banda of love.** He instructs the soul, and infuses such a principle and disposition as is suitable to the doctrine. When the will is directed and drawn, by the illuminating guidance of the inind^ to choose and embrace the most excellent good^ and the other faculties to obey, this is man's true Uberty. In heaven the invariable fixing the will upon God our supreme good, is its perfection and felicity*

The outward m^ans of inducing men to comply with God's call, is the preaching of the word. If it were the wiU -of God^ he can immediately create men as Adam, in complete stature, 4ind wilJh the perfection of reason; but he makes use of second causes, forms them in the womb^ brings them into* the world by the osdioary way of the earth, and raises them from infancy to a matusr state,. according to the rules of nature. Thus God could by 0116 act sanctify sinners in perfection; but he is pleased by the preaching of the word to convert sinaeis, and gradaaliy per* fret the saints: the gospel is the ministry of reconciliation, and of regeneration. And this is very cxmgtuous to the human nature; 2 Cot. 5. James 1. for the sinner is not converted, as a atone ascends by a forced • and blind motion, but is instructed and affected by proposing objeetstohis mind and will, and acts according to the impression be. received from them; Now the natural man being ^' a servant to oomiption,'' the external propounding of the most powecfiil objects atid motives camot change him:. the eonverting efficacy of the word is from Jesus Cbist. To make this more evident, let us connder, in every action where an instrument is used, the action is properly ascribed to the agent. God is a pure spirit, without any composition of bodily organs of speech i yet when be formed a voice in the air for the proclaiming the law^ ^^ he spoke;" Exod. 20. 1. Deut. 5. 4* and whether by any created voice, or by the voice of men appointed for preaching the gospel, he speaks. In human ^waking, the voice is from the tongue, but the sense and meaning is from the mind that directs it. From hence it is that the gospel preached is of admirable efficacy, and works above the power of any crei^ture. ^< The word of God is quick and powerful, and •harper than any two*edged sword, piercing even to the dividing asunder, oi 900! and spirit^ and of Uie joints and marrow; and is

a diMeraer 9t die thooghto and intehtt of the heart." Hdb. 4« 12» It subdues open rebebi and makes their pride and ooafi-denoe fall as low as hell; it mollifies the most dbdnrate, and makes them eompliant to the invitations of grace. And although the minister be never so mean in his person and appcaraaoe^ yet a weak instnimenC in an almighty hand does wonders.

Oor blessed Saviour in his person was the first preacher of the go^Ml *y and in his sermons we are directed how to work upon the reason, and the affections of sinners^ by which alone they ave capable to be moved. The substance of his several was^ '^ rqient ye, and believe the^gospel." Made 1.

1. The order and progress of converting grace is by the ( viction of the mind, to turn the will and affections.' Sin pie* vaib in men by the love of pfeasure; and till there be a mixtmu of what is more bitter than sin is sweet, Aey will not forsake it. ^ The wosld corrupted by lust," is an imaginary paradise^ wherein there is nothing but ^ forbidden fruit;" and the fruit is so pleasant to thC'Cyes and taste, that only flaming terrora will eoqpel them out of it. No man will cut off his right hand til) an incurable gangrene has seixed on it. The light n^ieeted notions of heaven are inefiective to reform sinners; till the terrois of the Lard aie set in array against them, they are fi^tened in their sins. Of this there u viable and frecpient experience: how many that have lived in a careless contempt of God till their last sidoite, and when they feel themsehres sinking to the grave and hell, and conscience is an exact remembrancer and terrible accuser of. aU their inward wickedness and notorious sins, then what furious reflecUons do they make upon themselves? and uriiat promises do they make if they might be spared ? It ii tberefaee the ficst duty of ministers by clearing light and con* vindng strength to work on conscience, and by the mediation of it to apply, guilt and wrath to the sinner, that he nay be restless in his sins. ^ The wrath of God is revealed from heaven against aU ungodlioess and unrigfateousQess of men:" Rom. 1. it is decreed befine the worid was, it is denounced in the word, and shall be fiiliy executed in the ** day of wrath, and the revelation of the righteous judgment of God:" nothing is more certain than that day, and nothing so heavy^ as that wrath. It is a burden ao insupportable, that the Son of God was ready to sink under its weight: he meekly and silently enduted all the cruel rage of

hb etemies, biit moomfbUjp broke forth, <^ my God, my God, why hast thou forsaken me!'' Who can naderatand the consequence of th«t complaint t* Who can suflport hhnsrif under the apprehension of an absent and ai^py^ God ? When the con^ viiiced|yeraon ponders lus shis, what indignities he has ofiered to the glnrious God his maker and presenrer, his lawgi^r and judge; that he has abused his mercies, perverted hir ItenefiC^ and eiliployed them in the serrice of satan; that h^ has despised hb justice, and ventured upon hi» inflidned anger for transient pteasore and triffing pnlfics; when these killing aggvamdon^ are duly considered and laid ckNe-td the heart, how are all the sorrowfol aflbctions moved'? serious' gHef that sfikig^ from the depdi of the soul, confounding shame^ anxiouff inquiring lear, to stiq) the execution of the fatal sentence passed against.him? Thus it is- related of those converts at the fivst serrooh of St. Peter, that being convinced of their crimson guilt in thefar cru«-ciiying the Liord Jesus^ <^ they were pricked in their heart, and said to the apostles, men and brethren, what shall we do?'' Then sinners will humbly sue for peace by the blessed peacemaker Jesus Christ: then salvation will be so much Ae sweeter^ by how much the danger was mope threatening. The reeoveiy from death to life ie a double lift.

2. The Lord'Jesus must be proposed ar an all-siifficient and compassionate Saviour, who invites the weary and heavy laden to come to him for rest. This is theorder of the Spirit's operations, <^ first to convince of am, then of righteousness.'^ It is true, theie are diversities of workii^; the Spirit instructs and terrifies sinners by his etBce of bondage, but not always in the same manner and degrees: but the soul is so humbled by the right of sin, and impendent wrath, as it sees and foels theneoes-sity of a Saviour, and is wiUing to comply with the tema ef mercy oflered in the gospel. <' The indide need not a pbjrMciatt, but those who are rick.'' A condemned man values^ a sheet of paper wherein his pardon Is. written and- sealed,, more dian the conveyance of a rich estate. One near drownmg values a cord thrown out for his rescne, more than a crown*. Thus when the goilty are deeply senriUe they hsMre lost the favour of Ged, and cannot fly from his power, and there is but a step betvreen them Ukd eternal death, then a Sarioor will be mfinitely precious^ and

Vol. iv» k

they wHI ehtirdy dose with hnn. Now the gospel teprtatakB tht Son of God incaraate.

Isti Ao ail-soficient SaTionr by hb propitiation, and inteiw cession* The exceUeacy of his obedience, and the exoeliency of bis person were influential to. obtain the pardon of un. His propriety in the sacrifice, and the valve of it, was requisite to atone Che just displeasure of God for our offences. It is said^ he ^^ offered his own body on the t^:" his peculiar right in it was requisite to make it a proper and aeceptd»le saorifioe. It is true, the Father and Holy Spirit had the same right in the ho* tpnan nature of Christ as the Son had, with respect to the making it: but the Son by assuming it into a penonai union with him* self, has a peculiar right in it, and offered his own in a strict sense. And in consequence of this, his sacrifice was of infiniU ▼alue: he did not compound with God, but paid a ransom equivalent to what was due for sinners. He bled a fountain firom hii wounded side, '^ that cleanses from all sin.'' 1 John 2.

2dly. By his intercession. <^ He is able to save to the uttermost all that come to God by him, for he ever Ihres to make in* teroession for them.'' God pardons sin as a sovereign upon the throne: his authority is preserved entire without any condescend sion of his person ; therefore the blood of Christ shed on the cross, is pleaded in heaven to reconcile God to tts: he satisfied justice, and solicits mercy: " his blood speaks still," and its voice is as powei&l as ever. The prevalsncy of his intereesdoB depends upon the dignity of his sacrifice; the deamess of his person to the Father, does also assure us of his favourable audience. He declared on earth, << I know thou always beavesi me.

3dly. The gospel sets forth his willingness to save us. Faith has an aspect upon Christ as able and witling to save: for power without a will to save is unprofitable, and the will without power is firuidess and iaefbotual. For the bq;etting of faith we are to consider the ptoposal and offer of grace in the gospel^ and the promiie of it.

1. In the gospel there is a proposal of grace to all; the in* vitation is univenal; '* whoefer will, let him come to the waters of life fireely.*' Our Saviour gave this command to the qpoetles!, ** Preach the gospel to erery creature." Neither the numbef

nor quaEty of mfen't sinr are a bar agaiiist Aeir oCHsingf to Christ for life. None are ejccluded but those' who exclnde thetnsehes. In the^ parable those* vftre' earnestly invited' by the'cdmniand of the master of the ibast, idky reiilsed ta come. This offer of grace and life to all that' will hwnbly receive it, is the first foundation of faith, and indnces* otir acceptance of it: for ^ath* OQt this, the self-condemned sinner sinks into misery botcbmles^ and helpIiBSs. The most miserable despair is drawn from im« possibility. If men think it \9 impossible tO' obtftin What they desire, diey will not endeavonr Uy obtain.- it is easily cleared by the scriptures, if men will believe the seriptuie^^ when they ar^ clear, that as the brazen serpent^- tlie' sign of saivatioB^ was lifbed upon highy and made obviou^r to' every eye^ t» convey healing virtue to tliose' who were stong by the fi^ry serpents; so our cracified Saviour is lifted up in the gospel for eve>y soul wounded sinner to legardl- The belief of inviting mercy opens the springs of godiy sorrow: a natural sorrow arises fiom the sense of oppressing evils, and is terminaSed upon ourselves: » spiritual soTHMir proceeds from die sense of our unworthioess^ and the divine goodness^ that b so ready and desitoiis U^ save us.

2. There is a promise of grace to all that repent and'bdieve* Our Saviour encourages us^ '^ come unto me all ye that arc weary and heavy laden, and I will ghre you rest.'** Those wha fed sin as an intolerable burden, and their fisintmg souls ara^ without support, let them devolve their burden upon him, and trust entirely in him, they shall obtain blessed rest* The tfanor^ one sinners that tremble under the weight of their guHt, are encouraged ; {at 'm this condition Christ invites them to come to him, and promised rest. Let them BggrKn^ their sins-16 the highest, yet St. Paul challenge the precedence as the chief of sinners, and obtained mercy. When the heart is broken for sin, and from it, not to believe the promise of mercy, is dis^ honourable to our Saviour's love, and the value of his blood, as if not sufficient to save poor souh that would fain live iii him. We have the strongest testimony of his love, in dying for us when we were enemies. Christ eame with this intention to save Mnners; and when they eome to him, will he reject them ? He cannot deny himself, he is truth, and he has most expressly declared, <^ whoever comes to me, I will in no wise cast out;''

K 2

and this promise is confirmed by the will of his Father that sent him. Christ invites thirsty souls to partake of the waters of life, and wiien he has inspired them with ardent desires, and they comd, will he send them away empty ? It is abscriutely impossible for him who is incarnate love and mercy^ to despise and reject the soul that looks to him, that longs and laogniaheir after him, and will be ever unsatisfied without him.

In short, the precious promises in the gospel, of the pardoa of sin, and eternal- salvation, are so proposed to us> that the hope of returning sinners may be cherished and confirmed^ and the presumption of secure sinners may be dashed and controlled. While we are in this middle state, the fear of caution, joined with the lively hope of mercy, is the most congruous temper, and becoming the breast of a christian. The presumer is Kke a ship without ballast, floating so lightly in his own folly, that every gust of temptation oversets him. The fearful spirit is like a ship overladen; and if not lightened, will certainly sink and perish. Fearless security'ex)>ases to all the temptations that gratify the carnd appetites : desponding fear causes a neglect of the remedy. If there be no fear of punishment,, or no* hope of pardon, the consequences are equally fatal.

3. It is necessary in oider to the bringing men to Christy to remove their carnal prejudices. The first and most feared dif-ficidties are,, that serious religion will be a damp to all their joys, a harsh and unreasonable restraint of their liberties, a bar against all the advantages of the world: the sickly fiincy is frightened at the thoughts of this. If die way to heaven were abort and fair, men would like it; but it is long and deep, and they are discouraged, as the Israelites with the tedious and troublesome wilderness, before their arrival at the Lafid of Pro-liiise. Accordingly carnd men cast a slanderous shade upon religion, as a melancholy, severe and joyless discipline. Now we m»y rectify these mistakes by the light of scripture, of reason^ and of experience.

(I.) The scripture declares <'that the ways of wisdom are ways of pleasantness, and all her paths are peace.'' Prov. 3. 17* The entrance, the progress, and continuance in these ways, is joyful to the renew^ soul. Let us take a right view of the di* vine commands, the sum of them is this, that men would be happy here,.and for ever. We are commanded '^ to know God

md Jemis Christ, this is our life:" John 17. 3. to trast iu him, this is our strength: ba. 30. 15. to love him and delight in him : Psal. 37* and are not love and joy-the most pleasant affections? and is not God the most amiable and pleasing object? We are commanded to fear him: and is it not most reasonable to fear -the loss of his favour, which is heaven, and the incurring kis wrath, that is the deepestheU? We are commanded to obey his laws; and our Saviour assures us, << his yoke is easy, and his burden is light:" it is an easy and easing yoke, that frees us from the most cruel bondage of sin and satan. And will not men believe the testimony of eternal truth, rather than their fond fancies and corrupt appetites-? We are commanded to hear bis word? and is it not a happiness to be directed in the way to everlasting life ? We are commanded <* to pray continually;" is it not a blessed privilege that poor dust may address their requests to the " Lord Almighty, the possessor of heaven and earth," with an assurance, that those petitions are most pleasing to him, that are^for hie most excellent bleseingi^?

Besides this, nothing is forbid hut sinful pleasures thik will end in eternal torments: sinful profits, the gaining of the world, with the-loss.ef the soul: the gain is nothing, «nd the loss is infinite. Now where are the chains and fetters that are so hard and heavy as carnal men complain of? all his cominaiids are precepts of happiness.

(2.) This testimony of scripture, csirnal men esteem ^a ,t>oto-nous paradox: they can taste no pleasures but what are steeped in sense. Take away the enticings and blandishments of tho carnal appetites, they understand no other pleasure: whicfc is fiiich a deceit, as if a sick person who feels no plessure but it> the soft and easy intermissions of his disease, should conclude if he were entirely freed from it, he should he deprived of all pleasure. Whereas the pleasure of health is far more desirable and constant. The angels are absolutely exempt from the desires of our carnal faculties, and without eamal fruitions, but are ever Messed and joyful in the direct possession of what is good, not in the relief from evils either natural or.accidental, as hunger and thirst, or sickness and pain.

Pleasure results from the suitableness between the preceptive faculties and the objects that affect them: if there be no harmonious proportion^ there will be no music, no delight. Now it is

K 3

true, whOe fleih i« *the prevailing ingredient in a man, he onlj relishes the satisfactions of the senses : he cannot enjoy God^ he cannot ddight in doing his will, no more than a swine can in .^lean pasture, whose natural property strongly inclines it to wdlow in the mrre. Bat when the soul is clarified and purged by the great Refiner, how sublime and satisfying a pleasure does It feel in the love of .God, and in his service! As in natural feeding, when the palate is in its due temper, the taste com* mends our proper food to the appetite, and the appetite to the stomach; but a foul stomach disaffects the appetite, vitiates the palate, and the most savoury and wholesome meat is loathsome .when the disease is the taster; thus if the soul be in its due ;temper, the doing Ate.will of God would be oar *' meat and idtink)*' mixed with a,sweeter pleasure than those natural operar tioRs are: but the soul is so corrupt and carnalized, that it has no taste of the pure delights of blessed spirits in communion with God: lilce the Israelites who despised the bread of angels, and impatiently longed for the onions and garlic and flesh-pots of Egypt. Till men die to sin, the supper of the Lamb will be insipid and nauseous*

The carnal mind as grossly mistakes about liberty. It is horrible folly to think tnie freedom consists in doing whatever the vicious affections require, in conversing with 9uch persons as foment and gratify thenu Is that person free that is fettered with as many chains of hell, as he has predominant lust«.? Was the possessed person £ree who lived among the tombs, amor^ contagious carcasses? Then a^ttnner, that without the fear o' hell obeys his depraved appetites, and associates with those who are corrupt, and conrupCers iby their wicked example, is free« But it is evident that Ihe mind, the superior leading faculty, is in bondage while the passions reign, and the sensual worldly wretch with his imaginary liberty, is the most accursed slave* Till the Son makes us free from the tyrannous power of sin, we are not free indeed. Till reason enlightened by the word, resumes its right and jurisdiction, and leads the will to choose what is best tor a spiritual immortal creature, and the other faculties to obey, we are the slaves of satan. " When we are made free from sin, and become the servants of righteousness," Rom. 6. and yield an ingenuous delightful subjection to God's ^^3 we enjoy a state of liberty. Nay, the servios of God ia

•or glory. ^^ He that loved ua^ aod washed ns from our sins ia his blood, has made us kings and priests to God/' The most eminent acts of royal authority are to govern the subjects by equal laws, and to subdue the enemies of the peace and prosperity of the kingdom: and when divine grace reigns in the heart, and regulates all the thoughts and affections, the inward and outward faculties, according to the holy, just and good law of God, and j$iibdues these rebellious lusts that disturb the order and tranquillity of the soul.

(3.) Experience proves that a state of religion is most delightful* Whenever the eaptive soul is rescued from the bondage of his lusts, aod preferred to the service of God, how sweet is the change ? and how bitterly will he complain^ '^ other lords have had domioion over me," hut thy service is the truest freedom ? Did ever any of the saints complain that God is an austere master, that his service is a melancholy joyless condition? No, in their esteem and affections, his law is the most pure, precious, sweet and profitable jgoocU ^^ His commands are not grievous:" Psal. 19. they obey them from choice and complacence. They lofve the Lawgiver^ find like the laws. Communion with God in his holy ordinancei^ j# fi heaven upon earth to them^ '^ One day io thy courts is better than j^l thousand" Psal. 84. in the vanities and business of the worl^ f^ In the presence of God is fulness of joy;" and the more we^e admitted into his presence here, the more we are admitted into his joy: all the blessed means of oar drawing near to God, and his drawing near to us, are the gate of heaven, and entrance into glory. David, who was so acquainted with iSod, declares, '^ there be mfmy that say, who will show us any good ? Lord, lift thou yp the light of thy countenance upon me. Thou hast put more joy into my heart, than when their corn and wine increased." A joy more solid and satisfying than carnal men receive in the spring-tide of their fruitions. As one spark of God's wrath firing the conscience, is more terrible than the most fearful evils in the world: so one beam of his favour enlightening the soul, is more sweet and ravishing^ than all the most valued and desired tbin|;s in the woric)p

K 4

SERMOJSr XL

Luke xiv. 23.

The Lord said to (he serraDt, compel them to come in, that my house may

be full.

IIL X Shdl now prcrre it is the great duty of the tninieten of Chmt to Bipfiy tJiemselves with a holy zeal to bring'men to par* take of the saving inereies of the gospel.

This wilt appear by considering,'

1. The command of God^ from whom they are> sent, lays the highest obligation npon them to perfiirm thrfr duty. The manner and degrees of obedience, tfre neasared by the greatness of die aathofity that enjoins it. To sovereign anthority, iiiMne* diate, absolute, and supreme obedience is due. The authority of God is more binding than the highest in princes, or the dearest in parents: what are all kings of the «afth to him ? less than nothing. Temporal greatness consists only in comparison. In the scde of magistracy, the superiors to some are subordi-nate to others: but the majesty of God is absolutely and truly infinite. And as the immediate servants of the king are under special obltgadons to obey his couMnands, besides the commoa duty of 1ms other subjeeto j so the ministers of the go^l by their

oonsecration and immediate relation to God^ are bound with all zealous diligence to do his will.

2. It is the principal end of their commission. God des^ins in the coiitrivance and revelation of the gospel, to glorify his mercy, and his Son in our salvation.

First. Love is the clearest and most adequate notion of the Deity; <' God is love.'' Now mercy is medicinal, healing, and recovering love. The object of it is the miserable and unworthy. In God's moral government, mercy and justice are the leading attributes, and mercy in its exercise ha^ the supremacy: ^' mercy rejoices against judgment." When oiir first parents were cited to judgment for thdr rebellious sin, mercy promised a Saviour before the sentence was promised. God is styled the ^' £Either of mercies;" it is his natural ofispring, the freest and most delightful emanation from him. Judgment is his strange -work, that by constraint he executes. '^ He does not a01ict willingly the children of men:" God is more pleased to see the fruits of his mercy in his creatures restored to happiness, than the effects of his justice in the guilty and miserable. To be in* dined to do evil and hurt, is. aa imperfection infinitely distant and opposite to the divine nature. *^ The Lord God is a sun i" and as it is proper to it to enlighten, revive and refresh the world by its operations and influences; it is accidental to consume and destroy, and proceeds from the imperfection of thiqp up<Ns whom his beams fall. Thus it is according to the natiiie of God to dispense the liberal .effusions of his goodness, W the creatures; if they feel the effecta oi his justice, it is for mn that deserves it, and dxawa it forth into exercise. Mercy it God'i glory: by glqiy.we understand the lustre jthaft re^iiltfl bpnt the perfection of things and is attractive and wort^ fli. admication. There is light in oi|e be|im of the sjun; but glory results ftpm the union of ail its beams in their full strength. A^.rdingly a .dou^ ble glory belongs to God.

1st, His essential glory, that results from his: transcendent excdlencies; the supreme beauty and brightness of that unapproachable light wherein he is said to dwell: every aWibutc beting truly infinite, is most gkrious.

2dly. Declarative glory, that oonaku in the t^tation and in-ittenoeofGod'apeifectians, and in the humble and thaak&I adoration of them by intdligent creatures. Some divine. attri-

botes are more efniutently the j^ory of God s as they ate more declarative of his perfectioos, and more sensibly and powerfblly affect the minds and hearts of raea. In this respect mercy, as k is die most benign and comfortable, so it is the brightest light in all the constellation of the divine attributes; it is oar happt* ness we are under its aspects and influences* The other essen* tial excellencies of God are regarded as the qualities of oursove* seign infinitely above us, vrilh most humble fear and respectful admiration: but bis mercy represents him as our iather and friend, and engages our affections entirely to him. When Mose» desired to << see God's glory/' he told him, <' his goodness should pass before him" Now mercy is the most exeelleMt degree of goodness. It is god<biess primarily excited and aetife from itself, and takes occaetoii from the misery of the creature to her beneficent. It is observable, when he was prodaimed in bis glo-' rious titles^ <^ the Lord, the Lord God, merdM and gracious ;*' next to the Deity, mercy is placed as his dearest attribute: and of the thirteen titles of honour attributed to him, nine belong, ta mercy, to rigttify the advantage it has above justice. Merey is bis peeuKar treasure: it is said ^^ he is rich in mercy,'' not in possessions, ^' though the earth is the - Lord's, and the ftdness* thereof:" his riches are not without himself, hot in bis ovm per-* lections. Now it is the great design of God to gloriiy this attribute in the salvation of the lost and miserable. Adam had suf^ fieient grace to stand, but was free to fell, and by the fraud of Satan j<rined with his own foify, was sednoed from his duty, and ravolvMi himself and all his progeny in utter ruin. . It was verj^ becoming God that his enemy should not obtain Us end, that mankind should not be the eternal trophy of the tempter, and ao noble a part of the creation be as it were abolished far ever. From hence the mercy of God took its ribe, and most apparent* ly and eminently dedared itsdf, in sending fai9 Son the heir of his love and glory, to be the redeemer and ransom of the lost and miserable.

The gospel'is made up of arguments and endeaimeiits, of com* mands and compassionate caUs, of encouraging invitations, and the most eonstlaming motives, that sinful men would apply themselves to our blessed Saviour, and not perish for ever id their sins. And God has appomted an oider^men consecrated to this service. This is most excdiently expreaMd by theapoa^

tfe; <^ now we are ambassadors for Christy as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God." 2 Cor. 5. From hence the duty of evangelical minis-ters is clear and consequent, that with zealous affections and persevering diligence they should endeavour to bring souls to partake of the grace of the gospel. An objection may be raised.

If God be pleased with the salvation of sinful men, why are not all saved ? for nothing is the object of his will, blit is within the compass of his power.

The objection is specious, and may surprise at first, but duly considered, may receive a sufficient answer.

1. It is a leading rule, that when doctrines are clearly re* vealed in the scripture, we must jrield our assent, though we cannot resolve all the difficulties that are raised against them. It is unreasonable to deny what is evident, because we cannot unfold what is obscure. There is no doctrine more frequently and emphatically asserted in the divine writings, than that the repentance of a sinner, and his acceptance of \)ardon and life is very pleasing to God. He assures us in the most sacred and solemn manner of this: ^' As I live, saith the Lord, I have no pleasure in the death of the iricked, but that the wicked turn from his way, and live :'* Ezek. 33. 11. he is willing they should be saved, and they are wilful to be damned. With what tender and melting compassions does he argue with them, ^' why will ye die, O house of Israel ?'* as if they were upon the btink of hell, and ready to drey into irrecoverable misery.

2. We must distinguish between his decreeing will, and his approving will: whatever God decrees to effect, shall be infallibly accomplished; but many things that he approves, are left undone. His commands are his will, the rule of our duty, but not of his purpose what he will do. The scripture mentions " the word of God's power," and ** the word of his holiness." The word of his power effects all things according to his will: but the word of his holiness, his laws declared to regulate our lives, are often opposed, and without efficacy.

3. The wisdom of God directo all the operations of his attributes ; that orders the dispensations of mercy, and the inflictions of justice. When the apostle bad considered the astonishing economy of providence widi respect to the Jews and Gentiles^

he breaks forth, '^ O the depth of the richet both of die wisdoin and knowledge of God I How unsearchable are his judgmeDts, and his wap past finding out !*' Rom. 11* S3. That so great a part of the world live in darkness, and die in darknefes, and go to their fiitfaers where they shall nerer see light, andthe Day« spring froni on high visits other natrons, is according to the counsel of his will.

4. God does aflFord assisting grace to unners, which if they improved, he would not desert them. The gospel ^ » the nii« Bistration of the Spirit/' to illuminate, excite and persuade sin-. ners not to forsake their own mercy. ^* He strives with them,'' he woos ^* and waits to be gracious," till by their obstinate re* sistance they quench his holy motions. It is true, he dispenses grace in different degrees, for he is the master of fais own fa-vours: but though effectual converting grace is not bestowed upon aU, yet there is eommon grace, that has a tendmcyto convei^ion, which if humbly and thankfully improved, such is the most bee and excellent goodness of* God, men would receive further supplies. But they are careless and opposite to his gra* cious operations, therefore the Spirit is most righteously withdrawn from them. He that in luxury has wasted his estate, it is just he dies in povertyl Besides this, it is very considerable, that men shdl be condemned at the last day not for mere impo-* tenoe, but obstinate opposition: they loved '* darkness rather than light, because, their deeds are evil:" John S. 19. not for the want of that grace they did not receive, but for the neglect to improve that grace they had received, and rejeetmg what was offered. The'slothfhl servant was oondenmed for hiding his single talent in a napkin, not because he had not five talents. Matt. 25.

Secondly. It is the grei^ design of God to glorify his Son. When he brought his First-begqtten into the world, the command was, ^ let all the angeh of God worship him. God has given him a name above every name, that at the name <tf Jesus every knee should bow, of things in heaven, and earth, and under the earth; and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Heb. 1. Those who cross his supreme wisdom and sovereign will, shall by a constrained submission acknowledge the high dignity of his Son.

The great caminaiid oF the gospel is^ that *^ men should believe on the name of his Son Jesns Christ:'' 1 John 3. 23. <' him hath God exalted to be a Prince and a Savioar, for to give repentance and remission of sins/' Acts 5. 31* The death of Christ may be considered as an act of obedience to God, and of love to men. His intention was to glorify God, by bringing lost souls to him. Now it is promised as a reward of his sufferings, he *^ shall see of the travail of his soul, and be satisfied/' He is infinitely pleased with the sahration of souls, as the fruit of all his anguish and bloody agony. The election of a number of the lost worid, that shall believe in him, and be adopted and saved by him, has a special respect to his honour, that his death might not be in vain: that the Son of God may be magnified in bis unspeakable love to them, and their sincere obedience to him: his relative glory, as head of the body, will shine in them for ever.

It is also observable, the decree of election which is of infid-lible «ccompltAment, both as to the conversion and perseverance of the elect, because the divine will is unchangeable and insuperable with respect to the events determined by it, hath a peculiar regard to the glory of Christ. No principle of opposition in the corrupt heart of man dan fhntrate the operation of God's S|Hrit, either in the powerfiil entrance, or sure continuance of his grace. Our Saviour tells ns, << all that the Father gives me^ shall come to me." John 6. 37. And, speakii^ of his sheep, he saith, '' my Father which gave them me, is greater than all: and none is able to pull them out of my Father's hand.^ John 10. 29. The purpose of God, and purchase of Christ secure their salvation: for these onr Saviour intercedes, ^^ Holy Father, keep through thino own name, those whom thou hast given me, that they may be one, as we are.'' John 17. 11. His mediation is never interrupted: when Christ's prayer and God's pofirer are ineffectual, dien may they iail away totally and far ever, whom God keeps, and Christ commen<b to his keepinf • From hence it appears, that the ministers of the gospel are indispensably obliged zedously to endeavour the salvation of souk, which the Father has designed for the honour of bis merey^ and which the Son of God esteems his dearest glory.

THE APPUCATION,

1. From hence there is just cause to admire the gloriotis graoe of God in coavertiag simiefSy and makiiig them williog to oom« ply with the terms of the gospel. . Indeed it is straqge to amaxe-ment, that men involved under the guilt of sins so numeroas and so heinoos, and liable ev^ hoor to the setttenoe of the law, so sure and severe^ eternal death for their sins, should neglect a pardon so dearly purchased, and so graciously offered, and not with the deepest humility, with ravishing joy, and the highest thankfulness receive it. Is there no spirit, no understanding left in them ? Nay, are sensible nature and its inviolable inclinations ao esctinguished, that they are enmnies to themselves? But if we consider the depravation of mankind so inveterate and invin* cible, we shall turn the current of our wonder another way, that the obstinate perverseness of any is subdued, and that with consenting wills they reeeive Christ as their Prince and Savi* our. Election is .the fountain of distinguishing grace: ^* many ore called, but few are chosen/' Ephes. 1. Conversion, adoption, justification, sanctificati<m, glorification, are all the firuits cl electing mercy. Rom. 8. Ephes. L 2 These. 2. By the most gracious and free aet of Ms own win, he chose some out of the corrupt generality, (and they are but a litde diminutive flock) to make them vessels of honoor. Acts 13. that his good* ness might be the move admirable. Those who are made a willing people, John 12. were by the natural and contracted hardness of their hearts, as averse and repugnant to the heavenly call as others; if after a thousand repulses, the spirit bad been withdrawn, they had died in their sins: but as it is said of Lot's miraculous rescue irom the flames of Sodom, ^' While he lin* gered, the angels laid held upon his hand, the Lord being merei* fill to hfaa, and btoiight him forth, and set him without the city;'' so the free and omnipotent^graoe overruled their rebo* lant hearta^ and strongly and sweetiy inclined them to God their supreme and satisfying good, and to come to Christ as the oidy means to restore tiiem to the favour and enjcyment of God* The natural man is no more able to believe with a saving foith in Christ, than to obey the whole law: ^^itisthe^ of God/' He pravides the means of salvation, and applies them; he by

victorioas grace ^Meads ci^tiTity capthre/' and bestows that most precious gift upon his pedple* How many that enjoyed the same gospel^ and did not reject so many invitations^ nor so often grieve and vex the Holy I^Nrit, nor so long abuM the pa* tienee of God, were justly left in lAieir sins ? this will seC a lustre upon special and saving mercy. O, what a oonspicnoos disoo-very, what a lively and thankful sense wX there be of this grace in the next world! Our Saviour tells the unbelieving Jews, <^ There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, in the kingdom of God, and you yourselves turned out.'' Luke 13. 28. The comparison of the opposite states will then be more joyM and transporting to the saints, and more manifiest and tormenting to the reprobates. They shall feel a burning thint after the happiness they have lost, and be tortured between desire and despair for ever.

2. Let those who make light of the invitations of grace, consider what will be the issue of their obstinacy. Within a little while conscience will awaken the remembrance of thdr careless contempt of the divine mercy, and that will awaken despair. To instruct such persons,' and make them afraid, that they may fly to the sanctuary from the destroyer, let them consider,

(1.) This will render them inexcusable. Their obduration and final rain will be of themselves. God is pleased to appeal to the human understanding, ^' What could I do more for my vineyard, that I have not done?'' His works and his words are declaratory of his will, how pleasing the repentance and life of sinners is to him. He has prepared a Saviour and salvation^ and offers them to lost souls. In the year of jubilee, Kberty was proclaimed for aH the Israelites who had been servants; but if any one would not leave his master, his ear was bored, and he was a servant for ever. Thus the acceptable year of the Lord it proclaimed in the gospel, a happy fttedcm to sinnem by Jesna €hrist: but those who are in feve with their reigning lusts, refuse this freedom, and are condemned to Ae worst bondage for ever. God by his authority eonmiands them to ^' repent and believe the gospel r" he invites them by the most gracious promises to accept and receive them; he expresses the most tender compassions towards perishing sinners; ''Why will ye die?** He reproaches their unaceouatabte folly, '< How long ye simple 0hes w3l ye love simplicily ?'^ He urges them by terrible

tax llABUAOB fBA8r« t$t

fhreateningB, not to n^leet Us offared grae^ But they are xleaf lo bis loudest calb s if a lust whispers from their earthly afiee-tioQs, they are presently mored. No nercy will soften them, no repiooft will reform them ; the richest means of grace ate kst^ and they prodifaUy perish. Now how justly do they fall under the coademning sentence of the law, who slight the mercy of the* gospel ? <^ God takes no pleasure in the descth of a sinner, but they take pleasere in their sins: they die in their sins, because they will dbe:'' they are deprived of lifiB, ^ because they will not eome to Christ that they may have life." At the day of judgw^ meat lost sinners will entirely clear God, and deqply ehaige themselves with their deserved ruin.

(2*) Such are imsovsrable. The gospel is the only dtspen<* saMon of grace; if men obstinately isrjeet it, Aeir condition is as desperate as if they were bound in chaine of darkness to the judgment of the great day. Mercy alone can heal us $ and if that be woanded, onr sickness is incnrabie* ^* He that believeth not the Son, shall not see life; bnt the wrath of God ahideth on hfan." John 3.36. Ifis doom is sealed and irreveisible. God now speaks in a stBl vnioe^ but hereafter he will speak in a: whirlwind to the deqlisers of bis fl^race. It is tfue^ we cannot say a seni is qnita lost while there is a delay of judgment: but the scripture deelaies, that snuiers by their stubborn refusals of mercy, mdce God inexorable to their prayers: Lid^e 19. 42. there is a day of graoe, and tho lapse of it is fatal to the neg*-ieotem. Of this there hnve bean very faac&l examples: bow ■mnydsspiiers of the grace at the Redeemfir in the eourse of their Uves, yet in the agony al their last departure, when their sins with a ghasdy aspect appear, and with firiglitful horror tbey look into the botteasbss pit, conscience anticipatai the diviner judgment. Let the most compassionate ministers aSst them the eordiak ef the^sspel, and tell them they despair too soonl the ssif-cendeasnang oonsdenee replies, thqr repent too late^ O that^ men weae Mrly wise to secure their eternal interest t

(3.) The n^iiect ef aakntion, will aggravate the sin of men. ^ This iethe nondomnation, that light is come into the worlds aid men km darkness rather than light.'' John 3. 19- The higher she disphedienee, the bwer the damnation will b# of shmers. The heathens m their raoe of ignorant ssbeUion are netsogail^, aer iidde to so heavy a senCenoe as those who dis^

VOL. IV. h

ohej the gospel. The Israelites had so abused the merdes of God to his cUshonoury there were no such rebek oa earth ; the prophet was fain to descend to hell for a comparison to eciual their wickedness: '^ hear the word of the Lord, ye rulers of Sodom; give ear untp the law of our God, ye people of Gomorrah." Isa. 1. 10. But those who turn the grace of God into an occasion of their sinfiil security, are not to be paralleled in hell. The devils rebel against the Creator, against his authority and laws, but men rebd against their Sovereign and Saviour, and his admirable grace. The Son of God interposed as Mediator to make God recondleable to the world: ^* but he did not assume the nature of angels, he took no hold of them, nor can they take hold of him." Heb. 2. The golden sceptre was never extended to them : justice was strict and severe; far the first sin they were presently expelled from the habitation of glory, and their doom is irrevocable. But men are irithin the reserves of mercy; God spares them in order to pardon, and renews his compassionate calls to them to forsake their sins, and live: by his word and wonderful patience he invites them to repentance, and by repentance to his favour, and to happiness* Now what a violent provocation is the contempt of such mercy; the furnace of hell is heated seven times more for the despisers of the gospel. How will the remembrance of their faUy rack their torn minds ? The fiercest furies cannot so torment them as their self-condemuing consciences.

3. Let the ministers of the gospel be excited to dischaige their commission with fidelity. I shall set down some directions and motives in order to it. The general direction is this, moIus pO' puU 9uprema lex egto: the salvation of souls is the end of preaching, and must regulate it. The qualifications of a mmister to make him successful are.

First. Excellent knowledge. An ignorant minister is a plain solecism, as to say a blind eye, not ci4>able to perform the act proper to it. The office and authority without abilities to exer-4»se it, is in vain. The apostle declares the perfection of the scripture, that it is profitable '* for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly fiimished unto all good works.'' 2 Tim. 3. He is to instruct the ignorant, to remember the care* i»5 to refiite the erroneous, to resolve the doubting, and coio*

ibri the afflieted. Not only fidelity^ bot wisdom b reqahtte m the servant whom his lord made nder over his' house, to give them meat in doe season. Matt. 24. 45. There^ must be sub-stantial learning to convince gainsayers^ and* spiiicual skill to understand the arts of the tempter, wha will sail with every wind, and make use of the various dispositions af men to do them misduef. He feeds the biasing presumption of indulgent shmers: he speaks peace to them when God is their enemy i if there be sometimes a sad countenance, the shadow of repent^ ance, it is sufficient. But he perplexes tender and feariiil spirits, by suggesting they do not mourn enough, to damp their ende»« vonrs, and make them heartless in God's service. Now it is a principal duty of an evangelical minister to unmask the malice of satan, and defeat his design: to* preach die word in that dis«* tinct manner, that secure sinners may be afraid <tf vengeance^ and that the penitent may apply the divine mercy. ^' He that wins sods is wise/' Prov. 11.90. The terrors of the Lord nfust be set in arrfty against the rebellious obsClnatie transgressors; but the indulgent love of our heavenly Father, the tender com* passions of our sensible Head and Saviour, and the consobtiooa of the Holy Comforter, are the jportion of relenting and retun^ ing acnners.

An understanding mfaiister instructs his people in their duty and happiness: henrill^not offer them ^^ stone for bread;/' intricate ccmtroversial matters that astonish and cannot ediiy, but phun evangelical truths, the proper food for the soul.

The manner and language in preaching must be answerable to the majesty of divine truths. There is nothing more odious than a sacred subject triflingly handled. The iJiectation of wit and flaunting eloquence frustrates the end of preaching, that is, to convince sinners of their guilt and misery, and by the conric* tion of conscience to make them fly to the sanctuary, our Messed Sariour, for protection i pardy because those things that flatter the ftney, are not proper to aftct the conscience: light trim* mings of language^ gmidy expressions^ glittering points of wit l>lease the imagination; but conscience is excited and inflamed by representing eternal things with poweriul plainness, and in a solemn manner: and partly because the human s(Mrit betng Imiited,'iridic one frKndty is attentive, another suspends its activity and operations j so that the exercise of the fancy bindeia

the mincl fronr sflrious reflecting di diViae tflithilf aad ^if^yin^ them to the soul* Vain oroameiits in a aermoti are like apatnted complexion, the more it is adraaeed to the eje, the more it is aiiased to the judgment*

The discourse of a preacher should directly go td the faeiit t it should be so framed as to ptove and illustratie the subject, ad svotIl on the understanding and affections. We hai^ the pat* tern of this in striptore, where the love and mercy of God to Ms children, and his justice and power against Ins eneuttto, are represented in the meet pathetical manner. I will prodnce an instanee of both: <^ Can a woman teget her sucking chitd, that she should not haVe compassion on the son of her womb ? ye% they may foiget, yet I will ndt forget thee/' Isa. 49. 15. What can be more supporting and comforting? Th^ dther instance is as terrible^ *^ God is angry with the wicked erery day. If he turn not, he will whet his sword; he hath bent his ixMr and made it ready. He hath also prepared the instruments of death.'' Psal. 7. il, 12, 13. This deacription of God's righteous 4m^ pleasure is more powerful to shoot through the caascience of hardened sinners, than the bare tihrsatenings that jastiee wiH surely punish them.

Secondly. A minister should be zealous and diligent ki the dfschaige of his ofice. St» Paid d^toA Timothy in the most fiotenin and fearful manner, ^* I ehaige thee before God, and the Lord Jesus Christ, who shall judge the 4|uick and the dead at his appeariag, and his kingdom: pkeach the wor^ be instant in season, and out of season; reprove^ reboke, exhort with all long-suflering and doctrine.'' 2 Tim. 4. 1, 2. Did the apoekle sthr up the fire in so irig^ant a minister, how much more need^ ful is it to bfow up Ae embers in our ^eway spirits ? Cettaialy if conscienee be not aeared and dead, ao sharp a eharge will rouse it to the perfannance of oar duty.

Zeal for die glory of our Saviour, if it iaiaaie our hearts, uAl lire our lips, and aaiusate our sermons. Let knowledge ba the breath to blow the sacred fiee, and the au»t buning teal is JMt excessive. But our affections at the highest are very defeclife: how ssaay preach the wmd so eoUly, as if they had ao 4esiie to save souls from eteitiai death ?

How many mmisters lie dopwn in theur laaineBS^ and «dly negleet their duty, to better didnselves atid bendbt

la {MreaefaiDg die gospel? Uleane enervates sad vnttringB the IpDt of the ipirit: the aiad it bemunbed bjr a aseless and igno* UedafaiesB.

Some who are deputed thepherdt^ mnj think it a diqpange^ awttt to their giealaien, to be frequent in so mean a work as pieadiiBgs whereas the Son of God was a preacher of the gos«-pel. Otheie make a gain of the tofdt, but put off die ingtractiog and eare ef it to ochns. Thejr will aerve Christ by prosiy, who died for us in his own person* How eaa they commit to olhem the fimtgB imetiediatdy entrusted to themsehres ? What exen^ tion ean thef plead, what aoeoant can th^ give to the great ShephtfdP

. llmdiy. Let ministen, that thejr nejr be snecessfid, adorn t|M htlj^ (and without faolinass dangerous) oflbsa of the evaa)geli«-cal nmiistiy) by a smtable oonusrsation. Innocence, and absti*^ asnoefrom fari sins, are not suflkaent to recommend them; but ^ the power of gocBiness, and the beauty of h^iness" must shine in their lives. They can never effectually teach others what they net practise tbemsebcs: if any sm ragns in Aem, thev

|wayei8 caapnt ascend, widi aceeptaace to God, and descend with a blessing on the people. Let a minister preadi divioo doctrine, yet if ins eowversation be earthly and sensual^ he is aMve likely ta harden sinners dian to convert them* Hew un-keeoanng and disgraeefii) ave arnhdy arinistem to their profes* aion ? What a scandal do th^y give to the profane, and occasion to Uaspheme their higfa^ and hdy caUtng ? Let such prepare tjiemselues for ^ many stripes:" they eannot escape a douUe damnation, for the neglect of their own souls and the souls of ethers eoansitted to them. Though a heavenly light shines in ^Mir eMnons, if in their pmctiee they are <^ daik clouds, the UaekiMSs of darkness is reserved for them for ever.^

Fouithly. Union among ministers is a happy advantage to re-eommeod thrir doctrine to the pe<yle. Division and jealousy win lessen the authority and efficacy of their preaching. If one dog opens, the deer is not alarmed, but the full cry rouses him. When miepstcrs with one consent declare the wrath of God ftem heavf n against sin, the pnofone and secure are afraid: and the awfol iear of justice makes them seek for mercy. It is true, there cannot be expected an entire conformity in opinions among jkbe wisest and be^t men^ therefore in doctrines not so dear nor

of thst oMMnent as the great traths^ a mtiCoal foibeAnmee b ^nr duty. Bat to coin controvenies about «lear and necessaiy tnidw, and obscyre them by opposition, is a great hinderance to the success of the goqpel. Some worthy men earnestly deny the gospel to be a law: will they reform the scripture ? Is not the gospel called the law of faith, the law of liberty, the law of the spirit of life? It is true, the gospel is a cofeaant of grace, batit has all the essentiakof alaw: it is the revealed will of the sovereign Lawgiver, commailding sinnecs to repent and believe, npon no less reward and penalty, than eternal life to penitent believers, and eternal death to tfauDse who disobey the ^ospd. Now the command and sanction are the proper characten of a law* If we duly consider it, the sovemgnty of God ia anch, that whatever covenant he oflers to the "reasonable creature^ has the force and obligation of a law. I instanee in this one point, that of late has occasioned an nnhappy difference. O the. blessed state above, where ignorance and strife are diolished far ^ver!

^ Fifthly. Frequent and .earnest prayer to God is a powcrfal means to render our mmistry snecMfel. << Paul plants, and ApioUos waters, bat God gives the iacreaae.'' Let a minister b^ completely fiimished.with leamii^, jodgraent, ekqaence^ yet all his labour will be fruitless withovt divine grace. A key that b exactly fit to all the wards of a lock, cannot open it withovt ^ hand to turn it. Let the. most proper and powerfiU motives to worl^ upon the reasonable nature be vepvesented, yet diey cannot open the heart, unless they are mani^ed by the Holy Spirit^

It is very observable, that in the narrative of the mirarles by the prophets, some circumstances are related, that dedaie they were done by the divine power. Sometimes the conunand of God was before the performance: thus in all the astonishing works done by Moses, the command of God was the bciginniog. f' Take thy rod, stretch out thy hand,'' Exod. 7. 16, 19. & 8. ^. & 16, 9» and other orders diat demonstrate the miraeulous actiona not to proceed from an inherent virtue in his person, but from a superior and borrowed power. Sometimes prayer was addressed to God before the miracles were done: thus Joshua first speaks to the Lord, before he commands the sun to stand itill ^pon Gibeop, #nd the moon in the valley^f Ajaloo. Jodi.

1ft 12. Tbu9 Elia8 and EKsha revived the dead by prayer to the Lord of life. I Kings 17. 20, 21. 2 Kings 4. 33^ 34. This was declaratory, that the prophets were but instruments, and that God was the absolute aothor of them. Accordingly in the -conversion of souls, which is a work as miraculous as any of those illostrioos miracles, there must be the divine appointment of the means, and ardent prayer to God for his blessing. It is the great encouragement of ministers in their service, that what^ aoever is God's ordinance shall e&et that for which it is ordained : the rod of Moses was powerful to subdue E^gypt, to drown Pharaoh and his host in the red sea. Three hundred aoldiers with Gitieon, only armed with lamps and pitchers, destroyed the immberless army of the Midianites. Astonishing vicCoiy! ** And the gospel is the power of God to sahratioa.'' Bat prayer is requisite to obtain the Holy ^irit, by whose in^ £uence the word is effectual to recover lost souls to heaven. And it is evident, that numerous and entire oonversions of sinners have been by the ministry of holy men, who made it their great and earnest request that they might be successful in bringing souls to Christ. Cold formalities are unacceptable to God, and without efficacy j but prayer actuated with life and holy heat of affection, ascends to heaven and prevails. And what is more worthy of our constant and most ardent desires, than the salvai^ tion of precious and immortal souls?

II. To excite ministers to a faithful dischaige of their duty, let them consider,

L The example of our blessed Saviour* It was one principal pait of his office to preach the gospel; this he undertook in wonderful merey, and performed with amazing diligence. He rises before day, and retues himself into a solitary place to pray, that he may lose no time in preaching. He preached on the mountain, in the desert, in the ship, in the synagogues, in the-highway, in the house: no place, no persons, no time was unseasonable. It was ^' his meat and drink to do the will of hia Father.'' Mark 8. 35. Matt. 5.1. Mark 6. 36. Matt. 13. Luke 10. 39. John 4. 34. Thus constant and delighted was the .Son of God (who laid aside his majesty and fl^ory, that be might in-fltruct the people without terrifying them) in his blessed wt^^k. How does his example reprove and upbraid our negligpnoe? How should it in6ame us to imitate and honour Im?

2. His Idve to «8 sliaiUd m^ke m indent ati4 «elm to «nc wniIb, » a ttttimany of our love to hini. Thus he spenks to Peter;, <' lov«st thou mef Feed ny lettibs.'' It is hia delight jBiid'^ory to be the Smour of einnem. How deerljr has he boaghtour kve? Hew wilKnglydid he redeen as itfaen we were eneaues ? His h>ve coodceoended to our low state^ to be^ coaie a senraot, thai he asight exalt us to bis state^ to be the aonsof God. How does he obt«Iotetts? We do not love Us glsry as he hyved oor msanMSS^ toot him the blessed God^ as he riid us cursed creatures. O the miracle of his ardent feve to te! P the rtrangeness of oor cold aifectioii to himl

Love camiot be idle, but will add file aad vigour, aod eaose anfainting pe rsewiaa ce in oar Lord's service. Love and duty will ovwceme all difiirolties. If we oansider by hdw many titks he deseives oar service, and feel <ibe dear obligations he has laid vpon us, w^ shall compel <^ theoa to coaw in,"' that our gkmnis Jiing*^ '<house may be Ml"

I shall only add, that to save souk, the woric is gbrious^ and the rewai'd is more glorioas. In the assembfy of inmnrtnl spirits above, all united in perfeetian and felicity, ^* tboae who tarn arany to righteousness, shall shine with a brighter glaiy, like the stars far ever and ever." Who would be so anhappy as to prefer sluggish ease befere a brighter crown in heaven ?

Lastly. I will finish this discourse vrith an esmest penaiaaiiw, that tnea would oontply with the invitations of the divine mercy. Who can without some sparks of pity and indigimtion serieusly observe tbax wen are sfight and fedish in tbiags of otemal in-jBerest, beyond idl the degrees of folly in the cenessns d this world? Who would that is in danger to lose hn life or estate, jand has but one day to secure them, waste it in frivohus matters, when the oppoxtunity is so short, and die o ari ss i on is irreparable ? Yet akhoogh the present life be certainly shoit» and uncer|;ainly continued, and eternity depends upon our present seouriBg the favour of God, and our title in his kingdoas, men em|^ their time to ** gain the world,'' and ne^eet their salvation, in eomparison whereof all the affiiirs.of time are a busy felly, and ¥aia irapettmenoe. Stupendous security! Now to persusde men to come to Christ far life, let them consider)

1» It is God's call, to uAnch pvesent obedienoe is due. Car* nal sense is apt to objjcet^ is it not a man I see and hear ? It ia

inie» but the measage m the KiDg*% not the unkMM&iv't thst brings it. A spiritual eye looks beyond the object of carnal aigbt^ «ad aees Christ ia the aiioaster by the light of faith. Were this belieredt how would it fasten cor miods and senses in the most serious attentiou to the preaching of the gospel!

2. Make judicious eosipariaona between this woild and the next* As in the light of the sun there is an inioeiiee that die« riahca the vital fatot, and a power that extiQguiahes the kitcben fire; so the ligk of God'e word has a double efficacy, it kindka lieavenly^ and ^endies earthly affeotions. Indeed there wants neither glory nor joy^ nothnig of eomplete happiness in the fvorld to eeaie^ to laise oar aftationa and iMten them apcm its and in this wwM aU is vaaity aad vexation to aieaafte oar afleo* liens fiEon it. What infinite distance and disproportion is there between the ^jeeto of our drnce? Who woidd think it ] He, but tlMt it is visible every day, that they who have inia tal souls should be careless of eternal things^ aad spend all their pains and paoiions about thinp thatciqpive with the inx of time? Tlttt they should neglect eolkl hapfdness, aad pursue ahiniaf bubbles? But the present world Aaeinates their undemanding^ iasfirea the» fiuMsy with dmama of happiness heia: ehanns them into stupklity: they are uawilling to be chanted; they enjoy their error^ and are entertained with pkn* eaat dd usi e n s , till awakened by eternal flaniea»

Let the enlightened asind consider aad judge, the soul b of a divine origwal, a spiritaal sfthsfnncr of an cferiastiug 4antiott, and oaa never be hqipy but in the enjoyment of those ofcjeefti that are divine and spiritual, commensurate to its capacity mad imntiom. f^et a man poaseas the world, with all its advanlnges and deiigbfts, the starved soul woiid safer infinite want, and can anly beeatisfied whh the fidness cf God.

Under what notion soever happiness la conceived, it is only to be found m God. What can enrieh a spirit but spiritaal taan-eaees? HaHness ia the richest jewel an the celestial crovin* WhA can dignify and ennoble a apirit, bat an aWaaee la Gad as a {Either, aad the l&eness of him in his dtvinest exeeHemnes? What can satisfy an inBMVtal spirit, and repleniah it with jof^ but vital uaifln with God, aad the imniediate influence of almighty and eternal goodness? Carnal men when they obtain their irnmrdinte end, ridiefl^ lionouia and pleasures, they UX in

their main eai, true happiness: they seem wise for the present, and are feob for ever.

The scripture tells us, ^^ the less is blessed of the greater.'^ How can the present world that is so inferior to man in the nobility of his nature, aflbrd perfection and satisfaction to him ? How imsttitable, how insufficient is it to fill the laigest and strongest desires of the soul?

The world may cloy, but cannot satisfy us; but the favour of God, the more it is enjoyed, the more it is desired, and de-> lighted in. Carnal joy seems, but is not $ fear and stings of re* ■aorse may be disguised and glossed over widi a cheerful countenance and carriage, but ere not extinguished. Spiritual joy seems not, but is: the apostle tells us, ^< as sorrowfol, but always rejoioing:" 1 Cor. 6. 10. there may be a winter in the lace, and 1^ fovishing epring in the heart. There is a secret sweetness in the practice of religion, that the unrenewed are strangers to: they cannot see or taste.

Carnal joy cannot repel its contrary; it cannot endure the assaults of the slight and transient evils, to which we are exposed here. Sickness, disappointments, apprehensions of evils that hover over us, may imbitter the most pleasant condition. A wounded spirit, like an ulcerous palate that is fretted and pained with the sweetest things, turns all the pleasures of the world into vexation. Fear struck Belshazzar at his feast into a IremUing. ** But peace with God, and the joy that flows from i^ the wovld can neither give not take away:'' it is as unable to destroy it as to produce it, '^ Believers rejoice in tribulatioos/' Rom. 5. 2,3.

All carnal joys are of short continuance. '^ The world passes away, and the lusts thereirf'." 1 John 2. 17. Life is dying, and the comforts of it. '^ All flesh is grass, and the glory as the flower of the grass ',** that by heat or cold, by a blast or a worm is soon destnyfed. All the objects of the sensual passions are very feding. The finest stamp of beauty in the countaiane^ how easily is it defiu^ed by sickness or sorrow, by many accidents or Bge ? Riches take the wings of the morning, and flee away bom the possessors: honour is casual and uncertain: the scqptre of David, so great a king, the royal branch of his femily, degt^ aerated into a poor carpenter.

The greatest in the world^ and the most proud of thw great^

.the hxurioos ipduptoaries, shall their pomp and deHg^ls «ootiiiii£ with them in the gratve ? Can they reign and revel when their bodies ate in the di»t^ and their souk in hell ? Where is their admired h^ineBs? Is it not all dead with them? Nothing will then remain but the tormentii^ remembranee of their folly. f< But the word of the Lord endures for erer:^' 1 Pet. 1. 25. it is an immortal seed, and mdces the gnmnd it is planted in, to Ivve for ever« We are assursd, ^' he that does the will of God, abides for ever/' The blessedness of heaven is fNAdMtiB& M Cod ^e object of. it, and the soul that enjoys it. There is ttothiQg defeetire in the Mete above, wheie happiness is sorrc»und(ed with eternity. This is wsrthy of our most aspirioy ambition, of all our hopes and desires. Now is it possiUe that the present world, as empty as the froth of the sea, as vanishing as a puff of air, sbouU be chosen brfore celestial happiness P li js by the most, so prodigiously are carnal men swayed by senae^ ^hat like brute beasto they are violently drawn by present things And little moved by things spiritaal and future. The devil brings ready money in bis band^ wd tempts them with this present ivorld; the. Son. of God offers in hia word eternal happiness ^biob is den»eed in the comparison. If one should chooses ismall sum at present beibre the sure reversion of an estate that ^would enrich bim all bis life, would he not be despised by all for want of undeistanding? Yet men allow that folly in theor own prs<;tic<^ that they would condemn in others. But such is the mercy of God, that to persuade and prevail with us, he uses aH she ailments that can work upon the minds of mtxi. Hope and fear are the strongest springs to move us; he therefore sets be&ire us heaven and heU, to attsact our hope, and excite our fear« He makes use of hell to- kindle our zeal in seeking the kingdom of heaven. The most violent passions are ovenruled by fear. Now in the threatening of h^ all jthe motives of fear am united. Little evils are deq>ised, not feared: great evils that may be easily avoided, or apprehended very remote, are not feared. But evils that are imminent and destructive, are the most powerfiil objects of fear. Now every man in his sinful state^ bangs by slender strings over the bottomless pit: and for his under-prizing and neglect of heaven, falls under the sentence that determines his state in an everlasting hell. There is no dawning in that darkness of sorrow, no refreshing in those flapaes. Thera

it ft mdeat K«i«Di)raiifie of what k kMt, at a light thai i through a cranny in a dangeon, that the forlorn caitiff may re-nember the pleasant reviving light of which he is tleprived. A tbousand years of torment cannot expiate the oflbnees of these irtio disobey the gospel: they are fcU of misery, and faller of guilty that remains in its weight upon them for ever.

The foar of this, if duly believed and considered, will bridle Ae straogast desires after Mm vain world, and make men wise, that Aey may not perish in their cholee.

To conehide, Liet those who are invited to this heavenly feast, come with '* the wedding garment: it is an allusion to the de-eant enstom of wearing rich appm^ for ornament and hntre at marriage solemnities, to express joy, and to honour thepcnons that are married. Aecovdhgly M that are in the visiMe chureh, should adom the gospel by a conversation becoming the dignity and puiity of their high and holy calHng. Unfeigned futh that vnites us to Christ, and is eflhctual and arident in all good wovks, is the wedding garment. The apoetle exhoits the Romans ^ to waHc honestly, as in the day, not in rioting and drunkenness, 90t m chambering and wantonness, not in stiflb and envy;" and whereas it mi|^t seem ooogruous to have added, in dh«ct aontrariety to those foal eins, put on temperance, chastity, pa-tienoe and charity, he directs them to put on the Lord Jesus Christ: because he is the only fountain of suponatural grace, by which our lusts are mortified. Faith ^ covers us vrith the robe of his righteousness, and dothes us with the garment of sahration.'' Isa. 61. 10. A countetfeit livery of profession w& not make ns accepted of God. Is there any reel Christianity without feith in Christ ? and is there a livety faith without obe« dienoe to him P Can you be a subject without subjection ? Christ is the Inng of saints; they are the ettizens of his kingdom, and only enjoy tfie privileges of it. How many are ehristians tn title, and inftdels in practice ? They live in the bold contempt of the divine law, aa if they vfefe afraid the justice of God should not have cause enough to condemn them, or ihey would put it to a venture, whether he would be true to his threatening, and punish according to his law ? Others, {though of a' fair conversation, are hot half christians: they do not sinterely and entirely comply with the terms of the gospel, to receive Christ for their ^' Prince mnd Saviour/' Let such remember, ^^ the kio^came m to see

the guests, and saw a man without a wedding gannent i^ Matt. 22. 11, 12. this signifies God's judicial obsenration of all that are in his church, not one can tacKpt his all-discerning eye^ the closest hypocrite u transparent in his sight. It Mows ia the parable, *< he saith unto hini^ friend, how earnest thou m hither without a wedding gannent ?*' Nothing will be available b judgment, not the most specious and glittering profession^ wiUiottt faith in Christ, and a renewed heart and life i yet many fondly drf am they may be saved, though not sanetified. ^^ He was speechless,'' reduced to a defeneeless silence and cMifiision« The heart of man is deceitfnrl above aU things, and above all things deceitful to itself: how often in the trial of his spiritual atate, by excuses and false glosses he deeeives and satisfies him* •elf. But there are no apologies before the King: all things aie entirely open to his eyes: the thoughts of men will be their ae-cusers, and their works will depose agmnst them. And how fearfid is the judgment that follows! *< Then said the king to the servants, bind him hand and foot, and take him away, and cast him into outer darkness'; there shall be weeping and gnashing of teeth.'' ^^ Bind him hand and foot:" the expression sig« nifies that the revenpng power of God is inevitable and irresist* ible. '' Cast him into outer darkness" that signifies the sepa-* ration firom the reviving presence and communion of God: «< there is weeping and gnashing of teeth;" the exfMression signi-lies the deepest sorrow and highest fury in the damned. What a discord and tumult of the tormenting passions is there ? What misery, when the quickest sense to feel, and the greatest evib to be felt, are there P Hell is an intolerable climate, vrhere cold despair and hot rage are in extremity for ever. ,

FUNERAL

SEBMONS

-y.", '.

SERMON

PREACHED VPON THE MUCH LAMENTED DEATH

OF OVft

LATE GRACIOUS SOVEREIGN

Q UEEN MAR Y.

TO THE

MOST ILLUSTRIOUS

WILLIAM

BUKE OF MEBFORB.

May it please your Grace,

XN this season of grief that overspreads three kingdoms, I thought it not unbecoming me, to add one voice to the consort of mourners. .

The universal goodness of the Queen's life, is attended with a sorrovir of equal compass at her death. If we consider the causes of it, our sins, the just incentives of God's high displeasure, and the chain of fearful consequences that may ensue; what heart is such a frozen. fountain as not to dissolve, and mix flowing tears with the current that will be permanent in times to come.

I have presumed to inscribe your Most Honourable Name in the following Sermon, knowing that notwithstanding the meanness of the composure, the subject of it will be very pleasing to your grace, as being the expression

M 2

of homage to the memory of the incomparable Princess^ our Sovereign by a double title, by her resplendent virtues, and by her crown. I am

My Lord,

Your Grace's very Humble

and Obedient Servant,"

WILLIAM BATES.

SERMOJ^, 4-0:

Psalm cii. 26, 27.

TJiey shall perish, but thou shalt endure^ yea, all of them shall wax old like a garment, as a vesture shalt thoi^chaoge them and they shall be changed* Bat thott art the same, and thy years shall baye no end.

X HIS Psiilm wa^ according to the judgment of the best interpreters composed during the captivity in Babylon: and in the former verses the prophet reflects sadly upon the churches afflicted state, and his own misery and mortality: verses 14, 23, 24. he extends his view to the ruinous prospect of the fabric of heaven and earth : they shall decay, and be destroyed, either in their substance, or qualities and use: perish by consuming, or be changed by a purifying fire* From this consideration he turns his thoughts to the immutable constancy and eternity of God, *' but Ihott art the same ;'* thy compassionate favour and power never decline ; '^ and thy years shall have no end/' Upon this ground be raises his hope, that God will revive and restore his church; << the children of thy servants shall continue, and theit seed shall be established before thee/'

M 3

The proposition that I shall discoarse of is this.

That the unchangeable everlasting perfections of God are the sure foundation of the church's hope in its desolate state.

In the managing of it^ I shall. First, consider the unchangeable perfections of God, Secondly, How they are the foundation of the church's hope.

I. In discoursing of the first head I shall premise, that the most sublime spirits in heaven cannot fully discover and comprehend the intimate and unsearchable perfections of God. " He dwells in that light which is inaccessible,'' the astonishing glory of his essence. How little then of bis nature is known here ? In the present state of union with the flesh, we cannot contemplate things purely spiritual without some material resemblances. Human knowledge and language begin by the senses, and in the assent of the mind to the supreme region, we are constrained to make use of the most refined sensible representations of divine things, asrising steps, lest our thoughts^ by their own weighty fall into gross matter.

The Holy Spirit in great condescension reveals God to us, m expressions suitable to our capacity and conception; but the understanding must be attentive to correct the imagination, that we may not offend his majesty, and lessen his glory. In the text, the eternity of God is set forth^ ** his years shall have no end:" and he is styled, ^^ the ancient of days:" which signify the unequal spaces of transient time, and are proper only to created things that have a successive duration, and are met»» phorically attributed to God. Eternity that is proper to God, is a duration permanent,*indivisible, and wholly present in itself. All the numbers of motion and measures of time, are oompie-hended and lost.in the vastness of eternity, as a few drops of rain that fiUl into the immense ocean. It is said of God, <^ he is, atid was, and is to come." Rev. 1.4. There is no past or future in God, but with respect to his works. Our Saviour declares, " I am the first, and the last j" wherein he attributes to himself a perfection truly and manifestly divine.

The absolute immutability of the divine nature is by a comparison declared in scripture: God is styled, *' The Father of lights, in whom there is no variableness^ nor shadow of change." Isa. 44. 6. The great luminary of heaven has various aspects, and appearances in its rising and meridian, and setting] is

changeable in its approaches and recesses ifom whence Afferent shadows are cast: but the Father of lights has an invariable tenour <tf glory, he is without motion and mutation. God is ab» sohitely exempt from all change in his nature, and from all accidental change. The reason of this is evident from the consi<}e« ration of his necessary self'-existence, and from the absolute simplicity of his being. Self'-existenee is the intrinsical property of God's nature: he defines himself by it, '' I am that I am." £xod. 3. He directs Moses to tell the Israelites, ^' I am hath sent me unto you/' This and the wonder urorking rod were his credentials to authorize and dignify him in their esteem,^ and to induce them to believe his message. Jehovah, which is the same with I am, is the essential, supreme, and singular name of God, whereby he is distinguished from all created beings: it exhibits the clearest character of the Deity. There are other divine titles that signify particular attributes, but Jehovah de* clares his being from himself, independent upon any cause; his necessary eternal nature the root (if I may so speak) from which his perfections spring and flourish. All odier things are from his causality; every spark of life, every d^ee of being is frcm him: but the most excellefat creatures compared to him, are but as dark shadows without reality. Therefore God assumes to himself, '' I am, and there is none besides me.'' It is said the whole world compared to him, '' is like a drop of the bucket to the sea, or the dust of the balance to the globe of the earth; nay, is less than nothing." There is a greater distance between God and the angels, than between the angels and their native nothing : for they have derived, and dependant, limited beings, but God is all perfection, all greatness and goodness from himself.

This necessary self^existence of God is the foundation of hie immutability: thus he declares, '< I am the Lord Jehovah^ I change not:" Mai. 3. 6. he is necessarily and eternally himself, and tdl that he is, without the least change for a moment. Ab* 9ohite necessity of existence invincibly infers the infinity of existence : for the limits of any being are determined by the productive cause of it. Of created beings scNne excel in one thing, some in another, according to the will of the Maker. Every change in the substance of things is either perfective or corruptive, and both are equally impossible in God. For nothing caa

>l4

accrue to infinite perfection^ and nothing can be wanting ti> It. Any accession to his excellency implies, there was a defect before, if any impairing, there wonld be a defect afterward: from hence it follows, either that he was not God before, or that he shall cease to be God afterward, it being absolutely impossible that any perfection be wanting in the tme God.

The absolute simplicity of the divine nature does infer the immutability of it«' It is true the perfections of God are expressed by difierent titles, and are apprehended by us under different conceptions, yet they are all the same infinite.nature. There is no composition and mixture of wisdom, and power, and goodness in God, but he is all perfection in the unity of hia essence.

Eternity is a resultance from his independent nature: for we cannot conceive of a being necessary in itself, but it must be eternal; " From everlasting to everlasting thou art God.'* Whatever is made is perishable, either from the principles of its composition, as the bodies of animals, which being made of jarring elements, die by natural expiration, or may be destroyed. The angels, though spiritual substances, are mortal to God, he can by a word annihilate them: nay, their immortality depends upon hb power, the productive and conservative cause of their beings. 1 Tim. 6. He onlf has immortality, the inseparable perfection of his nature, and bestows it upon others.

The eternity of God is inseparably.connexed with his inunu-tability: for that being that cannot change, cannot cease to be. These attributes infer and illustrate one another. Those things which time bestows, it takes away: flowers that are of a springing accomplishment, gradually wither: but the sun shone with as much lustre and force the first day as ever since, and continues in its perfection. God was from eternity, and therefore is always the same in himself. He is not more powerful when he works, nor wise when he governs, nor more just when he punishes, nor more good when he bestows iiis benefits. The immutability of the divine nature is proper to every perfection: I will mention some of them.

The divine wisdom is so perfect there can be no addition to it. From eternity it fixed the best end of all things, the glory of the Creator; and appointed the fittest means to obtain it. His all-discerning eye with one imperious view comprehends aU

events neeessary and contingent. He sees all real effects, and ail possible in himself: for he perfectly understands his own power, and his own will* To his oo»etemal knowledge nothing is passed, or to come: nothing occnr» new, or appears old.

The diyioe power is not capable of accession or diminution. '^ In the Lord J^ovah is ererh»tiog strength/' It is a perfection inseparably inherent in his natore; <^ O Lord be exalted in thine own power. The Lord's arm is not riidrtened:'' Psal. 21. without the least strain of his power he can do all things. We have a constant visible demonstration of the unchangeable-ness of these attributes { for the same infinite wisdom and power are requisite to manage the world as to make it. Without his directing light and supporting power, that frame of the world would disband, and the full harmony of it be turned into confusion. *^ He upholds all things by the word o( his power.*' Heb. 11. The manner of sustaining and governing this great worlds Is as divine as the thing itself. For no less than infinite power can do things by a commanding word.

<< The mercy of God endures for ever.'' This is renewed every morning and moment: it is frorii his never-failing compassions that we do not &il. This is our continual advocate to deprecate the evils we deserve, and obtains all good things for us. It is mercy supports and sweetens our lives, that are so firail, and so often forfeited. The unwasted treasure of mercy supplies our wants, satbfies our desires, allays our sorrows. The divine mercy vanquishes our fears, comforts us in the hour of death, and crowns us after it with everlasting life.

The holiness of Ckxi, the brightest ornament of his essence, ia unchangeable: ^^it is without qiot or wrinkle," that may atain its absolute purity. This is the radical, fundamental rule of order in the divine government. It is as impossible the will of God shonM decline from moral good, as that his understanding should not discern it. From hence our Saviour declares, ^ That heaven and earth shall pass away before the law shaD be abolished." If the pillars of heaven should fall, and the foundations of the earth be overturned, there would be no loss to God: for by one act of his will he can create a new world; but if the law, the copy of his holiness, were altered or abrogated, it would 1)0 an imputation upon his holy nature, as if

it were arbitrary and mutable, and consequently he ahould < to be God.

Briefly. DiTine immotabiHty is the fiill and eoMtant state of perfections in the Deity. And the blessedness of God, that con* sists in the fruition of himself, has a necessary connexion with this attribute. Immutability b the ground that supports it, and the perfection that crowns it.

II. The church's hope in it* extremity, is supported by the unchangeable perfections of his nature that establish his covenant with his people. It is styled, << an ererlasting covenant, ordered in all things, and sure." This will be evident by considering the immutability of hb counsels and decrees, and of his wonis and promises.

1. His counsels and'decrees that concern the recovery of the church from its despised and desolate state. The unchangeable perfections of his nature are the foundation of his unchangeable decrees: for there can be no change of them from within, and no controlling of them from without. The perfection of his knowledge is such, that he can never be surprised with a sudden new event, that should induce him to alter them: and bis power that is truly infinite will effect them. His decrees are expttmei to be the '^ counsel of his will;'' those determinations being mast complete that are the product of oounael. There are no temporary decrees that begin upon an unforeseen emergency, for it would then follow, there were a change in God: but they were <^ before the foundation of the world," and shall be accomplished in real effects, either immediately by his own power, or by secondary means. << The counsel of the Lord shall stand.*' The decree of election, the original spring of all the good his people enjoy or expect, is of infrdlible aooomplishment. It is the observation of * St. Austin, that although the number of the elect shall not be actually complete till the end of time, yet the apostle speaks of eternal predestination, as if it were finally accomplished already: << Whom he predestinated, them he also called; and Whom he called, tbem he also justified; and whom be jus-

* Adhuc Dsqoe in fioemieci^i muUipIicaodi jf jastificandi tant: tameB ▼erba pneteriti temporif posnit de rebut etiam fntoriSi tanqimai jam feceril Deat, q«» jam at Acreiit, ex tttemitate dispwuit.

tiified^ them he also glorified/' For his eternal will^ the pro-duet of his eternal love, can never be frustrated.

2. His << word endures for ever:" 2 Pet. L it is more stable than the centre. '^ The strength of Israel cannot lie; for he is not a man that he should repent.'* 1 Sam. 15. 29. The immutability of his nature gives firmness to his counsels, they are un-letractable, and fidelity to his promises, they are inviolable. The apostle confirms believers in '^ the hope of eternal lifi^ which God, that cannot lie, promised.*' His truth is an attribute so glorious to him, that in the solemn proclaiming of him to the Israelites, it is peculiarly mentioned and placed next to the Deity, << The Lord thy God is God, the faithful God, that keeps covenant and mercy.'' Deut. 7* It is so sacred and dear to him, ^^ that he magnifies his word above all bis name." Therefore he revealed himself by the name Jehovah to Moses, which implied, he would be the same in performing as he was in promising; and accordingly by the miraculous strokes of his power delivered his people from the bondage of Egypt. This is the ground of the psabnist's confidence, << Thou O Lord shalt endure for ever, and thy remembrance unto all generations. Thou shalt arise, and have mercy upon Sion, for the time to favour her, the set time is come." Psal. 102. From the immu'-tability of the essence of God, he infers the constancy of his promises, which declared by his ptophets the fixed time of their restoration.

In short, by the covenant of God, his church is received into communion with him, and because he lives, it is impossible they should perish. In this the force oi our Saviour's argument ccm-rists against the Sadducees, who denied the resurrection : '^ that Jehovah was the God of Abraham, Isaac, and Jacob," therefore they should be raised to a glorious immortality.

The Application of the PoinU

From hence we may understand the reason of the supreme and solemn adoration that all intelligent creatures are obliged to pay to God; it is for the absolute and unchangeable perfection of his nature, whereby he is infinitely superi6r and separate firom all created beings. There are different degrees of excellency in the creatures, but in comparison with God they all

vanish and are equally nothing. As if one shoald be nused td' the region of the stars, and cast a look down on the earth, tho highest mountains with the vallies would appear jm equal plain, God's incommunicable name is, *' I am ;" he is alone from him* self infinite and immortal, and in propriety of speech he only is: all other beings are derived and dependant on him, and have but a countenance and shadow of being.

Let us consider men and angels, that in nature are more excellent than other creatures. The first man in the perfection of paradise was mutable, his natural life was in a continual flux» and to be preserved by the fruits of the garden. If he had persevered in his obedience, after a short immortality on earth, he had ascended to heaven alive in his entire person, but he must have been changed in his ascension, << for flesh and blood cannot inherit the kingdom of heaven.'' He had strength to stand, but was free to fall: and that freedom to evil was a branch of imperfection. There is a wofol proof of this in his lebellious disobedience, for which he lost more in a day than his progeny can recover to all ages. The angels are superior spirits, yet << they were charged with folly,'' that is, a slipperiness and mutability from which God alone is entirely exempt. The elect angels, who continued faithful when such mighty numbers were frdse, and deserted their duty, (and fell from their original purity and glory) are not absolutely unchangeable: their confirmation and stability is from the continual irradiations and influences of divine grace, that preserve their minds firom error, and their wills from irregular desires, and consequently they cannot sin, nor forfeit their felicity; for all sin proceeds from error in the mind^ and disorder in the will.

In the perfection of glory the angels are not without change; their understandings and wills are variously tinctured and coloured by diversity of objects: their minds are illustrated with new discoveries of the divine counsels in their gradual accomplishment. The apostle tells us, ^^ unto principalities and powers is made known by the church the manifidd wisdom of God." Eph. 3. 10. With the intellectual change their wills receive new impressions of joy. At the incarnation of our Saviour a chorus or angels sang with celestial harmony. '^ Gloiy to God on high, on earth peace, good will towards men." Luke 15. At the conversion of a sinner there is new joy among those

1>le8sed spirits: but the blessed God is always the same. It » from the consideration of God^s peerless excellencies that the glorious seraphims are for ever in a posture of lowest reyerence before the throbe, and magnify him by the transcendent title that separates him from all creatures of the highest ordery <^ Holy, holy, hcriy Lord God of Hosts: the earth is full of thy glory/' The most proper affection due to that infinitely excelling object, is admiration mixed with humble fear.

2. This should confirm our trust **m God at all times/' The psalmist's induction is firom hence, *' Thou art the same, and thy years shall have no end. Thie children, of thy servants shall continue, and their seed shall be established before thee.'' We will consider this security of the church in the present and fiiture state*

1st. While the church is in this lower world the sphere of mutability. The irst sin of Adam opened a passage to innumerable evils, that either oppress us, or are impendent over us t ^^Man at his best estate is altogether vanity:" Psal. 39. not only when languishing and wasting by diseases, when afflicted by disasters, but in his frurest flower and best vigour. Nay, the higher his exaltations in this wotM, the more he is exposed to the storms'Of mutability. How shall man, a creature so impotent and apprehensive of dangers, compose the disorder of his passions ? How shall he support his spirit in an unsafe and unquiet condition ? The present world, as it is insufficient for our satisfaction, so it cannot afford us protection: it cannot fill the immensity of our desires, nor extend to the eternity of our duration, nor preserve us from afflictions here. The seeming felicity here is like a feast in an empty dream, mere imaginary food, and vanishes in a little while. What then can quiet our feara under imminent evih? what can revive and support our hopes in our distress and exigencies but the unchangeable God, whose love, and power, and truth, are everlasting? Therefore we are encouraged '' to trust in the Lord for ever, because in the Lord Jehovah is everiasting strength." He sits in heaven, his throne is unshaken, when things below are whirled about in a vertiginous circle. Creatures may promise us relief in our troubles, but they are so false or fading, that we shall bfe deceived in our nliance on them, and disappmntment will increase our vexa-

tion; yet oar carnal oomtitutite strongly indineB us to depend upon them, either for the obtaining what we desire, or for the preventing what we fear: the reason is, because we see things with the eyes of flesh, and accordingly esteem their strength and sufficiency as it is visible to us. Therefore we are so often directed '^ not to put our trust in princes, nor in the sons of men, in whom thm is no help: his breath goeth forth, he returns to his earth, in that very day his thoughts perish. They are distinguished from others in the quality of living, but are under the same hard and inflexible necessity of dying. They cannot retain one ray of the superficial lustre of their crowns, to enlighten the dark shadow of death: they carry no relics of majesty into the next worid, to impress a reverence upon others. *^ A3\ flesh is grass, and the glory of it as the flower of grass: the grass withers, and the flowers thereof fade; but the word of the Lord endureth for ever.'' God is our living strength, a sure refuge to which we may fly in our extremities. He can compose a raging world, or preserve his church in it, as he did the ark in the universal deluge. The prophet alledges this reason of his confidence, <^ Art not thou from everlasting, O Lord my God, mine holy one ? we shall not die.'' And accordii^y the prophet Jeremiah argues; ^^ Thou O Lord remainest for ever, thy throne is from generation to generation! Wherefore dost thou foTget us for ever, and forsake us so long thne ?" Lam. 5. 19, 20.

2dly. In the next state we shall be unchangeably happy in his influxive presence. Here there are many vicissitudes, strange and sudden prosperity and adversity, riches and poverty, health and sickness in the circulation of time succeed one another: as jn a voyage, the change of the winds, sometimes a storm, and after a calm, the unquiet agitation of the ship, the sickness of the passengers, are accidents that happen to those who sail in the ocean : but when they arrive at the port, all is at an end. Thus when we shall come to heaven, all the variations of time shall end in a permanent stable state: our blessedness shall exceed all our desires, and exclude all our fears: it shall be complete and surrounded with eternity. ''There God is all in all."

The text I have been discoursing of, is very applicable to the

aeeasion; for we are iostrueted by; very afflicting experience how fEdlacious our hopes are^ that depend upon dying {creatures. The excellent queen^ from whose inclination and power the kingdom expected such- diflusive good^ and lor a long continu-ance^ was in the prime and vigour of her age taken from us.

How convincingly verified are the words of the wise preacher, " Vanity of vanities, all is vanity^ Those who are styled gods by deputation and vicegerency, and children of the Most High, shall die like men:" Psal. 82. 6, 7- they are made of the same frail materials, and liable to the same accidents with the lowest of the people.

