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\^s^ 



IvIRRARY 

OF THE 

University of California. 

OIF^X OK 

Mrs. SARAH P. WALSWORTH. 

Received October, i8g4. 
Accessions No.Q^Q ^3 Class No. 




-M- 



.^ 



J 



^4^. ^4i*«-,^«»*v^ //y* 



THE 

WHOLE WORKS 



OV TBB 



RBV, W. BATES, D. D. 

ARRANGED AND REVISBD, 



WITB ▲ 



MEMOIR OF THE AUTHOR, 

COPIOUS INDEX AND TABILB OF TEXTS XLLVSTXJTBD. 



BY W. FARMER. 



VOL. IV. 



CONTAINING: 



I. aSUIONB ON VAB10U8 SUBJBCT8. 

II. BS. BATES* FUMBBAL SBRMON. 

III, A TABU or SUCH SCBIPTUBES 



AS ARE ILLUSTBATEJ) IN THE 
WORK, 
ly. GENERAL INDXX. 



LONDON: , ' 

FBIHTED rORJAMKS BLACK, YORK STRBXT, COYXWT 6ARDBK; W. BATNE8 

M| AlTD T. HAXILTOV, 37f PATERVOSTER ROW ; ANB 

ROBXNSOK, SON, & HOLD8WORTH, LEEDS. 

1815. 



'bKS2 00 

23.3 



5-VO^^ 



D^te h, Boocl^ rxtaun. View LMMy LMdh 



^U')-;,- 



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 gar- 
ment; as a vesture shalt thou change them, and 
they shall be changed : but thou art the same, and 
thf years shall have no end. 



11 CONTENTS. 

The address of condolence to his majesty^ by the dis- 
senting 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 are manymxmsians; 
^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 obedi- 
ence, 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 re- 
turns 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 con- 
templation 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 ab- 
solute powo*, unerring wisdom, and infinite goodness, are dis- 
covered 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 repre- 
sent 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 

a2 



4 GOB IS. 

arrive at the Siqireme cause^ whose being is necessarj and inde- 
pendent. 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 great- 
est 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 sup- 
port 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 dis- 
tinguishing 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 in- 
quiry into this ; an eminent degree of knowledge in several facul- 
ties, 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. 



GOD IS, 5 

(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 pre- 
sently 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 amia- 
ble war of light and darkness ; this distinction of time is neces- 
sary 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 cur- 
tain of darkness is drawn over the world, that proves the wis- 
dom and goodness of God. The psalmist attributes the dispo- 
sition irf day and night to God, ** the day is thine," and vntii an 
emphasis, ** the night also is thine ;" Psal. 64. 16. notwith- 
standing 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 dis- 
pensation; 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 



6 GOn I9« 

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 per- 
fection. 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 can- 
not pass from one extreme to another, without a dangerous alter- 
ation ; to prevent this inconvenience, the sun makes its ap- 
proaches 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 advan- 
tage 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 



Gei> IS. 7 

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 light- 
nings, 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 over- 
spread 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 swal- 
low up all, but it no sooner touches the sand, but its fury is 
turned into froth ; it retires, and by a kind of submission, re- 
spects those bounds which are fixed by the Creator, Now, that 

a4 



8 GOD I>l. 

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, 
1 1 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 evi- 
dent 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 pro- 
vidence. 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 sta- 
bility, 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. 



OOP IS, 9 

* 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 excel- 
lency 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 re- 
bated ; 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 ob- 
ject 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, as- 
sign to them their form, sitti&tion, temperature, with an abso- 
lute 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 facul- 
ties? 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]- 



10 GOD !«•' 

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 na- 
tural 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 preserva- 
tion ; 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 nourish- 
ment which is convenient to preserve them, and those reme- 
dies 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 ge- 
neral 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$^ 



«DD IS. 11 

thoise things vfYAah have a natural opposition^ yet constantly ac- 
cord and join together to preserve the whole; certainly then a 
tf vine spirit guides and directs them. If we see an army com- 
posed o( several nations, (between whom there are great antipa- 
thies) 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 consci- 
ence, whieh is a subordinate 6od^ and acts all things with re- 
spect 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 wit- 
ness, giving them rahi^ and frnitfiil seasons ;'' by the same pro- 
portion we may say God hath not left himself without an inter- 
nal witness, having planted in every man a conscience whereby 
he is dignified above the lower order of beings, and made sensi- 
ble 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 life- 
guard 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 rea- 
son 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 



12 . i}OD IS, 

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 with- 
out 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 sin- 
ner 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. 



GOB M. « 13 

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 ex- 
torted 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 consci- 
ence revived his guilt, and the apprehension of God's justice, he 
aonk under the burden ; the hand-writing from without was ter- 
rible, 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 repre- 
senting 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 domini- 
ons, why are sovereign magistrates themselves under terrors for 
their vitious actkms ! and those who are not subject to any hu- 
man tribunal, why do they with such fury reflect upon them- 
selves for tfieir crimes ? Certainly it proceeds from hence, that 



14 OO0 IS. 

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 tor- 
ments 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 



QO]> IS» 13 

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 antici- 
pates the vengeance of God ; then the alarms are increased, and 
the storm is more violent ; for the soul being sensible of its im- 
mortal 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 ex- 
ceeds 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. 



«OD Ml it 

II, 12, IS, 14. he saw that as the -clean creatures were sacrifi- 
ced 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 <^ en- 
tering 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 understand- 
ing, ''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 tem- 
poral 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* wandei ing, and defile 

TOJU &v. B 



18 MB^ J^ 

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 



0OB tm 19 

{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 



20 GOD IS. 

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 cha- 
racter upon this universal frame, that even whilst men run they 
ma;f read it ; and therefore God never wrought a miracle to con- 
vince 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 vo- 
luntary 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 athe- 
ism ; 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. <^ Ne- 
vertheless 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 



60]> IS. ' 21 

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 athe- 
ism ; 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 pro- 
vidence. 

1. Love: He is the supreme object of love for his excellen- 
cies 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 ex- 
cellencies 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 crea- 
ture 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 dis- 
parage his excellencies by the coldness. of our affections. O had 
we but eyes to see his beauty, how would all the excellencies 

B 3 



i2 .60D 19. 

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 understand- 
ing 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 uni- 
versal, 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 



24 OOD 19. 

lUe and happiiie^. The soul is eodoWed- with those fikcuteies 
•which being terminated upon God^ it enjoys an infinite and ever- 
lasting blessedness. The understanding by knowledge rests ia 
God as the first and highest in generi veri; the will by love em- 
braces him as the last and greatest in getiere boni ; and so re- 
ceives 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 preser- 
vation ? 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 de- 
ficient 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 



60]> IS. 25 

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 de- 
monstrations 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 con- 
strain 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 repre- 
sented 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 ano- 
ther, 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 ad- 
miration 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 dis- 
tance 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 



Si6 430]> lih 

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 
f hall 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 habere detaoUmsleperdeadtn. 