That we may have a due smse of our heavy loss, I shall en* deavour sincerely and briefly to represent what she was, and what a blessing we enjoyed in her government.

i know that the praising of the dead is usually suspected to be guilty of flattery, either in disguising their real feults, or in adorning them with counterfeit virtues, and such praises ai:e pernicious to the living. The temptation to excess in this kind is never so dangerous as in the funeral encomiums of princes. The most regular discretion is requisite in managing such subr jects: flaunting language, and high sounding words the more poetical, are less persuasive, for they seem to proceed from a vain ostentation of eloquence. The discovery of the paint of art in a funeral sermon defeats the end of it, for it lessens the credit of the speaker, and the esteem of the person spoken oL The suspicion that more is said than is true, induces a thought that there is less praise-worthy than there is. But when the excel* lent goodness of a person in a uniform tenor of life was illus* triously visible, the naked narrative of her actions will bcf a more effectual amplification of her worth and praise, than the most lively and gracefiil colours of language can impart.

Before I proceed, it is necessary to consider two acts of divine providence concerning the queen, that are eminently observable, and were principal ingredients in our miraculous deliverance.

The first is, that she was not early engaged in the belief and practice of popery, a religion ho contrary to reason and divine revelation. Children before they come to the firee exercise of reason, are very receptive of the first impressions.:^ especially the ioatruotion of parents enter with authority and efficacy into the

minds, and more especially if they partake firom them as the secondary authors, not only life, but high honour and ridies. There is the clearest evidence of this, for in all nations children receive their religion from the quality of their parents. Now it IS truly wonderful, that the queen's father being so amorous of his religion, did not take the season of instilling it into her, before she could with understanding make a choice of it. It increases the wonder, in that the priests were attendants in his court, who being deeply struck with superstition, are watchful to take all advantages to propagate it. If she had been tainted with it^ how unhappy had it been to herself, how pernicious to others ? '^ If the light that is in thee be darkness, how great is that darkness?" Popery is a religion that begins in inward darkness, and leads to utter darkness. If her mind had been prepossessed with so dangerous errors, how hard to have repre* seated truth convincingly to her? > The wool that has imbibed a dark tincture, can never receive a lighter colour: the change of inclinations that are deeply set in the will is very hard, and the change of opinions concerning religion that have first possessed the mind, is equally if not more difficult How pernicious had it been to others ? For the corrupting the mind of a royal per« son with a false religion, is like poisoning a public fountain, that conveys infection abroad. How admirable was the preveiitinjg mercy of God, that as soon as she was capable, she was instructed in the knowledge of the saving truth; and that her mind and heart were so firm and fixed in it, that sh(e was neither seduced nor terrified firom it. This preventing grace was an illustrious mark of her election.

2. The disposal of her in marriage to a prince of the reformed religion, raised by God to oppose the proud aspirer, and check the current of his fory, who usurps the glory of heaven, and breaks the peace of the earth; who arrogates a sovereignty over conscience, and has compelled such vast numbers to abjure the truth: whose infamous ambition has turned Europe into a stage of bloody confiision. Our serenity and tranquillity, the flourishing of peace and truth, are from the benevolent aspect and fii-vourable influence of these two bright stars in conjunction.

I shall in speaking of this excellent queen, not insist on the privileges in the order of nature that eminently distinguished her

frotD.othere. Her descent was roya]: but this is only an external circumstance^ and del-ives no moral value to a person. Tho splendour of extraction^ like varnish in a picture that gives more life and lustre to the colours, makes the virtues or the vices of a person mora conspicuous.

Her body was the beautifol temple of a fairer soul: her graceful presence inspired ]:everence and love in those who saw her, and .appeared worthy of empire. But visible beauty is often joined with foul deformity in the same person. > I shall begin with h^r pi^ty towards God. This, is the first duty of man in order and dignity, and the most considerable in its consequences: it is tlic foundation of all royal virtues. In the public worship of God^ she was a bright example of solemn and unaffected devotion. She prayed with humble reverence^ beard the word with respectful silence, and with serious application of spirit, as duly considering the infinite interval between the supremacy of heaven and princes on earth : that their greatness in its lustre is but a faint and vanishing reflection of the divine majesty. One instance I shaU specify in this kind: when her residence was at the Hague, a lady of noble quality coming to the court to wait on her on & Saturday in the afternoon, was told she was retired from all company, and kept a fast in preparation for the receiving the sacrament the next day. The lady'Staying till five o'clock, the princess came out, and contented herself with a very slender supper, it being incongruous to conclude a fast with a feast. Thus solemnly she prepared herself for spiritual communion with her Saviour. When Moses was surprised at the sight of the flaming bush, and intended to come near to it, he was warned by a voice from heaven, ^^ Draw not pigh hither: put off thy shoes from thy feet, for the place wherein thou standest is holy ground.'' By the familiar figiure of putting off the shoes, is signified the purifying ourselves from all defilements. And certainly the presence of the Son of God is more peculiar in that sacred mysterious ordinance, than it was in tl)^ bttmiog bush;. accordingly we should sanctify ourselves, and approach with holy fear.

. Her religion was not confined to the chapel, but every day she had chosen hours for communion with God, of which he is the only discemer. and rewarder. Some that are high in the .world, think it sufiicieat to pay a compiimental visit to God

vox,. IV. N

once a week, atxd content-themselves with the external sei^ce^ though destitute of holy affectioiis, which are the life of rdigion^ or at best ore satisfied with a few expiring acts of devotion: but the good queen's conTersatioa was in heaven^ she was ooostant in those duties wherein the soul ascends to God by solemn thoughts and ardent desires, and God descends into the soul by the estcitationsuand influences of his Spirits

Her religion was not only exercised in divine worsbq>, -but was influential into her practice. ^ The law of God was written in her heart, and transcribed in her life in the fairest characters/

She had a sincere zeal for the healing our unhappy cBvisions in religious things, and declared her resolution upon the first address of some ministers, that she would use all means for that blessed end. She was so wise as to understand the difference between matters doctrinal, and rituals; and so good as to allow a just liberty for dissenters in things of small moment. She was hot fettered with superstitious scruples, but her clear and free spirit was for the union of christians in things essential to Christianity. One thing I shall specify: wluch though small in itself, yet M an indication of the freedom of her mind, deserving remembrance. A person of eminent worth, who was in waiting, observing the disturbance that was made by bringing in the pulpit at the end of the service, represented to her that the fixing of the pulpit would prevent much disorder: but signified, that custom would be alledged, and the altering of it opposed as ti novelty. To which the prudent queen replied, if it be convenient, the convenience of the alteration would continue, and the objection of novelty would vanish. This revives in me the sorrowful remembrance of the late excellent archbishop, thoii^ in place incomparably inferior to the queen; their prinei]!iles and temper, their designs and endeavours were for peaee: and the hopes of obtaining it are weakened by the fatal conjuncture of their funerals.

The holiness of her life was universal. She was bom end lived in , the court that shines in pomp and flows in pleasures, and presents charming temptations to all the diseased appetites. Pride that destroyed l)Oth worlds, and cleaves so close to human nature, reigns there. The love-of pleasure is a soft seducer^ that easily insinuates through the senses^ and captivates the soul.

It is «i~ dMarvatioii of St.' CliryiBastom that tile prat^rriiig the three Hebrew martjrrs nhpc^ted io the court of BalnfloD, wm a greater miracle thati the preedrviag then unsinged m the fiery fimiaee. In the. absence of tebptatioiii the eehmpt natnre ie aometimes so concealed that: it ia hardly known to itself; hut when tempting objects armed with allurements offer themselves^ the corrupt nature is presently discovered: especially if a person eomes to the Keence of the scaeptre, that sweiU pride^ and au-thcmzes the exorbitant desires. To be humble in suoh« a high elevatsotty to be temperate in tlie midst of the freest frilkions^ is the effect of powerful grace. Who ever saw in the queen 9^ appearance of pride and disdain? How gracefiil was the con-descendenoe of her greatness? Who saw any disorder in her eonntenance, the ehrystal wherein the affiscdons are visible? Her breast was like the pacific sea, that seldom suffers and is disturbed by a storm. She was so exempt firom the tyranny of the angry passions, \hat we may have some conjecture of the felicity of the state of unstained innocence, of which one ray it so amiable. She was so abhorring from the sensual passions^ that nothing impure durst approach her presence*

In ber relation to theknig she was the best pattern of con^ jugal love and obsecpiiousness. How happy was her society, redoiiUiiq^ his comforts, and dividing his oarea? Her deportment was becoming the dignity and deamess of the relation. Of this we have the most convincing proof from the testimony atid tears of the king since her death. Solomon adds to many commendations of a virtuous woman, as a coronis, that her husband praises her. The king's declaring, that in all her conversation he discovered no fault, and his unfdgned and deep sorrow for his loss, are the queen's entire elogy.

I%e had an excellent understanding that qualified her for govemaaent. Of this her presiding in council in times of danger, and presenang the tranquillity of the kingdom, were real proofii.

Her charity, that celestial grace, wa< like the sun, nothing vrithin her circuit was hid from its refreshing heat. Love is the clearest notion we have of the Deity; " God is love.' A prince in no perfection resembles God more than in his communicative goodness. I will mention- one act of her pious charity, and the noUe manner of doing it. A lord of great honour and

w 2

Y96 JT utifOM UPON rum

jA€iy (iropoBed to ber m very goodwoik that was ehargeafcles she ordered a hundred poondb ahonld be pud to him for ilU Some time interporinf: before the receipt of -the mon^, he waited upon die ^een^ and pleasantly told her, that interests was due for the delay df payment: she presently ordered, that fifty pounds more should be given, which was done accordingly. If it were known what this good queen did, and what she de--signed to do, among all her relucent virtues, charity would be iUtfstrious.

Her wise redemption of time from unconceming vanities tor domestic affairs/ was the effect and indication of her tender and vigilant conscience. She considered her glass was continually running, and all-the sands were to be acoonnted far. How should this great example correct those who are lavish of nothing' so much as of tinle ; which, being lost, is irrecoverable ? The sun returns every day, but time never returns.

In her sic)Lhes8, * Patience had its perfect' work.' her disease was uncomfortable, yet with resigned submission she bore it. When the danger of it was signified to her, she had no fear-fol thoughts abont her future state. It is a cruel respect to sick persons^ especially to prineer, to' conceal from them their danger till death'steals insensibly upon.them. Indeed consider th^ past Iive8> and their present anxieties, the advice of approaching death is an anticipation of it. But the spirit of this excellent saint ' was not afraid of evil-tidings, but fixed> trusting in the Lord.' Her care had been to secure the love of God in the best time of her life, this mixed cordial drops in the bitterness of death.

In short, to finish my discourse, all the blessed virtues were eminently seen in her that might render her government an entire happiness to the kingdom. This erected her a throne i» the hearts of her subjects: tod the honour the wise poet attributes to the emperor Augustus:

Fktorque vdentes Per pajmlof dot jura.

That he ruled a willing people, may more truly be said of this excellent princess, she was queen of the affectigns of the people^ and governed them without constraint. Her praiseworthy ac-

tions will eternize her memory^ when other princes^ divested of their secular pomp^ shall either be buried in dark oblivion^ or condemned in histCMy.

The earthen vessel wherein idl liiese treasures were deposited is broke^ aqd the instructive providence should persuade us to look to our living strength, the blessed God, fixing our trust in him. He bestowed this rare instrument of his goodness*: he can preserve his servant, our sovereign lord, who by the divine assistance has the honour of establishing our religion and liberties at home, and gives hope of restoring it abroad, fi-om whence it has been so cruelly and perfidiously expdled«

n8

"TBA

ADDRESS OP CONDOLENCE

TO

HIS MAJESTY,

BY THE DISSENTING MIHJSTERS.

May it please your Majesty^

Though we come in the rear of the train of moaraers, to pay our 4xibutary tears for the invaluable loss in the death of your royal consort, and our most gracious <lueen, yet our resentments of it are with as tender a sympathy as are in the breasts of any of your subjects. This gives the sharpest accent to our passions, that the considerations which are most proper and powerful to allay our sorrows, exasperate them: for while we remem-

v 4

ber what she was, how general and diffasi?e a blessing to three kingdoms, the severe stroke of providence in taking her from us, is most afBicting. Such a concurrence of hig|| perfection shined in her person and actions, that would have made her illustrious in a low con* dition; and in her exalted station they were attractive of the eyes and admiration of all. Her mind was above the temptations that attend the throne. Majesty was mixed with that condescending humility, that tender and beneficent goodness, that she was easily ac^ cessible to all for their relief and support Her piety and purity were so conspicuous, her affections were so composed and temperate, that the court, that is usually the centre of vanity.and voluptuousness, became virtuous by the impression of her example. Her conversation .was so regular^ that her enemies (if goodness in such a bright eminency had any) could not &sten a. taint upon her. Her royal endowment for. government, wisdom, magnanimity, vigilance and care in managing aiFairs of state (without which the highest princes are but civil idols, useless and unprofitable to the world) these w^ere in! such a degree of excellency, that in your Majesty's constrained absence, while yoii were defending the interest of Christendom, against a

potent enemy abroad^ with the sword of war, she sweetly ordered all things at home with the sceptre of peace. She is gone, and must returi^ no more: O astonishing grief! But it becomes us with humble submission to ac« quiesee in the divine disposal. The will of God is always directed by infinite wisdom, and is the rule of goodness. We must refresh our sorrows with the hope that she is entered into her Saviour's joy, whom she imitated and honoured, and that she is made happy in the Jove of God and the light of his countenance for ever.

We humbly beseech your Majesty to accept the renewed assurances of our inviolable and constant fidelity, to your person and government ; and that we shall influence all that are within our compass to persevere in their duty: we shall earnestly pray to the blessed God to keep you in the best protection, his encompassing favour, to support your spirit with divine comforts, and to continue long your precious life, so necessary for preserving the pure religion, and the civil rights of this kingdom.

SERMON

PREACHED AT THE FUNERAL

OT TBS

EBYEREND & BXCBtLEMT DIVINB

DR. THOMAS MAJ\rTOJ>r.

1 Thbss. iv. 17. the Uut clause. --** And lo shall we tret be with the LoH,

JL HE words arfe a coosolationy brought by the ^HMtle from the third heaveQ^ where he was by extraordinary prii^ege nMsed, and saw and understood how great a happiness it is to be with Christ. And they are addressed to believers^ to moderate and allay their sorrows for the death of those saints, who by their conjunction in blood or friendship were most dear to jthem. Thus he speaks in the 13 th verse, ^' I would not have you be ignorant, brethren, concerning them which are asleep, that ye sorrow not as others which have no hope/' The heathens, that were strangers to a future state, and thought that, after a short course through the world, mankind would be lost for ever in the dead sea, might with some pretence abandon themselves to the extremity of their passions. But christians, to *' whom life and immortaUty are revealed by the gospel; who believe, that as Jesus died and rose again; so all that sleep, in Jesus, that persevere in faith and holiness to the end, God will bring with him.

are forbid upon the most weighty reasons^ to indulge their grief in excess. The union between Christ and believers is inviola* ble; and from thenoe it follows^ they shall be partakers widi him in his glory. The soul immediately after death ^< shall be with Christ/' Whilst the body reposes in the grave^ it is in hia presence who is life and light, and has a yital joyful rest in communion with him. And in the appointed thne the bodies of the saints, those happy spoik^ shall be rescued from the dark prison of the grave> and be sharers with their souk in immortal

This consummate happiness of the saints, the apostle assures from the highest authority^ " the word of the Lord;'' and describes his glorious appearance, so as to make the strongest impression on our minds. " For the Lord himself shall' descend from heaven with a shout, with the voice of an arehangdy and with the trump of God; and the dead in Christ shall rise first. Then we which are alive, and remian, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.'' Then death, the last enemy, so fearful and feared by men, shall be destroyed. And the captive prince of the world, with all the powers of darkness^ and all other rebellious sinners that obstinately joined with him, shall be brought in chains before his dreadful tribunal: and after the great act of the universal judgment shall be completed, then all the saints shall nmke their triumphant entry with the Captain of their salvation, into hn Kingdom, uid *' shall ever be With the Lord/*

The general proposition from the words is this; The sunta after the resttrreetion shall be completely and eternally happy in the presence of Christ.

To make this siipematund' blessedness more easy and intelli-gtble to us, the scripture describes it by sensible repveseotatioDS, For whilst the soul is'oiothed with flesh, fancy has such a do^ minion, that we can conceive-of nothing but by comparisona and images taken from material things. It is therefore set forth by a feast, and a kfaigdom, to signify the joy and glory- of that state. But to prevent all gross conceits; it tells us that the bodies of the saints shall be spiritual, not capable of hunger and thiralt, nor consequently of any refreshment that is caused by the satisfaction of those appetites. The objects of the most noble

VOffBRAt ftXEMONk^ SO?

mues, seeing and hearingy the pleasure of whidi is mixed witli reason^ and net common to the brutes, are more frequently made use of to reeoneile that glorious state to the proportion of oar minds. Thus sometimes the blessed are represented placed <^ on thrones with crowns on their heads ;'* sometimes ^^ clothed in white, yoAth palms in their hands ;'* sometimes singing songs of triumph ^' to him that sits on the throne," and to their Saviour. But the reality of this blessedness infinitely exceeds all those faint metiqphors. Hearen is lessened by comparisons from earthly things. The apostle who was dignified with the reye« lation of the successes that shall happen to the church till time shall be no more, tells us, << It does not appear what we shall be" in eternity. ** The things that God hits prepared fi^r those that love him," are far more above the highest ascent of our thoughts, than the marriage feast of a great prince exceeds in splendour imd magnificence the imagination of one that has always lived in an obseure village, and never saw any ornaments of state, aor tasted wine in bis life. We can think of those things but according to the poverty of our understandii^. But so much we know that is able to sweeten «dl the bitterness, and render insipid^all the sweetness of this world.

, This will iq^pear by considering, that whatever is requisite to constitute the perfect blessedness of man, is fiUly enjoyed in the divine presence. ^

1. An exemption from all evils, is the first condition of perfect blessedness. The sentence of wise Solon is true in another sense than he intended.

-'DuAque beatug

Aaie chitum nemo, mpremaq; Junera debet •

No man can be named happy whilst in this valley 6f tears. But upon the entrance into heaven, all those evils that by their number, variety, or weight, disquiet and oppress us, are at an end.

( Sin, of all evils the most hateful, shall be abolished. And all temptations that surround us, and endanger our innocence, shall cease^ Here the best men lament the weakness of the flesh, and sometimes the violent assaults of spiritual enemies. St. Paul himself breaks forth into a mournfid complaint, << O

wretched man that I am! who ahall deliver me from this body of death ?'' And when harassed with the buffetings of satao^ rer. news his most earnest addresses to Gdd to be freed from them. Here oar purity is not absoiute^we must be always, cleansing ourselves from the relics of that deep defilement that cleaves to our nature. Here our peace is preserved with' the sWord in our hand^ by a continual warfare against satan and the world« But in heaven no ignorance darkens the mind, no paeons rebel against the sanctified will^ no inherent pollution remains. The church iis '^ without spot or wrinkle, or any such thing.'' And all temptations that *' war against the soul/' shall then cease. The tempter was cast out of heaven, and none of his poisoned arrows can reach that purified company. Glorious liberty t here ardently desiredj but fully enjoyed by the sons of God above.

And as sin, so all the penal consequences of it are quite taken away. The present life is an incurable disease, and sometimes attended with that sharp sense that death is desired as a remedy, and accepted as a benefit. And though the saints have reviving cordials, yet their joys are mixed with sorrows, nay^ caused by sorrows. The tears of repentance are their sweetest refreshment. Here the living stones are cut and wounded, and made fit by sufferings for a temple unto God in the new Jerusalem. But as in the building of Solomon's temple the noise of a hammer was not heard, for all the parts were framed before with that exact design and correspondence, that they firmly combined together. They were hewn in another place, and nothing remained but'the putting them one upon another in the temple; and then as saci^^ they were inviolable. So God, the wise architect, having prepared the saints here by many cutting auctions, places them in the eternal building, where no voice of sorrow is heard. Of the innumerable oompatay above, is there any eye that weeps, any breast that sighs^ any tongue that complains, or appearance of grief? The heavenly state is called life, as only worthy of that tide. There is no infirmity of body, no poverty, no disgrace, no treachery of friends^ no persecution of enemies. '^ There is no more death, nor sorrow, nor crying, nor shall there be any more pain: for former things are passed away." Rev. 21.4. • God ^' will wipe away all tears from the eyes of bis people." Their salvation is complete

PUKBRAL SBRMON« S09

in all degrees. Pure joy is the privilege of heaven^ unmixed sorrows the punishment of helL

A concurrence of all positive excellencies is requisite to blass--edness. And these are to be considered with respect to the en* tire man.

1. The body shall be awaked out of its dead sleep, and quickened into a glorious, and immortal life. The soul and body are the essential parts of man; and though the inequality be great in their operations that respect holiness, yet their concourse itf necessary. Good actions are designed by the counsel and resdution of the spirit, ^ut performed by the ministi-y of the flesh. Every grace expresses itself in visible actions by the body. In the sorrows of repentance it supplies tears, in fastings its appetites are restrained^ in thanksgivings the toogue tweaks forth into the joyful praises of God. All the victories over sen*-sible pleasure and pain are obtained by the soul in conjunctipn with the body* Now it is most becoming the divine goodness not to deal so differently, tl^at the soul should be everlastingly happy, and the body lost in forgetfiilness; the one glorified in heaven, the other remain in the dust. From their first setting out in the world to the grave they ran the wne race, and shall enjoy the same reward. Here the body is the consort of the soul in obedience and sufTeriugs, hereafter in fruition. When the crown of purity, or palm of martyrdom shall be given by the great Judge in the view of all, they shall both partake in the honour. Of this we have an earnest in the resurrection of Christ in his true body, who <^is thefirstfruits of them that sleep.'' 1 Cor. 15. <' He shall change our vile b9dies, that they may be fashioned like to his glorious. body, according to the working ot his power, whereby he is able to subdue all things to himself.'.'^ Phil. 3. 21.' A substantial unfading glory wjU shine in them iur' finitely above .the perishing pride of this world, that is but in fppearaace, like the false colours pabted on the feathers of a dove by the reflection of the light, which presently vanish, wbefl^ it changetli its posture, or the light is withdrawn* Indeed what can be mcwe glorious than to be conformed to the humanity of Christ, the seat of all beauty and perfection. This conformity shall be the work of his own hands. And when omnipotence interposes, nothing is difficult. The raising the body to an unchangeable state of glory„ is as easy to the divine power, as the Vol. IV. o

{brming it at the first in the womb. As the sun labours no more in the mines in the forming of gold and silver, the most precious and durable metals^ than in the production of a poor short lived flower.

II. The soul shcill be made perfect in all its faculties. 1. The understanding shall clearly see the m^st excellent objects. " Now we know but in part/' 1 Cof. 13. The naked beauty of divine things is veiled, and of impossible discovery. And the weakness of the mind is not proportionable to their dazzling brightness- But when that which is perfect is come, ^* then that which is in part shall he done away." In that enlightened state, the glorious manifestation of the objects shall a^ much exceed the clearest revealing of them here, as the sun in its fiill lustre, one beam of light sl^ained through a crevice in the wall. And the understanding sh^n be prepared to take a ftitt view of them. Therefore the apostle comjiares the several periods of the church, in respect of the degrees of knowledge, to the several ages of this life. *^ When'* I was a child, I spake iis 3. child, I understood as a child, I thought as a child: but wh^n I became a'lAan*, I put away childish things." In children the organs, either from an* ^cess'of moisture, or their smalluess, are indispoised for the vigorous-exercisei of thethindi some strictures of reason appear^ a presaginjj ^ign what will be, butmijced with much obscurity. But when tlie drgans'are come to their just proportion and temperament, the soul displays its strength and activity.

^ AH things of a superitatural order rfialK then be-ctearly di^ Covered. The contrivance of our Salvation, the wAjrs of con-* quctiiig;u^ to blessedne^, which are objects df a sublime nature, will afford tin ;exquisite pleasure to- the' tkYidersttfncKng. All th^ secrets of our redemption shall be unsealed. **• ^e great mystery of godliness," the ihcarnatioa of the eternal Son, and his ac60rding*justice with mercy, shall "^tbto be'appsMtit. Thf diviiie counsels in governing the world, are now Olily visible in their wonderful effects, either of mercy Or justifte^ and those most dreadful'; but the reasons of them are past iifiding out But what our Saviour said to Peter, *« What I do, thou knowest hot now, but shalt know hcreafiter,*' is applicable to these impenetrable dispensations. All the -original fountains of wisdom,^ as clear as deep, shall then be opened. We shall then see the

beavty of providence in disposing temporal things in order to our eternal felicity. We now see as it were the rough part, and knots of that curieus embroidery: but then the whole work shall be unfolded^ the sweetness ai the colours^ and proportion of the figures appear. There we shall be able to. expound the perplexing rid^e^ how '^ out of the eater came meat, and out of the strong came sweetness." ^ For we shall know as we are known."- '

<^ We shall see GM." Our! Saviour telb us, <' This is life etermd, to knmv thee the only true God, and Jesus Christ whom thou hast sent/' The beginning and perfection of our happiness consists in thiR knowledge. The Deity is spiritual and invisible to the eye of the body, infinite and incomprehensible to the souL But we shall then so dearly undeMand the divine perfections; that our prissent knowledge compared to diat, is but as the see* ing a dark resemblance in a glass, to the clear view of a person in the native beauty of his face. God is most gloriously present in heaven. For according to the degreed of excellence in the work, suih are the impressions .and discoveries of the virtues of the cause. Now all senrible things in the low order of nature^ are but weak resultances from iiis perfections, in comparison of their ilkistrious ctfects in the divine world. The gloria of the place, aiid of the inhabitants,. tlie- angeh and. saints, clearly express his majesty, goodness and power. But in a transcend-^ ent manner he exhibits-himself in the glorified Mediator. He is styled ^* the brightness of his Father's glory, and the express image pf his person >" noli oniyfbt- fcis-equal perfections in re* spect of the unity of their"tntore, but to signify that God in the peraon of the incarnate Mediator- is «o fuHy represented to us, that by Ihe sight of hhn we see God himself i^ hia unchanged-able excellenaies. This appears by the fbltowing words, that *< having purged us- firom our sins, he sat down on the right hand of the Majesty on high;" for they respect the Son of God as united to the human nature, in which he performed the office of the priesthood, and took possession of his glorious kingdom^ During his humble state, the ^divide virtues, wisdom, goodness, hdiness, power, were so TisiMt in 'Ms person, life, revelations^ and miraculous works, that when Philip so longed for the sight of the Father as the only consummate blessedness, ** Show us the Father,. Mid it suffices;'' he told him, <'he that has seen

o 2

me, hasrseenfhe Father also.** But how brightlj do they ap^ pear in his triumphant exaltation. It was his pnqrer on earth ;* << Father, I will^ that they also whom then hast given me, be with me where I am, that they may behold my glory." Inestimable felicity! Whether we consider him in the respect of an bbject^ that incomparably transcends all the created glory of heaven, or in the relation of our head, on a double account; partly because he was debased into the form of a servant, and AuiFered all indignities and cruelties of sihners forns, has received the recompehce of his- meritorioas snfierings, the triumph of his victory, *^ being glorified whh the Father with the glory he had before the world was ;" and partly because every member shall be conformed'to him in his glory; ^we shall be like him, for we shall see him as he is.'* And ail felicity and glory is comprised in that promise. The sight of the fiice of Moses when radiant, had no transforming eiScaey ; for the light of it was not in him as its source, but by derivation. But God is light essentially, and the sight of his perfections will be productive of his likeness in us, so far as it may be in a restrained subject. When our Saviour was upon' the holy mount, and one vanishing beam of glory appeared in his tran9%urati(Mi, Peter was so transported at the sight, that he forgot the world and himself. How ravishing then will the sight of him be in his triumphant majesty, when we shall be transfigured ourselves !

2. As we shall behold God's foce, know his most amiable excellencies; so they shall love him as perfectly as they know him. To the illqstrations of the mind, there are correspondent impressions on the heart. In the present state our love is im-perfect, and as fire out of its sphere, dies away, by our oe^ect to feed it with proper materials, euamouringL considerations of God. But it is not so in heaven : there the divine sun attracts every eye with.the light of i^ beauty, and inflames every heart with the heat of his love. The continual presencil of God is ia different respects the cause and etkct of our love to him. For there is np more powerful attractive to love him, than to see him; and love keeps the thoughts undivided from him. " God is love,'' and will kindle in us a pure affection that eternity shall never lessen.

, Our affections that are now scattered on nvuiy things, wherda .^me small reflections oC hjs goodness appear,: sball jwt in one

lull current in heaven, where {^ God is alt in all/' We elhall then understand the riches of his love, that God who is infi-* nitely happy in himself, should make man for such a glory, and such a glory for man. And that when for his rebellion he wad justly expelled from paradise, and undet )bl sentence of eternal death, God should please to restore him to his favour, and to give him a better state than was forfeited. We shall then understand our infinite obligations to the Son of God, who descended from the heaven of heaven^ to our earth; «nd jwhich is more, from the majesty wherein he there reigned, from the glory wherein he was visible to the angelical minds, and became man for meo^ ^-edemption for the lost, to purchase immortal life for those who were dead to that blessed life. In short, then God will escpress his love to us in the highest degrees that a finite creature is capable to receive from love itself, and we shall love him with all the strength of our glorified powers.

3. Complete satisfaction flows fi-om union with God by knowledge and love. ^' In his presence is fcdness of joy, at his right hand are pleasures for ever.'' The causes and excellencies of the heavenly life are in those words expressed. The causes wrt the influxive presence of God^ the revelation of his attractive perfections^ the beholding his face, the declaration of his peculiar favour. This our blessed Lord himself had a respect to, as the complete reward of his sufferings: '< Thou shalt make ma foil of joy with thy countenance." And his *^ right hand,'' his bounty, that dispenses, and power that secures that felicity. The excellencies of this state are fulness of joy, and that without diminution, or end.

When the soul opens its eyes to the clear disco^ries of the first truth, and its breast to the dear intimate embraces of the Supreme Good, beyond which nothing remains to be known, nothing to be enjoyed, what a deluge of the purest pleasures vrill overflow it ? We cannot ascend in our thoughts so high, as to conceive the excess of joy that attends those operations of the glorified soul upon its proper object. But something we may conjecture.

(1^) Those yfho are possessed with a noble passion for knowledge, how do they despise all lower pleasures in comparison of }t ? I}ow do they forget themselves, neglect the body, and re* tire into the mind, the highest part of man, and nearest to God?

The bare apprehension of such things that by their internal nature have no attractive ipflu^nce upon the affections^ ia plea«* •ant to the understanding. A^ the appearance of light, thougH not attended with any other visible beauties^ refreshes the eye after long darkness; so the clear discovery of truths, how abstract soever, that were before unknown, is grateiiil to the intellective faculty. Thus some have been strangely transported witli the pleasures of a mathematical demonstration, when the evidence, not the importance of the thing was so ravishing: for what is more dry and barren of delight than the speculation of figures and numbers ? Solon when near his end, and some of his friends that visited him were speaking softly of a point of philosophy, by a sound of wisdom was awakened from the sleep of death that was just seizing on him^ and opening his eyes, and raising his head to give attention; being asked the reason of it ? Answered, * That when * I understand what you are discoursing of, I m^y die.' Such was his delight in knowledge, that a little of it made his agony insensiblcp But here are many imperfections that lessen this intellectual pleasure, which shall eease in heaven. Here the acquisition of knowledge is often with the expence of health: the flower of the spirits, necessary for natural operations, is wasted by intense thoughts. How often are the learned sickly? As the flint when it is struck, gives not a spark without consuming itself; so knowledge is obtained by studies that waste our faint sensitive faculties. But then our knowledge shall be a free emanation from the spring of truth, without our labour and pains. Here we learn by circuit, ^d discern by comparing things; our ignorance is dispelled by a gradual succession of light: but then universal knowledge shall be infused in a moment. Here after all our labour and toil, how little knowledge do we gain ? Every question is a labyrinth, out of which the nimblest and most searching minds ^nnot extricate themselves. How many specious errors impose upon our understandings ? We look on things by false lights, through deceiving spectacles: but then our knowledge shall be certain and complete. There is no forbidden tree in the celestial paradise, as no inordinate affection. But suppose that all

* Ut c«m ifltod qaicquid est de quo dtsputails percepero, moriaff Fat, Mux,

€biDg9 in the compass of the workl were known, yet still there would be emptiness and anguish in the mind : for the most com* prehensive knowledge of things that are insufficient to make 119 happy, cannot afford true satisfaction^ But then we shall see God in all his excellencies, the supreme object and end, the only felicity of the soul. How will the sight of his glory personally shining in our Redeemer, in the first momfnt quench our extreme thirsty and fill us with joy and admiration ? It is not as the naked conception of treasures, that only makes rich in ideas, but that divine sight gives a real interest in him. The angels are so ravished with the beauties and wonders of his face, that they never divert a moment from the contemplation of it.

(2.) The pure love of the saints to God is then fiilly satisfied. Love considered as an affection of friendship, is always attended with two desires; to be assured of reciprocal love, and to enjoy the conversation of the person beloved, the testimony of his esteem and good-will. This kind of * affection seems to be inconsistent with that infinite distance that is betwei^n God and the creature. But though it is disproportionable to the diving majesty, it is proportionable to his gqodness. Accordingly oui* Saviour promises, <^He that loves me, shall be loved of my Father, and I will love him, and will manifest myself unto him.? And to confirm our belief of this astonishing condescension^ repeats it, ^' If a man love me, my Father will love him, and we will come to him, and make our abode with him.'' In the pre-aent state, the signs of God's special favour are exhibited to his friends. Now he bestows on them the honour of being his sons^ the graces and comforts of his Spirit, the precious earnests of his love^ and < Seal of their redemption.' But in eminency of degrees, the effects of his love are incomparably more glorious in heaven. Here the saints are adopted, there crowned. There he opens all the bright treasures of his wisdom, the riches of his goodness, the beauties of his holiness, the glories of his power, and by the intimate application of his presence, makes his love most sensible to them. O the mutual delights between God and glorified souls! God looks on them with an engaged eye, as his own by many dear titles^ and is welUpleased in his own

« • Aristot.

o 4

goodness to them, and-ravished with the reflex of his own excellencies shining in them. ''As the bridegroom rejoices over the bride/' (it is the language of divine love) " so their God rejoices over them," And what a blessed rest do they find in the complete fruition of their beloved ? All their desires quietly expire in his bosom. What triumphs of joy following? Can we frame a fuller conception of happiness, than to be perfectly loved by infinite goodness, and perfectly to love him ?

(3.) The supreme joy of the saints is foi* the felicity and glory of God himself. For as the holy soul feels no more powerful motive to love God, than because he is most worthy of it, as he is God, a being of infinite excellencies, and therefore to be loved above the dearest persons and things, even itself; so the highest joy it partakes of is from this consideration, that God is infinitely blessed and glorious. For in this the supreme desire of love is accomplished, that the most beloved object is perfectly honoured and pleased. In heaven the love of the saints to God is in its highest perfection; and they see his glor}' in the most perfect manner^ which causes a transcendent joy to them. And this is one reason why the saints, though shining with unequal degrees of glory, are equally content. For their roost ardent love being s^t on God, that he is pleased to glorify himself by such various communications of his goodness, is full satisfaction to their desires. Besides, in those different degrees of glory, every one is so content with his own, * that there is no possible desire of being but what he is.

4. The full joy of heaven shall continue without diminution, or end. '' *

First. The number of possessors cannot lessen it. The divipe presence is an unwasted spring of pleasure equally full and open to all, and abundantly sufficient to satisfy the immensity of their desires. Envy reigns in this world, because earthly things are so imperfect in their nature, and so peculiar in their possession, that they cannot suffice, nor be enjoyed by all. But in heaven none is touched with that low base passion: for God contains all that is precious and desirable in the highest degrees of per-fectioU; and all partake of the influence of bis universal goodineas

* Sle itaque habeblt doaaia allod Alio mloas, nt hie qooqae donnni habeai mt velit ampUui. Jug,

^hout intercepting one another. In the kingdom above there is no cause for the elder brother to repine at the Father's bounty to the younger, nor for the younger to supplant the elder, to obtain the birthright. The heirs of God are all raised to sovereign glory. Every one enjoys him as entirely and fuliy, as if solely his felicity. God is a good as indivisible as infinite, and not diminished by the most liberal communications of himself. We may illustrate this by comparing the price of our redemption, and the reward. The death of Christ is an universal bene* fit to all the saints^ yet it is so applied to every believer for his perfect redemption^ as if our Saviour in all his agonies and sufferings had no other in his eye and heftut; as if all his prayers^ his tears, his blood were offered up to his Father only for that person. The common respect of it the apostle declares in those admirable words, that signify such an excess of God's love to us, ^^ He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ?" But to imagine that * the propriety of every believer is thereby prejudiced, is not only false, but extremely injurious to the merit find dignity, and to the infinite love of Christ. Therefore the foaae apostle tells us, '^ The life which I now live in the flesh, I live by the faith of the Son of God; who loved me, and gave himself for me:" as if he were the sole object of Christ's love, the end and reward of his sufferings. Afid this appropriating of It to himself, is no prejudice to the rights of all others. St. John describes himself by that truly glorious title, '^ The disciple whom Jesus loved.'' Could he speak this of himself without the injury and indignation of the other disciples ? Certainly he ipight. For if we consider that incomprehensive love of Christ, expressed to them all at his last supper, after Judas was gone forth 5 *' As the Father hath loved me, so have I loved you." We may easily understand, that every one of them might justly believe tl|Pftt he was singularly beloved of Christ. They were all received^ in the heart, though (with John) they did not all lean 01k the breast of their Divine Master. Thus in heaven God is

* Et totom te dedtt anUersh & totuni «ingiili8. Ac per hoc qoicqaid psttiooe sua aalTator pisMtititi licut totain el debent ttniversi, sic sloguli; niii{qood prope hoc plus sioguU quaiii onivcrii, quod totnm acceperuoft »io-gull quantam naWerei, Sa/vtfM.

the imivenal treasure of aU the maU, and the peculiar portioa of every oae* * As by bis essence he equally fills the whole world, and every part of it ', and by his providence equally regards all and eveiy particular creature; so in heaven he dispenses the riches of his love to all, that they cannot desire more, if every one of them were (if I may so express it) the only begotten of '^ the only begotten himself,'' the sole heir of all the merits of his Son. Every saint may with the inflamed spouse break forth in that triumph of love; ^< My beloved is mine, and I am his.'' Nay, the great number of the glorified saints is so far from lessening their joy, that it unspeakably ini^reasei it. '^ The innumerable company of angels, and the general assembly of the church of the first-born," next to the happiness of enjoyr ing God, are a chief part of heaven. An unfeigned ardent afifection unites that pure society. Our love is now kindled either from a relation in nature, or aome visible excellencies that render a person worthy of our choice and friendship: but in heaven the reasons are greater, and the degrees of love ipcomparsd^Iy more fervent. All carnal alliances and respects cease ip that superna-' tural state. The apostle tells us, 'Hf I have known Christ after the flesh, I know him so no more." By the resurrection ^nd ascension of Christ he was transported into another world, and had communion with him as an heavenly king, without Iqw regard^ to the temporal privilege of conversing with him on earth. The spiritual relation is more near and permanent than the strictest band of nature. The saints have all relation to the same heaT venly Father^ and to Jesus Christ the Prince of peace, and head of that happy fraternity. The principal motive of love here, is for the inherent excellencies of a person. Wisdom,, goodness, holiness, are mighty attractives, and produce a more worthy affection, a more intimate confederacy of souls, than propmquity in nature. David declaies that ^^ ail his delight was in the excellent." But there are allays of this noble love here. For,

(1.) There are relics of frailty in the best men on earth, some blemishes that render them less amiable when discovered. Here their graces are mixed infirmities, and but ascending to glory.

* St aadiat multitado silens, non inter te particnlatlm commlniitit sooot, Unqaam cidot | sed omne quod'aooat & omnibus totnm est, & singulis totam. ^ugtuu in EjfUU ad Folmsan^

Accordingly our love to them must be regular and serene; not clouded with error, mistaking defects for amiable qualities. But in heaven the iujage of God is complete, by the union of all the glorious virtues requisite to iVs perfection. Every saint there exactly agrees with the first exemplar, is transf(»rmed eccording to the primitive beauty of holiness. No '^spot or wrinkle remains," or any such thing, that may cast the least aspect of deformity upon them*

(2.) In the present state, the least part of the saint's worth is visible. As the earth is fruitful.ia.plants and flowers, but its riches are in the mines of precious metals, the veins of marble hidden in its bosom. True grace appears in sensible actions, ^' but its glory is within." Ttie sincerity of aims, the purity of affections, the impresses of the Spirit on the heart, the interior iieauties of holiness, are only seen by God. Besides, such is the humility of eminent saints, that the more they abound in spiritual treasures, the less they show. As the heavenly bodies when in nearest conjunction with the sun, and fullest of light, make the least appearance to our sight. But all their excellencies shall then be in view. " The glory of God shall be revealed in them." And how attractive is the divine likeness to an holy eye ? How will it ravish the saints to behold an immortal loveliness shining in one another ? Their love is mutual and reflexive, proportionable to the oause of it. An equal constant flame is preserved by pure materials. Every one is perfectly amiable, and perfectly enamoured with all. Now can we frame a fuller conception of happiness, than such a state of love, wherein whatever is pleasant in friendship is in perfection, and wrhatever is distasteful by men's folly and weakness is abolished. The psalmist breaks out in a rapture, '^ Behold how good and pleasant it is for brethren to dwell together in unity! Love is the beauty and strength of societies, the pleasure of life. How excellent is the joy of the blessed, when the prayer of Christ ahaU be accomplished, that they all may be " one! As thou. Father, art in me, and I in thee, that they also may be one in us." God 18 absolutely one in his glorious nature and will, and therefore unalterably happy: and their inviolable union in love^ is a ray of the essential unity between the sacred persons. There are no divisions of heart and tongues, as in this Babel, but the most perfect and sweetest concord, an eternal agreement

in tempers and inclinations. There are no en^ous compaii* sons; for love that affectively transforms one into another, causes the glory of every saint to redound to the joy of all. Every one takes his share in the felicity of all, and adds Co it. Such is thc^power of that celestial fire ^herein they all bum, that it melts and mixes souls in such an entire union, that by complacence and an mtimate joy, the blessedness of all is, as it were, proper to every one; as if every one were placed in the hearts of all, and all in the heart of every one. If in the church of the firstborn christians, in the earthly Jerusalem, the band of charity was so strict, that it is said, the '^ Multitude of belieivers were of one heart, and one soul ;** how much more intimate and inseparable is the union of the saints in ^^ Jerusalem above/' where every one loves another as himself?

It 18 recorded of Alexander, that entering with Haephestion his favourite, into the pavilion of Darius' mother, then his prisoner, she bowed to the favourite, as having a greater appearance of majesty, thinking him to be Alexander; but advised of her error, she humbly begged his pardon, * to whom the gene* rous king replied, ^' You did not err, mother, for this is also Alexander." Such was their affection, that whoever was taken of them, the other was taken in him; the less ascending in the greater, without degrading the greatei* in the less. This is a copy of the holy love of the blessed; but with the same difference, as betM^een the description of a star with a coal, and its beauty in its proper aspect. And where all is love, all is delight. O how do they enjoy and triumph in the happiness of one another ? With what an unimaginable tenderness do they embrace? What reciprocations of endearments are between them ? 0 their ravishing conversation, and sweet intercourse! for their presence together in heaven is not a silent show. In the transfiguration, Moses and Elias talked with Christ. With what excellent discourses do they entertain one another ? If David felt such inward pleasure from the sense of God's favours, that he could not restrain the expression of it, but invites the saints, '^ Come and hear, all ye that fear the Lord, and I will tell you what he has done for my soul.'' Certainly in heaven, the ble^ied with overflowing affections recount the divine benefits, the ad^

* Nod errutf y mater, nam hic Alexander est, CWr^ /• 3.

iwrable method, whereby the life of grace was begun, preserved .and carried on in the midst of temptations; the continual sue* cession of mercies * in the time of their hopes, and the consummation of aU in the time of their enjoyments How joyfully do they concur in their thanksgivings to God for the goodness of oreation, in making them reasonable creatures, capable to know, love and enjoy him, when they might have been of the lowest order in the whole sphere of beinga; for his compassionate care and providence over them in this world. But especially for his sovereign mercy in electing them to be vessels of honour; for his powerfid graee, in rescuing them from the cruel and ignominious bondage of sin; for his most free love, that justified them from all their guilt by tbe death of his only Son, and glorified them ^ith himself. They are never weary in this delightful exercise, but continuaUy bless him for hb mercy that endures for ever. We may judge by the saints here, when they are in a fit disposition to praise God, what fervoun they feel in their united praises of him in heaven. The psalmist in an ecstacy calls to all the parts of th^ world to join- with him; ^' The Lord reigns, let the beavenff rejoice, and the earth be glad ; let the s^ roar, lei the fields be joyfiil, and all that dweJl therein/' He desires that nature should be elevated above itself, that the dead pajts be inspired with lifp, the insensible feel motions of joy, and those that want a vpiee, break forth in praises, to adorn the divine triumph. With what life and alacrity will the saints in their blessed pomrounion celebrate the object of their love and praises? The seraphims about the throne <^ cried to one another,'' to express their zeal and joy, in celebrating his eternal purity and power, and the glory of his goodness. Oh the unspeakable pleasure of this ooncirti when every soul is harmonious, and eontribiitesbis part to the fell music of heaven! O could we jbear but some, ^ho of those songs wherewith the heaven of ^eaveas resounds, some r^oaius of those voices wherewith the saints above ^' triumph in the praises,'' i^n the solemn adoration .of: the King of spirits, bow would it inflame our desires to be joined with them ? *^ Blessed ^e those that are in thy house, (bey always praise thee."

. Secondly. The fulness of joy in heaven is und|caying; for tbe causes of it are always equal. And those are the beatific objects revealed, aiid the uninterrupted contemplation of it.

Whilst we are' her6 beloiv, the Sun of ftighteowsness, asto onr perception and isense, has ascensions and declinations^ 'ac-> ' cesses and recesses. And our earth is not so purified^ bat some tapours arise that iutercept his cheerful refreshing ifgfat. Front hence there are alternate successions of spiritual -comforts and sorrows, of doubts and filial confidence in die saints. It is a rare favour of heaven, when an humble believer in his whole course is so circtimKpect- as 'not to provoke God-to appear dis-* pleased aigainst him: wlien a christian (as those tutelar angds spoken of in tfae gospel) always beholds the face of his heavenly Father, and converses with him with a holy liberty. And vAm a torment the '^ hiding of-God's face" is to a deserted sool, only they know who f^l it. E^^ertial troubles are many times attended with more consolations to the- ^irit> than afflictions to sense; but to k^ G<kl with a transcendent affection, and to fear he is oihr cineiny, no pBntsbment exceeds, or is equal to it. As his loving kindness in their' esteem -is better than Hie, so his ^displeasure is Nvorae than death! HoW do they wi«sde with God by prayers and kears, and'offer as it were,'a holy violence to the Kingof-he^fen; to recover tlieir first selMity of mind, the lost peace ^f heart*? How passionately do they cry out, with Job, in the book of his patieiKse, (Job 29. 2, 3, 4.) *f O thai I were as in months past, as m the days when God preaerred me: whenTiis caridle shined iipdn my-^ieail, and'when by hit light I walked through darkless: as I was in the days of my youth, wbeh the^ secret of God was lipon ray tabernacle/* And tometimes God-<klaVs'the revealing himself even to hiiS dearest children; not 'that- he does not^see their necessflies, and hear their prayers, oV is so hard that- tiH "their extremiiSes he -is not moved with compassion, but fb^ Mriee and holy reasons; either ^' that they may not return to folly,- tf by any presumptoout ski they forfeited their peace $ or if they have been carefbl to please him, yet he mayxleprive them of spitttual comforts for a time^ to keep them bumble, and that with an obedient resignation la his sovereign pleasure* they may wait for his reviving presence. And then joy returns greater than -before. For thus God Usually renders with interest what he suspended only for trial, tint the saints above ^t^ for ever enlightened with the vital spleodouf and dear regards of his countenance, always enjoy his beamy

smilef. • A contikraal eAnioQ of glory illustrateB heaven and alt its Messed inhatitants. '

Aiid* their contempiatibn of ijM is fixed. If the object, ' though extraordhiary glorious^ ^were transient, or the eye bo weak that it eouM only, see it' bdt • by glances, the height of joy would hot be perpetuid^ But the miiid is prepared with super-* natural vigdiir, taaee the brigfatneasr of God's fiace, atid by'the moat attentive appfication^ always ^eonverses ^th that blessed object,' so that the joy of heaven, is never intennitted for a moment. They aiwaj^s soe, and love, and rcg<Mee, and praise bim.

It 18 pbssible a carnal suspicion may arise in aom^ ais if the uniform perpetual vision of the same glory might lose its perfect delighdliilnesB. , For thosb who seek for happinesa in the vanity flf the oreatitrea,. arei always destrohs of change,' and have their jttdgmbita so cqrmpted, ^at wkiU they languish with a secret deaire'afik^r an.imchangeable good^ yet they conceive no good as deskaUe, that is n6t ehangdL fr ■"' r. But.to.oabect this gressi^mir of fancy, ktuaa. littieanqxiire into'dieoaQseanof dissatisfatiiohy tfaat'maba the constant fitdtion of ibtiiBame'^tfaingr'h^re'tQrfaeledKoiia.: •. . '

Is: Setisibterthings are hi\ such :a;:iim]ted goodness, l;hat' not anylofthemfconvsoppty all oar IpreeeniTvtitots^.ao ihat lit is ne« cseBsarytAlfaflKre'^iHB fcranotherJ .Aad'the mcak.ofctfaem are remedies-bftCEkiridisegsedappetites,!aadrifriiot tenvpc^tely'used; are destructive evils. Eathoig land idHifl^ifag are tk>.«tiaguis(i bnbgar'mdrihiist^ But :c6ntmucd<'i)ejbad just jnJBasnre hecome nabseoQsJ Besides, the insnffidelicj^'of. their objectsy: the aenses llaS msrfvA cannot''l^e satisfied^aHot once. The* eartcafahot at^ tend.tovdetigbtfnl- souiids, and'tKk^eye be/'intent onr beautiful odours at: the same i3me: the satisfisetioh of one seose defeats another df enjbying its: proper good ^' tiherefore tbe' samiB object is not constantly pleasant, but the heart is distempered from as many causes, as there are desires unaccomplished. Add further, all things under ,the aun'affo^d qnly a supeirficial deHght, and miserably d^oqiy^ the.^PjbcMi<m ,rmad/of tKepqi: and many times there is a mixture^ 6f'somd ovtl in diem, that is.mare offen-* sive than the good is delightful. The honey is attended with a sting, so ihat oft&i tho^ tMngft We sigh after "trough vehement desire, when they are dbttidned^ we sigh for grief. Now al)

these causes of diasatisfactim cea^ in heaTen; fi>r « God ia aff infinite good, and whatever ia truly desirable and predons ift in him in ait degrees of perfectioa. And in his piesence all the powers of the soul are drawn out in their most pleasant exercise, and always enjoy their entire happiness. The fimition of him exceeds our most raised hopes, as much as he is more glorious in himself than in any borrowed representations* God will be to us incomparably '^ above what we can ask or think." The compass of our thoughts, the depth of our desires are im|ier« feet measures of his perfections. And a» he is a pare good in himself, so he is prevalent over all evih It is evident therefoi«r that nothing can allay the joys of saints when they are in God's presence.

2. Novelty ia not requisite to ingratiate every .goo^. and make it perfiectly ddightfiil. f God is infinitely happy, to whom no good wasiever new. It is indeed the sauce tbat gives a delicious taste to inferior things. For iben relish only what n eminent, and the good things of this woiU;are:satruly mean, that they are fain lo iborrowa show of greatness by comparison with a worse estate preceding. But an infinite good produoes always the same pure equal complete joy, because it arises feom. its intrinsic peirfeetion, that wants no fdil to commend it. . The psalnust breaks forth, <^ When have I in heaven, bat thee ?^ This is no^inniahing rapture, but a constant joyfel height «f afiectioo. God the eBschtial happiness of the saints, ia alwayr perfectly lovdy and delightfhl to them.

3. The glorified saints in eviery period .of their happy state^ have as lively a perception of it as in the begimiiag. To:make this ^evident, we must, oonsidet that the pleasure of novdty springs iron« a quick' sense of the opposite tehns,. between oar condition ia the want of soose desired good, and after oar ob« taining it. Now the mind is anore iiitense on the advantage.

* Vite BOS taediam tenet, tifflor mortis natat onne ooDsiliam, Hec iaiplei!^ DOS oHa fcelicitas potest. Causa aotem est, qnod non perveoUtas ad illal bonaoi immensnin & in8trperabtle» nbi qecesse est consistat oobb ▼oloiitas b»-stra, quiauUrasSnunufa noa estl^cm S^iu^, 74^-

^ifi iiJ«» xad" avXi|y X^f^ nh^^ ^iii»« 1^,/ckT.c{ift«

^d4ii6re strongly affected at first. One newly freed from tbe iKHrments of a sharp disease^ feek a greater pleasure than from a constant tenour of health. Those who are nused from a loir state to eminent dignity, are transported with their first change; but in tract of time the remembrance of their mean condition is so weakened and spent, that it is like the shadow of a dream, and proportionably their joy is lessened. Honours, like perfumes, by custom are less sensible to those that carry them. But the saints above always consider and feel the excellent difference between their suffering and triumphtot state. They never lose that ravishing part of felicity, the vivid sense of past evils. Their reflections are always as strong on ih^ misery from whence they were raised to the pitch of happiness, as in their first glorious traiislation. In what an ecstacy of wonder and pleasure will they be, from the fresh memory of what they were^ and the joyful sense of what they are ? . I was (says the admiring soul) poor, blind, and naked; but O miraculous and happy alteration! I am fuU of light,, enriched with the treasures of heaven, adorned with divine glory, I was under the tyrannous power of satan, but he is bruised under my feet, i was sen* tenced to an everlasting separation from the presence of God, my only life and joy; but now am possessed of my Supreme Good. O how transporting is the comparison cS these wide and contrary extremes ? How beautiful and pleasant is the day of eternity, after such a dark tempestuous night? How does the remembrance of such eviU produce a more lively feeling fruition of such happiness ? How strangely and mightily does salvation with eternal glory affect the soul? This gives a sprightly accent to their everlasting hallelujahs. This pre^rves an affectionate heat in their thanksgivings to their victorious Deliverer. And thus their happiness is always the same, and always new. Their pleasure is continued in its perfection.

Lastly. The blessedness of the saints is without end. This makes heaven to be itself. There is no satiety of the present; no solicitude for the future^ Were there a possibility, or the least suspicion of Josing that happy state, it would cast an asper^ sion of bitterness upon all their delights: they could not enjoy lone moment's /epose; but the moie excellent their happiness is> the more stmging would their fear be of parting with it* ^* But the inberitaace reserved in heaven^ is immortal^ undefiledf and

VOL. IV. V

fades not aimjr.^ And the tenure of their poneauon is infinitdy firm by the divine power, the true support of their eTerlastiiig duration. ^^ >^ith God is the fountain of life*'' They enjojr a better immortality, than the tree of life could have preserved in Adam. The revolutions of the heaivens, and ages, are under their feet, and cannot in the least alter or determine their happiness. After the passing of millions of years, still an entire eternity remains of their enjoying God. O most deriraMe state f where blessedness and eternity are inseparably united. O joyful harmony! when the lull chorus of heaven shall sing, ^^ this God ' is our God for ever and ever.'' This adds an infinite weight to their glory. This redoubles their unspeahable joys with infinite sweetness and security. They repose themselves in the complete fhiition of their happiness. God reigns in the saints, and they live in him for ever.

SVom what has been discoursed we should, 1. Consider the woful fbUy of men in refiisiog such an hapi-piness, that by the admirable favour of God iA offered to their choice. Can there be an expectation, or desire, or capacity in man of enjoying a happiness beyond what is infinite and eter* nal ? O blind and wretched world! so careless <^ everlasting fslicfty. Who can behoid» without compassion and indignation^ men vmnly seeking for beppiness where it is not to be foond, and after ineninerable disappointments fly to an impossibility, and neglect their sovareign and final blcMedness? Astooisbii^ madness! that God and heaven should be despised 4n compari* son of pmnted trifles. This adds the greatest contumely to their impiety. What powerful charm obstructs their true jo^siog of things? What spirit of error possesses them ? Alas, eternal things are unseen I not of donspieuous moment, and therefore In the carnal bfdanee are esteemed l^;ht, against temporal things present to the sense. '^ It-does not appear what we shall be :'* the veil of the visible heavens covers the sanctudry, where JESUS our higbpriest is entered^ and stops the inquiring eye.

But hftvei we not assurance by the most infallible prineiplea of fiutk,' that the Son of God came down firem heaven to live wkh us, and die for us, and that he rose again to confirm our belief in his '< exceeding great and precious prontises" coneeming this happiness in thefiitttrs state? And do not the most evntent f ifinei^ of reason and smivertal esperience pvore, that thin

iforM eannot affdrd tfue happiatn to lis? Hntr wretchedly id we forfeit the prerogatire 6f the tetsonaUe natore, by negtect^ irtg oar last and blessed end T If the mind be darkened, that it does not see the amiable exeeDendes of God, atid the wilt so depraTed that it does not feei their ravishing povtrer j tnati ceased to be a nan, and becomes like the beasts that perish. At a blind eye is n6 longer an eye, being absdutely nseleM to that end for which it was made. And though in thk present state men are stnpid and tmeoncemed, yet hereafter thtfhr misery will awaken them, to diecoiref what is that supreme good whereiii their perfection and feHdty consists, ^hen their felly shall be exposed before God, angels^ and saints, in what extreme con«* fitsion will they appear before that glorious andimih^nse theatre^ Our Ssviotrr t»ld tlie nnbefieving Jews, ** There sbsil be* weep-^ ing, aod gnasMng of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, smd you yourselfes turned out/' They shall be tortured With the deiir^ of happiness without posslbie satisfisction. It is nidst just tli^ those who err without excuse, shoukl repebt withddt remedy.

2. Let tfs be excited seriously to apply ourselves in the use of effisctoal meaM for the obtivhting this bappinless. Indeed the original cause of ft, ie the pure ]4ch mercy of God; the meAto* rious, is the most precious 6be<fience of our Saviour, by whom we obtmn ^ plenteous r^emption." His abasement is the cause of our exaltation. Tlie Woimdb he received in his body the characters of ignominy, And footsteps of death, are the fountains of our glory. ^ Eternal life is the gift of God through Jeeus Christ our Lord." But the gospel decl&res; " that without holiness no matt shall sM God.*' A holy change of our nai> tarea, peiMWanee in the course of universal obedience, are in« dispeiisaUy reqilisite in order to our obtaining heaven. ^ Those who by petieitt continuance }fi well-doing, seek fbr glory, honout, tad immortality^ shall partal^e of eternal life.'' Now were there 00 other roason of thh o6h<*itution, but th^ ikwereigti wffl of God, k were suflcienf. Bttt the foundation of it is hSd in the nature of the things themselves. Therefore our Saviour dbeis not simply d^lare, that an unregenerate person '' shaR not se& the kingdom of God,'' but wHh the greatest emphasis « caraiot," to mgalty m dbsohite imposanUity of it. Besides the le^d b*

p 2

fihat excludes umanctified persons from the beatific vision of I

God, there is a moral incapacity. Suppose that justice should allow omnipotence to translate such a sinner to heaven, would the place make him happy? Can two incongruous natures delight in one another ? The happiness of sense is hy an impres | aion of pleasure from a suitable object: the happiness of intel«* lectual beings arises from an entire conformity of dispositions. So that unless God recede from his holiness, which is absolutely impossible, or man be purified, and changed into his likeness, there can be no sweet communion between them. Our Saviour i assigns this reason of the necessity of regeneration in order to our admission into heaven: '^ That which is bom of the flesh, is flesh; and that which is bom of the spirit, is spirit." According to the quality of the principle, such is what proceeds from it. The flesh is a corrupt principle, and accordingly the natural man is wholly carnal in his propensions, operations, and end. The disease is turned into his constitution. He is dead to the spiritual life, to the aic^ions and enjoyments that are proper to it: nay, there is in him a surviving principle of enmity to that life: not only a mortal coldness to God, but a stiflT aversion from him, a perpetual resistance and impatience of the divine presence, that would disturb his voluptuous enjoyments. The exercises of heaven would be as. the tonoents of hell to him, while in the midst of those pure joys his inward inclinations vehemently run into the lowest lees of sensuality. And tbeiefore till this contrariety, so deep and predominant in an unholy person, be removed, it is utterly impossiUe he should enjoy God with satisfaction. Holiness alone prepares men fi>r the possession of celestial happiness, that is against the corrup* ^on, and above the perfection tif mere nature.

'^ 1,/et us then, having such a joy set before us, lay aside every w^igh^) ^d the sin which doth so easily beset us, and run with patience tbe race that is set before us, looking to Jesus, the mthor ^nd finisher of our faitb.f' Methinks the sight of. woridly men, so active and vigilant to prosecute their low designs, should quicken us to seek with the greater diligence and alacrity the << kingdom of heaven, and the righteousness d^ereof." A carnal wretch tiiged by the sting of a bratish desire^ with what impatience does he pursue " the pleasure of sin, which is but fc'a season ?'* An ambitious person, with what an intempe«>

TMe height of passion does he chase a feather ?. A covetous nan, how greedily does he prosecute the advantages of the <^ present world that passes away/' and the lusts thereof? Ah! how do they upbraid our indifferent desires^ or dull delays, and cold endeavours, when ** such a high prize'' is set before us ? Who is able to conceive the excess of pleasure the soul feels when it first eaters through the beautiful gate of paradise, and sees before it that incomprehensible glory, and hears a voice from him that sits upon the throne, ^< enter into thy master's joy," for ever to be happy with him ? The serious belief of this will draw forth all our active powers in the service of God« The feeding by livdy thoughts on this supernatural food, will add new vigour and lustre to our grdces, and make our victory easy over the world. If we believe indeed that our bodies shall be spiritual, and -our souls divine in their perfections, it wili make us resolute to subdue the rebel flesh, and rescue the cap-tived spirit from all entanglements of iniquity. ^* Having the promise of such an excellent reward^ let us always abound in the work of the Lord."

3. The lively hope of this blessedness is powerftil to su}^rt us under tlie greatest troubles that can beiial us in this our mor* tal condition. Here we are tossed upon the alternate waves of time, but hereafter we shall arrive at the port, the blessed bosom of oar Saviour, and enjoy a peaceful calm ; <' and so we shall ever be with the Lord." Words of infinite sweetness! This is the song of our prosperity, and charm of our adversity: ^< we shall ever be with the Lord." Well might the apostle add immediately after, << therefore comfort one another with these words*"

More particularly. They are a lenitive to moderate our sorrows upon the departure of our dearest friends, who die in the Lord: for they ascend firom this valley of tears, to the happy-land of the living. What father is so deserted of reason, as ta bear impatiently the parting with his son, that goes over a narrow part of the sea, to a rich and pleasant country, and receives the investiture and peaceable possession of a kingdom ? Nay, by how much the stronger his love is, so much the more transporting is his joy: especially if he expects shortly to be with him, to see him on the throne, in the state of a king, and to partake of his happiness. If then it be impossible to nature ta

F 3

be grieved at-the felieity of ooe th«t is loved; aecording to what principle of nature or faith do believers «b uncomfortably lament the death of friends, of whom they have assuranoe that after their leaving our earth» they enter into an everlasting kingdom, to receive a crown of g^ry from Christ himself? Our Saviour tells the disciples, << If ye loved me* ye would rejoice, because I said I go to my Father," to sit down at his right hand in majesty, A pore affection directly terminates in the happiness and exaltation of the person thai is loved. I am not speakmg against the exercbe of tender affections on the loss of our dear friends; and the pensive feeling of God's hand in it; which is a natural and necessary duty. There is a great differenee between stupidity and patience: but violent passion, or unremitting sorrow, is most unbecoming the blessed hope assured to us in the gospel,

Chrysostom treating of this argument, and reflecting upon the custom of those times, wherein at foneral solemnittes a train of mourning women attended the corpse, tearing their hair and fiioe, and crying out with all the expressions of desperate sorrow, breaks forth, '^ Ah christian faith and religion I that was triumphant over thine enemies in so many battles and victories by the blood and death of the martyrs, how art thou contradicted by the pAictice of these who profess thee in words ? Is this not to be sorrowful as those that have no hope ? Are these the affections, the expressions of one that believes the blessedness of immortal life ? What will the heathens say ? How will they be induced to believe the promises of Christ to his servants of a glorious kingdom, when those who are so in title, behave themselves as if they had no steadfast faith in them."

4. The hope of this blessed state, is able .to free us from the fear of death. Thia last enemy gives, a hot alarm to mankind, both as it deprives them of all that is pleasant bere» ^nd for the terrible consequences that attend it. To the eye of seme, a dead body is a spectacle; of fearful appearance. He that a little before heard, and discoursed, and with a cheerful air conversed ^nd enjoyed the WorJd, now is dead, and all his senses in him: the eyes are dead to lights aed the eara to sowids, the tongue to >yords, the heart to feel any affections, and the countenance to <ti$ooyer them: nothing remains but silence, horror^ and corruption. Besides, *^ after death comes judgment," and a state of

untrientiiig torments to the i¥icked« But a true bdierer that has been obedient to hk Sovioar, sees things by another fight than that of sense, and has living hopes in his dying agonies^ He knows that death to the saints is but a sleep: and while the body rests in the grare» the soul is as it were all act, eontmnally exercising its most noble faenlties <hi the best objects, • Does the soul sleep in that all-enlightened worid, that sees with open Csce the infinite beauty* of God ? that hears and bears a part in tlie hymos of the angels and saints endrcting his throne ? that drinks of tbe^-rivers of pteasore that flow from his presence ? . that freely and joyfully cooTerses with all the eeiestial ooortiefs^ the princes of that kingdom, the-faToorites of God f Then it truly lives. This reconciles death to a christian, who has no* thing more in his wishes than to be with Christy and knows that diseases and pains, the forerunners of it, are but as breaking down.the walls of this earthly dark prison, that the soiri may take its flight to the happy region, and for ever enjoy the liberty of the sons of God. And for his body, that shall be re*vnited to the soul in glory. Methinks God speaks to a dying believer, as he did to Jacob, when he was to descend to ^gypt; ^' Fear not to go down into the grave, I will go down with thee, and I will bring thee up again.'' The same Almighty voice that gave bei^g to the world, shall ^' awake those who sleep in the dust,'' and reform them according to the example of Christ's glorified body* O how should we lo^g for that triumphant day! and with nmst ardent aspirings pray, *^ Thy kingdom come in its fiill power and glory ?"

X Shall now come to speak of the monmfnl subject, the cause of my appearing here at this time, the deceased, reverend and excellent divine. Dr. Thomas Manton; a name worthy of pie» oous and eternal memory* And I shall consider him, both in the quality of his office, as he was an ^ Ambassador of Christ/ declaring his mind, and representing his authority, and in the holiness of bis person, showing forth the graces and ^istues of his Divine Master*

. God had fumisbed him with a rare union of those parta

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"232 ]>R« THOMAS MANTOV'S

that are requisite to form an excellent minister of bis wonf« A clear judgment, rich Ceuicy, strong memory, and happy elocution met in him, and were excellently improved by hia diligent study.

The preaching of the word is the principal part of the mints-ter's duty, most essential to his calling, and most necessary to the church. For this end chiefly, the several orders in the ministerial office were instituted, (Ephes. 4.) and upon our Saviour's triumphant ascent and reception into heaven, an abundant eflusion of the spirit in graces and abilities descended upon men. Now in the performing this work, he was of that conspieuoua eminence, that none could detract from him, but from ignorance or envy.

He was endowed with extraordinary knowledge in the scriptures, those holy oracles finom whence all spiritual light is derived: and in his preaching, gave such a perspicuous account of the order and dependance of divine truths; and with that felicity applied the scriptures to confirm them, that every subject by his management was cultivated and improved. His discourses were so clear and convincing, that none without offering voluntary violence to conscience, could resist their evidence. And from hence they were effectual not only to inspire a sudden flame, and raise a short commotion in the affections, but to make a lasting change in the life. For in the human sou! such is the composition of its faculties, that till the understanding be rectified in its apprehensions and estimations, the will is neve induced to make an entire firm choice of what is necessary for the obtaining perfect happiness. A sincere persevering conversion is effected by weighty reasons, that sink and settle in the heart.

His doctrine was uncorrupt and pure, ' the truth according to goodness.' He was far from a guilty vile intention, to prostitute that sacred ordinance for the acquiring any private secular advantage. Neither did he entertain hb hearers with impertinent subtilties, empty notions, intricate disputes, dry and barren without productive virtue: but as one that always had before his eyes the great end of the ministry, the glory of God, and the salvation of men, his sermons were directed to open their eyes^ that.they might see their wretched condition as sinners^ to

Ikast^n their *' flight frcMn the wrath to oome/' Co make theni humbly, thankfully and entirely ^* receive Christ, as their Prince^ and all-safficient Saviour/' And to bi»ld up the converted ^< in their most holy faith/' and more excdfent love, that is '^ the folfilling of the law/' In short, to make true christians eminent in knowledge and universal obedience.

As the matter of his sermons was designed for the good of souls; so his way of expresuon was proper to that end. Words are the vehicle of the heavenly light. As the divine wisdom was incarnate to reveal the eternal counsels of God to the world; so apiritpal wisdom in the mind, must be clothed with words, to make it sensible to others. And in this he had a singular talent« His style was not exquisitely studied, not consisting of hanno* nious periods, but far distant from vulgar meanness* His expression was natural and free, dear and eloquent, quick and powerful, without any spice of folly, and always suitable to the simplicity and majesty of divbie truths. His sermons afforded substantial food with delight, so that a fruitidious mind could not disrelish them. He abhorred a vain ostentation of wit, in handling sacred things; so venerable and grave^ and of eternal consequence. Indeed, what is more unbecoming a minister of Christ, than to waste the spirits of his brain, as a spider does his bowels, to spin a web only to catch flies ? to get vain applause by foolish pleasing the ignorant. And what cruelty is it to the souls of men ? It is recorded as an instance of Nero's savi^e temper, * that in a general frunine, when many perished by hunger, he ordered a ship should come from Egypt (the granary of Italy) laden with sand for the use of wrestlers. In such extremity to provide only for delight, that there might be spectacles on the theatre, when the city of Rome was a spectacle of such misery, as to melt the heart of any but a Nero, was most barbarous cruelty. But it is cruelty of an heavier imputation, for a minister to prepare his sermons to please the foolish curiosity of fancy with flashy conceits; nay, sudi light vanities, that would scarce be endured in a scene, while hungry souls languish for want of solid nourishment.

His fervour and earnestness in preaching was such, as might

♦ Soet,

soften and make pUaat the most stdl>boni^ AAmU spirits. * I am not q^eakiog of cmt whose talent was only io voioe^ thaC laboan in the polpit as if the and of prsacfaing were for the exercise of the body, and not for the profit of sook: but this man of God was inflamed with an holy zeal» and firom thence sach ardent expressions broke forth^ as were cf4>able^ proenie attention and consent in his hearers* He spake as one Aat had a living faith within him of divine truths. From this nnion of seAl with his knowledge, he was exeeHently fpialified to eoft> vince and convert souls. The sound of woids only strikes the ear, bat the mind reasons with the mind, and the heart speaks to the heart

His uiq>ardleled assiduity in preaching, dedased him rerj sensible of those dear and strong obligations that lie upon ministers, to be very diligent in that blessed work. What a pow* eifol motive our Ssnriour urged upon St. Peter ? ^< As thou lovest me, foed my sheep^ feed my lambs/' John 21. And can any feed too much, when none can love enough ? Can any pains be sufficient for the salvation of souls, for wbidi the Son of God did not esteem his blood too costly a priee ? b not inoassant unwearied industry requisite to advance the work of grace in them to perfection ? In this the work of a minister has its peculiar disadvantage, that whereas an artificer, bow carious and difficult soever his work be, yet has this encourageoienty that what is begun with art and care, he finds in the same state wherein it was kft« A painter that desigpis an exact fkcB, draws many lines, often touches it with hia pencil to give it life and beauty, and though unfinished, it is not spoiled by his inters mission. A sculptor that carves a statue^ though his labour be hard firora the rssistaace of the matter, yet his work remains firm and durable. But the heart of man is of a strange temper, hard as marble, not easily receptive of heavenly impressioBS; yet fluid as water, those impiessions are eaiuly defaeed in it; it is exposed to so many temptations that induce an oblivion of eter-nal things, that without firequent cratationa to quicken and eon-firm its holy purposes, it grows careless, and all the hbonr is lost that was spent on it. This faithful minister 'abounded in

« Si indare alitcr bob potei, est aliaC

the work of the Lord;' w4 wbicb i» truly admirable^ though $o frequent in preachings yet was always superior to other9, and equal to biniBelf. In this last time when dtcIiniBg to death, yet he would not leave his beloved work; the vigour of his mind supporting the weakness of his body« I remember when oppressed with an obstinate hoarseness^ a friend desiring him to spare himself; he rejected the advice vrith indignation.

He was no fimienter of faction, but stndious of the public tranquillity. He knew what a bkssing peaee is, and wbdy foresaw the pernicious consequences that ^ittend divisions. By peace, the bond of mutual harmony, the weakest things are pre* served and prosper ; but where discord reigns, the strongest are near to ruin. The heavenly consent m the primitive churchy was a prindpal cause of its miraculous increase and flourisbing; hut after dimntions prevmled amongst christians, that was de-^ stroyed in a short time, which was built by the ifivine unbn and heroic patience ot the primitive christians. And the glorious beginnings that promised the rtformation of all Europe, yrett more obstructed by the dissensions of some employed in that blessed work, than by all the power and subtilty, the arms and artifices of Rome itself. How aflUctive is the conmderation of our divided eburdiP Sweet peace! whither art thou fled? Blessed Saviour! who didst by thy precious blood reconcile hea« yen and earth, s^ad down thy Spirit to inspire us with that wisdom that is pnre and peaceable, that those who agree in the same principles of £sith, m the same substantial parU of worship^ in asserting the same hidiqiensable necessity of holiness^ may recove one another in love. I am affe^ionately engaged in a matter that so nearly toucfaca all those that value the pro-testant interest.

Briefly; Consider him as a christian, his life was answerable to his doctrine.

It is applicable to some ministers, what is observed of the earbuncie; by its colour, kistre, and fiery qparUings it seams to be actually a fire, but it has only the name and appearance of it. Thus aoose in the pulpit seem to be all on fire with aeal, yet theb hesoru are as oold as a stone, without holy auctions, and thmr lives are unworthy their divine ministration. But this servant of God was like a firuitfiil tree, that produces in iu branches what it contains ^ in the xoot; his inward grace

was made visible in a conrersation becoming the gospel of Christy

His resolute contempt of the world secured him firom being wrought on by those motives, that tempt low spirits from their duty. He would not rashly throw himself into troubles, nor spr^a conscientiA avoid them. His generous constancy of mind in resisting the current of popular humour,- declared his loyalty to his Divine Master. His charity was eminent in procuring supplies from others, when in mean circumstances himself. But he had great experience of God's fatherly provision, to which his filial confidence was correspondent.

His conversation in his family was holy and exemplary, every day instructing them from the scriptures in their duty.

I shall finish my character of him, with observing his humility. He was deeply affected with the sense of his frailties and unwor-thiness. He considered the infinite purity of God, the perfection of his law the rule of our duty, and by that humbling light discovered his manifold defeets. He expressed his thoughts to me a little before his death; ^ If the holy prophets were under strong impressions of fear, upon the extraordinary discovery of the Divine presence, how shall we poor creatures appear bejfore that holy and dread Majesty ?' Isaiah, after his glorious losion of God, Teflecting upon himself, as not retired from the commerce and corruption of the world, breaks forth, ^ Wo is ne, for I am undone! because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts.'' It is infinitely terrible to appear ^* before God the Judge of all,'' without the protection of *' the blood of sprinklmg, that speaks better things than the blood of Abel/' This alone relieved him, and supported his hopes. Though his labours were abundant, yet he knew that the work of God, passing through our hands, is so blemished, that without an appeal to pardoning mercy and grace, we cannot stand in judgment. This was the subject of his last public sermon.

He languished many months, but presuming he should be too strong for his infirmity, neglected it, till at last it became insuperable and mortal. Many pathetical aggravations heighten our great and dear loss; that such a faithful minister of Christ should be taken away, whose preaching was so powerful to le-

pair the woiiil rains of godlineM and virtue in a degenerate age: whose prudent pacific spirit rendered him so useful in these divided times, when professors of th|e same religion are alienated from one 'another, as if they had been baptized with the waters of strife: that before our tears were dried up for the loss of other worthy ministers, the fountain of sorrow should be opened again by this afflicting stroke. But it becomes us to receive the dispensations of heaven with humble and quiet submission; to reflect upon our sins with an holy grief^ that provoke God to remove such an excellent instrament of his glory from us. ^^ Let us pray to the Lord of the harvest, that he will send forth faithful labourers into it." O that surviving ministers might be animated with a zeal more pure and fervent in their divine work! And that people would be wise, while a price is put into their hands, to improve it for their eternal advantage* The neglected gospel will at last be a terrible witness against the dis-' obedient^ to justify and aggravate their condemnation.

•ondudng for his glory and our good. For not only the super* abundant mercy^ but the righteousness and truth of God appear with an eminency oi glory in this way of making us happy. The promise of the reward was from excellent goodness, but the performing it to his faithful servants is frcnn his justice and fidelity. He was unlimitedly free, but having pleased with such e<Hidescending favour to make a covenant with us, upon our sincere compliance with the terms of it, he is obliged for the honour of his truth and righteousness to accomplish it: though in strietness he can owe nothing to us, yet he is a debtor to his promise. From hence the apostle saith, *^ I have fought the good fight, I have finished my course; from henceforth there is laid up for me a crown of righteousness, which God the righteous Judge shall give unto me.'* The honour of his troth i^ sacred and inviolable: thus he is proclaimed in a style expressing bow glorious his truth is, and how dear to him, ^' The Lord thy God, he is God;'' and the ouly attribute that is annexed is, '^ the faithful God, keeping covenant and mercy/' At the last day he will be glorified not only as the free and magnificent donor of all the treasures of heaven, but as the God of truth, who has fulfilled all the exceeding great and precious promises made to bis servants.

And the connexion between our duty and the reward, has a powerful influence to excite our sincere and earnest endeavours to please God: it is the strongest engagement to universal saiic* tity and obedience. For the gospel is an everlasting covenant, and the condition of it is unalterable: heaven is not promised as an absolute irrespective gift, but as a reward consequent of services. There can be no lively regular hope of future happiness^ but according to the revelation of God's will, who gives it: the accomplishment of his promise has a dependance upon our duty. The crown of life is promised to ^^ those that love God; and love is the fulfilling of the law:" if any .one aspires to that dignity, he must from love,, which is the internal character and disposition of a saint, obey and serve God. To presume of ob« taining our last and blessed end, without a diligent use of the means prescribed in the gospel, is such idle preposterous kllf, that men would be ashamed of with respect to the gaining of temporal things. Can he that sows no seed^ expect a harvest?

or that plants bo vineyard, expect a vintage? Can a merchant hope for rich returns from a foreign country, without trading, thither? And it is as vain to hope for the eternal reward, without following holiness. The presumption is heightened and more fatid, when any shall think, if they are predestinated to glory, they shall obtain it without their best diligence in making '* their calling and election sure/* This is to make a diametri-' cal opposition between the decrees of God, and the record of his will in the gospel. Election is a chain that reaches from heaven to earth, to draw men from earth to heaven: it has intermediate links that must not be left out. Between election and glorification the faith and obedience of the gospel intervenes: the apostle informs us, ''that we are chosen to salvation, through the sanctification of the Spirit and the belief of the truth." The decrees of God are a secret we cannot dive into. We can discover what is secret only by what is revealed; our election by our effectual calling, which is the infallible and sensible effect of it. To lie down securely in the secret decree, neglecting to '' work out our own salvation/' is such pernicious sophistry, as can only be inspired from the father of lies. If ever such a thought is suggested, that if I am elected, I shall be happy though careless of my duty, chain it up, there is folly and frenzy in it. Heaven is bestowed as a gift of his infinite grace and power, but according to the wise and immutable order set down in the gospel; which is so far from lessening and obscuring the glory of his mercy, that it makes it more conspicuous: for holiness, to which we are so strictly obliged as preparatory for heaven, is* our most divine perfection, and qualifies us for the en-jojmfient of God.