28 GOD IS. 

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 im- 
part 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 ma- 
terials, 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 primi- 
tive 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 na- 
ture: 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 shut- 
ting the mouths of the devouring lions, and returning Daniel in 
safety from that dreadful den ! And are not all these, and man j 
others of this kind, not only the pregnant testimonies of his 
love, but the everlasting characters of his omnipotency. More- 
over, 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 



GOD 18* 29 

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 des- 
pondency ; 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 in- 
jurious 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. Sub- 
jection 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 con- 
tradict 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 so- 
vereignty, he may do by right whatever he can do by power^ 
therefore we should acquiesce in his dispensations ; this consi- 
deration 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 



GOJ> IS. 31 

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 dis- 
compose 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^ con- 
secrated in scripture for the honour and imitation of that excel- 
lent saint in succeeding ages. He had been tried by sharp af- 
flictions, the conspiring envy of his brethren, and the cruel ef- 
fects 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. Ad- 
versity excites the spirit to serious recollection, arms it with re- 
solution 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 



3< *IN THE MOST 

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 im- 
perious whorish woman. We read the eflects of it, in this chap- 
ter : 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 with- 
in, 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, can- 
not 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 sedu- 
ced 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 



36 8IN THE MOflrr 

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 expres- 
ses 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 peo- 
ple, 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 pow- 
ers of understanding and election, to conceive and choose what 
is good, and reject wiiat is evil, is governed by a law, the de- 
clared will of his maker : accordingly a law, the rule of his obe- 
dience, 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 pre- 
cepts are enforced with the most proper and binding motive to 
obedience, ** I am the Lord." He that with purpose and plea- 
sure 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 com- 
mands 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 



FORMI]>AKf BVn.. 37 

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 yield- 
ing subjection to the devil. For sin is in the strictest propriety 
his work. The original rebellion in paradise was by his tempta- 
tion, 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 disobedi- 
ence. 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 Crea- 
tor 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 au- 
thority : 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 ra- 
vish the sincere minds of men into a compliance with them. 
They are temed with exact congruity to the nature of God, and 

c 3 



3S UK THB MOST 

.his relation to m, and to the facnlties of man before he was cor- 
rupted. From hence the divine law being the transcript not on- 
ly 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 ob- 
servance. 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 sub- 
jects 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. 1 19. 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 where- 
in 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 



40 MK THE MOtST 

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 ac- 
tions interpret the thoughts and affections, from whence the in- 
ference 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^ pu- 
nish sinners. Therefore the apostle sailh, ** they are enemies to 
God in their minds through wicked works." The naked repre- 
senting 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 dis- 
course 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 sha- 
dow 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 af- 
fected the psalmist with admiration : " I am fearfiilly and won- 
derfully made: marvellous are thy works^ and that my soul 



FORtllBABLB JB^It. 4) 

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 con- 
sideration 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 glori- 
fied by intelligent creatures. Accordingly it is solemn acknow- 
ledgment 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. 1 1 . 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 po- 
lished 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 



iZ . siv ruB MoiT 

•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^ what- 
soever 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 



FORMlDABUt BVIU 41 

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 na- 
ture : 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. Prodi- 
gious 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, 



2^ Slf^ THB MOST 



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«"*^- 



rORMlDABLB IVIL. 4i 

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 adul- 
terer 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 pier- 
cing, 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 obser- 
vance 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/' 



46 SIN THB MOBTj . &€. 

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 infa- 
tuated Syrians, that they thought that God, the protector of Is- 
rael, had only power.on the hills, and not in the valltes, and re- 
newed 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 com- 
pare 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. 



48 SIN THB MOST 

<< 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 ex- 
cellencies, 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 punish- 
ment 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 unre- 
lenting and unquenchable anger, and the issue, everlasting de- 
struction, 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 merito- 
rious. 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 in- 
structive, I will consider the evils that are ctmsequential to sin, 
under these two heads. 



FORMIDABUE SVIL. 4if 

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 him- 
self. 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, putre- 
fying 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 corrup- 
tion ^ 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 sin- 
ners/' to Express his displeasure, as unwilling ta behold the dis- 

VOL. IV. p 



50 SIN TBB MOST 

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 under- 
stood 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 sen- 
sible creatures^ and the service of insensible ; which I only men- 
tion, 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 per- 
fections, 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 eter- 
nal things, are debased, and limited to sensual perishing things, 
and derive vilifying (|ualities from them. ^^ He is earthly mind- 
ed ;" 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 bru- 
tish appetites of lu3t and rage ; for there is a nearer aiiinity be- 
tween the body, of a m^ai and of a beast, that agree in the 
common sensible nature, than between the immortal spirit of a 



FOfiMIBABLE BVIL. 51 

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 friend- 
ship 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 plea- 
sure, 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 intes- 
tine 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 



5t SIN TUB MOST 

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 some- 
times 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, 

P 3 



S4 SJV THB MOST 

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 tempestu- 
ous 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 ob- 
ject 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 coun- 
sel and constancy, can endure the assault of external evils : 
" but a wounded spirit who can bear ?" This is most insup- 
portable when the sting and remorse of the mind is from the 
sense of guilt : for then God appears an enemy righteous and se- 
vere ; 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. 



VOftMIDAfiliB MViU 55 

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 ra- 
tified 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 ge- 
neral 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 ce- 
lestial blessedness being transcendent, the exclusion from it is 
proportionaUy evil : and as the felicity of the saints results both 

D 4 



S6 . SIN THB MOST 

.from the direr t 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 care- 
less 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 chan- 
ged ; 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 consci- 
ence 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 ob- 
jects^ that will cause the most dolorous perceptions in their sen- 
sitive 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 



58 SIN THB MOST 

thin appearances of happiness, «hadows in masquerade, that can- 
not afford solid content to an immortal spirit : the blessedness of 
heaven replenishes with everlasting satisfaction. What propor- 
tion is there between the '< light and momentary afflictions here,'' 
and a vast eternity '^ filled with indignation and wrath, tribula- 
tion ^nd anguish, and desperate sorrow ?" What stupid beast, 
what monster of a man, would prefer a superficial transient de- 
light, 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 in- 
fidel. 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 under- 
standings, or divert them from serious consideration of their 
ways, and the issues of them. From hence it is they are pre- 
sently entangled and vanquished by sensual temptations ; they 
are cozened by the colours of good and evil, and satan easily ac- 
complishes 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 



FOEMIDABLS BVfL. 59 

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 them- 
selves, <* 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 migh- 
ty 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 provo- 
cations, is patient towards sinners, it cannot but fill us with ad- 
miration. 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 sup- 
ports of life, but many comforts and refireshments to the un- 
thankful 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 com- 
mands} 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 re- 
pentance. ^' 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 inno- 
cent 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 understand- 
ing : our Saviour speaks <rf it with admiration i '' God so loved 



FOItMlDABUE SyiU 61 

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 nature fiom 
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 counte- 
nance, 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. 



62 8IN THB MOST 

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 plea- 
sures of sin that are but for a season," is madness in that de- 
gree, 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 pro- 
secuted 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 ap- 
proaches 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« 



FORMIDABLE STIL. 68 

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 ha- 
bitual 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 ser- 
vile 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 re- 
spective 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 cau- 
tion, 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 reflec- 
tion 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 trans- 
gression 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 dif- 
ference 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 



84 . Mf fmM iiest 

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 consi- 
der 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 car- 
nal 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 



FORMI04iLB XVIl. 65 

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 inter- 
poses 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 ex- 
asperated mercy. 

(3.) Sins committed against solemn promises and engage- 
ments 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 



66 SIN THB ifOST, &d. 

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 secntel j 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 



68 HOW MBN ARE SAID TO 

persuaaWes ; the superlative love of God to us^ and our commu- 
nion 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 suit- 
able 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 be- 
tween the offspring of the same heavenly Father, than the subor- 
dinate 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 affec- 
tions, 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 affec- 
tion, 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». 



BB THB 80K8 OF GOIT. 69 

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 cer- 
tainly 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 crea- 
tures, 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 



70 BOW AON ABB SAID ID 



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 Sa- 
viour 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; 



tt tU SONS 09 QOfD. 71 

(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 



72 HOW MSN ARB SAID TO 

tove one another with a pure heart fervently." Our Savtonrsets 
before us his own pattern^ as a pillar of fire to direct and in- 
flame 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 



BB TUB S0K8 09 Q09. 73 

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 com- 
munion 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 en- 
joyment 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 souls j 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 high- 
est 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. 



^4 HOW liBN ARB 8A1I> VO 

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 puri- 
ty : he declares that ohedienoe i» better than the most eostly sa- 
crifice.. 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 consci- 
ence, but to please the lawgiver. 

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



BB wot 9Qm 09 CM), 75 

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 prin- 
ciple 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 
the dead/^ 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)ve ti^ CM» the paradiaeiof 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 for jChrist's sake, than in dirine revelation. 

4. The love of God prodacaa yerseverhig obedience. Servile 



76 WfW BIVN ARB SAID HO 

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 te- 
nor 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 con- 
tinual ; 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 sin- 
cerity 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 kind- 
ness" 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 ano- 
ther.'' This precept so often repeated, and powerfully reinfor- 
ced 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 remark- 
able thing : * << See how the christians love one another ! See 
bow ready diey are to die for one another !" Now the same gra- 
cious principle that inclines us to do one command, will make 
us universally willing to observe all ; for sinoN'e obedience pri- 
marily 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^ 



BB THE aovs of: god. 77 

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 pre- 
cepts, 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 fasten- 
ed 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 par- 
take of hie life and likeness. And from hence they are the dear- 
est 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 



78 mv UN ABS BAxn to 

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 di- 
vine. 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 



BB THS SONS OF GO0. 79 

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 disappoint- 
ment of one that has been a favourer of the saints^ that has de- 
fended their cause^ protected their persons, relieved their neces- 
sities, and presumed for this, that his condition is safe as to eter- 
nity, 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 se- 
crets 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 deli- 
verance 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 



82 flow TO BBAR AFFLICTIONS. 

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 de- 
pended $ 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 



HOW TO BBAR ATFLI0TI0N8. 88 

lit malignity, yet that holy king looked higher, and acknow- 
ledged 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 pro- 
fane 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 part 4t>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 disco- 
vers 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 dis- 
temper : every corrosive is for some proud flesh that must be ta- 
ken 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 nei- 
ther 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. 1 1. 

2. Insensibility of heart is an eminent degree of despising the 
Lord's chastenings. A pensive feeling of judgments is very con- 
gruous, 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 sof- 
tens 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 tem- 
per 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 



. now to muB jmFUCTwns. 85 

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 ada- 
mant^ 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 trou- 
bles 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 



86 BOW TO BSAR AVFUCTfOIfS. 

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 re- 
laxing 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 



ft6W TO fifiAR A'PFLlCTIONtf. 87 

is dissolveif and melted j 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 propor- 
tionable 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 singu- 
larity in the case, it increaseth the apprehension of God's dis- 
pleasure j because it may signify an extraordinary guilt, and sin- 
gular 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 inter- 
cept 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 



fi8 flow TO BSAR AFFLICTlOKSr 

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 plant- 
ed 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 rigor- 
ous : 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 ex- 
pression 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 chil- 
dren of men, or that he hates them bec9U8e he afflicts them 
here, is so contrary to his holy nature, and injurious to his good- 
ness, 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 su- 
preme wisdom to us, nor that it is the avoiding the vicious ex- 
tremes, which is the chiefest point of moral prudence : but it is 
the only way- to prevent the greatest mischiefs that will other- 
wise 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 bene- 
fits 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 ; 



90 Rote to BBiE AFFLlCTIOIfS. 

for as, according to the rules of physic, contraries are cured bjr 
contraries ; so sin that prevails by pleasure, by something de- 
lightful 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 im- 
pression? 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 un- 
profitable, 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' rebelli- 
ous 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 undis- 
turbed in his sins, and every day ittcfeaseth his enmity against 
God, and provokes God's enmity against him. It % not concei- 



n6Vf TO B£AR AFFLICTIONS. 91 

▼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. Ne- 
buchadnezzar 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 ex- 
postulation, ^^ 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 ap- 
pear ; 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 



92 BOW to tBAR AFFLICnOM. 

of the gianta, those bold rebeb that fought against God. l*rof . 
21. 16. Briefly^ as under the law, an incorrigible son that neg- 
lected 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 pro- 
fessing 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 trans- 
port 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 re- 
form 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. 



HOW TO BEAR AnLicrioNs; 93 

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 our- 
selves 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 



94 HOW TO 3UBAR AVFLICTIONS. 

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 hard- 
ened 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 op- 
pose 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 in- 
finite, 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 hum- 
ble submissions. The duty of the afflicted is excellently ex- 
pressed 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 con- 
sume 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 



BOW TO BBAR AVfLICTIONS. 95 

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 co- 
venant of grace between God and Jesus Christ, our true 
David, contains this observable clause, <' If thy children for- 
sake 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, 3 1, 32. 