2. The excellence of the reward is to be considered: *' He that serves me, him will my Father honour." Such is the wisdom and equity of God in his moral government, that he has by a gracefiil order annexed honour as the reward to virtue. The general rule is, '' Those that honour me, I will honour} and those that despise me, shall be lightly esteemed." There is such a majestic beauty in holiness as commands the esteem and affections of men, unless they are prodigiously degenerate and corrupted by thehr lusts. The heathens were convinced that honour b the intrinsic tribute always due to virtue; and some were so strict^ and had such divine thoughts as to maintain that

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Virtue is the only true nobility. It is foretold in scripture^ ^* The righteous shall be in everlasting remembrtoce i" they leave an honourable evidence of their graces and virtues in their works, and are of precious memory, ** when the name of the wicked shall rot." But the reward our Saviour promises^ is ** the honour that comes from God only :** and as his majesty infinitely transcends all earthly principalities; so in proportion, the honour that he confers upon his servants is above all the titles of honour, all the swelling praises of men. This reward is J;iven in the next world. Here the servants of Christ are sometimes darkened with many afflictions, and buried in sad obscurity before they are dead; they are the objects of scorn and contempt: St. Paul who was an incarnate seraphim, whose zeal m the service of his Divine Master exceeded all the apostles, yet was, as he declares, vilified as the offscouring of the world. Now such is the excellent goodness of God, that he will certainly in the next life reward with the highest honour all who have advanced his honour.

The honour and glory of the Tuture state is concealed at present, it is wrapped up in a cloud ; only some glimmerings of it glance upon our eyes : " Light is sowed for the righteous," the plenary revelation is hereafter. It is true the apostle tells us, ** that life and immortality are brought to light through the gospel:" but that is only to be understood of a comparative revelation, to what was under the law: it is brought to the light of faith, which is like to break of day, when the shadows of the earth and the light of heaven are mixed. There is a veil between us^and the glory of heaven, partly to try our faith, whether we will believe the promise of God without sensible discoveries of it; and to try the sincerity of our love, whether we love God for himself, without the distinct unfolding of that excellent glory: and to comply with the weakness whilst we are in such tempered tabernacles of flesh. If the beams of his glory were displayed before our eyes, we should be struck with blindness, as Saul was at the brightness of Christ's appearing to him: the flood of light would swallow us up in ecstacy and amazement. Our &int facilities cannot sustain his glorious presence. As God told Moses, *' No man can see my face and live ;*' St. John tells believers, *^ Now we are the sons of God, and it doth not yet appear what we shall be: now our names are written in the

book of life/' in the rolb of eternity; now we are adopted into the line of heaven; now we are clothed with the righteousness of Christ, the royal purple robe died in his blood; we have the! privileges of the justified st^te; we have a right to the eternal kingdom by our Saviour's purchase, and the firm covenant of grace; we have the *^ Holy Spirit of promise," who is ^^ the earnest of our inheritance, and the seal of God's love to us :'* but the full partaking of that glory is reserved till we leave this visible world.

I will briefly glance at the several degrees of the reward that shall be conferred upon all whom ^' the King of glory delights to honour in- the next world." •

(L) The scripture reveals, that ^^the soak of just men first come to the perfection of glory." If Adam had continued in his holy state after a short immortality upon earth, he had been translated alive, and entire in soul and body, to heaven: the everlasting doors had been opened wide for his reception: but since our disobedience, though our guilt be pardoned, the gate is so strait that the gross spoils of our flesh must be left behind us. Now immediately upon the dissolution of the saints, God sends 4 guard of angels, bis most coble creatures, to convoy their souls into ^' the courts of his honour,'* into the chamber of his glorious presence. Divine dignity! This is the privilege of his chosen friends and favourites, of the most illustrious and blessed creatures. In heaven the divine majesty is seen in its glory: and If one ray .of it, reflecting upon suffering Stephen, adorned him with angelical glory, how roach more will ihe face of God most radiant and resplendent transform the soul into an admirable similitude of his perfections ? *' When we shall see him as he is, we shall be like him,'' by his everliving Spirit, the principle of the divine life and beauty in the soul, as the soul is of the Aatural life and beauty in the body. There will remain no shadow of error in the mind, no mixture of evil in the will, no pollution in the affections, but the ftiU likeness of God in holiness and joy. This is the highest honour an immortal spirit is capable of. The state of innocence wherein man was created is called a ** state of honour:" the angels are dignified with the title of s^ts: and God is '^ glorious in holiness:" it follows therefore, when << the spirits of just men are made perfect" they

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partake of the heavenly and divine honour. If the joy that springs from believing whilst we are in this vale of tears be '^unspeakable and fiill of glory/' how glorious is the joy that springs from the clearest sight and the most intimate fruition of the blessed God^ the joy that is without defect or end? as the psalmist expresses, ** In thy presence is fulness of joy, at thy right hand are pleasures for evermore."

(2.) At the last day their bodies shall be raised and refined to a spiritual excellency, and transformed into the likeness of Christ's glorious body. The apostle declares, that the consummation of the saint's glory shall be at Christ's appearance. Then their souls shall be reinvested with shining robes of \m^ mortality: they shall be placed at the right hand of the everlasting King, which implies the highest honour; as God's being at our right hand, implies protection and defence: they shall then receive a most glorious testimony of his acceptance, •* Well done, good and faithful servants, enter into your Master's joy:" after they are approved, they shall sit upon thrones, and judge the world, even the prince of darkness with all his apostate trains; they shall give their solemn suffrages to the judgment pronounced by our Saviour, saying, ** Hallelujah, salvation, and glory, and honour, and power unto the Lord our God; for true and righteous are his judgments." Add after the last act of his regal office, our Saviour will lead them into the kingdom of his glory to reign with him for ever and ever. Who is able t« iutifold this excellent glory ? all humau words are unworthy and too narrow to express it; only the lively and ravishing experience of that glory can fully reveal it to us. The meanest saint ia that kingdom shines in glory that infinitely exceeds all the mo^t solemn and magnificent representations of an earthly majesty, all the trophies and triumphs of the most famous conquerors. To raise our thoughts by a distinct comparison of them, consider.

The glory of saints is substantial and solid, it is inherent in them. The apostle says, '< It is a glory that shall be revealed in lis:" a plenary infusion of all glorious endowments both in soul and body shall conform us to the Son of God. The glory of this world is but an airy opinion, a verbal sound without substance^ empty titles^ external appearance, and confen no real

dignity to the person that receives it. There ia fie greatness in "worldly honour: it is fancy heightens some by comparison with those that are below them* But heaven is the kingdom of trae glory, and every saint there is traly glorious. The psalmist declares God's judgment of all the honour and prosperity of the world: ^* As a dream when one awakes, so O Lord, when thou awakest thou wilt destroy their image.'' They are painted shar> dows, splendid toys. What difference there is between the clear and sound judgment of a person throughly awake, and the vain fugitive iiaocies of one that dreams, there is, and much more between the swelling images of worldly honour^ and the real bea^ venly honour of the saints.

The heavenly glory brings entire eatis&ction. ^' As for me/* aaith David, ^^ I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness." When the morning of glory arises, and the soul awakes from the heavy eyelids of .flesh, and sees the King of spirits in his beauty, and the impression of the divine excellencies conspicuous in itself, what a joyful satisfaction, as sweet as life, is diffused through all its powers? What a heavenly sabbath composes all its vast and restless desires? The glorified saint sings with the psalmist, ''Return to thy rest, O my soul, fi>r the Lord has dealt bountifiilly with thee." But how unsatisbctory is all secular greatness and honour ? Of this we have the iullest testimony from some who ascended to the top of worldly glory: SoI6m(m whose ealm and flourishing state was scarce ever paralleled, yet declares that all was vanity. And the Roman triumphs^ wherein the world was represented in its highest glory, was but an empty show: * •Vespasian the emperor in his triumphant way often reflected upon his folly in being induced to suffer such a tedious vwity. It is true the dreaming minds of men are deceived with irain complaeenoe in it for a while, and this makes them unwilling to be convinced of their foolish prizing it; yet they cannot find any solid true satisfaction : they are charmed with a superficial pleasure^ that cannot reach to the centre of the souK

* Vsm «t meni per diem veris vbionibut avoeatur ne domlst, ita falsls ooct^ ne ezcUetar. LactanU de Opific. Dei. c* 18.

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. To mm up all^ The bonour of the servants of Cbrist is eternal': they will shine like the stars^ that never &int in their watches and influences, with a durable glory. But the glory of thb world, like a blase in straw, presently vanishes: not one ray of secular glory shall enlighten the highest monardis, in the shady valley of death, nor in the regions of darkness be-yond it.

IV. The app&cation.

The proper and main use of what has been spoken, is, L To direct our ambitious desires and endeavours to seek heavenly honour. Nature has instilled the desire of praise and glory: and this is like some plants that in their native soil have "K poisonous quality, biit transplanted into another^soil and dimate, are not only innocrat, but healthful. Pride ruined both worlds: the ai^els were expelled from heaven, and Adam from paradise for their pride. And ever since it is a seminal sin productive of innumerable evils and miseDiefs: *^ pride of life is jooe of the great corrupters in the world:" it is the cause of envy and emulation : of envy that would degrade those that ar^ above; 4>f emulation that urges those who are below by any guilty means to ascend higher: it is one of the great destroyers of moi here and hereafter. The aflfection of the praise of men makes so many ashamed ^< of the gospel of Christ,^' of owning its ttrulhs, or subjecting themselves to its pure rules. This account i$ given of the infidelity of some in our Saviour's time, ^^ thet sought the honour of men, and not the honour that comes from God only." But let the desire of glory be consecrated, let our aspirings be transported to a new and heavenly object, to the Incorruptible crown, and it is a saintly ambition becoming the abreast of a christian. The changing of the object will be "an /excellent means to rectify our inordinate desire of honour, of .what is pompous and specious in this world. There is some lesemblanee in curing the diseases cyf the mind, and those of the body. A disease is not cmly cured by what is manifestly con-trary, but sometimes by what seems like to it, yet has a secret contrariety. The feverish heat is not only spent by cooling ju-laps, but by cordials that fortify the natural heat that consumes those humours that are the inflammable matter which foments the fevec. Thns the sensual desire of woridly honour is extinguitfied

ffnOUKAJU MIUHON* Cfil

hf a pure ethereal affeotion) the deeire of that hoojDiir that oone^ fma the God of glory^ who is the absolute and eternal fountam of honour.

2. Let us be effeotually excited to ehoose Christ foi our mastelr^ and devote ourselves to his serviee for ever. Though his domi* mon is supreme^ and his vight in us inalienable^ yet he will be glorified by our free obedienee. Our resohitioa and consent to serve him» that it may be acceptable^ must be deliberate, eufire, and permanent.

(Ip) Deliberate; from the conviqiion and sense of our duty and interest: for (he ijgnoraiice and deception of the mind, the sodden surprisal of the will is^.conlrary to that dear conaent tintt is requisite to establish a covenant.

There is a competition between the Soa of God, and. the god of this world, who shall reign over us: one we must serve: it ie ih^efore our highest wisdom to choose a gracious master, and moeX jiist to serve him who by full right may claim due service. If with free judgment we ponder things, if our carnal seasea and passions have not the dedaive vote, we shdl readily yieU our-eelvea to Christ, who by so many dear titles hte aright in uac ^^ for to this end Christ died, and rose^ andvevived, that-he might be Loid both of the dead and of the living.'* He <^ is the true vine'' that left '' his sweetness, the good olive that left hia fatness to reign over us;" and shall we choose the bramble to idomineer ? He requires oar service not far his profit, but that hia lore and bounty may take a rise to reward us: but satan will torment them most who aie most obsequious to him: and what charm, what impression upon ihe human mind can induce us to |irefer a murderer before our Saviour ?

• (2.) Onr conse?nt must be entire, without exception against any irf his Jaws, or bis providential wil^ and any reservalian of our own lusts and appetites. He. baa told us, <' No man can aerve two masters; for either he will hate the one, and love the other; or else he will hoU to the.oae, and despise the other/' •The oommands of Christ and satao are absolutely kieensistent: obedienee«to the one is direct rebellion agamst the other. We may not eapitAlate with him, an4 ^ink.by some good works to .cempoand for our cKorbitaoce^ and that atriotnesa inrsome duties will excuse our indulgence.of MM sins: he will not aoospt of

£8S DR. THOMAS JAtOUtTs

bankrupt obedience, but strictly requifes the payment of Miieere obedience to all hk ,command8.

The apostle expresses our uniTersal duty in active and passive obedience to Christ 3 ** None of us Uveth to himself, no man dieth to himself; for whether we Kve, we live unto the Lord$ . and whether we die, we die tinto the Lord, whether theiefoie we live or die, we are the Lord'« t" that is, our Kves must be employed in his service, and our deaths be at his order and dis* posal. Is the external acknowledging of him, and a specioui homage worthy his most precious sufferings ? Can his death ex* euseoor disobedience? Can his suffsrings that purchasedhil dominion to rale us, procure a lioence for us to rebel against Ui commands ? Such a thought is blasphemy.

And our consent most be entire; that is, we must serve him with ail the freedom and force of our internal faculties, with sH the diligence of our outward members, with all possible industry to advance his glory. It is not the empty title of Lord, nor the perfarmiBg some slight observances that will please Christ. The commands of the gospel frequently urge us to be fervent ia tmr heavenly csJling, ** Fiist seek the kingdom of heaven, and the righteousness thereof: strive to eAter in at the strait gate: take the kingdom of heaven by violence t work out your own salvation with fear and trembling e abound in the work of the Lord : be rich in good works: add to feith virtue, to virtue knowledge,'' and every grace in degrees of eminence : ^* give sll diligenoe to make your calling and election soret" ^' we must walk circumspecdy and exactly becoming the dignity and parity of our high and holy callii^." We have many duties to perform, many sins to subdue and mortify, many graces to perfect and the most intent application of mind, the most zealous industry is requirite for sudi great ends. By diligence and culture our souk will be as fraitfui gardens abounding *< in the fnuts of righteousness:" but if we are remiss and careless, they will be barren as the sands of Africa. We should with as much seal alid vigour serve Christ as. ever we served our lusts, those imperious exacters of our time, and strength, and aflfections. It is the pUsportion St. Paul enforces, <' As you have yielded yoar mem-hers servants and weapons to uncleanness, so yield your memben weapons and servants of righteousness.''

But how many that have made a trade of sin^ are as careless in religion as if it were a slight recreation? . How many please themselves with a mediocrity in religion, and pretend if they be but saved, they are content: they do not aspire to excellent degrees of glory, nor to higher degrees in the favour of God^ and are lukewarm and remiss in his service, presuming what they do will be sufficient to secure their souls : but was ever any person so deserted of reason, that in worldly trade when he might gain a hundred pounds he is contented with ten ? Besides this disposition and language is of one that principally desires heaven, to escape hell: and all that he does religiously is the eflect ,of servile fear, which is no saving grace: for weie it not for the terrible punishment, such a person would securely commit the sin. Briefly, as the Lord Christ ** has saved us to the uttermost,'' we should serve him to the uttermost: we should with such alacrity and diligence, with such willing hearts and earnestness serve him on earth as he is served in heaven: if we had the powers of the angels, yet our service would be short of our obligations.

(3.) Permanent. Our service of Christ mi^t be upon firm principles and permanent reasons to our lives' end. Sometimes there are desires and resolutions kindled in the breast, and the carnal passions blow so violently a^ to qaencb them. * Like some cursed women, that by violent potions destroy the living conception in their bowels. Others in the sunshine of prosperity will adhere in profession to Christ, but when storms arise, they withdraw themselves. Others '< begin in the Spirit,'' run well for a time, but *^ end in the flesh." Our Saviour has spoke the doom of all such, *' No man having put his hand to the pUmgh^ and looking back, is fit for the kingdom' of God:" he is not worthy the honour of being Christ's servant, and he will quickly find the fearful consequences of ChriiBt's rejection in the next world. We read of Shimei, that upon Solomon*s confining hini to Jerusalem, with the threatening of death if he weiit forth t ** And Shimei said to the king, the saying is* good: as my lord the king hath said, thy servant will db." 1 Kings 2. 31. What an^ easy confinement was it to remain in the holy city, where all

• Qam in ijMis TlsceribiUt nedicameDtii epotit origSnen fatnrt homijili exiljigasAl A pariefdlam faclant asts ^umd pariant. Minm* Fd*

tiie tribes came twice a year, and wbea they returned Irft tfieir hearts behind them: it seems to be a privilege and favour rather than a punishment. Yet a petty interest drew him oat, and for the violation of his promise he lost his life. This is a representation of those who for temporal respects desert the service of Christy violate their promises to him^ and leave the new Jon* sal'em, the city of the living God. Our Saviour will accept of none into his service but upon his own terms; '^ Whoever will be my disciple, let him take up his cross and follow me/' Who would not be ambitious to be the copy of sudi a divine original ? We should rejoice if called forth to sharp trials fer lus name, as havmg an occasion to 'give the clearest testimony «f our superlative love and entire fidelity to our blessed Lord.

To conclude the argument. Let us be persuaded to dedicate ourselves wholly to the service of Christ, and to live according to out dedication. This should be the early act of the reasonable creature; for is it equal to put him off with the relics of the w*orld to whom the firstfinits, the best of all we are and have is due? But if we have been careless of our duty^ let us not any longer defer to make a voluntary consecration of our lives ' to his glory: remember that life is but a << span's breadth," oor •pportonity of serving Christ is short, and the omission of it is irreparable. What is there to reconmiend a service to us, but is to be found in the service of Christ ? It is the most honoar<» able service, whether we consider the divine majesty of oor Mas*' ter, who is ^^ King of kings, and Lord* of lords t" the quality <tf our fellow-servants, the angels of light, and the glorified saints, who are the princes of his court, and the heavenly nobility: and (he nature of the work that is sublime and excellent, becoming m intellectual soul, that is spiritual by nature, and divme by grace*

• It is the most sweet and easy service: this will seem iocredi-U'e to those who judge of the delights ot the spirit by the prin<*> ciples of the flesh. In this sense also, the ** carnal man xm^ Iderstands not the things of the spirit:" who can discover the pleasure of music to one that was bom deaf? or describe the Bght of the sun to one that was ever blind ? who can see a taste ? The truth is, the life of carnal men has the appearance fiS joyf but not the reality ^ and the life of the saints has a gloomy melancholy appearance^ but has an inward cordial joy

mcomparably above all the vain flashy deligfat9 of the world. * A carual man '^ that serves divers lusts and pleasures^'' is sometimes racked and vexed betwixt contrary passions. Every lust has a secret sting with its honey. And as the corrupt heart is its own tempter^ so the guilty conscience h its own tormentor. Besides the fearful apprehension of what shall follow in the next worlds when the revenging justice of God^ and the cruel malice of satan shall concur to niake the sinner miserable^ is sufficient to poison the sweetest pleasures of sin. Bat the life of a sunt is regulated by a law that is always at union in its precepts. Me has divine assistance to enable him to perform it. His gracious Master will pardon his infirmities. The content of conscience^ the joy of the Holy Ghost, that rewards our duty here, far exceeds aU the severity and difficulty that the ctlimal nature complains of in obeying the divine law. ** The yoke of Christ is** truly " easy, and his burthen" truly ^' light.** ,

' His service is the most profitable: he will protect, maintain] and everlastingly reward his servants. Is there any master so rich, so liberal, so faithful as Christ ? How often do the slaves of the world complain that they have spent themselves in vain? As Jacob reproached Laban, '^ Thou hast deceived me, and changed my wages ten times;** so may the worldlings say^ whose hopes have been often charmed with the specious promises of the world, and delude^ in the end. Dear bought experience at last convinces them of their wofiil folly, in seeking for happiness where it was not to be found, and neglecting to seek it where it was. But the servants of Christ hove at the present ^^ their fruit unto holiness, and in the end everlasting life.** The service of Christ here, is freedom, victory, empire, and hereafter a triumphant felicity.

I shall now address myself to the present ^occasion, which id to pay our la^t solemn respects to the memory of the Reverend Dr. Thomas Jacomb: who was so universally known, esteemed^ and beloved in this city, that his name is a noble and lasting clogy. I shall not give an account of the time he spent in Cambridge, where he was fellow of iTrinity College, and worthily esteemed in that flourishing society: but confine my discourse to his ministry in London. Here the divine pro^dence disposed

^ Jussiiti Domino lie et est, ut poena sit sibi omnis inordlnatas animal. Jvgm

Um into the family of a right honourable peraon, to whom he was deservedly very acceptable, and whose real and most noble favours conferred upon him, were only to be equalled by hit grateful and high respects, and his constant care to promote se-* rious religion in her family.

He was a servant of Christ in the most peculiar and sacred relation: and he was true to his title, both in his doctrine and in his life. He was an excellent preacher of the gospel, and had a happy art of conveying saving truths into the minds and hearts of men.

He did not entertain his hearers with curiosities, but with spiritual food: he dispensed the bread of life, whose vital sweetness and nourishing virtue is both productive and preservative of the life of souls. He preached '^ Christ crucified, our only wisdom and righteousness, sanctification and redemption." His great design was to convince sinners of their absolute want of Christ, that with flaming affections they might come to him, and ^' from his fulness receive divine grace." This is to water the tree at the root, whereby it becomes flourishing and fruitful; whereas the laying down of moral rules for the exercise of virtue, and subduing vicious affections, without directing men to derive spiritual strength, by prayer, and in the use of divine ordinances, from the Mediator the fountain of all grace, and without representing his love as the most powerful motive and obligation to obedience, is but pure philosophy, and the highest effect of it is but unregenerate morality. In short, his sermons were clear, and solid, and affectionate. He dipped his words in his soul, in warm affections, and breathed a holy fire into the breasts of his hearers: of this many serious and judicious persons can give testimony who so long attended upon his ministry with delight and profit.

His constant diligence in the service of Christ, was becoming his zeal for the glory of his master, and his love to the souls of men. He preached thrice a week whilst he had opportunity and strength. He esteemed his labour in his sacred c^ce both his highest honour and his pleasure.

At the first appearance of an ulcer in his mouth, which he was told to be cancerous, he was observed to be not much concerned about it, than as it was likely to hinder his preaching that was his delightfiil work: and when he enjoyed ease, and

after wasting sickness^ was. restored to some degrees .dfstrength^ he joyfully retunied to his duty. Nay^ when his pains were tolerable, preaching was his best anodyne when others failed ^ and after his preaching, the reflection upon the divine goodness that enabled him for the discharge of the service^ was a great relief of his pains.

His life was suitable to his holy profession. His sermons were printed in a fair and lively character in his conversation. He was an '^ example to believers, in word^ in conversation, in charity, in spirit, in faith, in purity.

He was of a staid mind, and temperate passions, and moderate in counsels. In the managing of affairs of concernment, he was not vehement and confident, not imposing and overbearing^ but was receptive of advice and yielding to reason.

His compassionate charity and beneficence were very conspicuous amongst his other graces. His heart was given to God, and bis relieving btfieficent hand to the living images of God, whose pressing wants he resented with tender affections, and was very instrumental for their supplies.

And as his life so his death adorned the gospel, which was so exemplary to others, and so gracious and comfortable to himself. The words of men leaving the world make usually the deepest impressions, being spoken most feelingly, and with least affec-tatioQ. Death reveals the secrets of men's hearts; and the testimony that dying saints give, how gracious a master they have served, how sweet his service has been to their souls, has a mighty influence upon those about them* Now the deport* ment and expressions of this servant of Christ in his long languishing condition, were so holy and heavenly, that though hit life has been very useful^ yet he more glorified God dying than living.

When ]ie was summoned by painful sickness, his first work was to yield himself with resigned submission to the will of God. When a dear friend of his first visited him; he said, ^ I am in the use of means, but I think my appointed time is come, that I must die : if my life might be serviceable to convert or build up one soul, I should be content to live^ but if God bath no work for me to do, here I am^ let him do with me as he pleaseth : but to be with Christ is best of all.' Another time he told the same person, ' that now it was visible it was a determined case.

God would not hear the prayer, to blew the meaiM of his re« coTery/ therefore desired his friend to be willing to resign him to God, saying, ^ It will not be long before we meet in heaven, never to part more, and there we shall be perfectly happy, there neither yoar donbts and fears, nor my pains and sorrows shall follow us, nor our sins, which is best of all/ After a long continuance in his languishing condition without any sensible alteration, being asked how he did, he replied, ' I lie here, but get no ground for heaven or earth:' upon which one said, ' Yes in your preparations for heaven,* ^ O yes' said he, * there I sensibly ^t ground I bless God/

An humble submission to the divine pleasure was the habitual frame of his soul: like a die that thrown high or low, always falls upon its square: thus whether hope of his recovery were raised or sunk, he was content in every dispensation of providence.

His patience under sharp and continuing pains was admirable. Ttie most difficult part of a christian's duty, the sublimest degree of holiness upon earth, is to bear tormenting pains with ^a meek and quiet spirit. Then " ftuth is made perfect in works :" and this was eminently verified in his long trial. His pains were very severe, proceeding from a cancerous humour, that spread itself in his joints, and preyed upon the tenderest membranes, the most sensible parts, yet his patience was invindble. How many restless nights did he pass through without the least murmuring or reluctancy of spirit.

He patiently suffered very grievous things ** through Christ that strengthened him ;'' and in his most afflicted condition was thankful.

But what disease or death could disturb the blessed composure

of his soul, which '^ was kept by the peace of God that passes

all understanding/' Such wtu the divine mercy, he had no

Anxieties about hia future state,, but a comfortable assurance of

""the favour of God, and his title to the eternal inheritance.

He had a substantial double joy, in the reflection upon hia life spent in the faithful service of Christ, and the prospect of a blessed eternity ready tb receive him. This made him long to be above. He said with some regret, ^ death flies from me, I make no haste to my Father's house/ But the txfise and graciooa God, << having tried his friithful servant^ gave him the crown of

life, which he hath promised to those that love him." His body, that poor relic of frailty, is committed in trust to the grave, *^ his soul sees the face of God in righteousness, and is satisfied with his likeness.

The hope of this should allay the sorrows of his dearest friends. When the persons we love and have lived with, are to be absent a ffew months, it is grievous, but at the last lamenting «eparation, all the springs of our tender affections are opened, and sorrows are ready to overwhelm us. But the steadfast belief of the divine world, and that our friends are safely arrived thither, is able to support our fainting spirits, and refresh all our sorrows.. The truth is, we have reason to lay to heart the displeasure ^f God, and our own loss, when his faithful ministers are taken away. When the holy lights of heaven are eclipsed, it portends sad things: when the saints are removed from earth to heaven, their souls freed from the interposition of their dark bodies, they truly live, but we that remain, die, being deprived of their holy lives, their examples, that are a preservative from the cont;^on of the world. A due sense of God*€ afflicting providence is becoming us: but always allayed with hope of our being shortly reunited with our dearest friends for ever in the better world. O that our aerious preparations, our lively hopes, and the presence, of the great Comforter in our squIs, may encourage us most willingly to leave this lower world, so full of temptations and trouble, to ascend into Che world above, where perfect peace, full joy, and the most excellent glory are in conjunction for ever.

VOL. IV.

SERMON

PREACHED AT THE FUNERAL

OF THB

REVEREND & EXCELLENT DIVINE

MR. RICHARD BAXTER.

WHO DIED DECEMBER 8. leBl.

T2f

TO THB

RIGHT WOIRSHIPFUI.

AN0 HIS MUCH a01IOURBl> FRlEHDt

Sir henry A8HURST, BARaNET.

Sir,

JL OUR noble and constant kindness to Mr« Baxter living, and your honourable respect to him dead, have induced me to inscribe the fol^ lowing memorial of him to your name. He was most worthy of your highest esteem and love, for the first impressions of heaven upon your soul, were in reading his invaluable book. The Saints' Everlasting Rest. This kindled a mutual affection in your breasts : his love was directing, counselling, and exciting you to secure your future happiness: your love was ob« servant, grateful, and beneficent to him. The sincerity And generosity of your friendship, was very evident, in your appearing and stand-

T 3

L

204 DSDICATION.

ing by him, when he was so roughly and an* righteously handled, by one, who was the dishonour of this age's law; whose deportment in a high place of judicature, was so contrary to wisdom, humanity, and justice, that there need no foul words to make his name odious. * Of this and your other favours Mr. Baxter retained a dear and lasting sense; and in his dying hours declared^ that you had been the best friend he ever had. He has ** finished his course, and received his crown :" his name will shine longer than his enemies shall bark.

I cannot omit the mentioning, that Mr. Boyle and Mr. Baxter, those incomparable persons in .their several studies, &nd dear friends, died within a short space of one another. Mr. Boyle was engaged in the contemplation qf the design and architecture of the visible world, and made rare discoveries in the system of nature : not for curiosity and barren speculation, but to admire and adore the perfections of the Deity in the variety, order* beauty, and marvellous artifice of the creatures that compose this great universe. Mr. B|^ter was conversant in the invisible world: his mind was constantly applied to understand the harmonious agreement of the divine attributes

* Judge JefTeries: lee Memoirs prefixed to these volumes—page 13, £d>

m the economy of oor salvation, and to restore men to the favour and image of God. They are now mimitted into the enlightened and pu* rifled society above: where the immense vo^ lames of the divine wisdom are lidd open, and by one glance of an eye, they ^diseovdr more perfectly the glorious and wonderful works of God in heaven and earth, than the most diligent inquirers can do here, ' in a thousand years' study, though they had the sagacity of Solomon:. By the light of glory, *5 they see the face of God, and are satisfied with his like* ness for ever,"

It is a high honour to you, that JM!r. Boyle and Mr. Baxter should by their last will nominate you amongst their executors. It was the saying of a wise Roman, Mala divi Au^ gusti judicium, quam bene/icium. I had rather have the esteem of the Emperor Augustus than his gifts: for he was an understand* ing prince, and his esteem was very honourable to a person. That two who so excelled in wisdom and goodness, should commit to your trust the disposal of their estates for the uses of piety and charity, is a more noble testimony of their esteem of your prudence and inviolable integrity, than if they had bequeathed to yoii rich legacies.

t4

It is a tiatisfaetiott to dm, that I have com* plied with Mr. Baxlier^s desire in preaehing his Funeral Sermon, and with yours in publishing it I shall unfeignedly recommend yourself, your excdilent lady, and virtuous children, to the divine mercies: and.remain, with great respect.

Sir, Your humble and faithful Servant,

WILLIAM BATES.

S E B M O N, ^c.

LUKB XXIII. 46.

And when Jeiut bnd cried with a loud Tolce, he aaid, Fnther, into thy handt I oommend my Spirit.

JL HE words ore the prayer of our blessed Sonour in the extre* nity of his passioo. His iinrigbCeous' and implaeable enemies had nailed his body to Ae crossi bat they iiad no power over hia spirit, that was ready to take its flight to the sanctuary of life and innnortality. This dying prayer of Christ is a pattern for sineere christians: he haa invested them with the rdadon of children of God; and anthoriaes thein by his example^ to com-asend dieir departing spirits to his poweifiil love. The observa-* tion I shall unfold and i^iply^ is this x

It is the i»irilege of dying saints, to cottunend their spirits into the hands of their heavenly Father*

In discottrshig of this, I shall.

Consider the feandatioa of this privilege }«-Show what % blessed pririlege this is j—and then apply iu

J

I. The foundation of this privilege is to be considered. This is built upon two things: '

1. The relation of God to the saints.

2. His perfections joined with that relation.

1. The relation of God to the saints. The title of Father is upon several accounts attributed to God.

(1.) He is a Father by creation: '^O Lord, thou art our Father: we are the clay, thou art the potter, we are the work of thine hands.'' Isa. 64. 8. He formed man's body into a majestic figure, becoming his origiiial state, being Lord of the lower world. But in a peculiar manner he is styled *' the Father of spirits :" they have a near alliance, and resemblance of the Father of lights, in their intellectual powers, and their immortal naturf. From hence it is, the angels are called ^' the sons of God:" Job 2. 1. they are the eldest oflspring of bis power. Adam has the title of the ^* Son of God." Luke 3. 38.' And since the fall, men are called *' God's offspring." There is an indelible character of dignity engraven in the reasonable nature by the hand of God. But since man turned rebel to his Creator bldA Father, this endearing obliging relation aggravates his rebellion, but gives him no interest in the paternal love of God, of which he has mpde a deadly forfeittire. It is threatened against ignorant- parvene sinners, <^ He that made them, will not have mercy on them."

(2.) Upon the account of external calling and profiessioD, there is an intercurrent relation of Father and sons between God and his people. Thus the posterity^ of Seth are caUed ''the sons of God i" Gen. 6. 2. and the entire nati<m of the Jews are so style^; '' When Israel was young, I called my Son out of Egypt.". Hosea 11. I. And all that have received baptisiD, the seal of the holy covenant, and profess Christianity, in thiv general sense may be called the children of God. But it is not. the outward dedication that entitles men to a saving interest in God, unless they live aecording to that dedication. There am* baptized infidels, as well as unbaptized. How many every day fall as deep as heil, whose hopes weie h^;h^ on the account of their external Christianity.

(3.) God is.our Father upon a more excellent account, by venovation and adoption. The natural man is what St.. Paul saith of the voluptuous widow> <^ dead while he lives." Tkeni

19 only a ce^tion of spiritual acts^ but ati otter incapacity to perform them: he cannot obey nor enjoy God. Now the renewing of man is called a regeneration. Oar Saviour telb Nicodemus, ^< Verily I say unto you^ unless a man be bom again, he cannot enter into the kingdom of beaten/' John 3* 3« The reason of the expression is, because there is a new nature, spiritual, holy and heavenly, communicated, different from the carbal, polluted and earthly ■ nature, derived from the first Adam. And as the rdation of a Father results from the communicating a vital active principle to another, in that kind of life like his own: so God by making us partakers of ^^ a divine nature, of his life and image,'' Jam. 1. 18. is styled our Father; '^ Of kis own will begat he us, with the word of truth.'^ And we are said^ ^ to be bom again, not of corraptible seed, but incorruptible, by the word of God, which liveth and abideth foi ever." 1 Pet. 1. 23. By the divine influence, the word <rf God implants in them such qualities and dispositions whereby they resemble God, << are hdy, as he is holy, in all manner of conversation." They are called godly, as they are like him in their minds, affections and actions. And to such God haathe heart aud^ye of a &ther, to regard and relieve them in all their exigencies. ** Like as a father pities hi%.children, so- the Lord pities them that serve him." Psal. 103. 13.

We are also the children of God by adoption. This heavenly privilqg^e is obtained for us by the meritorious sufferings of Christ, and is founded in our union with him. <' God sent his Son, that he might redeem them that were under the law, that they might receive the adoption of sons." Gal. 4. 4, 5. For his sake we are not only paidoned, but preferred to this heavenly dignity. It is worthy of observation, that the degsees of our redemption mentioned in scripture, have annexed to them parallel degrees of our adoption. • Thus when it is said,. ^^ We are redeemed from the curse of the law/' it is added, ^' Th^ we might receive the adoption of ^ns." When it is said, ** We are freed from the servile spirit of the law," it follows, << We have received the Spirit of adoption, whereby we cry, Abba, Father." Rom. 8. 15. And the apostle teQs us, that the redemption of our bodies from *^ the :bondage of corruption, into the glorious liberty of the sons of God, is our adoption," that ia the manifestation of it before all the world.

Our adoption is ibimdfed in our nnioB with CbrisU A mcsH ber of Christy And a son of God are the aame: it ia therefore •aid, ^< As many as received bim^ to them gave he power/' or privilege^ '< to beeome the sons of God, even to them that believe xm his name/' John !• 12. And "yt^ are all the sons of God, by faith in Jesvs Christ;' Gal. 3. 6. This is the vital band of our unioo with Christy and invests us with his relation to God, When he was to leave the worid, be sends this comfortable message to his disciples; ^^ Go tell my brethren, I ascend to my Father and your Father, to my God anjL your God/' John 20, 17* His relation has the precedence in order^ digiiity and eausali^. He is God's own Son, Rom. 8.3. in a tense infinitely high jand proper to himself: <' To which of the angels said be at aiqr time, thou art my son, to-day have I be-gotten thee ?" Heb. 1. 5. The sublimest prophet breaks forth vrith wonder, << Who shall declare his generation ?'' Isa. 53.8* It is above our capacity and conception. It becomes us to ac* quiesoe in what die scripture reveals. He is the eternal word and wisdom of God, ^'the brightness of his Father's gkiiy/' Heb. 1.3. This is the most fit comparison: for as light is pnn ductive of hghft without any diminution; so the eternal Father commonicated bis essence to the Son. In short, God is Christ's Father' by nature, and God by dispensation; he is our God as the antfac^ of natare, and our Father by adoption.

Befi»e I proceed, it is fit to observe the excellence of the evangelical adoption above the civil adoption amoi^ men.

(1.) Adoption is a legal act in imitation of nature,, for the eomfoct of .those who are without children. But God had a Son, the heir of his love and glory. His adopting love heigh* tened by considering our meanness and Tileness: we are but a little breathing dust, worthless rt^ls. The apostle cries out ia a rapture of aifaniration and joy, *' Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God V* If we ecmsider the natural distance between God and us, as be is.the Creator, and we are the works of his handsi it is trolyinfinite; but the moral distance between the holy righteous God and the guilty polluted creature, is, if it were possible, more than infinite: love inconceivable! That releases us from bondage, and adopts us into the line of heaven. If we admire any thing df this world in comparison of it, it is a sign we have no share in thb privil^«

(2.) Civil adoption eomreys no praiaewortfay qaaHttes into the person that is adopted* A king may adopt one to he bii son^ and the heir of his kingdom^ but cannot endow him with a royalty of spirit, with rulhig wisdom, with justice and equity^ clemency and bounty, with magnanimity and fortitude, that may qualify hidi to manage the sceptre. The adopted prince may ba of a low sordid disposition, a slave to his vile lusts, and design*" ing to enslave others. But all the adopted sons of God ar^ divinely renewed; they are purified from defiling and debasing lusts, tind are adorned with all the graces of the Spirit, that God '^ is not ashamed to be called their God and Father, no^ (Christ ashamed to call them brethren.'' Now firom this special relation and interest of God in the saints, there is a sure foun« dation of their trust in his saiang mercy. David addresses him-^ self to God for his preservation firom imminent danger, '* I am thine, save me i** as if his miscarrying would be a loss to God^ who had so dear a propriety in him.

' 2. I come now to the second thing that encourages tb^ praying faith of the saints when they leave the world, to com^ mend their souls to him, His perfections joined with his relation ? His love inclines. His truth engages, and His power enables him to bring them safely to heaven.-

(i.) His love. This is the brightest ray of the Deity, %h6 first and clearest notion we have of God* St. John tells us^ ^ God is love." His love cannot be fully expressed by th* dearest relations and affections in nature. The relation of pa«^ rents, as it is most deeply implanted in nature, so it implies the most cordial, strong and tender affection. But as God is ittft>> nitely greater and better than earthly paraits; so he equaHy excels them, as in his abilities, so in his good n^ll to his chil* dren« Our Saviour directs us, <* Call no man fiither upon earthy for one is your father, which is in heaven:'' the title and love of a 6ther is peculiar to him. Our l^aviour argues, ** It you thai are evil, know how to give good things to your children, hoW much more shall your heavenly Father to those that ask him f^ The inference is strong, not only from the divine authority of thh speaker, but fit>m the native perspicuity of the things: for the love of an earthly father is but an infi]usion into his breast from the heairenly Father^ and but a feant resemblance of his love.

The love ef a mother is more tender and endearing than of a Cither: even a fearfiil hen will fly upon death, to preftenre its tender brood horn the devourer: yet the love of God to his children far excels it. ^^ Can a woman forget a sucking child ?'' What hearty what marble is in her breast so incompassionate and unrelenting, as to neglect her helpless infant ? << She may, but/' saith God, << I will never forget thee." The seraphims, those bright and unperishing flames, are but^faint and cold, in eomparison of God's love to his children.

It is observable how the love of God to them es^presses itsdf in all the notions of propriety atod preciousness, to make it more sensible to us.. They are styled '^his treasure, his jewels," £xod. 19. the most precious part of his treasure, the *'jewels of his crown," Mai. 3. that are the richest jewek. Now '' will he throw away" Zech. 9. 16. his treasure, or sufier the cruel enemy to rob him of his jewels ? ' Will he not take them into his safe custody ? It is to be observed, that the esteem and afiection of Gkxl principally respects the souk of his children: their souls have an original affinity with him in their substance as spirits: and being '^ bom again of the Spirit," they are spirit in their divine qualities and ^endowments, and more endeared to him than by their first alliance. His tender c^e to preserve them, will be correspondent to his valyation and loye.

McNPeover, the condition of departing souls affords another argument of reliance upon his love; for they leave this visible world, with all their supports and comforts; they are stripped <tf all sensible securities: and will he leave them fatherless ia rach a forlorn and desolate state? His love i; expressed by mercy, compassion, pity, melting affections, that are most tenderly moved when the beloved object is in distress.' Our Saviour propounds an argument for dependence upon the delivering love of God, from the exigence of his people; *' Shall not God deliver bis own elect," the designation .of love, " who cry day and night, to him? He will do it speedily." . Love is nevermore ardent and active than in times of distress. Therefore when his 4lying children, are deprived of all their hopes and dependance upon creatures, and fly to him for protection and relief, will he not hear their mournful requests, and grant their fainting desires ? When their earthly tabernacles are so ruinous, that thqr

are foreed to dislodge^ will the late of a heavenly Father suffer their naked souk to wander in the vast regions of ^' the oth» world, seeking rest, and finding none?'' Certainly he will bring them into his reviving presence. If divine love be so condescending, that '' the high and lofty One that inhabits eternity^ dwells with the humble and contrite spirit, to revive the spirit of the humble,'' Isa. 57. when they are confined to our lowly earth, we may be assured, when that spirit shall be divested <^ flesh, he will bring it to heaven, the temple of his glory, to be with him for ever. It is 'greater love for a king to lay itside his state, and dwell in a mean cottage with his fiivonrite, than to receive him into his palace, and communicate to him of his rich abundance. It is another most comfortable consideration,.that the love of God is invariable towards his children: his love is the sole moving cause of our filial relation to him : ^^ Of his own will he begat us by the word of truth." His sovereign free love was the principle of his electing any to the dignity id being his children: this Ibve is as unchangeable as firee; and election that proceeds firom it, is as unchangeable as his love. What can induce him to alter his afliections towards them ? For such is the perfection of his knowledge, that he can never be surprised by a sudden new event, that may cause a change in his mind and will. He foresaw all the sins 6f his jpeople, with their pro* vokiog aggravations. Now if the foresight of them did not hinder his electing love in its rise/ can they frustrate its end, the bringing of them to glory ?

Besides, we may argue from what his love has done for his children, to what he will do t he has given his Son and Spirit to them, the sorest signs of his love, if we [consider the invaluable excellence of the gifts, and the design of the Giver.

The Son of God is the most excellent gift of bis love, as un** deserved, as he was imdesired: and from hence the apostle argues, 'f He that gave his Son for us all, how m^ch more will he with him give us all things?" Blessed God I What richer evidence, and more convincii^ demonstration can there be of thy love? <<Will he not with hhn give us all things? The inference is diiect and conclusive, vrith respect to temporal and eternal diings. He will give to his children in the present worM, whatever his wisdom, in conjunction wirti his love, sees good for them. To illustrate this by a low. and familiar in-

staaoe; if a mother bestoivB upon her daughler rich jeweb fot hex narriage 4Mraameot89 will she deny her pins to dress her ? And we may as strongly argue^ that with his Son he will give us eternal blessings. Will be pve us the tree of life, and not per* joit us to eat of the fruit of it ? What was the design of his counsel and eoaipassion, i|i giving his Son to be a sacrifice for us, but to restore us to his favour ? The apostle reasons strong* ly, ** If when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life." He has paid our ransom, and reversed the aentence of oondenuiatkm against us; and it invincibly foUows, he can more easily accomplish our happiness in heaven. If love justify a sinner, it will glorify a saint.

And as the gift of the Son, so the most precious gift of the Spirit to God'sr children, to make them holy and heavenly, is the most certain sign of his love to them. The apostle in the fiil-iest expression speaks of it; ^ God who is rich in mercy, for his great love wherewith he has loved us, even when we were dead in sins, quickened us together with Christ: by grace we are aaved/' -Sanetification is the eflect of ^^ rich mercy, great Ic^e, and saving grace/' The children of God are sealed by the Holy Spirit to the day of redemption: that seal distingutshea them from the obstinate and polluted worid, and ratifies the convey* ance of eternal life to them. The Spirit b styled the ^^ earnest of the inheritance." His dwdlnig in the saints by his s^ictify* ing and comforting c^rations is an earnest of their dwelUng with God in his sanctuary ab€gfe. From hence the apostle propounds a strong aiguraent to assure the saints, upon then: lea-Sring this world, of their reception into lieaven; << Now he that hath wrought us for the self-same tUng, is God ;*' and die Almighty always obtains his end: ^* vriio hath also given us the tamest of his Spirit.'' Holiness is the morning-star of the great 4ay; grace is the preparativo and assuranee of glory: for although the saints are in themsebes mutable^ and while liiere remun corruption within, and a tempting worid without, are liable to felling away, yet the free and powerftit love of God that revived them when dead, will preserve them living; that whicK raised them from the grave, will prevent tteir relapsing into it» ^' The gifts of God are without rc|ientanee«" How triumphantly does the apostle eacpress his eonfidence^ ''^ Who shall sepiirate us

frcmi thcf love of God ? Shall tribulation, or distress, or pefne^ ctiCioiiy or famine, or nakedness, or peril, or sword ?*' These are the most powerful terrors that the perverse world, in combination with the devil, can make use c^to constrain us to desert the service of God; but they are vain* <' Nay, in all these things we are more than conquerors, through him that loved us: for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to comcj nor height, nor depth, nor afty other creature, shall be able to separate us from the love tf( God, that is in Christ Jesus our Lord/' This blessed assurance of the apostle, is not raised from his extraordinary privileges, nor from the apparition of angels to him, ndr his rapture to paradise, nor special revelations, but from the love of God in Christ Jesus odr Lord, that everlastingly embraces all his children. Briefly, in that God has given his Son to die for us, and his Spirit to Rve m Us, his Son to purchase and prepare heaven for txs,, his Spirit to prepare us for heaven, a dying saint may with blessed tranquillity commend his soul into God's hands.

I have more particularly considered the fiitherly lovie of God> what a strong security it aflbrds to his children, that he will never leave them, in that no point requires and deserveis more confirmation, and weight of argument to press it down into our distrustful hearts.

(2.) The divine truth aflbtds « strong s^urity to the children of God, to Commend their souls to him at last. Truth is an at-^ tribute as essential and dear to God as any of his perfections. And in the accomplishment of our salvation, he ordered all things becoming of his wisdom^ that is (ot the illustration of dl hia principal attributes, and accordingly designed the glory of his triitb equally with the honour of his mercy. Thus he declares to his chosen people, *' Know therefore that 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. 7. 9. The attribute that is set next to the Deity, as most sacred, is the "faithfbi God;" and that fiorther e^cpressed, * keeping covenant and mercy ;'* for he delights in ftilfiUing his promise^, aa in the freest acts of mercy. The psalmist breaks forth with the affectionate praises of these attrftutes^ <^ I will

VOJL. IV. V

worship towards thy holy temple, and praise thy name ftn* thy loving-kindness and thy truth: for thou hast magnified thy word above all thy name/' Psal. 138, 2. His word here immedi* ately signifies his promise, that has its rise fitmi his loving-kindness, and its performance from his truth. This he magnifies both with respect to the matter of his promises that are exceed-* ing great and precious, and the fulfilling them above all chat we can ask or think. God cannot ^^ repent or lie;'' his counsels are unretractable, from the immutability of his nature; his promises are infallible, fi-om his fidelity: they are as unchaogeabie as the sun and stars in their appointed courses; Jer, 31. 35. nay, more stable than the centre: ^'for heaven and earth shall pass away," but not a tittle of promises, and our hopes be unfulfilled. If the frame of nature were dissolved, it would be no loss to God, who is glorious and blessed in his own perfections: but if promises ffdl, the honour of his truth would be impaired and blemished. The psalmist saith, ^^ Those that know thy name, will trust in thee:" those who know the creature, its levity, mutability and mortality, will be discouraged from trusting in it; but those who know the eternal constancy <^ God in his nature and promises, will securely rely upon him.

Now the promises, the declaration of God's love, without which we cannot have any solid and sustaining hope in our death, assure us of God's receiving the separate spirits of his children. There was a constant clearness, though not in that degree of light as since the appearance of Christ, of the happi^ ness of the departed saints. Dying Jacob breaks forth widi a lively hope, <' O Lord, I have waited for thy salvation." Gen. 49. 18. Job says, << Though he kill me, yet will I trust in him;" that is, for his almighty mercy in the next state. The psalmist expresses his confidence, '^ Thou wilt guide me by thy counsel, and receive me into thy glory." Psal. 73. 24. After the safe conducting him through a worid of troubles and temptations,* he would bring him to heaven, a place of equal purity and glory. David when he was in pressing peril, addresses to God, << Into thy hands 1 commend my spirit/' Psal. 31.5. to be preserved as a precious depositum; ^' thou hast redeemed me, O Lord God of truth." His assurance is built on God's right and title to him, << Thou hast redeemed me/' and his everlastiDg

fidelity. The apostle speaks with full assurailee^ ^^We know that if our earthly house of this tabernacle be dissolved^ we have a building of God eternal in the heavens/' 2 Cor, 5. L And^ ^( we are confident, I say, rather to be absent from the body, and present with the Lord/* St. Peter encourages christians when surrounded witli death, " to commit their souls to him: where*^ fore let them, that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator/' 1 Pet, 4. 1. He encourageth them to encounter death in its most formidable pomp, by considering their souls shall be safe for ever, upon the account of God's right and in-^ terest in them, and his fidelity: he has an original right in them by the first creation, as they are intellectual immortal spirits in their nature, but a nearer and more special right by a new and nobler creation, as they are renewed spirits, made like to him in his holiness, the most divine perfection. The relation of Crea« tor implies his omnipotent love, and the attribute ai faithful, his eternal love declared in his promises. There can never be the least cause to charge him with insincerity or inconstancy. <^ The favour of God is round about the righteous as a shield /' Psal. 5. " And his faithfulness is round about him,'' Psal. 89. that he is always ready to perform his promise to ihem. They may safely trust the worth of their souls, and the weight of eternity with him^ who has said, ^* he will never leave them, nor forsake Ihem/'

Besides, t^e promise of a reward to tlie obedient children of God, is secured not only by his fidelity, but the declared equity of his proceedings in his final judgment. It is a regality invest* ed in the crown of heaven to dispense rjewards: '^Whoever comes to God, must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. 11.6. His being and rewarding bounty are the foundations of religion. It is true, such is the distance between God and the ereature, and the eternal obligati(His erf* it to God, that it can challenge nothing from God, as due to its merit. Justice unqualified with bounty and clemency, owes nothing to the most excellent obedience of the creature; though innocent. But since the fall^ our best works are defective and defiled, and want pardon $ and our heaviest suflferings are but light in the balance, against the exceeding^ weight of glory. But the apostle tells the Tbessalonians^ << It is

V 2

a righteous thing with God to recompense tribulation to them ivho trouble yoa: and to you who are troubled, rest with us.'' Consider them in the comparison; it is becoming his govemiog justice to punish the unrighteous persecutors, and reward his faithful servants who suffer for his glory. Now the present life, is the day for our work, as our Saviour saith, '* I must do the work of him that sent me, while it is called to-day:" aud at death, the ^' spirit returns to God that gave it,'' in order to judgment, either fatal or favourable, according to the tenour of men's good works, and the desert of their bad. The promise is <' to them, who by patient continuance in well-doing, seek for glory, and honour, and immortality, they shall obtain eternal life;" Rom. 2. 7. Our Saviour encourages his suffering servants, '' Be faithful to death, and I will give you the crown of life/' The complete reward is reserved to the great day of universal recompences, when the sons of God by a regeneration, shall be the sons oi a glorious resurrection. Luke 20. 35. But the Righteous Judge will give a present reward at the end of the day, to all that with unfaintiug perseverance have performed his work. Our Saviour tells us. Mat. 20. 9. that all who wrought in the vineyard, received their rewards ^^ in the last hour of the day :" the parallel is instructive, that when the night of death comes, the reward will be dispensed. There is a law recorded concerning the paying wages to those who were hired, that it should be in the end of the day; that it should not be detained '< all night with thee until the morning." Deut. 24. 15. The allusion is very congruous, that God will fulfil his own law to his sons that serve him* The reward shall not abide with hhn the long dark interval, the night, wherein their bodies sleep in the grave, till the morning of the resurrection. Our Saviour promised the dying penitent, '^ To-day shalt thou be with me in paradise." The end of our faith is immediately attended with the salvation of the soul: the labour of futh being finished, is productive of the beatific vision in the state of light and glory. The sum is, that the children of God who have by constant conversation sincerely endeavoured to please and glorify him, may with an entire resignation commit their souls to his hands, as if an angel were sent from heaven to them in their dying agonies, with the comfortable message, that they should presently be with God.

(3,) The divine power, in conjunction with love and truth, is the foundation of our secure dependance upon God in our last hours. This consideration is absolutely necessary for our sure trust: for love without power is ineffectual, and power without love of no comfortable advantage to us. The apostle gives this reason of his cheerful and courageous sufferings in the service of God, ^^ For I know in whom I have believed, and am persuaded . he is able to keep what I have committed to him, till that day/' 2 Tim. I. 12. His faith respected the promises of God con* cerning his salvation, which are infinitely sure, the divine power being all-sufficient to fulfil them. The precious depositum that is committed to his dear care, he can and will preserve inviolate. The Father of sincere believers^ is ^' the Lord of heaven and earth," who by his word, without the least strain of his power, made the world, and preserves it from falling into confusion. It is the essence of faith, to assure us of God's almighty mercy to all that have the true characters of his children, that are quali* fied for his salvation. Oiir Redeemer joins the two relations of ^'our Father and our God;" the gracious and the glorious relations are inseparable. Now the love of our heavenly Father engages the power of our God, that we shall want nothing to secure our happiness, that is witliin the object of omnipotence.

I shall insist no further upon the consideration of the divine power, because it will return under some of the following heads of discourse.

II. The blessedness of this privilege is to be unfolded. This wiQ appear by considering,

1. What is the depositum, tlie thing that is intrusted in God's hands.

2. What is irapHed in his receiving of it.

1. The depositum. It is the soul, the more excellent and immoital part of man, that is commended to God's keeping.

(1.) It is our more excellent part in its nature and capacity. Man is a conipounded creature, of a body and a soul: the bo<ly in its original and resolution is earth; die soul it of a divine descent, a spiritual substance, and in the nobility and perfections of its nature, but '< a litle lower than the angels: it is the vile body, but the precions soul."

p3

In its capacity it incomparably excels the body; for the body lives and moves in the low region of the senses, that are com*' mon with the worms of the earth; but the soul in its understanding and desires, is capable of communion with, the blessed God, of grace and glory. From hence it is, that the whole world cannot make one man happy; for the ingredients of tme and complete happiness are the perfection and satisfaction of the soul. The apostle tells us, << The less is blessed of the greater/' Can the world bring perfection to man, that is so incomparably short of his imperfection ? Our Saviour assures us, " the gain of the whole world cannot recompense the loss of one soul/' There is a vast circuit in our desires, and all the lines terminate in the centre of blessedness. Can the world give ^ncere satisfaction to them ? Solomon who was as rich and high as the world could make him, has left an everlasting testimony of the vanity of transient things, from his experimental observation, and the direction of the Holy Spirit: so he begins and ends his sermon, '^ Vanity of vanities, all is vanity;" Eccles. 1. 1. & 12. 8. so vain and vexing, that we shall not only be weary of them, but of this life, wherein we use them. Ecdes. 1, 17. Can the creatures make us happy, when their emptiness, and anguish aimexed to ' it, make our lives miserable ? The world cannot satisfy our narrow senses : " The eye is not satisfied with seeing, nor the ear with hearing," much less the infinite desires of our supreme faculties. Those who are now enchanted with its allurements, within a little while will see tlvough its false colours. As when one awakes, all the pleasant scenes of fancy in his dream vanish; so when the soul is awakened in the end of life, '^ the world and the lusts thereof pass away,'* and the remembrance of them.

I shall add further ; what clearer evidence can we have of the worth of the soul, than from God's esteem, the creator of it? Now when God foresaw the revolture of our first parent, that brought him under a double death in one sentence, temporal and eternal, and that all mankind was desperately lost in him, then his compassionate couasels were concerning his recovery: his love and wisdom accorded to contrive the means to accomplish our redemption, by the death of his incarnate Saa z ^* we are not redeemed with silver and gold, but with the precious

Uood of Christy as a lamb without ^pot and blemish/' 1 Pet. I. Of what value is a soul in God's account^ that he bought with hia own Son's blood, the most sacked treasure of heaven ? * We may say for the honour of our Redeemer and our own, (hat which the angels cannot, we were so vafaied by Qod hitaiself^ that his Son became man, and died on the croifs for the salva-* tion of our souls* I shall only mention another evidence and effect of God's valuation of our souls, *^ the eternal weight of glory,'' which exceeds all the thoughts of our minds, and desires of our hearts. What are all the kingdoms and pleasures of the world, in comparison of that blessedness God has prepared ^* for those who love him ?" Now the soul that is inestimably precious, and should be most dear to us, is secured from d&nger, when received by God's hands.

(2.) The soul is our immortal part. The body is compounded of jarring principles, frail and mortal: a casualty or sickness dissolves the vital union, and it falls to the dust. Bat the souf is a spirit by nature, and immortal by its inherent property. Its spiritual operations performed without the ministi^ of the senses, (the eye of the mind contemplates its objects^ when the eyes of the body are closed) demonstrate its spiritual nature: for the being is the root of its working, and consequently that it exists independently upon the body: but of this we hjive the clearest assurance in the scripture. This is another demonstration that present things cannot make us happy, for they forsake us the first step we take into the next world, and then the soul enters into hi^ypiness or misery equally eternal. The immortality of the soul, and the immutability of its state, are inseparable then; for the present life is the time of our work, the next is of re-compences according to our works. ^ If we die in the Lord," the consequence is infidhble, ,we shall live with him for ever: if we die in our sins, we shall not be received by his merciful hands^ but fall into his bottomless displeasure. And of what concernment is it to have our souls with God in that infinite and incomprehensible duration ? Ail the measures of time, days and weeks, months and years, and i^;es, are swallowed up in that invisible depth, as the rivers that pour into the sea, are awallowed up without any overflowing of its waters. The dove

« O snima I erige te, tasti vatM. Aug. m Psal 103. \ U 4

that Noah let out of the ark, as a spy to discover whether the deluge waa abated^ found oot a place to rest on ; but after many circuits in the air, it returned to the ark. If our thoughts take wing, and multiply millions of millions of ages, we cannot rest ID any computation^ for there remains after all an entire innu-nierable eternity.

2. I will consider more particularly what is contained in this blessed privilege. The recepticm of the soul into God s hands, implies three things ;•—entire safety;—heavenly felicity;—^it is a certiun pledge of the reviving of the body, and its reunion with the soul in the state of glory*

(1.) Entire safety. After death the separate soul of a true believer immediately passes through the airy and ethereal regions to the highest heaven, the temple of God, the native seat and element of blessed spirits. The air is possessed by satan with bis confederate army, who are rebels to God, and enemies to the souls of men t he is styled ^^ the prinee of the power of the air:" Ephes. 2. 2. he often raises storms and tempests, discharges thunder and lightning, the wofiil effects of which are felt in the lower world. The numbers, the strength, and the malice of the evil angels to the souls of men, render them very terrible; we ipay conjecture at their number, ftom what is re* lated in the gospel, that '^ a legion possessed one man." Mark 5. 9. They are superior spirits to man, and though stripped of their moral excellencies^ holiness, goodness and truth, yet retain their natural power at least in great degrees. Their malice is unquenchable. It is said of the devil, '^ He goes about like a roaring lion, seeking whom he may devour." All the joy those malignant spirits are capable of, is the involving tlie souls of men in their desperate- calamity. And though they know their opposing God will increase their guilt and torment, yet ^tbeir diligence is equal to their malice, to seduce, pervert, and ruin souls for ^vet. Now when the saints die, all the powers of darkness would, if possible, hinder the ascension of their souls to God. What David oomplains of his cruel enemies, is applicable in this case, ^f their souls are among lions;" and if destitute of diving preservation, the danger would be the same ; as if a little flock of lambs were to encounter with a great number of fierce lions, or fiery dragons. Anger sets an edge upon power, and qaakes a combatant but of equd strength to over*

come. How dangerous then would Ae condition be of naked 8ouI% opposed by over-matching enemies, armed with rage against them ? How easily w^uld they hurry them to the abyss, the den of dragons, the prison where lost souls are secured to the day of judgment?

But all the potentates of hell are infinitely inferior to God: they are restrained and tortured by the chains of his powerful justice: a legion of them could not enter into the swine without his permission, much less can they touch *^ the apple of his eye/' That black prince with all his infernal host cannot intercept one naked soul from arriving at the kingdom of glory. Our Saviour assures us, <^ none is able to pluck them out of his Father's hands/' John 10. 29. The Lord Christ our head and leader, having vanquished in his last battle on the cross, principalities and powers^ made his triumphant ascension to glory: thus his members having overcome their spiritual enemies, shall by the same almighty power be carried through the dominions of satan, *' in the sight of their enemies,'' (tormented with the remembrance of their lost happiness, and envy that human souls should partake of it) to the place of God's glorious resi-dence.

I shall also observe, that as the Lord u a God of power, so he is a God of order, and uses subordinate means for the accomplishment of his vrill. Our Saviour has revealed, that the angels transport the separate souls of the righteous to heaven: those glorious spirits, who always behold the fiioe of God, such is their exact obedience to him, and perfect love to his children, that they disdain not to protect his little ones in this open rtate. They ^' rejoice at the conversion of sinners," Matt. 18. 10. at their first entrance into the way of life, and with tender watchfulness encompass them here, never withdrawing tlieir protecting presenpe^ till they bring them to their celestial country, and resign their charge to the Lord of life. How safe are the departed saints, when convey^ through satan's territories by the royal guard of angels '^ that eycel in stretch ?"

(2.) Heavenly felicity^ The receiving of holy souls into God's hands, is introductive into his presence, which is both a sanctuary to secure us from all evil, and a storehouse to fiimish us with all that is good. '* The I^ord is a sun and a shield t" he is to intellectual beings, what the sun is to sensitive, com-

municatet light and life, and joy to them. ^ In his preaenec ic fulness of joy, at his right hand are rivers of pleasure for eirer/* Psal. 16. 11. All that is evil and aflSicting, is abolished: all that is desirable, is conferred upon his children. A glimpse or reflected ray of his reconciled and favourable countenance, even in this lower world, infiises into the hearts of his children a ** joy unspeakable and glorious i" a taste of the divine goodness here, causes a disrelish of all the carnal sweets, the dr^gy delights which natural men so greedily desire. And if the faint dawn be so reviving and comfortable, what is the brightness of the full day ? None can understand the happiness that results from the fiuU and eternal sight of God's face, and the fruition of bis love, but those who enjoy the presence of God in perfection. His goodness is truly infinite; the-more the saints above know it, and enjoy it, the more they esteem it, and delight in it. His complete and communicative love satisfies the immense de* aires of that innumerable company of blessed spirits that are before his throne: there is no envy, no avarice, no ambition in that kingdom, where " God is all in all/' . The divine presence is an ever-flowing fountain of felicity. The continual reflection upon this, makes heaven to be heaven to the blessed: their security is as valuable as their felicity : they are above all danger of losing it. Methinks the belief of this should cause us, as it were with wings of fire, with most ardent desires to fly to the bosom of God, the akme centre of our souls, where vpe shall rest for ever.

(3.) The reception of the soul into heaven is a certain ple<i^ of the resurrection of the body, and its re-union with the soul in the state of glory. The covenant of God was made with the entire persons of believers: therefore under the law the sacred seal of it was in their flesh. To be the God of prombe to them, implies his being a blessed rewarder to them. Our Saviour silences the sadducees, who disbelieved the resurrection, from the tenour of God's covenant, << I am the God of Abraham, and Isaac, and Jacob," which title he was pleased to retain after thdr death ; ^^ now God is not the God of the dead, but of the living." The immediate inference from thence is, that their souls did actttally live in blessedness, and that their bodies, thpugh dead to nature, were alive to God with respect to his promise and power. If we consider that the divine law binds

the outward man as well as the inward^ and that daring the time of our work and trial here^ our servioe and sufferings for the glory of God are from the conoirreace of the soul and body, it will appear that the promise of the reward belongs to both^ and that the receiving of the soul into heaven, is an earnest of our fiill redemption, even that of the body. It is true, there is no visible difference between the bodies of the saints and of the wicked here ', they are sick with the same diseases, and die in the same manner. As it is with trees in deep winter, when they are covered with snow, we cannot distinguish which are absolutely dead and destined to the axe and fire, and which retain their si^p, and will be fruitful and flourishing in the returning year: so the dead bodies of the godly and ungodly, to exteru nal appearance, are alike: but what a vast difference will be between them in the next world! The bodies of the ungodly, Vi conjunction with their souls, shall be cast into the lake of fire; the bodies of the godly resumed by their souls, shall enjoy a foil and flourishing happiness for ev^r.

THE APPLICATION.

1. This may inform us of the contrary states into which dying persons immediately pass: the children of God resign, their spirits to the hands of their gracious heavenly Father, but rebels and strangers to God, fall ^* into the hands of' a levengmg Judge. Could we see the attending spirits that surround sick persons in their last hours, what a wonderful impression would it make upon us? A guard of glorious angels convey the departed saints to the bosom of God's love, and the kingdom of his gloiy. But when the wicked die, a legion of fiiries seize upon their expected prey, and hurry them to the infernal prison, from whence there is no redemption.

How many rebels and open enemies to God aie in the pale of the christian church ? They wiU loudly repeat, ^^ Our Father which art in heaven,*' notwithstanding the impudent and palpable atheism of their lives: they live as if they were inde« pendent, and not accountable to him '^ who will judge the world without respect of persons/' The more strict his com* inands are, the contempt of them is more visible. Our Saviour's prohibition is peremptory, << I say unto you, swear not at all:"

hut how many make no more conscience of swearing than they do of speaking, and pour forth oaths of all fashions and sizes. We are severely forbid all degrees of impurity^ in the look, in words, or in wish ; yet how many without reflection or remorse, continue in the deepest pollutions! We are commanded to *^ live soberly in this present world;" yet how many indulge their swinish appetites, and debase themselves even below the beasU that perish. And as the sensual appetites are notoriously predominant in some, so the angry appetite is tyrannous in others, pride, wrath, revenge, possess the breasts of many; how often for a slight, or but reputed injury, they are so fired with passion, that their hot blood cannot be satisfied without the cold blood of their enemies. In short, many live in such open defiance of the divine law, as if there were no God to see and punish their sins, or as if they would make a trial whether he will be true to his threatening, and revenge their bold impieties: they are partly worse than brutes; for having an understanding faculty, a principle of reason, they submit it to sense: and partly worse than devils j for, as the devils, they rebel against God, and yet not, as they, tremble in their rebellion. Now when death is ready with its cold hands to close their eyes, and conscience awakes out of its slumber, what horrors seize upon them! They are stripped of their carnal eecurities, the crear tvre cannot help them, and the Creator will not. They have been enemies to that love that made them and preserved them, and, notwithstanding their violent provocations, has spared them so long. They have rejected that infinitely condescending and compassionate love, that so tenderly beseeched them to be veconciled to God. as if it were his interest to save them. Whither will they fly from their Judge? What can rescue them from instant and irrevocable misery? Can they hope that mercy will be their advocate ? Their condemnation is so righteous, that mercy cannot dispense with it. ** It is a fearful thing to fiill into the hands of the living God,'' who lives for ever, and can punish for ever. Who ** knows the power of his wrath ?" It is boundless beyond all our thoughts and time. O take notice of this with terror, << all ye that forget God, lest he tear you in pieces, and there be none to deliver!" Psal. 50. 22.

Others are not so visibly disobedient as notorious sinners^ but are as really. You may see their picture in the disobedient son,

mentioned by oor Savioar in the gospel^ who '' when his father eommanded him to go work in the vineyard, answered, I go. Sir, and went not/' Matt. 21. 28, 30. It is true, they perform the external part of some dnties, and abstain from the gross acts of some sins, but it is with an exception and a reserve. A duty that is contrary to their carnal appetites and interest, they will not perform } a sin that bribes them with profit or pleasure, a temperamental sin, they will not part with. Now any indulged habitual lust <' is not the spot of God's children,'^ but denominates the sinner a child of the devil: for though the saints till they are divested of frail fleshy have their allays, and cannot be exempt from the relics of sin; yet the divine nature communicated to them, is opposite to every sin^ and is an active principle to subdue sin.

And from hence St. John tells us, '^ He that is bom of God^ cannot sin," that is, deliberately and habitually: such sinners, though in the hour of death they may address with all the apply* ing titles, ^' our Father, and our God," shall ever be excluded from his sacred and saving protecticm.

2. Let us seriously consider whether we are of this spiritual progeny, the children of God, not only in title, but in reality. The inquiry is of infinite moment; for all the promises and privileges of the gospel are annexed to this sonship: this secures us from ^* the wrath to come,'* and entitles us to the eternal inheritance; << Fear not, little flock, it is your Father's good pleasure to give you the kingdom/' Luke 12. 32. This inquiry is very usefiil to calm and quiet the troubled saints, and to awaken unr^nerate persons out of their confident dream of their good state. Many sincere christians are infinitely concerned whether they are the children of God ; of this their tears and fears give abundant evidence. The reasons of their doubts are partly the jealousy of their own hearts, which are naturally << deceitful above all thhigs," and most deceitfiil to a man's self; and partly front the consequence of the deceit: for knowing the inestimable value of this privilege, *^ to be the sons of God," and that if they are deceived in it, they are undone for ever, they are anxiously thoughtAil about it. But carnal persons who are not acquainted with the hypocrisy of their hearts, nor duly understand the excellence of the privilege, easily believe what they coldly desire. And the great deceiver of souls is equally

sobtite to v&mbh what ia evil with the fal^ ookmrs df ^ood; ancl to eonoeal what is good under the appearance of evil. Front hence it is, that many tender ^irited christians are timorous, and full of unquiet agitation^ all their lives: and many who have but a show and fair pretence of relij^on, are undisturbed and hopeful, tiU at last they fall from their supposed heaven and high hopes, into the abyss of misery.

This trial will be most clear and convincing, by representing from scripture the inseparable properties and charteters of the children of God, that distinguish them from all that are in the state of unrenewed nature. The apostle tells sincere christians^ << The Spirit itself witnesses with our spirits, that we are the diildren of God.'' Here is a consent and agreement of those witnesses, in whom are all that are requisite to give value to their testimony. For the Spirit of God, such is his unerring knowledge, " who searches the deep things of God,'' and such is the absolute sanctity of his nature,, that he can neither deceive nor be deceived, .so that his testimony is infinitely sure, and of more worth than the concurrent testimony of heaven and earth, of angels and meti. The other witness is the renewed conscience, that is acquainted with the aims and affections of the heart, as the apostle saith, " Who knows the things of a man, save the spirit of a man ?" This faculty reflects upon our actions, and the principles of them: to this faculty is referred the decision of our spiritual state: ^^ If our hearts condemn us not" of any allowed sin, ^' then have we peace towards God." 1 John 3. 20. From the consent and agreement of these witnesses, there is a blessed assurance of our evangelical sonship, that overcomes all our fears. Now th» testimony is rational and aigumentative, from the discovery of those graces that constitute a person the child of God. I will make the inquiry concerning the grace of faith and of love, which are the vital bands of our union urith Christ, the principal fruits of the sanctifymg Spirit, and the symptoms of salvation.

(1.) The grace of fkith is expressed in scripture by ^^recei^ ving of Christ;" John 1. 12. this answers to Godls offer of him to our acceptance in the gospeL It receives him entirely in his person and natures, as the incarnate Son of God: and in his office, as ^^ a Prince and a Saviour, to give repentance and re* mission of mos." Acts 5. 13. This recdfbg Christ implies an

act of the undeTStanding and the will; the underetandiDg assents to thetruth of the' divine reTelation, that Christ crucified is an ail-safficient Saviour; and the will closes with the terms of it, " That he will save to the uttermost all that obey him:'' from henee it follows, that reliance upon him, and a sincere resolution to obey him, are necesaarily included in saving ffdth. Jhis scripture-account distinguishes between that substantial faith that is proper to the elect children of God, and the shadow of it in the unregenerate; the one is the intimate and active prin* ciple of obedience, the other is a dead assent without efficacy, a mere carcass and counterfeit of faith. A sincere believer as fervently desires to be saved from the dominion and pollution of his sins, as from the guilt and deadly malignity: a carnal man desires an interest in Christ as a Saviour, that he may securely enjoy his lusts.

The crafty and cursed serpent deceives men to their ruin, by citing scripture, and misapplying it. The promise is sure, *^ Whoever believes, shall be saved -j* and he easily persuades them they are believers. It is strange to astonishment, that men who have reaspn and understanding, should presume in a high degree of the present favour of God, and their future happiness^ as if they were his dear children, when their enmity against his holy name and will is evident in their actions.

We can never have too firm a dependance on God's promise, when we are qualified for that depeudance* '^ Come out from among them, and be ye separate, saith the Lord; and touch not the unclean thing, and I will reoeive you, and will be a Father to you, saith the Lord Almighty." 2 Cor. 6. 17> 18. Faith that purifies the heart and conversation, inviests us with this blessed privilege, and all the saving mercies annexed to it.

(2.) From the spiritual relation between .God and believers, there naturally and necessarily results a sincere, dutifiil, child* like love to him, correspondent to his beneficent and fatherly love to them: this God indispensably requires, and specially delights in; '< Thou lovest truth in the inward parts.'' Psal« 51. Filial obedience is inseparable from filial love in its reality: *' For this is the love of God, that we keep his commandments/' 1 John 5. 3. Our Saviour distinguishes between sincere lovers of him, and pretended, that '^they who love him, keep his

ooitimaildments; but they who love him not, keep not hit cooh mandmenu." John 14. 23» 24.

The obedience that springs from love to God is uniform, re-» spects all his commands; for the two filial affections, an ardent desire to please God in all things, and an ingenuous fear of displeanng him in any thing, are inseparably joined urikh onr love to him.

The obedience that proceeds from love, » free and voluntary, from inclination as well as doty. How passionately does the holy psalmist express his affection, '^O how I love thy law T In the covenant of grace, God promises to *' wriCe his law in the hearts of his children:" not only in their minds and memc^ ries, but to endear it to their affections. There is much difier-ence between servile and constrained obedience, and filial chosen obedience, as between the motion of a living man from the souT, the inward spring of life, and the motion of an image or statue firom forcible weights and wheels.

From filial love proceeds godly sorrow, if at any time by carelessness and surprise, or an overpowering temptation, his children do what is offensive and odious in his sight. When they consider their unkind and unthankfiil returns for his mercies, they look to their heavenly Father with grief and shstme, and down upon themselves with abhorrence and indignation. They are wounded with the sting of that expostulation, *^ Do ye thus requite the Lord, O foolish people and unwise ? Is he not thy Father who bought thee ?" Deut. 32. 6.

From filial love proceeds a zeal for his glory; ^' If I be a father, where is my honour ?" A child of God is dearly concerned that his name be reverenced and magnified, his laws be observed, his worship maintained, that his interest be advanced in the worid. He has a burning zeal against sin and presumptuous sinners. The prophet Elijah says, << 1 have been jealous for the Lord of hosts : for the childr«» of Israel have forsaken thy covenant, and thrown down thine altars.^ Those who with an indifferent eye see the cause, the truth, the interest of God depressed in the world, do renounce the title of his children.

From the relation to God as his sons, proceeds a sincere fervent love to all the saints. St. John infers, '< Every one that

feveth hin tbMt begat, lovethkim Ihal nfbeg^tCen.^ 1 Joini 5.1« Grace is not leas powerfuir in produciag eonKat mntinA aflbetiotHi between the cfafldren of the* saoK heavenly Fathei^^.than the fltibordkiate eadearnenta of nature. Notwithstanding the dvil dhtinction befeireett theni^ some high ahd tieh, others mean and po6f, yet tiiere is a q pi ai t ual equity $ the lowest saints are ^nces of the blooA^r03rcd of hearea. ** To him that has washed Qs from oitr sins in he Uood^ and knade as kings and priests to God, bd ghnrf for even" Rev. K 5.

The filial rdatioo to God indtnes and encourages all stneem christians to resigtr tbenselvts> even in theit most affiicted con-^ dition, to the wisdom and will of God. Our Saviour meekljr yielded up himself to his cmei enesrilies^ upon this considerafioxi^ *' The cup whieh ay Father has gives me, shall I not drink it?** John IS. 1 U The saints in imttatioii of Christ, and upon the same pound, entirely resign themsdVeato the divine disposal; for their heavenly Father loves them' better than tficy can lava thempielves.

Finally. The filial r^hrtion to God is productive, as of lively hopes, so of ardent desires to be with hian Love makes tfaeiiy to esteem communion with him here in his holy ordinances, as the joy of their lives. The psalmist when banished from the ta&emade, breaks forth in his impatient desires^ ^ When shall I eome and appear before God ?'^ that is, in the place where he communicates his grace to those that worship him. But our Father b in lieaven as his throne, and most gloriously exhibits himself to his saints there. The earth is the element and resi* dence of carnal men, of their souls as well as their bodies: they desire their ** inheritance may be on this side Jordan," and ^ are content tok»ve the heavenly Canaan to those who like it. Bat those who <' are bom from above," desire ^ to be dissolved,'* that they nmy be in their Father's house, and his reviving pre« stnce for ever.

S. Let us be persuaded to prepare for the reception 'of our tottls in the next world. The present life is a passage t6 eternity, and it ii so short and fading, so ancertain and baaarckas^ that it is our principal wisdom without delay to secure our souls in the fotare stAte. Our Saviour says, ** I must work the work of hhn thai sent me while it is day: the night cometh when no man can work. Now is the accepted time^ now ia the di^ of

VOL. IV, X

salvation." John 9. 4. It is our indispensaUe duty, and nmd interest now, *' to woik out our own salvation with fear and trembling/' In the state of death there is an incapacity to do any thing in order to salvation: '* there is no work nor wiadon in the grave:'' and all the oflers of salvation eease for ever. The sufferings of the Son of God are not a ransom for mnners ia that state: '^ He reconciled things in earth and in heaven,"' but . not things in hell. The j;olden sceptre is extended to none there, the Holy Spirit strives with non^, they are without the reserves of mercy. The guilt of sb remsdntf in its full obligation, the pollution of sin in its deepest dye, and the punishment of sin in. its extremity for eVer.

. O what folly is it, or rather frenzy, not to provide for our soub in their greatest exigence I Common reason instructs us, knowing our own weakness, to commit our treasure, to the custody of our friends, which we cannot otherwise keep from our enemies; especially to such a fnend as can and will preserve it for our use and advantage. The soul is our jewel above all price, it is our wisdom to secure it out of all danger: let us therefore commit it to the safe and snre hands of our heavenly Father, otherwise we cannot preserve it from the infernal spiritsj the robbers and nuDirdererB of souls.

The wise preacher denounces a fearful evil, *' Woe be to him that is lilone when he falleth ; for he hath not another to help him up." Eccles« 4. 10. In all the senses of falling, death is the greatest fiedl: the high, the honourable, the rich, fall from all their state } and men of all degrees are fonaken of all their carnal comforts and supports. If then the solitary soul has not a God to receive, support and comfort it, how wofol is its condition! Methinks the apprehension of this shouU strike a terror so deep into the hearts of men, that they should be sestless till tbey have secured a retreat for their departing soub.