The love that ariseth firom this relation, though it cannot 
liate, yet it may be displeased, and chnstise them for their fol- 
lies. 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 vir- 
tue. 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 



96 now TO BSAR AYIUCTIONS* 

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 com- 
passed 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 



MOW TO BBJOt AFFUCTIONS; 97 

{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 com- 
mon 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 judg- 
ment of things, we have not the least cause to suspect the love 
of God when he chastises us, to take away sin the only abomi- 
nable 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 ex- 
ercise 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 con- 
sideration 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. 



ucfw TO BBAU AF^Licnom. 99 

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 spiri- 
tual 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 infi- 
dels, 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 dif- 
ficulty they have of being comforted, discovers the necessity of 
their being afflicted. They need conversion more than conso- 
lation ; 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 ser- 
mons 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 sha- 
dowed under sensible comparisons. Therefore his excellent 
goodness made use of parables^ to illustrate and explain by re- 
presentations 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 



102 THB MABRIAGB FBAST. 

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 im- 
mense distance was to be overcome ? What a seeming dispa- 
ragement 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 com- 
munion 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 bless- 
ings and blessedness we are capable to enjoy, ** Wisdom^ righ- 
teousness, sanctification and redemption." 



THB MARRIAGE ^JBAfiT. 108 

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 com- 
forts 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 concern- 
ing 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 evi- 
dence 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 mar- 
riage wilt be at the second coming of Christ. 

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

G 4 



104 tfiB M:ikBRlAGB FBASTr 

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 salva- 
tion 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 com- 
manded, 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* 



THB MARaiAf^B FSASn 105 

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 pro- 
selytes 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 ex- 
emplified 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 



106 THB MARatAGB I^AST* 

kingdom^ which is spiritual, ^' not of this world." The using bf 
force to constrain men to embrace the christiau religion, is con- 
trary to the love, the goodness, meekness, clemency and benig- 
nity, 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 po- 
pery. 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 re- 
peated. 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 Savi- 
our 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 



THB HAREIAGB FSAST* 107 

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 '^ Gen- 
tiles 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 ar- 
dently, *' in s^won and out of season," pray them in Christ's 
stead to be reoondied to God. Their doctrine was recommend- 
ed 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 con- 
senting 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 



108 THB llARBIAGB VBUT. 

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 willing- 
ly:" Rom. 8. they are perverted from their innocent use, to 
foment and gratify men's vicious appetites. Therefore the apos- 
tle 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 thea- 
tre 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 re- 
freshing light of the sun, but shed a malignant contagious influ- 
ence. 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 



YHB MAEHUfiB F£ABT« 109 

grevt realties: ^iritual and future things are to tfaem but mat- 
ters 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 dy- 
ing 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 ap- 
pear 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 dili- 
gent 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 crea- 
tures^ 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 exigen- 
cies. 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 dis- 
honour 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 exam- 
ple. 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^ 



THE MARRUGB FEASTr 11 T 

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 pub- 
lic 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 inte- 
rest, and heaven is only sought by the by, as an accession to 
their felicity. Now we usually approve an4 effect things accord- 
ing 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 poste- 
rity 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 near- 
ness to the sea has a brackish taste ; so even the citizens of hea- 
ven are prone to be earthly nunded, by their society with the 



fl2 TBB MARRIAGE FKAST. 

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 persecu- 
tion. 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 vene- 
ration and high respect that is due to it. Carnal men who live 
in pleasures, without restraint of their licentious appetites, up- 
braided by the holy and heavenly conversation of sincere chris- 
tians, 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 pro- 
digious depravation of mind in those who take a perverse de- 
light 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 



THB MARRIA6B FBAST. 113 

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 ex- 
posed 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 per- 
verted 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 reli- 
gious, 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, there- 
fore 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 



114 THB MARRIAGB FEiCsT. 

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 ex- 
treme, 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 scrip- 
ture signifies the corrupt nature^ and inbred inclinations of men 
to forbidden things^ obstruct their coming to Christ. The cor- 
rupt 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 part- 
ly 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 denomi- 
nated 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 apos- 
tle fully expresses this corruption : he saith, " the natural man 
receiveth not the things of the spirit of God;" 1 Cor. 2. 14. 

H 2 



116 TBB MARRIAQB PBAST. 

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 supernatu- 
ral 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 en- 
mity 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 nourish- 
ment. Accordingly St. Peter speaks of the " corruption in the 
world through lust." 2 Pet. 1. The vain heart is more deceit- 
ful than the vain world : for not only reason that instructs the 
wise, but experience that instructs fools, affords sufficient con- 
viction, 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 veri- 
fies 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 sub- 
stantial felicity, which if they sincerely seek, they shall obtain^ 
and if they obtain^ they shall enjoy for ever ! 



THE mahriaxzb feast. 117 

' But that H may be more evident ^' that the flesh with its* af- 
fections 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 convey- 
ed 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' qualifica- 
tion, 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 ad- 
mit 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 paren- 
tage 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 

H 3 



118 THE MARRIAOB FEAST. 

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 im- 
periously, 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 colour- 
able 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 evi- 
dent 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^ 



THR MAKRIAGB FEAST* 119 

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 exam- 
ples 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 what- 
ever 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 be- 
ing 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 purcha- 
sed, and graciously offered to them in the gospel. Direct infi- 
dels 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 

H 4 



120 THE MARRIAGB fSAfiT. 

those who have strong apprehensions of erils imminent and de» 
struetivey will fly to Christ as a sanctuary and shelter^ and sub- 
mit 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 ex- 
cites 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 with- 
out 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 fun- 
damental 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 na- 
tural to men : it was the condition of the first covenant, to which 



THB MARBIAQB FBA8T. IZl 

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 fast- 
ed 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 mourn- 
ful 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 ba- 
lance 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 righ- 
teousness 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 suf- 
ferings 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 doc- 
trine and practice of those of the Roman communion* They as- 
sert the formal cause of our justification in the Mgbt of God is 
our inherent holiness : they blaspheme the imputed righteous- 
ness of Christ as a fantastic apprehension : they declare that 
good works have the merit of congruity and condignity to eter- 
nal life : and that by penance, satisfaction is paid to God for 
their sins, as if there were a proporticm between the one and 



122 THB MARRIAGE T^AST. 

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 fear- 
ful 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 



THB MARBIAGB FBA8T. 123 

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 posses- 
sions, houses and land, must be always parted with, in the pre- 
parations 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 expec- 
tation 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 com- 
plain 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 gos- 
pel 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 



124 THE IfARRIAGB FBitt*. 

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 dis- 
position and habit of a man is, such will the end appear to him/ 
Therefore a supernatural spiritual good cannot appear to a sen- 
sual 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 temp- 
ter, 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 admit- 
tance } 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 suc- 
cess 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 dis- 
honour and displease the Righteous Judge. He " sinned from 



THB MARRIAGB BBAST. 125 

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 oppo- 
sition 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 de- 
vour, and the old seqpent.'' His enmity is universal, his dili- 
gence 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 na- 
tive 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 