For this end let us, according to the earnest advice of St« Peter^ '^ he diligent, that we may be found of him in peace, without spot, and blameless.'* 2 Pet. 3«

The Lord Jesus is the only peace-maker of the righteous and holy God to sinners. The Judge of this world is flamng with wrath, and terrible in vengeance to sinners that appear before his tribunal out of Christ. We shall for ever be excluded fituD bis blessed communion, without the Mediator restore us to his

fifrt^KAl s^Rft&ISr. ^ Sift

%tT&f; Our reconciliation only is by **" redemption in hisblobfl.** Cbi; I. 20, ~ *^ The chastisement of our peace was upon him.^ He is "the Lord our righteousness/' by whom alone we cart stand in judgment. " God was in Christ reconciling the world \a bioiself." * There is hft^ Ai act of loblivion t>flfered in th^ gns* pel tb all thilt come ** to God by him/' We have su^e salvation in his name: but'we must with consenthig wills^ clo^e with him as our Lord and life. The first gospel preached by the angel after his coming into jthe wori<i^ d^lares^ ^ There was bom ill tile city of David a Satiour, Christ the Lotd/' We must not separate between Christ' the Saviour^ and Chrisi the Lord; be-^ tween bis salvation and bis dominion. God indispensably re-* tpiires weshouM resign ourselves to his Son as ou^ king, and rel^ upon him as oar priest to atone his displeasure^ If we thus re-* ceive him) he wiH restore us to the fai^oQr and peace of Godj established in aii everlasting covenant:

How tenderly and compassionately does'the great God invite sinners to re*enter into his favour, <^ to acquaint ourselves with hfm, and to be at peace f His ambassadors in his ^ name, and in Christ's stead beseech them' to be reconciled to God/' But their perverse sptrits-^would ** hat6 God reeondled td ttfem/' that they might be etempt from piftiishmtot; but are ^' unwilling to be reconciled to him/' to part with their lusts. In short, recon«« tSlistidn with God iftcessarily infers defiance with sin. <' Ye that love the Lord hater evtl.'^ If m^n do not cease their rebellion^ there is no shadow of hope t<^ obtdn the divhie favour*

^^ Do you protoke the Ldrd to jealousy, arer you stfdf%er thatf he ?" Jealou^ is the most sensible and severe affection. A^ it is with a town taken by storm, all that are found in arms are withctat mercy cut off; «o all that at death are fottfnd with the ^'weapons of unrighteousness," their unrepented unfdrsaken sins abointhemy must expect ^^ judgment ^tliOut merey/'

Lastly. Let the children of God be eneouriiged' tirith peactf and joy to eemmend their souls to him. Let rebellious sin-* ners tremble with de&diy fear upon the brink of eternity j but let the sflonts, with a lively hope, enter into the divine world.' ^ . If men possess their treasitfe with joy and jealousy, and guard it witiifvigifamt care^ wK not God preserve his dearest trea)tnre> the soula of bia diildren committed to his trust ? . i

X 2

Call love feraolie, cui truth decme, can eJintghty ptiwer (aSit Will a father, a heorenly Father^ be without boiveis ()0 hjs otm •i^riog? No^ he cannot' deny hiniadf: he i# readiest to se* lieive, when they are in dtntseaa^

Old Simecm is a leEKfing example to beKeipera: after he had toibraced Christ in his turms^ how eameitly did he drare him cHsaoItttion ? ^< Lord, now lettetft Ibon thy semaat depart in peace, fbr mine eyes havfc seen thy salvetioQh'^ St. StepheB in the midst of a' shower of stoneb, wHh a blessed trenqoiUity, makes his dyin^ pmyer, ^^ Lord JfesUs receive my spirit.'' If the fears of humble souls arise in that, hour, beeanse they have not the oonspioiioua marks of God'8> children, the graee of the Spirit in that degree of eniinency, ae some sakits have had-: kt them oonsidee, there- are diflerent ages amoi^ the children of God: some are in a state of infimcy and i n finnity ; others are more confirmed: but the relation is the slane in all, and gives an interest in his promised menqr. The weakness of their fiuth eannot frustrate God's faithftilness; It is the sincerity, not the strength of gi1ace> that is requirite to sahration. If iaith be shaking *' as a bruised reed/^ and buir kindling as ^ <* smoking llax/'it shall be victorious. O that these powerfiil eomfeits may encourage dying christians to* commend their souls with ankncy and assurance to God, thmr lather, and fdttdty.

I have now finished my discourse upon the text, and shall apply myself to speak of the other subject, the Reverend- Mr. Richard Baxter, that exeeHerit instrument of divine grace, to recover and restore so many revolted souls to Ged, out of the empire of his enemy: or in the apostle's language, ^^ to transhtf^ them from the kingdom of darkness, itito the kingdom of his dear Son." Coi. 1. 18. I am sensible, that in speakii^ of Imn I shall be under a double distulvantage: for those who peilieedy knew him, will be apt td think my account of him* to be ahoit and defective, an imperfect shadow of his resplendent ^rirtute: others who were unacquainted with his extraordiDary worth, will from ignorance or envy be indined to think his just praises to be undue and excessive. Indeed if hwe eonld make me eb-quent, I should use all the most lively and graoefid colours of language to adorn his memory: but this consideration relieves me in the consciousness of my disability, that a phin narrative

^^liuitlilr. Baxtcrmu^ and did^ will be a UNMt noble'elogy: aad that his substantial pitty no more needs artificial oratoiy to sat it €ff, than refined ^gold wants paint to add lustre and mbia to it.

1 shall not speak of his parentage^ and his first years: but 1 nrast iMit oosit a testimony 1 reeeiTed concerning his early piety, flis fttther Md with tears >or joy to a friend^ my son Richard 1 hope was 6«ioetiAed fimn the womb: Ibr when he was a IHtfe boy in coats, 4f he heard other ehildren in play speak pnrfane words, he wdaM reprrMre them to the wonder criT those that heard Mtn.

He had not the adwmlage jof academical edacatioQ; but by the <fivfaie Uesiing iq^n his rare dexterity atid diligence, hi$ sacred knowledge was in that degree of eminence, as few in the Univenky ever arrive to. Not long after his entrance Into the ministiy the ei^l war l>egan, and the times ndned blood so long, tiH the knguishing state of the kingdom^ was almost despevate attd incuvble. How far he was conoerned as a chap* knn in the parliament's army, he has pnblMied an accoant, and the reasons df it.

Afterthe war* he was faed at Kiddermlonter. There his ministry by the divine ininenos, <i^as <t admirsble eflteacy. The harvest answered <he seed that was sowed. Before bis comings the plaen was Khe a pieoe «f dfyand barren earth, only igno« aad prafaneneM as nsti^m of the ftoil were rife among 11 but by the btisBsing^ healreh npon his Wboar and cttlti<» fy the tee of paradise'^apptatfed there la all the fraits of lightcfeosness. -Many were tranalated from the slate of poHuted nasaMs^io'Aa stisie -of grace i and maay were advanced to higher dU gmm <if 4)olhMs» The bad were chan^ to good, and the goad to ltetter» Oonveieion is the excellent work -of divine grace:: the dtkatif of the means is from the Supreme Mover. Sttt God «saalfy makes flmse ministers suceessfiil in that blessed wphk, wlKtt principal design an^ delight is to glovify him in the saving of sools. This was the reigmng afiection* in Ua lieart; and^lie was extraordinarily qualified to obtain Us end»

His prayeai were an eflMon of the most lively melting ex-^ pressiens, aad his intimate ardent aflbetions to God; from the <^ abundance of the heart his lips spake/' His soul took wing for heaven^ and rapt op the sonls of others whh him. Never did

x3

.1 see or iMar a holy minister b^Um^ ^ivmM lo God Mitli reveiiipqe and huinility, witb r^pspeet to hia glorien» gnmltatm.i jf^et with more jseal and len!encjr oonespoiidMt to tbe iofioilt moment of his requests; nor with more filial affiance, in the 4ir wipeiQ^n^v

}sk his serpipiis tber^ wi» a nyre iinit^ of aigimeats and mer (tvres to eoiKvin^ the iniDd;aQd gv^ the heart: ail the fiowtWV 4Bi reaiK>Q and persi^asioQ vcire open to; hie dtsMning eye« Tl^teie cwas i;^ r^isting ^ fiitf^ of his dWooufUM .iviihoitf .drnyiiv; i^i^ ;^u»i aii^ divine rev^atioq. He ^ad a^. jnamUiMi. felij^ity and copiousness in speaking. There was a noble n^ligenoa in bif ^le s for his gi^t mind could not stoop to the aflhcted do-^iienc^ of wor^i: he despised flashy pratory: but his expveasionf 4«»re c(far 4tfid powerful, so ooovincivg . the uBdeistandiogy so ^teriog into the sinilp s^ Higfging the .afliMion% that: those ^ere as de|i as ^ddejeSs whp ijffire not ^' fJhMMd by doffite a f^^^^w* 1^ was inigifted.with the Holy Spirit^^and him^b^ i)elestii|l £re, to inspjre beat. and. Ht^ into dead einnersy and to jnc^t the obdqrate in tbepr firofsen tpmfaa* Motbinki I 4tiU he« him speak those powerful words: * * A wretch that ia oon« gddmn^d 10 die tcHtnorvKMV.^aonotifiMrget itis and. y^ ppor eiiiiicn» ^t continaally «iip uncertain tp ,\m isn hour, and. oectwa apeer ,diiy to see the mijesty ot tbej^rd to :^eir itioooceiwidile joyuv tener, i^anre as they now liiseon ^vth, can ktgcL these tbinp fv which timy bare their, momorjt; and; which* one wontd think 4HHiId diovn the matters of thw iroiiki> as the report of a Kfoom jioes a whii|>(»r, or as th» ^mi obseuvps the poorest ghmr-rwooK Q wonderful ntupidity of an unnenewed aonl! .O wonderful •foHy aud distiaetedoBi^ of the ungodly! That cicr men can /org«sJti I ify agMo^ that they can foiget, eternal yoff einnial .yff^9 and :th^ eternal jSpd, imd th« phw)e of their otemal nnr .changeable abodes, wbm tih«y 4ta|id ev^ 9^ Hm dopr; and there is but a thin veil pf flesh hetween them i^ thi^ anmsiqg ^ight, that eteipa} guifj §nd tfiey ^fe dilly .4y»g Wd .9tepv

Besides^ his wooderfbl diligence in cajtachising the jnrticidffr iamiliesunder his charge, wasexceoding usefid.toplant lehpon #n thenu Personal instniction, and application of divine, tmths^

• ^usennoB Mpie tiM Heaie of CoBiaoafy I6a9.

htmm ^mtAhnt adviiitage and effieacy to ioaitraal^ mhd mfe«e wt^ffofa teto the ninds aad hearts of men, and hy the converw mm of parents and masters to reform whole fiEunilies that m% miderUheir immediate direction and govemmeiit. While.ha was at Kidderminatery he wrote and published that aoeonq»IiBha<( HUKlel of an evangdieal miaister, styled GfiUos SakfUmus, or the Rebnned Paster: in that bode he clears beyond all cavil^ that the duty of asiniaters is not-con fated to their study and tha ]Nilpit, bnt that they shouU aahe use of qaportunities to ittft atnict £un3ies within thair cace» as it is said by the ap9Stl% that he had kept back nothings firom his hearers /^ that was'prpp> fitahk^ bat had taaghtihem pubBciy, and^from brtMe to hoase^'' Hbe idea of: aiuthfnl minister delioeated in that' book^ ivas a copyitahen from the life, from his awn aealmsB example. His aMreaned iadustry.to 4I0 good to his flodt, was answered by co ff t e s pa odent hvie and thank&ihiesa. He was an angel in their ostscm . He.wDidd oftm speak«with great complacenoa of their dav AffeetioDS: and a littk:ba{Dre his death, said, hsi bdiievad Ifaay were nMtfe eaqiresafe cS kindness to him, than the chris* tbm converts were to the apostk Paul, by what* appears in his writings* «

. While he remmned at Kidderminster, his iMustrions srerth vm$ not shaded in a comer, but dtqMvsed its beaaos and inflnenoe <»nnd the«oiMtry« By his counsel i^nd excitation^ the mioiatars ia Wotoestersbire^ episcopal, psesbytarian and eongK^^atioiial ^aeta united, tfant by^heir^stadies, labours, and adviee^ the doe* triaeand practice of jrefigioo, the taritiis and holinaai (k the«ps» pel might be pre^ryed in all 4he churches committed to thair iihsi{|^n ISbis association was ot excellent use, tbeeiuls of /fihmorivgoifammeat were:obtained by it: and it was a kadti^ Aiqampfe to theminislers of other apunties, Mr. Baxter was not jdbbve his haethren nnnistefs, by a superior title, or any secular advantage, bat by his divine endowmenis and separate excels •lencies, his extraordinary wisdom^ zeal, and fidelity: he was tha soul of that happy society.

He continued among bis beloved people, till the year 1660^ then he came to London. A while after the king's restoration^ there were many endeavoars used .in order to an agreement be^ >tween the episcopal and presbyterian ministers. For this end aeveial of the bithops electa and of the ministers, ware Qalled to

X 4

S2S MR* BICBAIID BAXmt*K

attend the king* at Worcetter-home; there was read to tfam 41 dMafatton, druum up with great witdom and inoderatian, hf ibt knrd chaneellor the earl of Giarendan. I AaU onty dhBcma Ibat in eeadiag the »c<feral parts of the deeiaratian, Or. fUmkf was the priaeipal iDanager of the eonference among the biahapi^ and-Mr, Baxter among, the miniseem: and one paKienlar I cannot forget; to was desired by she miaisten^ that td» bidiopt flhonld «xereite their oharah powmr with the oonnael and conaent of presbyters. This Inniting 4>f eheir aatfaority was so »displen* ^ing, that Dr. Cosins^ then alect of Dnihaaiy said^ If yaour xnfr-jesty granU this yoo will vahishop your bishops; Dr. ReynoUs ppon this p r odnee d the hook, eadtiited, * The poitaitoee .oF Am aaerod fo^jesty in his aaBtude and wftlings/ and read the ist lowing pas^p^: ^ Not that i an against the managing of tisb patestdeney and antbority in one man by 4fae jomt coasael and consent tff aMtiy pcshyters^ I hsnre offered tovestorethai^ as a fit mMm to aTiqid l^asa ersors, eorvuptions and partialMaB) which are kisidentto fniy cme man: also to wroid tyranny^ wWdh beeomes no christians, feast of aU diuaeh-4na|i. Bcsidesy it wfll be n mean^ to take awey that bnjrden and '4idnun of wSun^ which may lie too heavy on one man's shonlders, as indeed I think it 4lid fennerly on the hisfaops hem.' The fgaod doctor MHNight, that the jodgment of the king's afflicted and inquiiiiY Ihthtr wouh) have been of great moment to inelhm' him to that tem perament? but the king paesent|y ieplied» ^AU that k jn that book is not gnsptl.' -in^ lord chmieeUor pmdiotiy nude* rtftsd in thatmatler^ tha^ Ae bbhc^ in weigb^ eaaaes^ ahanU have the assistance of the piesbyteni^r

Mr. Bmdter conndorii^ the state of our aftdrs in« that tiaM^ xras well plestsed with that deelaratioif: lie was of Cahdn's anmd^ who jiidieioasly observes, vpen our Savioar's wosds, Ant ^the Son of Man shall send forth hit 9ii0!*hs «^ ^^ alMdi gaflier oot of his ktngdkm all things that i»fi»ads" Qui ad evfJrpoisdMi ^qmcqiM 4li$pUeet ffwpomt^fe feitiMin$, mOffperkud dirkii ju^ lUciuTn, if ereptum angelis ^ffiaum fibi tfmr0 murpau^ 'They tba| m^e too mndi haste t^ f^dress at o^ice«U tUogs that ave amiss, anticipate the judgment of Christ, and radily mrp the office of the angels.' Besides, that dechiation granted sach a freedom to conseientious mhnisteis, that were nnsa-^iafied aa to Ae old oo^bnmty, that if it luul been obaeivedj it

fmOUAL

Wi ftcfmited tim jUMA Ariain sneoeeded afteriHurf. But wbevtteM vmB « matbii made in the hamm <£ commoms UmK «Im 46clar8tioa nughfc |Mtt iato an act^ it was iippoaed fay on* of the secretaries Kif atate, which sras a suficieiit mdicaCion of the tisag'B aTeraeoass to it.

After the dedatntioa ihete wese many coniBvenees aft die Sa«* ^wf batwaea «ha hMfaspa aad .aeme doctoia ef theurpaHy, witk Mr. BaoQler atd Bmm otibar jniaiatani^ fcr aa agrpcaaam^ vb«rcinhisaediinrpea0e msjaoat QoasinciuMn: bnt^aU waste ^ain. or the partiodantbvt wen^ debated^ Jia.hn grattn4Hi liecoinie in prinl.

Mr. Baateiv ttanim^ming to Leodan,.diBrh9the$iBie.ar iiber^, idal Hat aaglect that wfaoch laas the prineipal exaaeisa of Ua li^ tiiai^readriBgUiegaspd^ hcingalwilys«aBstt»]e af Mi liftj of aariog aoob. Ha yaMadbirt at St» Suostan'a on the Lord'a^daya io the aftemoott. iTaaianhcroneinattmoa.of his inn &tth in the Curiae profidanoe, aad his fcrtiOidairhan km waseiiga^d in ids aainiatryjlfaeis. Thedmaoh waa old^ aad the people were apprehensive of some danger in meeting in iti aad while:Mff. Baxtar wasfiMadiiog^ aomefhiQg in .dm steeple Mi down^ and the noi^ atraeh aia:h a tenrar iniw the pieafte^ they prtaantigry in aixald diaDadec,. raa oat ttf the 4afaiireh.'; Aair Mgmess.ta haste away^ pat all kcoa tuaadtt Mr* Baata^ fvilboaC ¥i^Me ^tiataihanee^ sat down in itha padpst t after the hurry wnsftrer^ he resuntedhisdiaconrae, andisaid^ to cu a upos a their.wandsc 'We are in the seraice ef 6odr to fnapafafoar* aahresy that w« nay Jba Jearlsaa at. the great aoise of ahadia^ aohnog wmU, vdien die heasaas ^tiMfttsM mmy, aad ti|a ele^ ments melt in fervent heat; the earth alw, and .the waiht therein shsH l]^ borot ap.' ...

After the abaaeh of St. QMislaa'a was paifad doan m <ader ta jtsfe^laHiiuft^ hejammred to Bladc-^Friars, anda oatutaad itft preaehipg theve to a vaat. cmioaarsa of beareraj, till tiie fttta| fiaitholoaiew.

In the year I66I9 a parthanent was cifled^ wbaieifrwas passed the act of mafinntjr^ that expelliad ftaaa thabr faUic plaost about two thanaand miniaters. I wiH only take aatiee eo»-cerniig the causes of that proceedhig, that the M cleigf bom sarath and lavenge, and the yaoag gaatary ftom thaw aarviie ^x^mfdiaooewitfatheooilfty andtbqrdisttstaof aariMtriijigiai^

saOt MA. fttcmiB Bixtmi'g

! veiy acdte to carry on and complete that act. TiwC tUs' MHO rash knimttfioiiupon theniliogolergjrthen is evkkttt^not only from their conomrence in pasmg Aat law^ for actions h4V* a language as coniindng as tfaa( <rf words^ bat from Dr. Shddon then bishop of London their great leader; who when the lord ehamberlain Manchester toU the king, while the aet of nnifer* wiltj was upder debate^ ^ that he was afraid the terau of it were ao ligM) ^^ "ASBj of the niaisten wooM not comply with itp hesvplied, M am afraid they will/ This act was passed after tiie.ldng liad engaged his Audi, and bonoor in his declaration from Breda, ^to preserve the liberty of conscience inviolate/ ^faiehpffomisao|i«iedthe way for his restoration J andafterthe loyaUsts faese, had given pnUic ais&nnce, that all fanner aai« ■lesities shoald be boned, 'as nd»bish under the Ibnndatioo of a ^mimsal confiofd/ BIr. Baxter was involved with so many min ist er s in this calamity, who was their brightest oma<» BKUty and the best defenee of their righteous, though oppressed oaase: two ohaeivations he. made upon that act and our ejee* taon.

The one was, that the mimsters ware turned and 'kept out kom^e public exemBe ol their-office, in that time of their lives, that was most .fit to be dedkated and empkiyed for the aerMe and glory of God, that .is betwean thirty and sixty years, when Am intirlisrtual and jnstrumeotal fiMukies were in their vigour. Vhe <ather mnm in a letter to me afker the death of Mveral bishops who were ooncurrant in passing thai act, and caqnemed no sorrow far it: Uswiacdswew, ^faroqgfat I soe, the Uriiops will own the tummg of as out, at the tribunal of ChiiBt^ and thiibsr ,wa appeal.'

After the act d* uniformity had taken its effect, in the ejee* Am of so many ministers, there was sometimesaeonaivaimeat theprtvata eomreise of ihefar miniitry, aometimea pubKc indii^ gencejgranted, and often a asvere prosecution of them, as the popish and politic interest of the court varied. - When there Mras liberty, Mr. Baxter ap|4ied himself to his' deKg^itfal work, to the great advantage of those who enyoyed his ministry. But the ehureh-party opposed vehemently the liberty tbat was granted. Indeed such was thrir fierceness, that if the dissent* ingministsrs ^hadbeen as wise as serpents, and as innocent as /loves,' they could not escape their deep censures. The pulpit

«^iffe«enl^themasseditimidydnafiectedtotheafei^, atohifcH .a«te sebiamatks, and oftea the ^Name ot God mm not aoif-taken in vain, but in violeBee^' to authorize ibmx hard 8peeoh«% And faaider actioos against them. Some drops o£ that storm fell

-upon Mr. Baxter^ who calmly submitted to their iajurioiis d^id^

^ ongs. I shall speak of that aftetwanL

In the inteoraly between Us.depriMkion and his AeaAiy he ^VTOte and published the most of bn bookB^ of whkh I shall give some aecewit. .

His. bodks^ for their number and variety of matter in thsK^ jnake a library. They contmn a treasure of eontrovetmal, cat-•euisticaly poritive and praeti^l cBvinity. Of them I shall rciaia 4he words of one^ whose exael judgment^ joined with his mede«' -ration, will give a great value to bis testimony.; they are of Abe veiy Reverend Dr. Wilkins^ afibsrwards Ushop. of Gbester: .he aaid^that Mr* fia?rter had f eukivieed evcey oiA»iect he hondladf and. if he had lived in the primitive times, be had.been one of the fathers of the ehurch.' I shall add what he said wkb adt. 4iiiration of him another tim^ f That it was enough for one age ito produee sueb a pertoi as Mr« Baiter.' Indeed^ be had'sudi «tt amplitude in his tboogbls^ sndi vivaieity of imaginalieni ^nd.sueb sc^idity and depth of jmi^nient^ as rarriy meette^s*-4lier. His inquiring mtnd was freed from: the servila.de|eelien 4ttd bondage of an impiicit finth. He adhesed to thsikeiiptwes M ^be perfect rule of .faith, and searehed wbstber the doetiinss jp^v^d and itaught were consonant tp it. lliis is the duly of /Kvnqr^bjristiatt.ae^ordiag to his capaeity, eqpednlly of ministsm^ ^d tbe paeessaiy mens to open the mind for divine hmmhdgt^ .and Sot ibe advanoement of the tnith. He published .seyeni Jhk4(s agiiUst the papists with that deafness, and stasngtb, as will eonfound, if not convince them. He said, ' he.oidy deuMld .armies and aiitiqnity agauMt the- papisto.:' aiuEues, beoaus^ of jtheir bloody lebgion so often ofemptified in England,. Ireland, .^France and dtber ooupVies. However thioy may appear on the ,^pge, tbey ii« alwairs the same persons in the tiring-ioom< Amxitfy^\mi9tbmk to exiiipate baretics, and oikenover-^r^les the mi)def inclinatieiM of their nature: antiquity, beeaiiia they are inveigled with a fond pretence to it, as if it were bvou* (cable tp ^^mm : but it has been demonstrated by many

immti pMeMaats^ tbat tbe at^gmaenl 4£ MktkpiHy m diraelly ■gsinit the prisripal docdinM of popery, « that of the rapi«» Mcy, of trsDsobetaotiatioD, of iixiage^wmffaip, aod othei*.

He has wiote aevcfel excelleat books * ageimt the impiideot oftheism of Chi»Joeee.age. In them he estaUUhes the fiindar mental principle, upon whieh the whole fabric of cbrktianity u kmk ; that after thisahoit uncertain life, there' is a future stale mS happanSM or misery e^aally eternal, aod that death is the last hnevocable step into that unchangeable state. From henoe k Mows by lafidlible eonsequeace, thaie the teasonabio eveature ohonld psefer the ioterast of she soul before thut of tbeixxly, smi seenm etemd life. TUs being hud, he |mv«s tbe chrts. tjon reiigioa to be the onty way of feUen maa^s being Ksto* tod to theiavour of God, aadxtbCaariag a Jblemad immortali* tf. : Tfak great a^VDMnt he mani^os with that deamess aad ahamiHi, thattione can ittee ameat unto It, without denying the mfidlible priaeiples of feitb, and the crideat principles of

Ueaho paUkhed some warm discolirKB, toapologiae for the ysaadangdrcfiaaentlngnminaera, and to ^xeito them to do their 4aty. He did net dnik thatthe act of unifevmity eoald disabUge thsm fiKMB the eaeidse of their eiiee. It is true, msgiitratm asatitnlaC'igpds by their dqmtatloa and viei^ieMiey, butiab-4iiittafae>aad aeeoaatable to God. above. Their bws hareao Madiagfovee opoa the eooseienoe, bat 4fom his cdannaaid; aad If 4»Mitcary to his law, are to be disobeyed. The ministeri to the aornee >c{ God are under m moral perp^tosl of preadiing ti^ samsg tmths 0f the goqpel, as they Imve ofpoitunity. Tlmre needs no ammwiem tnaiaiony ^ lAieir ^otamuaion from heaven^ to authaviae (ha dsiog Aek or-«ftaiyd«iy.

la some poiaas of mtidesa ooutraiamy lie. jadnioasly ahose the middle way, and advised yoaag dii^nes M fellow it; His teve-taaoe of the divine ptnity, made him-very slqr and j^oos^ any doctrine liiift seemed to reflect a Uemltb andatah^pao it^ He was a 4iloarameiter of tibe sovereign freenem, aad WaffiM eefr •oaey of dhrtne grace in the convarsioa of seals. la a eermoa

• iito%sokftir(liefesffHiaMcneitorthediriitMif«li^t«u

iMkutg tbe WOrdtof the eov^nmlr.ot giaee; << l.vitf pnt my fiatr imo thttr hetrtt^ and tbey shall nol depart front me $'' he bb» served Ibe teoour of it was, " I ivill, and you shaUL'' DWiH graoe makes the febellious wfll jobedient, hot does noC mako the will to be no will* By the illwDkaftioii of »he aniad^ the witt is inclined to obedience, aooetding to the words of o«r Sanrioai^ ^ All that httm hoard and learned of the Father come to me." Ue prsaehed that the death of Chiist wa»cortaiiilyeffeolaalfiv all the eiect to make them partakers <if graite and gbry^ and that it was so far benefieial. to all men, that they are notlift in the aamedespenrte state with the fcUon* aogela^ haft we iMab capable of anlisation by the gmce of the goqiel: noteapaMii as efficients to eonvert. themaebes, but as sjlbjeets tw moeive saving grace. He didso honour the atnoarity of God^ as en<^ tirely to beliesre bis will dechired in hai word: he wmdd not interpret the promises of Che gospel in a less gvacions sense tfaaa God intended them: therefoin if men finally pertah, ik i» not iit want of mercy in God, nor merits in Christ, but for their imilfidly refusing salvation.

Hie book^^ erf practical divinity have been- effrettml for more numerous c o nv e r si ons-of sinners to God, than any printed in onv tioM: wnA vrfiile the churdi remains on earth, wiU> be ef een« timial eiBoaey t» recover lost souls* Them is a vigorous pdae in them that keeps the reader aivake and attentive) His boels of the Saints* Everlasting Rest, was written by him whw Ian-gnishing in the suspense of life and death, bat has the stgnaturea of hie holy and vigorous. miwL To ailute oar desires,- be unveils the sanctuary above, and discovers the glory and joys of thm Messed in thedivmepsesenoe, by a liglit so stroqg and lively^ lllat all the glittering vanities of this world vanishtin that oom* parison, and a sincere believer will despiae them, aeone of buh tore age does the toys and bsnbles' of chUdren^ To aseite our fear he removes the screen^ and makes the evertoslmg fireoC belt so visible^ and represents the. tormenting, pessssns of Itiedaauied in those dreadfiil oakNue^ ihalb it duly oonsidsrod, would eheeb atid'oentsol the unbridled licentieiis appetitea o£ the meet sensual wretdies*

His ' Call to the Uwooverted;' how small in beUL, but howt pewerfiil in virtue ? Troth speaks init vritb that a«lhority and effieaqr, that it mdies the render to lay his.hadd.upea his. hearty

wd find he has a soul and a oooMteiiee, thoogh he KTed be6M as if he had aooe. He told some friends, that she brothers wci# converted by reading that Call; and that every week he recnved letters of some ccmverted by his books. This he spake with most humble thankfitlness, that God was pleased to use him as aa instmment for the salvation of souls.

He that was so solicitoas for the salvation of others, was not wigltgent of his own; but as regular love rec|Oires, his fast care WM to prepare himsdf for beaten. In him Uie Tirtoes of the eaotemplative and active Hfe were eminently united. His time was apcnt in comtnuaion With God, and In charity to men. Htf lived above the sensible world, and in solitode and silence con-vefsed with God# The frequent and serious ifieditatidn of elemal tKngs was the powerful means to makis his heart h<riy and heavenly, and from thence his conversation. His life was a.practical sermon, a drawing example. There vras an air of humility and sanctity in his mortified countenance; and his depoitment was becoming a stranger upon earth, and a citisen of heaven.

Though all divine graces, the ^' fruit of the Spirit," were yi« riUe in his conversation, yet some were more eminent*

Humility is to other graces, as the morning-star iv to the smr/ that goes bsfare itj and follows it in the evening: humility prepares us for the receiving of grace, ''^God gives grace to the humble:'' and it foUows*the exercise of grace; *'Not V says-the apostle, '^ but the graee of God in me." In Mr. Baxter there was a rare union of sublime knowledge, and other spiritnal ex43ellencie8, with the lowest opinion of himself* He wrote to one that sent a letter to him foil of expressicms of honour and esteem, < You do admire one you do not know; knowledge will eare your error. The more we know God, the more feaaon we see to admire him;' but our knowledge of the creature dhoovers its imperfections, and lessee our esteem. To the same person expressing his veneration of him for his escoelient gifts and gra-* oes, he repUedwith heat, < I have the remainders of pride in me, how dare you blow up the sparks of it?* ""He desired some ministers, his chosen friends, to meet at his house, and spend a day^ iar pri^r for his directten in a matter of moment: before the duty y99B bqgun, he said, ^ I have desinsd your asristaaee at tMar tjme, because. I believe God tvili sooner hear your pmyei^tiuay

^oUei'' He liattated St Anstin both in fais pemtantiiil oonfeiK riaiiSy and.ietractioiu* In coBJanetioii with humiiity, he hai gieat caodofur for others* He^ceuM wUlingly hear with persdae of diffieciog sentiinents: 'he wodU not piootitnte hh^own judg* ment^ nor ravish aootlwrs/ He did not over-erteem. hiniselfjr nor under-vahie others. • He woald giie liberal enoomiiuns of many eoBfonmnj^ divineB. He Was seffeie to hiaatelfy but candid in exeushig the fisdita of others. Whereas, the busy inqnhree aodeenMrer of the faults of others^ is usuaBy the easy oe^^ctev of his Own*

Self-denial and contempt of the world were shining graoes in liim. I never knew any .'person ksa indolgent to himsrif^ and more iadiflerent to his temporal interest. The offer of a bi-^ shopric was no temptation to him: for his exalted soul despised the pleasnres and profits winch otherv so earnestly desire | he valued not an empty title upon his totsb* .

His patience was truly christian. God does often try his children by afflictions^ to exercise their graces^ to occasion their victoryy and to entitle them to a triumphant felicity. n

This saint wad tried by many afflictions. We are tery tender of our reputation c his name was ohscured under a chmd of detraction. Many slandevous darts were thrown itt him. He. was charged with schism and sedition. He was*accused for Ua paraphrase upon the New Testament^ as guiky of disloyal asper-siona upon the government, and condenmed, unheard^ to a pri«» son> where he remained for some years* But he was so fsr from-bring moved at. the unrighteous prosecution, that he joyiully said to a constant fnend, ^ What eouU I desire mote of God^ than after having served him to my power, I should now be: called to suffer for him/ ' One who had been a fierce dissenter, was afterwArd rankled with an opposite beat, and very contume-^ Houdy in his writrngs refleetad upon Mr* Baxter, who calmly^ endured his contempt t and when the same person puhiidied % learned discourse in defence of cbristiapity, Mr. .Baxter said, ' h ficH^ve him all for his wiiting that bo<ri&.' Indeed be war so mnph the more truly honoiMUe, as be was thought worthy of the blAred of those persons.

It is true, the censures* and rq^roaehes of otheiis whom h% esteenied and ioved^ tooelied hiy^ in .the. tender part. But hey

y/Mtk thegmt apoBtieyCMntedit a'^fmall thiagf^hmjaigoiif anrn's judgment.'' H(swaiciiliretahisooM«ienoe,aocl indepasd-* aDt upon tinr opiokm of otben. But bb patienes was noie enuiientijr triad by Us oontiaoal paisB and, iang«MiiBtg«. Mar« tyidom is a mora eiujr way of cfying^ wbestha ocMabat and Aa ▼idory am finiafasd at onccf^ than to die by d (y ma eiaty day# Hit caoiplaittit a«ra fraiprnt^ but who avar btanfc an* aasab* mHiae ward drop fron his Kps? Ha was nal.pat oat of his patianosy nor oat of the possession of bnnsstf. hi his shMp pains, he said, * 1 have a rational patience^ and a beiieving p»« tieoee, thoagli sense wooklieeDil/

His pacific qiirit waa a dear charastef of his beiag a diitd of God. How asdently ha endeaiMiarad tb cenneEit the basadM aoMMg lis, whidi otbeia walen and knep open, is pabliafy known. He said to a friend, M ean aa wittngly be a aiastjr fbr hyve, as for any article of the creed.' k is* strange to^ asMaivhnettt, that those who agree in tie aubsfiantial and gseat points of the re-fimned r^gion^ and aee of diffbring seHtiaients only in things not so dear, nor of that moment a» those wherdn^ thc^ eonsent, shooid stiH be opposite parties. Methinks the rMMnbrance how oar divisiana lately exposed as to our watahfal adversary, andipeie almost fisSai to the interest of rsKgian, should caneUiata anr aflactions. Oar oommoa danger and oommoa deUteranee^ shooid piepareoitr spirits for a «bioere aodfivmanion* Whoa oar sky was so dark withoat a glimmerhig horixon, tiien by m new dawning of Gbd^s wonderful pitwidence, a. dbliveier appeared, oar gracious soanrmgn^ wha has the honaar of estabiisb-ing our religion at home, and gtres as hqms of restoring it abroad, in places fiN>m whence it has been so nnrighteonsly snd onielly expcHed. May the ssmob of his peotestant anbjMs in religious things so desired by wiM and good men, be aceoei^ plished by his prineeiy coonsel aad anthns^. lalegrity with diarity would remove those things that hate sa kmg disanited as. I leMirn fW>ra this digrsssioo^

Love to the souls of men wasthe peebliar cfaamoier of Mr. Baxter's spirit. In this he inutMed^aad honaaied oar Sbvionr, who prayed, died, and lives for the salvation cf soals. Ait hia natural and supenatunBi endowments were sabsen^ant to this blessed end; It was ^his meat and drink,' the Vb aSid jay af

kk life tt> dd good to aoub. H» indnsCrjr waa'dmost inareda»h In his «tadiea: he had a semiCiTe nature desirous of ease as others haTe, and faint iacidties^ yet sach was the coatin«al ap« plication of hidteelf to his great work, as if the bbonr of one day had supplied strength for ainothery ' and the willingness of the spirit had supported the weakness of the flesh/ In his nsnal eonversation, his serious^ fire<)ueht find delightfiil-diseonrse was ^divine things, to inflame-his friends with the lofe of heaven* He received with tender eompaanoo andoondeseending kindness^ the meanest that came to him for counsel and consolation* Ha gave in one ^ar a hundred pounds to buy bibles for the poor« He has in his will disposed of all that remains of his estate a&ev the legacies to his kindred, for the benefit of the sonb and bo* flUcs of the poor. He continoed to preach so long notwithstanding his wasted languishing body, that the last time, be almost died in the pidpit. It would have been his joy .to have been ^ transfigured in the moUht/

Not long after hie last sermon, he felt the approaches oF death, and was confined to his sick bed« Death reveals the se« crets of the heart, then words are spoken with most feeKiig and least affectation. This excellent saint was the same in his lifei and death: his last hours were spent in preparing otheis and himself to appear before God. He said to his friends that visited him, < You come hither to learn to die, I am not the only person that most go this way, I can assure you, that yomr whole life be it never so long is little enough to prepare for death. Have a care of this vain deceitful world, and the lusts of the flesh: be sure you choose God for y^yur portion, heaven for your home,-God's glory for your end, his word for your rule, and then you need never fear but we shaU meet with com* lore.

' Never wa^ penitent sinner more humble and debasing himself, never was a sincere believer more calm and comfortable. He acknowledged himself to be the vilest dunghilworm (it was hie usual expression) that ever went to heaven. He admired the divine condescension to us, often saying, ^ Lord what is man, what am 1 vile worm to the great God?' Many times he prayed, <' God be merciful to me a sinner/' and blessed God, that that was left upon lecord in the gospel as an effiectual

VOL. IV. y

prayer. He said, ^ God maj justly, condemn me tor the best dnty, I ever did, and alt my hopes are from the free merey of God in Christ,' which he often prayed fo&

After a slnmber he waked and said, ^ I shall rest from my labour:' a minister then present said, ' And yoar works follow you:' to whonl. he replied, < No works, I will leave oot works, if God will grant me the other.' When a friend was comforting him with the remembrance of the good many had received by his preadiiog and writings, he said, * I was bnt a pen in God's hand,.and what praise is due to a pen.'

. His resigned submission to the will of God in his sharp sickness, was eminent. When extremity of pun constrained him earnestly tor pray to God for Iris release by death, he would check himself ^ * It is not fit for me to prescribe, and said, when tkoii wilt, what thou wilt, how. thou -wilt.'

Being in great.anguish, he said, * O.how unsearchable are hn ways and his paths past finding.out! the reaches of his providence we cannot fathoa^:' and to his friends, ' Do not think the worse of religion for what you see roe suffer/

Being often asked by his friends, how it was with his inward man, he replied, ^ I bless God I have a well-grounded assurance of my eternal happiness, and great peace atid comfort within; but it was his trouble he could .not triumphantly express it, by reason of his extreme pains.' He said, ^ Flesh must perish, and we must feel the perishing of it: and that though Us judgment submitted, yet sense would still make him groan.' • Being asked by a person of quality, whether he had not .great joy from his believing apprehensions of the invisible state, he replied: ^ What else think you Christianity serves for?' He sold, * The consideration of the Deity in his glory and greatness was too high for our thoughts; but the consideration of the Son of God in oar nature, and' of the saints in heaven, whom we knew and loved, did much sweeten and farailiariae heaven to him.' The description of heaven in the 12. to the Hebrews and the 22. was most comfiMtable to him : ^^ That he was going to the innomerdble company of angels, and to th^ general as* sembly and church of the first-bom, whose names are written in heaven; and to God the Judge of all, and to the spirits of just men made perfect; and to Jesus.the Mediator of the new

aotenaaty and to the blood of;8prinkluig thai'speaks better things thaYi the blood of Abel/' .That scripture, he said, < de* served a thousand thousand thoughts:' he said, ^O how comfortable is that promise,' <' Eye has not seen, nor 'ear heard^ neither hath it entered into the heart x){ iMn to ccmoeive the things Gad hath laid up for those who Jove htm."

At another time he said, ^ That he found great comfort and sweetness in repeating the words of the Lord's Prayer, and was sorry that some good' people were prejudiced against the use of it; for these were all necessary petitions for soul and body contained id it/

At other times he gave eacedlent oounsel. to young ministers that visited him, 'and earnestly prayed to God to bless their labours, and make them very successful in GonYerting many souls to Christ:' and expressed great joy in the hopes that God would do a great deal of good by them; and that they were of mode* rate peaceful spirits.

He did often pray that God ' would be merciful to thb miserable distracted world : and that he would preserve his church and interest in it/

He advised his friends to < beware of self-conceitedness, 93 a sin that was likely to ruin this nation:' aad ^aid, '. I have written a book against it, which I am afnud has done little gdod"/'

Being asked whether he had altered his mind in controversial points, he said, < Those diat please may know my mutfd in my writings: and what he had done was not for his own reputation^ but the glory of God/

I Went to him with a very worthy friend, Mr. Mather oS New*Engfatid^ the day before he died, and speaking some comforting words to him, he replied, ' I have pain, there is no arguing against sense, but I have peace^ I have peace/ I told him you are now approaching to your long-desiied hoipe^ he answered, < I believe,. I believe/ He said to Mr. Mather, ^ I bless God that you - accomplished your business, the Lord prolong your life/

He expressed a great willingness to die, and during his sickness, when the question was asked, how he did, his reply was, ' almost well.' His joy was most remarkable, when in bis own

Y 2

«ppreheiiMon« death was neivett x aiid hu ^ritaal joy at lengdi was consaminata in eternal joy.

Thus li^ed and died that bleised saintl I hare without anf artificial fiction of words, gmn a sincere short account c£ him^ AUonr teiird are below the jnst grief for such an invaluable loss. It is the comfi>rt of his friends, that he enjoys a blessed' reward in hearen, and has left a preeions remembruice on the earth.

Now blessed be the gracious God, that he was pleased to pro* long the life of his servant, so nseftd and beneficial to the woild to a foil age: that he has brought him slowly and safely to heaven. I shall eonciade this acconnt with my own deliberate Wish: may I live the short remainder of my life, as entirely to (he glory of God, as he lived; and when I shall come to the period of my life, may I die in the same blessed peace wherein he died; may I be with him in the kingdom of light and love for ever.

POSTSCRIPT*

X Shalt annex two passages declaratory, the one of his hnrai« Hty, the other of his exoellent abilities. He had such an abhorrence of himself for his sins, that he said to a mhiister, ' I can more easily believe, that God will forgtVe me, Chan I can fbrgive ntyself.' The other was, being in the pnlpit to preadi, be found that he had forgot to pot his notes into his bible: he prayed to God for his assistance, and took the first text that occurred to his view in opening the bible: and preached an «e* oellent sermon for the matter and order of it upon the priesthood of Christ^ After he was eome down, he inqvired of a minister pment, whether he had not tired him, who replied, <No/ but with several others declared they were exceedingly satisfied with his discourse; he said, < It was necessary to have a body of divinity in one's head.'

SERMON

PREACHED AT THE FUNERAL

OV THB

REVEREKD ft EXCBLI^NT DITINB

MR. DAVID CLARKSON.

tS

P m E F A C E.

XT is the privilege of Christianity, '^that life and immortality^ are brought to light in the gospel/' The heathen ivorld sat in darkness, was secure in misery: as one that sleeps is pleased with the scenes of fancy; he dreams of treasures of gold, of gardens, of feasts, and thinks the painted appearances, the superficial colours of good to be realities: thus whilst reason was darkened by sense, the world was content with pleasant delu-' sions. Who amongst the many pretenders to wisdom, had a convincing knowledge of the blessed eternity to come? Who had a glimpse of that happiness that results from the sight of God in glory ? This instruction so refreshing our spirits, darkened vrith sorrows here, comes from the school of heaven: as the sun revives us by its cheerful appearance, and affords that light, without which it ^ere impossible to behold it.

During the legal dispensation, there was a mist upon the fii* ture state. The notice of eternal things was a twilight mixed with shadows* The revelation of the heavenly glory was reserved till our Saviour's appearing in the world, who purchased it with the dearest price, and offers it upon such gracious terms^ that whosoever sincerely desires and seeks, shall obtain it; and none shall be deprived of it, but for their wilful .and guilty neglect. It might be expected that such a proposal were sufficient to engage men with all their active powers to secure such a precious interest, when indeed their best endeavours and most zealous aflecUons are too sKgfit and faint, with respect to that excellent happiness. Are not the first notions of things that are written in our breasts, sufficient to convince us, that what is for ever, is to be preferred before what suddenly passes away ? Or is it necessary in matters of temporal concernment, to use strong arguments to persuade ns rather to choose a treasure that will

T 4

enrich u« for our lives, than what nvill purchase food only for a day ? Yet it is strange to amazement, that in things of infinite weight and consequence that respect the soul, and trivial things that respect the hody, men make as preposterous a judgment and choice, as if they were irrecohcileable enemies to themselves, and obstinately averse from their own happiness. The life to come extends beyond all possible number of ages; the felicity is so complete and sure, that the least shadow of evil shall never eclipse it: the soul shall be in a state of highest per** feetion and joy; the understanding illuminated with perfect knowledge, with no more study, than evening the eye and fixing it on the glorious objects, the will satisfied with the perfect love and enjoyment of the blessed God: the body shall be clothed with light as with a garment, and shine with a beauty that never disflourishes and decays; the innumerable assembly of angels and eaints always affords new and inestimable delights; and what is set in comparison against this transcendent felicity in heaven ? The poor despicable vanishing life on earth: whose pleasures are ao shaliow .and empty, that they cannot satisfy the senses, much less our noble and comprehensive faculties: whose griefs are sometimes so heavy and oppressing, that all the comforts of the world are no more effectual to relieve the soul labouring under them, than the sounding €it brass, and the tinkling of q^mbali^ usually done by the heathens, were to free the moon from its dark eclipse, which they fancied to labour in extremity. Yet the petty preferments, the deceitful riches, the vain pleasures hete are chosen, and ambitiously and eagerly pursued, and the infi* iiite everlasting happiness hereafter undervalued and rejected. Bitt as the wonder ceases, that a man doth not see in the clearest d|iy, by saying, he is blind: so carnal men are without fiuth, that ifl, the internal light of the mind, they do not steadfastly bdkve the reality of the divine world, though so cleariy opened in the gos« peL They are under so strong a delusion and error of sensuality. Chat they vilify a spiritual happiness, a glorious futurity, and present sensible things, of no price in comparison, have the highest place in their esteem and affections. The proper means lo recover man from his wcttA folly, are unceasing fervent prayers, that *^ the God of our Lord Jesus Christ, the Father of glory; may give unto them the spirit of wisdom and levdatioa

in the knowledge of him: the eyes of their underetandings being enlightened, that they may knoW what is the hope of his calling, and what the riches of the glciry of his inheritance in the saints:'' and to represent this world, and the next, as they are to their considerate minds, that their interest and doty, with united effi* cacy, may overrale their hearts, and turn the stream of their endeavours into the right channel; that the judicious comparison between objects so vastly differing, may be the governing principle of their lives. All things are vain and transient, within the confines of time; all things stable and solid in the territories of eternity.

John xiv. L

Ifl my Father's booie are naoy maosioas ; if it were not so, I would bare told ^ev: I go to prepare a place for you.

VlUR blessed Saviour in the words^ applies heavenly comfort to his disciples^ to support their drooping spirits in his absence from them: he foretold his departure; <' Little children^ yet a little while I am with you. Ye shall seek me : and as I said to the Jews, whither I go, ye cannot come: so now I say unto your'' Chap. 13.33. This tenderly affected their hearts: but that their sorrow might not flow into despair, he assures them^ that their separation should not be final, and that it was not the •singular privilege of St. Peter, that '^ he should follow him hereafter ;'' ver. 36. but that there were rooms reserved in heaven for lliem all, and he would return and receive them to himself. This consolation he addresses to them in a very affectionate manner, ^^ Let not your hearts be. troubled:" chap. 19. 1. no work is more diviue> none more proper and delightful to our

Saviour, than to comfort the a£9icted spiritB of his people. He directs them, '' Ye believe in God^ beUeve also in roe.'* ' God is the supreme object of faith, his unchangeable love and faithfulness, with his infinite power in the accomplishing his promises, is the security of believers. Christ, as mediator between God and guilty creatures, is the immediate object of our faith; for he restores us to the favour of God, therefore it is said, we believe in God by him. 1 Pet. 1. 21. After this preface to calm the unquiet agitations of their minds, and make them more receptive of comfort, he proposeth to them ;

1. A blessed doctrine) <^ In my .Father's house are many mansions," capable to receive all his disciples.

2. Gives them an infallible assurance of it. 1. From his in-Iriolable love and truth, ^' if it were not so, I would have told you." 2. That his going away, was not to reign alone in the kingdom of glory, '/ but to prepare a place for them."

The point that I shall discourse of from these words, is this; there is a blessed place above prepared for all the faithful disr ciples of Christ, wherein they shall be glorified with him for ever. And in the managing diis argument, I will endeavour;

I. To represent the excellencies of this place specified by his Father's house, and the state of felicity that is inseparable from all that dwell in it.

II. Consider the infallible assurance we have of obtaining it. I. The excellencies of this place may be argued from the

Maker of it, and its attributes specified in scripture. * First, God is to be the artificial builder of thk city, to ugnify a correspondent excellency in the work to the divine Maker. All the works of God have a divine impression of his power and profi* dence, but in some are more conspicuous diaracters of his perr fections: for the wise Author of all things, hath ordered their sereral d^ees of excellence, both in the matter, and vaiioos art of adorning them, suitable to the end for which they we9 designed. Now the supreme heaven was m«dje tp be the tenpls i)f the divine majesty, wherein he would, diffuse the richest beaW of his goodness and gk»y to his chosen servants for ever^ atid accordingly is a, most npble work of bia omnipotent hands and

T«xv/tn?« Hsb; II. )o;

there are two remarks to be made in it» creation^ from whence we may infer it$ peculiar vxcelleDcy.

Ist. It is the beginning of die creation. Amongst ioteUectual beings the angels are the firstborn of God's power; and in natural, and divine prerogatives excel men. From hence it ii that the excellency of any praiseworthy quality in men, is set forth by a resemblance of the angels. Excellent wisdom ii| David, '' My Lord, the King, is like an angel of God/' £xr cellent eloquence by St. Paul, is styled *' thetimgues of aqgels/^ Heroic virtue, and excellent holiness in the christian diurcb^ <^ The bouse of David shall be as the imgel of the Lord V' for that which is highest in any kmd of perfection, is the rule an4 measure of the degrees of that perfection. And thus in forming the material world, the wpreme heaven hath the precedence ia order and dignity, before all the other parts of it. Indeed Moses only recites particularly the creation of the visible world | and by what gradations this great fabric with all its furniture was completed t and the history of that is instructive of the crefH tion of invbible things^ wluc)iis expressly specified in the gosn peU But, as paradise was first made, and then man creat;^ to be the inhabitant of it; so we may infer, that the bighesi heaven^ the seat of the angels, was made before they wera created* >Iow the angels (we are informed by divine revelati<»i)( were present when the ^' foundations of the earth were laid, and God stretched his line upon it^ then the morning stare san^ together, and all the sons of God shouted for joy/' Job 38. 4,. 5, 7. They saw the rising world, the variety and beauty of its firame, the admirable order that distinguishes and unites ita parts, that aU things were divinely done, and transported witb wonder and joy celebrated the praises of the Creator.

2ndly. The supreme heaven is the efifect of God's immediate creation. The earth with all its ornaments was formed of pre-existent matter: the chaos, a confiised mass, was the embryo of the sublunary world : but the supreme heaven is his more im<f. mediate and exquisite workmanship, and received its being and perfection at once. You may illustrate this by the licoount that is given by Moses of the creation of man; '< God made man of the dust of the ground/' Gen. 2. ?• His body derives its birth from the low element; and the wisdom of the Creator is wonderful in the artificial structure of it: it is added, '< God breathed

into hi8 nostrils the breath of Kfe;" and ** man became a living aoul/' The earth enters into the composition of his body, but his soul was inspired by the breath of God; that is, by his divine power immediattely created; and in nobility of nature, and its spiritual endowments, incomparably excels the body. And the third heflfen, though not a spiritual substance, yet in the purity of its nature, far transcends whatever was formed of gross matter. •

This being premised, I will now consider what the scripture reveals to us of that place that is eminently the house of God*

I. The amplitude of it. Our Saviour tells us, ^' the way is narrow, and the gate strait that leads to it,*^ to excite our diligence ; but there *^ are many mansions" in the celestial palace to encourage our hopes. It is therefore called ^^ a city, a kingdom.'' If we look up to the shining sky, wherein are the sun, that by the computation of late * astronomers, some thousands of times exceeds the earth in its magnitude; and innumerable stars, and some of that greatness, that they eighty times exceed this globe of earth; though to the ignorant, and therefore incredulous, they are judged to be as they appear, (upon the account of that unmelwurahle distance between the firmament and us) but glistering points of light: otfr minds will be tired and lost in taking measures of that that seemeth boundless : and this vast >expansion, with all the glorious luminaries, ia but the por-Ud of the house of Gdd. Therefore Solomon, setting forth the boundless greatness of God, saith, ^^ Behold the heaven, and the heaveif of heavens cannot contain him;'" that is, neither the airy nor ethereal heaven, nor the supreme heaven that encompasses and exceeds it. It is a spacious palace, becoming the divine Maker's greatness, the image of his immensity: and the state of felicity there is answerable. The blessed God, in whom there is an eternal union of all perfections, << is all in all to his people.'' The sun in its brightness may be as truly included in a spark, as the divine excellencies be measured by created contemplation. There is an infinite variety in the Supreme Good, that makes it always rare and new in the fruition. The universal love, and universal fiilness of the Deity, exceedingly satisfies

* Mr. Boyle, on the bigb Veneration Man*8 Intellect owes to God, &c. p. 11.

«ll the desires, and perpetuates the delights of the saints* He styka himself, in the gracious covenant with his people, *^ I am God all'suffici^nt; walk before me, and be perfect." He is sufficient in all things that are requisite, to the complete felicity of the most comprehensive spirits; and is sufficient to make all that innumerable company of angels and saints, as happy as one person. ^^ God is light,'' and emanations of his goodness are sensibly represented by it. Heaven is called, <^ the inheritance of the saints in light." As the sun (his almoner) diffiises its light and heat so generally, that every one indifferently enjoys it without prejudice to others. Ab the sun streams forth in rays every moment, yet (which is a perpetual mirade in nature)' without the least diminution of his histre and efficacy: thus the Sun of Righteousness dispenses his influences of knowledge^ and love, and joy, to all the blessed assembly above, and is the universal happiness of all, and the entire happiness of every saint. * God is an inexhaustible fountain of felicity: as he thi^ drinks of a living spring, (though inflamed with thirst) yet leavee it flowing and iull as before, sufficient to refresh a thousand men without being dry: thus God is able to make maay worlds happy. An earthly inheritance is either entirely and peculiarly the firstborn's, or is lessened by division: but all ^'the sons of God'* have the dignity of ^^ the firstborn," and *^ are heirs of God." Heb. 12. Rom. 8. and enjoy an undivided inheritance. Our heavenly Father verifies to every saint, what the &ther in the parable said to his son, ** All that I have is thine."

2. The stability aad.firmness of it. The apostle saitb, ^< It is a city that hath foundations, whose builder and maker is God." Cities that are raised by the greatest kings who are corruptible, and mortal, are so slightly built, that they may be consumed by fire, battered by storms, and without external violence, yet from an inward principle of decay, sink into ruins 9 but heaven is the ^< city of the living God," die seat of his eternal empire. This present world is like a tent pitched for a time, whilst the church is sojourning in the wilderness: Psal. 102. the most so* lid parts of it, the visible heaven, and earth, shall perish, either by an entire consumption, or their ruin shall terminate in a renovation to a better state. 2 Pet. 3. But the third heaven is

• Quantumlibet capac«m fentreni afferat. Font vIdcU sitientem. Jug.

alKfve the d^miiiioit of Oie eleinteti, exempted finmi all cliangef^ nod for ever remaiDs. It is '^ aa inheritance faicomiptible^ ud-defiledy and fades nbt away :'* the integrity, purity, and gbry of it are always the same. It is the habitation of God's throne. He ^^ sits in heaven" Psa]. 2. secure from all the tuaraltooa» oonspiraeies of his enemies, and derides their imfrioos attempts^ against his Son, and. church. His throne is unsbdien ther^ notwithstanding things beiow are turned about in a Yertiginons drcle. Aad as the house, so the inhabitants, and their felicity, sae eternal. ^^ Glory, honour, and' immortality, ate the reward of all that patiently continue in welUdoing/' Rom. 2. Our Sa-ijour assures his disc^Ies, ^^ Because I live, ye shall live also. He tasted deadi for them, and swallowed it up in victoiy.'' He declaMd in^visioii to St. John, ^^ BeboM, I am alive for, evermore.'' Rev. K. The Lord of life will* uphold the saints in that blessed state for ever: they shall never iail out a[ the arms and faosbra of a gvacioos God. He will never withdraw his love, and tiaey shaU if ever forfeit it: for sin is from the perverseneas of the will>. fend disorder of the affections, joined with some error of the mind. But tn-tfaeiight of.glory, and full enjoyment of God, the understandihg is so perfectly illuminated, the will and the afiee-* tioDs so leieeedingly satisfied,.that it is impossibfe they sboold apprehend er^ettepusly, or de^e irregularly.

This.gtoridus hdvantage the redeemed saints have (by Jesus Christ who '^ ohtaitied eternal redemption for them/' Heb. 9. 12.) above the grace given to angels and man in the first cres* lion. The angels were upon trial of thdr obedience, not in a determined state of felicity. Their first declination of love aad subjeetioot was & downfel from thdr blessed habitation. Wofiil (^a^ge! how unlike themselves in their original pnrity, aad ^ory ? An unparalldied example of the frailty of the cieature t)iat forsaken Goc^ and of the divine severity. Man did but ^taad in paradise tot a little while, and had a ruinova fail with all his progeny. But the glorified ''saints actuary sit with Christ in heavenly phces," and enjoy an unchangeable hiypy state. The felicity above is permanent, as the everlasting cb-ject that produces and preserves it, and the everlasting soal wherein it dwells. Blessed security! how triumphantly do the glorified in heaven sing, << This God is our God for ever and ever." Earthly relations^ how near soever^ detennine in death;

and the 'sorroir of Iming theany is in proportioa to the dtfligbtfiil enjoying them. But the heavenly felation between God and the Mints, IS as'everlaetin^y as the object on which it is fixed: this God in whom are all • amiable excellencies, ail sweetness and beauty to feed desiires and delights, is our God in strict pvopriety, in the dearest and most reviving fruition for ever. Their hap^ piness is crowned with eternity. * This is so real an accession to their felicity, that without the. entire assuraiiee<tf it, the state of blessedness were incomplete; the least jealoesy of losing it, would disturb their peaoefel fniition, and joyflil tranquillity in heavi^n': for as hope in misery alleys sorrow, so fear in happiness lessens joy; The appseheasioa of losing sodh a kingdom^ Would cause torment. But, as in the contrary state, reprobate sinnua that are in heH, under an utter impossibility of deliver-noce, are racked and tortured by absolute despair: so the blessed above, that enjoy the beatific vision, by the infallible assurance of its perpetuity, are filled with a joy unspeakable and gloripos.

3. The sanctity of this blessed bouse. It is sisparate ftom the rest of the! iM>rld in its sublime situation, and its unparalleled igceelleneies. Sanctity of place is relative, and is founded, either upon the manifestation of God^e special presence^ or conseera-tion of it to his service. It is jConsistent with the dlviM im^ inensily, tb tie difierently present in several phtces: as the soul is in anotlier manner present in the head, where it perft)rms ite noblest opemtioas, than in other parts of the body; and upos any speciid appearance of God, a place is sacred* Thus when Moses approached to see tHe flaming biish^ he was enjoined, <*Do not Oome-hear hither; fihiok off thy shoes fipom off thy feet, the place where tbon standest is holy ground.'V£xod.'9i 5. The visible testimony/of the divine presence sanctified the {dace, and the nfcst humble outward reverence was due, a sfgn and effect of the internal ||q>ect that is owing to his most adora* ble majesty.' The sitnctity of that place, was an extraordinary telation, atld erased upon the vanishing of the flame, the sign of God's presence. There is also a relathre sanctity, by the eon« seeration of time Or place for hdy uses. Thas the seventh day, upon the finishing the cresitibn, was hallowed by God him* self, set apart as the firstfitiito of days for his service, and ap* plied to divine worship, that man might entirely exercise his

VOL, IV. z

mind in admiring and praiuog th» Crvator^ ^hme glofy w«i Tttible in hii wprka. And in both tbfse respepts^ the temple of Jenisekm wed boly, as bebg api^prieted to God*e setnec bf bis own eieetien end appointment; and being the place wherain |ie ttchibited hie presence io a special mannern Soleeum €k* pfeseetb this as the end of building the temple, in his letter to the king of Tyre, desiring bis assistance; *' BehoU, I buiM an h(N|se to tbe.H^me of the liord my Ood^ to dedicate it to hira* and to burn before him sweet intense, and for the eontinual shewbreadt and for the bumt^Serinsi mnmiBg and eteniogt on the sabbaths, and on the new amoas, and oo the solemn feasts 9f the I^qrd our God." 2 Chr. 2. 4. And we read, at the dedi* <^on of Splpoion's tsmple, that a sodden thick dond ebsenrad the HKf e sign of God's descending and acceptanoe, whose in'* Tiiible majesty was veiled under it: and whether fimm that sa* eted darkoMS, eir fear at the uneftpeot^ miracle, the priests eonld not minister heeanse <^ the cloud. 2 Cbr. 5. 18, 14. The sacrifices, music, and all the temple-service were intempted* But thetenqde built' with hands, and all its pompew service, Hfiere but an imperfect miutaUe shadow of the ^^ holy temple" eb«>f% Psal, II.4. where Gedexl^its bis sacred presence, ael in a dark vapour, but in the richhttheams of gloifjli and wheran that sMti ptue Spirit ia worshipped in spirit and truth for ever. The asints are <^ a royal priesthood to^<jod,'' in a iMie al ensi-nskiey, and sepandbion from tber rest of the W!f9rid t they now ofo up the saoifies of praia^ mm! the sacred incense of pfajfcr, infimtely more pieasiag to God (haa'all the saciiise of beasts; and the mose psecibos gune, and aiomaSic qiiees^ that with their eweet smoke perfiimed the ilepnple* But 4< in the holy of holies above," (where m defiled tUng can enter) tkqrperfiana divine setvica'.in a divine manner. . The perfect, aest in- heaven, is ^< a safaluith'e vest," Heb. 4. whottin our fervent .aflectioos^ thesprmgs of activily, are a their p^erfnl €Kei»i»e upon God. Here our faint eaith dogs our asoendii^ affisetBons y and.such is the tender indulgence of our heavenh' Father, that ^ when the spirit is willing, though the fleih be weak," he pardons and ae«-eepu us. But there our hodiea heeome spiritual, qualified At the exsvcises'oEheeven^ and aUioor powers are in a holy heat and rapture, admiring and prabii^ the blessed God. Here the sauits often retire Stom the uwrUi^ to worship the dtviae majesty

HrNBiUi. wnui9ff* US

m their claael*; afld tte.aecr^y of the duty, i^ an lorgooieit of ll^ iinoeiity. Th^y witfi iqgre freedom' poor lortb their sovle tbtohis boemiy and ho ift^inuiitee the graciei«ft oooepieiioe of their requests t but the ix>ble8t devdtioA of the affe^ons^ is in eommunion wHb all 'Ih6 saints and angels isbove. The ardent sefaphins were inflamedy erying one to' aaotber, '* holy, hifly, holy is >tH^ Lord of hosts, the ^faole earth ia fall of his glory.'^ Isa. 6. 3, Here there must he some interval between ibe soWnln aeta of worships the eirtfumstimeei of the present ttale rsqake it; but in the heavenly sanetnary, it is their ooaliiftial w^k and delight to celebrate the hi($h (miass of God: <'tk»^ are befefa his throne, and serve him day and. taight in his iCenplr^'' The inhabitants of ^^Ard>ia thehappy/^ barn, fer Iheir commoa vses, those aromatio treen, that produce tnyirfi and precioiia haloi, of which the sacred ineense anas eonqMamded: and it is no wonder, because those trees grow common in fbrir connCiyi^ that is open to the most fislir«tttahle aspeds of the ^leavctos, and the strongest heat of the sun» biit to our eomiteies, how little of those rich perfumes are brought • And t^h is the eomparisoii between the praises of. the ahg^s and the' gioriied paints, and ours here below. They 9Xt always in the noblest wath, €X» cited by the highest aidtivas« They are akrtips under the direct beaaois of God's flavour, whieh aio vigorpiMfy t^tected in their praises. All their felicity is, to. eontemplate 1^ exeeUent pes^ feotions, aH thw pteaaure to love- hiani all their glory to obey him. Their afeetienate praises are iMewod Without intsmus-^ sioB, because the divine favours are renewed er^iy moosent. There is a perpetual circulatipn of'graces frooi the blessed Oeator, and thanksgivings from-the }u^)py crtaHlfe. All thehr jogrfid afleetions, and their solenm thoughts and reieetions are terminated in that great and gloribus object. The prephet de« dares their holy employment; ^^ They eontinttaliy speak of the glorious hoBoar of his omgAty^ and of his wondrous works t they speak of the might of his terrible, actsj and they dedaie Ua goedoess, and mng of his righteousness. The Lord is grackius, and fiill of eoaapassion; stow to anger, and of great mercy. The Lord is good to all, and his tcader merdes are over all lids w(»ks. All thy works praise thee, O Lord, and thy saints bless thee. They speak of the glory of thy kingdom, and talk of thy power. Thy kingdom is an everiasting kingdom; and thy do-

z 2

t5(t MR^ I>AVI1> CUktKtfOM'fl

minion endure through all generationii.^ They neret cease to love, and admire, and therefore never ceaae to praise him. Their hearts are eCematly inflamed, and their mouths eternally opened to glorify htm. But with the highest veneration they adore hit mercy; that perfection that is the special glory and the dearest delight of God ; that which is the supreme of all the glorious attributes in redemption, that will' be the principal argument of their praises. *^ They sing the mercies of the Lord for ever;" that mercy that chose them from evertasting; that mercy that in such an admhrable manner conducted them through the world, thatnevcir le<^>them, but most wisely ordered all things below in relation to their future happiness; that mercy that crowns them:with Hfe and innrraortality, when the reprobate worid feel the most terriUe effects of re^ti^ng justice. We read of the Jo^ after their captjvit}', upon their iini^ng the temple, that ^rMi a transport of joy, they cried, <'Grace! Grace!" when )6od, who is the author of our salvation, shall have finished it, with what a sweet consent shiall wo celebrate his sacred praises! Mercy upon mercy, aH is meroy. Happy exercise! Heaven is a state of joy and thankfulness. • ^' Blessed are those that are in thy bouse; they always praise thee.*'

4. The delif^htfulness of this -plaee. It is called paradise by our Saviour. He promises the penitent thief, the companion of his cross, '< To-day shalt thou be with me in paradise." Paradise was a garden planted by immortal hands, to be the habitation of Adam in his state of original righteousness, when the fkvourite of heaven: it was the'beauty «nd del^fat, the flower of the world, and with abundance, and variety, exceedingly satisfied all the desires of life, it • was watered with four rivers, to make it always pleasant and firuitful. But the cetesdkl paradise as much excels it in beauty and pleasantness, as in its sublime situation: and the joyftil satisfaction of the soul in communion with God, and t^e blessed society there, infinitely excels al) the innocent dcKghts of the natural life. Heaven is a state of pure,, full, and unfiMUi^ joy. The joy of the blessed is not mixed with things that may corrupt its excellence. There is an absohite exemption from aH evils. << God shall wipe au^y all tears from their eyes: and there shall be no more death, neither JBOrtow, nor crying; neither shall there be any more pain/' The joy is fiOI 3 it is called « our matter's joy." Great

toNBlUL SBRUeH. S57

God^ how ineffable is that joy! It is the richest reward infinite bounty can give to faithful servants. As ^' being made like to Christ in glory/' 1 John 3. 2. implies a divine and full perfec* tion: so the " entering into his jbyy'* implies the most accom* plished and incomprehensible felicity. It is a permanent joy that none shall take from the blessed, as our Saviour promises his disciples. Here below, suppose a person encompassed with all the good things of the world, yet this fdicity is neither without defects, nor without dependance upon casual things, that he is never completely happy, but only less miserable: and though he lives long in prosperity, and hath a tenour of health to enjoy it | yet, as the clearest evening is presently followed by night, so the most vigorous old age is certainly attended with death, that extinguishes all sensual pleasures. But in the ^' presence of God is fulness of joy; at his right hand are pleasures for ever.**

To explain this more pvticularly, let us consider, that knowledge, love, and joy, are the perfections and fcKcity of immortal spirits, and are correspondent to the excellency of the objects upon which they are fixed, and the cajpacity of the faculties that are exercised, and the degrees of satisfaction communicated to them. Now in heaven, our noblest faculties, the understanding and will, are raised and enlarged, and entirely united to the best objects. What conception can we frame of joy for an inteUec* tual creature, so full and satisfying, as the clear vision qS God invested with all his attractive attributes, his glorious perfections, and in perfect loving the most lovely object, and being perfectly loved by him ? When the soul fre^d from this mortal muddy flesh, and the mind cleared from all terrene images, con« veyed by the channels of the senses, sees '' God fiice to face ;*' how is it ravished with wonder and love in the sight of his most amiable excellencies? Howpur^ a joy is infused to the centre of the soul, and fills all Ics^de^res? How permanent, like the everlasting spring from'whence it flows? The psalmist inspired with the love of God, breaks forth in an holy ecstacy; ** How blessed is that mm whom diou cbooseet^ and causest to approach 1^0 thee, that he may dwell in thy eourto ? We shall be satisfied with the goodness of thy house, even of thy holy temple." Psal. 6. 5^ 4. Admirable blessedness! dear felicily! The same heavenly saint expresses his esteem and affectioo; ^ How .excellent

z 3

18 thy lomgkindnesB, O Lord! Thejr 6hali be abdndantljsa* tisiied with the fittne99 of thy house: and thou ehak make them drink of the river of thy pieamre/' Psal* S6. 8. Here we *' d6 but taate and see bow good the Loid is;'' and that is so power* iiil a cordial, as gk>riously supports the saints under the heaviest •offerings. But heaven is the element of joy. Here a glancing eight of his goodness, how reviving is it ? A living vein of light, from his &voarable countenance, Acts 16. 34, 25. pierced into the miserable dungeon where Paul and Silas were chained, and raised their spirits to that heavenly pitch, that they sang '* Praises to God :*' the illustrious reflection of paradise, '* lightened them at midnight," and put a gloss of joy upon them. But in heaven, those nSost divine and amiable titles, that <'God is light, and that God is love,'' are most fully exhibited, and experimentally understood by the saints. ^* They see him as he is," in his essential glory; and all the secret treasures of his wisdom, in his works of wonder are unfolded, and the sweetest manifestations of his love are given to them. That which the prophet declares of God's tender affections to his church, is verified in the most excellent manner in heaven; " The Lord thy God in the midst of thee is mighty: he wilt save, he will rejoice over thee witli joy: he Will rest in his love, he will joy over thee with singing/' Zeph. 3. 17. That the blessed God is well pleased in the glorified saints, is the supreme degree of their felicity. How joyful a cot^nplaceney arises from the communion with the blessed Redeemer, and the saints in heaven ? Love is the first fountain of joy; and the more intense, the more ravishing is the fruition. The love of Christ to them was so great, that from eternity he was infinitely pleas^sd in the thoughts of their salvation; "His delights were with the sons of men," Prov. 8. 31. before they delighted in him. If the design of that blessed work war so pleasing, what is the accomplishment? The evangelical prophet deolai^es, ^ He shall see of the travail of his soul, and be satisfied/' l^a. AS. 11 • And the k>ve of the •aints to Christ, is a correspondent affection, according to their atmofit capacity. All* the affections'that were scattered hm Mow, • are Mncetitred in fciui, for he infinitely deserves thSr

* OBofa BOTph-U fii Clirhto 4nbelea£. Hie nniu polcherrimoi qai ftsdoi

kffe, hmbgrtosomed them with tlie detrest prie^, and poveha* sed.for tbem aa everlastuig inheritMice. He loved tben in thei^ fisul deformity, that he mi^t superinduce a divine beauty upen them, and prepare theifci for the enjoyment df bioiseif* His is now theiir deBire, and in heaven where he appears in all hift brightqesa and beauty, their everlasting delight. We may eon* ceive a^ little of their ravishing communion, by the language of divine love, between Christ and the chureh-, in the ^< Song of Solomon^" and their harmonioos aflections expressed in the most endearing manner; *^ Open to me my love, my dcnre, my undefiled:'' and the inflamed spouse, in a high and ddightfid rapture, breaks forth; <^ I am my beloved's, and be is mine/' If a propriety and interest in him, be productive of such a pure joy, what will the everlasting fruition be? The scripture repre^ sents it by a marriage-feast, as the most complete resemblance of that spiritual joy. Thus the inhabitants of heaven are intro^ duced, speaking; ^^ Give honour to him ; for the marriage of the Lamb is come, and his wife hath made herself ready/' Rev, 19. 7* What uoian! what joy! How will die saints rejoice in €rod their Saviour, in the view of the surprising wonders of his love ? The scripture spedts of another accession to the joy^ of heaven, the innumerable company of angels and saints that Uve in perfoct concord, invidabie love, the sweetest content, and joyful coiftplaceacy. Society is t^ principal ingredient of joy. What exultation of joy will there be, when the whde family of heaven shall meet together in their Father's house ? We majr conjecture how the angels are affected to us, by what is recorded coAoertuog their appearance at the birth of our Saviour; '^ There was a multitude of the heavenly host praising God; saying, glory be to God on high, on earth peace, good*ieill towards men." It is the first time since the fall of man, that we hear of the angels' song; they were commissioned to punish rebellions sin^ nel«, and appeared with flaming swords, the instruments of revenging wrath. But when the Lcrd of Hosts became the Go4 of peace, they appeared with harps in their hands, with praise and joy, celebrating his mercy. They foresaw tliat peace on Arth would end in the glory of heaven; and the ruins of their celestial country, would be repaired by our salvation. And the glorified sdnts are all companions in the same joy, and the sam#

z 4

Ueaaedom. Far never was there aiich a tranfarsitDg of one lover into another here, aa Aere is of the saints in hcsren: thejr are all animated by the same INvine Spirit; their thoughts and inclinations are the same, and hanre the highest satia£u:tioa in the felicity of one another. Behold, how good, and how plea* sant is it for brethren to dwell in unity! Briefly, we find that sensible joy is in its elevaticm in the times of the harvest and vintage, and after vietory; when the blessings of God, the pre* doos fniitB of the eaith, the hopes of oor labours, and the sop* port and comfort of the present life are received, an universal joy fills the country. Now *^ Light is sown for the righteous, and joy for\the upright in heart, it is sown in tears, but reaped with exultation/' We gather the fruits of blessedness from thorns, poverty, and mourning, hunger, and thirst, and persecution : and this gives the more lively tincture to our joy. The joy of victory is transporting, and that always in proportion to the danger and power of the enemies subdued, and the rich spoils taken from them. Now when our spiritual enemies, so numerous, so powerful and irceooncileable to our souls, sin, sa-tan, death, are utterly broken, * how triumphant a joy follows? The historian relating that most glorious triumph at Rome, when Pyrrhus, their proud and potent en^y was expdled from Italy, observes, that of all the show, no part was more joyful, than to see the elephants that had been so terrible, and carried towers on their backs, to be subdued and led in triumph. Thus how joyful is it to see the prince of darkness, with all his infernal legions, not without the tormenting sense of their captivity, braised under our feet! to see the human nature of Christ raised Co the highest honour to which that rebellious spirit did proudly aspire. O how delightfol a spectacle! All the saints will cast their crowns before the throne, and sing the praises of their vie-torious deliverer.

5. The g^ory of this place is discovered in the scripture. The '' Father of Christ is the God of glory, and the Father of gk>ry;" and heaven is his lofty and glorious throne, becoming his excellent majesty and universal dominion. '^ The Lord bath pre-

* 3e4 nihil )ibeotia« populiM Romaous aspezit, quam illaa qoas timper^t ^«^ turribiis suit biMitias, que non $\nt sensu captivitatis fiibmlssis cervicibm '-victarm eq«M •eqa«Jbaotun Flon Ub, I. c. 10.

pared lu8 Ihraiid id the heaveliJi^ and hte kitfgddm raleth over all." Glory in its first notion signlfiei the brightness and lustre W tight, and from thence metaphorioally imports excellency in any kind. Tbns the dhine perfectlDns are expressed, God '< is giorions in hidiness, glorious in po^er i" and the joy of believers is called << unspeakable and glorious/' Heaven is set forth as glorious in a transcendent manner; it is called, the '< Excellent glory;" from whence a voice came to the apostles in that holy moant, declaring Christ to be the Son of God: so it is called, ^< The richly glorious inherttanoe $ the inheritance of the saints in light." When the ran rises in its brightness, a deluge of gold overflows the worU, and adorns the aniverse: but this is but a shadow of the inherent glory of the highest heaven. It was prepared' by God '' fiir the house of his kingdom, and the glory of his majesty/' We read of the vast preparations made by two great kings for the building the temple at Jerusalem: such sums of gold and silver, that would empty all the treasuries of the princes of the worid; that were it not recorded in sacred scrip-tore, it would exceed belief. The number of the workmen were seventy thonsand, employed seven years without intermission; the materials were very rich and splendid, gold, and cedar, and precious stones: and the excellency, of the arcfaiteeture was such, that no human art can eqmd: for it was modelled by the divine mind; and the delineation of its parts was sent to David by an angel. But what are the preparations of earthly kings, to the preparation of God ? And what is the glory of the temple made with hands, to that admirable fabric that received its being and perfection immediately from God P We read of the New Jerusalem, the type of heaven, '^ that the foundations were precious' atones, die gates were entire pearls, the streets pure gold, as it ware transpuent glass." Tlw expresskns are in condescend-* aoce to our capacities, and but a faint resemblance of the glory of Jerttsalem above In the mion of the prophet Isaiah, tht aeraphims cried to one anodier, ^ Holy, holy, holy, Lord God jot Heats, the whole earth is fuU of thy glory." It is a theatre 0f wondus divinely decked, * and the wise discerning observer, Amires and praises God's power and providence so clearly ma-*

* ObstspsieU obiiilUirq I mlracolis. jidif*

S6S ME* iUVIB CUMS8«N*t

B^Btt^d in it: for tht exttUeiMjr «f ^ «rorli in MnwMMe to the art of the Mftker; and the glory of the Maker lestdto from the exeefience of the worii. But whet the apostle eaiA, in eompariag the 1^ aad e«ei«eUeel dMpeiiMiiioe> ^ That if that which waa ckme away» was glari<Ni8> mach mere timt winch ie» mainB is glorioas;*' aad in that ckgiae of'etnibeaee as to obaeure the other, may justly be a|lplied to the glory of Ged appeering ifi the e^rth, and the third heaven t for if the earth, the lowest ■tage of the world, the habitetion of brute creatures^ and to be continue only for a time, hath so much glory iu it, what ao excellent glory is in the supreme heavens, the native hahitatioa of the angels, and that is to eontintte for ever? The earth sinee nan s rebellion, doth not remain ia its primitive state, bat hath lost mudi of itt beanty aad uaeialnsss. At first it was entirely euitable to the rich goodness of the Greater) now terrible mix« tures of his justice appear in ail the parts of it: barrenness in the earth, thorns and thistka, the fruits of the curse far sin; midignant iafluenees, and storms in the air, tempests in the sea, inundations of water; and how many diseases are fatally natural to our bodies? But the highest heaven remains in its original beauty, aad pare integrity. The earth is now the habitation at his enemies, where they opptes^ his fidthfal servants by tfadr bold injiiries: but heaven is the habitatton of his saints. In short, it is a place becoming the majesty and maghificeilGe of Gtod> and his love to bis ohoeen friends. It is said of the patri* alrchs, Whose derires and fabpes were.nci^ centred in that earthly Canaao,-theUgh flowing with sntilk and honey $ but ^' they de^ sired a better country," that is, <^a heavenly; wherefare God is not ashamed to be called their God, frw he hath prepared frv them a city." To be styled oar Ood, is a titbs of the richest Value, and implies^ that all the perfections of ^ the Deity ara.to make us happy* It had b^n a •t'eflectien upon las greatness and goodness, if he had oniy given to the patriarchs a potdoa In this world. But heavien is a plaee aad state of fdidty beco» mtng his infinite majesty, his* special h)ve, and eternal diwation.

It is an dbservatioti of TertuWiia, * that God who made other

s

• Totam D«um occapatnin, & dedUiua maoo, opere» coDsilio Mpiestia. Aswr dictabat llaesaieata.