126 THB MARRIAGB FBA8T. 

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 ad- 
vantage 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 en- 
chants men with enticing sensual objects, that they neither can 
nor will believe what is contrary to their lusts. Reason, con- 
science, faith, whereby men are primarily and chiefly distin- 
guished 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 reign- 
ing 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 experi- 
ence (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 



THB MAR&IAGB FEAST. 127 

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 exorbi- 
tant 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 pre- 
sents 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 cor- 
ruptions 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 salva- 
tion. 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 temp- 
ter will permit men to make use of religion as a medicine, a 
little in fainting fits, to relieve and recover them, but not as 



128 THB MAftEIAGB VBAST. 

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 car- 
nal men are apt to say, why these severe re&traints from satisfy- 
ing 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 con- 
tentments ? 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 hy- 
pocrisy. 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 them- 
selves. 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 par- 
doning 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. Re- 
ceiving is relative to God's offer of Christ to the condemned and 
mtseridble, and iidpltes the taking him in all the essentials of his 

VOL. 1V« 1 



130 THB MAERIAGB tSAtTT. 

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 justifica- 
tion,'' 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 ac- 
cordingly '^ 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 suffi- 
cient to entitle them to the promise of salvation to all that be- 
lieve 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 par- 
don 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 con- 
versation," 1 Pet. I. 18. then from hell. There can be no re- 
gular 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 in- 
dispensably re(|uired not only by the command, but as a dispo- 
sition that qualifies the sinner for pardoning mercy. For al- 



THB MARRIAGE BEASt* ISl 

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 sin- 
ner 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 re- 
pentance 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 inqui- 
ring 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 



132 THB MAftRlAGS KAST. 

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 benefi- 
cial 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 unreason- 
able, 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 



THB MAEBIA6B FBA8T. 133 

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 ig- 
norance : 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 re- 
pentance 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 obedi- 
ence 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 " > 



1S4 ^BB MARRIAGE PBAST. 

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 them- 
selves 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 be- 
lieve 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 sur- 
prised 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 



TBE MARRIAGfi PBA8T. 133 

kresistibljr arrest them : and damnation follows, which they i»in 
aeither repel nor discover till they arc seized by it O that de- 
eded 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 com- 
manded 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 ac- 
count 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 judg- 
ment 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 Sa- 
viour 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 



136 T&B MARRIAOB IEA8T« 

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 



138 THE MARRTAGB FEAST. 

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 crea- 
tion, that is more glorious and lasting than the first ! It is a 
work respectively impossible, not absolutely, it can only be ef- 
fected by the power of God* 

There is no principle of recovery left in fallen man. The con- 
version of him from sin to holiness, and from the creature to 
God, is a miracle of grace : if he converted himself, it were su- 
per-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 sub- 
lime 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 excel- 
lent eloquence change and reform sinners. One evil angel se- 
duced and corrupted the beit man, Adam, in the state of inno- 
cence 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. Sup- 
pose die word of God be assisted by his rod, yet that will be in- 
effectual 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 ob- 
jects, 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 



TBB MARRIAGE FBAST« 139 

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 Phari- 
sees remained obstinate and inconvincible. The soldiers who 
saw him rising in power and glory, and were almost fright- 
ened to death at the sight, yet continued obdurate in their in- 
fidelity. 

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



140 TBB UARRIAGB VBASX. 

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 ag- 
gravates 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 vir- 
tue 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 free- 
dom 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. 



TBB MAftRIAJfiB VBAST* 141 

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 



142 mH MARRIAGB FBAst. 

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 revela- 
tion, 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 hea- 
ven." Ephes. L It is true,. the principle of resistance in cor- 
rupt 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 



TBB. MAURI ACaK.KEAST* 14S 

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 disposi- 
tion 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 na- 
ture; 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 pro- 
pounding 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 bo- 
dily 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 ^wak- 
ing, 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 



144 TBM MAB&IAOB 1BA8T« 

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 de- 
creed 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 



¥Bn 1CABUA«B RAffn 145 

hb etemies, biit moomfbUjp broke forth, <^ my God, my God, 
why hast thou forsaken me!'' Who can naderatand the conse- 
quence 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 peace- 
maker 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 opera- 
tions, <^ 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 



146 JOB HAKRIACOB FBAITr 

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 equi- 
valent 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 utter- 
most 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 



I'tt iTAmKIA^GX RAtr* 147 

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 de- 
clared, <^ whoever comes to me, I will in no wise cast out;'' 

K 2 



146 YHB MAARIAGX FBAST. 

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 re- 
ligion, 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 



YHB MAftniAGfi FEAST. 149 

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 affec- 
tions? 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 incur- 
ring 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 con- 
tinually;" is it not a blessed privilege that poor dust may ad- 
dress 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 de- 
sires 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 harmo- 
nious proportion^ there will be no music, no delight. Now it is 

K 3 



150 JHB MARBIAQB VEAST. 

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 hor- 
rible 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 



THB MARRfAGS FBA8T. 151 

•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 pros- 
perity 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 delight- 
ful* 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 ra- 
vishing^ 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 man- 
ner 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 dear- 
est 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 



154 T0B MAJtRIAGX F11A8T. 

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 unwor- 
thy. 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 con- 
sume 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 unap- 
proachable light wherein he is said to dwell: every aWibutc bet- 
ing 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- 



THB MAEEIAOB nSAST. 15$ 

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 it- 
self, 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 attri- 
bute 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^ 



156 THB MAftHIAGB VEAfft. 

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 infal- 
libly 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 attri- 
butes ; that orders the dispensations of mercy, and the inflic- 
tions of justice. When the apostle bad considered the astonish- 
ing economy of providence widi respect to the Jews and Gentiles^ 



THE MAKBIAGB VBAJIT. 15? 

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 with- 
drawn 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 com- 
mand 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. 



^158 THB 1IARRIA6B iBAfT. 

The great caminaiid oF the gospel is^ that *^ men should be- 
lieve 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 suffer- 
ings, 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 perseve- 
rance 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 opposi- 
tion in the corrupt heart of man dan fhntrate the operation of 
God's S|Hrit, either in the powerfiil entrance, or sure continu- 
ance 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. 1 1. 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 in- 
dispensably 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. 



THB MAE&IAQB IB^^T* 15f 



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, adop- 
tion, 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 



160 tsB MAmBiAcm ncAtr. 

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, con- 
sider 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, re- 
fuse 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 pro- 
mises 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 



162 THB ICAKRIACffi WJLAWT* 

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 Go- 
morrah." 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 autho- 
rity and laws, but men rebd against their Sovereign and Saviour, 
and his admirable grace. The Son of God interposed as Medi- 
ator 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 fur- 
nace 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 preach- 
ing, 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 cor- 
rection, 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 ;/' in- 
tricate 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 ac- 
tivity and operations j so that the exercise of the fancy bindeia 

L 2 



164 TAB KARRIAW FBAtT* 

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 



UAWUAtm 9SA9T* I6S 

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 



166 TBB MARRIACtt IBAST. 

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 be- 
lieve, npon no less reward and penalty, than eternal life to peni- 
tent 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 or- 
dained : 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, de- 
stroyed 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 sin- 
ners have been by the ministry of holy men, who made it their 
great and earnest request that they might be successful in bring- 
ing 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 un- 
seasonable. 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? 

l4 



iW IfiS MAftftUW FBA8T* 

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 rse wiaa 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 mat- 
ters, when the oppoxtunity is so short, and die o ari ss i on is irre- 
parable ? 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 sal- 
vation, 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 al- 
mighty and eternal goodness? Carnal men when they obtain 
their irnmrdinte end, ridiefl^ lionouia and pleasures, they UX in 



170 ^BU fcARitrAaB reAsr. 

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 no- 
bility 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 counte- 
nance and carriage, but ere not extinguished. Spiritual joy 
seems not, but is : the apostle tells us, ^< as sorrowfol, but al- 
ways rejoioing:" 1 Cor. 6. 10. there may be a winter in the lace, 
and 1^ fovishing epring in the heart. There is a secret sweet- 
ness 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 ex- 
posed 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^ 



MAMf4gg VKASg. 171 

.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 



172 TBB BfAEALiaB nUflT. 



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 



THB 1CAERU6B VSAflTr 173 

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 gnash- 
ing 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. 



Vol. iir. 



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 dis- 
pleasure, 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 Ho- 
nourable 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 



180 DBDICATIOK. 

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 in- 
terpreters composed during the captivity in Babylon : and in the 
former verses the prophet reflects sadly upon the churches af- 
flicted 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 



182 A SERMON UPON THU 

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 unchange- 
able 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 compre- 
hend 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 contem- 
plate 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 un- 
derstanding 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 de- 
clares, " 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 com- 
parison 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 



BSATH OT THB aUSMT. I8S 

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 acci- 
dental 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 him- 
self. 

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 ex- 
istence : for the limits of any being are determined by the pro- 
ductive 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 corrup- 
tive, and both are equally impossible in God. For nothing caa 

>l4 



184 A SBRMON UPON THB' 

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 im- 
possible 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 ex- 
pressed 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 jar- 
ring 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 de- 
pends 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 spring- 
ing accomplishment, gradually wither: but the sun shone with 
as much lustre and force the first day as ever since, and conti- 
nues 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 pu- 
nishes, nor more good when he bestows iiis benefits. The im- 
mutability 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 



MATH OF TAB QUBSV. 185 

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 perfec- 
tion inseparably inherent in his natore ; <^ O Lord be exalted in 
thine own power. The Lord's arm is not riidrtened :'' Psal. 2 1 . 
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 confu- 
sion. *^ 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 com- 
passions 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 understand- 
ing 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 foun- 
dations 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 abro- 
gated, it would 1)0 an imputation upon his holy nature, as if 



186 A SBftMOM UPON THS 

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 tem- 
porary 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 ob- 
servation of * St. Austin, that although the number of the elect 
shall not be actually complete till the end of time, yet the apos- 
tle speaks of eternal predestination, as if it were finally accom- 
plished 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. 



DXATH OV TBB aUSBM. 187 

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 immu- 
tability 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 attri- 
bute 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 excel- 
lency in the creatures, but in comparison with God they all 



188 A flBRMON 0FON THB 

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 ex- 
cellent 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 per- 
severed 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 can- 
not 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 mu- 
tability 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 co- 
loured by diversity of objects : their minds are illustrated with 
new discoveries of the divine counsels in their gradual accom- 
plishment. 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 Sa- 
viour 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>BATH OV THB QCTSBK, 169 

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 excel- 
ling 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 innume- 
rable 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 impo- 
tent 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 feli- 
city 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 vertigi- 
nous 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- 



190 ▲ SXMfOM UPON THB 

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 re- 
turns 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 ma- 
jesty 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 pro- 
phet 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 



I»ATH OV THB aOIBBr. 19l 

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 



192 A SBRMON XJVOV THS 

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, be- 
fore she could with understanding make a choice of it. It in- 
creases 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 in- 
structed 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 flourish- 
ing 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 



TOUm OF TAB QDXBK. 193 

frotD.othere. Her descent was roya] : but this is only an exter- 
nal 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 grace- 
ful 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 applica- 
tion of spirit, as duly considering the infinite interval between 
the supremacy of heaven and princes on earth : that their great- 
ness 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 pre- 
paration for the receiving the sacrament the next day. The 
lady 'Staying till five o'clock, the princess came out, and con- 
tented herself with a very slender supper, it being incongruous to 
conclude a fast with a feast. Thus solemnly she prepared her- 
self 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 



194 -A SBftMON UPOK THB 

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 writ- 
ten in her heart, and transcribed in her life in the fairest cha- 
racters/ 

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 Chris- 
tianity. One thing I shall specify : wluch though small in itself, 
yet M an indication of the freedom of her mind, deserving re- 
membrance. 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 fix- 
ing 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 con- 
venient, 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. 



33SATH aV THB QDSBIC* 195 

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 deport- 
ment 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 com- 
mendations 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 dan- 
ger, 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 commu- 
nicative 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 dis- 
ease 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 en- 
tire happiness to the kingdom. This erected her a throne i» 
the hearts of her subjects : tod the honour the wise poet attri- 
butes 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- 



DEATH <^ THS QUBBN. 197 

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 assis- 
tance 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 sor- 
rows, exasperate them : for while we remem- 

v 4 



200 ADB&BftS 6F CONDOtteCB 

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|| per- 
fection 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 tempe- 
rate, that the court, that is usually the centre 
of vanity. and voluptuousness, became virtuous 
by the impression of her example. Her con- 
versation .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 unpro- 
fitable to the world) these w^ere in! such a 
degree of excellency, that in your Majesty's 
constrained absence, while yoii were defend- 
ing the interest of Christendom, against a 



to BIS MAjnasTT. 201 

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 ac- 
cept the renewed assurances of our inviolable 
and constant fidelity, to your person and go- 
vernment ; 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. 



SERMON, 4'c. 



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 per- 
severe in faith and holiness to the end, God will bring with him. 