HiiflgB by emnimtid^ liy che <nittii{i)(jletit umjlitfe ^ lii» will^ kpi* plied hitimeif with eoansU to fbrtti the ImkI j of AdAta, Wbick wa» the origlilal itlDdd of all perfectiotis that a human body is (ca«* poble of, fbr fhe beauty of aspect Without, atld the artifieid order of the pbtts \^ithin; atid ^he reftiokt tvas, Idf^ dHsw Ihft lineaments. Thus lore, the queen of the divine attributes, em*-ployed infinite wisdom, and almighty power, to build this eeles* ttal city for the reception xji his chosen favourites. The King of glOry dwells thete in a special manner. " The heikveli, even the heavens Ate the Lord's i but the earth hath he given to the ehih> dren of mcrt.*' By right and dominion, "the earth is the Lord's, and the fulness thei-eof^** and the possession dfit is Irom his bounty to knen; but heaven is reserved for himself, the place of his glorious residence. As a prince that hhlh many houses^ gives some for to be inh^ited by his servants, but the impend palace is kept for his own dwelling; God manifesto himself there in the most reftllgent martrter. All the perfections of the glo* rious Deity are reveded to the saints in their purity and radi« ancy. The diVihe presence is the supreme glory of heaven. The Lord Jesus Christ is there crowiied with the majesty of the diyine empire. This glory is the reward of his meritorious obe* dience atad sufferings. He was Made a subject ahd A servant, and endiirM the most ignominious cruel death to sdtisfy God's injured justice. What hath not the Son done for the glory of bis leather? He lost his fife rather than his tobedience: and what will not the Father do for the honout of his Son ? What recompence is correspondent to such astonhhing humiliation ? Our Seviottr In his itot solemn prayer with hi^ disciples, ad^ dresses himself to God: '^ I have glorified thee on e&itfa; I hftve finished the woric thou gavest me to do. And lioW, O Father, glorify me tirith thyself, with the gliM-y I had with thee before the worid was;* John 17. 4, 5. The Father ti^as sd highly honoured by Chrik, th4t to sati^ his infinite love towards him, he hath d'^ified him with a name and state, that transcends aU cteated gloty. He is the Lord of dngels, the head of the church, and sits at the right hahd 5f the Majesty on high. Iti keaven he ^peari in his triumphant glory, of Which iti the trans^ figuration there was a transient glitopse, when his face did shine es the sun, but allayed Md moderated, that his disciples might enttefai hit presence. There the angels, the prhte€4 of the ce-

Jeo^ial oourii in all their bright orders encotapaas Ute throne of God, and pay their humbkat homage to him. The aainta ap« pear there in their robes of glory, for they are transformed into the glorious likeness of the Son of God : their soals radiant with pore unspotted holiness, shine through their bodies, as sun* beams transmitted through crystal. They all reign in 80ve« reign state for even It becomes the divine majesty, that all God s subjects should be kings; and the highest principality on earth, is but servitude compared with the royalty enjoyed by the SRaints above: for <rften are the mightiest monarchs on earth in perfe^ bondage to their lawless passions, and the soul in dull •aptivity to the sensual appetites. How often are the strongest empires dissolved and ruined ? But the taints in heaven^ by ob^ng God, reign triumphantly: no passions, no fears, no desires, resist their will; nothing is aUe to trouble the sincere deUght, the perfiect tranquillity of their state. They in their several degrees of glory, shine like the stars for ever and ever.

To sum up all; what is promised to the church, is fulfilled in heaven; '^ The sun shall be no more thy light by day, nor the moon by night; but the Lord shall be thy everlasting lights and thy God thy glory.'' Isa. 60. 19.

Thus I have endeavoured to represent that lumiaous palace, and the bright inhabitants: but how short is the description of the glorious realities, all human words are too weak and narrow to express it as it is. The glory and joy pf that blessed state are unspeakable, as the apostle, a spectator thereof, certifies. And it is observable that our Saviour himself expresses the greatest things, by low familiar terms and resemblances; as he tells his faithful disciples, they shall eat and drink dt his table in bis kingdom. In his promises of rewards, it was not his intention merely to make a show of his power, but to declare his love: like a God, he doth not magnify the fitvours he will bestow, but leaves it to their spirits to conceive what becomes almighty goodness to bestow on his servants. In the plainest noanner of promising the reward, there is a clear character of the excellent greatness of the giver and his gifb.

II. I will now consider the infallible assurance we have of this blessed place and state. This is built on our Saviour's love to them, and his truth; and his going to prepare that blessedness for them. He saith to his disciples^ *^ Otherwise I would hav§

told you V' nnpiytngy that its affectioa and stnmity^ make ir impossible that he should deceive them with an empty promiief of fttture happiness* >

1. His love seeures them.' - He woold never have chosen them' to be the companions of hist'etoes, never have exposed'them as sheep annong wohres, to suffer for his sake, and to leave them* for ever, and reign alone in heaven. Love' is a benevolent affection rising in the^breastjCmd expressh^ itself in real bene«i fits, according to the power of^ the lo^er, and the wmnts or tho» capacity of the penicm >betoved i Jnd the more intensethe affoe** tioQ is, the more evident and noble effects of kindnesl will pro--eeed from it* Alt the most lihepal expressions, wtthovt reai performance, .are but a vain pageant of friendship. - Now, Ao* tovei of our Saviour to Itis disciples, was not only sincere, but iw such a degree of eminettee, that they might safety rely upon Hm promises. His piire iov^, was the motive: of sdeebng tiienr from the world, and dignifyii^ theos with the endearing tMe of his friends. .His. oonversation with them was infinMy sweet, a miracle of benignity: and that glorioaa perfomnnce of his iovo^ fiyr them, and all'believers, in leaving heaven for their sakes, is tile strongest assurance that ht wiD bring them to bis Father's house above. It is i^presented 'as the pecuUaf gkfy of Theo-donus, that he seated majesty and love in the same Oivone: • for losie unites and confarme' persons, and makes them, as it were, peers: and it seems too low a submission inr a sorereigB< to descend from his throne to a kind'Of equality'wiA a subject, or too lugh an ^caltation to assume a private pesasn into suck a degsee of affiettion, as to.make bim as himMf; yet such waa« the .condesoennoo of that, gseat and amiable, emperor^ But bow distaiit is the greatest monarch in Ae uMwld froih the eter-*: nal Soil of God, the Prince; of the- kings of the earth ? Love brought bim :dewn. from his throne in heaven^ ivhflce be Ww adored by the angels, and united him to our nature in our loWly state, in osde^.to the raising us to hisi kingdom^ rind umUng us to himself in giory. Love invafaiable and incomparable! if Sdoimm, iqibh God's descending in a dood to take possess i on of the temple^ was surprised with heavenly astonishmsnt; ^'But

* AmieiCia oomeo privatitm dod solnin intra aalsn tocastl, tei indstaa aoro, femoiliq'i redinitsmiolie rieesplitU JUii;p«0alftjp«iiijf.«4 2Wtf»

viU Gmi i0diQe4 dw^ Wi^^Mlr?" iMkb lofimM iMt cme haw v«; conBi4eri«9 Ibe m^mmitioii of the Son of God^ to aqr^ «< Will God indeed dwell on earth ?'' For what am the a|ipav. ama^ of a vnpow./tliat aMghi ha «asi|jr dapaUed^ to the comhig of JaHW Chn9l iata thefiarhl, ia whon tha ftdnaM <rf the Godhead daP^ «uirslaiiti§U]r ? What ie ao mathy of reveraKa and adanralioa ? : New thitigai aatpertd ihe ac<iiig» of the aund, ^a-itoaa thiags Hvarwh^ tha fecidtjR; aad aevat wa« there to rata and eaceUiae-aa o^jaat. Tilt ao tigaal aad amaaiog eAct af oar Sa«laaf'« lo1ra» givei. asearaitoe (o chrManay that ha will tidiatliaailo an iv^aetiiig adauiitoioo wkb liiaietif m glat^r^ 4^ it ia m9ln^ fi» a prinoa to live with a |»i?ale peraon in a callage with coqipUoency, than to naoeira that (Kraaa into hia aout} aod iataat' him with honour.. The lota of our Sairioar aa?er abated. to his diaoiplea; when ha waa in view of deaths with it3 tiaafia of .teiaoia, it ia su4» ^'.hafring hyvad hia awn, he hired them*to the. end" Aad aftep hia wauii ae ti oo to a hearailT life, he aKpnaaad the aataa dear affeaaian, '^ Go to mybmlhrenr aatyb ha high aaJoas ean liaia*' > .

. It ia fiMker eoaaidarable what wtaa tonahad bn hefi;M^ that tha diadplea of CUk^ haai4ka th^ ^aamoiaa cabmitieaof man-Mad whaaefo iheyaaa iairolilad^ aila for faailnitb and oaaaaeBS-^oaed to Jbdi^akioi and hviftrM of all kiadi and digiae% wUA thoanalwa o( ahmn and hal iaiitnuneaUab tha peawtadworU, aanfaateaapnaahani. The canipfauatof the churoh of old ia akmaanowd^/^'rartfayaabawaaie UUad aU.aho daykag; wo arateinalail aaahaq) forthoahuighlor/' AadaanIholava af Chfiaa, aa l^eodar:, ao cmn |< M rf en n H% thai tha.lore of a pno* Aaatoaaoflmg infima ii notaa adaqoate lapianatatMD af it; oanauoh iilvala^. tha flunta ha aaparotod from Um far over? nien, aedttPding to thai apoada'a expmaaioo^ << If in thb life oaljr v^ faaaa hapa in/ Ohrial, wo are of all aaea moat miae* <^e."

2. tfiatnth ghraa an mfldtibla aaanraaee thatwa ahaU ha aeceivad with imn in glor)^ t Hadadaraa hia own titlea, ^ I am Hie way, the truth^laad the life/' If tiath itaelf ha tma» and daaarres amr antiia tniat, wa may real apfm Ua ppmnfriiat^ who Taluea his word more than the world. The pillara of heaven ahall bii, aa4 thc^fpiiadationa <tf the e^rth bo overthrcavn, before one tittle of hia woada ahall ha vitboot a iiiU aecampUalaPMnt^

M«tU &• ^ If aoy man aenifs nio^ let him foUim ne; and Irhere I aiD> there sbaU.mjr ^rnant be/' John 12. 26. h k his most grpeiout liroonise toiepoourage dbedieoce: and he amiree bk dielplea* '^ If i ga Mray, and prepare a plaoe fiav you^ IvqU come agaiQy and receive you unto myaelf; that whew I am, there ye may be e^ko." Ta- shsim the validity of Christ's pra* atiae, lei us e0Qiider» the nodMuigeaUe peifeocions of God's »»# tvre are the foaodaikieii flf ^a unehangeahle ooonoils^ and fron tbenee the unobaaipieabkaeia of his ^noAiises i» jasdy inferred, 'nie decrees of Gfd are oigraven tvith the paint of avdiamoiidy and are ttiiietraotable* '< The oatunari mf the Lord shall stand i'* fot fMeh is th^jMrfeetien of h« |ui0iviedge; that he oan never be s«rpvised liy. i^y^ isuAJen imipicseen event th«t shpaid indooe a fihange of lis will } and such is his oauupotencey that he (pves an iaMiblA^jaecompiiahndnt to his chorees: *^ and hia word en* dnrftt far rreil'' 1 Pet* i. 25. The iaral«Uhility of fab natuh^ gives fiiVBBiesB. to his oouasals';. and the fidelity irf his natiwe t^ bis pfemisea»* ,^ la him tbeae.is jio variabliuieas^ nor shadow of cfc^Uge: eed he is a God that oannot Ue:" h^ feveais fumseif by bin nwme Jebeveh tei Ms people/ to ^gn^|^> ^M he is die saoie in perfonasiBg, as in pramising^ Noiv Jesas Christ his Son it eqnid to the Father in ali^ esasn||al perfections. Ue styles hias* ^If ^< th^ Ameo^ the trae and Mi\M witness:" if he deeeivo IjUs aenfaots with a iedse expeeftation of a joyAd glMons state bcceafter^.it would be. a blemidh to bianospoftted holiness, an Oamiil jwiffetion up^n his inviolate tnitlu It is thereAniea futhfal sayiiK^t and worthy of all i^oeptalMin, that where Christ ia ill glory, there shall Us ^ervanto^e with hina, otherwise ^ hie nrtnild banre told them.''

8* We are to oonsider the other firm groond of aisnvanee hi our S^vjou^e next words: << I go to prepare a pkoe Jer yon/^ This sporially mqieets his asoensioB into beaaen, bnt it mf^ poses bis death. : He pn^cbased heaven by his death: he pvepams U by has aaeenaion. His blood shed on the cross, and pleaded in heaven, givea to heUeaess a right to it here, and aetoal pos« ilMion bereafter.

(!•) His obedient suff^gs aso the price of tkm gferioos in* heritanee. In oar gaihy state, heaven is aa inaccessible to ns^ as paradise was to Adam lifter bis expulsion, when goaided by n cherubim with a flaaAuig sword* For neither the divhM m^

S68 MR. ]>JlVn> CKAaUDK'fl

dom, nor the law «f Gbd would permit that an unpardoned sinner should be jreoeived into his ktaigdooi. Hie justice of God doth not infringe his rich goodness^ but that he maybestoir upon an innocent creature the most exeeUcot blessmgs, the tes-timonieB of his bounty. If Adam had peneYered in his duty, God ib^t 'hikve transbted him to heaven, and that hq»py change hkd i>een'a free favonr: Sot his obedienoe had not bees oomparablf to the glory that shali be leveaied in the saints. But justice sets up a legd bar againsi the guilty; they are ex-^shidedfroBi the facaiettly glory. The aeatuie must be entirely inoocenti' or graciously pardoned^ to be capaUe of enjoying that supreme bappinds. When the guilt of sin is abolished, it hath no malignant power, either, to subject ns to evU^ or deprive us of (p>od. .Nov smt Saviour by satisfying the injured justieecf God, hack ^Irashed away oirir sina in his blood; and hath infi« ntteiy plcased.God^ that we obtain by hfan, not only redemption bpm. Mi, bait the possession .of. heaven. This.was - the design of God's'bvs^ iji giving Us ^ onty b^otten Sotf, thai whoever believes ahould.not perish^ but have everlasting life*'' Heb. 9.12. Aocordiogly the' apostle suthy i^ That being justified by his grace thraughiJe^us Christ, we should be made hens of eternal life.'' Titus S.. 7.. ^d by the graoiatta unalteaaUe tenour of the gespely these great bencisbs isfle.inseparaUe; it being equally impossible timi «tt unpardoned' sbiner sbouU enter into heaven^ or that a pardoned sinner sboulA be esseluded. The connexion is indtasolvable; << whom h^ justifies, them he gloriies.''' Rom. .8.30^ .Niiy, it'Ss more easily etcdible, that a pa9(iotted ainncT ab)Uldbo:addnttedinto the glarions presence of God, than that a guilty sinner should be reconciled to him. As 'supposing the revival af a. phoenix from ita ariies, it is-more easily conceivable that it should take its flight upwards, which is the natural mo-* tionofa living bird, than that it should be restored to life in such a miraculous manner. .In short, heaven is a free gift to ns, but dearly bought by out Saviour; it is << the gift of God, through Jesus Christ our .Lord*'' He had a double title to heaven, as the Son of God, he was heir of his kingdom; this title is incoitomuutcably his own: and be acquired it by his meritorious sufferuigs x this he imparts to believers^ f^ who enter into heaven by the new and living way, which be consecrated for them through bis flesh."

(2.) He ascended Uito heaven to pfepare a place for n«. The actions o£ our Saviour may be eonaidered two ways; either as terminated in himself, or with a relative respect to helievers^ as the head of the church. His resurrection was merely perso* Baly but haih an. operiftive force in raising all the members of his mystical body: as David's subduing Goliah, was not his own personal victory simply, but was extended in its happy consequences to all his nation: for in him, as their champion^ the army of Israel overcame the Philistines. Jesus Christ, as head of the church, hath broken the dominion of death 5 and by virtue of his conquest, the grave shall restore the saints at the general resurrection* And his ascension was not a personal* act purely to obtain his own right; but as our forerunner he 19 entered for us into heaven. As the highpriest in his m^yestic mysterious habit, with^the names of the children of Israel upon his breast, entered into the hciy of holies; so Jesus Christ entered into the eternal sanctuary as our representative, to take possession of it for us. The language of despair is silenced for ever, ^* Who shall ascend up to heaven to raise* us. thither?'*' Christ is lifted up to the highest glory, and will draw all his people after him. The first Adam was from the earth, earthly ^ but Christ is the Lord from heaven, and is returned to heaven ; and shall earth destroy what heaven cannot restore ? The apos-tlo tells us, that '^ believers sit with Christ in heavenly places;" that is, as he is the head of that sacred society, his church ; and his promise is expressed, ** To him that overcomes, will I grant personally to sit with me in my throne, even as- I also am set down with my Father in his throne.'' After victorious obedience, the saints shall be taken into sovereign alliance with Christ, and reign for ever. In short, his excellent merit is the foundation of our glorious hope: and his preVtiiling intercession introduces us into actual possession. He that purchased heaven^ disposes of it by his last will $ thus he addressed, to his Father immediately before his death; '* Father, I will that those whom thou hast given me, be with me where I am, that they may see my glory." And he has power to accomplish his own testament. What he hath done already for believers is an oncontrollaMe evidence, and invincible assurance of what he hath promised^ There is a vaster ^stance between the Deity and misery, than between man and the heavenly glory. For the sun to go back<-

VOL. !¥• A a

wards ten degrees, was miraculous and astoniBlung; but to ascend the horizon, is according to natural order. The abase* ment of the Son of God was stttpendoos, but bis advaaoeiiieBt to the highest glory is most becoming his divine relation, and infinitely due to his exuberant merits, and a firm foo a da t i on of hope, that all bis redeemed saintt ** shall be where he is," ainl be conformed to him in all aupernatoral divine exceUencies of soul and body for ever.

THE APPLICATION.

1. Let us adore the inconceivable love of God, who hath prepared such a place of joy, and glory for bis children when they leave the world. The Father prepared it in hia decree from eternity, and by his creating power from the fouadatioo of the world: and we are assured it is such a place and statist as f^]|y answers the design of God's love, that is, to make a reasonable creature as happy as it is capable to be. When man was turned rebel against his Creator, when so changed from the divine resemblance impressed at first upon him, into the dis* graceful << likeness of the beasts that perish,'' as tlie psalmist justly reproaches him; then to pardon us, and prefer us; to restore us to his favour, and image, 9nd the nearest oommanion with himself in his pdace above, is such an astonishing merqr as is only proper to <^ God who is love." And the k>T^ of our Redeemer is equally admirable; when we were expelled paradise, he makes a re-entry for us, and intercepts the stroke of the flaming sword that had destroyed us. We neither hnow the depth of our misery from whence we are freed, nor the height ef glory to which we are raised by our Redeemer. In what heart but that of the Son of God, could ever such compassioii and charity be conceived ? He topk our flesh to heaven to prepare it for us, and interchangeably left his spirit on earth to prepare uf for heaven. How just is the solemn and terrible denuDciatkm of the apostle, <^ He that loves not the Lord Jesus Christ, let him be anathema, maranatha." And bow are we obliged to God for the blessed and glorious gospel, that infinitely excels all hiimau books in the matter it contains, the everlasting happi^ ness of man, and the certain way to obtain it, and in the mail* ner oi conveying those great and» sacred trutha by divine revtk^

tion ? And what an argument of thankfulness is it to consider the distinguishing grace of God; that when the most ate so blind in the clear tight of the gospel^ as not to discover the histre of the pearl of price, and so immersed in vanities as to disrelish heavenly joys, that he is pleased to enlighten the eyes of our mind, that we may know <' what is the hope of his calling, and what the riches of the glory of hid inheritance in the saints/^ The number of fools that understand not the price that is put into their hands, in comparison of the truly wise, is greater than of common stones that lie in the mire of the struts, to precious atones of the highest value, diamonds, and rubies: *^ How alBbC'^ tionately should we give thanks to the Father who' has made us meet for the inheritance of the saints in light/' But we have aucfa allays by the relics of carnality, that without the heavenly Spirit's inspiring our cold earth, we shall never be ardent and livJly in the praises of our blessed benefactor^ Even David himself was fain to call upon his soul with repeated fervency, and excite every faculty within him, '^ to bless the Lord, who had forgiven his iniquities, and redeemed his life from destruction, and crowned him with lovingkindness, and tender mercies."

2. From hence we may infer the great guilt of unbelievers in the christian church ; and such are all those who implicitly despise and reject heaven for the present world. This will aggravate the sin and sentence of the carnal and worldly, that they despise such glorious realities for empty vanities. Desperate gamesters, that venture a kingdom at every throw! What blindness of mind, or rather perverseness of heart is it, that men pursue with their best strength and desires, the fading and false world, and slight heaven an inestimable and everlast^ ing treasure. Certainly when death shall open their eyes, they will have changed thoughts of things. It is related by a wise historian, * that a citizen pleaded his own cause of great moment before Philip king of Macedon, who slept during the plea; and a little after passed an unrighteous judgment against him $ the injured person replied, I appeal fronj your sentence. A word that seemed so presumptuous to an independent sovereign, that with indignation the king asked him, to whom he appealed ?

• Pl»t, Aa2

He answered^ from th6 king sleeping, to the king waking. Thus men who are led by sense, are asleep^ whilst the cause of infinite concernment, eternal salvation, is faithfully pleaded by the advocates of their souls; and they determine for the interest of the flesh against the spirit: but thdr waking thoughts will discover the unrighteousness of their carnal judgment. In the next state how will they wit^ restless anguish remember their foolish ba^ain, to exchange an everlasting treasure for fading toys ? We may a little conjecture the tdrments of the damned, by the terrors of the dying; then the enlightened guHty ooDScience makes them cry out, O that we had been wise, so to use the world that we might enjoy God I O that we had been so careful to have obtained an interest in heaven, as we have been to gain the earth I Then the stinging remorse begins that shall never end.

d. Let us make it our fisted aim, our zealous constant endeavour to secure our title to this hehvenly inheritance. Let eternity be our counsellor, and guide our choice. Let us not buiM our felicity on the sand, but on the rock that cannot be shaken. Such is the excellent goodness of God revealed in the gospel, that every person that sincerely and regularly seeks heaven, shall obtain it, and no person shall be deprived of it, but for his wilful neglect. Now our blessed Saviour, who opened the eternal kingdom, ha» declared to us upon what terms it may be obtained, in his conference with Nicodemus; " Verily, verily I say unto thee, except a man be born again, he cannot see the , kingdom of God." John 3. Natural birth, and accomplishments, though never so high and noble, are of no advantage there. The' degeneracy of man from his primitive holiness^ makes him both unworthy and incapable of having a right or possession of heaven, without a divine change, a spiritual regeneration. The supernatural inheritance is annexed to the being born of God: that is, the receiving a principle of life, and actions suitable to the life of God, in universal holiness and righteousness. It is not a grouud of title tp heaven, that we have a natural alliance to God, as the Father of spirits in the first creation, but we must be his offspring by a new and more excellent creation, according to our Saviour's words, ^^ That which is bom of the Spirit, is spirit. We must be renewed in the spirit of our minds," spiritualised in our affections^ before

FaNBRAL 6BRM0N. S73

we can obtain an interest in bis love^ which was forfeited by our rebellion, and consequently in his kingdom. Adoption into God's family, and the line of heaven, is alcvays in conjunction with the renovation of the divine nature and image in us. The Holy Spirit witnesses with our spirits, '^ that we are the children of God:'' but his witnessing is always consequent to his working in us those graces that constitute us to be the children of God: an humble fear to offend him,- a care to please him, a zeal for his glory, delight in communion with him, resignation to his will and wisdom, trust on his fatherly love, and a desire to be in his blessed'presence. By the discovery of these filial aiF£c<* tions, our divine relation is made sure. The apostle infers, ^^ if sons, then heirs.'' Holiness is the infallible evidence of election; for '^ the vessels of mercy are prepared-by holiness for glory;" the seal of adoption, whereby God's children are distinguished from the world; and '^ the earnest of their inheritance" for heaven, 2 Cor^ 5.5. is a blissful state of purity; and the graces with the comforts of the Spirit, are the beginnings of it here. It is further to be observed, that our right in the hea« veniy inheritance, depends upon our union with Christ. He instates bis members in the same relation with himself to God* Thus he declares to his disciples, ^^ I ascend to my Father, and your Father, to my God, and your God.'' Christ's relation hath precedency in point of dignity and causality; and he derives a right to us in his Father's house: " we are co-heirs with Christ." Now it is universally and necessarily true what the apostle saith, ^^ Whoever is in Christ, is a new creature." For our vital union with bin), is by the sanctifying Spirit on Christ's part; and by faith and love on our part. Briefly, '^ without holiness-no man shall see God." The exclusion is absolute and universal of all unsanctified persons. It is impossible God should admit them into heaven; for the rights of justice are inviolable: we must come to Christ's tribunal before we come to his throne: we must '^ come to God the judge of all, before we are admitted into the number of just men made perfect." Heb. 12. 23, Ac* cording to our works the reward will be : and men are incapable of enjoying heaven without holiness. The wisdom of God ap* pears, in that the various sorts of creatures live in the elements from which they were produced, and have natures suitable to the places of their residence. The beasts that were formed from

A a 3

the earth, walk and rest there: the birds and fisiies that wars produced out of the waters, the one sort flies in the ur, that isy rarefied water; the other swims in water, that is, this tbidLest air; and that wisdom more evidently appears in suiting the everlasting states of men to their moral dispositions, '' thus we must be bom from above," if we would joyfully live above, * The apostle tells us, " That flesh and blood cannot inherit the kingdom of heaven." The natural body must be sfHritnalized and invested with celestial qualities, before it can enter into that glorious place t and the reason is more strong, that earthly sensual souls can never enter into heaven, there being an absolute contrariety, and opposition between the habitual constitution of such, and that place and state: they must be holy and heavenly, to be prepared for the divine presence, and to converse with the purified assembly above; '' till they are wrought for that blessed end," 2 Cor. 5. 5. cleansed, and purified, and endued with holy qualities, till they are ** made meet, they cannot possess the inheritance of the saidts hi light." How vain and impossible are the hopes of unrenewed sinners? The presence and conversation of the saints is now an offence to them, damps their carnal jollity and wild mirth, for it upbraids their neglect of serious religion. How fearful will the sight of God be to them ? If the unpurged eye cannot bear the light of a candle, how will it sustain the glorious light of the sun ? The Lord's day, in its sacred employment, is their bunten; how can they expect to enjoy an everlasting sabbath above ? How can there be a lively hi^e of heaven, that implies perfection of holiness, when they neither seriously desire, nor endeavour to be holy ? They may have a cobweb hope that will be swept away, but hope that is as an anchor to secure the soul, hath always a purifying influ-enee on the heart and life. '' Whoever hath this hope of being^* like to Christ in glory, *^ purifies himself even as he is pure." 1 John 3. 3, In short, as the Jews had a carnal conceit of the Messias, and transformed him into a temporal prince coming with pomp and splendour, to free their nation from bondage, and ei^alt it to the highest dominion in the world: and tliis con-eeit so strongly possessed them, that when the Son of God, who was holy, harmless, and undefiled, and separate from sin-

♦ etwAw

9tJNERAI. SJSKMON. SyS

ners^ appeared.in an hnmble state to reform ^nd save mankind^ they rejected him: thus the unregenerate have a carnal conceit of heaven: they can only fancy it as a place of visible glory, and a sanctuary and refuge from the torments of hell, and in that notion desire it; but as the place wherein that holy God m enjoyed and glorified by the saints, they cannot desire nor delight in it.

4. From hence we should be induced to regulate our minds, affections, and conversation, becoming our present state and future hopes. Our Father's house, our everlasting home is above, and here we are strangers in condition, and should be so in' disposition to present things. This should lessen our esteem, our desires and delights, and moderate our endeavours with respect to the present world. It is the wise and earnest counsel of St. Peter, *• Dearly beloved brethren, I beseech you, as pilgrims and strangers, abstain from fleshly lusts, that war against the soul.'' Sensual lusts darken the mind, th^t it doth not rightly value things^ nor make judicious comparisons between superficial fleeting things of time, and the sure and solid good things of eternity. The lower appetites are not capablie nor careful to obtain a spiritual and future happiness, but intensely applied to what is present and sensible. But the serious thoughts of our present tenure, how frail, how uncertain, and of the next state how unchangeable and fixed, would be effectual to frame our hearts that we may manage the world with indifferent affections; ^< To rejoice in it, as if we rejoiced hot; to buy as if we possessed not; to use it so as not to abuse it.'' How doth the faith of the saints under the law upbraid our infidelity. They had not so clear a revelation of the heavenly state, yet they ^' confessed they were pilgrims and strangers on earth, and desired a better country." And David not only when he was as a partridge chased upon the mountains, but when seated on the royal throne, acknowledges, ^^We are strangers, as aD our fathers were;" and his affections were accordingly weaned from the world. Was ever passenger so foolish, that being to pass over a narrow strait of the sea of a day's saiKng, makes provisions for a voyage of a year ? or that will be at great cost to paint an inn, and adorn it with rich fomiture, where h^ is to lodge but a night ? It is incomparably more reproachful

A a 4

folly, to apend the best of our time, and strength, and spfrits for the gaining the present world, as if we were to continue hare for ever. How many are sensual, and secure in their earthly enjoyments, till as the rich voluptuary, that wa? clothed in purple, and fared deliciously every day, they unexpectedly die, and irrecoverably drop into hell. Just like a traveller, that lays himself under the shadow of some trees in his way home, and deeps tiU the night with its darkness and dangers surprises him, and he is destroyed by robbers or wjld beasts. How plain and necessary a lesson is the vanity and shortness of the present life ? but how few effectually learn it ? , The psalmist addresses himself to God for instruction ; ^^ So teach us to number our da}^, that we may apply our hearts unto wisdom." Let men fancy what they please of their tenure here, they are " but strangers, ^id have no continuing city here j" and the consequent duty is most clearly and strongly urged by the apostle, ^\ Let them aeek one to come."

5. Let our conversation be in heaven, whilst we are upon the earth. Every thing in nature, hath a tendency to its original and perfection. Rivers that come from the sea, are in a living motion returning thither; if you stop their course, and confine them, though in receptacles of marble, they corrupt and die. The divine nature in the saints hath a strong tendency to heaven from whence it came, and riuseth the soul by solemn thoughts, and ardent desires, to that blessed place. A philosopher that was asked of what country he was ; replied, he was a citizen of the world. The scripture corrects the language, and teaches us that we are citizens of heaven; we are passing to the Jerusalem above, the ^^ Land of promise, the true land of the living:" and all our aims and endeavours should have a final respect thither. " Our hearts should be where our treasure is." How joyful, how advantageous is a heavenly conversation ? The serious and believing contemplation of heaven, is a temperate 4X6tacyy and brings the soul into the divine presence: anticipates the joy joi it by a sweet foretaste, by a supernatural elevation of mi^d; by fjequeot lively thoughts ^f our gloriobs inheritance, we gradually enter into it: the prospect of that causes in the aaints, a holy contempt of the world, as not worthy our arabi* tion md diligenpe l it causes $uch a self-denial from the inviting

Cemptlttions of sense^ that mea, whose porti<m w in this life, are forced to admire their restraint from those objeiets that ravish eaiy •nal hearts. A heavenly christian will improve sensible things for spiritual ends ; as feathers that have a natural Weight inclining to the centre, yet planted in the wings of a bird, by a livii^ motion, carry it aloft in the free air. Our rising in the JBoming, is an emblem of the resurrection from the grave, to behold the bright day of eternity. All the refreshments and comforts of the present life, diould be an advantage to raise our minds to God, who is the supreme good, whose Ailness eminently contains aU good, and infinitely exceeds all our expectations. Heavenly love will dry up the vanity of our thoughts and affections, and rescue the mind from the prostitution to sensible things, and most pleasantly exercise it upon things above. Love between friends is maintained by immediate converse^ ot by letters, when absent: thus is love between God and the soul^ and if God, that is to himself his own blessedness, his own kingdom and glory, yet is pleased in his.gracious communications to His children on earth; , how much more should they by frequent and affectionate duties^ address to him who is their eternal infinite good. Thus they are acquainted with him, and enjoy a sweet peace, and obtain an humble confidence of appearing before him in his holy and glo* rious habitation: whereas those who live without God in the world, are justly fearful of death j for then the spirit returns to God that gave it. Briefly, let us with zealous affections, and persevering diligence prepare ourselves for the presence of God, and the society of blessed spirits in our Father's house: '^ Let us always abound in the work of the Lord, knowing our labour is not in vain:" let us join works of charity with works of piety; employ the fading riches of the world for the relief of the saints; that as our Saviour promises ^^ when we shall fail,^ when in the hour of death our " flesh and hearts shall fail us,'' and our souls be dislodged from our earthly tabernades, we ^^ may be received into eternal habitations.'' Luke 16. 9. The everlasting Judge^ that dispenses rewards and punishments^ has acquainted us with the rule of judgment at the last day: those who mereifiiUy relieve him in his members, shall ^^ inherit tfa^ kingdom of glory 9" and those who neglect that duty, shall be cast into the lake of fire. Though many who are wretchedly careless of doing good according to their ability, now satisfy themselves that they

S78 MR. DAvm clarxmn's

are not mjurioitt to others: fet it trill be a small mitigation <lf their sentence at last^ that they are condemned^ not for tlie defect of justice, but of charit^^. /

6« Let the belief that there are mansions of rest and joy prepared for the saints in their Father's house, gloriously support them wider their heariest troubles here. The world is the devil's circuit, ^dierein he is always ranging about seeking to devour:' the pleasant things of the world are his temptations to ensnare the carnal; the men of the world are his instruments to opprt»s the saints; and were it not for the restraints of the di-Tine power, what desdations would be made in God's heritage ? It was a strange and barbarous custom among the Persians, * that upon the death of the emperor, for five days the empire was left without government. And as upon remoring the stone from the fabulous cave of JBdins, the winds broke out in their fory: ao by taking away the authority of the laws, licence was given to all licentiousness, and the whole kingdom was in mortal pa* roxysms. All were in arms, some to do injuries, others to revenge them: the chastity of none was secure, but concealed, nor the estates of any but defended: the bridle of fear was taken off, no wickedness but was boldly committed, or attempted, and the kingdom became a field of bloody war. But when the new king was prochumed, all things were immediately reduced to order, that the advantage of government might be set off by the experimental confusions and mischieft of anarchy. But if God left the perverted world, and satan the prince of it, one day to their rage against his pe<^le, did he not shut *' it in with doors and bars," as he doth the impetuous ocean; so swelling and diffusive is their malignity, that it would, like the deluge, drown all, and not a remnant of the saints would be left. Yet God wisely permits-many temporal evils to be inflicted on his servants by their enemies, for the trial of their fiddity, and their noble resolution to glorify him wfaatevw they suffer for his sake. And it becomes them, with an undisturbed serenity of mind, and harmony of itfections, with an invincible patience, to bear all the scorn and contempt, all the malice, and fory to which they are exposed upon a christian account. Let them remember ^^ they are strangers and sojourners here," and live by other laws than the

• Sext« Smplffle cont. Matfaem.

world doth, which caMsea their h«ti«d: but in tbck Falher'i hcNise th^pe will be perfect rest. St. Paul) who had experience ef both in t singular marnier^ declares, <'I reckon that the anffinrings of the present state^ are not worthy to be compared to the glory that shall be revealed in vm" In that state of pwe felicity, there are no remains of afflicting erib ; aU b peace, and joy, and glory,

^ Seneca the philosopher, when an eadle, and confined to the . moantmns of Corsica, entertained himself with the'eQntempl»# tion of the heavens, and the bright luminaries, in their variona but regular motions: thus when banished bam the court and city, he dwelt arooogst the stars, and casting his qfes down upon the earth, despised all human greatness and possessions, (that ^re so vainly magnified by figurative flatteries) as we do a grain of sand. Did philosophy inspire hinr with snch principles o^ patience and fortitude ? yet it ascended no higher than the visi^ ble heavens. How much more should £uth that nnses a chrism tian, by high and steady thoughts, to the supreme heaven where the divine glory shines, comfort him in all the troubles of Ais world. Add further, that it is an excellent preservative from envy and fretfulness at the prosperity of the wicked, to consider that their felicity is as transient and vanishiiig as the trouble dt the saints: ^' I have seen the wicked in great power, and spread-* ing himself like a green bay tree: yet he passed away, and lo, he was not: yea, I sought him, and he could not be found.'' Psal. 37. 35, 36. All the riches, and greatness, and pleasures of the world are weighed, numbered, and measured by the psalmist, and found to be as light and fading as vanity. ^ Naked tfaejr came into the world, and naked they must go out;'' and how much more tormenting will it be to be stripped of all theur en* joyments; how much more sorrowfiil will they be to go from their great possessions, than for one tliat leaves the worid, and never had them? Their hopes are like the j^ng up of the ghost, and expire with their breath for ever. ^< I went into the sanctuary, saith the troubled saint, then understood I their eBd;*^

• Dam oeali nci ab Ulo spectacalo ciyat iatatiabilct Mat, aaa abtecaa* tar, dftm raihi luaara, soleipqi intaeri liceat, dam omUris iolmrere Sjdethm bot, fr dom cum bis aim, & Coeleitibus qaa bomini fas est miscear, dmn aoU mam ad cogaitaram rerom coaspectom tendentem ia soblimi semper habeaa^ qoaatam refert aiaa qald calcem ? C^mot. ad Bttr. c 9,

Ptal. 73. 17. the end of their felicity, and the miseries-of the righteous. Besides the evils suffered for righteousness-sake^ there are innumerable sorrows that befal the saints here. Hovr many afflicting diseases, sad occurrences, vexing passions harass them ? Some afflictions are so wounding to their spirits, that no balm that grows on earth can heal. But the lively hope of heaven is an universal cure for all their troubles. Let the mourning christian consider the wise providence of God, that orders all events, and believe his love in sending, and his end in all their afflictions. Such is the divine power that God could immediately free us from all troubles, as easily, as turn the wind from a blasting quarter of the heavens, to the most benign, and refreshing. Are we pained with diseases ? he can more easily change the tone of nature in a sickly body, and make it healthy; than one can change the stop in an organ that presently alters the sound: but his love dispenses bitter thing to us, that are necessary for our spiritual and everlasting good. His end is to pre* pare us for heaven^ that is prepared for us. The apostle de-dares, <^ He that hath wrought us for the self-ibame thing, is God :" that is, made us fit for the heavenly glory. The divine disposal of things here to the saints, has a certain order to their eternal state. He purgeth out our vicious guilty affections to the world by sharp physic, that our hopes of heaven may be more pure and vigorous, more actuated by serious thoughts and intense desires, that we may feel the sense of the psalmist's expression, ^* O when shall we come and appear before God!''

In short, art thou in the vale of tears, languishing in sorrow, and dying every.day? by faith ascend to ^^the mountains d spices,'' the blessed place above, and thou wilt find the comforts .of God to reyive and delight thy soul.

7. Let this reconcile death to us. The pale horse is sent to bring us to our Father's house. The apostle expresses the true christian temper: ^^ In this we groan earnestly, desiring to be clothed with our hou^e that is from heaven: and we are willing rather to be absent from the body, and present with the Lord." 2 Cor. 5. 2, 8. Every saint in the present world is both a prisoner and a captive: and his soul is detained from the glorious liberty of the sons of God, by confinement to bis bpdy. There-JTore methinks he should not merely be content to die out of the necessity of nature, vrhen he can live no longer, but desire the

happy removal^ mi say ivith the psalmisty " I rejoiced when they said unto me, let us go into the house of the Lord«'' It is. true, nature will recoil, and tlie extinguishing the present life, with all its sensible pleasant operations, is uneasy to us; but' as when the candles are put out^ the sun rises in its brightness, so when the natural life ceases, the spiritual lifd springs forth in its oriency and glory: *^ When the earthly tabornade is dissolved^ the naked separate soul shall be received into a building not made with hands, eternal in the heavens/' Our joyful affec« tions, in leaving the world, and ascending to heaven, shoidd be in some manner suitable to our reception there. What a joyful welcome will entertain us from God himself? Our Saviour-comforted his disciples with a heavenly valediction^ '^ I go ta uiy Father, and your Father; to my God, and your God/' The gracious relation sweetens the glorious. He that joyfully receives the rebellious, but penitent son to grace, will joyfully receive his obedient sons to glory. He that now receives their prayers vnih the affection of a father, ^will receive their persons^ with the dearest expressions of love. His fatherly providence watched over them in the way, and will triuhphantly bring them home. Here many blessed testimonies of God's loVe are given to the sunts, that produce such a spiritual sweetness in their hearts, that they esteem his lovingkindness as better than life^ more worth tlian all the world ; but the fiill revealing of his love is only in heaven, ^nd as a child knows by experience the love of his father, buf the degrees and strength of his afiection he does not understand till arrived, at mature age, and sees the in^ heritance his lather invests.him with. Thus in heaven only the saints shall know the excellent and perfect love of God to them, when they are possessed of that glorious kingdom, hia most free and rich gift, which transcends all their present-thoughts. And our blessed Redeemer, that by so many titles has an interest in us, that is not contented in his own personal glory, without our partaking of it, that by/his resurrection opened the grave, and by bis ascension opened heaven for us; how dearly will he receive us ? He esteems believers to *^ be bis joy and crown," and with an ecstaey of affection wiU present them to his Father; '< Behold I, and the children that God has givea me." The angels and saints above overflow with joy; when

the ncrnl^ as t pure spsrk freed from its ashes, ascends to the elcf-inent of spirits, hovr jojrfelly is it entertuned by'that glorioaa assembly? The angels that rejoice at the conversion of a sin-nei^, will much more at the gtorification of a saint: and the saints hare a new accession to their joy, upon the reception of any of their brethren to that state of felicity.

The saints of all ages may be resembled to a fleet of mer-chant-mea that are bound for the same port, some arrive sooner, others later, according to the time of their setting out: but those who arrive first, how do they welcome their friends that oome safely afterwards ? An imperfect resemblance how dearly and joyfully the saints that are gone before us welcome those who arrive in heaven every day, knowing the dangerous seas they have passed through, where so many have been cast away and lost hr ever. All heaven is in music, celebrating the praises of God, and expressing their joyful sense, when a victorious saint is come to receive his reward. How does this consideration upbraid us, that ive are so unwilling to be dissolved, and to he with our best friends in the best place ? that our tears and sorrows for leaving the earthly tabernacle, and the low comforts of this life, should continue till we come to the gate of heaven f How can we be content with the imperfections of the present state P Here we are as distant from complete happiness, as the highest heaven is from the earth. Where is our faith in the promises of God ? Where is our love to our Redeemer and our souls? The loathness of a sincere christian to die, and be with Christ, is a deflection frotii his Christianity.

Lastly. This should refresh our sorrows for the lose of our dearest friends that die in the Lord. Here is a mournful parting, when they are Idd in the cold, darh and rilent mansions of die earth t when those whom we loved as our own souls, are Anally separated from us, and we shall see their faces no more. And as one that is directed by the light of a torch in the night, when it is taken away^ is more sensible of the darkness, than if he had not been enlightened by it: so when those dear friends are taken away, whose conversation was the light and joy of our Kves, we are more darkened with sorrow, than if we had never enjoyed them. But if we duly consider things, there is more M»on of joy, than sorrow^ at the departure of the saints. Our

Saviour tells hi$ disciples, that were mourning fer Us signiiying that he must go away, '^ If ye loved me, ye woold rejoice, because I say I must go to my Father to reign with him in sovereign glory." Sincere love will make us more to Mjoioe in their gain, than to grieve for our loss. Especially considering within a little while we shall be inseparably united in the kingdom of glory, where love reigns for ever.

A short Character qf Mr. Davib Clarkson*

Although the commendation of the. dead is often suspected to be guilty of flattery, either in disguising their real faalts, or adorning them with false virtues; and such praises are pernicious to the living: yet of those persons whom God hath chosen to be the Angular oli^ects of his grace, we may declare the praisewor-thy qualities and actions which reflect an honour upon the giver, and may excite us to imitation. And such was Mr. David Clarkson, a per8<m worthy of dear memory and value, who viraa furnished with all those endowments that are requisite in an ae**' cpmplished minister of the gospel.

He was a man of sincere ^liness, and true holiness, which is the divine part of a minister, without which all other accomplishments are not likely to be effectual for the great end of the ministry^ that is, to translate sinners from the kingdom of darkness, into the kingdom of God's dear Son. .Conversion is the special work of divine grace, and it is most likely that God will use those as instruments in that blessed work, who are dear to him, and earnestly desire to glorify him. God ordinarily wiHrks in spiritual things, as in natural: for as in the prodnetion of a living creature, brides the influence of the universal cause, there must be an immediate agent of the same kind for the forming of i|: so the divine wisdom orders it, that holy and hewenly ministers should be the instruments of making others so. Let a mimster be master of natural and artificial eloquence, let him understand all the secret springs of persuasion, let him be far-nished with learning and kimwledge, yet he is not Kkely to succeed in bis divine employment without sanctifying grace. It is tbat gives him a.tender sense of the worth of souls, that warms his heart with ardent reqn^ts to God, and with zealous affec-tiofis to men for their saivacion* Besides, an unholy minister

unraveb in lus actiona his most accurate discoarses in the pnl* pit; and like a carbuncle that seems animated with the light and heat of 6re^ but is a cold dead stone: so though with ap* pearifig eavnestness he may urge men's duties upon them, yet be is cold and careless in his wown practice, and his example Enervates the efficacy of his sermons. But this servant of God was a real saint, a living spring of grace in his heart diffused it^ self in the veins of his conversation. His life was a silent repetition of his holy sermons.

He was a conscientious improver of his time for acquiring of usefiil knowledge, that he might be throughly famished for the work of his divine calling. And his example upbraids many ministers, who are strangely careless of their duty, and squander away precious time, of whidi no part is despicable and to be Delected. The filings of gold are to be preserved. We cannot stop the flight of time, nor recal it when passed. Volat irreco* cabUe tempos* The sun returns to us every day, and the names of the months every year, but time never returns. Bat this servant of God was faithful in improving this talent, being very sensible (to use his own words) < That the blood of the soul runs out in wasted timi.' When deprived of his public ministry, he gave himself wholly to reading and meditation, whereby be obtained an eminent degree of sacred knowledge, and was conversant in the retired parts of learning, in which many who are qualified to preach a profitable sermon, are unac-quainted.

His humility and modesty were his distinctive charaeten wherein he excelled. What a treasure was concealed under the veil of humility? What an illustrious worth was shadowed under his virtuous modesty? He was like a picture drawn by an excellent master in painting, but placed in the dark, so that the exactness of the proportions, and the beauty ci cdows do not appear. He would not put his name to those excdleat tracts, that are extant, wherein his learning and judgment are very conspicuous. He was well satisfied to serve the churchy and illustrate the truth, and to remain in bis beloved secrecy*

In his conversation a comely gravity mbced wi|h an innocenl pleasantness, were attractive of respect and love. He was of a calm temper, not ruffled with passions^ but gentle^ and kind, and good; and even in .some conteotioua wridogsi he preserved aa

equal tenour of mind^ knowing that we are not likely to discover the truth in a mist of passion: his breast was the temple of peace.

In the discharge of his sacred work^ his intellectual abilities^ and holy affections were very evident.

In prayer, his solemnity and reverence were becoming one that saw him who is invisible: his tender affections, and suitable expressions, • how melting and moving, that might convey a holy heat and life to dead hearts, and dissolve obdurate sinners in their frozen tombs.

In his preaching, how instructive and persuasive to convince and turn the carnal and worldly, from the'love of sin, to the love of holiness 3 from the love of the earth, to the love of heaven. The matter of his sermons was clear and deep, and always judiciously derived from the text: the language was neither gaudy and vain, with light trimmings, nor rude and neglected, but suitable to the oracles of God. Such were his chosen acceptable words, as to recommend heavenly truths, to make them more precious and amiable to the minds and affections of men; like the colour of the sky, that makes the stars to shine with a more^ sparkling brightness.

Briefly, whilst opportunity continued, with alacrity, and diligence, and constant resolution, he served his blessed Master, till his languishing distempers, which natural means could not remove, prevailed upon him. But then the best physician provided him the true remedy of patience. His death was unexpected, yet; as he declared, no surprise to him, for he was entirely resigned to the will of God; he desired to live no longer, than to be serviceable: his soul was supported with the blessed hope of enjoying God in glory. With holy Simeon, he had Christ in his arms, and departed in peate to see the salvation of <jrod above. How great a loss the church has. sustained in his death, is not easily valued; but our comfort is, God never wants instruments to accomplish his blessed work.

VOL. IV. B b

SERMON

PREACHED AT THE FUNERAL

•F

MR, BEJ^JAMIJ>r A8HVRST.

Bl> 2

TO HIS HONOURED FRIEND

HENRY AS HURST, ESQ,

Sir,

X Have complied with your desire in poblish-ing the foUowiDg Sermon npon the death of your dear brother. The Sovereign Disposer of all things has been pleased to take away in a few years several persons very near to you ia the consapguinity of nature^ and younger than yourself: a solemn call to remember you, that the last day of your present life is approaching that will. be attended with its night, and to excite yoju to prepare for your great change from time to eternity. You have indeed peculiar obligations and encouragement to be religious in a degree of eminence; whose father was so bright a light, and guide to all his relations ^n the everlastiqg way, by his holy counsels and heavenly conversation. Of him I could speak many excellent things, were not

his goodness so universally known, that de«

Bb a

traction itself could never fasten an nnworthj imputation upon him.

It shall sufBce to give this short character of him sincerely : he was adorned with all divine graces, and hy theit conspicuous exercise was singularly eminent among the saints. He made so particular an application of that genial precept, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, with all thy strength, and with all thy mind," as if it had been solely given to himself; the love of God inflamed his heart, and shtned in his life*. This made him one day in a week (bissides that which is sacred by divine appointment) to withdraw himself from the business of the world, that he iliight more freely enjoy Communion with the blessed object of his spiritual desires. His piety was in conjunction with all those virtues that are requisite to accomplish a christian: temperance and purity of manners, justice and equity in his commerce with others, and those virtues that cast a more lively lustre, and have an attractive force upon men. A rare humility, an amiable meekness, condescending affability and sweetness, coqi* passionate charity and beneficence to the souls and bodies of men, were really exhibited in his deportment and actions. He was so lovely in his conversation, so loving to all, that h©

was Beloved of alL The uniform and regblaf tenour of his life ohtoined this testimony, that was given to our blessed Master, '' he did *all things well." A constant serenity reigned in his countenance, the visible sign^ of the divine calm in his breast, *' the peace of God that passes understanding/' And for an entire conformity to our Saviour, that the image of hiift nreek suffering evil, as well as bis zealotis doing good, might radiantly appear in this chosen saint, the divine providence called him forth to a very sharp trial; for beiAg under the afflicting severities of the stone, and by the advice of his dear friends persuaded to submit to the dangerous remedy of cutting, with what resigned submission did he yield himself to- the will of God ? With whaC tranquillity did he expect the issue either of surviving or dying? You remember his word» before that terrible operation, ' When I walk through the valley of the shadow of death, I will fear no evil:* when so great a wouiiid was made in hb flesh as an open passage for death to enter, and such' cruel pains followed as struck the spectators with trembling, he endured them with aUv inspired patience and constancy. Thus God wa» pleased to perfect his dear servant by sufferings. Your descent from such a father should be

B b 4

a powerHil incentive to ydu jo imitate hie ad^ mirable example: you should consider ^hiise namd you bear: to be a faint copy of so bright an original, as it is below yonr duty, so I am persuaded will not satisfy your affections. Metbinks a sacred ambition should inflame you to excel in '' all holiness and godliness^" that the living image of your father's graces may be clearly visible in your person and con-vei^ia^ion* Proceed* dear Sir, in the everlasting ^ay, wherein you are so happily advanced; be always aspiring, • and with zeal endeavouring to obtain the celestial prise. I unfeignedly recommend yourself, your excellent lady, and your family to the. divine blessing. I am with great respect.

Sib,

Your affectionate and faithful Servant^

WILLIAM BATES.

Rev. xxti. 12.

AndlieBaidy bebold» t eome qvickly, and my reward Is with me, to {We every man accocding at hit work iball bf •

JL HESE words were spoke by the Lord Jesus Christ, the su-* preme ju^ of the world, Upon his finishiog the rerelation to St, John* In- them we may <»baenre> 1. An excitation^ << behoM.'^ S. The celestial object, <^ I come quickly/' 3. The end of his coming^ *^ my reward is with oie, to render to every one ac-* Riding to bis works/'

. It is observable that the prophetical notiee of the Lord's coming to judgment is ushered in with great solemnity: thus Enoch the seventh from Adam, foretelling Ms judiciary appearance, said, ^< Behold, the Lord comes with ten thousand of his saints, lo execute judgment upon all:" and the circumstance of the suddenness of his coming, is used as a powerful motive to awaken our drowsy spirits, and fix our scattered minds entirely •n this so eminent an object* So the apostle James gives an

awful admonition, " Behold the Judge stands before t&e door*^ ready to pass a final sentence* And St. Joh» breaks forth in an ecstacy at this admirable spectacle^ << Behold, he comes with ciouds, and every eye sball see him, and they which pierced him:" and the everlasting Judge himself assures us of his speedy coming with this pre&ce, << Behold, I come quickly." The 4vords contain this proposition:

It is our high wisdom and duty, to represent by actual and solemn thoughts the certain and speedy coming of Christ to the righteous judgment of the world.

I will illustrate and prove this doctrine in the foffowing order. First; Consider what is revealed in the scripture of his eertai» coming to judgment. Secondly; The circumstance of time, bis coming quickly. Thirdly; The rewards he will then immediately distribute. Fourthly; The respective differenee qf the rewards, according to the actions of men in this life. And then apply it.

I. In the managing the first point, I shall not insist upon the proofs of a future judgment,, but only direct to the fountains of arguments that are demonstrative to attentive and unperverted minds.

It is a doctrine of natural reason and divine fiiith: if we consider the essential and necessary perfections of God, or the frame of man, we must strongly infer his accountableness for his actions. There is an essential subordination between man and his divine Maker, and being endowed with undo^tanding and free faculties, it is becoming the wisdom erf God to govern bim by a law, to regulate his choice and actions: this is the rule that distinguishes between virtue • and vice, and the holi« ness, justice, and goodness of God are in&Uible assurance to us, that there will be recompenoes according to the diveisity of men*s actions, either conforming or transgressing bis laws. Besides, every man has an-internal sentiment, •« judicial impression in his breast of this great truth. Conscience, the inseparable faculty of the reasonable soul, has a directing and reflecting light, to show us our duty, to examine our actions, and accordingly to excuse and comfort, or to accuse and terrify; which acts necessarily imply, that it is deputed by. the Sttpreroe Jn(%e of the world, to observe our ways in order to its final testimony before his tribunaL This proof is the more convincing and pal-

nmBRAL 8BHM9N. S95

pAble, in that those persons who are exempted from haman judgment by their power and dignity, those who are above re« proofy and by a fatal privilege damn themselves with less coa-traction than others^ yet are not impenetrable to the stings of conscience, but at times have a conscious fealing of their gtttlt I and in those who have so far stupified conscience, that il IS either silent, or speaks with a low voice, yet when they are m • distress, especiaUy in the approaches of death, conseienoe reeo« vers life and vigour, sets their sins in order before them, and flashes the terrors of future judgment in their faces; an evident presage that although conscience be not strong enough to con-> trol their licentious appetites here, it will be strong enough lot their conviction and torment hereafter.

- Now divine revelation renews the decayed notions of the future judgment that are natural to the minds of men, and con-» firms them against the opposition of the carnal Acuities, it regulates and enlarges them, with respect to the certainty and drcumstances of it, who shaU be Judge, and the manner of his coming, and transacting the affairs of the great day.

I will more particularly insist upon the certain coming of Jesus Christ in person to judge the world; and for the orderly discourse of it, it is observable that a double coming of Christ is foretold in scripture: the first in a low condition; the second in a glorious state. The ends of his first and second coming regulate their manner; the Messias came at first, to be the mediator between the righteous God and sinfiil man, by patiently suffering the most afflictive evils; to propitiate the incensed justice of heaven against us; to restore us by humility who fell by pridci; to illustrate his signal love to us, to recommend by the efficacy of his example, the meek suffering all the transient evils of the world: but the second will be to perform the last act of his regal office, to determine the eternal states ot angels and men, and suitably in the glory of his Deity. The divine oracles Were never less obscure than in describing the first and second coming of the Messias; the edipses of the Sun of Righteousness, and his future glory; and the most clear accomplishment of them in his humiliation, ir a convincing visible argument they shall be fiilfilled in his exaltation. Now in regard his lowly abedience, and sorrowful sufferings, are the titles to his triumph,

mi Ite height of hk glory shall be aiMwenble tb Ina extieme debasemept; I will briefly compare his fint aod second comiog. . His fic9t coming ^' was in the likeness of sinful flesh:" tbou^ he was exempt bom the rebellious sin of our first parents, and the poisonous tincture that is derived Co their conmiGn race, being miraculously conceived by the Holy Ghost, yet he was charged with the frailties, ancl exposed to those aflSictians that are the penalties of sin. His first reception in the world was 10 Biean^ that if poverty itself had assumed a visibie appearance, it could not be received more pooriy. He was bom in a stable, and died on the cross, the humble poverty of his beginlaing was 90t discordant from his ignominious end: and his life from his first breath to his last in. the world, was a course through po* verty, disgrace, injuries, indignities, and the most cruel suffier-ingp* He was made not only lower than the angels, but than the lowest of men: in the language of his type, ^< a worm and no man/' Psal. 22. 6. In this poor, weak, and contemptible state, darkened with the clouds of sorrows, O how unlike to Mm^ who appeared in a celestial vision to the prophet Isaiah, sitting <^ upon a throne high and lifted up/' Isa. 6. h and the glorious seraphims in a posture of reverence about him, and in an ec* Stacy of admiration crying^ one to another, ^^ Hdy, holy, holy Is the Lord God at hosts, the whole earth is fiiU of his glory." Joha 12. 41.

Carnal eyes could not discover the Son of God in the son of man so viUfied and afflicted. The words of the prophet are justly applicftble to him in the state of his humiliation, '^ Verily thou art a God that hidest thyself, O Gad of Israel the Saviour." Isa. 45. 15.

Now to all those steps of our Saviour's dqpressibo in his first (coining, are correspondent the degrees of his exaltation in his second coming. He shall come the second time from the highest heaven, the true sanctuary of God, and appear ''vrithout sin," having perfectly expiated it by his sufieriugs on earth. His first coming was in dishonour, his ^' second shall be in glory." He came at first on foot, in ^^ the form of a servaijt,'' then he shall come ^^ in the form of God/' riding on the bright douds, *^ and all the chariots of God, the angels of light attending him." He shall come in the <^ Glory of his Father,'' Psal. 68. 17. in

the vwbh brigl|tii^ of the Deity. The r<9d% tbe Aom^.tiw uailf, the atos^^ aU the.oonspiripg indtruine&tS' of hU cmel and di8g;raceful eufferiogs shall be. excbaBged.for the.i^qigils of inuK jesty: faift isaen^ bead ahall ^ crowaed wish, glory^. of virhicfibllie SU91 in ^ hffltf^ 18 butk a 4a?k elwMioir ; ^^ a eeeptke erf righteoa^ u«f8 6^ali be i^. hia liarid/' lie ebidl ait -piiMi.,?^great white tl»one/' t|ie e9ikilQi|i.of bi^iH^fR^t^cl h0tii)6#a>;H \ ■ ■■ • His first cQff^nig^ was ^^ in wei^neds/' 'b|it:bi3 Aaoepd ebaU.tte ^^in poiYer/'.; /Thus be toidrhis enemlea, <MJere»ftlQr IbaH ye see the Son of Man sitting on the right haiifl 0f ffiiActf' atid go«> mmg in. the cUuids of beiaven." Mat. 26* 64. Hia voice.shall break the silence of the grave^. aod ail that are ki the bom^ela «f the earth, or the bottQpi, of the^aea^ ahall eoiyif feirtli ^ ^^'Tliflf that hove done,, good, u^to the .reaurrectV>ft pf llife ^ thfy Ifaa^ h^ve d4;nie evil> to the reeurre^tkm of danxDatioo." ' Joto B. 2% By his oQinipot^nce f^ he ivill cIpiABlge our vile bodiev^ UMt^they jnagr be fi^biomad like to his gloiimis body«'* PbiL.3i 21. As gold at first taken out of tb^ OYSyae, eeesMi btttjocnaasoh earrii^ but by the refioiag^ fine has a bri^tness Aipeiipdifcrtd^ thaft it seems rather the product of the fire^ th94) ijrOiB fbe.iisein .of th^ earth fipoi wbeocp it was taken s. thus. o|ir bodies thai ib tiieir original are but earth; ^^ firpm the ^artUy Adam ;*' shall by the <^ P9wer of the Lord frpfn henven" be made heaveolyy dothe4 with a Ihing lustre and vigour. He will then Juilge the ^^gpd-of this world," with all the invisible legiem.of xebellious 8}}ir^, and force their 9Qbi9i98ion to his high tribunals He^.niH dissolve the old w^Id, a^d raise the jaew; ^^ from hjis. fatQ the earth a^ th^ heaven shall fle^ away, and there,4)ldl:be 00 pface found for them^ Aecordiog to his promise we look fiHPinM beat yens and a qew earth, wherein dwells rigbteottsnese/' . - : ; .. I^)^8y> in hia. first coming he was " despised end c^eBted of PQafi/' epndemned atid crucified, but then he shall he rev^eled from heaven with/5 his mighty angels, in flaming firt^ tt take veng^BOce upon' a)l that knoiw tql God, t^ dimdiey' the glMpel// jM<^'wiU jAlB wicked be aiirpiiied '^with the Untfm of.tAie ^ord?";. At.the prcaMl^iM of the law, the sedses of hfiltiidg pud aefing) thiat are the iidets of tenor, were so atroii|^y afeifted with the pre^moe of God,. wlieo fearfbl ligbtmngs w^e darl4d from fais ^es,: and clouds o{. smoke came from die bne^th of his j]«)stfil$, and at the <' lo«d sdutidiog of the trumpet^ and tW

fa&kfflf of die Biioi]ntain;*'tlMit the heaits of the spectators were ready to die within them, and Moses himself was ''tenibly afraid 9^' but how will the sights and sounds at the last day over-wfaefan the gaihy with terrors, when the Son of God shall appear <^ni Ms terrible majesty! when the avebangel dial! Mow the Irampet of God," when the piMars of heaven shall fall, and the foundations of the earth be overthrown, and a dreadfol judgment shall pass upon the hnpenitent tmnsg ro sse w of Che eSornal law! how wHl they appear spiritless, in sad conftision in '^tbe great di9 of the Loid Almighty ?"

11. We are to oonsider the circumstance >of time,- ^^his comnng quickly.^' It is verified by vnivevsal experience, that no carnal principle does more fotttfy sinners in a false securi^, <^than putting the evil day Ar from them," and the presumption that 4beyam not in present danger erf God's dispieasuK, when inevi« table and great evih are -looked qpon as remote, they mdce a alight impression, but the propinquity of sueh evils inspires ter-Mta. We have an instance of this in Cain, who (after God had denounoed bis punishment for his4>loody crying sin) fall of perplexity and despair breaks forth, ^ My punishment is greater than I can bear! and it shall come to pass, that every one that frodeth me^ studl slay me.'' But when he was seeureid from present levenge, and expected a long life in -this world, he freely ifidulgMl his sensual desires, and '^ buHt a city,'' to drown the noise of his accusing conscience. The world follows this way of Caii^ and finely pursues the satl^aetion of thdr lusts. Wbea men look 4ipon the divine judgment at m immense distance, aad ''when the evil servant shall say in his hearty my Lord delays Ma coming," Mat. 24. 46. he wiD^tisfy both the angry and voluptuous appetites, be *^ will smite his feUow-servants, and eat and driidi with the druidieo/' To awaken therefore sen's drowsy spirits to prepare for the judgment of the great day, to check their exorbitant lusts, ^' their laeciviousness, excess of wine, and reveliing,*' it is threatened, '^ they shdl give an account c^ them, to him who is ready to judge the qui<^ and the dead.'' 1 Pet. 14. 1, 3. And to induce a paitient temper and assuage sorrow, the apostle James encourages afiicted chriatiaos, << that the Judge stands before the door.''

There is a seeming difficulty how to reoonciie the predictions 9t Christ's sudden coming to jm%meat^ with the interval of so

tniny eoftire agei lap^l sinoe^ aad what may re»atii of time be--ibie the last day is oneerlaki. This difficoky will be resoJvediby coDsiderrng the following particulam.

1. The wordi of theccxt are to be undenlood in Ae altiet literal aeilte: far olir Sarimr having repiesented in a Tisianary scene the state of the ehnrch in the several periods of ks dnni* lion to the end of the wdiU^ its eonflicfeB, victory^ and trhinqrii over antichristian enemies, and having deserihed the tiaw|ailiity^ jnnity and .g^oiry of the chwch *in the very last part of tkae^ which is preparative-to the glorions everlasting state in the next vorUy he declares^ f' I esme qotekly, and my reward is with me i" Rev, 22. 5* after the Jnal aecomplishment of those pso-phecies^ there is no more ose of time, '^ the nafust, and nniigh-teous, andlMiy/' eontinne.uadianged and impenkent; *iAe righteous and holy" Isa. 22. L Miah« 7. 1. HeU 1. an con-firmed in their perseverance, and immediately shall reoeive re<-eompenoes according, to their works.

2. The friiole flnx of time, fron.the first to the second eo-> ming of Christ is called the '< last days." The propheto fore-toU of mi astonisfaing change that shcuU arrive in the chordi and the world, that' die 'Ceremonial hiw should be aboliAed, when the Messias, the substance of it, and perfiMtion was come, and a new.covenant be immutably established in the chmch, till the final expiring of time. In this sense the epostle speaks to <shristians in the first age of the church | ^' Now all tinse things happened unto them for examples, and they are written for our admonition, upon whom the ends of the world are come.'' 1 €or. 10. 11. Now in the division of time, this being the last part of 4t, for the duration of the world, theseoond coosingof Christ is vepresented as near. The last g^aw of tone was. turned up at the revektion of the gospel by the Son of God, and* now the last eands are ninaing; when it is out, it shall never ba ta m e d more.

3. Sometimes the qwed^ coming of Christ to judgment im« yiediately respects the destruotioQ of the Jewish state, and Iketr principal dty. Thns m has Imt sennon on Mount Olivet, the temple being in his view, he fimtoU <' that one stone AM not be left upon another:'' and after Us descriUng the fearfid eveptt. that should surprise that nation^ tells, his diacipks, << Verily I say

unto ycm, this fenenitioa OuAl not fots, tUt all tbtse things^te MfiUe<L'' Mat.^. 24. The tioieofiAk jud^ent^ is <'calM the great and illustrious day of tbe!Loi(d;" Acta 2. 20. when l^ vitthte vengeance upon thai nation, ttaidcelared kis duriiie power and gisrjr beiore the. warid. And to*, this fiunooa destmctioii of the Jew% may rafcr s^rcf ai places, ^wfaere the apostle eDoonrages bfeiievaM tiKanfaiaisag penerermnoe,». their duty, notwitfaseand-i^ the cmel opposition th^ inet wkhisun infiiUs of the Jewish nation t ^^. N«( fanNikios the lassemfoHBg tf evWiM, as the manner of ^sisdia is,, hot eooheit one another, and sonmch the mose as yasee* the day appnsadmif;'' Hsb. 10. 2b. that is, when Chiist wiU appear far the anbdiiing'hi8.enenues, and for the ralie^ng his pnopJ^* - ,- -

4. We nniat^iii^sh b9tnrfaea.tha jadgaient of sense and of faith, «Kl.«iirwiB rietify.Qur esamatjs.ofxhe tiase of God's par-Sicnlar jsi^;li»tits ispdn eaxth^ and of his universal judgment when he will distribute eternal isoanqpeaots. To sense << sffie-* tiona aeem not only gricnKMiB^" bat ofiben tiiey seein long: for sonwwfiastens tlie thoughts npontbe afiUctioai; .in sharp pains thesoul is;as it .wneconfined to thediaeaaed part, and Mieity observes all the.boars and.sihallec parts oE tfaeit daraiion, which when we aae.At ease ahp away wirfcheufcaatiee* in distress we weuld fma hasten aavdy thnpiiesent time,' expeetiug relief by whatsh^<«ifeoeadi and winged tiaie sncnis slow in its motion. FroBi henee are- so tnany ^dckfat conqdaiMa of die saints, ** Lord, bm» hmgP Lord^ snake haste:" Psal. 70. 8, 9. » if He hadisrgotlobe.fraoioiila to relieve thani, and just ta npay their icni^l enemies.. But £sith in .the divine promises Jooka to iiheir aceomjiliAment in thetkae sct-hy the most wise and holy disposer of ah .things. A steadfast faeMonner never counts God slow in oDuiing^ to judgment j Sot he* is never too lale. . <* The visicm <rf Ae ehurchfs/delivBraBee is:fbr.an appointed.time,.faHC at the end it shall speak and not lie; though it tarry,.wait fari^, b«efiitlfritiMtfsoteiycome,)it lidlLaaCtavry/^ This is applied bir<lh^cV<^^^^ the particnhir jildgntent upon ietnsatem; and is itp|AcalUe.'tor(the amveisal ^dgifaeHi: .^- Fbr yet a tittle while, ind Keihat shall oame wiH oMe, and: will hottan^V'tieb. 10. Sfj^heliearalfitTg with the edffierings of his oira elect, yet be t^ lavenge thsns. speedily:'' at.the iptafooed time,' when the

number of tiie elect shall be complete^ and all tbe ^' Vesidi of wrath are fitted far destmetiOD/' die ffisoeming /ttdge will come aiid separate them for ever.

5. Compare time with eternity. Time is mmibefed dnd dis» tinguished by the motions tt the sun and mooii, and is ac^ counted long or short by us with respect to our transient and limited duration in the present world: but eternity is an endless duration. The whole ipaee of time^ from the fiisl motions of the heavens to the last, has not' that proportion 16 eternity, as a short span has to the vast compass of the heaveaV New €od^ who is absolute^ etetoal, and tfuly infihite, measures the conti'-nuance of things by bis own standard: aceordingfy the psafanisl tells us, '< A thousand years in his sight, are but as yesterday when it is past^ and as a watch-in the ni§^t:'' Psal. 90* 4. as the space of a few hours that passes witiiiout the least peioep* tiott in deep. God codiibits hissuieribg church: *< for a small moment have I forwken tk^, but with great mercy will I gathes thee: in a little wi^ath I htd my fbcefrom thee, but with evex^ lasting kindness will I have mercy on thee/' li8u:S4. 7, 8z St. Peter reifies to the infideb' of the last daysy wbo soomftdly say, •' Where is the proiniie b£ liis oooiing? One day with tba Lord is as a thousand years, and a thousand* years as one day:" 2 Pet. 3.4, 8. all the measures of thne are detemiiaed in eter^ nity. This estimate wQl reconcile the two seeaatig opposite dutatioat, the long delqong, aiid speedy coming of the. Judge.

If a malefactor be taken, sentenced and executed in a day, it is quick juatiee: now the longest timeroomidefed in God's du-ration is no more tihan the shortest among men. And the ap-« plication of this is more seasibfe itnd evident, with fcapect to the particular judgment that immediaftdy attends tlte deaidi of men, whether gracrously rewarding, or justly punishing them: ^^ The aflKations of the saiota are but for a moment,'* 2 Cor» 4. 17. coaspared with the eternal state of glory they enter into: and though sao iiipenitent sinner live to extreme age> yet *^hb judgment did not shmher/' but UnB hasieniaf , for bis del^th^ that is the end of an hundrad years on eatlh, will be tahim^ the beginning of an hundred thdnsand years^ in heH> attended with an endless duration after.

III. We are. to consider the rewards he will then immediately distribute. What the rewards shall be in their general naturQ

voi« IV. c c

we dMy ^ndenta&d, but the degieea of ia^»piiieM €r miaefy in the fiituTe stale are b^ond the otmiMt cauapttbeanaa of our thoughts, or expreasioiw of our words. A child may aa aoon be iastmoted to nderataiid and relaie the deepest oonueb of a senate; as a mortal man can hSj conoevfe or explieate what heaven or faeU is. The Jo^ styles it ^< my reward, who is the great God and our Savour:" and it is correspondent to bis infinite goodness, and bounty^ or to his terrible mi^eBty and oSsnd-ed justice. Who can mrfUd the treasures of his lose^ or the taeasuTOs of his wiath? ^'Who knows the power of hia anger?*' Though no resemblaDce be capable to cpcpiess Mly the soter^gn Uicity, and the extreme misery in the fiitore state, yet for oar instruction they are set finrUi in the most inteUigible and affect-mg manner with respeet to onr nanow capacities. The reward of the sainia is a itate of g^ory and joy in the pceaenee of the bkssed God^ the fountain of true IkUeity. The appstie assures n% that these who continue ia wdinioing shall be ^^ tewarded witk g^ry, and honour, and immostality/' Bom. 2. 7. The reward JB? shadowed forth by chosen comparisons, n <^ Crown of glory,.a caown of lt&:'' by the joys of a anarriage festiYaLthat shall be Miebrated in tlieeityof God. InAort, the reward contains thrMghest perfection and esoaediag satifiliscsion of the reasoaable>annm. Onr most beantifol expressions daiken the osem^l brightness of that state: heaven is infinitely betfeet known by one minuteV enjoyment, ttjan by the description of tbejiinif nest orator.

The meonipenoe fioBPicvenging jnstioe is set fedb by wonb of 4lie heaviest signification: by ^^indignalion and< wrath, Cri-bolatioa and anguish :" Rom. 2. 8,9. and by most fearfol re-prewntations, to typify the torments of the damned: ^hy the woini thatnerer dies, and the fire that shall never be quendi-ed:" by the blackness ofi darknessfosnfcr, and ttie<bottom^ less golf of honor and misery. Briefly, as tfte blsssM lewaid eminieatty eootains nil those joysy of iwitich we hiavn.l>nt dark dmdows here, io the puniahmant is asoie enlremejand feaifid thaathe literal meaning of the most violettt> fi|»es ei^ren. This reward he saith ''is with^ fafan/' This i sMlloonsider in three things.

1. It is a prtsent reivardU Here tiie smats ham I'snre title to '< the immortal and undefiled inheritance^ a right to^the tree

ti Hh. He tbat Iwtk the Son, irnih evalartiog life:'' an im« feip^edfiMthJIfaat ^^'uailies in to Ghrot, that purifies the heart and convaraatioB^. and works hgr love to oar Redeemer/' aecorea to as an entiro intierttt in the hingdoni of glovy^ hetfi upon the aeoQiiot of ihe^Mirehase of itby^th^ sacred treasnre of Christ's . Mood, «id^! the vnohangeaUe tenmur of die- gospel, ivfaenBiil God promise hfeai»n:to aH obedie|it.believerse bat tlie actad bestowing of this upon their entire persons, is not till the last dsyv Thed the King.'' will Mf to tiken M Vm n^t haoid, Cotee ye Uateed of oiy Father, inherit the ktagdom prepared for you from febe;foundait]Oii of the WMrlA.'" He will «nnnir them with his dnvn hands,^ aad jnlmediftteigr iiftroduca them ^.^ into his ovMi joysi'' »^ •;

• Now senlenfl^ is: passdd upon tflose who disobey <he goipel | ^' He tha& belieires iiot>'. is: coikteBned already/' but'tfae exeeii* tSoa. of it IB siistpendedfor a .while. Though sinfadom are gttilty :of ^ahMri«ileiit:provdca£Diis as woold 0Dni|Ber all cmted patience, MfitiJibesr JiU^e eadhms.-wilh much tOngMffcring " the vessels of wrath fitted for destnictioli; He is the God ef patienee/* it: isoooe d£ the divii;e attributes^ and oamibt be'vio-lated by the iaslisifities ^f rebeUinusr simnb, but faaaita pesfeet work m this knsief worUL He *eveB'«a§bys the serenhjr and Uessedness/tHatare iitsfi^iaiable.Irani theperfeetiens'/of His osni nature, and sjiares the wicked ibr..a' time in.order, to their salva* tioo: bttt.wh«D.be.eooies to judgsMtt^ the vieeotiDB. will imme^ diately follow:» for; the sentence wiU lie pereiapfeoiy ifaid final; there cte'be norappeal from it :/the: SaaAaiBi then apjpear with eqtialmaiesty and sfcuthority with tbeiFatbnrx <«A11 jad§nea(t Sseomkmtted'lo hiaciV' ai|d Ms powor to execiit0ithe4eiiiiti9ie jMdtenee is irrfeisipnAla^ we magr zsninthe tenour of il, -^f Take him> bind him,hand wtkd foot, dad xaat imn inta«iaterdark* oesa:" there ia^ no pesaibk eseape i^ ffif^t ftem Uft righteoM fWqr, no possible ^resistance <3t Us ^daai^jbty power^ but the wiA* ad shall presantiy safer the decreed vengeanee.

2. It is A' complex rationi: finr it aha]14)e the issue of fioal judgment, with.n^ieat to .^^ail tMngs done ih the My^ whether good or evil/' Separate souls act in their opposite states ; the sainta above eontiiioldiy glorify God, and do his eommands: the wkked in hdi cootinualiy UaqUieme God: bat the obedience af the samts in heaven is not in osAer to a vewaid^ fbr they are

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•etnally pomtmod of it^ and compkCe holineH ia a {windpal pait ef their felicity: and the sins of the dasmed do not .incar a new (puk, and expoae them Co moae • ew eri tie a of pnniafaiBCiii^ for they •M itt the haods of refeoging jnstiee, aod their sin is a principal part oC their pmishment. The rewardabkneta of homan aetions •8 iiiMted to the present lifef and when men aball appear before the jodgadent teat of Christ, a fUl leward will be dsslribated to tiieni.

Here the faithfol servants of 6od have some vaib to encsnn-rage them in their work, and to delight in their dosy: said m thdr various sorrom and svflerings they are cheeied with soaM foremnning beams of heaiyenly light, revived with the air of paradise, refreshed with waters of life from the sacred springs of comfort, the pronuses of God, ^and rejfriee in the hope of glory:" bat then they are received into GodVghmoos-presence, *'wheie there is ftibiess of. joy, and rivers of pleasure for ever." What defect can there he in their happiness when they are en-tCMd into '^ the jof of their Loni, and joy.etttem:into them" tepleniduag all their. frMnbies ?

Here the wicked feel some btginoinga of sonows, the twinges of an acausing oonscieaee that settles into the auoriyiog worm: the fim bMth of God's oMiignatioa semetimes singes them here: but then the fiimea of it will break forth with vehemence: an this world his dispensation is a compoond. of justice and aoereyt ke is aawiUing to use ex;tremity s wben/he is exceedingly provoked, mctey moUifim the rigour of justice^ cslms the fierce* ness of his wrath, l^fiAens the weigfatof his power r he <^does not laward them.acoordkig to their iniquities:'' but then notUpg wtU break the fafow of hb revenging hands't strict jostiee wifi then iniict a pinishmenttcMmMBSorate<tfl^thefniit:<rfihmr rins. All the Isaiiog fecnities of she aeni, the ohmI, 'the fency, the mnmory,. the will, the afectiona, that havebeen polluted widi sin, all the sensitive faculties «of Jbe body thatifaave been instm-mental in the commisrion of sin, shall ha tormented. The V«kipluo«s wr^di, whose aonl was drowned, in flesh and blood, and riqtoosly feastisd every day, his tongue waa tocme^ted in the fore,

: Briefly^ pain ia more intense and violent aoeordnig to the ca-F^^ty «C Khp -patient, and.tim activity. andiaspressMm of the V«nt; t^ns it) the bodyibose parte that are of. the quickest

Bad most tenderteaft^ are nost Mceptive 4f paki; and wlMft aharp aad pierciag humours M upon them, are vebemently af« fected: how great shall h(e the punisbment, wbea the entire maa the soul and boidy are prepared to be most capable of tomieiit» and infinite powo' inflieta it ? ** Weeping aad gnashing of teeth/' extreme sorrow, and extreme ri^, are the eharact^s of damaatioii. O dolefol st^te beyond ell poasible expression!

3. It is a perpetual reward : it is the issue of *^ Eternal judgment :" the sentence is filled and unalterable for ever. The ^' Smnts shall ever be with the Ijofd" whose presence is the liring fountain of felicity. Their bodies shall be endowed with a celestial unfisding beauty and vigour becoming the glorious quality of the sons of God: their souls shall for ever be satisfied with the sight of his glory, and rairished wjl^i the fiuitipn of his love. There is no defect in that blessed state, an4 no d&nger of losing it. The love of God towards his elect vessels of mercy is as unchangeable as his nature; and the divine beauty ii^es the flame of their pure aftections upon the Ddty: theysfi^yan everlasting communion with him. Eternity crowns and con^ summates their happiness.

The wicked are excommunicated from the beatifieal presence of God, and the joyful society of the saints for ever. They are imprisoned in hell during the displeasure of the immortal King, who is inflexibly angry, and irreconcileaUe for ever. In thor preseot state violent pains or passions extinguish Ufe, as a fierce fire devours the matter that feeds it t the natural body could not-endure the torments of hell a moment, the frail tabemade el flesh would presently be dissolved: but the divine power witt uphold the damned in vivacity to feel the infernal tormeata*. Here there are intermissions and pauses between the strokes of God^s hand; even Pharaoh that proud rebel was induced at times, to lead him to repentanee: but there is an incessant per^ petuity of torments: th^ obstinate sons of darkliess are withesii ease or end of their misery^

IV. We are to consider the respective diffnrence of the re-^-wards, according*tothe actions of men in tins life: and that with respect to the kinds whether good or evil, and the degrees of good and evil in them. He will then lay << Judgment to %b» line, and righteousness to the phimmet,' and bring every work U^ judgment, whether good or evil.'' Ecdes. 12.14« He will try

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Mr good wtrfa inclusively^ with our priiidplee^ ind aims, and ftffections, wherein their spiritual value consists. He alone has exact scales to •* weigh the spirits of men/' a divine faculty to see the deepest seeds of their actions. When religioas duties, when acts of charity and of any virtue are performed in obedience to God, to frfease and glorify him, they shall be rewarded accordingly: but when done from carnal motives, ior our own reputation, our own interest or pleasure, the Judge will then declare, ^^ I have not found your works fiiH before me :** Rev, 3. 2. though never so specious and glfttering in the eyes and esteem of men, though appearing with a great show of goodness, yet without the internal exercise of gracious affections that are the life of obedience, they are of no account in that day. According to the sincerity, zeal, and measure of our good works, the reward shall be: *« He that sows sparingly, shall reap sparingly; and he that sows bountifully, ^all reap bountifully.'' 2 Cor. 9. 6. This rule of judgment does not in the least imply that there is any desert of the reward in the best works of men : the scripture is most express, '^ That eternal life is the gift of God through Jesus Christ our Lord:" the kingdom of glory is infinitely more a gift than a reward.

As the predestination of saints to life is an act of sovereign mercy; so the glorification of them is an act of equally free mercy, without respect to any merit of ours: but the wise and holy Lawgiver dispenses the blessed reward according to the tenour of oor good works: and as by the excellence of the reward he dedares what value he sets upon our obedience; so by the exactness of our obedience • we declare what value we set upon the rewind.

The recompehces of distrftutive justice shall be according to the evil works of men. All sins with the enhancing circumstances oTguik shall be brought to judgment; sins of omission; ** I was an hungry, and you gave me no meat; I was thirsty, and you gave me no drink,'' shall be charged upon the reprobates by the Judge himself. <^ To him who knoweth to do good, and doeth it not, to him it is a sra." Jam. 4. 17. All sins of com-mistion, «^ whether secret or open : God will judge the secrets of meft by Jesos Christ:" the sins concealed from the eye of the day, the light of the sim, and from the eye of the night, the Hght of a candle, shall then be made manifest: and ail the no-

toriou^ and infamous atns^ ^^ Lascmoosnese, lusts, excess of i¥ine, revellings, banquetings, and abominable idolatry, men shall give an aeeovnt of to him, ivho is ready to judge the quick and the dead." 1 Pet. 4. 4, 5. Sins of thoughts and words,*as iwell as of actions, shall then be remembeved; the *< vain thoughts that have lodged in the heart, and every idle word that hath been spoken by men, they shall give an aceount of in the day of judgment/'

The degrees of punishment shall be correspondent to men's sins: how much <^they have lived deliciously and presumptuously, so much sorrow and torment shall be given them/' The more rebellious, outrageous, and obstinate sinners now are, the more fearful severities shall be their portion. << Those who know their master's will, aiid do it not, shall be beaten with many stripes/'

The proceedings of that day shall be transacted by the Son of God in his glorified human naturey and suitable to the capacities of men that the justice of his sentence may be evident; therdore St. John, describing the process ct the feist judgment, relates, *^ I saw the dead, small and great, stand before God; and the books were opened; and the dead were judged out of those ^ things that were written in the books, according to their works." Rev. 20. 12.

The records of conscience shall then be opened, and all the ains of men, even those that are now obliterated and forgotten, shall then appear in so clear an impression, vrith all their aggravations, that the wicked will be inexcusable to themselves, and consdenee will subscribe their condemnation. The Judge himself who knows all things will then unfold the registeis of his omniscience, and publish their sins before the world. *^ Then shall the King say, I was hungry, and ye gave me n» meat; I was thirsty, and ye gave me no drink:" and by just analogy we may infer he will charge sins of all kinds upon the wicked, of which they have been guilty, that the righteousness and reasonableness of his proceecfings may appear; he will overcome when he judges, the condemned shall have nothing to reply, struck into silence and confusion: the smnts and angek shall with admtratbn magnify his true and righteous judgments.

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THE APPLICATION.

The doctrine of Christ's speedy coming to judgment^ dumld be a powerful incentive to our most solemn and ready preparing for it. The affair is infinitely serious, it is our ineomparaUe interest to secure the favour of the Supreme Judge: if we are cast in judgment, oor misery is irrrecoverable* There may be errors in human judgment, and other days of trial to review and alter the sentence; but the judgment of the last day is irrevocable. And is it a slight matter to be saved or damned for ever ? " Then the children of this world are absolutely wiser than the children of light/' But it is not possibly for the mind of man> unless monstrously perverted, to conceive such a thought.. From whence then is it, that the eternal judgment is so unconsidered, so unexpected, and unprepared for, by most of the world? '< Should not the excellence of their Judge make sinners afraid ?'' His universal knowledge, *^ for all things are naked and open to him, with whom we have to do;" his immaculate holiness, ^' for he is of purer eyes than to behold iniquity without aversation ;" bis incorruptible justice " that will not spare the guilty ;" his '< eternal power" that can so easily and terribly revenge all wilfiil disobedience to his law, and has beea so insolently contemned, all the perfections of his divine nature, and the bleeding sufferings of his human nature to purchase salvation so wretchedly neglected, will render their judgment fearful and intolerable. '^ What will they do in the day of visitation?" Isa. 10. 3. *^ Can their hearts endure, or their hands be strong in the day that he irill deal with them ?" Ezek. 22. 14. Can th^ think to mitigate his hot displeasure, when his elemencyso often despised, will inflame his justice? All the in^ceies which they have ap ungraciously abused, shall be pro^ duced in testimony pf (heir r/ebellion» heightened wiih die most unvfiithy ingratitude: what conatem^ion will sei^se the guilty, wfaen ten thousand a^cu»ers shall ris^ up in judgment against them, and not pnie advocate appear for their defence ? Methinks the hearing such terrible truths should make their ears tingle, and their hearts die within them, yet (0 astonishing security!) though God speaks so Joud by the voice of his ministers, and aometimes by his powerful providence, they are as deaf qs ad«*

4em 1 bat kt a canal last «iii«per within firom tboir earthly put, they presently hear and are charmed. From whence is it that the eternal judgment^ so sure as deaths does not cause an extreme apprehension in ui^pardimed dnners? The next cause of this stupidity is^ that they put the evil day at a remote distance, as the scomers said, ^^ the vision is for many days s" £aek. 12* 12. they study to be secure, and delay their preparations, pre* sumiag to have time enough before them. Vain men! how willingly do they deceive themselves ? . Can they be assured of the present .life one hour ? Some in their impure embraces, others at vduptuous feasts have been seiised by divine justice: the day of death is equivalent to the day of judgment; for immediately after there is a final decision and actual disposing of men for ever*

That we may therefore be duly prepared, these directions are to be followed*

1. Let it be our special care to plant the belief of this great truth in our minds, and preserve it in its vigour, that we may feel its e$cacy and influence in our hearts and livea» Customary believers, whose assent to divine truths is only from the prejudice of education, and the current opinions of others with whom they live, are as careless and secure as direct atheists: the substantial fiuits of godliness and holiness spring from internal notions deeply established, and experimentally felt in the eouL The usual coldness in the duties of religion, and presumptuous boldness in sin, is because men have but a slight belief of their great account. But we have in&llible assurance from the Judge himself: ^< Behold I come quickly: his throne is like the fiery flame, and his wheek as burning fire,'^ an emblem of his swift coming to judgment. The steadfast belief of this will ar<* rest our vain thoughts, and control our vicious alEM^ons, and ie-» gujlate our conversations. Faith is the principle of fear; and fear is a preventive passion, it engages the mind to consider with becoming seriousness, bow <<to escape the danmatioo of helV Then we throughly believe this fundamental princqile of religicw, when the design and work of our lives is 16 be iqpppoved by our Judge.

2. Moderation both in the pleasures and buriness of the world is requisite, that we may widi entire application of mind pre-^ pare to appear before our Jm^. It la the awful caution of our

L

410 MR. BSNJAMtK ASRCTAST's

Sttfkyor to his dbcipke^ <^Take heed to yourselves^ lest at any time, yoar hearts be overeharged with surfeiting and drunkenness, and cares of this life, and so that day eome upon you una« wares. For as a snare shall it come on aH them, that dwdl on the fiice of the whole earth. Watch ye therefore and pray al* ways, that ye may be accounted worthy to escape M these things Aat shall come to pass, and to stand before the Son of Man.'' Luke 21. 34, 35. The nniversal snares that fasten men in security are sensual pleasures and worldly cares: they are natural and insinuating into our hearts. A dissdute voluptuous course is attended with a stupid neglect of God and the soul: and the indidging of the carnal appetites, though not in such vicious excesses, as the notoriously profane are guilty of, lessei» the fear of caution, which is instrumental to make us serious and diligent, lest we be surprised m an Unprepared state by the Judge of the world. The subtilty of satan is to be observed, he does not tempt men to take so deep a surfeit of pleasures as might cause a loathing of them, but gently feeds the voluptuous diseased appetites, knowing that a sensual life alienates the mind from a severe reflecting upon the state of their souls, and induces a deep forgethlness of their accounts with God. From hence it is, that the danger wherein so many are of lo» sing their souls for ever, is not perceived Hll their case be des* perate.

Others are so mv^rived in seeular-business, their minds are so cwershaded with the cares of the worId> that they are not at ld« sure to attciad *^to the one thing necessary,'* 8«id can take no right aspect of the world to ^oome* Their affiections- are stiff and settled in the earth, their thoughts are immersed in* the aflairs ef tUs present life; they think it their discretion and duty to engage in the incessant prosecution of their wm'Idly designs, &nd the cfevil takes this advanti^'to prevent in them the pity and care of their immortal souls: or if at any time serimis desires arc IdmUed m them of salvation, to inundation of worldly tlion^hts presently quenches them. Thus men perish by the abuse of Lm-fol things. The fkxid broke in upon the old world whilst they '^ were eating and drinking, marrying and giving ia marriage, buying and seUtog, and destsi^ed them all:" the last foe will devour the present world in the same dull incogitano}', and stupid IWi^ ta psqpaffe tbemsches for judgment. '^ As it ii-aa in the

days of Nt>ab^ so Bhall it be in Ae days of tlie Son of Man/* Luke 17* 26. The senmial sad worfdly-minded are usually se^ cure, and when they *^ shall say peace and safety, sudden de^ atruction cometh upon them, as travail upon' a woman with ehiid,*' as surprisingly as irresistibly, <'and they shall liot «seape/' It is a divine aild solemn warning, ^ Behold, I come as a thief in the night, blessed is he that watcheth, and keepeCh bis garments unspotted from the world, lest he be found naked ^without the robe'' Rev. 16. 15. of holiness, and be exposed t6 confounding shame in the great day.

3. The frequent and serious trial of conscience with respect to our spiritual state, and the actions of our lives is requisite to our preparing ourselves for our last account: for there wilt be a mairifestatioB of them in that day. The most never spend a serious hour iti considering whether they ** are translated from death to life/' The rule of judgment is declared by St. John j *' He that hath the Son, hath life: and he that hath not the Son, hath not life.'' The justificatiotl of our persons from the guilt of our sins, is wholly to be ascribed to the divide mercy upon the account of his most precious merits and mediation : and all the saving benefits purchased by his death are actually applied only to tho^e who are united to him by an unfeigned lively faith. ■ AH the vital influences of his merits are derived from him to his members; ^^ he is the head of the church and Saviour of the body." His most precious blood that was shed on the cross, must be *' sprinkled on the conscience to purge it from dead works: the blood of sprinkling speaks better thingrf than the blood of Abel.'' And the faith that is saving is not a mere assent in speculation to the doctrine of the gospel, but such a belief in the blessed Mediator of his reconciling us tor God, aa produces a superlative love to him, and by that love sincere and uniform obedience to his most holy laws. By frdth we are justified from the guilt of sin, by works firom^ the charge of hypocrisy, in that we have sincerely complied with the terms of the gospel, by receiving an entire Christ as our Lord and Saviour.

We can never with comfort appear before the righteous Lord^ if we have not an interest in him as the *^ Lord our righteobs* ness."

There are some of a moral temper and civil conversation that

fintlly nmoarry, by thtir aqiteet «f ccnnitig to Chrkt widi eam^ est hunger aad thint after his lighteousneM, whidi alone ean endure the trial of God's jiidgment-eeat for our abaoiiition: they have not such a eoosoioiis feeling of their uadooe oonditioii by sin^ as to make them earnestly seek for a remedy: the de* ceiver of soub insinuates into their secret thoughts, that they are safe enough, and shall stand in jodgment, because they are not guilty of enormous crimes; they rarely feel the lashes of coosiuencep which thpse who rebel against the clear light do. But how fair soever the lives of men appear, such is the exact purity of the divine law, so many known and secret sins even the mo^t circumspect are guilty of, that without an interest in the blessed Mediator^ they will be cast in judgment for ever* It is therefore of infinite consequence to examine ourselves whether we are in a state of &vowr and aoceptance with God: the jealousy of many holy and tender spirits suspends the oomforta* ble judgment of conscience,, and the vicious self-love of carnal persons suspends the condemning judgment of it*

Besides, the daily review of our actions is of excellent use to prepare us. for our last account* Conscience is placed in our bosoms as a vigilant inspector and domestic Judge, to observe our actio|is, and compare them with the rule, and accordingly to censure or approve us; when we £ul in our doty, and violate God's precepts, it should work upon the affections of grief and shaqie, ^4 cause us earnestly to address to the throne of grace for pardon: 9nd renew the application of the blood of Christ |o our souls* According to the quality of our sins, our repentance should be more solemn and special, we should more severely judge ourselves that we may <' not be judged 4>y the Lord/' This is very unpleasant work to carnal men; but it is the in<fis« pensable condition of obtaining pardoning mercy: it is the most congruous way of recovering sinners both for the honour of God^ and our good, for the broken and contrite person will moat prise the favour of God, and be most fearfid of returning to sin. Indeed then our ^' Repentance is unto life,'' when the dominion of sin is subdued, and the way is forsaken. Now, the speedy coming of our Judge should recommend this severe repentance to us: it should excite conscience to the daily obse^ation of our errors, then when sins are committed, we may be restless till we gpt them pardoned: though men may suppress and smother the

tounddaoB of coDteience at tkepcewiit, yet it willlftiMtfjry like a fierce and terrible oflker^ takenhe guilty by the threat and command him to pay wharhe owes to dirinc^ justice. It is our wisdom to eompare the btttemtes of repentance with the tor* ments of hell: repenting sorrow is for the cure of sin, the sorrow of heU is for the pimishinent of sinlitts for ever. <^ Repent, that your sins may be blotted out in tbe times of rdlreshment from the presence of the Lord"

4. Tbe persuasion of this doctrine is an exdcMeot means td obtain a calm and contented frame of spirit in every state t toi If we consider withio a Htde while all ehril distiftetlods of higH and low, rich and poor, shall be at an end, and only the moral distinctions of hdy and uniidh> righteous and unri^iteous, shall remain,^that all onist stand in an equal line before the judgment-seal of Christ, to reoeive eternal recompences, how will it vilify this Worid in pur esteem, and consequently make a mean aad low cottditifln tolerable to usP It is related- of* JuRus Cesar^ that being in a storm at sea, he was foio^ toetri^ himself naked and swiiD fop his life, canying in one hand' bis comtneiitariee written by himself of his nuHtary aetioos: withitf a short time we mast be divesfeed of all the estemal oireiAiManees of the pre* sent life, Adnsy hoooun, dlgnitiee, aiiA of the gannetot of our flesh, and our naked soub idiall onlycarry with them the book' of consdenee^ Wfaeieki all our aetione are recorded with our ownf bands, into tbat irast eternity beisie us i this should make ue more indifemt what our p itmnt state is, that we nmst shortly leav^ and very solicitous to: older our conveisation so as to be aeoepted of our Judge*

*• Particularly it should render the praise or d hpr a kla f Of men a very small matter, to us. Within a little while we shaK'ouly bavetodowidi God, depend entiraly upon him, andaocovdhig as ills asntenae shall be Ctvourable or fetal^ idust bi^ determined for everi basvteasoodbie then- is it la comparison of his judg-» ment to disvalue the contingent opinions of men, who raiee o» dcpcess our names adeordBng to didr foncies and passions, and to be satisfied<m Gods apprdbatiott.

5. The eoorideraiabn of thiB;<pointahouMenoouMge us joy« feUy to endure veproad or violenoe for the testimony of divine truth, to «iffer for righteoustaess-'Sake: for, as the apostle com* forU the suffering christians^ ^< Within a litde wfailei he that

thiU tmmt^wmtame, mi ifiilnoC Urry;" and wia he^tam m ttBcdkat remvd in hoMrea upon his ftUkkl wrtaaCB. Tlii«y ^mbf conmdeied, will tnspira not «ily patmuafc, but dhiae jay in the aainls in their meat afflicted state far the name of Christ.

6b The eanaiderelien of thb great tmA dicmld i^date oar deportment toi w a di eli men, with sinoerity, eqaity, heoigtntf, and clemency* It is the apostle's choaen alignment, '^ Let no ■mn go beysudi or deftand his ftraCher in anymatter; becaase tbt hord is the avenger of all sueh.'' 1 Thes. 4. 6. «^ Let your moderatieaf be fcaiMn ta all aactt^ the Lord is at hand.^ Phil. 4. 5.

To sum n|p all: let us wMi aitim appBeation at smri, and zealous endeaiMsafs strii^e to be ^>profed by our Judge* ^Wa UKNif/' stith tbe apostle, '^whethsr present or abaeftt, to be aoQsptedbyUm»^' 2Cor*&.9« The certain ralM of plAirinf btm^ are «o.iiMt<le his example, and obeyhiS'pieeepts* Ho KiUbe a laefA to aU who am like Urn in mnooenee^ patfenee, and parity. Hd:VWent about doing good: let na do good to all, especially to the hposeboU of ftidi/^ Touseaniestteeoniy Cor mean ends» oar tempond eenarenienoefl^ mssdi'mossitaabow and pervert it,, to fomeat pride and li^nry, wiU nuke nor ne-0omits to be ansmnfioitable, and gkieiNias: baft to be ^^Uberal vnd rieh iti gqed woilu,'' m dm irtUlfclp way to pfatain a rich lewaid. Hb tegaire his cnml and nnrighteonalenemies; his dyingpmycrmixed withhispmeiaas<bbod wastomeoneile God to thoae who shed it; and our* abmhitien in bis judgmepit is suspended upon this indispensable condition, that .from, the beaii werfcNcite even this most'if^jusi(Mis0iiMOtii^ and TieisntpAmH eatioasikom others* An unfergiviiig temper, like ia:milkaone frntened about .the neck, «all sink ns into nniathomed mi-feiy. He that is stiff and ineooneikahfe^ either navcfserionsiy oemidecs his own numerona sins,, or naver noeived CkaFs par^ deningmerqr*

. Let us um&mnly obey the commandi ofChimt. Wa mmt atoop to his power as our Judge; <^Ai I lim sssth the LerJ, evesy knee shall bow to me, and every tai^tte shall confess to Qod;'Vit is our wisdom tfaerefixn to yieU obedienoa to fats aa* theiHy as onr La\it«iTer. <^ He is dm amfaor ef «tmMd adntfoii toaUwhaobcybun/V

' Let lis biAbfiilly improve all Mr taleali^ aU Uie .laeMt and advantagea to, s^rve and glorify hinit for tba aoconat wiU be fttriot^ and Ihe reward infinite. Bri^y^ let ub learn this point of wisdon of our spiritual eneniyy whe^ becauie bis^ ^< time ia shorty" is more active and vigilant to do miscbief; so coosider^i log our opportunity of doing good is shorty and tbe omisaion irreparable^ <^ Let us witb ssealous diligence always abonnd in tbe work of tbe Lor4 bnpwiog that our labour $ibM, not be ia vain in tiut Lord.'' 1 Cor. 15» 58. O tbal men iveve wise to eoasdder tbeir nH>rtality and immortality: to do. tbesetUags Bow^ wbieb in tbe last md groat day tbey ahatt wish they had dcme. .

. I sball now, as tbe piemit eicfsa^ion ^Breels,. tpcnk df the de-^ ^oased Mr^ Bei^amia Aabuiet^ o€ whose goodness there are .vetjr valuable tentimemes. He bad the felicity to be iastmcted and or^bredin Ua.eatly andobaeqeioKis age by a wiaeandbofy Fa^ ther: and as. usually: the graisious and vicious habits of tbe fint ege ^re traunfiwed ia|» the aext^ §0 bia suqeaediaslifeHfMMi.CDr** mspotidenl' %» bis edueationii Tbeae is « fit lescmbtano^beUreen lb^imUiralciulli9W of the earths and tbe moral of our minds: three Ihmgs are requisite t» makft tb^«arth: froiUU^ Ji good eoil, g^ i^lMoe^ andfgood seed; eoby anak^» that education may be sucoeinfiilj a well^dispoaed nutmeg an uudemtandiog and good iostruetopr^ Wd tbe pieeepis of.«eiii^ii atid viitoe are necessary. AU tbM eofiaimed in tbii: pranent ^ubjeet. Some bgr a rare pri** vjtege are eaft Mu pM from tbo^ tymnpMs paaiiona that ao fte# gently diiordef the Uvea of men;' and in theirohiUhood ate of $uch mild and gnutfess spirit^ so* receptive of mtuoos impiev* sioi»i.lhet 4t th0 «gbt of their dtspoaitiom and>ciuciiaga wo may haue-a eoojeoture of tbe'felieity of* tbe lonocMit iMe^ of vshkh eiie.i»y> or mtbecthMtow, ia ao «miiUe» Withsnck a happy temper God* WMpla^B^ to endow our; daceaiedfneBdrUsr spirit wa^ humble, UMdM». gtntle and oemplyiog witb: the eomiseb of HifB gr^oioua Fatbor^ who witiv tender eare led him in the way to bcmiieB. When he wee fKnvto up. to^ dm age ctwmitf, he waa pieseryedfirom JNmtbiil iuslsr hb oenveniation was unstaJBads bewasinotuwelkdwltb^^de, nor luffled with pmsipn,.nor dia« eidered with esceess^ Aad aa to a. judioioos eye, no apeetade id more deformed than an old man in whom the vioa of. youth avo notorious^ levity of mind^ vehemence of pasnons^ and vanity in

coovetMtido: so on the oontnory, there is not a more amiable t^ht, than a yoon^ man in whom the mtaes of age are eonspi* eaom; a staid mind, temperate desires, a composed depoitmeot; and it were happy for the world if foolish oM men were as rare to be found, as wise young mem

This praiseworthy person, when fit to enter a particular calling, was placed in the family of a Tarkf y merchant: there his beluwioiir was so religious and serious, tfaa^ it was said of him by •ome that observed his actions, that-Ike would be a merchant ibr heaven. He after some time went to Smyrna, and preserved his integrity and parity in the midst of temptations: where many by vicious excesses disparage the sanctity of the christian rehgion professed by them, he adorned it by the sobriety of his cooversa-ticm. He retnined to England after some years spent beyond sea, and persevered in his christian course, serious and solemn in hb carriage, and ready to do good to those that wanted supplies from relieving charity. A few years after his letum, he fell into a^ying"COiisumptloti that quickly pit' a period to his days. In bis languishiag disease be exptressed an htfmble quiet submisMn to the divine disposal t he was'^fent from murmuring, but not from prayer^ wbidi he performed with soledm revereMs to the Lord of IHb and death even in his weakness. When thehour of his depaftove waa eome, he calmly rendered his 4oal.lo his faidi* fill Creator. There is just oaase of sorrow that one in the flower of his age^ ct siieh hopes, should so suddenly wkber and return to dust: if one old in yearn and vices, a corrapUr of otbem by Us contagions example die, th^ w«irld is well rid of him: if a good aoan ^ ooiaes to the grave in a (uU age, BhU as a shodc sf com acmes in his season,' there is cause of thanksgiving, that he was so long a blessing to the worid: bat when a young saint dies, tbat'might according to expectation have long gbrified God upon the earth, and been a happy instrument of doing good^ we should pay our tributary tears, and have a due and tender sedse of the general loss. Yet those who are most nearljr concerned, and moumfally lifleeted) shoidd quiet their treubM thoughts by considering die anaoG«mntaUs wtU of God^ asy, emnfocttbrir sad dejected spirits, by <9onsiderfaig, that he baa Kved long enough in the present workl^ who by dying arrives to perfection and felicity.

FUNERAL SERMON

ON THE DEATH

or

J}R. WILLIAM BATES,

JOHN HOWE.

VOL, IV, D d

* TO THE RIGHT NOBLE

W I Ji L I A M,

Duke, and Earl of Bedford; Marquw ^ Tavistock, Lord RuMsel, Baron Bmssel ef Thornhaugh, Lord Lieutenant of the Counties of Middlesex, Bedford, and Cambridge; Knight of the most Noble Order of the Garter; and, one of His Majesty's most Honourable Privy Coun* cil.

May it please your Grace,

X^HE peculiar, and just respect which your Grace hath long had^ for the worthy person, whose much lamented decease, occasioned the foilown^ discourse, easily induced me to believe, it would not offend your Grace, that your iUustrions name is prefixed to it

As it also was the sense of his mournful relict, that it could be no less than your Grace's riffht» such a memorial should be extant^

Dd 2

of the favourable aspects, wherewith you ha?e been pleased to honour this her so dear re* lative.

Nor can it be unsuitable to the noble am* plitudie, of your truly great mind, that it should be told the world, you knew how to value true worth, wheresoever you find it Not confining your respects, to any party; or distinguishing men, by any, when especially, the parties themselves, are distinguished by marks, which they who wear them, count indifierent, and, which, therefore, must be understood to make men, neither better, nor worse.

And if they who wear them not, count otherwise; though they should be mistaken in their judgment, after their, having endeavoured to the uttermost, .to be rightly informed, their sincerity, accompanied, and evidenced, by great self-denial, must, in the account of so equal, and candid a judge, as your Grace, far outweigh, so light a mistake, in so small matters.

Stich differences will be easily tolerable, where there is that mutual charity, as neither to think a different judgment, to be bribed with dignities, and emoluments, on the one hand; nor to be perverted, by humour and ^affectation of singularity, on the other.

Thk Rerereild Ddeter'^ great .ftftocbiir, ^t^ modeiifttioQt id reC^epee tb tie things/ where^ id he faajtb been edQstrara«d: to. ^l^ei:, from many excellent persons.; and bid r^iQ9teii099 fforiBi;:any .dIspiMiUoei M eenamre th«m: from Mhi9vpL h^:4tf{^red; ImSw been tH«8f ^MHiy .ysa|?ft conspwB0n«^t<if;ftlVJtoAlf^^^ :.Vj, )

The apprehension having been deeply inwrought injto tb^ilj^i^^^, cjf J)is,«i^iD,d, Jhat the things, wherein only, it could be possible for truly good men to differ, must be but trifles, in comparison of'ihe touch'^greater things, wherein it was impossible for them, not to agr^e. l

And I no way doubt, but the things for which your Grace most deservedly valued, this excellent person, were such, as have in them, an inherent, and immutable goodness; not varying with times, or the changeable posture of secular affairs; but which must be the same, in all times. Nor appropriate to persons of this or that denomination, but that may be common, to persons sincerely good, of any de« nomination whatsoever.

Whereupon, the testimony your Grace hath, from time to time, given, of your value of him, on such an account, must have redounded to yourself; have reflected true honour on your own name; shown vour discerning judgment

"p d 3

of penons and things; and entitled yon to his prayers; which, I hope, have heen available, to the drawing down oi blessingB, on younelf, and your nobte family.

Unto whosei must his prayers also be added, for the same purposes; who is, with the graat* est sincerity, and under many obligations.

Your Grace's mp«t Obedient, Mid raosli HamUe Serraat,

JOHN HOWE.

A

$ l&.H MQ iV^, ■ fc.

JlT 18 gfi^q^s tpiQe to tell yoq^ in whose room and stead I do now stanclj in this place this day* .

Nor dp I need; you c^n tell yourselves^ observing the stated ^jarses md ^t^riiatioBs^ .h?I4 in this lecture, (hat if the counsels of hea«:ei) ha^a^^edwitb oiir desires and hopes on earth; this is th^ day, ilw is ttie hour, wh^r^in you had a^ain seen the fac04 and bear^ ^)i9 Toice pC that e^iLcellent servant of Christy whom w^ novY Isiinent as lost tQ U9» and dead out of the world: not absolutely d^ad-. For .God, wbo is hi? God fpr ever and evier, is not-the God of the dead, but of the living. Dying out of this world, he was bprn into t^e other.

But in that seos^ wherein he if dead to ue|, and this world of ours, whftt renuiiw ? But that we agr^ to say, Let us die with Urn." ', .

And these bm^ ^e words, which if Gqd will graciously afford US his help .and ^presence, we may fruitfully entertain ourselves with, upQii Ihis.-^i^ occapiqo at this time; you will find them in—

John xu liS.

Hieo said TboiDal, which is ealled Didymiis, aoto his fellotr dlseipleSy ^ Let ns also gO) that we may die with him.'''

X HE history to whieh these woids bdoBg, contains so illos* triflna, AmUnstmotiye on inst^nee of fhe Redeemer's power <wer

B d 4

both worlds and so plainly shows, thai he oould, at his pleasure, translate men oat of the one into the other, as might best serve the proper purposes of his redemption, that it can nerer be unseasonable to in to consider k, who are alwajrs sabjeet to the same power. And it is very especially seasonable at this time, when we have reason enough to re-consider his late use of this power, in another kind, les» grateful to us, hut n«t less wise, or just in itself; not the recalling of one, out of the other worid into this, but the calling away of one, out of this world into the other, the translating of this excellent person from among us, whose longer abode here had been highly desirable, as his re* movai is most bitterly grievous, and must have been intolerable, were, it not that though this is not the same act, it is an act of that same power over lives, which in alf its exertions, we are always t9 behold, with the same profound, adoring ^lence, and disposition of mind, to receive instruction from it, whether it be pleasing to us, or displeasing.' I will make no apology fen* my recalling ydur thoughts, so long after tp this sad theme. Our mutual endearedness, his condescending affection to me, and my Teverential affection to him, were so generally linown to those that knew either of us, that it might be expected I should take some pubfic notice of this severing stroke; and I may suppose my circumstances to be so known, that it is obvious to eveiy one to understand I could do it no sooner.

It win not be unuseful, to make some brief reflection,-upon this miraculous work of our Lord, and thence return to the spe-.cial subject, which I desire your thoughts may be fixed upon, as mine have been. It was the most memorable of all our Lord's works of this kind, yet not mentioned by the other evangelists; lest, as is supposed, it should revive the Jewish malice against Lazarus; who, as Epiphanius tells us, was reported to have lived thirty years after, within which time the others had all writ, whereas this evangelist wrote not, till after hia final decease. It was wrought for the same great end, for ^hich all his wonderful works were done, and written, generally, for the glory of God, as is intimated, ver. 4. and particularly, as this evangelist tells us, chap. 20. 20, 21. << That we might believe that Jesus was the Christ, the Son of God '" and that believing we might << have life through his name/' And though they all bad this design; this, toward the end of his coone, mkan neaat

f(Qr Ihe last/and conciuittte, stroke, having a brigfatir, and tncitt conspicuous appeefrance of Hhe dfrine glory in it, ibr a fa)icr^ and more con'^iictive, demonstration, that he was the Son of.God^ -aifdche Me^as, as he gave himself out to beV And all thinga were des^paed in th6 aptest flnAserviency hereCo^; that, onoe fiMr all, this long di^pnted point might be pot out o^all doobt.

For thia end it Is ordered, that Lazaros should at this* tfano ,&U siek. Nothing more appeift^d to hmnan prospeijl, bnt^thait .the dtacase befisl Mm acDonMag to tlie oenmon eburae'ol natnrd * causes: but says our Lord^ '^ This sickness is not unto deailh ;^' vis. as ^dHhal and permahetft event, or design of it; ^' but for tbie glory 4rf'<jrod, that thetflM of OmI might b« gl<nified tbei««-by," v«r. 4« Oed's- counstfls He'deep, not obvioos- to commo* i^w. Whati sflch a servant of f^od is falkn Mk; vt^ kno# iidt H^hat he intends to bring out of it* His glory, may in Us own ivay, and time, so much the ttiot«4ie]^tly>shtne foMi^ 'though vte yet distinctly know not when, or how. Upon tl|^s aoeoont, when our Lofd not only heiMI of Lasarus' sioWnesfl^ but knew he .was dead, he yet'defers-two days, even though he knew him to have then been at least two days dead befoi^: so that when he now coBKs to the place *^ he finds him to have lain fear days in thegWwe;" ver. 17. he nesiihres to give so muoh the giUMelr soope^ and advantage^ to the'gloiy of the divine piow^r; to display and evidetito itself. He' defers ^1 now death, and the grave, weie in full doarfnion, that his oonqoestnigbt be thte •nore glorious. He had before-raised some from death, from die grave. The lamenting refetives wo^ now in the thoughts of restitntion wereqake laid aside... Alltheir hopes were buried with the deoeased in the same grave, as maybe collected fcom sundry following veises.

In the like despair, not long^ after, were the monmfol disci^ pies, concerning their not only dfceased, but entombed Lord, onto uriiose surprising resurrection, this aeems 4 designed pv»-Ittde, the bereaved relations,, and their oomforters were now all abandoned to sorrow^ and drenched in tears. And with ihe'veit we are tokl, ver. 3S, that-<< Jesus wept.?' Bat;why was Akf Was it tbut he knew not his own mind,, or distrusted his own pow^r ? He had given sullicidnt intimation of hisrown purpose, mid of the foresight, he had of the certain, gtorioos issue, of this ffbomy dark pnwidence. it is evident therefane for what he

«W A PUflWU^ •BltK^>N ON

^mp% Ml* le is aot aa obvioua to owohide for wtwt lie w^p^ It U QMNt luMrarthy of dim to Mpi^ote bit wm fbigiMd umem, ,0f tbat be ebed bypooritieal team. Nor wm tbU tbe only w-AtAHee olhk ureepiag$ no, no, be was ^'a Huua of aofiow, ae-Iffm^^ widi g^Bb;" md baid alwqi^ in view> sM^itetiuil ta«ae ofrealawl-tfouUe, as ihi« is eaiM^ vor.39. ^* He ff^aaaed in Si^aad wMtfoabMr itmv^.b^ by tbeeoMaxtM of tha mmmUcd Umry, aawr the tiiM oC Ua waaping mrar Janrtakan, wbm bki^soul w«i ftlkd ami takm «p with aad Md nMNinibl

Bag wlioean taU what Iboagblf hf daep m th»l kaeg^ aad ^omprebMuta loiod! Wa aaa mn, tbaitgb be wapi irith ibe ^ailb Aal it waa Aot a« thay wapt, aor ftom tbaaa«ie oiKitifef. HiB.^bovtsbtiB w<m not aa tbair 4io|igbt8» but at fiv wider, and iUii^ar» a» tba bfleiM^aie tb^n. tb^ eaitb. We ha^ no way to l(iUMi*wbftl bit thoi9gbt6 wiBia^ wa luiow wbat tbayaiight be. Ha^aaw aol;Jionii#leqi only, but all (bjs woiid buried ia aiB and deatb« ttti 9QViid not aa the ^ecaad A4$m be, ^< the naoiiifeo-tioiiwapd Urn Ufa," as be apeakl^ ver- 2S. wtthout beholding, ndtk A.eoBBpaaiioaale baait, the ia^airitiaa, 4nd onsariee, whcro-wilbit waa'4ala8ed by the fiM. And be bad mmr eooaghm mm, to dtaMnpoee bie pure miod^ iotaiit. upon high and gteat ^Unga I thai whea Ua buaina^i into this world was to paapaie jian' fm aaothet j and, whes thay wem fit, ao trandaaa dwa 4ittbcrs:ieienjkiMqr AatproCnMd to baUaveouUm, abonUnp aaaKHbdaiBtattdbiBa; that baa Uod, aad great derign ahovid be Aa](iaia.gra«afid to them, and ao tiowiy enter into their minde jntd.fatiBte, that uriiaa Aey saw om aiaeh tranelation, it ahaold ao ^uah diapleaae tbem, and they eo ttltfe rdiih it, m to be all in tears and lamentations th oonp on ] and thanby diaeoaer aodi an 4ftitadnieai of holrt and spirii to tfiia present woiU, and atate bf. tbi<igs, as. to prefer the e^joyiaMit of a fiiead on oarth, bcfeae •oH the gbrias.of the heavenly eiafta; ao usight their taMuiderafee ;lanapaaganaaa way cause hia teens* Bmtirtien be expeessedhis rteaidila by groa<a> and tears, ho awp p riaa e d the cansea of it, and 'ipMr imMobhi piM^t faitanded wotk. In /aader heiotq^ retk flS. .hec«iamaDda.ihe gravoHrtane to be ranuwed; neg^eecing the ob-jneliao, nsr. 30. [^'by this time he «Hnks/']

Ha qhsarted^ wth a oampasaicaiate mdnlgenee^ ftfae^OdeMe, whiah he anennt i^Modiiy to Kfate. Nor,

too ptone to prescribe iimils to the dhrine polver, ought we^ fin* ina ndalgence, to he the less s^vete to ouneliPts, Poigettitig the traosoeiKienoy of that power; we think this cnr that eitrange^ and scarce possible to be done, because we t6o tightly, consider the equal, or greater, strangeness, of what we see is done. We oonnt things easy, that are by use become ftimiliar to oui^ tonses, and apprehend we have the notion of them dear, and how they ean oome to be as they are; not h^vfaig eoEamined^ or inqiwed^ whether ivar apprehensioiis were right, apd eangmdRis, or iiet^ Things that haiBe not struck oor sense, making ourselyes, aa<l even our seme, the aneasure, vt% oonnt impossibte, and Inoon^ eeiTal^.

By the course of nature, anr> sense hath' told us, ft body so kng in the ^grave, must be putrid, and siink^^ Bsit wtio settled that coarse of nature ?» If we aseeiid not to die ov^nal eaos^ the fixation of. that course is aa adihinyblo and unaeoountable $ if we. do^ a departure fr^m it h as easy. What can the wisest pUkaophers ooneeiTe of the dlSnrence between na .oflbnsivife smell, and a grateful} bnt die diftretlt disposidkn^ or tesctore ef the pardcies of matt^, in rehitiaii to fSd^^semmam, or Ae re^ oepdveergan? Whett, what that different diipOaidm is^ t^ mains ijtogether unapprehensible, and wbak no^man can telF. We go away well satisfied conconing what we see happens eveiy day, because we never inquire how things came to-be as thqf are I when what ym have not known to oome- to pass, though not more (UfSeult, we say, can never be. . Otherwise wesheidd think it no more adeiirable, or difficult, to lisduoe fn a nomenl, the parts of mattci! to such a jifc», as that they should give no dfflence tct the sense of sineffing, diongh before they did, than it was, to the same power, eo to dispose, that, in one aort of loea^ tioti, they should give that oibnoe, in anoiher, they shmdd not, and perhepi» in a third, highly gradfy and please I Thousands ef like leatances mi|^ be g^en, but this eomes now inr oor way.

The wofM is fiiU ef nihsachB} we «e pempassed abebt wMi sndi, and aie suoh. There is, it is tree, a peceKar notioii of them, as neeessary as they are theassehres; signifying^ not ivlMit is done by a gveater power, but less-osual. Assnd^ titevs% and need of dMm only argues die tefbntity of our minds^ soidL into earth and sense, and grown sennolent | whence th^ need m be roused^ i^ auqpriping, and nneommon thiiqp; and brought

lo cQDsicbr^ that be oniy, who could &c and settle tfie so steadf cour9e of* nature, could alter it, and make it forsake its wonted tract: which he must always be supposed to ao, for vime v^ry weighty, important end, and reascm. So absolute power, bang ever \xi strict connexion with the most perfect wisdom^ and therefore claiming to be the most earnestly attended to, aoid considered the more deeply. To that power that couM create a maoTj it.^vfis equelly easy t6 perfume a grare; or td .make a new laan -epriilg up out of it, th fresh strength^ eomeKneas, and figour* To recoropose the disordered part^ of a body turning to d)i8|, and refit it, foe the unioo, and use of the returning soul. This he will not do often, but he saw a just and nduaUe reason for^hisdcfing it at this time«

He wa^.-now to give, and leave behind^ him, a in|( oonehisive ^raon^tKatioii) otooe for all, of Im being the Sor^ of God, by wHctei.tibewnrtds wereasade.:: And the Christ, or Messiah (tfae .flfitalrcoiitnnFerted point o£ that time) whieh ver. 5. is caHed, ^'. glorifying Mie.Soh;'' who for asserting this, was cahimnia-teda^ AB impostosr arid <^. deceiver of .the peofrie." He was io give-It, ^pecimeB* of his pewer^ as siieh^ over uoiveraa} na* lure, tad thatr.h^ codd It pleasure coa^ol,. and couiitennaad .Ihe fldost estaUisfaeft. Duv* of iU All things:-Veing put ua» d#r that nodon, as rhe was : tfae Christ, intd ^' his hands/' J<4tti ;t34.2. Md '^all pioirer given him, both in heaven and eartbi!' JMa*. SB. 18. so as thai, ^^by him^- jbU things- must eQoslati!^ CdL-.i, 17. A power he was to5use,3 being gradually, and alflast, .psr&btly, <'to make all. things «w;'' R«v. 21. 5. .He Wasltb(m[ake good his own title, ^ I am..tfae.'w imctfoft and th^Jife,/.1fer* 25, which be assumes in this coeteitt; to let it •be seeo fae-waa.no vain pretender; and thatit was bo vluti foith that'should ibe: placed upon him, in this respect; but thsi what ke abottld'noW do, as to one, he was able eqnaify to do, m the .fit seasoitfov.ewry one, when ^^ali that i^ in their grAves should hear jbja iR>iMw'' Chap« 5. J28. He wss to show foirtfa a lesem-hlwte idf ibtt-more peculiapact, of his most graokmiiyuiMkrtakai -oftee, :to )^;a flfvihg of. life to sbuh ropralljt dead, irisi ^^•in tres* jMsesMu^sins.'' Ejdi. 2. 1. Togivethisidimie, andmostno* .hlekiad of-Itfo! .to .dotha$,'most mercifol, and' most godlike Iwoidk.! He wds to take auMy allcausei or pvetence for despdv, biittbat^ urh^seasa dealh was (o.pass upuf-hi^iself^ andnpett

Ms Chnrdi on Earth, both he himftelf, and it> ^'wkh lite dead .body, «hou)d arise. Isa. 26< 19. Therefore heutteM^diat uttgh-iy commanding voice, at which rocks and mountains tremble, and shiver, and which all the powers of nature must obey; '^ Lazarus come forth !" and he comes forth. These tfaings'we now lightly touch,, hoping they may be of further use to us. afterwards.* We expect not the like thing in our present mourn*-fui case; but we expect greater things; for which we are to await our Lord's season.

In the mean time, let us return and consider, what, is over-tured in the ease the text refers to, when, as to ally such remedy, the mourning friends expected as little as we. Heie was a worthy good man gone. A friend of Christ, and of his.friends. Christianity gives no man a terrestrial immortality* Christians, «ven the best of them, must die as well as other meri. This was a matter taken to heart by Christ himself, as we have seen, in a way becoming, and worthy of him. His diseiplei also are deeply concerned, and they consider, and discourse it,, their way. One of them, Thomas, who also was caUed'Didy.* mus (wherein is no other, mystery, than that his nainci is first gi« yen as in Hebrew, then in Greek, as is not unexampled elser where) proposes, as you have heard; ** Let ns also go, that we jnay die with him.'^ Out* of the abundance of the heart the mouth speaketh. There was, no doubt, an abounding, fulness of sense, in this good man's soul, from whence thes^ ivoifds.did proce^. And it might be two-fold: either, 1. Good and (>oqi-mendable, fit for our imitation, and whereto the ttQiper of. our spirits shouldr be conform. 2. Faulty and repreheasible; ssucb^ as against which^ we should arm and fortify odrselves. Such mixtures are not to be thought strange. It is little to be esq^ct-ed, that in what is hastSy said, by the best oh earth, on an. occasion apt to stir passions, there should, be nothing ^t pure breathings.of heavenly wisdom, and goodness. Under the fix?

i

* Where liazarns* loul had been in the mean time, Was too light «nm(ler, to weigh against these mighty things oar Lord was intent appn. His coDc'eros were to yi^ld and bow to his Lord'and'Master's great deslgdsc 'he conld not be oafitter for his own business afterwards, than the apostle 'm the lik« cast (for aught that he kinself knew) wfM for his. Tbe cqp^emtion of this ■latter did not divert oor Lord Christ, from what he was intent upon, nor let it divert bS| but as a lighter m^tefy be left for the exercise of lighter minds, *

mm hMp iwallall 8|MNdi of dhrers thtegs wUch we caDnoC^ in-deed, be save were the exfriteit, dtstinct sense of this good mai^ at this timc^ hut whidi might be; and should be oun on a like ooeMion. Which well agree with christian principles^ and which his words serve aptly enough to express; as^

1. A iim belief ct a fbtore state. Did this good man only derire to partake with the other in deaths and no more ? Did bis vrish terminate here ? Can we apprehend any thing good, or desirable, in mere death, that one would covet to share in, with another P Or which one would be loath he should engross akiie? Nor could Thomas mean this, having heard that LazEp ms was ^eady dead. It cannot be thought, that one who had been some yean in immediate attendance upon the Son of God, the Lovd ftom heaven, and under his instructions, and who had io much opportunity to observe, that his whole design lay tag anodier worid $ and that he never encouraged hia.foikywers to eipeet from him any advanltages, above others, in this world, but foicwamed them of troubles, and suffifiriags^ to winch they wonld be always liable from it, and that they must be content to await fortheir rewaids in another state. It is not to be thou^ that such a one was an infidel in reference to any such statec or that he thought his friend extinct, by dying: or that when hewiriiisd to be with him, he wished to be no where, or nothing.

2. Amindhmse, and disengaged from this present world. Ifa could Wt Intent upon no great designs fcr this card), who with the neict that leaves it, was willing to go too* ^

8. Eai^, placid thoughts of dying. He looked upon death as HI6 Mch^ghcfiil thing: that could so familiarly, and off-baid, say, when hethooj^t of sndi a one*s dying; come, let's go, and He with him,

4. A distmguisliing joi^ment concerning the states of men hMtafter, Demote from thinkiii^ it fares with all aKke, hi the other imfM i Init Wen infionned, that it could only be iU, with ill men; and well only, with the good. A settled persuasion of a judgment tb Come. According to declared rules of which judgment, this present Judgment is formed. That they who ^ continue in « course of well-doing, shall have eternal life; evil-doers, indignation and wrath.*' Rom. 2. 7, '8. This wish coidd not be thought less caution than his, who says tn^th Astinction, ^ Let me die the death of the righteous." Num. 23. 10. It must be

'OH. WlfXIAM.ByiTBi. t31

ftir from ima to te cdnteiit» «'God sbmiU g&tiMr fai» iod vMl ainnert.!' Ps, 3&. 9. The future state Waft, uo doubt^ ramdoTf ed aiit 6t«te of ^eparatio^ between iflfen and men* He^ eouM Jiof e«vet to be nisoQiuted «ath good and \Hd, pfOtniaetJoiill}!, mA

atralidoiti.

5. A rationally charitable opinion, and estimate^ thi^ be wa^ sincerely good^ and happy; with whom he coveted to be united in death. Such an opinion, is all that is here requisite; Faith it cannot be, for die object is not a revealed thing, Know^ ledge it is not, for we have no medium to know it by. That we have mor^ reason to think this, than the cootrarjr, of siieh a ope, is sufficient, and that tihis should be io^died, in, this w^^ is ueeesssury* Here was an apprehension, of an ^i^^Kf 9tat^ the other was passed into. That saying, St atdnm met dim philo^phisy implied, that he who said k, tfaflUght their alati^ better, thi^n soipe other men's* And Thomas eould. net bM. have sttffioieBt reaMn^ for his appreheasien of laamjk' sinee^ rity9 B9 as not to doubt of his (eticijy^ His housit» ^ ebser^di Wi|s our Lord's resort. Here he was remved gladly, ^y Un^ and his good rioters* Hb doctrine, we have cause to thinkj h^ eatcdfkied as well.fis himself, and hin^l^ for hisdoctrine'e sake. The peauli^ affectien owr Lord had for him^ observed hy the domestic^ thatafl|y,/^He whom thou lovest is sick," ver. 3. npt^d by Ac J[ew% vinih a "behold how he loved him,'' ver. 36, ^d leave Thoma* no ground of doubt, but he was a sincere believiec o^ ^he S^n of Gojd, and bow, in a blessed statec so are cbrialians,; viubly suefabto esteem oneanothets and aecovdi^g-ly tp have communion with one another, in grace; and hap% and wish fpr it, itt gkryv A temper, now^ v^aliea^ropi too many, thatrgoMder that names who«aake net tfefe gseat ^b» atantials of ^ipristianity (he mea^^fe of thftir pres^ftf and haped coqumoMop, but devisi^additvooe ef. their own; or jWhfr, |iot what t^^.^^4 tf, but sub^Uite i^ tk^ stead, of faiti^ >mqj^ ai^d the li^ve: of (SDdi$ <and lioenfe themselves, to. ascend..t|i|f throne, usurp the^ seat ofji^lgnrent, .^d boUly -damn aU tben^ who are not;of their owaieffmpl^ftion,. and party i Wd *tbat 4^1^ UQ^ls^ far oQnform tp =thw twrnoars^ passions^ pi^u4ices,.f^d interested iQd^atipiMi. aa:t9. saf^ M^ ^^ ^ wnyr.tfipiie^.iHWt a^cb«^da, •".:..:,, "'. : : t

6. A most ardent, and mosjb generous love to such good men, upon that just, and reasonable apprehension of them. For what

love cin be gretter ? How can one more highly express love to any maa, then by a dedared wAlingoebs to live, and die with him t and simply to die, when he ean no longer live with him.-Lofe raised to this piteh is stronger than death. Heathen story is not without some instances, of some, whom no dread of death ooald sever from each other; but that they have been willing, as the case should require, to die with, or to die for, another. To be either each others companions, or substitutes in deaths The tyrant Dionysius having sentenced to death one of that admirable pur, Damon and Pythias, and fixed the day of execn-^tion, the condemned person petitioned for leave to be absent upon important occasions; in that interval, his friend ofleriog himself, as his sponsor, to die for him, if he returned not by the' appointed day. He returning punctually with all diligence, knowing his friend's life to be, otherwise in hazard; the tyrant, in great admiration of their mutual love and fidelity, pardons the condemned, and requests of them both, that they w^d admit him, as a third person, into society of their fnendship. What they tell us of divers others, I mention not, whom no' death could sever: whom dangers did more elosely unite.

Such as are conjoined in the same commtm canse, their mn» tual love, mutually animates them, even to fiioe death; bt^ canse each finds the other will not flinch,' or leave him in danger alone. ^' Many waxed bold by the aposde's bonds,'' Phil. 1. 14. when they could not but be thought bonds of death. No doubt, because he was dear to them. So that they were willing^ even to run into the same bonds, because he was bound by Aem. Even in this sense, love casts ont fear. And what could more dther express his own love, or tend to inflame other men's, than when that great apostle bespeaks the christians of that time, as having his life bound up in theirs ? ^^ I live if ye stand fitst'^ 1 Thes. 3. 8. that he was '^ ready to impart, with the gospel, even his own soul to them, because they were dear to Urn/'' Chqp. 2. 8. And that ^^ they were in his heart to UVte anddiewith them. 2 Cor. ?• 3. There seemed to be but one life, common to him and them. When there are such unions, that eadi, is to the other, an alter ego, another self 3 and anothen sod, is to a man as half his own; as he pathetically phrases it.* Here is the height of affection! And that afiection mutu*

• Hot.

tillj heightens ^ch of^ets coonige^ tosd is'a conii&iial- and reciprocated source of a generoils magmmimity, spris^fig fioni th^ one/ into the others breast; while they peroeife in one another^ a mutual vyttigy. who shall the more adventurously rush upon death, for, the conjunction with, the other*

This seems nol alien from the temper of Thom«s' mind in his uttering of these words. For when our Lord proposed gcHng into Judea, 'other* of the disciples objecting that the Jews had there lately sougtit to kill him j he, when he understood Laza* mswas dead, whom he knew to be a friend to that eause^ though he died not f6r it $ come, says he, let us now fear no death, let us rush, in maffa atinay throw ourseli^ into the fnidst of death, and there breathe forth our souls, fall of lave, tm Ciod, and Christ, and him, and one another ^ even upon the same spot, where this friend of our Lord, and our 4;onraion cause and interest, breathed forth his. These noble principles, fortitude and love, hiight have made two distinct heads of discourse; but they are so complicated, and interwoven with one another^ that they were sctkrce to be -considered apart. And this complication, these words more than intimate.*-^' That their hearts may be comforted'^ (or incited^ and stirred up, as the veord there ustfd signifies) '< bemg knit together in love/' Col. 2. 2.

7. A l\vAj apprehension of the large, abounding diffusion of the divine fulness 3 sufficiently able to repl^ish, and satisfy^ alt that shall be prepared to partake in it. That this good man's eye was upon somewhat else, than mere death, and that he coveted not to die, for dying sake^ must be cmt of doubt widi us. Hecertnialy aimed at a blessed state after death. And who can suppose his mind void of that so common notion, that the blessedness of souls must lie in' God ? But this eoaid net be all. The faint, spiritless, noti<jii, of a felicity to He enjoyed in God) could signify little to the present purposes Here must be a Kvely, gustful apprehension of it too. For here is interve* ning deMh to be gone through. And he represses himself will<« kkg to attempt this difficult pass* '^^ Let us ge—^that we itwf Ae—" How few do you know, or converse with, that ate with* out this notion, that God is the blessedness of sovis? Or that asseht hot to it as soon as they hear it ? Yet how few do yo« know, that are wiHittg to die, to enjbyhim? no, no, tbey are generally willing, rather to << cat the dust of the earth/' an4

VOL. lY. b'I

" feed Bpbn aAea,*' thousands of yean, than go to God for a better portion! Notwithstanding their dead, spiritlees, ineffioa-dotts notion of a divine heavenly Selidty, they had rather want it. A blessedness not to be had on earth, or that must come by dying! They bless themseWes from such a blessedness! It is plain then, there must be more than a dead notion, to overcome their aversion to dying. And what can be that more ? k is as plain,' it must be a vivid apprehension of such a blessedness in God, after death. And that imporU two things.

(1.) A divine faith of it. It must he the apprehension of fitttb, and of a divitie faith. Almost every one pretends to be* lievek; but it is generally, with an hnman faith only. Because their parents, or preachers, or the common voice of the country,' hath told them so. A divine faith, is full of divine Ufr, and vigour. The substance and evidence of what is bdieved. The soul being overpowered into this bdief by the majesty, and authority of the great God reveiiling it, and the aw&lness of ^is testimony; the *^ word of God'' revealing this^ as other portions of sacred truth,' works effectually in them that so be^ lieve it: that is, that *^ receive it not as the word of man, but as the word of God." I Thes. 2. 13. They that live in the hope of eternal life, which << God that cannot lie hath promi^ sed," Tit. K 2. would.break through a thousand deaths to obtain it. This is more than a spiritless notion* And : (2.) Such a lively apprehension hath in it somewhat of a present sense, and foretaste of that blessedness. An heaven began. Which is of the same kind with their fiijture h^ven.* They ha^e the '^ kingdom of God," in them, '* which stands in righteous-ness, peace, and joy in the Holy Ghoslt*" Rom. 14. 17* Such an earnest speaks their own right, while they are yet sensible of the great imperfeotion of their present state. They are therefore willing to die, that they may be made perfect. They now know by taste what it is to enjoy God. '* O taste and see that God is good! Ps. 34. A mere notion informs us not enough, so as to actuate our minds what that means. Notwithatanding it, the carnal mind can frame no distinct heart*moving thoo^t of felicity; other, or. more grateful, than the relishes of meat and drink, or the satisfaction of some, or other, mean, or carnalized appetite. They that have tasted somewhat of an higb-^ kind^ long ior more, and most of dlthat most perfect fruH tion, which they must pass thiough death to attain.

-• We will riot ^i^ppose this good man to have be^ defttitiile^ of mich a fiuth^ and of such tastes^ of the hea^venly fetietty. And as> hereby he was not without a lively apprebensioni of the kind and natuns of it^ so we must suppose hitn^ to have a like apprehension* O the large^ copious, abbunding^ and difiiimve fulness of it. Whereof bis words gite sotne intimation. <^ Let us go, and die with him." He doubted not of a sufficiently ex« tensive oommijnion in this blessedness. As if it bad been said. There is enough fbr him^ and us .all. And eucb ai| apprehension^ Ive all ought to have^ of the blessedness of the heavenly state, into which we are to be introduced by deathj that it is enough for all that esLn be in any possibility to partake in it^ So that the abounding plenitude of no one's portion, can be any diminution to anotbers. The kind and nature oS materialy sensible good, hath a remarkable, and most agreeable affinity to what is.said (and what upon very strict in<)uiry, one knows not how, not to say) of matter itself^ that it is p^trpetually divisi-« ble; but so, as that every part,.and particle, is still less and less. Whereupon it cannot but be^ thai whatsoever any enjoy of terrene gC)od> so much is detracted from the rest. Of inteX* lectual,. spiritual good, knowledge, wisdom, grace, glory^ the ease is quite different. Let any possess never so much^ it no« thing diminishes anothers possession, in the same kind. If another man be never so wise, good, and happy^ it takes nothing from ^ne, I may be as wise, good^ and happy^ At least, that hinders not, but I may.

. How pleasant a contemplation is this! that in the vast, a»d numberless, regions of lights Miss, and glory^ the blessed in*-habitants are all drawing from the same fountain; sohioiag themsehres* in the ^^ fulness of joy,'\ drinking in from thoaa ^ rivers of pleasure^ that flow frofn the .divine preseoee, for ever-moref , All deriving, unto satiety^ from that fiilsess^ '^ that fiit* etii all in aH«:

8. Prefeience of the society, with holy pnes^ in the heavenly state, above any to be enjoyed on earth. The words, as to their most obvious sense, seem to be fall of this. With whoaa I would live^ with him I would die. Is not this our oommon sense ? Not that we can apprejiend any thing in the very act, or fiticle of dying, that can make dyii^ with one^ more desiiwbk, than with another ', but it must b^ meant>.df wbiit ii ,to.fo|low«

B e 2

We would not have death to part us. We would enjoy one another, after death; but so, as we did not before. It is very pnH» bable, our Lord, and his disciples, had ibmierly enjoyed pleasant hoars with Lazarus, in his own house. But why doth Thomas, therefore, desire they might die, to be with him ? Excepting him, he might still have enjoyed the same society on earth, and of many other christian friends besides. Bnt we see his proposal concerned not himself only. It is, '^ Let vs go die with him." He reckoned they should all die, and be with him together. And that the state they should then be in, would have, in point of society, and conversation, such ad-vantc^;es, above what their present state afforded, as were urorth dying for.

And how eah we but apprehend the vast difference ? Whatever delight good men, on eanh, have had in one anothers society, they miist^ then, be better Company than ever. How hard is it now, to communicdte our sentiments! We know not what our ways of converse shall Tiereafter be, but we know that such words as we now use, yre very slow, defective media of conveying, our minds and sense, to one another. What a difficulty do we now find, if we apprehend a thing clearly ourselves^ to make anothet master of our notion ? What circumlocutions do we need!- What explications^ to make another understand our meaning! And then those explications need Airther explication! -And so we run ourselves int<^new difficulties, and en« tangle one another more, and more. M^t of • our ccHfttroversies arisl^ from our mistaking one anothers sense; though too often those mistakes are wilful with them who love strife more than truth: imd it is industriously endeavoured, to pervert each bthers words, And put senses upon them quite besides, or against our true intent. But if we speak and hear With the greatest candour, and sincerity that is possible, we. are fre(]uently not understood aright, either through the unskilfulness of him that speaks, to choose the aptest words, anklfonh^ df speech^ or tfhatlentiveness, incapacity, and dulness, in them that hear: frequently from both ffogethei\ Hence is the conversation of christians^ so little edifying, though their discourse of useAil subjects, #hich, God knows, there is little of amongst us! Though much more than i» eoniftionly appr^heifded, proceeds from want of love^ that aliouM ^ us into ^ne anothers minds, and hearts.

Our very sermons, when we sttidy to make hnpbrtant things to plain as we can, are lost upon the most. Though here w^ we the advantage of a people's- having a love to their mimsteri which is a mighty orator within themselves, and will make them endeavour to take in his heart, and soul; as on his part, his love to them will make him ^iviilmg, as we heard ^m the apostle, to " impart, with the gospel, his own soul." 1 Thes. 2. 8. But as to christian converse in this our present state, besides the difficulty of understanding one another, all, even of them who luive great treasures of knowledge in them, are not alike conversable, and communicative, nor any, at all times. The dearest friends often find one another indisposed, otherwise busy, morose, sour, and out of humour; apt to take, and perhaps, to give offence, on one hand, and the other. And whereas we should most inti<* mately converse with ourselves; upon the mentioned accounts^ we are, now, very often the worst company that can be, to ouf« selves; through the darkness, con{u8ton3 intricacy, and incobe* Tence of our own thoughts; the fervour, and tumultuation of ill affections, and the sluggishness, and drowsy torpor of good. And in what case are we to please othen, by our converse,' that have so much cause, to be always, in a very great degree, dis^ pleased with ourselves!

When death shall have disencumbered, and set us free from all sorts of distempers, and brought us, into the state.of perfect, and perfected spirits, how delectable will that society be! When all shall be full of divine light, life, love, and joy, and freely eommunicate, as they have received freely! How pleasant will It be, to sit down with '' Abraham, Isaac> and Jacob, in tbs kingdom of God.'' To converse with angels I Those wise, kind creatures! So full of profound knowledge, and benignity! instructed by long, uninterrupted, experience, and observation of the methods of the divine government, and dispensation ; highly pleased with our accession to the " General assembly; that rejoiced in the conversion of a sinner," whereby but one, hereafter, in due time, to be added, much more in the \ tion of so many, that are now actually added to them !., -What delightful communings will there be, of the mysteries-of nature! Of the methods of providence! Of the wonders of grace! Of the deep and hidden counsels of God! IH what part it ahaU ba agreeable to his wisdom^ and good pleasure, to let them appear,

B e 3

and stand in view. The conferences at the transfiguration^ made the transported disciples say, '' It is good to be here r'^ ivhen the glory, which while it oppressed, pleased them^ Though this was but a transient view.

But above all that is conceivable in that other state, how delectable will their society be in worship! In their unanimous adoration of the '^^ Ever-blessed God I Father, Son, and Spirit !'' In how pleasant, eternal raptures of delight, and praise, will all those excellent creatures be, that inhabit and repieoisk the vast realms of light, and bliss; when all behold, how the several kinds of being, light, life, excellency, and perfection,- by a perpetual efflux, ^ring from the first. The fountain of all being. The parent of so glorious, and so numerous a progeny! all Godlike, and bearing the bright image of their Father! O the inexpressible pleasure of this consociation in worship, perpetually tendered with so absolute a plenitude of satisfaction^ in the due-ness of it! And the gustful apprehension of what whose words import, '^Worthy art thou, O Lord!" each pne relishing his own act, with just self-approbation, and high delight; heightened by their apprehended, perfect unanimity, and that there b among them, no dissenting vote. Whence it cannot be but to ^' worship God in Spirit and in truth, must be to enjoy him." And that he is not, under any other notion, more the satisfying object of our enjoyment, than as he is the object of our wordiip. What room, or pretence, is there now left, for unwillingness to die, on the account of relatives, we have been wont to convene with in this world? When such an exchange as this, b to be made by dying I But,

If. We are also to consider. There might be an intermixture in the temper of this good man's spirit, when he uttered these words, of somewhat faulty and blameable. Which we are to be cautioned against.

1. There might be too little consideration had, of the dignity and value of human life; of which the great God takes so particular care, to guard and sustain it l)oth by law and providence. And of this creature, Man, so noble a part of divine woricmuiship, and whom he ''set over all the works of his hands," in this lower worid. To propound throwing away, at once, so many such lives, seems somewhat too precipitant.

2. The words seem not to savour enough of that deference

Ijbat is due to the God of our lives; whose prefogative -it is to ^^kiU, and to make alive :" to measure our time, and number our days. It might have been said, at least, ** If God will/' &c.

3. There might be in them, too little gratitude for the mercies of life, or patience of the difficulties of it: somewhat Kke that of Jonah, ^^ Take now, I beseech thee, my life from me."

4. Too little regard to the "business of life. It might have been, more at leisure, considered^ is the business done, I wds bom for! Their special business, who were to be the ^< Apos* ties of our Lord, akeady called," Mat. 10. I, &c. and instructed iii great part in the work of their callings was, apparently, too little considered, especially, how, or for what, his Lord was to die himself, so far as either from his o^ words, or from the pro* phets, might have been collected.

5. Nor, perhaps, enough; how awfiil a thing it was to die! to change suites, and pass into eternity 1 This might, upon this acoQUQt, be too hastily said. Good M Simeon seemed to have considered the matter more, when he said, .<'Now lettest thou iby servant depart in peace," &c.

.6. And there b reason to apprehend, in these words, too much displi^ncy at the providence of God, in taking away such a man, now at such a time; with some i4>pearance of despondency, concerning the christian interest. This Lazarus, is thought to have been a wealthy man (though he in the parable, 18 represented otherwise.) Christianity was, as yet, a little thing in the world. .Our Lord had signalized himself, by his wonderful wco^s, and 4rawn many eyes upon him, that were at a gaze, by his heavenly doctrine, and the true design of hie co<» n>ing, had entered into the minds of but a few ; and they, of the meaner sort; <* Had any of the rulers believed on him?*' It was yet a dubious twilight; the dawning of the morning. ^< The Spirit, that was to convince the world, was not yet given, for Jesus was not yet. glorified." John 7. 3d. ohap. 16. 8. Nico-demus, '^ a Rabbi," came to hi^i, << but.by night." This cause, as still, according to human estimate, depended much on repu*^ tation. '' Men loved" (till an ioirerpowering influence bore down all before it) *f the praise of men, more than the praise of God;'' John 12. 43. and ** believed not, because they sought honour one of another." John 5« 44.

It was, now, a migbty loss, to have one such man drqp, that

B e 4

Hved so near Jerasalem, where cut Lord's great work did mach Ucy but where he chose opt to lodge: this was in Bethany^ bnt two miles off, a convenient retreat* The Master of the house ia himself dislodged: and whereas, though die << Foxes had holes, and the birds nests, the Son of Man had not where to layhis head." Luke 9. 22, 23. This disciple might probably think, where shall be our next resort ? Where is there a considerable person to be found, that will hereafter give us harbour and oomi-tenance? He might hence be induced, even to utter his conda* matum est ; and to this purpose, say, now he is dead, '< Let us all go die with bim»'' Their Lord and Master had before told them, of his^ being ere long to be taken from them; and that his followers must count upon '^ taking up of their cross daily." And what, might he think, is to become of us, upon whom, left desolate, the stress is to he^ of the christian cause! What storms will be raised against us, whose province it must be, to plant and propagate a new religion in the world! The tender-€st concern in all the world, and about which men are most apt to be enraged at any attempt of innovation I And by us, un« learned, uninterested, obscure and contemptible men! By what he here says, he seems ^' not afraid to die," but he seems ^^ afraid to live," and face the storm, and contend with the difficulties, of that (even hopeless) undertaking, which he perceived himself, and his companions, designed unto. Rather than this, he seems to apprehend a present death was to be chosen.

And I, now, no way doubt, but any serious person, that shall be at the pains to commune with himself, will judge, there may be such quick turns of thoughts, this way, and that, as those opposite senses of this passage do import ; the variety, and contrariety of principles that are in us, in this imperfect state, makes it no impossible thing, but that, amidst the various s^tations of a musing mind, somewhat of grace, and somewhat of sin, yea much of an holy and heavenly temper, with some degree of inco-gitancy, haste, and faulty distemper, might be vented togedier in such an expression.

III. And now for the use of it, we must have distinct leqiect to both these sorta of sense^ which the words may admit of. And, . .

1. For whatsoever of good sense they have in them, let us en--deavour to have it deeply impressed^ and inwrought into our

iod0« So far at, upon good and aeif-jiMtifyiiig •ecounts, one may with to die wilh .aootber, emineBUy holy and gobd* Let ms labour to be in that temper ofapirit^ that with all mrereotial attbmission to the wise^ hqly^ jandMreMign will of Gody w^aki^ ever be ready to go with the first: ^^ A good man should need ooiy lea?e to die.'' CoBNder> are we so looae froBB all winr&liy ^njoymentty and designs, as tobeeapaUe^when an holyiaaa dies, of adoptbg these wordi, ^< Let me die with htm?'' Will they fit oor spirits ? Can we so far comport with them, as to avow it with an heart not reproaching us, that it isonly obedii* ence tq the supreme roler, nor terrene inclinatioii, that makes ne willing to survive such, as we se^ going off this stage befiore na ? That if he in whose bands our breath ia, will have ua still live^ we can sul?nut *^ with patience;" if he signify hia mind, we shall die^ we shall comply '^ with gladness P" But,

Do we find it otherwise ? . Doth the bent: of our own spirits urge and press us downward ? And fix us to the earth ? Arc we so within its magnetism ? We have a worse e«il to fcar than bodily death. '^ To be so carnally minded ia death/' in a fat more horrid sense. This temper of mind, to peefer an earthly abode^ before the purity, and bliss, of the ^< heavenly society,'' is so repugnant to the most constituent prindpks ct a living christian, his faith of the unseen world, his delight .in God, his love of the divine presence^ and converse with the Father, and Son, in glory; his hatred of sin, and desire of perfect hottness'^ that he should rather take another naoie, than wear that of a christian, in conjunction with the allowance of so nnchristisn it' spirit, a temper that tends to subvert whole Christianity^ ■ And puts a man into a posture of hostility against the cross nS Christ, and the very design of his dying. For in contradistinction to them, <' whose conversation is in heaven, frmn whenee tKey look for the Saviour, are tb^ become the declared enemies of ^is cross, who mind earthly things ^" Phil. S. 18^ 19, 20. prefentog an earthly before the heavenly state. And the apostts tells sueb^ (weeping aa he wrote) that <'their end will be destructiear.'^ This I must therefore say and testily in the Lord, that*if any will indulge themselves in such a temfiev of sptnt; and whoso^ ever goes, even of the most excellent of God's saints iind minis-ters, they would (because they love the present world more) stay with the last; ^^as to such, onr preaching is vain, and their faith

is mn/' B«t if there hsve been aov withia the eMapaae d your knowledge and acquaintanee, of whom dying, or lately dead^ you coold say, ^< Let me die with him, or die to be with him" Of whom would you rather say it» than of the excdieat Dn Bates!

But do yon expect I shoold ginee yon a disthct and full ac-cooat of him ? Many of yon know, or may easily apprehend, I have not been in circumatanees, by which it could he so much as possible to me. The surprising, overwhelming tidings of his death, with the signification of my being expected to do this part, first reached me, by just estimate, at about two hundred miks distance. Nor did any thing to that purpose, from such as were concerned^ come to my hands, till a fortnight after his decease* At my return, towards the end of the week preceding this sad solemnity, I had my own ehaige, from which 1 had been long absent, to provide for against the Lord's Day: after uAich, only one day intervened, wherein thoughts that accompanied me in my way, were to be reduced into some order : but had I had never so much time and leisure, I cannot but reflect on what was said of that famous Roman, to gire the just praises of Cicero, Gcerane Umdaiore opu8 Juerit, there was need of Cicero himself to he the encomiast.* No man knows how to sptak becomingly of the exeellencies of Dr. Bates, that hath not the doqaenoe of Br. Bates. He did that office most laudably for dtve^ otherS) for .those reverend, and truly great men. Dr. Maaton, Mr. Clarkson, Dr. Jacomb, and the admirable Mr. Baxter. Bat now there ia no man left to do it suitably for him, that is, that both is fit and willing. So that this part comes to be devolved, upon the unfittest among many. Yet thus, bridle others have declined it, out of a modest opinion of its being above them, whose abilities and conveniences, for the perfemi-ance, did much more concur: this looks like an art, and oontri« vaMO of providence, to greaten him the more, that every one reckons him too great for their commendation: and, that con-seqpiently, he is to pass out of our world, as one too big fw our praises, with no encomium, or that which is next to none. Thoiqih I first had the opportunity, and great pleasure of his acquaintance, above forty years ago; yet I have no present way

while I anr writii^ thia, of knowing, or recolleetiBg, with eer* tiinty, any thing of the earlier daye of hi* Kfe. As therefiofo the case is, the little I shall say of hioi^ shall be, not by way of history, |mt of chnracter• Nor in gifing somewhat of that, can one weU omit,

(1.) To take noUee of, what most with every one, come first in view, viz. His self-recommendbg aspect, eomposed of ^ Gra-^ vityand pleasantness, with the graoeAd mien, and comeliness of his person/ That was said upon no slight ccmsideration of the pature of man, from unbribed common estimate, that whatever a man's virtuous endowments be, it is the more taking and ae*-ceptable, as coming, •^-—JEpufeAro corpore. From aJiand« 8ome well-framed body. God had cfesigned him to drcnmstanw ces, and a station, not obscure in the world, and had accordingly formed him with advantage; so as that his exterior, and firat* aspectible part, might draw respect. And though the treasure to be lodged there, was to be put into ' an earthen vessel,' yet even that was wrought, Mdwre luto, of finer, or more accurately figured, and better turned clay. He was ^ to stand be* fore kings;'' Prov. 22. 29. you know in what rebtion'he stood ^^ to one," as long as was convenient for some purposes; and how fireqnent occasion he had of appearing (never nnacoeptaUy) ^'before another." His concern lay not only '^with mean men," though he oould tell also how to condescend to the mean* est. His aspect and deportment was not austere, but both decently grave and amiable, such as might command.at once, both reverence and love; and was herein, not a lying, but the tnio picture of his mind.

I may (to this purpose) borrow his own wiaads (and whose eould I more rightfiiliy borrow, or to so much advantage?) eon-ceming that excellent person, aldermim Ashurst, whose fragrant memory will long survive the age he lived in. And O that Us example might govern in London, as long as his name ksCsl Of him the doctor says, * ' A constant serenity reigned in his oountenmice, the visible sign of the divine calm in his breast f «the peace of God that passes all understanding!" And who eould have said this but Dr. Bates! Or so apporitely have ap-

• Epiitle to tiie Faoeral Sermon for Mr. Besjanin Ailmnt, Dedicatod t# Bit Henrys

plied what had an h^her ankhorl So exprtwirelyI ao fully! an troly! and justly waa it apokan I Bvt also, of wlioin qddM liria have been more itly aaid^ than Muksio mmtme^ of Dr. Bates f How rarely ahoiild we aee a oountcnanoe ao oonatant^ and ao fiuthfiil an index^ of an undisturbed, composed mind? Through that, if we looked into this, how rich furniture of the ^'inner aaan'' should we soon perceife^ aod admire!

(2.) His natural endowments, and ahiKtMs, appeared to eveiy observer, great, much beyond, the common rate* His appre* heosioo quidi, and dear. Hia reasoning feculty aeate, prompt, and expert: so as readily and iqptly to produce, and urge closdyy the stronger and moae pregnant arguments, when he waa to use them; and soqn'to discern the strength of arguments, if he was to answer them. His judgment pmetratSng and solid, stable and firm. His wit never vain, or hght, but most facetious and pleasant, by the ministry of a fancy, both very vigorous and lively; and most obedient to his reason; always remote both from meaaneas, and enormity. His ineiiiory was admirable, and never failed, that any one could observe, not impaired by his gioat age of aeventy four: inaomuch, that-speeches made upon aolemn ooeariona, of no in«-elegant oompesition (some, whereof the woiU hatb seen, though extorted.from him with great diffi* onky^ and by much impoitunity) he coald afterwards repeat to a vroid, when his had not penned one word of them before. And his sermonsi wherein nothing could be more remote from ramble, he constantly delivered faom his memory. And hath some* time told me, with an amicd>le fireedora, that he partly did it^ to teach some that were younger, to preach without notes. His learning, and aoqnired knowledge of things, usually redconed to He within that compass, was a vast treasure. He had lived a kng, studious life; an earnest gatherer, and (as the phrase is) devourer of books.. *^ With which he had so great an aoquatOF* tance, and they Aat were acquainted with him so well knew it, that one, who was for the dignity of hb statioo, and the emi-nency of his endowments, as great a pillar, and as exeeOentan ornament of the church, as any it hath had for many an age, iHitti been kabwii to say, that were be to collect a library, he would as soon consult Dr. Bates, as any man he knew. He was indeeid himself a living one.

• HeUnc.

- He ktieir horn to choofte, 'and was eaxkm in fais diirfce; Wbateoever Monged to the finer, and more polite sort of literal tare, was tnoet gratefel to him, when it fell into a confanetiott with what waa ako' most uaefiiL Nodiing mean was weleoiM into hi» library, or detained there ; mnch less thought fit to be entertained, and> laid up, in the more private repository of his mind* To speak of the particular p«rts of his learning wherail lie excelled, were to trifle, when diere are so maafy visible eflfects extant, that enough infiomi' the World. Hitf Avine knowledge^ and the abondant grace of God in him, hafe been emihenti^ conspiciious, the same way, in great part; hot otherwise also. For his private conversation was so instfoetive, so quidieniog, in reference to what lay within the confines of religion, and godli^ liessy that no man of ordinary capacity could War his lisoal, and most fanriK^r discourses, but oither with great negligence, or great advantage;

When he hath been to consider a case of ««»eeienee,' I bsM sometimes-had oppoatunity to observe, with what wisdom, wh«t caution, what ti^iderness, he hath spoken to it, aiul with what compass of'thought; turning it round this way, and that; most strictly regflfrding our'sacred role, and weighing all etrcmnstance^ that coneenied the case! but withal, taking occasion from thence (when the persons concerned have not been present) to magnify and adore the grace of God; which h^ Would do most pathetically^ and with great afiection; for keeping us out ef thd way of temptation. Which he thought was too little considered by christians'; and thereby saving us fiom the entanglements, and perplexities of spirit, as well as from the scandiUs that befd many. I never knew any more frequent, and aiiiBetidnlate, in the admiraiion .of divine grace, upon all occasions, than he was;| or who had a deeper sense of the impotency, and pravity of hu-' man nature.

His discourses were usually (as our rule directs) <^ savoury, av seasoned with salt, and such as might minister grace to thef hearers." He was firequently visited by persons of hijgher rank, and that made no mean figure in the world. Of whom, somer have acknowledged^ that going abroad upon haaardous employ^-ments, they have received froni him, such vHn^ and pious toun^ sels, as have stuck by them, and they have been the better for, afterwards^ Though in hiscommuRtng with so many friends.

iriKMn teiffcuistiWy eonHramed to oafet lii9 moit imfMa w-ci^y^ he did not exclude tiie thk^ thai iwere of oqoibuni bumaa concemmeoti. he still diacoverad .a teoqier of miad mott intent fipgn divine thmg$* He did not look with a aligfit or cardeas eye upon the afttin of the public; but eensider, aad tftak ef them as a man of prospect, and la^ tboeght, with much pro* ideoce, aod tensper; not eurioosly prying into the arcana of go-yeroment^ or feesons of 8tate» which it was necessary should )m under a veil $ much less rodeiy eeosorlog what it was not fit should be. undeistopd: but what was Ofen to ooosmoo view, he ivas wont to diseour^^ of instrodtvely; both as lying under the direction of providence^ and as relating to the interest of re* Ijgion.

Nor was be wont to banish out of bis conversatioii the jpkBr santness that fitly bdonged to it: toi which his large acquaint* ance, with a most delightftil variety of story, both andent and VMKtem,. gave htm advantage beyond most. His judiciaas memo-ly, being a copiouii ^promptuary, of what was profitable, fceetious, wddisdainiug to be the receptacle of useless trash. To place religion .in a morose souBness* was remote from his practice, his judgment and bis temper. But his discourses, taU^g in, often, things of a different nature, weie interwoven witii religion, and Gfntred in it; especially such things as were most iAtinsata, and vital to it| of tiftoee (thingB, he was wont to speak, with that savour «nd lelisb, as plainly showed, he spake not forcedly, or with affectation, as acting a part; but from the settled temper, and habit of his soul* Into what transports of admiration al the love of God, have I seen him break forth I when some things fi>-veign^ or not immediately relating, to practical godliness, had taken up a good part of our time* How easy a step did he niake of it, from earth to heaven! Such as have been wont, in a more stated course, to resort to him can tell, whether, vrfien ^ther occasions did fall in, and claim their part, in the discourses of that season, be did not usually send them away, with sorne-^ ^hat that tended to better their spirits, and quicken them in their way heavenward ? With how high flights, of thought, and affection, was he wont to speak^ of the heavenly stute! Even like a man much more of kin to that other world, than to this! And for his < Ministerial qualificatiops, and labours ^' do I need to lay any tbiog to tbemselvesi who had the benefit thereoC?