206 AR* THOMAS MAKTON^ft 

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 com- 
munion with him. And in the appointed thne the bodies of the 
saints, those happy spoik^ shall be rescued from the dark pri- 
son 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 de- 
scribes his glorious appearance, so as to make the strongest im- 
pression 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 to- 
gether 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 Cap- 
tain 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 Sa- 
viour. 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 per- 
fect 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 



208 DR« THOMAS MANTDM'fl 

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 re- 
viving 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 Jeru- 
salem. 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 sor- 
row, 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 con- 
course 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 un- 
changeable state of glory„ is as easy to the divine power, as the 
Vol. IV. o 



210 DA. THOMAS MANT0!9'S 

{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 ob- 
jects. " 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 en- 
lightened 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 chil- 
dren 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 na- 
ture, 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 im- 
penetrable dispensations. All the -original fountains of wisdom,^ 
as clear as deep, shall then be opened. We shall then see the 



FUNERAL SSaMdN« 211 • 

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 



212 • DA. taoMAs MAKTcns's 

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." Inesti- 
mable 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 com- 
prised 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 es- 
sentially, 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 un- 
derstand our infinite obligations to the Son of God, who de- 
scended 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 know- 
ledge 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 pecu- 
liar 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 know- 
ledge, 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? 

o 3 



214 PE« THOMAS MAKTOK's 

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 ab- 
stract soever, that were before unknown, is grateiiil to the in- 
tellective 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 celes- 
tial paradise, as no inordinate affection. But suppose that all 



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



FONBRAL S]^RMON. 213 

€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 ex- 
treme 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^ re- 
peats 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 de- 
grees, 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 



216 DR. THOMAS MANTON's 

goodness to them, and- ravished with the reflex of his own excel- 
lencies 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 com- 
plete 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 de- 
sires. 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, 



FT7M£ltAL SfiltMON. 217 

^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 sove- 
reign 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 redemp- 
tion, 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 suf- 
ferings 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. 



218 JD&. THOMAS MMXTOV*S 

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 re- 
gards 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 begot- 
ten 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 as- 
cension 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,, good- 
ness, 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^ 



9UNBRAL SSRMON« 219 

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 spi- 
ritual 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 excellen- 
cies 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 love- 
liness shining in one another ? Their love is mutual and re- 
flexive, 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 



220 BR. THOMAS MANTON's 

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 pri- 
soner, she bowed to the favourite, as having a greater appear- 
ance 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 differ- 
ence, 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 ano- 
ther ? With what an unimaginable tenderness do they embrace? 
What reciprocations of endearments are between them ? 
their ravishing conversation, and sweet intercourse! for their 
presence together in heaven is not a silent show. In the trans- 
figuration, 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. 



FUVBRAL 8£RM0N. 221. 

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 consum- 
mation 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 disposi- 
tion 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 
eontribiites bis 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. 



222 Dr. THOMAS MANTO^'S 

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 at- 
tended 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: when Tiis 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 



FDNltRXL sxRmov^ 223 

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: Setisibter things are hi\ such :a;:iim]ted goodness, l;hat' not 
any lofthemf convsoppty all oar IpreeeniTvtitots^.ao ihat lit is ne« 
cseBsarytAlfaflKre'^iHB fcranotherJ .Aad'the mcak.ofctfaem are 
remedies-bftCEkiridisegsedappetites,! aadrif riiot 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) 



224 1>R« THOMAS va^^ton's 

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:sa truly 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 in- 
trinsic 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, quia uUrasSnunufa noa est l^cm S^iu ^, 74^ - 

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



YUNBRAL SBRUON. ' 223 

^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 per- 
fumes, by custom are less sensible to those that carry them. 
But the saints above always consider and feel the excellent dif- 
ference 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 admi- 
ring 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 



326 i>R« TaoicAs maxton*s 

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 hap- 
piness. 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 JE- 
SUS 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 



' FUKBftAL 8BRII0N. 227 

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 yourself es 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 foun- 
tains of our glory. ^ Eternal life is the gift of God through 
Jeeus Christ our Lord." But the gospel decl&res ; " that with- 
out 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 



228 DR. THOMAS MANTON^fl 

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 de- 
light 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." Ac- 
cording 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 pro- 
per 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 aver- 
sion 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 inclina- 
tions 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«> 



vmmkAL sARM<m« 229 

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 sor- 
rows 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 nar- 
row 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 trans- 
porting 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 



290 BR, THOMAS IfiUITOlf's 

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 ma- 
jesty, 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 be- 
tween stupidity and patience : but violent passion, or unremit- 
ting 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 trium- 
phant 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 affec- 
tions, 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 them- 
selves 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 corrup- 
tion. Besides, *^ after death comes judgment," and a state of 



wwsMAL taoiuoju 231 

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 pi e» 
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 

V 4 



"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 elo- 
cution 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 mi- 
nisterial office were instituted, (Ephes. 4.) and upon our Savi- 
our'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 scrip- 
tures, those holy oracles finom whence all spiritual light is deri- 
ved: 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 rec- 
tified 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 con- 
version 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 ad- 
vantage. 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 ex- 
pression 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 hand- 
ling sacred things ; so venerable and grave^ and of eternal con- 
sequence. 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 ap- 
plause 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 gra- 
nary of Italy) laden with sand for the use of wrestlers. In such 
extremity to provide only for delight, that there might be spec- 
tacles 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 curi- 
osity 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, 



234 DR* TSOius UAxnov'n 

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 mi- 
nisters, 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 



FUIIIEAX' sntNON* 235 

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 



236 bRi tRoHAs MAmronKs 

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 perfec- 
tion 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 com- 
merce 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 protec- 
tion 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 can- 
not 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 insu- 
perable 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- 



FUNBRAL SERMON. 237 

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 dis- 
pensations of heaven with humble and quiet submission ; to re- 
flect upon our sins with an holy grief^ that provoke God to re- 
move such an excellent instrament of his glory from us. ^^ Let 
us pray to the Lord of the harvest, that he will send forth faith- 
ful 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. 



XI4 BR. THOMAS JACOMI^'s 

•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 sin- 
cere 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 righ- 
teous 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 dig- 
nity, 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? 



VUNBBAL SSRMON« . 275 

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, with- 
out 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 hea- 
ven to earth, to draw men from earth to heaven : it has inter- 
mediate 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 sen- 
sible 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 wis- 
dom 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 

s 2 



276 BR* THOMAS JACOMb's 

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 some- 
times darkened with many afflictions, and buried in sad obscu- 
rity 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 ad- 
vanced his honour. 

The honour and glory of the Tuture state is concealed at pre- 
sent, 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 re- 
velation, 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 be- 
tween 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 



VUNBRAL SBRMON. 277 

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 glo- 
rious 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 sha- 
dow of error in the mind, no mixture of evil in the will, no 
pollution in the affections, but the ftiU likeness of God in holi- 
ness 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 

8 3 



278 i>a. THOMAS jacomb's 

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 consum- 
mation 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 ever- 
lasting 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 sub- 
stance^ empty titles^ external appearance, and confen no real 



'VtJNBEAL SB&UOK. 479 

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 be- 
tween 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 impres- 
sion 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 de- 
sires? 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 ho- 
nour ? 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 reflect- 
ed 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. 