Either them^ who have ae mmj jean lived under hb most fruk-fijl, enl^hteoiDgy qiuekeaiog, edifying minittry? ^Whether week by week/ as hk beloved^ peculiarly privileged ebaige^ at Hackney, that mournful, desolate people! Who have been led with the heavenly, hidden Manna, and vnth the fruiU of the tree of life, that grows in the midst of the paradise of Gq4 } so pre* pared, and ptesented to them, and made pleasant to their taate^ as few besides have ever had: but now sit in sorrow, hopeless of full, or any equal rdief, but by transportation iiito that paradise itself, whence all their refectiona w^e wont lBo,cojml Or do I need to inform such inhabitants of London, as in a ' doubled three monthly course,' have, for many years^ in thlos^essfmUy^ been wont to bang upon his lipsi* To whose, if to any oms's in our days, the characters belonged, of the wise^ and the righteoua man's lips, whidi are said to '^ disperse knowledgej" Prov« 15# 7* and (which is therefore most agreeable) to <</eed many/' chap. 10, 21» Or can it be needful to acquaint the world? Who have volumes of his discourses, of senncMM in their hands I Or tell them of their singular escoelUnoies, who can as, well tell ine I I can speak to none of his great worth and accompUsh-ments, as a richly furnished, and most skilful, dispenser of divine Vnowledge^ add of the mysteries of the gospel of Chrirt, an 'instructed scribe, able to bring forth of his tr^uury Uiings new and old ;" but who may say to me, as those ** Samaritan chris-i tians, we believe him to be such 3 not because of thy saying; for we have heard (or read) him oufselves." And they may say so^ with judgment, upon this proof, that shall consider both the se« kct, choice, and most important matter of his tract^tear^ and sermons, published, or unpublished. And the peculiar way and mftmer of his tractation thereof.

^ Foe the former: ^ The choice of subjoets;' and of si^ch materials oCdiscpUf^e,.as are to be reduced, and gathered in to. them, discovers as much of the judgment, spirit, and design of the compiler, as any thing we can think of* When we consider what sort of things, a man's mind hath been exercised^ and taken up about, th«o^gh so long a course and tract of time; we 9iay see what things he counted great, important, necessary to be inmsted <»i, and most conducing to the ends, which one, of ^is oallingi and station, ought to .design, and aim,at. Aqd are IbereupQU to ap|>eal to our^l^^. whether he did n<)t judge aa<|

•I4# A rtmntiAL sermon dN

toign aright/ and as hb ought? As what could be of greatet importanee, tbaif to dUcov«r the ^Harmony of God's Attriblites/ in the work of simng sinners? *The Anal happiness of man: the finir last things/ &e. What more f important than that of spMcnri perfeoiion? Whieh fast he dropped> as Elijah, his matftle^ tvheii he was to aseend into that state, most perfeedjr pekfebt; wbercAn that which he had been^disconrsing of, finally tenoninates. - R«lid it, and imweate the Lord God of Elijah! saying, ^* Wh^^as he ?'^ ' Voii Were his discourses of less con-se^paene^, that, hi^his sttfted eOnrse, he deliTered to his constant bearers. ' Thsy iffeftf always mach lAied to the kmp, and did not need to >feaT the brightest light. His lastsmnon in this place,' (vefab '^ os thought it the last! Hearing it ^Mirered, with so mticjh life and spirit?) challenges omr re-consideration (wtr «nd Over; It Was^i^oot '^Sins ^ttinst knowfeci^," hmn Lnfce t2. 47* A warning to the age, nttcfed (thoagh not ftint^ ly) as with tii^ d)i9fig breat^K Otbat it could have reached ears, kad heaftS) - sto- &r as %he concern of it doth reach. The sins of OQf dayt, of: professors, and of others, are mbregenendly^ sins against kOo^fvie<%e, thaii haretofore, and tnay make oa expect and dread* the mote stripes, that t^b speaks d; •

*A:^ ^fbr'liis manner and way of handling what he imdertook, we may use the words, • which he veeites from the incomparaUe bishop Wilkins, 'concerning Mn Baxter; #hick, no doubt, if there had theil^ been the occasiob,^ be would hawe judged not un-applicable here also: 'That he enkrfated every spfajtet he handled, and had he Kved in an age of the &thert> Ae would bars been otit/ His method m all^ his discourses,, ^nSgkt be exposed lo the tfiost critical eensorer.- What oould be'more aecuiatet And for his style, it was even inimitably poiitC) and finei but to bMi, h& natural, that irwas more uneiksy to have used a coarser style, >thah to others; so- ae«l4i one as his was. Nor is it to be thought strange, that tiiere- AoaM be in this, a peculiarity; Style bsihig, to ady man, as appropriate, upon the matter, as his-visage^ or voice; la^d as immedtataly-depending on the temper of the mind, in conjnnetion with fancy, as that is, more o» less, brisk, lively, and vigorous; .as the other do on the oohh plexion of the body, or the disposition of tbe oifaaa of speedu They that would, in this case, attempt to foroe nature^ wooM, I suspect^.be very aukward at it^ wooM biMgte scorriiy^ and

j«an fiod^ tbey bad belter be coatent to creep <m all four^ than aiqi to flf and soary with boirowed migs, or stolen feathers, if God> with a man's nattffe^ gwes a disposition of this kind, it may^ in his younger yean, admit of innocent in^rovement: but that which is most peculiar to any, in this respect, is what one insensibly aUdes into, with no more design, than one hath to walk ^r this, or. that manner; by which, yet, many persons are known, and distingvishable iro^ other men. But I doabt not, that eawellene^ in any such kind, as hath been ancieiftly obser«» ' vad of poetry, and otatory, mnst have its foundation in nature; and they that will strife agaiastthat stream, will sdon perceive, that such proverbial sayings were grounded upon prudent obeee-vation and-iong'fllq>erience, that a mercury is not to be made of every log; and that nothing is to be attempted, imriia minerva, or against eiie'« genius, and natural incliaationk Therefore that moaitioO), Le^e historiMm me fioM hktoria^ one toiay rary and aay, carei&c. Take heed of a proverb, lett thou become a proirerb** That is easy, and:pl6a8atit, which is natural. And now when the grace of God svpetvene^, and dolh exalt, and siibltfnate nathre, it makes that* mean beghining, and its progress, into use and>oistois; whiah.is said to be a second'nature, suh-servient to very high and eameltent purposes ^ as is eminently conspicuous ia the doctofV-pecalnorway of preaching and writing: eapetnally.itt bis fieqwaty most apt, similitudes, and allo-aiqiis; to be litlributed to a brisk and viyid fancy^ regulated byjudgmeol,. and sanctified by. divine grace, so a^ greatfyto serve hts pious purpose; tailinstrate tbe truth*^ designed to jop^mmeud, and give is. Hke greatest advantage of entering into the mind^ withiig&t and pleasure; and at oiiee both to in-stfnct and dftiglht his readsr-or hearer. And so much more grfftteful have his illustratioas been, by how much the more they have been surprising, {»d remote from any fore thought in theih that read^ er heard. And I may^here freely^ put his most eon-stiit and attentive Uemvrs, upon reeoReeting, vriievhev he 'have not usually piebsed them, bf surprising them? (fibr I know there are sorprisals upgralefol enough.) And^in-mMi senHoifi«, whether they did [not meet u^th What they did not expM^cf Irom himf; . and might in vain have expected from any body else?

VOL. IV. F f

Stmie, itifrpoMtUe, m^ iiawl finilt with Oiit in ttMkiad ^ to which they can do nothing Kke tfaemschres; who yet, I bope^ iii«y admit'of convietioh of their own hn\% nerein, by gentler means, thiui^hy being put in mindof tne tMe. They nright; npon the nmtter, as wdi find fiuilt^ that God had made him a taUer mail than the moat; perhaps, than thenMehies, or of a •moie comely complexion, or that aU were not of one statute, .sise, or feature. If any do^ it is most probably snch, to whom •one may tmly say, they blame what they ooold not mend, nor -he, help; at le«^ withont much pain to htmset^ and to no .jmrpose. One may.ventnte to say, that in that fine way of expressing himself, which was become habitaal to him, he moch more pleased others than himself For m die excellent Mr. Baxter, he highly commends mnck another way^ saying of hhn,* He had a marvelhnts felicity, and eopionsness in speaking. There was a noble negligence in bis style. For hie great nriad couM not stoop to the aflected eloqu^nea of words. Very excel* lent men excel in dcflSnrent wws: the most radiant stones may differ in eolonr, when they do not in value.

His judgment in ecelcsiastical-matters, was to be known by ills practice; and it was snch, thnt. he iieedbd not care who knew i|« He was fi»r entire uniaB>of all visible christians, (or jBaints, or believets, which in seriptace' am le^tvalent terms) meaning by Christianity, what is esaealial thereto; whether' doc-•triual, or practkal, as by hnaMuntjfv 'f^ mean, what is esserftisl to man, screriag accidents, aa nofc being of the essence. And by visibility, the probable appearance thereof. And for free comrou-nioo of allsudi, of whataoererpersuasiDnyin extra^^sseatiai «nat-tersy if they pleased. And tJib design he vigorously pursued, • as long as there was .any hope; desisting, vfhm it appeared hopeless,: and resolving to wail tiH Gnd should give a spirit soft-able hereto; from aivafpreheoaion, .th«t^ when principles on all hands, were so easily accommodall^^ luid.yet thai Acre was -iwith too mat^y^ a remainfaig insnperaUe Fridctancy to the tMng itscKy- God. must work the cure, and not man. Adoounting idso, .in (liesmean.tiqae, that notwithstanding m isrepi o wn tations, it w^abetUr toca^t a mantle taver Ihe^ fcilmga Jot brethren, than be concerned to delect and expose them. Knowing, that if m

• In Ml fsaeral lenMi^ p. 90.

be principtfily solidtetis tift Ihe nam^ cf Gody he will in his own vay and time^ take carie of ours^ And in this sentittent h« was not alone.

Btft now is this great luminary, this burning and shining light, (not efttinct, but) gone out of our horizon. We for a season rejoiced in this lights and are we not to monm for its dist^)-pearance ? Yet not without hope. O! the 'inconceivable loss of his domestical relatives I Who^ in respect of his most pri« yate capacity, and cotivefsation, are deprived of such an head, father, and guide! yet in thi^ lies, their advanti^e, that smce nothing that is mortal can fill up his room, they are under a necessity, to betake themselves thither where the surest and fullest relief is to be had^ Having in the mean time, among mortals, a far greater number of fellow-sufferers and fellow-mourners, to bear a part with them In their sorrows, and ceady to afford them all suitable consolation, than most in this world can be capable 6f-expecting in stich a case. Let those of his own pe^i<-ar charge j let those that were wont, though not so often, in a 'Stated course, to hear him in this place, with all other his more oe<;asional heaters, mourn, that they are to hear no more his •weighty sentences, his sweet honey-dropping words: let'them mourn, that never heard to purpose, that were never allured^ never won, that were always deaf to this charmer, though charming so wisely. Let those that have got good by him, mourn, that, in thi»way, they are to get no more; those that have got •none, that they have lost so mueh of their day ; that they are to be addressed, by this persuasive advocate for Christ, and their ^wn souls^ no more. Let his brethren, all of us, mourn, that we have lost so prudent, so humble, so instructive, so encouraging a guide, so bright an ornament from among us. - But let none of us mourn without hope. God will be a husband to the -widow trusting in him, and the father of the fatherless, taking God in Christ for their father, and their God. He hath not forgot the titles he hath assumed. He can also find, or make for his widowe«l church, a pastor after his own heart. And the great shepherd and bishop of souls, that gave his life for the sheep^ though he was dead, is alive, and lives for evermore. All his hearers, though they are no more to hear his pleasant human voice, sounding in their ears, if they attend and listen, may hear a divine voice crying after theni> ** This is the

Ff ?

way, walk in it. And let them know, that the gospel he preathed, is innnortal, and never dies, though all flesh is grass: and his own books, though he is dead, yet-speak. We, his brethren, were to follow him, as he followed Christ; who will himself be with us, always to the end. The work wherein he wiks engaged, w»s common to him and us. Herein, if we fd-low biro, though not with equal steps, faithfully endeavour-iug to ^^ turn many to righteousness,'' we shall shine as he doth, like the stars in the firmament, we need not be solicitous, though not with equal lustre, as ^^ one star diflfers from another in glory." 1 Cor. 15. 41.

The cause wherein he was engaged unto his death, and from which no ofifered emoiusoents, or dignities, codd ever draw hin^ was not that of a party ; for he was of none, and H'as of too large a mind to be of any, but that noUe cause of union and communion, with all christians that hold tl\e head. That cause is not desd with him. Now that be is dead, we are to say, as that IS the voice of the christian jEaith, of divine and brotherly love, '< I^ us die with him," but not as i(; is the voice of desponden-c)', or despair. Let us covet to be with him in that blessed state ; the reality whereof we l>elieye, and of wfaidi our faith is to be to us the substance and evidence.

I know no good man, tlutt, knowing him, would not say, '^ Let me die with him.'' I very well know, who would. And, if breasts could be laid open to inspection, as by a glass, do knoiv, in whose breast this sense would be found, engraven, as witli the point of a diamond. O! that my soul were in his soul's stead, or, if the Supreme Disposer had thought fit, orseea an ^q^iaii fitness for translation, that I had difd with him, but, knowing his much greater usefulness in this world, O! that I had died for him. For since it is^pressly said, ^^ We ought to Jay down ouf lives for tlie brethren." 1 John 3. 16. A life, tlut could^ regularly, and efectually, have redeemed his, had been laid down for many, in that one, of holy, prudent, heavenly Pr, Bates. This is the sense of one, not weary, blessed be Ciod, of the business of life, and that enjoys as much of the comforts of life, as any. man can reasonably wish, scarce any one. more. But it must be confessed, as this world was not wqi'thy of this servant of Christ; it is become for less worthy now so excellent a person hath left it. His. tove^ bis cooveisi^

wfts pleasant, beyond virhat can be expressed! It is now a grie* vaoce not to have a part with the silent mourners, when lamentations could freely have been poured forth, withobt noise or interruption! As the case is, necessity lays a restraint, and leaves it an easier thing to die, than weep out; otherwise, can one be shy in a way that can admit it, to tell the world, that to live in it, now he is <foad out of it, much less deserves the name of life! It can be felt,* that those words, among the many, divine raptures, of that holy man, have a most perceptible meaning. When 1 got health, thou tookest away my life; and more, for my friends die* If one may innocently borrow words, from so impure a mouth, they are very expressive: I scarce count myself a man, when » without Iamblichus.t

'Here were two souls knit together, as the soul of one man ! What tliere is of present separation, shall be but for a little while. And by how much th« separation is more grievous, the reunion will be with the stronger propension, and the more delightful, everlasting cohesion. As also, separation from this terrene clog will be much the easier* One great weight is added above, to pulley up what ought to ascend, thither. How can that but be a blessed state, into which, he that is essential love hath caught up such a man ! One, in so great part, transformed before, into the same likeness* and fitted to dwell in love! And accordingly God took him, even kissed away his soul, as hath been said of those great favourites of heaven ; did let him die without being sick; vouchsafed him that great privilege, which a good man would choose before many, not to out-live serviceableness. To live till one be weary of the world, not till the world be weary of him I Thus he prayed wisely, thus God answered graciously*

2. But be it far from us to say, ** Let us die with him,'* as despairing of our cause. If our cause be not that of any self-distinguished party; but truly that common christian cause, of which you have heard. While it is the divine pleasure to continue us here, let us be content, and submit, to live and own it, to live Und serve it, to our uttermost* If ever God design good days to the christian church on earth, this is the cause that muht prevail, and triumph in a glorious conquest over death. But I

• Herbert. f JalUn Bpist. .^ay— fji,r^ ^vvw 3Ff

must freely tell you my apprebensians, which I have often hint- * ed, that I fear it must die first; I mean, a temporary death $ I fear it, for it hath been long, gradually, dying already : and spiiita-' al diseases, which have this tendency, are both sinful,, and penal. Lazarus' death and resurrection, I think, to have been meant, for a sort of prolusion, to the death, and resurrection of Christ, both personal, and mystical. I only say this for illustration, not for proof. That sickness and death of his, was not in order to a permanent death, but for the glory of God; that when the case was deplorate, and hopeless, and he four days buri^, he ipight, surprisingly, spring up again alive. I know not, but the sickness and death, of this our incomparably worthy friend, and (for ought I know, of many more of us) may be Appointed, the same way, to be for the glory of God; that is, as tending to introduce that death, which is to pass upon our common cause; which sgch men help to keep alive, by their earnest struggUngi^' though in a languishing^ fainting, condition, every hour.

Think me not so vain, as to reckon, exclusively, the cause of dissenters, the cause I now speak of: No, no, I speak of the common cause, of all serious, soberrmiuded christians, within the com-moii rule, or without it. I neither think any one party to include all sobriety of mind, or to exclude all insobriety. But I apprehend converting work to be much at a stand, within the pales, that men have set up, severing one party from another, and without them. Few are any where brought home to God, through Christ. And God knows, too few design it, otherwise, than to make proselytes, to their several parties. And this is thought a glorious conversion. Serious piety, and Christianity, languishes every where. Many thfit have n name to live are dead, and putrefied, already stink! Common justice, and righteousness, are fled from among us« Sincerely good and pious men, die away in the natural sense, apace. You know, if deaths buriak, should, in the weekly bills, exceed birth, and other accessions, to the city, whither this tends! When so noany great lights arc withdrawn, both such as were within the national church constitution, and such as were without it. Is there no danger God should also remove the candlestick ? ^ Our obduration, and insensible stupidity, portends a deadly darkness to be drawing on. And must such lives go, to make a way for God*8 anger? And lead on a more general^ and more

dreadful^ approaching death! Oh! ^' that God would rent the heavens, and come down V He may yet melt our hearts^ and make them ^^ flow at his presence/' notwithstanding their mountainous, rocky height, and hardness. This may be the means of saving some souls, and of deferring the common calamity. A great thing it would be, to have it deferred. What a privil^e would many sevants of Christ count it, not to live to the day, when the spirit of the living God, shall be generally retired and gone. And atheism, sceptism, infidelity, worldli-ness, and formality, have quite swallowed up our religion. While such men as we have lost, lived, they did, and such do, as instruments, keep somewhat of serious religion alive, under our several forms, but as ready to expire. But though it should eeera generally to have expired, let us believe it shall revive. When our confidences, and vain boasts cease, ^^ The temple of the Lord! The temple of the Lord! Lo here is Christ, and there is Christ. And one sort ceases to magnify this church, and another that, and an universal death is come upon us, then (and I am not afraid, not till then) is to ,be expected a glorious resurrection, not of this or that party: for living, powerful religion, when it recovers, will disdain the limits of a party. Nor is it to be thought, that religion, modified by the devised distinctions, of this, or that party, will ever be the religion of the world. But the same power that makes us return into a state of life, will bring us into a state of MQity^ in divine light, and love. Then, will all the scandaloHs marks^ and means, of division, among chrbtians, vanish. And nothing remain as a test, or boundary of christian conimunion^ but what hath its foundation, 8uch, as in plain reason, or express revelation. Then as there is one body, and one Spirit, will that almighty spirit so animate, and.form this body, as to make it every-where amiable, self-recommending, and capable of spreading, and propagating itself, and to ** increase with the increase of God. Then shall the Lord be one^ and his name one, in all the earth.

GREEK WORDS AND PHRASES

More or less explained in the course

or TBS

WORK.

Aipuv AvTi

Ayri4wxai . AvT»Xu7poy Amri i;^du®' o^y AvTi HpooSou Avoeyigf fiv Ay9<^ xtfjgtf Ayeo^ffv

AtlTOXftTMX^ilO'

ExAutf

£ft/3a7ffuanf

lAapjpioy •

Avffi} xora dfov AtHpw ayri woXXm

OXiyflP^n •

JJoipMlwlfM

Tipoafopet duo-ia Ilwuffta SttAfMc;

70 x^f i^i^Ai

SCRIPTURES ILLUSTRATED.

The passages diftlogulshcd by aa Asterisk ar« Ibe tezU of particular discourses.

SCfilFTURta UXOSTaATIS.

Ck.

:29

2,3

—" 400

31

32

4,7 25 2

8 '

222 99 311 164 194

scftirrintxs luunmAisiik

401

SClUPTUiata ILLVSTRAVU,

'OBmuut uunmuMBD.

4»

scMRVJun iixmntAxtK

2 6^9 1 552

ZECHARIAK.

3 1—3 3 332

7 5 — 177

— 12 4 85 9 0 2 274

— Ij6 .4 302

11 12 1 143

12 8" 2 401

13 9 — 187

MALACHL

IS 3 144

2 14,15 1 42$

8 ^ 4 183

— 7 2 438

— 16,17 3 331

— — 2 393

— -" 3 S2I>

NEW TESTAMENT.

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Vol. 9ag§.

^ 3 176

1 346

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2 ^

1 490

2 400 4 S

3 323

4 11

2 S64 1 dOl

4 3d8 t 109 1 281

3 310

4 0

5 310 1 466

5 S46 ~ 369

— 211 _ 367

1 SS7

8 100

3 280

4 2de

1 351

2 493

3 249

1 617

— 471

2 62

3 420

CA.

1

ROMANS.

— — — aw

11 17

19^20 20

1 2

490 620 273 268

38

268

3

— 21

— 327

— 261 3 210

21—23 1 111 2fc ^261

— 3 2ia

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23

261,27 29,30 30 31 4

6

7

1 262

3 3^1

— 66

1 2dO

— 392 -^ 233

2 214 ~ 262

3 322 ~ 327'

406

_ _ 4 402

— ^ 1 470

— -i 3-8

— _ —69

— —» _ 336

— _ — 348

— — —437 _ _ 4 306

— 7,8 3 68

— 12 — 321

— 16 1 268

— _ _ 426

— 16 3 161 327

18 2

4 6

7

1^ 23 24 26

-jste

27 16

26

1

8 7

_ 420

_ 318

4 103

I 241

3 312

1 470

3 496

1 400

— 241

_ 264

2 388

1 364

3 414

2 19

1 491

3 268

2 364 8 23

— 24

1 291

~ 3H

Ck. 6

6

7

8

BCRimnUBS IIXtWrRATBS.

80MFTUBBS UXOaTBATBB.

4e»

1 3

— 6 ■~ 13

~ 21

— 29 3 4

— 12 3 7

— 18

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— 3.4

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6 3

scKinrvHtt u.iMmnura»4

fltsiPODBBs ■jLuintueajK

m

2 7,8

— a

- 10

— 11

13 14

1 316 3 239

— 14 *—15

— 16

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■^ 13

4 t

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~ It

— 13

— 14

— 15 -* 19

& 9 6 1

~ If

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T —,19

— 19

— 21

— 22-

— 25

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^ 6

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r li

9 4

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— -7^4

— 14 ~ 22

9

10

V9U Fagt.

3^ 28ft

1^ 51i

d 176

1 243

t 246^

» 239

1 488

3 237

— 1*7

— 53

2 248

— '244

4 85

2 238

3 1

4 144

5 329

2 760 1 244

3 98

1 383

2 355

3 280 1 310

-^ 530

f 20

— 367 ^ 491

1 379

^ 346

^ 353

-L 266

— 444 --^ 349

— 378

— 317

— 321 3 414 1 319

— 367

— 375

11

^ — 3

7

4 3

— 10. -r.

— 364

— 371 -2 29

1 362

— 393

12

la 25 26 37,a

1

2

3

4 5 6

439

ft

186

884

301

454

1

255

184

10

11

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223

884

452

174

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BCEtpnmBs iixnvnuTBm

SCRIPfURBS ILLnSTRATBD.

473

Ch.

Ver.

]6

— 17

19

1

— 3

8 0

— 14

-. 16

— 20

— 21

— 2S

4 4

I 7

— 8,9

— 9

— 10

— II

— 17 ~ J8

Vol Peg:

1 301 ~ 376

2 382

— 72

— 213

3 78

1 3

4

— — S

— — 4

4 2

4

4 1

2 4

92 SO 170 1 383 1 Sl6

— 476

— 3271

— 459

— 517

3 263

4 357

1 470

2 366

— 422 102 186 373

1 250

— 323 _ 476

35

354

79

74

IS

318

354

400

168

322

413

71

1 254

— 237

— 189

— 290

2 413

3 187

2 245

3 187

VOL. IV.

B h

GENERAL INDEX.

Ifote, The Roman letters refer to the Volome i viz. a. for the firtt vo^

lume, b. for the secondy c. for the tbird» and d. for the fourth i and where ao tolodie is marked. It beknigs to that which is meatiened lasU -~Th* figures refer to the Page.

u/a//^/7T^ our, derived from Christy b 298.

Ablutions under the law figured sane-ti6cati0D, &c. a 161.

Abraham^ his obedience, b 359.

Abstaining from the practice of a besetting sin proves that it has not the dominion over a man, 95.— from a beloved lust, sHresign.of uprightness, 101.

Abuse ofGod*sgracepernicidns,a471.

Acknowledgment and admiration of the Deity, duty man owes him, 43.

utfc/iofM,.httman, the two great springs of SOI.^a daily review of| useful, d 412,

Adaniy how created, a—nature, on* veiled to hfro,.*his knowledge, 1S9. —his situation In paradise, d 188. —a murderer, a—^^his sin perfectly voluntary,-—had power to persevere in a holy state,—in him no impulsion to sin, 20O.—allured and not forced by taian,^—his compliance contrasted with Gtirlst's resistance of tempation.—^hls disobedience voluntary, 801.—vanquished by a single temptation, 9XH. dreadful effecu of his sin, S03.—his guilt, all mankind Involved in, 307.—his sin so fatal to posterity, objections (o it answered, 212.—unable to restore himself by his natural power, SIT.— guilty of the highest robbery, 250.

Admirable effects produced by the gospel prove its authenticity, a 162.

AdmtnMoH* private, a means of recovering sinners, b 238.—disregarded by the prosperous, 239.—a duty that requires great prudence, 486.

Adoption conferred upon us In rege-

H

aeration, a 465.-«.we are the sons of God by. d 299.

Advtrtity^ what will make us firm against its impressions, b 187.

Affection of God evidenced in denying some of'our petitions, b 440.

Affections must be drawn upwards by grace, a 413«- -of the mind, 434. —sorrowful, a twofold excess of, b —excess in degrees of them,—continuance of them, 148.-'-sensualare bad counsellors, o 450*

Afflictions should be patiently borne from hope of future ^li&s, c 8?. Ibid, d 229.—terminated by deaths c 260.-—a filed aim at heaven will reconcile us to them, 451,

Affliclions^ why believers are liable to them, a—their utility, 385.— compared to the red sea, 388.—of God*s people, fruits of them, b. 30. like Aaroo^s rod that budded,— temptations attend them, 143.— consiffered in a natural and moral respect, 144.-<^however t^evere, we deserve greater, 151.—intolerable or light, according to our apprehension of them, 191,—io ibcm God ' greatly honoors his people, l95.-r-christians under them should recur to his blessings,—christians should compare their state with the wicked, 190—christians tau{;ht how to profit by them, je04.—tend to reclaim men, 240,—excluded from heaven, c 25.—Ibid. 375 —Ibid, d S07.—how to bear them, 81.—con* tempt of them, 82.—whence contempt of them proceeds, 84.—evils resulting from a contempt of afflictions, 89.—duties proper to that state, 93.-a trial of CaUlt^ 9«» h 2

GCNBRAL INDBX.

Aglkttd believeri, a daogeroui temp-^tioD of theirs, b 186.

AjUcting evils, how io their approach lo compose our spirits, 487.

Agoniet of a i^oilty coMcieace ob a deatb-bed, 115.

Aity its usefulness, a 9.—proves the existence and wisdom of God, d 7.

Alehpniits^ their folly, b 251,

AUxaAder^ refusal of bis soldiers to cross the oceao,' a 85..^efu8^ to wtt a beautiful captive, why, answered, b 469,--4iis i^reaC love to Uepb«stion« c 397.^is liberality, 4IO._his insatiable ambition, a 223.

AlUtufficUnof of God supplier the wants of saints, d 27.—of Christ in what it consists, 146.

Allusion to a merchant }n a tempest, a 87.

jimbition, what ought to be a chris-tran*s, 176.—•the insatiable of Alex. aDder,2'iS,^when proper and when sinful, d '280.

Ambroie St.^ an observation of. a'^67«

Anecdote^ of atheists in a defeated Persian army,—of Tollus Hostilius, »-of Bioo the philoHopher, S6.-^of Herofilus and Diadonus Cronus. S7. —of Sophocles and his unnatural sons, 42.-—of Tiberius and Carnu-lius, 48-—Diagorus and his servant, 77.—Popilios and Antiocbus, 100. ' — i)emades and the Athenians, \^. — of thedui^e Blron, 163.—of Za-leuGns,960.—Possidonius the Stoic, 436,—Polemo in the school of Ze-. oorraies,45l.—Mutius Scevola, 510. —Zeuxes, b78.—Scipio the Roman general, 110,—Stilpon the philosopher, 169.—Augustus the emperor* 198.—Pelopidas and Epamioondas, 201. —Philip king of'Macedonia, 3'20.—Torquatus Manlius, 390,— Antigonus, 395.

Angela cannot penetrate the divine counsels, a 259.—not such favourites as man, 316.—their first state, 291,— fall, — pani>hment, _ fallen most imminent examples of divine ivrath, 292.—why no provision made for their recovery, 293_not qualiGed to redeem roan. 350.~for one sin doomed eternally to perish, bS3,

A^^gc^ 0/ ^ii^t more distinguished by love than light, 396.-~.propounded

^ to us a pattern for Imitation, 477

inspire holy thoughts, 478.»obey

God more readily, 479.~their example, tome say is above our level, 48D.-J10W named the son of God, d 69.—cannot claim a reward fnna God, 973.

Anger^ a lost of the flesh, b-Jio passion less capable of connselr-prodnctlve of tremendous and extensive mis-chief,_hov to prevent its rise and reign, 307.—divests some men of humanityn-^we shoald try to overcome it in others by roeeknes«,— those addicted to it iboald be doubly watchful, d08..tt is becoming a rational being to defer It, 300.

^^g*Tf man suffers more torments than his worst enemy can infliet upon him, 309.

AnimaUy kinds, shapes and properties prove a God, a 12.

^polUnaris and Eantfmins, their objection to Christ's divinity, 64,

JtpoHoniuB Tyanoeos, his pretended miracles, 136.

Apq%tUty their character as to integrity and sounrfness of judgment,

140 were sincere and certain in

their testimony,—their testimony equal to demonstraoces, 141.

Apotttes and reformers pi cached the same doctrine. 490.

Appefftes, carnal, their dangerous influence, c 449.

Arabia, traveller In the deserts of, allusion tOt a 87.

AretiuM a painter, story of, c 447.

Avian p^secutiofi in^ the rich professors yield, b 346.

Aristotle^ quotation from, a 8 a supposition of his, 31.~an observatioo of his, 107.

Aritiotle's view of happiness, 129 — on the best laws for government, ]75.~assertions as to moral habits*

2C'6 his obscure notions oT Deity,

428.

Argutnent9 and motives to excite ns to grow in grace, b 471.

Armour of the christian, 517,

Ascentt inlo heaven and intercession prove the completeness of his sacrifice, a 374.

Athur&t^ Mr. Benjamin, his funeral sermon, d S93jjiis excellent character, 415.

Atheism, fearful of discovery, a 3,^

AtheisU acknowledgment of an, a U* _story of an, c 75.

jftheists, few of them, a 3 —most men practical, 33—^pecuUtive,-.Uicir

QkMBKAl. IKOKX.

477

d l9«-^De6dole of tome the Per-

siaii soldiery,« 36. Athena ancieDtly conaidered tbfefrapd

mart of felicity, 12a~Paul*» tittle

BUQcest Id that ctty, 600, Mhtniama advised to cut off the

thtrmbiof the inhabitanto of Clciaa,

b 220, Aitribmte$ of God, their harmony in

redemption by Christ, a 181..^

sweet coocnrreoce of them all. 299. Augmtui^ tb£ emperor* anecdote bf.

b lea

Austin^St' confounds the atheist, a 96« —an excellent remark of, 50..jtri-fciog» passages from his writings, iaS.«jin observation of, 143—his answer to lan adversary, 215. —his singular prayer, 327.-^b-•ervation of^ reipecting the difference between filial and slavish . fear, c llS^slavish fear, 224.

Author^ an advice to, 465.

Aviccn an observation of his, a 115.

Ao9id^ engaging company (hat woald corrupt, b 5>8,

AwflU state of the damned, 116.

JiaeksHdingt remarks on, c 439,

Bate$t Du bit memoir, prefixed to

the I vol.—his.funeral sermon by

Howe, d 423«^is character by

Howe, 442.

J7«xfer, Rev. Richard, his fbneral ser-

. mon, 297.~liiB character, 324.—bis early piety,..had not a University eduaaiion,—fixed at ILidderminster, -Jus useftilneat at that place,—bis prayers peculiarly affecting, 325—. his sermons of what natare,^4le<-oplsed fiashy oratory,:^his diligence in catecbisiog, 32S...pabli8hcs Gll-dai Salviaausy^unftes nrihisters of

. various denominations in Worcester*

. thire,—comes to London and settles thero^ 327.^engaged In the Savoy

» conference,—auecdote 4f his forti-tade when engaged in the ministry,

,x.removes from St.. Dnnstan's to

« Black Friam,829.-iflvaived in the calamity ooca»ioned by the act of noifbrmlty, 330.~accoiint of his book9* SSL-j-emArkable sanetity of his llfe,^hi4>imillty, 3S4,^elf-deniat,-.patieiice,SS5.—pacific sfti-

' f lt,->-.love 10 this souls of men^ 836^ siei^nem and death, 3S7. Me^tt, fioi.p4fiscHed with a lational

soul, a M—^xeel man in vivacity «f the powers of sensey 70.

BM^vrdj duke of» dedications to him, d t70..^10.

BeHevmv secure in Christ, & S23«^a glorious reward promised to, 324.

. the nature and duration of the re* ward they shall ^ojoy, 325.—their reception into hcaveo, proof of perfection of Christ's Mcriflce, 383. —aiaeere Ihali obtain a final vie* tory and reward, b 133—their title as deariy beloved, 206—Christ's tervants by solemn covenant, d 271. ^-should act according to their state and future hopes, •376..^heir eon* versation should be la heaven, 376.

BenefiUj temporal, God'i design in dispensing them, b -Ulicir abuse, leads to fatal eonseqaences, 214— God.'s bestowed upon us^heir priocipler-greatnem, 404.

B»mard^ 8t. an expremion of his on liberty and necensity, a 228.

Bifon^ d oke, an anecdote of, 163^ ;

BUtudntsBy future, c 261.—described by sensible repretfeiHations, d IG64

Blood of Christ, its undtcaying «ir-

-:tne, a I25.^heeatiagof, forbiddea io the law» why, 378*.

JNtaodf, aa iweU an milky, way laadt to God's throne, 4191 .

£e<^ and- HKd, their empathy, 79^ -.jdegrading to pamper it, aad neg-

- lect the soul, 9a.^tlie evils to which it Is Uable through sin, 206.^the

. natural .incapable of celestial life,

. c 265.^tbe human. Its. foramtion

proves the existciKe and wisden of

. God^ d 9..^f the saint wiU be rai-

sod aad glorified, 278L B0oka of the New Testament cannot be fatoified, a lH..^f Record will ho. opened in the Day of Judgment, c 328. Brm'ea serpent, a typa afOhrist,a537« Broast of a dispassionate man. is the

temple of p««€oy b 300; Broken and contrite heart, bkssed-• ri^m of» 104. .J

Bndm* exclamatioa oa bis def«gt lo -hatUe,a77,

BmametM. and pteamres of the world ' caueei of oarfial ■eourity, e 65b«

- should be no hhsderance to meditation, I22«^lvert the mind from coasiderctloas Of deaih,.253;

Cb/amM«s> of Hhe world the eoaie-qoencei of lio, aJM.

CBNXIUL-lNJDBX^

C«%ii£g, a cImracSter of bin, « 98.

CtUtistgSt wherein men are enga^d iallaeace Cbeir moral character, b—» differeatf the temptations which attend them, 7d-*lhoffe to be cho* ' ten leant labject to temptation, 79.

Car^imt/e«, some minlstert like theBi» d2S5,

t^tkttgii^ after itt destractioa the Ro-mans degenerated, a 73.

Camml mind insenilble of itt wretch-

' ednem, <2l6.-^personff retain ac6ld rcvwmbrance of God*8 benefits b 85.—«ien forsake one sin toembraee •Dottier, 102—pretences are need

• tocvcase sins of intemperance, 902. . '-MBon ander the loflneace of the

seoses> 450.—man cannot take tho

. deli|[;ht experienced bj the saint, 48!}.—greedy In desire of temporal bletsinirs, 489.

Cttust$^ all subordinate, sustained by fresh Influence from the first, a 8.—« moral of faabltnal sin, b 75.

CeZfUf, his objections against Chrlati •a 372,

CsfoHaf, a primitive dirtstlan, a reflection of his, b 184,

Cftmictf, folly of attribtttiog the ofi-gin of the world to It, a 8.

CA«ra<4«r«, of the saints la the Old Testament, a 544^

Ckmie$ the fifth, in deelining age

' sought the shade of a cloister, 73.

Chaittwmenitj the effects of God's pa* ternal love, b 156.—proved ,*-G(kI*s design in sending them, 157.—work of conrersion carried on by them^ 158.—by them God designs to illos-

* trate the graces of his people, IOOl God's providence and grace in them, 161.—their blessed Issae,—produce present and fotore glory, 163.—arranged by infinite wisdom, 163.*-tend to glorify God. 164.

Child of God> may walk to darkness, 446.

Children of God, how they areformed,

- d 69,

Chriit the word, his testimony, a 156. a]^pearsto Sant goin^ to Damascus,—to John the apostle, 151.— bis power to opertfie grave, 158.— his side pierced, why recited by the apostle John, 160.—state of the heathen world at fa IS advent,-^ is blood, iu effects, 168.—the special charac ter of bis religion,l68.—Porphlry's testimony to the truth of his life,— his external moan itate worthy of him,—his design in coming into the

world,—>io redeem iaeir,—to fonarf a sptrltnal kingdom,—his example of excellent use, 160.—aasures his people of a blessed retribatioa, d 946.—an example of perfect obedience, a—exhibited virtnes from the.lowest to the most heroie, 175. —>many professed disciples of, la^ consistent in (heir life, 176.—harmony of divin^«ttribates In his work, 18L^-a sympathising Mediator, SU. Jiis ofilces,-ji Priest, 843-« Ftophety 844..a King, «46.-4:ame from the boom of his father, «44— . his sceptre amiable to his subjects. Md^-'wiil be as fender to men when he comes In judgment, as when he suffered on the cross, 247.-Junitcs the glorious titles of Creator and

Redeemer, 248 as a son, most fit

to restore man to favour,—aad Adam, comparison between, 849,-. way m which be attacked and triumphed over satan, 958..^aught satair in his own snareb, 853.~hia death of infinite value, 254_love in assuming our nature,—prerions glory ,300 —amazing condescension, 301 .—took our nature after it had lost its primitive innocenccr^his love manifested in his sufferings, 303.—bow sinners die brought to him, d 145.>auffertngs enlarged op<» on. a 304.-00108 with him the source of spiritual bUssisgs, c 971« why he is appointed the podge of men, 318.—his presence joyful t» glorified saints, 393.—the sufferings of his soul, a304..body, 307,—kaew

sitt in all Its horrors, 304 the wratk

of God inflamed against him,—do-rellctloB of him on the cross, a great and terrible mystery* 305.1.' sorrows of his forsaken state, great, S06«-Jil8 death shows the greatoess of hit love^-its ignominy, SQ7— pain,—crucifixion described, 308.. comphrison l^etweea and Isaac, 309.—his readinem to save us magnifies his love, 318.>~our salvation amiable to him in his agony, SIS*— the christi«i*s inviolable sanctuary y S23.-jnore amiable on the cross than on the throne, S36.-»oar love to him most be siocere,-supreBie9 S37.-JBot merely a martyr, but a mediator^lTine justice glorified In his death, 858..-Jiis death, how represented in scripture,—a price to redeem frum helly.-a sacrifice to lacABcite IS to God, 953.*-how ki»

.GBNSBAL INOBX.

««7»

temporary lufcrlogi Were ecioWa-lent to eterDal» 350.^lwd foil pow er to diipose of hit life,-.wool(liiot finally perish,—an infinite good re-doondt from bit 80flerinp,^li deatli the price which redeems Jii, 358..the dependance which his glory had upon hit humiliation* S71.— does not save men in their sint* b ll8.-.how we are to love him. 411. ->luve of, its mighty eflects in ns, 418.Jiis law eiyoittf love, 414*. his life, a globe of precepts and model of perfection, 474.—two examples or his proposed for imitation, 486,—his presence in heaven, a part of the felicity of the saints* c 41.— his dnty proved, 237.—bis obedience the meritorious cause of salvation, 4ll.Jiis first and second coming contrasted, d 395. CkrisUan religion proved, a 103.^ compared with other religions, 108. —delineated io its doctrines, promises and precepts, 119, and 131.— excellent above all other8,-*iis design and elTect, 471.—renders men like angels,—none dare condemn its morals,—its glorious effecu, 473. CkriUian charity, a 41d.~love forgiving livjories, an excellent effect of, b 419.—every* a builder, 429. —the conversation of worldly men dangerous to him, dill. ChrUiiMf his sUte preferable to * Adam*s inaocency, a 314.—a son of God, promise annexed to that title, b 438.—this relation gives an adoptive freedom, 439.—is not an empty title, 441.—the inheritance he is entitled to, 442.— ChriUimUty^ iU external proofs, a— its miracles, 138.—proved by ac-compruhments of prophecy, 149. ChrUtumt^ many so merely in title, a 107.—the first rejoiced in martyrdom, 15l.<«primiiivc, the greatest heroesi 162.—their unshaken reso« lution in death, 183.—exhor^ to holiness, 475.—inconsistent unless they are holy, 477.—may confirm their faith a^ to future promises, from accomplishment of those that are past, 544.—exclteti to subdue their lusts* 110.—can not by any calamity be made miserable* b li^«— God can make them trnly happy in his love* 190.—in aflllction, should pray frequently and fervently* 198. ^-rshall compare themselves with

themselves,—othen,5lf.'—ihe neaf' • er they approach to heaven the more is its attractive force felt, —fhoald seriously think on the ap-proaches of death and judgment*

CArysoslnm, quotations . from ' la Greek, a 158.—dull when preaching to a thin auditory*..breathed fire when snrronnded with a numerous assembly, b 17.—letter to Ciriaous* c 898 —exultation or the influence of religion in death, d—a striking remonstrance of his, 230. Oicsro'r censure of Homer, a 110.— why more virtuous than Gataline, 211 .—bow he aggrarates the crneity of Verres, 308. CAnrek of Christ* what It is and what

its members should be, d 247. C^ei/, duties, b583. Clafksom, Rct. Mr. hisfNineral sermon^ d347.-his excellent character, 383, ChHty duties, love to ihem exhibits grace In the heart, b 450.—motives that influence In th«m, 4<U). Cold a, preacher makes a careless hearer, d 262. Comforts of the soul increased by me*

ditation, c 133. Command^ the first and great* love to

God, b 403. Commaiilofi, with God promoted by meditation, c 155.«jnake8 death less fearful, 30O.-wlth saints and angels in heaven, 395.. Comparitom, an encouraging one, d 209, , —between the werld and sin, a 90« CompauioHMie sympathy of Christ with his afllioted people, b 199.-C^m^fars under painful trials, hap-* py instance of, b 148. OimpfMon^ its religlon*>its folly,and

injustice, d 105* CsttesaKflf and exeusing our sin

learned fh>m Adam, b 42. Csndflioa* vindleatioa ef the term*

d 131. Conf6$tion, necessary in brder, b—nuA be free and Ingennoos,—sincere and full, 41 .^wlth sorrow and shanM* 42 —self-condemnation,—prarer for pardon, 45.—must be with'fonH-king of^o, 48k Con/idfuce* In God* blessedness Of, a

56. Cott/Irmfii# fence* emanation iron

the Holy Spirit, b 125. CvMBsion of divine traths, b 373.— of the passions disoaven the prede-nioaot lust, 74.

iOKSRAL DUaX.

CanpteH Q/f€t oar lotte the noble eifect ef dtvioe grftce» b 113.

CmscMfice, its power, a S1.*-tlw 4\§* ^oieta bf^ aot esiernml imfireMlons, 34.-.its doable power. 84.^wh«t it w«t ia mail*! pristiM itale* 106.^ woauded by •c&snal pleawrciv-yiaBtriff to dUarm it^ ftitL.-*me» naay pretext! to satisfy iir«^D-deavoers to drowo Us. voice like CaiB,«-i«capableof restraiii lag mao. 5)2^^cecd from terror^ b 29^-a guilty one begios the sinaer's bell la this world, 115.^what iu dcsigo, f Sl^lU tcitinony aot^lected by the prosperous sinner, 236_the frequent discussion of, promotes piety, SOS-^vcrse to it, why men are^ what necepsary* that it may perform its office, 509.M~dfeads death, «S49.«wiU glTC its Icftimony at the day of jadgmeat« SSl.-4ttests the existence of God, d 1 l.^A gailty • one accuses of thc'most secret crimes and tortarst the greatest mea, 13.

Cofueni, oar, to serve Christ must be deliberate, entire and permanent, d38l.

Contequencei of Christ's comiag foretold, a-Uhat the Jew* shonM regret him,~Levitical cereoMnies .should cease,-Udoli should be ruined^ not idolaters converted, fiS3.-4>f and seeking foiigivenesss, b 40— of intemperance aad imparity, 801.

C^mstdsreliM^ of a future judgment, e S44."^f eternal realities, 457.^ aiastb® serious, frequent andac-

. «ompaaied with self appiicaiton, 459.^i8 a pleasant employment of the mind, 4d9.-^be carnal miad averse to it, 463.

Cmsidtmti^nB proper at the Lonl% Table, h 5^.

CmWmicy In religtoBy itt itpportaaca, bS61.

HonttnimsHi la every state eiyoined by the gospel, a 417. .

C^tUranf BiAi— into whi«h dying per«

• «on8 pass, a 315i

.Cofktnui between the sense* *od the ioul, 60-Jldam ^nd the martyrs,

Cbao^rttMi of the soul, the greatest Qf all miracles, iSS-setforth by the word oMmi^iWf SO«*-»f the worldio Christianity requires agreat powerr^liliealties In the way of it, 403.

Caaasmim, the necessity of divine gvaee to effect it, d 138.

CMufetian of* sin the begimiBg of conversion^ 144.

Cprr«p<ioa hereditarily tranmitted,

. a fi09.-.^ nature works variemly in meB,^why its visible acts are diffoffent,-.voluntary and culpable, 21i.«-of nature does not cxte. auate gmlt, b 09.-Ji«t a mere privation of boIlne6s,297.

Corrmpi nature in scripture denomi-

- anted flesh, why, b 7l.--cUbtom, its

tyranny violent, b84.

Ceurt life, like a leaky ship, b 80.

Covettea/, God entered into with Adam,~displayed admirable good-

' nen,—wisdom,—the terms of, a 192. .^peualty of its bre9ch,._constfta-tionof, on what founded, I93^with Adam, its prohibition, 194.—terms of the first not objectionable, 215. ^firBt,did not accept of repentance, ^its final voice, do or die, 233.^ new, promise of heaven peculiar to

it, 324 upon what its stability is

founded, 319.—secured by the efficacy of divine erace, 320.—founded on the love of God, 319.—new, glory of God and comfort of christians deeply concerned in it, 323.—of worlts and of grace, distinguished, .&c. b470.

Ce«e<i>M9, the, are Inordinate in their endeavours to get ricbes,~«onfid in sikving, and rob God and roan,— defective in using riches, 312.—want to compound with God,—defective in the manner of giving, 313—har-• den their hearts against the claims oTthe mtoerable,—will not give la proportion to their abilities,—deu-

' %ly guilty ef feigned poverty and

- real avarice, 8l4i—the, how they •palliate their guilt,-of a thousand

' scarce teoare changed,—ineflleiency of the means used to cure them, 315 disregard the word of God,

bsia.

i^oraioMmess, a vice to which old age

- is peculiarly addicted, b Tii^eor-rnpts the whole soul,—is radically

' in the understanding, SlO.-jpri*ci-pally in the will,^II.-virtually la the actions, 312,—producee immo-

' derate desires of riches,—connected with immoderate joy in possessing rifches,.anxioits fears of losini; riehes, 31 l.-heart breaking sorrow in being de|^vcd of them, SIS.^ #ifficuU to e«re, $U«.^xelBdet iti

6BMSRAL INDEX.

481

w bjeet ftron bea^eBy 811 .Hiaw d is-coTered, SIB,

Crap, the folly of sidNI, c Stfi. '

CrmfUntm of Cesar and Pompey, b 90.

Oiatiou dlipiajs Ood's power, wi*-dom and goodaen, a 184—God moved ia It, oaly by free goodoeM, 185.«abey prores Cbe existence of God, d a.

Creaturegy iDferior» moved by iDstlact, ..—iDteaeible of moral engagements, 190.«^ot abtolntely impeccable, a «I9.,.aU) obey tbe will of tbe creator, b 116.

Crjaiei, their poaifhrnent to satisfy the law, a 363.

CroeodiU, the cowardice of il, a 110.

Crcuuij his exclamation when boaad atthesUke, b 268.

Cr99Sy tbe, is the appendix of tbe gospel, b 242.

Cfost of Christ, an o^ect of admiration, a 394.

Cniet/lrt#M, only inllioted on iaAiraoos offenders, a 307.

Omci/jrion, deicribdd,.u>f Christ de-•scribed, 308.

CrueUy of Adam to himself, SOO. . Cmei practice <of an ancient tyrant improved, b 13.

Cnrtosttjp, in dtrine thlnt^s impertinent, Sr0.^daogerous, 371.

Cvu removed by the death of Christ, c 257.

Cjfatet, their implans opinions, a 440.

CtMHuifioa, the fear of it, insaOcient far conversion, cSlAb^the pnoish-ment of sin, d 56.

Xyamneif,<the, wHI seethe glory and know the blessednew of heaven, C70.

Demon and Pythias, tbe Sicilian friends, a 311.

Dangtr of dehiying repentance, b 118—of continuing one dajr in sin, 128.~of prosperity, a discourse on, b 211.

DarHmg sins, men sbonldJcnow which are sach, b 180.^ow to obtain a knowleiUeof them, 120..-weshoold pray to God to discover them to ns, diligent watchfulness means to keep ns from them, Itl—sbould be chechedio the ArsI thought, 123^ o at war d temptations to them shoaM be ftvoidfid, i44..^peedy repent-aace noeemary, if we fall by them, ItS.^ferveat and eoMtaai prayer against them needfal| ISO—prayer VOL. IV.

against them most be cofftinned, 130._faith in Christ a sovereign remedy against them, 131.

Davidy offering blmiieif and faintly a sacrifice, a 312—a tvpe of Christ, 640.—uprightness vindicated, b67.

i>fliy, of judgment will be joyfnl to the saints, a 544—why called the great <fay, c 314.

Demd body, a sad spectacle, d 230.

Deathf soul incapable of by any internal causes, a58.~caiises of its entrance into the worid,c 241..can- -ses of the fear of, 244.~gain to a believer, 259.~4ure to all, a 103—fear of,embitters the enjoyment of life, c -atwfot state of the careless soni at, a 25U.-.the triompiiant one of a christian is honourable to religion, c 85.—why It is continued to the sainU, 88_264_the spirit with which saints should meet it, 90.« -causes of a christian's joy in, 91— > fear of it dishonorable to a chris* tian, 94..^of friends, comfort in, -98,-^version to, how overcome, d 434.~of saints, iu inflnence, 287.. rules for preparing for it, c 296.— why believers are subject to It, 264.—of Christ depended on several causes, a 144.—the wages of sin, 194.—consummatioB of miseries to the wicked, 206.-of Christ inestimable, 371.—of Christ available for pardon to those who lived prior to his coming, S80.-of Christ, the virtue of it reaches to all ages prece* . ding and saceeeding9S81.—of Christ expiate* universally the guilt of all transgressions, —of Christ hath pro* cured grace for men,382.—of Christ, Ihe redtmdant met it thereof, 383— of Christ, a curse to the wicked, a privilege to believers, 380«Lof Christ, in it the clearest discovery of the es4l of sin, 890.-of Christ, takes off the scandal of the cross, SS8 .-of Christ, attested by his cue* mies, 3S0—.of Christ, Cesar and Alexander afraid of, 431..u>f Christ, final remedy of all the saint's mise» ries, b 31..4>f Christ, of a reigning ain is the sweetest savour of life, I14..4»f Christ, the desire of, in or^ derto attain ai perfect holiness, proof of real piety, 462.

i>s|it,oar,toGod, notpecttnlavy bnt * penal, a 353.

DsatM.a persecutor, the rich christi. ans foiled by his persecution, b 246.

Decrees of God irrevcfsible, a 324.-« 1 i

GENERAL INDKX.

of God aod his law to be dUtia-gaislMd, 14«^-4>r God will be revealed ia a fotare atate, c 382.-of God their iraaiaUbitityy d 186^ of God aod liifl roYoalcd will do aot clath, d 276.

DeJiUmentM^ of flcth and ipirit, we most be deanied from b 2iM^.

H^lioa from doty, wkat caaiet it, S93.

Dtgemermtf of maa prodlf iom, m^w^ of the healheos, the caaie^ 2SS.

DiymdalMa^of a mere leaeaal life,9ai.

DtkneM, of rewards aad paaiahoKDti, tf406,

l^*ii9^ splendour of, in Jetat» veiled

. by his aesh, a ISS-^ts dasslii«

rays softeaed in the hamaaity, 84ik

DUitiat^ a faadamental one aaMOf men, d S5fi.

Hsmadss, the orator, an aaeedote of, a 138.

J!>spiadtfae« apoa God onr daty, d 20.

D^prmvati^n of the wilt aad aader-slMdinf,a8l&

I>^irattijr of present times lameated, 475.^D inaata habit, SiO.

Dmrs^ a sifalatf oao of a siek person, 2ST.

JOmpMHtoKy risprovedy c 444.

Usqhetr euts the aerres of our en* deavears, b 108.~.iCaation ai^aiMt, to aged aad dyia^ staaor^ c 894^

lUatrueium that will bereafrer se»so oa the foolish siooer, b —of the sin« aer^ fraiC of his own choicse, 2^7.^ Is certaio^Jieavy acoordinj;, fl56.

UmpH, what is his most debasing iltloi b aOO,^U^ how he 4s seid to hare the power of death, c 940.

JDMrffo may ooaaterfeit miraeles, bat cannot predict thiags, a 148.

D&sf orat aad his servaat, an aaea* doteof, a9?«

Dfjbrtaet beiweea stapidity aad pa* tiencr, d 290.

D^fUmUki that stood fat the way of nan*s redemption, a 298.~to a a. ravel them, aofels at a loss, 930.-. of bearing provocations, b 185«-^ •nrgiog bad passions, 901.

IMigmce tn tho dse of appointed ■Mans a marlc of sincerity., c 436.^ of worldly mea a reproof to chris* tiaiis, i9S^n the ose of, effectual means for obtaining salvatioa, 4 9W. .

JDtSfsnas and the diseased at the torn* pie of Asculapius, b 2T8.

IMrseCisii*, tb attain resifvaatioa, b^ flrst, steadfast feith In God's provt*

dence, 181 .-second, God to be iu« preme olg eict af oar afMloas, 188, —third, moderate- our valuatioas of things below, ldl.^oarth, m^' ptadeat fofccasi of evils possme to us, I99.-^flb, aMwraral reftcc* ,tioos apoa our guilt, l^««^slb, consider the biemlaga reoeived, as well as eviH eadaced^ 196.—seventh, frequent an|i fervent prayer, 198,

Disc^ttas of afliatiaa ooatiaaes bat for a short time, iai«

JHMC9wrmg n mu U ia the way of puo-suers of holiness, 488»—achi to be regarded in matters of atetnal sso-menty—msy all be overemne by the love of God, 468...dov«rcome by bealben iastancesf 480. f

DUpteamf of God, b<|iy fimr mill axcite the iaiiairy- hour ii amy be appeased, c 182.

INseassf of ihomiad and body diffsr widely, b 129.

J)iso4ed&me«, hnadUtfl-ailty ao ezcase for it, c 318.

i Hs pwme rt iaa, of tha geepel, distia. gttished by'abundaat eflbsioa of the Spirit, b4M*.

DiMsmper, strange aaaia tha ayes of some penoos, 817.

IHoprrioBS, cai^aly;]«saea mea la slight tha hand of God, d 86.

Dktiniig of iha eMstlaa ralisioa. a 105.

Do€trimt^ af tha chrJaMM rclifi«N 105-heavenly, distlagaisbed fi^m earaal inventions, 95S«-jof ,Christ» givwaa dlsp«nsa«iaik to theblghml, 508...A fatal oae, of tbacharobaf Rome, b 473.

X>ssiiiaiij of tha gospel, prqjadieeaf aanml mea agaiaat them, d 117.^ that are revealed must be receiued though all diflicadtiM caanal bo removed, 156.

'^*^'V sood, aeiaa every opparta-^ U'ty of, b 518. '

D<fm€iHe duties, 5t9.>

Dominion and Itlierty lost by.sMtt*t faH,a9(M.

i>«uMf, the, end to whfceh aeUoni should be directed, b 3ia

D^btt^ the anrensoaableaaM of atha» ists,al56w

J>ai;yorobedieacelsab8alate, d878. —aad reward, canaeetiaB bbtwaea^ vary iaiacntbil, Vi4r Bteat to il ia the gospii, sealoai diichaste af H aee a pRfarmtioa for doatb| e 898.-.

GSNERAJL IKD£X.

483

•BdMred «» ohfMaiit by s^acioos •■deftcaieDts, b 44S. X>Nli#f of our Beveral relations, doe regard to,,promotes hoUnetft, 619.

£

R&rlky ioequalUy of its inrfkoe noet useful, a lOt-aoan eompared to tbe, MU

EeHpse not porteotovs, c 2S6.-jof af-'flrctlOB tbe tine when Christ visits the sool with light, b 101.

Clsce, the, la the eye aod heart of God Arom eternity, d 978.

BheH^n separates the people of €h>d liron otiiers, c 6.-.aiQst be ascribed to the will of Ood as its sole caase, 419.~4>f lost sinaers designed to glo-vffy tbe Saviour, d l68..^hefotto. tain of distingalsbiog grace, 1&9.~ the decree of it, its certain aceoia* plishment, 186.—is fron God's free favour, 272.

m^memtsy their eternity and friendship, a 11.

Emhunt saints oftea most deeply afflicted, b 179.

BmploymemU, lawful, beDeficla],2S5. —of heaveny c 81.

EndUsi joy aod endlem woe encourage to obedieace and deter ftt>m rn, a9l.

BaemtM, victory over them, part of the felicity of heaven, c SO.

ffnlirs obedience due to God, b 892.

£avy, a pollution of the spirit, 345,

Epitnrus* doctrine of pleasure of sense, a^-a voluptuous swlne,~« crafty maa. 189.

EfuanimHy under all conditions, a doty as diilcolt as excellent, b 454.

Equfpoin aa, between the rich and the poor, 388.

E9tm, his fotly and k^HU 854.

EvUhtUMng grace should be earnestly prayed for, 506.

Eternal world, veil drawn over it for wise reasons, a 87.

Etermty^ its emblem a circle, lOO.^of heavenly felicity, c 40.

EuMebiui testimony to the amazing fortitude and patience of the early • christians, a 509.

EvangtUtal mysteries fully to comprehend them impossible, b 809.

Sosflfs, train of, in ali ages prove a providence, a 80.

Kvidsaes aod importance of things, •fix our resolution to adhere to them, b384.

EvIU done and suffered by the wick-

ed, their correspondence^ a 27,^ appear great, seen through grief, b 148.~teroporal, cpnsistent with the love of God, d 47.

Examination of our ways promotes holiness, b 508_of ounelves, its importance, d 317.

Example of Christ absolutely perfect, a 44S.~mo6t accommodate to our present state, 444^Jiis humility,— obedience, 445.-charlty, 446.—its excellence and influence, 447.—in the angels, b 477.-in Christ, 474. —of tbe multitude, its contagious iofiueDcet c 45K

Examples^ their efficacy above precepts, a 448—express clearly the nature of our duties,—assure us of the possibility of our duties,—urge to imiUtion, 443«-of God*s forgi-giving great sinners recorded in scripture, b 39.—of the great not a a safe rule to follow, 8S.—of Christ lays an obligation on us to follow,

148 of perfect holiness set before

us. 474,—in the scripture, 480.

Excellent privileges of christians above heathens and Jews, a 542.

JBf ecraftfo idolatry, when Christ Gaae» obtained In the world, a493.—hea^ thens trained up in,—derived from long succession of progenitors,— pomp of it pleasing to the flesh, 494.

Exkortation to follow after holUess» 463.

Existence of God, 3.

Extremes^ two monstrous ones, I08«~ two to be avoided by the afflicted^ bl45.

F

JPoce of man» the Innumerable difltsr* cnt character of, a 18.

Faith consistent with tbe fear of God, c 184.t-in Christ necessary for acceptance with God, 356.—counter* acts the influence of temptation, 454.—in Christ mistakes about it, 129 —removes the thick curtaia of sensible thingst a 96.—requisite to the obtaining of pardon, 184.—is « rational light, wbereia it is so,— arises from arguments* that convince the mind of the truth of the gospel,—makes use of reason to consider the doctrines of scripture, 881.—its two a^ts, b-saving in its nature, 15.—necessary to our obtaining forgiveness, 16.-nece6sa-ry to forgiveness is of pure grsce, 18.—its Influence in the mortiflc»*

GXNBEAL INOBX.

tlon of our tio, IS^ —lint principle and fooodaiioD of retigioD,~lio-Dourable to God and bcoeficial to us, 363.^octriDal,—iU nature, 364. oh)cctB,_motivei, 365.-^»ower and efficacy, 981._juBtifyiogM~in the disposal of things by God\ providence, 387.

Fall, God permitted it to raise Ban to a higher and more stable felicity, 52. ■ Fb</actoui reasoniof^s of sinners, 117,

False religions have had martyrs no» ticed. a 510.

Fancy, the power of it considered, c 447.

Fear, the nature of it considered, 244« —of death, see death, Jiow threat* cnings should irork on fears of good men, 189,—wrought upon by awful threatenings, a 456—of man, best corrected by the fear of God, c 182. -4ue to God, 26.^firia), of God, an ingenaoas affection, 5fc. a—and »er-▼iie contrasted, 3t.—of God distant from the heart of a prosperous sinner, b 271 _-of excellent efficacy, ^ to perfect holiness in us, 431—is the fountain of heroic courage, 435 —and hope, (he secret springs of human actionF,~their commanding influence, 431.—of God, brief description of it,— preserves and increases religion. 432.—consistent with faith, love, hope and joy,~ product of faith, 4S3...^nd love have a mutual causality on each other,—and hope joined in scripture * and in the heart of a christian,-, nnd joy are mixed, 434 ^of caution, iis importance, 435.—should be in exercise in all acts of worship, 436.—its use in times of temptation, 437 see contents of vol.

3. its consistency with other graces of God, c 183.—slavish exposed, 820.—superstitious exposed. rZQ,

FtUeity of man, its essential and inseparable properties, b 249.

Fidelity, God will crown with highest honour, d 246.

Fiercenett of spirit, how pernicious, e86.

,Ftlial fear caused by the mercy of God, b 2^love described, d 319.— of what it Is productive, 320.

FUshly lusts steal into the heart by degrees, b20S.—stnpify conscience, 363.

Fiomen, their kinds, beauty, order and usefulness, a ll«

Fifing fishes allvded to, b 15t.

Fo^y, tlie aoMtsiair. ^ Adaa* a 199.-of men to neglect Christ, 870.^0 choosing sin catber ihaa allictioo, c 67.—of prosperous sinacrst b S49..-of present pleasures to eternal,— voluntary, of sinners, 2ft8.-cu\pa-ble, of sinners, 26S,ligBasBla&o«a, of sinners, 26^.

Fooi, the sinner's title In seriptare» 218.

Forgrioensss of sins, b-4ieloags to God,—is a powerful matiTe ta adoration and obedieacct—what Is contained in itr-inplieo sUi, sin a law,andhowalawxlvMi l<«-«boli-tion of guilt, 4.—God's rayal sa-premacy conspicnons in it, 5.-^un of Man*B power to forgive explained, 6.—to bestow it, God gave his Son, 8.—obtaiaed on easy tersss, 9.—objection to answered, lO—all the persons in the Godhead concerned in bestowing it, 18,—abundant itt God, 26.-.exteot of it 21.— entireness of i(, 28,—as full as it is free, 29—a furgiving spirit con* nected with it, 49.—the doctrine of not to be abused, 32.—abusers of it incapable of raer y, 34.—produces holy fear, 3$.—doctrine of, affords strong consolation to the broken hearted, 38 iU various usages urged, 32...ahottld excite gratitude, 36.

Forgiving injuries enjoined by the gospel, a 415.

Frequent prevaleocy over temptatian proof of grow til in grace, b 449-

Friends^ many professed, guilty of soul murder, 417.—their death not to overwhelm us with soriosr, d 229.

Friendship of some, like leaf of gold, b 415.—tried in the furnace, 416.^ the dearest, has its imperfectioas, d 437.~Scipio's rule of, b—Lae-lius' rule of, 418,

Pundamental rule in the christian life, what, 121.

Funeral sermon of Or. Bates by Rev. J. llowe, d 423.

Future state, the neoessi ty of a, a 72.— some objections to, aaswered,7&— what influence, should have on onr practice, 93.—even to doubt of it, is a proof of it,—practicisl Inferences easily drawn from, 94.~its honour and glory concealed at present, d 276.—reward of belie^ vers described, a—its excelleacy,

GBNBRAL IKDBX.

485

450.—'perpet oily, 462,—glory Id-cvesMd as we excel Id holiness^ b 483,

G

Oaltfi^ his challenge, a 1.

GentiU world, cooveraioo of, foretold io scripture. 148.

QentileMt their deplorable ca8e,-»tliey had no senie of their mitery,—-desire of mercy, 259 —most polished, called la scriptare, « dfoi, S80.

OiftM enhanced by greatness of God the gWer, 40.

Otediaeorf, the bloody spectacles of, in Athens reproved by a wise man, 411.

CMorjr, the reward of Christ's suffer-

- lags, 318—frequent and serious tfaoughu of, purify us, b 428— hope of It should be a constant motive Co purity, 431.—of saints will be, solid. Inherent, and satisfactory, d ^8.—^and worldly glory not to be comftared, 219.

Ood, the belief of, a pure emanation of nature, a 40.—resignation to his will in ail things due to him,— trust and reliance on, our doty and prifilege, 53.~most willing to pardon the humble and contrite, 194,—loYO to, enforced by the most powerful motives in the gospel, llfi.^not to love him base and . dangerous, 114.—^the harmony of his attrlbntes. In redemption by Christ, 181.—bis jurisdiction over man, ground of it, 101.—entered into a covenant with Adam, 192.— his majesty contemned by Adam, 109^—the only being immutably pure and holy,—bis permission of the fall, no rellection on bis purity, 213.—sin,—providence,—goodness, —can bring good out of evil, 2f4, «-deereed the recovery of man, 23&-*^bis end In contriving man's redemption,—his own glory, 236. —man*s happtaess, 2S1.—his glory manliiested In works of creation, —in work of redemption,—his attributes gloriously manifested In redemption, 236.-—the means he pitched upon to effect redemption, 231.-*brittgs glory to himself out of man's fall, 240,—Mly can teach the heart, 244.-^gnilt makes man fearful of his presence, 845 —the Father, not flt thai he should be iacaraate, S47.~Holy Ghost, 248. —not oaly lovely, bat love itself,

—hy gift of bis Sony assares «ur hopes of heaven, 254.—in redemption promotes man's holiness, t55« r-his discriininatiog favour, to be owned with gratitude, 261 .-^is sovereignty, remarks on it, 262;-»-his Spirit the instructor of man's spirit, 282.—from earth, plaoU a new colony in the heavenly world, 294..in fruition of himself, trne happiness consists, 256.—to be credited upon bis naked, word,—incomprehensible to finite minds, 211. —unchangeable in his love, 320.— present in his Son in a peculiar manner, .350.—willeth not the death of a sinner, b 21.—-sincere in his declarations of willing salvation of sinners, 22.—ready to forgive sin, 1.—seen in bis promises^ 19.- threateniogs, 20,—ready to forgive, proved from the gracious declarations of his word, 19.—in hia slowness to punish,—on hearing the first cry of a sinner, 22—bestowing repentance and faith, *24—the enjoyment of him the highest glory of heaven, c 43.—the vision of, in heaven, 319.—the knowledge of here Imperfect according to our limited capacities, 380..^union of gracious souls with him, 389.—-his delight in the saints In heaven, 392.—abundant in forgiveness, b 26.—restores his love to those whom he pardons,—his love to penitents, instances of, 31. -.the rock, security and defence of saints, 66;_his excellent greatness Incomprehensible, ldO.-a thankful recognition of his favour due to him, 218.HS>vc* ^® impenitent up to their vices, 2Sl,>Jiis love most tender, when to sense, least evidence of it, 269.-Jiis provideace special towards his people, 392,— considered in his relative attributes to us, 403,—his goodness seen in the formation of the body, 404.-.Bature of the soul,-.creating us, 405.-.4inr preservation, 406.-ihe perpetration of his benefits, 401.Jts fall force in our redemption, 408— commands us to be perfect, 416.— the more we are like him. die hap-

Jiier we are, 483—all blesslogt rom him, but some immediately, 488..^ father, in what way, d 208; —the enjoyment of him is the highest glory of heaven, c 43.—his prerogative to his creatures, 4, 54.=:

6BNXRAL INDBX.

proofs of Ail extsCeoce from works of Batvre, d S.Jkli goodneu eati-tJet kirn to o«r lore, 23.

ObiliMM, wbat it is, a—requires tliat •«r obedieoce proceed from love to •God, 410.-«11 our coovenatioo he regoUted by his witlr~tlie glory of Gid be tlie siipreme end or all oar aetloDs, 411.

Cods of the beatlteni aotborised ad-▼lee* 477.—their history lofamoasy 496*

Q9odt soy, how blessed in value, 222. .Jihe sopreme over the same, 221.

thtp€t^ its promists, natore and suit-,abl6iiess, a 123.—on iu first promulgation violently opposed, 151. —grounds of our firm assent to It, t70.^-4ts stupendons success, proof of Its divinity, 152.—Its main sob-ject; 166.—our gteat obligaUon to adoro it, 174,—dignity of its author requires as to adorn it,—as a light, Ac. rales of, their perfection aad

{Plainness, 175.—preferable to the awy 181.—scheme beyond man's most searching faculties,—no dis* CO very of It in the creation, 257.— its doctrines excel the most nobl^ sciences,*-in the greatness of its object, 263.—in the certainty of its . principle,—affect the soul with highest admiration, 265.—neglected for meaner things, 264.—knowledge of, produces sincere and l4St-ing pleasure,—infinite variety In, f^ the Inquiry of the most pene^ tratlng genius, 265.—doctrines of. Immutably true,—exceeds allprac. Ileal sciences,«^in the excellency of IH end,—aims at man*s supreme bappiness^ 266.<* know ledge of, must be practical,—not a mere nar-i^tive, but a promise, 282.—must obtain full possession of the soul,*-lie opposition, which carnal reason makes against it, 271.—despised by Gentiles, ss an ill contrived fkble, 272.—its mysteries to be t>e-Ifeved, though apparently contra-d^i^ct^ryi—beiief in them on the ve-racfty and power ofGod,—no doc-tribe of it repugnant to reason, 279. -^its doctrine clearly discovers its dfvine ortg;tna), 284.—a better covenant, tdan that esublished with man in his creation,—admits repentance- and' reconciliation^ 317.— • contains promises of mercy,—pro-▼Wcs jaremedy for our Infirmities, 3IS.-^rcjecting the terns of It,

brings a condemaatieajast, certate and heavy, 338.—shows how God can coBsistentlj with his justice forgive sin, 306.—exceeds the mo-saical iastitutiott, ordaias a service pure,spiritual and divine, 490. —furnishes us with reusedlesagainst all the evils of this life, 430.—disarms death ot its terrors, 440.—requires an entire holiness, 475.—> means by which it was fiist conveyed, 602.-*iu first hemldit dustitnie of authority and power, 60S.—art and eloqueoce,fi04«-not csUbliskod as other religions in the, woflld« 60S.—the great and sadden cknnge it made when fistt picnched pra-ved iU mighty enengy,—enliglrtcn* ed men's &rk minds, 605.—^cfons-ed men's henru and Hires, 506.— change effected by it arged I»t the lathers as a proof of its divinity, —testimony of an enemy in its ^-vour, 507.—snddenncss and nnt-versality of change it effeeted,proof of its power,—-produced a lusting change in the world, 51 i.—eadnres while philosophy declines,—its perpetuity proves its authenticity, 512.—the means of coaversian, 'b 2S6«—requires sincere endeavonrs after perfcGtioa,470«—examplctof perfection, why, 474.^it4 sanctity opposite to corrupt aatare, d 120. —Us various denominntloM, c 414. —its promised rewards have nn H-fective. Ininence on th^ cnmal mind, d 123.^ why men do not obey it, o 321 —the rqjectton of it is in-exousable guilt and will be nggrs^ vnted min, d 160.—Its cxienml ministration ineffective without the influences of the spirit, 138. Ormce In the sonl sknU finally prevail,*—if not renewed would soon be defaced, SOL—has given nsn-rance, that he will receive letnru-ing sinners, 332.—puts a value upon our nffoctions, 836.—pmiishes with reluctnsee, 3S2.~one design of his in redemption to gain onr heaxls, 334^.4n scriptare sever appos ed to Christ's merits but oaru, 36i.*snp vinfb eclipnes eresrtitag goodness, b ^lo riches and Areenc» wtterein exhibited, 8U«nd brre, n difffir-enceofaBcsminginth<mi,«^n whnt it is exhibited, 7.-;ceen.in ahv^s nnd men, 8.-40ninuw nnd spccsnl spoken nf,-8p€clal, hsiw It works in man, 25.-speclal, eftcncyofits

GBNBRAL INDEX.

eperatioD, S6.—in its radiancy, ia« staacet of« SW^.-a plant of heaTea, tend i ng ta peifeetloo, 471. --in prayer, by exercise, is fncreaied,*-growth in, promoted by iiearing and reading the word, 49^—renew-lag« its loperiority to moral principles, c 4l7.~liow it operates •on liie s6tt1, 484.^ 14(X—secvrei perseveraace, o 445.~dl8tinfai«li->of proceeds from election, d 19$*

Gracu of tlie qhrtsiiaa, illustralea by by ailictfons, b 160.

Qt^tUud; Seneca's advice be^ toex-eite it, a 49.~shonId be excited by faffiving nefcy, b St.

Chrmem most give np its spolh At day ofjodfaieat,'Bir89.

Chemtmi^m have nany flatterart and few fHendt; b rlT.

OtMoataad Romaos, Impiotyjof thwlr aaleaiB myiteries, a 109.

QroanM anacterable introductloa of aaspeakabic joys, b 44^

Gratiiit, an e^ceileat obfervatlott - af hi8,A'll8..

Qr^mtk in rrace, two neaerM •Ttihft aftrUly bljeen«la Indieatiaa af^ la Taa^MsMnf of ttn, 447..4lif«o* varad by fraBM of tba beaft.'449« asodrUlaad/byoMF love to^Qid^fc boly law, 450..^tacfaDent to bis ordinances, 45l.-.eqQanimity of inim/k^ dbcj .45iS;^pnfcrrkig ^ fooi taasciedcei to'tha fiteooi afmatf, 458.-desire of death, in order toter^ riya at^^rerfece boUness,v403.:.:de<^ NgiitfBlperfiDiaaiaBcaof aecfef Unties, 459.~when the middle reaapL live of admonitlovr->by forfl<ring injariesvddl^ :r

GiuU malLes man fearful of tQad'i^rci-sebce, m d4ft.:.4;oatnMCed' by< thaea> ander the oMs^cai dis^rasatloa typhioai and rea}, 90S« ' '

H

tfaUhs not acts; niavli real charactrrv

b_of mind differ greatly from thooe

of b«dy, 84. HtMhtal lodolged fntto irrvcao^

clieable with a state of ^raee, lOa Uvpfift condition in thiswoHd, lika

the maoa that always has spats,

ffMppineUj Aristotle*s view af It, a l«l.^he gftalds' view of Ity^Pla. to*s view of it,..4he scriptare Htw af It, I90.-Ji view of 'maa*s to pa«> radise,—ia respect to bis h06}^ MSly' 187.^be f ecQllarv of thar

487

chrlstiaoyb !89.-4>f heaven bcvcV decays, c 400.-Jiof diufaished from number of possesiorf, 404.-.the desire of hamaa nature, 4S6..^nly to' be found in God, d 109.

irormony of the diTioe attributai, la redemption by Christ,'a 181.

ir««r{«ir the word shoald be accompanied by meditation,- c 130.

J7«arf broken and contrite, blessed-neu of, b I04.-.hardness of, quenches the fear of God, c «10.

Beathmt^ their virtues but glittering vices, a 12S.—philosophers compared to wasp8,«their darkness and pride, I28.^they drew diiferetit pictures of happiness, lS9.-4heir blasphemous accusations agslnst Ood,«08.~world did not find and own God in the way of nature, 251 ...Jio scripture ground, on w hich to build a hope of their salvhtloa, €flO.~repro8Cfaed the martyrs, b 244.—taught to bear great injuries, such as condemn many christian^, 4eL,-dnties, dittiiigu1diedt(y their vices, 474.*:.tlreir case considered, eSSl.

Atfven, Its tranidendeilt,pec6Ttar and dnfoible fdidt'r^. a >it J.the ikn<-tnarydf ITfb'andlttmortidity, S2S. described, 4fi9:^c 9.-lU..-Jio| offered to men opoo Inpossilil^ fcrmi,

• 71 .-glory of it, tT'i:^ reward and a gift, the hatmony of thole two notions; 4l5-the:deslredf l!itshoaUi

^ wean us fhrtn tbe^wottd,' '4S9.«4r6-' coqcile us to apiiptiqn, .431.»the. ^eitalirty of o^Mfilai^-in « i»trong ~ motive to diffgcnc<^ 479.—sin and afllictioif excluded from.H^M ^(yrJL the lively hope pP it; stiodld i]l|it)ott i^ ander present trdubteb,' S^-Lnot to be obtained without holiness, ^27*.!:, belief of it, shoi^d draw forth all our powers fbr God, 999.' Heli its punishmcnU more drekdfiil. than any present jndxmeats, c 483.' ^ .torments chiefly alfecf the'ten!, 485.—includes the loss Of tht^'moU excellent good and the sulfeiliQr 9f the most painful evil, 489.—iU. torments not alleviated by the nnm-ber of sufferer*, 490.*^enial durk-tlon of ito miserv, 493r-74.-lts tor-.ments more easily conceived by the

• wicked thim the joys of heaven,50I?' Aracerfas, a saying oi bis, conccmifi^

theionlfAOl; ^JETe/tdtfary vices trgvmitt^ by <e* - icenti b 71.

GENERAL INDEX.

Herwm^ tro«, in first cliristiaas, sot

ID the ancient heroeitft^d'i. Suidranees to religion from the world, d 108.^fleili, 115.-^evicet ofsataa, 124. •

SippocraUs styi, change of tmnm

breeds diieaiei moralised,1> 45S. BoUne$$ amiable in itself, a 79..^x-cellentitt God's sigbc, 193.~what induces to seek after it,~itsbea«ty an inducement to seek it.^itf i;e-ward^uture and spiritoal*—its beanty only seen by ibe renewed mind> S28.^avourabl^ to i^n^w-ledge, 282...4»f God peculiarly admirable, 403—4>rovoked by matt*> siD,^eclared in bis jastice,-..h#-nour of it secured in our redemption, 404._the condition on wbich our future bapplness depends,. 40^, -^uty of pursalag after it, c 103.^ eminent, clears up oar title to bea-▼eo, 104—promoted by meditation, ISS^-Jirhat will lead to aspire after a higb degree of, 431..Uhe Importance of it in a minister, d 165.^it^ majestic beauty, 275..ube cbief excellency of man, .a 400.~tbe two principal parti pf, b 157.^irec-tions bow to follow after il^ mnut be followed in onr early age, 4^,^ zealously, 465M»wjth alacrity and cbeerfnlne8S|-.nnlainting perseverance, 466.«.Christ the meritorions 'cause of4t, 484-^iBcioqt cause of It, 4M. . e yempUry cause of it, 486. ITofy Spirit^ its Infineneci pcomifcd In the gospel,—necessity of, in orr der to regeneration,-.perseveranGe and sanctification, 126—hss'offic6» 248—its aid offered for our assist** ance, 478. Homer censured l^y , Cicero, 110—. how be commended sins to the hear ihens, 496. Honour of God's truth as to the legal threateoings preierred in the death of Christ, 52$. HoRtfiirt of the world, their Tanityy

C2O0. Hooper the martyr, a saying of his b 2T3...4nswer from, to one who would dissuade him from martyr* dom,c 19K Hopoy its influences, a 230.-.consistent with the fear of God, c 185.— divine, b—the diaracter of a christian by it, 422.-JS natural to the christian in the present state,-, congrnous, 42S.,-aecessary,-.bIei-

•ed influence under allictloB, 4^. .-.distinguished from Its counterfeit, 4i{5...its;purifying eficacy, 4^.-that a deception, which is unconnected with anion to Christ,-a false one, which will end la terrible misery, 490.

HMMn sacrifices saactfoned by pa-ganismt a I I0...4iatore, contrary lo the gospel in Its doctrines and pre-.eepts, 5l1l.-.body compared to the world, b 70.

HtmUe fear a necesotry duty from jBaB.a4fi.

Hnm&Mn/oursel ves, dispauslonate and volnntBry* b I55*

HumiHt^ the richest omamcBt of the creature, a 991 ...Ito importance and value, 989.^ltt natarc and ad-,va0tftgee, 4IS. Js the mother of meekness, b 19S.~a nnst preeiom '.oruMiettt in God's sight, 89&>-a virtue not known to pMloeophesi, '.<M.halh many axcellent prosaises annexed to it, 339..« patten of, set «« hy Christ, 949. .

tfj^<yii9,apollnttflsi of the spirit, «^who are tbesafatfecti *nv-itt vai. rious ehamoters, 94S«^rovaklng iR»Ged,344..jManstoeareit« Mlk.

Jdkmu, givit inlMi tempting oppor* lanities, b..^ppotlte- to life and felicity, 3f5.

IdfMry never been nnlveraal, a 40.

Jdelk, themnltitnde of, a proof of a true God, 40.

JgnorwiiMoffetnreevllsa privilege, 54—universal at the gospel's ibst l^romulgfltion, 493.

Image of God, manmadein,—laelndet a natural slmiHtude,-^ moral re* semblance,^bapplaess and dignity, 189.-.resplendent, in man's conscience, 186.

Jmofimmrp evito operate as If reel,

JmoginaHon and the senses in tbeir operation may be infhllibly distin-gmished, 140.—polluted, an active principle, b f 16.

/mmnte^Ully of <3od*s promise, c SO. of God a ground of consolation,

Immortattty of the soul, a 57.-af the fpott noted philosopherh 4fi3.

Impartiality of the sentence at the day of judgment, c 93A, ■

ifNyM<|#itf sinners, their state desperate, dOl^^bJecU of reigning Jn»-

OSNBRAX INBBX.

489

tice, b 11.-4indrebeIUotti are oot pardoned, 15.

Importance of coilsideriog this itate iotroduttory to another, a 97.

Impotence^ there is a twofold, moral and nataral,^Jiatural, what it is,. moral, what it i8,.-4»f the will lies in its obstinacy, 220.

Jmpotenqf ia man to all Rpiritual Sood, ;. 298.

/ao^/liijfof asioner how it miist be understood, c 519.—d 140,

Jneamaiion coold nerer have been thought of ,^jr a created mind, a 258.

IwUnaiion the internal cause of friendship, 82.

ImconaisUnt profesiors, their great guilt, 176.

IncoHsideralion of mind respecting divine chastisements, d 82.

Incorrigible sinners, their fate, a 480.

Indifference to present things makes it e<isy to part with them at death, CS98,

Infants invoWed in Adam*ssia, proofs a 208.—of believers, how saved, 200.

It^ferenecf a preposterous one concerning departed souls, a 87.

Infidels, objections to a.futnre state answered, 85.—in some respect consistent, 102.—aa argument against them, 154.—their difficulty of belief, a mere pretence, 171.— the difficulty of practice, cause of their rejecting the goipcl, 172.— live as if all body, b ^45.—their folly palpable and penal, 343.

Imfidelity causes men to neglect the great salvation, c 450.—hardens the mind against the fear of death, 254.—of Adam, its aggravations,

' b'^an accntation of God, of envy and falsehood, 108.—its rauses, a— darkness of the mind, 273 —pride of the ooderstan-iing,>^prejodices arising from sensual lusts, 274.-^ one of the pollutions of the spirit, • b—«rgnmenti against it, 341.

Infiniie blessedness powerful motive to obedience, a 402.*-convincing evidence of, given by Christ,—hea-

. theos had only glimmerings and guesses about it, 463*

Infirmitif^ strange one In the eyes of some, b 325.

Ii0uence of the various circumstances of onr lives oo our moral habits, 75.—of associates as to moral character, 82. VOL. IV.

Ingratitude to God, its basenessi a 31. of Adam, 199.

Innocent person may contract an obligation which will expose him to deserved 8nirenng!i,357.

InhetUance of God's sainu, b 442.

Injunctions of Christ extend to the thoughts and motives of the mind, a 407.-—contain substantial goodness, 408.

Inquiry, are we proceeding to perfection, b 440.

Insensibility under affliction is a curse, 140.

Instances of the power of grace In chani;ing men, 109.

Instinct in birds, ants, and bees noticed, a 12.

/R«/tfic<« of animals prove the existence and wisdom of God, d 10.

jMfrumen/ntdisability to sin, no proof of hatred to sin, b 90.

JnfercestMii, what necessary In order to it, a 243.—of Christ, the manner and efficacy of it, 376.

Invitations of the gospel to sinners are general, d 140.

Jacomb, Dr. bis funeral sermouy 245* —bis character, 285,

Jephthak, the case of his daughter improved, b 165,

Jeeus regarded In the dignity of his person,—greatness ot his sufferings, 171.—his sufferings undeserved.— 5»bedience, patience and constancy under sufferings,—reward of his sufferings, 172.

JesKy their religion considered, a— of impossible performance to all other nations, 111.—its rituals, 112—designed to expire, 113.— now but a dead carcass, 114.-rfrom • affection to secular things enemies to the gospel, 171. —their extraordinary sufferings described, 140.— sufferings deferred for the elect's sake,—cannot be attributed to any thing but divine vengeance, 147 —prepossessionsagainst Christ, 171.—an argument airainst their inOdelity, 153.—their care in pre« serving the scriptures, 154.

/o3*f snfferrngs described, b I78.— bis patience, 361.

John the Evangelist's testimony, as to the truth of Christianity, a 160.

Joneth a type of Christ, 540.

Josephus referred to, as to the snffer-' lags of the Jews, 145. Kk

«BNBRALINDBX.

JitBepk a ty^ of Christ, « 54o.—bis UDspotted chastity, b 177.—bis dao^rrrous temptat'ioa, d 33. Jotf not always felt by holy persons, a 79.—of heaven arises from the purity of Gpd, b 401 ^consistent with the fear of God, c ISH^—of sainu in death, 307,—spiritaal, its causes, 2*^.

Jubilee of the gospel preferable to that of the laur, a 315.

Judge supreme, two ways of appearing before him, 397.

Judgment day^ coDsummation of all our privilei^s, 513,—teints* triumphal entry into glory reserved for that day iltustraied, 514.

Judgment, of ourselves, how to make it, b 100.—Christ ^rill cerUinly come in, d 394—be will come in judgment quickly, 398.—the rewards Christ will thea l»estow, 401.—wicked will then be baaished from God*8 beatific presroce, 405. —what influence the dacirine of futurejudgmcnt should have, 40a the time of it unknown, c 315.

Judgments,Bif:nsL\ on the wielded prove a God,a^instancesof,S7.—ofGod, how they should work upon be* litvers, c 190^the fear of it rc-straiuH the depravity of men, a 73. —heavy ones inflicted when li^ht

* ones arc disregarded, d 91.

Juliat Cesar's method of conquering his enemies, b 308.

Jurisdiction of God extends to our understandings, 367.

Justice of God, an infallible argument of a future state, a 74.—the object of holy fear, c 172.—concurs with mercy in the work of redemption, 341.—divine, i^lorified in the death of Chnst, a 352.—of God, what it is, S57.~divine, wherein the strictness of it appears, S9*i.—of God excludes unholy persons from heaven, c 419,—of God, sutferiogs of the righteous and prosperity of the wicked consistent with it, d 17.

Juitificaiion, effect of Cbribt's death, a380.—necessity of our coming to Christ for it, 397.

Knowledge possessed in a large onea-•ure by Adam,—man^s in his ori<* ginal state, 183.—of Jehovah*t perfections, 184.-^ts excelleacieiy SOS.-iiuman and divine, their d»f* fereace, 265..-jiatiiral| iaeffectimli

266...4aoral, iDeActnalv-politicar, ineffectual, 267.-.swells the mind, —should a man obtain all, and die ignorant of Chris* he would be m prey to satan, 209.—wliat are the instruments of obtain ing it, b Sni. -4»ur duty to inrrease in it^a-crease in. extent and degreet. S^&. ~inust be Yitsl and practiraly—aC some things, merely specnlative, S57.-of God's will, holy fear wiU teareh alter it, c I80..^amaa« is net tufficieat to make a man wise, 210.—its malignity against trath, Xll.-the pleasure of, S90.-J 214. —the imperfection of that pleasaiv in this world, c391.-the importance of it in a minister, d 162.

Lump in Roman tombs, an allusion to them, b 271.

Lucedemowian^ wise answer of a, a 100.

Law, a rule of living but not a covenant of life, 3l8.^concemiog tmas^ plaotaioo of trees, 351.-jnttitcs only the perfect, 397—binds to obedience, and in neglect of it, to punishment, b 3.—the, is the rale of our dnty, prescribed in the gospel, 471.—by which God governs bis creatures, e3ll-

Lum$ human, by some aaid to be s«f« fident to curb vice, 73—best tbat are clearest, I75...tbe civil, determines what i^ a man*» pr<»perty, -jof nature, 191.-of God violated with impunity, its consequences, 194.-of Christ exceed the moral* of the wisest philosophers, 424.— some, incapable of relasatioo,^ of God, intent fully answered by relaxing the punishment aa to the sinner, by compensation, 345.

/atariM covered with nicers blessed with God's smile, b 158.-of Belha^ ny, his resurrection, d 429.

• Legal temper io man, a 399.

Levitical ceremonies and omameats excluded from the gospel, 421.

LUert^^ mistake of the carnal mind about it, d 150.

Life of roan frail, a 58—a depositam, 357.-.of Christ, aglobe of precepts, and model of perfection, b 474.^ of a saint, it^ varioas conditions fixed from eternity by the counsell of God, 285.-xhange:» of, contrasted with the unmnlftbiUty of et«r-mty,di89,

asNMAi. mmx.

491

lAkmea to dirikt inferred from our relation to hia, b 4S9.

£i&rd*s day, religfousobMrTatiOB of, iocrrases hoUnets, b 006.—profn-nen of it, renounce obedience to God and Christ, M)7«

t,o.%»c9 of earthly comforts prepare for dtyine enjoyments, 146.

Lotf tits lad choke, SO.—lria wife torn-ed into a pillar of salt to season the world with her example, 134.

ttove rtiottld correspond with love, d 270._toGod enforced in the gospel by the most powerful principles, a 172v~to God. its holy and bappy influence, d 21..^f God to man mi-racttlOQs, a ITd.—Christ proved bis ' to OS by shedding bis blood, 174... c S77._we Hhoold proye onrs to Christ by fr<ilts, a 174.~and obedience to God, in the highest degree doe to God, 48,~Jiot the prospect of reward moved Christ to suffer, 267.—the essence of It, In what conBistft,--of Christ, for onr profit, not his own,-.and grace, a difference between, 288.—the usual motl-ves ofy--excited by a conformity of d1sposltion,->be^t9 love, 289. —to man warmed the heart of God from eternity, S10.—of God in oar redemption most powerful persuasion to repentance, SSl.-^houM kindle In ns a reeiprocal effect»'

358 redeeming, to despise it ii

high provoeatioo, 338.—of compassion and complacency to be distinguished, 368.—a prevalent affec tiooy stronger than death, 465.—of God that pardons is our sovereign good, ^—of God the productive and conservative cause of afl good,

52 of God expels the love of sin>

]04»-of God discovered In denying some of our requests, 201.—of God, inspires with true magnanimity, 345.—of pleasttfe the great temptation to sin,302.—the leediog aHfiectloo, 906 ..has the supremacy among all the graces^ 307.-*is th^ brightest part of the divine image in ns.:-jextensive in its infllience, —gives valtre and acce^anc^ to all other gifts, 398.-{s thev perfection of the law,-.tbe end and perfection

ofthegospeUSOO.—never falls,4()0

fn heave* II' h pufe and refined, 401.-10 0^11, its canseft and properties, 409.—to our- neighbours. Its extent, 419.—of (]h>d, consideration of it, like ray* of Itgbt in a

foens, 41l.-J>f God, properties,— of God, most be sincere, 413.—of God, pure, 416.—of God, fervent,. 418.—of God wherein it Is principally shown, 417.—to Christ, like fire, must have a renewal of s>oui, 502 of God general to all mankind, c—special to his people, 40. —to his people unchangeable, 49.— oie cause of admission to heaven,

51 ^cMisistent with holy fear,

.' 187.-lO God characteristic of the regenerate orf earth, 386—will be complete in heaven, 387.—to saints described, d 70.—a test of christian character, 78.

LUit, its effects, two dreadfol instances of, b 304 one that is indulged

will captivate the soul, d 122.

Lusts^ love of som^, great hlnderances to reception of the gospel, a 401— have their seasons and successively take the throne of tt-e heart, b T'i* —our, not invninerable, 109.

jLvxurjjf and lust, rust and foul the mind, 303. /•

M

Mftgnanknity^ christian, whence it springs, b 255.

Majesty, of God the object of holy fear, c 169»

Mahomttanism^ its fa1sity,a—character of its aothor irfamoas,—iis doctrines rid icnlons and extravagant, 114.—means by which it rose on-just iflablcy-quality of those who first embraced it,—its paradise fit only for swine,—condemned by a Mahometan philosopher, 115.

MaUgnity of man*s mind against God, 333.

Jfnn, his body |o formed as to be a fit instrument for the soul, a 17.—considered complexly as joined with society^—innumerable different character in the face of, 18.—the boal of, discovers the Deity, 19.—his golft in being regardless of God's authority, 49.—compared to the earthy 53.-fraiIty of his life, 51 — joins the two ranics of beings, intelligible and sensible,-the mysterious name of Horizon given him by the Platonlsts. 68—if not immortal, the condition ot beasts, better than bis, 71 .-his proper business to purify the soul, &c. 99. —his highe-t point of wisdom, 101. and brutes, the difference betweea them amplified, 70.-»hottld subject

GBNXRAL IMDBX*

hii uDdenUndiaf to reYel»ii<Ni,

IfiT'^misery not bis original con-ditioo,—an abriMi^ment of the uni-▼ene,—made in God's image 18^. -^onflrmed to God in lioliness in liis first state, ISS^oidnirable strnctare of his l>ody, l8S«Jiis BOttU iU excellent endowraenU, 186. bis happiness when first created, I87_bis knowledge of God in pa-radise,Jiis lofe to God ia paradise, 188_his doo&iniun over the creatures,—made for God's glory,— the month of all the world to God, 180—^God's propriety in htm, ihe ground of it, 191.—bis natural sUte In paradise miitable,.an invinai-ble perseverance belonged not to bim in paradise, 196.-Jii8 deplorable degradation through the fall, 204.—bis eilre'ue misery by the fall,—creation at war with him as a rebel, 1205—nccouot of his fall solves many difficolcies, 209..^ot able to restore himself by bis natural power^cannot recover his primitive holiness, 2]7.~a strong inclination in to happiness,—his degraded state.—loves his bondage, 220._tries to preserve uniformity in delight,—compared to a bird in the air,—entertaiis bimvelf with hope, 224.—deceived by hope,— carnal, all his aim to gratify the senses, 225.—a carnal, would not be happy in heaven,-A\ carnal, deems It impossible to part with his lusts, 229.—a carnal, compared to a person in a dropsy, 230.— ^ chooses not God as his portion till born again.—fallen, cannot recover the favour of God,— not able to satisfy God's justice, —incapable of real repentance, 231 —what renders him incapable of immediate converse with God, 845,—his happiness promoted by redemption, 255,—his condition in the world wretched and unworthy, 298.-^nworthy of God's favour, 289.—utterly destitute of moral goodness,—a fixed contrariety io him to nature and will of God — not the least spark of love in bim to Gody-impotent aod obstinate, S90.—his daring rebellion ai^ainst heaven,-deserves nothing but destruction,—redeemed and not fallen angels, 291 .^a, captive to sin, 29d.^under the tyranny of satao,— under the curse and t«rroi of the

law, S97—deeply la debtf-hoia a

sacrifice to detitb, 298.—no power over his own life, S57 -deprived of spiritnal life, 406 his obligations to God for creation, preservation, &c. b 405.—drawn into a deep revolture with fallen angels, —wonders of redemption, 408.—in bis redemption there was a coa-curreot love in the divine persons, —his ingratitude in being coldly aflected towards the author of his salvation, 4l0,-4Ui»illing to be holy too soon, 463.—xealoas in pursuit of vorldly things, negligent of eternal, 465.—the design of his creation, d 464.^connexion between his present actions aod future rondi*ioo,496.-4lcgraded from hit dignity by sin, 50.

MangiMf burning mountain, sends foith streams of cold water, b 162.

AfffMiia a type of Christ, a 5S5.

Mantout Dr. bis funeral sermon, d 203,—delineation of his character, 231.

Martut' his fear of death, c 254.

Mmria$e restored to the purity of iti first institution by Christ, a 423.

Martyr and penecutor, dilTerenre of state in the resurrection* b 244.— Peter, a similitude of bis, c 129.

Martyrdom joyfully suffered by the first christians, a 151.

Mmrtyr$ their number^—fortitudOf-source of tiieir courage, 80.—most heroic of all men, 169.—prized the thorns of Christ's crown, more than the roses of pleasure, b 187,— their different feelings in suffer^ ings,c44l.

iRfarjf, Queen, her funeral sermon, d 178—preservation io youth from the errors of popery, 191.—her piety, 193—105.

Mmtw age, its characteristic vices, b72.

ifeans by which the gospel was first coaveyed prove its omnipotent power, a 502.^j'equi8ite for preserving us from darling sins, b ISO. —to rise to perfection inholiness, —faith in Christ, 484.-jnust be used to obtain divine blenings, 299.

Mediator^ Jesus Christ a, a 5Z42.-his various 'ofllces,—priestly, 243.— prophetical, S44.-kingly, 246.-'the ofllce of, inconunnnicable to christiam, 877,

GSMXKAL 1KD£X.

493

MtHehui prepared fer at in beattti-fttl fragrant flowers^ why, b 476.

Meeknes»f natural and moral, a 510.

AfeicAMctfer, a type of Cbritt, 540.

Men their woful folly in refusing bea¥eo, 4 S'iO—^iborted to seek after true felicity, 927,~teo8ual> ambitious, covetons, 986—pious, in the lowest station may excel la

piety, t48 the best often in the

worst condition, a 76.~the wise«t and most penetratiag, believers In Christianity, lT3.*4irefer their sins to their Saviour, 988,.^ome few liave died for false religion, 610.«— some sanguine, some melancholic, some rholeric, others phlegmatic* b 70—in different climates hare their peculiar vices, 71.--as thetr companions are so are they, 82.«-indolglng sin, hatred, proof,.com« pared to a river, 91.

^orqr of God, false apprehensions of, a cause of carnal security* c 64.— the oliject of holy fear, 17^2—is the moving cause of salvation, 409*-. divine, the glory of it, d 1S5«—hopes of ground of sincere resolution to forsake sin, a S3S.—magnified in the excellency of the state man ii advanced to by Christ, 314.—of God represented with peculiar ad-vantages,.»of God the freeness and greatness of it, 285.-a>f God, iU original, 286..^f God, lU object, 289*-4preat in raising mankind more glorious out of the rnlas of the fall, 5l6.*acts in coniuoction with other perfections, b 12.-^ow8 from God, as water from a fonn-taia, 83.^the reflection of it gives the clearest discovery of the heait, d6.^ivine,,proposed as a model for our Imitation, 60—two circumstances that reader it glorious and worthy of our thankfulness,..«xer-cised though we long continued lo rebellioBp^often towards those of ffreate»t guilt, 64.

JIferaf, proof that the saints have ao claim to It, c 64—human could ne* ver obtain heaven, 400.

JHwiffUugf his shield^ atoralUed, b 386.

JIfMitaA proved by the accomplith-

ment of prophecy, a 142. Mttapkorg which represent heaven,

cS73 Jlfiad; the, rectifies the false report of the tenses, a 60...the carnal intea-sible4)f its misery, 318,

lfia/sf<f, a holy one fitter to preach the gospel than an angel, b 493.

ahdtUrt^ the qualifications of those who are successful, d l62,..inotives to excite them to a faithful discharge of their duty, 167.^what they should not he like, 233—unfaithful their doom, 358—their disadvantages, 234—duty as toprU vate admonition, 959..^bonld be something moie than mere orators, 25«—their motives, 25d,.^hoald be like aromatic plants, «63— should boldly enforce all Christ** coromands,.^honld unite zeal with meekness, 361. Joss of them an af-

' flictive providence, 889.—their peculiar temptations, b—some like a winter's sun, 76.-.teinpted to vent animosities in the pulpit,^tempted to be vainglorious,—respect too much the temporal reward of their oflire, 77..8hnuld be cautious in dealing with dying sinners, 261.

Jtfiaiflrjf, an awakening, useful to excite the fear of God, c 219.

MiracU^ a, what it is, a 132, 483.

Miracles, necessary to convince Jews and Gentiles, 483—of Christ, their quality and number, 486 —wrought to prove the truth of Christianity, ISS-Uhose wrought by Jews re-viewed,-4>f Christ their number and variety, 133«-of Christ, his manner of performing them,-.their certainty,—power of, in Christ above that of the propheU, 134.^ at Christ's death, I33..^f Christ's resnrrection,-u>bjections to them answered,—bis enemies forced to acknowledge their trut^i, 136.— wrought by the apostles, 136.-— none equal to the conversion of the soul, 163—^unreasonableness of expecting their continuance, 164.

Mutry not man's original condition, l82.^of those who have no joy here nor hope of it hereafter, b 186..of a tinner owing to himself, c424.

Mistakes easy as to the strength of l^race in men's souls, b 446.

MUhridaiUy the joy of the Romans at his death. 111.

Moderate use of worldly things ne« cetsary In prosperity, b 278.

Moderation in the enjoyment of lawful things produced by the fear of God, c 181.

Jforei evidence sufliciently convincing, a 119«..law, Its obligations

GBNSRAL INDBX.

Jnp roved by Christ, 4^.^ a ties fully revcftlcd, only in the gofpel, ^7'i._iQipoleoce of men is their gaiU, not just excuse, b 107—im-potenoe of nen vih be no apology at the day of judgmeo.lOS

MoraUtif lops 1 he brand >p.«, bat gfaee strikes at the root of sin, .«9.

Morals of chriiitianity pure, a 121.— of heathens impore, l92.^of the bcalhens and t^e gospel instUation finely contrasted, 455.~of heathen philosophy corrupt, b All.

Mommg a lit time for meditation, c 126.

M0rHjication of sin attriboted to Christ's death, why, b ISI^^the masterpiece of it, 103.

Moges a type of Christ, a 640.

Motivts tiie stroaii^t to holiness pre-. scnted by Christ, 456.

Mutiusf Sceyola, anecdote oi^ 510,

Mtttunf love of the saints in hea^^en, b402.

Myueiies of the heathen religion frivolous and impioas, a 109.

N

Ifatiotu, their universal and perpe-toal coosent proves the existence of God, d 15.

Naturmi man led by sense, fancy and the passions, a 226.^under8tattding like the funeral lamps of the an-cteiKs, 279.-.man averse to reproof for sin, 461.

NaturuUstf observation of a, b 45.

Nttute^ one of its utochangeable lasH, tt—the depravity of oar, 909». corrupt, pregnaut with the seeds of all sine, 210.

Nebuchadneixar, his insolence, b 820.

Nero endeavoured to strangle chrh-tiaoity i« the cradle, a 502.-^n instance of bis cruelty, d^the cnielly of, 233.

Night a fit time for meditatroo, c 127.

Nile, efiects of its overflow, b 235,

Nobiiity secular and divine, 438.

OMtiMce and love In the highest degree due to God, a 48.—perfect, an example of in Christ, ]75..^xci-ted to, by rewards and pnnish-ments, l76..^of faith, what, 278.— evangelical, its characteristfcs, d 320.—sincere, honours God, c 62... ' enlivened by meditation, 119... proceeds from love to God, S74..

ceoBexion beCwem it antf coBf#rt, 297,—sincere, will alone be accepted ai the day of jadgmeat,857.-—that which springs from love described, d 74.

OhJ9€ti0nB concemiag the sonl an-

. swered, a 62.—to eiemal punishment answered, 88.

9hBtiMM€ serrow compared to a ve-oomouB creature, b—JneonslsCent with resignatioa, 149.

Ofemdert^ the meftt gwitty, not always berv punished, a 76,

OU age, it» prenliar vices, b 72.

BmnipoUmct of God tecnres the iaiats from danger, d 28.

OmmBcietue of God, the object of holy fear, c 170..^will appear against sinners at the day af judgment, 329*

Orpkems aad the Slfvas, b 282.

Ptt^ttn judges, their favoorable testimony to christians, a.

Paeann have acknowledged a future judgment, 138.

Pain, Stoical dncrine of, mere bravado, 80,

ParakU of the prodigal, what it represents, 333,

Pnradite might'as well be sought for under the icy poles, as ia ricJies, b 319. *

Ptirdnn of sin, its consistency with evils inflicted on beliciren, 30.— the greatest benefiti-^nature and ^URlily of it as a befiefit, 5r.— means wbi-reby it is obtained - evince it a great benefit, 58.—gtve^ us a title to and sweetuf^ss in all temporal blessnig*^, 55.-<allays and mitigates all atBirtitfns of life, 56. produces an excellent dlspoiitfon te praise God, 57.—joy in expert, encing it great, 56.-^grace and glory, effbcts of CbristTs sufferings, a 379 -^-nf sin produces joy. e 22.

Partutl obedience incooststent witb ttprightness, b 99

Pmtkal Lamb a ty^ of CSirist, a 538.

^assfent, their nature and nse,— compared to wind, 74.—tbey dlf-fier from each othet, 147.—tormenting^ the fliisl eff'eetn of •to, d54.

Patience and insensibility widely different, b 145.—advaneei a ofcri9-tian to high honour, 175.«—nfl eminent Instaatn of Up 177 .•

495

lent \m tb«ir MM«lto, 902—of God, how wooderfal io bearing witk a world of >iBoer»t d 59.

Paurhh assaraDCfi on what bMty a 320.

Pfioct destroyed bj liB, d 51,

Pteuliar excellency of the chrktiaii reli{rioo»a47l.

PMopidan and Epam&noBdas, an anecdote of, b 201.

/^cMonMA !•> obtain pardon, like a crown of straw, a 401.

F—pk of God, this by election, spe-ciaV redenptioB, regeneration, and ▼oinnlary and persevertog obedi-enoni e SL

Psrf9ction spirilnal, unfolded and enforced, b 296.-*of man in what it principally consists, 249.-^of holiness irherein it tonsi8t8,--i>of holiness, a threefbid,—4>f holNiesst of innocence, S48.—of hollncM, of grac^,—of ooliness, of glory,—es-•enllal, 340.—different degrees^— inokidea conformity in the heart and life loGod,36a^inclMlescon. stancy, S5I.—beantifblly illustra-to'l* 363.-*«fl»lalive, sei.—compa-rativoy S55w—ttMral, S57.-*intel« loetnal, SftS.^WDial, evidesit by cooopartson, 35T.-»absolnte, at-tainhble only in heaTcn, 362.— of the salnis Id bcaven, c 391. ParftetionM of God are unchangeable, d 186.

Ptrfiet AslmMt, motives to strWo after it, b 43T—some say striving after it Is nnneeessnry, anewend, 470. Perfect laws gWen by Christ as'ttie

rule of holiness, a 491. Performance of charitable dntlet «illl not purchase indnlgcvce for a 4>e-loved lost, b MRk Perfmmifig gasns of Arabia alluded

to, S72. Fsrseocfion lor rlgh4consness-s«loe, comfort nader U dedveed from a foCnre day of judgment, c S48,v-for religion, bo objection to the pleasantness of a religions life,

Ptreem overcome by (he beauty of Andromeda, b lOl.

Ptniane^ a barbarous custom of .4heire,d3f9.

Psrvtns wbo prosper am nndcr obligations to honoor God wkh their substance, b 282.

FiftdrisnMni spirU ofsomn men, d \ti .

PkartcUu tanght PytAagoraB the

immortality of the soul, a 98.—an excellent saying of his, SIS, Fillip Ik log of Macedonia, anecdote

of, b320.—dSTI. PM!ot9pHer shipwrecked In the island of Rhodes, a 4.-ain observa* tlon of one, c 78. Pkiieeophera^ remark as to the advantage of instruction, a 41 their

vain boasr, 55—hnsely 4emporized with popular prejodices,—were unit to correct and Instruct a degenerate wor id, IJO their defective views of man, 12^—their false views as to Che evils of life, true philosopher's stone, 128 compared to wasp*,—tneir da^knfss and pride, 128,—heathen, from pride, enemies to the gospel, 171.— ancient, vain in their imaginations, ~jome attributed the creation of the world to chioce, their absur-.^Uy, f51._of old ignorant of

creation, 959 like Prometheus,

steal li^ht from the scriptures,^ their morals defective,—ignorant of Chris', 425.—their highest rule to Kve according to nature imperfSect, —their contrarv and false nollons of God, 426-arrogated to themselves the praise of their vtrtoes, 49^—contradicted the rights of heaven, 450.-their vain boastings, 435,—their ffve arguments for comfort under affliction, 436 their ar-

Kuments to reconcile men unto death. 439 —their immoral maxims, 440—vebemfntlf opposed the te-

eeiving of the gospel, 496 pride,

their universal disease,—Tertulllan reproaches them for want of curiosity as to christian's reHgion, 497. i-they had satisfaction In their own Imperfpct vlrtMe«,—compared to foolish chemists, 49S,—trne c^use - why they rejected Christ, 499.— vainly boast f»hat their Instruction

can do, b 144 rarely recover man

from several lusts, 301. Pfiitoi'iphy, maita design of It, a 190.— never made one believer, 260,—Insufficient to direct us in our duty to Gbd, oursHves an'i others,—delivers unworthy notions of God, 496. —defective as to piety,—platonlcal^ Its obscurity,—a servile and pernicious maxim of, 498.^propounds . not th« glopv of (3od air the end of all our actions,—the design of its > precepts, 481.-def^tlve In Its dU rectioiis about moral dntict, 483.

MNSAAL INJ>SX.

—caaoot |irod«ee trae patieace and caDteotmeot aadcjr sufferings*, ^4..caDoot support ia a djriog *onr, 438.

PhUoserahu aad Apoliooias Tya> aaeut, a 625.

PUty promoted by thinkiaf nacb of heaYeo, and approaching death aad judgment, b 626.

Piamtt,%ome thrive wherecontiaually exposed tp storms, moralized, 521.

PUio^ his Tiew of happiness, a ISO. ^aod Aristotle, their immoral maxims, 440.~Testrainod his passion when about to strike his ser-Tant, b 469.

Platonic philosopher's remark on the lo«s of Hercules, 178.

PU^onisit^a observalionof theirs,a66,

P^BosMeuesf of reiigioB, c 474,>.pro-▼ed from scripture and obedience, d 148.

PUoiure and pain, stoical doctrine of, foolish, a 80.

PUaturtt^ worldly,cannot mak« happy, 223—sensual wounding to the conscience, 221—of the world, unsatisfactory and dangeroas to the soul, c 207.

PUidias^ the famous sculptor referred to d 248..

P/tiijr, quotation from, a 10._upbra{ds the Roman luxury, 260.—speaks of the deadly.effects of mushrooms, 479«-bis testimony in favor of first christiaos, 607.

PbfarcA*! obserTstioa on Lycorgns' cutting up the vines In Sparta to prevent drunk ennem, 434—his similitude as to the precepts of mo-

. rality,—compai'es precepts of mo* rallty to strong perfumes, 462,

Poltmo reformed by Zeoocratcs, 461.

PolUtHofiy duty of cleansing ourselves from, c 101.

PolhUiom of the Spirit, b 340.-disco. ver the necessity of renovation,— God is dishonoured and displeased by them,—they are easily con-trmcted,—they are most frequently committed, 346«—they are most difficult to core, 346.

Pefygamjf and divorce taken away by Christ, a 423,

Popery* its lax morality, c 434,.-snp« ported by compulsory measures, 4 106.--«rrors of, 121.

PopiHut and Antlochus, anecdote of, a 100.

pe;»isA doctrine of satlsfoction, pernicious consequences thereof, 386*

Porpkiinft testimony to the purity of Cirist'sllfe, 168.

P(» Hdomimt visited by Pompey at Rhotles, 437.

Power of God, admirably glorified in creation and redemption of the world, a 480-ofCkHi, in Christ's conception, 488 .of God, ia the incarnation of Christ, 481.-in the miracles of Christ, 483.—magnified

^ in making Christ's death victori* ous, 487.—in Christ's resurrection,

489 in the conversion of the world

to Christianity, 492—shall be magnified in complete salvatioa of the church at the end of the worid, 513.-the object of holy fear, c 170. most change the soul, 417.—the original right of, a 190—ao lem than divine could aecampllsb maa's rescue f^m saton's bondage, 246.—of divine grace to change the most polluted, 305.—the Lord's, the true directory of our desires, c 429.-to do the dirine will Imparled by the spirit, 276.-

Praiio and tbankfolnem due to God for redemption by Christ, a 267.

Prayer $hovM be preceded by meditation e 130.—a powerfal menus Co render the minisirv sucoessfnl, d 166 —a singular one of St. Austin, a 22r.-of no avail while sia Is la-dulged, b 106.-of Christ on earth for his disciples, a copy of bis intercession above, ISS.—its advantages in affliction,—that it may prevail, three rules must be olyserved, ^mnst be with humble trust on God*s mercy,-submissioB aad deference to his will, 198.—for grace that God may be glorified, ftc. 801. —blewiogs only to be obtained by it, 4S9,-an invaluable priTllege, 440.—an eifectual means to promote holiness, 487.-what It should be fbr,488—enconragedto earnest,489.

Piaadlinf the gosp^, gnat end of it, a 900.-the word a priacipal part of a minister's doty, d 234.

ProupU of cbristiaaItT given with plainness and authority, a l2S,-of the christian religion^ I21.-4>f Christ, their extent,407.-solidity, —an excellent abridgineat of them, 408—4»f Christ and Moses eompi^ red, 420,—for pardon, its ingredients li-annst be humble,—lierveot, ^aily, 46.

Prudetf taofloa, Oe reasoM ant withia oar view, a 261,

-fiBRBBJX intec^

497

FnHminmieB of lome t{«, rttaom of

It assigned, b 99. ^edmniuMnt tio, bow it may be

di«cOTered«75.

Pr«jiMf/e«» afcaiDfit merit of Cbrisfs

. death removed, a 3S3.-.4uiriia1y

against relij^oD, c 465.^mnft be

removed before siooert will come

to Ohritt, d 148.

Preparution for the day of jndgmeoty

«585. Pre§ent life compared to the sea, b 75.—joy and fotore glory improved accordiofi; at we ribe to perfection here, 481. Pretttving a man's self from pecnltar

tins, what it impltesj 96,

PresmmpHon qaenches the fear of

God, c 2t7.~warning against, 443.

Prestanptuoua reliance on Christ's

merits will not save men in their

sins, b 104,

Previrion of evils both nseAil and

htirtfol, 198. Pride of Ariamy a 198,^the poison of every sin> 950.—tempts man to nsorp the hononr of Christ, S99.— blasts the mind as with lightning, b 219.—has destroyed two worlds, *-in what its nature consists* 324,— moral and spiritual,—inclades a conceit of our own excellencies, S95.-^ambition a branch of it,— spiritual, its nature, 328.-^when men are goiUy of It, 330.—obser-vuble in the superstitions,—-way to mortify it, 331.—provoking to God,—examples of God s wrath against it, 339.--ociions in the sitht of men,—the parent of contention,—difflculty of its cure,—a sin to which angels and men in their best state were liable, 333.— the radical reigning sin that first lives and last dies, 334;—bow to allay the homonr of it,—humbled by a knowledge of Qod and ourselves, 335.—by a sense of our ab-solnte dependance,—inspired by ' beauty, 336.—riches,—nobility of extraction,—power, 337.—knowledge, 338.—how cured, 340. Priett nnder the law, what was bis business, a 374.—high, a type of Christ, 375. PrieitSf hcatfien, obstructed reception of the gospel, 501.—Roman pretend a sabordinate power to forgive sin, b 6. Primiiiw ekrigtiantf their excellent character, a 47S.-^zcelled those

VOL. IV. I

of modern times, 474.«tbeir con-rage called obstinacyi 500.—thou -sands suffered horrid torments, 508. Prtnces, heathen opposed the gospel^

501. Prindple a common one, acknow

ledged by allmen, 107. Principle there are three, by which we apprehend things, S76.^of saints and sinners opposite^ b 243. Procuius Julias, his fiction concerning Romulus, a 139. Prtffe-ssion of religionnot to be de« sorted from the dread of snfi'ering, c 833.—nor the dread of shame, 334. Profusorg inconsistency of 8ome,^a 102.—some desert the canse of Christ, why, d 884« Profit^ God teaches as to, by onr afflictions, b S04, Progr0$t in the iray to heaven, should be with some seal as we felt at first, 524. PrgMsnve steps of sin, 308. ProkibUion in the first covenant, a —declared by God's sovereignty, ~was for trial of man's obedience, 194. Promiiet of the christian religion,— of the gospel,—worthy of God,— suitable to man, 123.—gospel, of supplies, DUpports, &c. under troubles of life,-as to supply of temporal wants, 125.—of faith in them, like sacred locks of Samson's hair, 186.—of God's word connected with obedience, b 444. . of God, their holy influence in the christUio, 297.—of God, lay the most powerful obligatloas on christians to be holy, 898« Proofs of the truth of christian reti*

gion of a moral nature, a 118. Propkecy^ its minnteness and accuracy of Christ, 143.—concerning the saJTeriogs of Christ, 144.—destruction of Jews, proof of Christ's Messiahsbip, 145.—conversion of the Gentile world. 148—its nccom-plishment coocernlog Jews aad Pagans, 154 .—some special one, concerning the Messiah,—of dyiag Jacob considered, 530...^B angel to Daniel noticed,—Uaggai, 531. Protprrity and adversity have their peculiar temptations, b 79.—often more destructive than ad* versity, 80.-lhe danger of, 211— what it comprehends, b^-abosed

. I

6BNXEAL IMBBX.

B9 fatal to the fbjiith sioner, 2t2.-.destruc(ive to the wicked, bow, 2tS.^thc in<:eatWe of Tielou offpctioin, 2I5*-Jn''enses the irascible appetite,—iwelli men with a Tain opiaion of theaw?Wes,—operates like a concave glass, 217.— foineots the luvts of the flesh isoclines sinners to an impious nefflect of God, SlS.^jcxposes to the lenp. ting power of saCan, 223.-Jiirords a variety of temptations, 224—often leads to idkness, «25.—affords advantages to cormpi othen, 228. —renders means of grace ioeifec-toat, 2t7.—makes sinners more incapable of heavenly impressions, 298.—excitations of conscience in-

effectaal, 9S1 tends to suppress

the dictates of conscience, 234.J1 renders extcrnaV means ineffectaal, 286.—one of its pecnliar vices is pride. 237—occasions and confirms infidelity, 238.^renders men averse to suifering for Christ,—tends to enervate the masculine vigour of the mind, 2tl—makes moo thoughtless of evils that may happen, 842. tempts sinners to delay repentance, 248—cannot bring true satisfaction to him that enjoys it, 250—abuse of it provoking to God, illustrated, 262.—not a sign of God's special favour,—is consistent with God's hatred, 264-often proceeds from God's deepest displeasure, 265.— the evils attending it to be avoided. 2T0.—and true piety may be URited,-pietv united, very hononr-able, 271.—rules How to manage it, —vnder it we should dwell on our frailty, 272.—be of a meek temper

and deportment. 274 excite af-

fectionate thanksgiving to God, 275.—fear God and carefully avoid sin, 277.-should be connected with a moderate use of worldly things. 278.—in it the favour of God should be most precious, h 279-should belaid at the footstool of God's throne, 282.—should be with a resolution to part with all possessions and dignities if Christ requires it, 284—should be attended with earnest and constant prayer to God,—when a testimony of God's favour, 285.

Prosperous sinners dislike a faithful ministry, b 237,

Providence^ the serious belief of, traoquillizes the mind, a 418.-the

folly of praianiag to correct it, b 16S.-all things so ordered by it, that God will be glorified in the event, 164r—as to promote our good, 16&—divine, its vastae«,4te. ]82.-iU special ends often hid in deep obscurity, 184—of God aot merely the theoretical* 391—tbe of judgment will vindicate itt proceedings, e 346.

Prudent method of judging tbingi which are difllcnit, b 376.

Piifpity not for mere bodily ezercine, d234.

PunifAmenf of vice, a8l.—fatnre, its proportion to guilt, c 325,—coosista in part of tormenting passioBs, 487.—its eteraal duration for tcoi-poral sins consistent with the jos-tice of God, 494.

Punukmente^ the difference between those that are castigatory and those that arc vindictive, a387.

Purity of God, the object of holy fear, c 170.-of a christian id what it consists, b 429.

Pyrrhus* advice to his soldiers as to anger, 309,

Pythagoras^ how changed from an athleta into a philosopher, a 98«

Reason, nothing repagnant to it in revelation) a—in the doctrine of the Trinity,—incarnation of Jesus, 165—ihe mysteries of redemption above its reach, 258—corrupted and right reason, to be distingaish-ed, 280—the use of it in matters of faith, b 368 -by the fall weakened and iu light clouded, 372.—made by some the sovereign rule of faitb, 377.

Reasonableness of gi^tag an entire assent to Christianity, a 527*

Reco^tpences futurcy arguments to prove, 81.

Recovery^ the means of, why men are careless of them, 219,

Redeemed the, joined indissolubly to the second Adam, 241.

Redeemer J his two principal relations, 239.—his consent to sufier necessary, 346.-willingness to snfiTer, 347.—was perfectly holy, 34a—im-posjihliity of his being touched by sin, 349.-how if God, can be make satisfaction to himself anawered, 360.

Redeeming hve, the greatness of ■! C0Dstdered,-eviU from whicb It

6BN£IIAL INBBX.

4^

frees », 295. Jielf hteoed by con-•ideration of the horror of our natural itate^ 296_not tfelllsh bat disinterested,—greatne8» of it appears In the meam by which our redemption is accomplished,— Christ's incarnation and sufferings, 299«—deserves our highest admira-tfooi—oar most hnmble aciinow-ledgments, 329.—goodness of, exceeds creating, 396.

Redemption^ wisdom of God in its contrivance, 235.—difficuities that stood in the way of its accomplishment,« 238—mysterious, 241.— stfange contrarieties in it, 251.— promotes man's holinesa, 233— furnishes strangest motives againct sin, 256w.tbe my^ery of, worthy oar serioas study', 262—what its fonndation, 276~-Ipurchased by the blood royal of heaven, 310.—its perfection and completeness, 467. .admirablygldrifies divine power, -481.—special, for the people of Qod, c5.

Refarnun preaciied same doctrines as the apostles, a 400,

Regemmration produces obedience to &e divine will, c 6..a description of this gracious change, 416.-^f-feeled by divine power, 417.—indispensably necessary, 418.

Rejecttrs of the gospel their doom, a 339.—sin greater than devils,— strilce at Christ's heart, and kiclc against his bowels,—have abutter climate in hell than the heathens, 340.

RsMion between God and his believing people, b—dignity and hap-

' piaess of that between God and bis people, 438.

Relaticn$ •domest c, sacred, civil, 519.—the severaif in which men stand ha^e their temptations, 79.

Reiigion, not the invention of men in power to preserve civil stale, a 38.*^ecessary, 106—man's faappi-aess depends on it,—a variety of In the world, 106.>,jDaoy false, in the world* 107—compared with others,—of the heathens, 108.—of the Jews considered, 111 —the christian, more searched into stronger its evidences appear.—its aathor is Christ, ll6.-jof Christ proved to be divine by its intrinsic excellencies,—doctrines, 119,—pre-«epto, 120...prottlses, 123.—the «hristiaB| proTed by its harmony.

119.—discovers the corruption and misery of man,—way of salvation, 120.—the christiau, sets before us a rule of life pure and plain, 121.— oi^\y can do what philosophy attempted, 126.—alone affords solid

and everlasting comfort, 127

promises to reward the obedient, 128.—personal, excites joy, c 22.

Rematk an excellent, of St. Austin, 30,

Remedies against all the evils of present life furnished us by the gospel, a 439.

Remembrance of sins at death strikes w:th consternation, b 115.

Renewed person, every, is a soldier,

448 state exceeds in happiness

man's primitive felicity, a 241.

Repentance a command and privilege of the gospel, 123 —without it no salvation, 124,—what it includes, 2.'i2.—what produces it,— not accepted of by first covenant,—not among fallen angels, 233.—and faith neces-iary ti^ salvation, 384. —enjoined by God, 414.—being required does not eclipse the free-ness of grace, b 12,—no merit in it to procure our pardon, IS—an evangelical grace, 12.—renders the divine, mercy honourable in the esteem of those who feel it,—inspires ardent affections and desires in prayer, 13 —most beneficial to man,—and faith like Tamar's twins, 14.-8alulary to the soul, 194.— purposes of, a cause of false petee, c 65—delayed in hope of long life, 282—arguments against delaying

it, 283 in old age very dubious,

289.—at death, folly and hazard of trusting to it, 290.-tiie aggravations of sin powerful motives to it,

d 64—mistakes about it, 132

the hazard of delaying it, 133.

Reprobation, the fatal signature of it, b269.

Reproof for an unsubmissive temper, 167.^

RetembUmee to God in heaven will be produced bv the vision of him* c384.

Rtngnation due to the will of God, a 52.—the great duty of, b 141.—what is considered with it,.^onsistent with a deprecation of impending judgment, 142—with a mournful sense of affliction, 143—what is implied In it,—implies the approval of the understanding, l46«-*con8ent

soo

GBNBaAL XNDBX.

aod lalycctioD of tbe willy-^om-pofure oC the affeciioo, 147—argu-DiMtf to prove it a ffreat daty,~ dnty of, proved from God'i supreme right oyer ns aod oiin, 149.—the equity of God in all bis ways, 153, -domntpoteoce of Godj 155.—4he paternal love of God, 156.—it a lesson we should transcribe in onr hearts and livesr-io order to obtain it, look to Jesns, 170.-Jttirer. ing saint, 173.-.i8 our great honour, I75.-felicity, 179—a blessed assurance of our election,—testi-mony of our adoption, 180«lulirec-tions bow to perfoim this duty, 181.—promoted by a regard to God*s promises, 186. JlesolutioH sincere, to forsake sin,

how built, a 233* RegpontaiM^ ancient how given, 142. iSrs/, heavenly, why it is given after a life of service, c 61,—character of those who are excluded from it, 67.—everlasting, to be supremely chosen, 106.—should be the subject of serious meditation, 108 —object of faroest desire, 109.

Meturreciion of Christ, c 268 proves

ours, 269.—wonderful miracle, a 136 —great principle on which all our hopes depend, 137^..^amber and quality of the witnesses of, 138.—proves perfection of his sacrifice, 875.—magnifies God's power,—it was necessary,—quality of his person required it,—nature of his office made it necessary, 489,-foundation of faith in three respects,—proves bim to be the Son of God,—the suflTeriogs of his sacri*

fice, 490 assures believers of a

resurrection, 491 the saints at the

great day,—reasons first considered, 514.—proofs of it,—witnessses such as there can be no suspicion of,a521 —nature of their testimony renders it credible, 522.—uniformity of their testimony, 525.— would not be deceived, 524.—sealed their testimony with their blood, 525.—proved by miracles of the apostles,—of the saints illustrated, 516,—why it is delayed till th« coming of Christ, c 266.

Mevclationf causes why men deny it, dl88.

MevQimtioHi in man*s condition, b 445.

Memard, the excellency of iht belie-

ver**, a—wberc ea^jH, heavro, 825 —nnder what circnmstaacrs, —perpetoity of it, 396«-coasisU in the vision of God, 827.-Jto the «aints, meaning of the tern, c 54^

Memardt of ^he sainU hereafter proportioned to their servicea, 9^1— of Christ's sei van Is, the order aod ezcelleocy of; d 272.«-4everal degrees tbereof, 277.

^ick sometimes survive all their riches, b 278.

iZi^AMhave a trahs of temptations* 80...caiioot afford iiapplaesk c 20d.

Riddle^ a, unfolded by the gospel, a 158.

MidicuU deters men Crom a religiooi profession, d 11^

Migkiemulgy believers are to live, a 409.

RighUoutuut^ the original loss of, what, 20S.-u>f Chriit alone absolves from guilt,—impaled to tbeaithat believe, 898-Ube groaad of onr acceptance, c 857.

Rigor9H$ penitence withoal Mortification of sin will aot prevail, b 105.

Rinng of first iaclinatloo to sin sboald be inppressed, iS8«

Rituals of Moses, their desigOp a 159, abolished by Christ, 498.

iZtosrs, their usefulness, 10.

JZood, that good tbongh rugged which leads to a good plwee, 97,

Rockf the, a type of Christ, b 586.

RofNon soldieim, Ihelr arms no bardea, a 219.—luxury upbraided by Pli-ny, 269 ..-emperor* his exdaaa-lion di^m perdidi, 384w.. generals, their triomphal entry iato Boaie after a victory spiritaalised, 614. ..physiciaa's advice to assist digestion moralised, b 495.—and Greek literature preferred by sane to the scriptures, 496. Rommn*^ the, their wisb coaeciaiag Aogostns, lu-^joot caase of Ibeir degeneracy, 78 .—and Grecians, the imparity of their soleasa mysteries, 109.—their despotic ipowcr terrible, 81S«^ept lo Ifaeir booses pictures of their progenitors, 448. R0mutuM seen to asceo'd iaio Aeaven aceordiag to the false tntimanj of Procnlus, 159. Mmbt for the discassioa of ooasci-

ence, b 509. RM9»h Lady, DedicaUM» to» e 883.

OSMBRAL INBfiX.

501

Sdbbathy the rest of it «ha«» it was, c 19.^a well-spent one is a prepa* raiion for heaven, 111.—a Mason for medilatiofl^ 1^.

Sacrament of the Lord's svpper of excellent nseto increase grace, b— whence it derives its aathority, 498.—increases repentance, 499«— faith, 50O.^ove, 50t.—considerations of it, dC4—in it covenant of the i^pel is sealed hy the contracting par ties, 5()S,-Jiow the renewing of onr covenant may be ^ nfNre eifectxialy 504.—receiving it should be preceded by meditation, c IS7.

Sacred duties, b 5S2«

Saeriftee of Christ infinitely more meritorious than the loTiticat, a —averu God's wrath, 364,—maJKCs an eipiaiioo far sin,—Its blessed-lesults, Sd6.—objection^ to It answered, 367.—greatly comn»nds divine clemency, 369.

&icH/feef, legal, of blood, why} 160. -..seane eachariatical, some expiatory, 361,—their effects declare their nature, 362.wlegal, insuflci-aat to expiate sin, 371. Saint appears perfect by comparison,. 357 hit charm for adversity,

d—his sorrow moderated, SM.

^mkU»f the popish congregation of, foolish and imploos, a 3r7.—under the Old Testament had not a clear knowledge of Christ, but enjoyed benefits of his sufferings, 381 .-.the best have their fratkies, OI.-rely apon divine mercy,' b 1.—in stfma cases iilte rivers that for a time sink under ground, 07—involved in common calamities, 894.—spiri-toal in their principles, objects and ends, 450.—ihrir true worth seen by all Ood*s people, 4ft2.—a con-spienous singularity of active' or suffering graces Insoise, 481.—their conjunction and perfection apart of the felicity of heaven e 94 — shoald die with sniNnimloo,—with vaadlaess,-with joy, 304.-.wlll be witaemesagainst the wicked at the day of jndgment, 333.—above ne-vcrlase a ravishing sense of their felicity, d—th«ir blessedntm eternal, 9S5. Solvahon, the plan of, 121 ..Uhe meritorious cause of, Is the obedi-«are of Cbvlft^ c 411«^-aMwer to

ol^ectlon why are not all saved, if God be pleased with the saiviM* tion of sinful men, d 156.

'SafDian, how he silenced objections against providence, a 216

Samson in the hands of the Philistines, a sad spectacle, b S56.

Saneiiflcation figured by the legal ablutions, a 161.—fb order to oars, wbat Christ has done, 406.

Sanctuary of gl^ry veiled from oar eyes, why, d926.'

Satan tempts man to rebellion,^na-ture of liis temptation, a 197.^ knows our most vulnerable parts, b—his advantage chieilv from oar security, 122.—styled the god of this world, why,—his method of

' tempting worldly men, Sj23._over* comes chiefly by pleasant tempto-tions, 2S4.—keeps his slaves on k magic circle, 296.—his injunction perplex many of God's people,!, now they may be distinguished, 347.—not laid to onr charge, $4$. —wilt accuse sinners at the day of judgment, c 322—his agency to me^v opposition of the gospel. 6 —enmity to God and the souls pf men, M4.—hardens men in unbelief, I2S.—suits his temptations to their corruptions, 126—persuades 'sinners that strictness in religion is nnnecessary, lS7.-uieceive9 sin-nem with false'notiops pf faith and repentance, lt9—suggests to thepi there will be' time eooogli for repentance hereafter, 133. Saiisfaction to divipe jqstice, man cannot give a—what necessary,to, 2SI,—full, made by Christ's atonement,—removes man*s fears, 2M.— reasons why we are redeemed by the satisfaction of iustice,—different opinions concerning It, 341 .-reality of that made by Cbri9t, 344.^ completeness of that made by Christ, 370,—requisites in order to it, 344.—in order to make it, Jesos must be willing to suffer, 347.—be perfectly holy, 348.-God and man, 349.-of justice by Christ gives full assurance to man that God will pardon, 395. Saul of tarsus met by Christ,Jiis extraordinary conversion, 137. ^oolN# grace gives no encouragement

to Ae practice of sin, 469. Saviour, an all-suficJent one proposed in the gospel, d HO.^^is exasa;* pie and lovt ibonid wrtnato mlftii*

OBNBRAL 1NDSX»

ten to a fallbful dbcharse of cbeir

^ doty, d 167.

Scepin of Cbrif t to be snboiUted to, » well as bii sacrifice depeaded upon, 401.

Scheme of taWatioD y^radually dc?e-loped and effected, 629.

Sciemcee^ bunan, buiU upon uncertain maxims, 265

Sdpio^ strikinc instance of bis chastity, b 110.

Scripture phrases, how we arc to an-derstand them, 368.

Scriptures, ibould be read daily, 496. —most men careless of the doty of readini; them,—should be received insincerity, 497.

Sea displays hand of God, a 10.—its extent and atility proye the eaist-enceand wisdom of God, d 7.

Searching ministry declined by some, why, b 92.

SeaaotUf their regular succession proves the eziiteoce and wisdom of God, d 6.

Ueatecy sometimes a temptation to sin, c S50,

Seed of (be gardeners, moralized, b 861.

&{/'-deiitaf en joined by Christ, a 414. —consistent with the pleasantnenof religion, 475 with respect to moral righteousness, d ISC^avonrite sin«, ISS—worldly comforts, 123.

Self^xttminaiiQa a preparation for the last indgmenty.c 360-

SenecMj his advice to make a man grateful, a 49..^ontemplatiog the Tast orbs of light, 95.—a prodrnt observation of bis, 166.—for what Talned bis being in tiie world, 270. •^is precepts and practice at variance, 454—how he acted in prosperity, b 284.—speaks of a strange Infirmity in the eyes of some, 325—an exile once in Corsica, d S79.

Sen9e»9 the,suffer by the excessive ve-bemcDce of their objects, a 60— and imaginations, in iheir operations may be distinguished, 140,

5^iM/men, degrading wish of, in their last boor, 99—pleasures, love of them natural to man, b 215.^ lasts corrupt the judgment, 232.— life degrading and dangerous, 301, —the, diificolty of their recovery, SOi^ulshoold address themselves to God in prayer, 306.

Strmotif, what should be the matter of, d 252,.4h€ style, 855.

Service of Christ to be performed with zealr-constaocy, 248.-^easy, honourable and profitable, 9H.

ServHudcyfhe complicated, of asioaer, a 896.

Shame must be connected with confession of sin, b 44.

SJki/o, his coniog, 630.

Sickmets an unfit time for repent-tance, c 288.

8jn, transient, punished eternally objected to and answered, 88_the essential evil of, 89.-its deep ingratitude. 90.-defilement cleaves to the soul after death, 93.—its wa^ ges, 194—the dreadful effects of Adam*s,—loss of original righteousness, 203.—loss of (his felicity, 204«—its horror lessened by familiarity, 219—compared to a black ground in a picture, 840»—the love of It, causes men to cherish ignorance and reject light and tnith, 275.—in every a contempt of God*s sovereignty, 342—contrariety to God*s holiness,—for it not to be punished,—the consequences 343— reasons why God will pnaish it, 344—its desert, 355—what it is, 390—the fearful punisbmeou that have been Inflicted upon it, 391,— must be punished that sinners may be saved, 393.—the act of it transient, but the guilt pemaaent, b— its not being imputed explained, 4.—to pardon it is God's pecnliar prerogative,—God pardons as a father, 6—arrogance of Roman priests pretending a judicial power to forgive sin, 6.—ministers only a declarative power to forgive it, T.—to pardon it, a greater act than to create the world, S3.—not so much evil in, as goodness in God, 38..^tbe least makes us liable- to eternal death, 47—pardon of it deserves our most solemn thankfulness, 52.—that is difficultly retracted is a man's own sin, 85 ^what

may be denominated a man's own, 68.—that, has . the supremacy to which others are subordinate, 86. the darling, engrosses tbe thoughts, 87 and that, men desire to conceal and extenuate is their darling sin, 89—that the enlightened eoa-Bcience reflects upon has been a darling sin, 92—found out in a time of afllJction, 93—the predominant affection to It must be mortified, 96.-4hc preTentijig pIcA-

GEKSRAL IKDBX.

503

•ores- of It possess the soul, 448,^ l^ood men are delivered from its dominion here, aod from its being bereaffcer, c 16—flisht from, produced by the fear of God, 179— continnance in, on presumption of pardon very awful. 286.~oatoral to fallen man, 415...the most formidable evil, d 85—is a rebellion against the majesty of God, 36.— TiliAes the wisdom of God, 37—is contrary to the holiness of G )d, 38. —Is the contempt of bis govdness, 40.—disparages his justice, 44,^ denies his omniscience, 45—slights his piwer, 46.—its malignant nature, 48.—native consequences, 49. —penal effects, 52.

Sifictity, what is an evidence of It, b 97—in what it consists,-it is equivalent to perfection, 98.—opposite to ^lile, 99,-.in religion its value and loveliness, 350.

^infulnetM of impatience under the rod of God, b 168.

Siaaer, an unrelenting and onreform-ed, incapable of pard'^n, a 234— in a state of spiritual death, 898,— has no ground of perplexity sioce Christ died, 396—an a^ed one compared to Mount ^tna, b 97.-exhorted earnestly and humbly to ask forgiveness, 40—compared, to a weak wall, covered with joy, 248. foolisb, his end, 256—is like an ox crowned with garlands to be sacrificed, 304 —an unregenerate oiie is morally incapable of enjoying the felicity of heaven, c 4S0,

Sinnen compared to marble pillars, b 42—think G'ld not so severe as represented, 117—their Itves forfeited by sparing the 1 fe of their sin«,—qvet conscience by promises of future reformation, 118.^4iave no reason to expect Qod will receive them into favour on • death bed, 260—prosperous, to be regarded with pity, not envy, 866.— corrupted by prosperity, recovered by afilictioos, 867—despise heaveo, c 427—their folly in refusing heavenly happiness, 407—d 214—lose heaven by their own folly, c 71,— why few converted, d 863.

Sim there are two things in all, which expose the offender to pa-ntshment, a 342.—the number of them, forgiveness, b—the quality of themi yet pardoned^-gone ab-

solutely 8mali,"-fome of a most heinous nature, 87.->-agaiD8t the Holy Ghost explained, & —reigning, of d.iferent kinds in different persons,—their causes either natural or moral, 68.—original, aa universal supreme evil, 69.—their different kindsi 03.—some of a repugnant nature, 102.—our, should be renounced, as they cost our Saviour his blued,—to keep as from onr sins, the reward of uprightness Is a powerful motive, 112.— of relapse more easily prevail, 128, —of all descriptions, and with all the>r aggravations to be accounted for in the day judgment, c 387.

SIsep, death only such to a saint, d —soul does not at death, 23J.

Sobriety, what it is, a419.

Society, with which we are conversant, its iflnences, b 82.—In the choice of it prudence necessary, 83.

Socinians deny the sastisfactlon of Christ, a '351.—an objection of theirs answered, 537.

Soerate9, his death, 84,—advises to comply with the common Idolatry,

489 his remark on reading a book

of HeraclitQs, 435.—his opinion of death, 439,—obtained the victory over bis passions, b 110.

SolUo^y of a soul in glory, a 225.

Sohnt his delight in knowledge, c 390, d 214.

9ofi^ of the saint in prosperity, 229:

SonsofOodt ,the honour of being such a 317,-all have their frailties, 318. their meanest services accepted, 318,—supernal oral assistance con* veyed to them, 319.—allowance of sin and omission of good inconsistent with that relation, 476.

Saphoelet and his sons, anecdote of, 48.

Sorrow, confession of sin mutt ba mixed with it, b—godly, valuable in the eyes of G«d, 43—satisfying to the penitent soul, 44.—heart breaking, prevents relapses Into sin, 188,> godly, proceeds from filial love, d 320.

Sorrotu, whether arising from sin, compassion or trouble, excladed from heaven, c 86.

Soul of man discovers the Deity, m 19,—immortality of, 57.—not an inseparable perfection of its nature,—arguments natural and moral that God will continve it for

GENERAL INDEX*

eYery<«4Deap«ble of rafreriiq;.(Von •oy corroptibte principles or separable particles, 5a—its splritaal nature, 59*—receives Tlgoar and perfection from brightness of lU object, 6(».—a sAjiDS of Heraclitas coDcerning it, 61 —-objections cod-cernin^ It an^irered, es.^affected by tbe temper of the body, OS,— dealers of its imraoHaUty, weak-aess of their argaments, 64..in iu separate state, can both suffer and cojoy, 67.—its immortality, moral argameats for, 69,—*ltiokiof above the starry heavens, 95.—its immortality sboald reconcile vs to all circamstances, 96,—ia all things shoald have the preeminence above the body,—its immortality taught by Pberecldes, its effect on Py^ thagoras, 97.-10 neglect it aad pamper the body degrading, 96. -^o purify it man's chief business, —too little time devoted to it and too much to the body,99.—iu bles-seHoeas in the fraicion of God, 101. —^unprepared, entering into eternity, 108.—the purity of, lost by maa's fall, 5203.-^111 released from terror caaaot truly love God, 353. —its tendency to God idvaotage-OU9, 411.—its diseased state.— healed by Christ, 466.—wronged by sensual gratificattoaa, b 254»— and body of a caraai man, like two malefactors bound together with a chain, 29T.—its aifairs a daily work, 511.—Its highest interestsse-eared by the fear of God, c 198.— . Its nature, capacity and duration, S05.—polluted by sin, d .49.—Its joy on entering paradise, 229.*<« trst attains future glory, then the body, d S«7.

Shuw of guilt embitters life and gives edge to aflliction, b 56.-—par-tloniag aieroy sweetens troubles, B7.

gp^chlttfisn, mere, in the gospel unprofitable, a 271.—of divine truths, does not make a man wise, c 212.

• -^will aot saTc the soul, 2l3,^-sg-gravate its ruin, 914.

5|pteM4Mi»e errors, whether innocent Or not, b '378.—assent to dtviae truths not saviag, 381.-

fpiHt partially given under the Ikw, fully under,die sroepei, a 161.—of holiness plentifully conveyed under ihegmpel, b 49l.-*its eifects oa the moral world, when poured

out, a 162.—the Holy, porchated and conveyed by Christ,—oeoessity of its influences, 448.—^ivea after Christ's glorious exaltation, 449... great end of his coming, 450.—the inseparable concomitant of evangelical mercy,—its lower operations enjoyed by heatheas, 451.— enlightens the mind to see the glory of beavcniv things, c 477.— changes the will to choose the tn-preme good, 479,—his motions cherished by the fear of God, 900.— unices the soul to Christ, 973 —his gracious operations, 973.—«f 06d» how it bears witness with oars, d 318.

Spirits^ fallen, full of hatred and en-vy, a—^tempted man to revolt, 196L

Spiritual perfection unfolded, b 284. —gifts all depend upon the influx-ive presence of God, 325,—blessings we are assured of obtaining from Christ's intercession, 456.

Stilpon the philosopher, bis magnaai-uiity of mind, 169,

5<0ica/doctrine, a philosophical romance, a 80.

Sioiea^ their view of happiness, 190, ~UL wise man in their view, what, S68.—the Pharisees in philosophy, 430,—exalted man above God, 431.—wholly renounced the passions,—their vlrtuons person a mere statue, 433.—their impious opInU oas, 439.

Sform on the tea of Tiberias represents the aflKcted sUte of Christie ans,b203.

Story of a dying penon, c 175.

SIrsclnssf in jadging ourfClves antf candour in judging others proof of great grace, b 456.

Strong fear may lay a restraint, where . yet sin is loved, 97* '

Strongt9t lusts may be subdued by grace, 107.

St^fMom impatfence under afiictioa, nearest step to ruin, 168.

3a5i»t««t«ii to the coomaads and pro-

Tidences of God our duty, d 29

of Christ to his father's will, b 142. —a lively example of, 147,

Smffwing Savlool* to be looked unto itt afflictions, b 171.—saints to be looked unto as examples,—they bad same frail nature as we, —we hare the same blessed Com* forter, 173.

3ttjfariii^ of Ghrbt calculated to affect oar hearts, a SS5.—aa inftallc

GBNBRA1. mnx.

505

fO«d redovodt lirom tbem, 8S8«—-one cavBe of adniauon to beaveii, c63«—medttatloBoa ih€m^ 157.— of the wont kind not always In-famoos, a 499.

Suieitk among the Stoiei prove* their cowardice, 437.-*of Gato andBra-tus. 438.

4mi, its •itnatioB,<5.-JBotlony a—ef-fecCf, 7,~the, a l^eantifnl resem* blanee nf Protidence, b 1M«-.

^ proves the existence and wUdan of God, d 4.

Superior InstB when vanqulthed prove growth in grace, b 449.

Muptmatural trntht cannot be prin»-'flly discovered by reason, 869.— objections to them answered, S11«

$upr$m9 love to God doe to him, X90.

Sureijf necessary in order to forgite-•ess, 16U.ittcase of a threefold^ consent necessary*—doctrine of a^ ezplainedy 17*

T

TaUnU to be faithfully improved, c 36l«

Talmud, its absurdities, a 114..

Tmntmukh the sting of it said to >»• cored by nuisicf b iOh

TemperMmmU of men's bodies the secret springs of their ineltoations and aversions, 68.

Dmipfs ot Sdftomdn^ T<V009 men seven years in building it, d36t.

TemptatioHy to enter into one is extreme folly, b I24..^y entertaining It, we forfeit divine aid,-jdiflrer'^ ence between being exposed and rnnnii^ into one,* ia5.~jerions re<i solutions against It necessary,— withant a permanent priaciple wUI not be overcome, l26,-.4i0ereoce between one at a distance and ond present, l97.-jexclnded from heaven, e 18.

TtmptaHom^ they are different, but conqnered-by grace, a-^xternal, —ordered by God's providence, 322.—in courts of judicature, b— of judges, 7S«—of ministers, 76^^ of prosperity and adversity, 79— that are pVeuaot most dangerous, 223»of prosperity keep men in bondaf^e to satan, 2S6—many we cafnnot avoid^ none but we may vanqulsb by faith, 885r—we are exposed to many, 515.—must be watcbful to fly from them, 516,— sensual, a future judgment an antidote to them, c 351.

VOL. IV.

IVrrorr restraltt^ but do not canvert, • 458.

IVrtulKan upbraids the professors of his day, 478.—writes to the chris-tiaus Imprisoned In Africa, b 188* —his observatioa respecting the fortitude of ancient christians in persecution, c S4.-advlceto women of the primitive churcb^ 899.

Testimony of theapostles,as to Christ'u resurrection worthy of credit, a I40.<uao the truth of the christiatf religion,—of the Father,^.4>f the Son,-of the Spirit, 156.

Thitukfitlne$s in prosperity very be* comin^y b 275.

Thanksgiving and thanksdoing ought to be joined, 59.

Theodorei^ a contemplation of bis» 193.

Thsodosiuif bis extraordinary virtue, 49.

Thougkis undissembliagly /discover the disposition of the breast,.ai man's darling sin discovers tbem^ 87.—distinguished into contriviog and contemplative, 8S..uire in exercise on the beloved object at all times, and in all places, 89^.^f a man an indication of his character, c 146.

Threatemngt designed to lead men to seek mercy, b 90 ^of God, bow they should work upon believers^

. c 189.

j^^ertuf and Cam alius, anecdote of, a 48.—dreadful stale of his mind, 85.

TikorHm^ his noble courage beforu his persecuting judges, 50SL

Timo^ too much devoted to the body, and too little to the souI,-a just value should be set upon it, 99,— Its rapid flight, a 100.-the nnfa* vonrable,when gospel first preached, b 501.

Times the quality of those we live in, discover our predominant sin, 83.

Titular christians and specious hypocrites manifested by persecution^ 195.

Hi/us refused a triumplial crown of his victory over the Jews, a 148,

Torquatus Maolius, anecdote of, b 390.

Transformaiion of body at the resur« ruction, a 517.

IVaufgrMMon,the first, its criminality, —many sins combined in 'that act, -infidelity, 197«-pride, 198..in-gratitode,—contempt of God's na-

M m

GfiNBEAL IKDXX.

jfflty,^atnazlii|r follj, 199.—bloody cruelly, 200,

Tnveilar in the deserts of Arabia, aU

iusioo to, 94 (he perplexed* in-

qoiret thf ri^bt way, 106.

Treaturet, there are more YalnaMe, Iban earthly treasnr<>9, b 321.

Trfcof fcoowledg;e, why prohibited, a 195.

Triati ittre, of opri|;btnes§, b 65.,

2'riniiif^ objections to the doctrine aoswerod, a 16.V.why the secnod penoa Bhoold become mart, 24T.— DOt made known by visible frame

- of thrnniTerse, 958.-the qneitioa as to the state of those who denv it, d 377.

Trouble, supported by a view of glory, d 3«9.

Trutt in God our duty and privilege, a 59.

Truih as to sprdilative sciences comparatively of a<» Importaifcfe, IS7. ^religion of infinite importance,

2ViaAs of revelation cannot be disproved by reason, d 374.—some tadical, some primary,—all of equal ' clearness and moment, 259.—of the gospel rausf not be adnlterated, 260.

^'(y, qnotation from, all.

lype of Christ, what were types of him, 584—the - manna, 5S5.—the rock, 5Sd—brazen serpent, 587.^ paschal lamb, wherein, 5S8.—Joseph) Jonah; Moses; David f Melchisedec, 540*

Tj^pet and promises showed God's design before the exhihltion of it, 539'.-lof the law, compMc^ la Christ,—three sorts Instthited,— flrst, things without l{^,-secondly, things endued with life,—thirdly,

• reasonable persons, 594, Tyranti^ scourged with a guilty eoo-' cience, d IS.

U

Uly$»e9^ how he discovered Achillesy

bl22. Unbelievers obtaid not the benefit of

Chrisf s death, a 885. Unthfsiandinff and will the two prin-

cipal faculties of the soul, 58.—its

• deep depravation, 218 -natural, like the funeral lamps of the anci-

• ents, JT.'ir.—the, should resign itself to revelation,—some doctrines in the gospel which it could not dis-

' cover, 275.—which it cannot com-

prehend, V76JJs not to Tfjeci what

. it cannot confirebeBd, tT9.-lb«-nan. in oar lapsed state deiled, b S74,^.eallghteDed by tbe Spit it in conversion, d 141.

C/'a/e<)fae4 faith necessary to keep a chrls«iaB steady io bis coarse, b 243.

Oa/»ret'»Aif spirit, dreadful aatare of it, 4i1»

l/aien of the christian with the Son of Gad, aS15 ^between Faibeiand Sob, what results from it, 351— among christians very important, d —a prayer for it, 935 -asDoag aii-

• aisters, the advantages of, 165— with Christ, two aeaai of it, b-

. effected by the Haly Spirit, 14-faith, 15.-.tbe source of spiritaal blessings, c 979.-with God, the cavse of the perflecUon aod the felicity of the saints, 989,

I7ai0«rfa/love among mea eajoiaed by the gospel, a 4l5.-.eod of our actions should be the eternal eojoj-ntent of God^ 11318.

Vnregemerate men, their lamentable state, a 96.

Utuuhnudve temper atynes folly, ingratitude aad guilt, b lOT.-a disgraee ta Christianity, 109.

Uprigkiiut9, the sure trial of, 65.-instances recorded in scriptare, 99. -MtonsftsteBt with frailties but aot with chosco lutsy 103.

K«t7of the temple reat, what it sfg-Difi«d,a375.

VtneNiiion of God prodaced by his . pWsence,c 385,

y^nseanct bUongt to-God ar well as

- ^tfr^iveness, b 33.

K^<fy of the christian relfgion, a convincing proof C'f the, a 518.

yegpaslan the emperor reproached l^imself, on whiA account, b 73.— the same after,- as befsre ha was raised to the throne, 199. •

Vke, Its punishment, a 81. •

Vices disguised under the aame of Tirtnes, b 90.

Vtcious examples of the rich and ao-bie pernicious, 297.

Victory over a ruling Inst makes victory overall others^ 111.—^no, like that over a man's lasts, 113.

VUeness of man, a sense of it promotes resigoatioB, 152,

Virgil^ a quotation from, by Godol • phio, a 13.

GBNBRAt INBSX.

507

yitfiuf Wkt th«suD, covered with its

own beams, b 328. Virhui -of (he heathen* bat a dead

resanliUQce, a l2S.-'4ll of the

•ane deseent and family, 411, Virik9u$^ m weU ag Yicioui, safbject

to calamities, 75,—actions, a plea-' sant complacency in, 79. FUoH, beaiifiOr umanctified men ex-

claded from U, d 228«

W

JFaiekfuhU$$ against sin, 62.—in-

--fttaace of.ihe happy effects of it,

. b-—^ant of it,- aohappy instances of, 121.-^necessary to our advancing in perfecti^Vf—the necessity of it, 513;-—nay be considered either as to preveatlog evil or doing good,—necessary from satan's sab-Cility, strength, &c. 514.—various snares,—ouir receptiveness of temptation, 515.—over our hearts necessary,—against small sins, 517.

Ways, many, to hell, 102.

tVeuk souls made strong by God's grace, 909,

WeakBgt believer has a foil interest in Christ's death, 501.

Went Indian^ their misfake as to the Spaniards when first invaded by them, 108.

Wicked not afflicted like God's people, why. 159.-—spared,—not for want of a diseovery of their sins, — power to punish,—not from connivance at nin, ;tS.—the terror of, id the day of Judginent, c 352.— shame when their guilt .is discovered, 487.

Wilful Ignorance of sinners, b 23'2.

will, the, its acts considered, a 65.—. of man, what in his state of inno-cency, 186.—its deep depravation, 219.—renewed by the Spirit in conversion, d 143.

IViUof God, that sinners should be saved, proved by his invitations, and the gift of his Son, c 471.—distinction betwrcen the decreeing and approving, d 130.

William 3rd, king, address of condo-lence (a, by the dissenting ministers, d 199.

Winds of great benefit, a 9.

Wisdom, the impressions of it visible in every thing, 41.—the highest point of, in man, 101.—divine, in contrivance of redemption, 935.— heavenly, what it is, c 194.—of the world exposed, 209.

^fflsdom of CM appeared eonspicn-ous in man's redemption, a 235.— ih taking occasion from sin to bring more glory to himseif,—from man's fall to («ise him to hi^r felicity, S40«—in ordaining such a mediator as Jesos Christ,—in the two natoree of Christ, 242,—designation of the . person of the mediator, 247.-«-ffia-king the remedy to have a proportion to our ruin, 249.—in Che man* ner in which our redemption is accomplished,—in ordatamg contemptible and opposite means to accomplish such glorious effects, 250.<,.iii providing for the comfort and holiness of man, 253.

Wise king, a saying of "oe concerning the act of government, 183.

Witnesses of the resurrection of Christ their number and quality, a 138.— their report was not built on the testimony of others,—the uoifonni-t\* of their testimony,—no motives to corrupt them, 139.—their testi-.mony worthy of credit, 140,

Woful effects of indulging our lasts, b 114,—folly of sinners, §56.

Women proud of their beauty, 336.

Word, the, is effectual to increase our holiness, when mixed with faith,—accompanied with earnest desire, b 494.—laid up in the memory, 495'—hefirln|r of it an indispensable duty, 497.

^o/'/<f, considered in its parts, proves the being of a wise G 'd, a 4 —not

^ caused bv the necessity of nature, 23.—foolish persuasion, that tt is in perpetual circulation from infancy to age, 29.—the portion of the wicked,-*-to come, reserved for saints, 83.—the eternal, a veil drawn over it for wise reasons, 87. —its differences no more after death,—unworthy our esteem, 95, —thr> heathen, its state when Christ came, 162.—the, most rational way to reform, 216.—created by power, but restored by sufferings, 252.— its state at'Christ's advent,—compared 40 the world at the deluge, 261.—the, convenient to the end for which it was formed, b 213.— cannot give perfecti.>n ' r satisfac-ti -in to the s ul, 319.—this, cannot give content, c 78,—the follv of pursuing after it supremely, 207.— causes of dissatisfaction in it, 401. —d 2^3.—the things • f, a hinder^ aoce to religion, 108,—the pre-

HBHXEAL 1M0BX.

twees them, 160.

Wofldfy au, ffae folly of, a 101.— happineii tat « pict«ff«, 94-joy, wtatmakeBH«f Utile vaiae bMS. —>thiaga, tbelr mmiAHfjmf; aatare asd traarieat daration, c 4W.-Haea, their leotiaeati at death, c 459.— cares prevent laen from atteadiag to cfteraal th'Bgt, 4 410.

TFortJUp of God thoald aat bo caa-dected with pomp aad theatrical ceremaa«es, b 451,^the fear of God caoset a maa to perform it rightly, c 180.—locioty of tolau above In, delectable, d 438.

Yotmg penofis deterred firom a reli-

giooi p uf ewioa by rMle«it» d lis. Faalft* a kiad of lataial draifcev. ■cm, haw, b 72.—importuee of atteadias to raiigioa ia, 464.—4be time for chootlag beavca, c 435.

Z

Zalmt^f etrikJBg aaccdale of, a MS.

ZmI amwned toamtlmet to qalat coa* ■cieace, b 95 aerrmfy to oar growth !■ ipacet 5t4.—ia religioa

' comtteaded, c 4tf.«-«he impor. tmMc of It ia a miaioter, d ld4«-for God's glory proceeds from iCal love, 380.

2eo# aad Dibf eaes, b Itt.

Zmoenin reforsm P9lemo,a4ftl.

tSnurer, aa aaoedote of UB^ b Y3k

POSTCRIPT.

After drawing ap the Menoir of Dr. Bates* the Editor net with the blowing passage in (Vol. I. Pbga 434) Iheaddenda of M-oier's Nonconformist Memorial, which a scropoloos rec^d to Biographical trmth, impels him to commanicate to the reader. '' The ac-connt given of Dr. Bates' father, though commonicaM hy two medical gentlemen as the Aotbor of EEcuchns motonm naperornm in Anglia, &c. is fooiid to he a mistake. The aweestrVaad hiHh-pbee of this great man yet remain undiscoTeredj,^/*;j5?^?^'^^5l

KND OK THK FOURTH VOLUME.

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