S 4 



380 DB« THOMAS 7AC0MB'8 

. To mm up all^ The bonour of the servants of Cbrist is eter- 
nal': 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 pro- 
ductive 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 inr some 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 purchased hil 
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 per- 
form, many sins to subdue and mortify, many graces to perfect 
and the most intent application of mind, the most zealous in- 
dustry 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 imperi- 
ous 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 ? Be- 
sides 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 pari efdlam faclant asts ^umd pariant. Minm* Fd* 



284 I»1U THOMAS' JAOOifB's 

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 repre- 
sentation 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 reason- 
able 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 joy f but not the reality ^ and the life of the saints has a 
gloomy melancholy appearance^ but has an inward cordial joy 



FUNERAL SERMON; 185 

mcomparably above all the vain flashy deligfat9 of the world. * 
A carual man '^ that serves divers lusts and pleasures^'' is some- 
times 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 ex- 
ceeds aU the severity and difficulty that the ctlimal nature com- 
plains 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 pro- 
mises of the world, and delude^ in the end. Dear bought ex- 
perience 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 



286- i>R. THOMAS jacomb's 

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 sweet- 
ness 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 de- 
rive spiritual strength, by prayer, and in the use of divine or- 
dinances, from the Mediator the fountain of all grace, and with- 
out representing his love as the most powerful motive and obli- 
gation 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 con- 
cerned about it, than as it was likely to hinder his preaching 
that was his delightfiil work : and when he enjoyed ease, and 



FUNBRAL SBRlfON« - 287 

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 conspicu- 
ous 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 lan- 
guishing 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. 



288 2>1U THOMAS jacomb's 

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 con- 
tinuance in his languishing condition without any sensible altera- 
tion, 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 provi- 
dence. 

His patience under sharp and continuing pains was admirable. 
Ttie most difficult part of a christian's duty, the sublimest de- 
gree 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 mur- 
muring 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 



FUNBRAL SBRMON. 289 

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 ab- 
sent 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 be- 
lief 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 dis- 
pleasure ^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 en- 
courage 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 se- 
cure 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 re- 
tained 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 ano- 
ther. Mr. Boyle was engaged in the contem- 
plation 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 per- 
fections 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> 



BBBICATIOV. 29S 

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 dili- 
gent 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 no- 
minate 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 Augus- 
tus 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 wis- 
dom 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 



29fi: ]»mcATi0N. 

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 



298 MR. RICRARD BAXTBR^S 

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 ma- 
jestic figure, becoming his origiiial state, being Lord of the 
lower world. But in a peculiar manner he is styled *' the Fa- 
ther of spirits :" they have a near alliance, and resemblance of 
the Father of lights, in their intellectual powers, and their im- 
mortal 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 rea- 
sonable 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 



vxrmtLAh ssEMON« 293 

19 only a ce^tion of spiritual acts^ but ati otter incapacity to 
perform them : he cannot obey nor enjoy God. Now the re- 
newing 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 di- 
vine 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 pa- 
rallel 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 re- 
demption 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 com- 
fortable 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 troly infinite; 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. 



302 VR« EICBARD BAXTBE*S 

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 chil- 
dren 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 ten- 
derly 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 de- 
liver 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 de- 
sires ? When their earthly tabernacles are so ruinous, that thqr 



> V0KBRAL ' 8lBftM0N» 863 

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 conde- 
scending, 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 hin- 
der 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 ar- 
gues, '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- 



3M MR. EICHARD BAXTJMl's 

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 pro- 
pounds 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 al- 
though 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 



^tNSllAL SjBRMoif. 305 

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 com- 
bination 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 revela- 
tions, 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 



306 MR. RICHARD BAXTBR's 

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-kind- 
ness, 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 pro- 
mises 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 un- 
fulfilled. 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 trust- 
ing 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 temp- 
tations,* 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 



PUNBHAL SBRilONi 30? 

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 faith- 
ful 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 eter- 
nal 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 



308 MR* ftlCHARD BAXTfiR's 

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 ser- 
vants, '' 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 pro- 
mised 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 pre- 
sently 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 omnipo- 
tence. 

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 



310 iia. RICHARD baxtbr's 

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 under- 
standing 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 obser- 
vation, 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 satis- 
fied with seeing, nor the ear with hearing," much less the in- 
finite desires of our supreme faculties. Those who are now en- 
chanted 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 accom- 
plish our redemption, by the death of his incarnate Saa z ^* we 
are not redeemed with silver and gold, but with the precious 



raNBKAJL SEmMON* 311 

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 pre- 
cious, 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 



312 int, laiCBARD BAXTSft'fl 

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, dis- 
charges 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 re- 
tain 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 appli- 
cable in this case, ^f their souls are among lions ;" and if des- 
titute 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* 



WmSfMSLAL 8BRMON. 313 

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 in- 
tercept 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, prin- 
cipalities 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 domi- 
nions 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 ac- 
complishment 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 watch- 
fulness encompass them here, never withdrawing tlieir protecting 
presenpe^ till they bring them to their celestial country, and re- 
sign 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- 



314 Mft. ftlCBAED BAXTBR^S 

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 good- 
ness 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 be- 
fore 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 si- 
lences 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 



WOVMBJO, 8XRMON, 315 

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 re- 
tain their si^p, and will be fruitful and flourishing in the return- 
ing 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 de- 
parted 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 Fa- 
ther 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 :" 



316 MR. RICHARD BAXTBR's 

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. Whi- 
ther 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, 



FUNERAL SBAlfON. 317 

mentioned by oor Savioar in the gospel^ who '' when his fa- 
ther 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 con- 
cerned 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 



318 MR. RICHAB0 Baxter's 

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 know- 
ledge, " 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 



FUNSBAI. 6BRM0^% 319 

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 



320 Mft« ItlCBARD ^AKTSaJs 

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 care- 
lessness and surprise, or an overpowering temptation, his chil- 
dren 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 con- 
cerned that his name be reverenced and magnified, his laws 
be observed, his worship maintained, that his interest be ad- 
vanced 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 inte- 
rest of God depressed in the world, do renounce the title of his 
children. 

From the relation to God as his sons, proceeds a sincere fer- 
vent love to all the saints. St. John infers, '< Every one that 



FtTNBBAi %MMHM. 321 

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 eter- 
nity, 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 



32Z MR* 

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 



minui. ttftmK. 32S 

^^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 
1 1 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 



896 MB^ &i«HAR»-BAXIi|l*9 

.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(f ar 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 liise on ^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 
iamilies under his charge, was exceoding usefid.toplant lehpon 
#n thenu Personal instniction, and application of divine, tmths^ 

• ^usennoB Mpie tiM Heaie of CoBiaoafy I6a9. 



wmaauLji untMON. ^ 9St 



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 can- 
not 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 wft lings/ 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 grant- 
ed 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 resunted his diaconrae, and isaid^ 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, and a 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^mfdiaooe witfathe ooilfty and tbqr disttsta of aariMt riijigiai^ 



saOt MA. fttcmiB Bixtmi'g 



! veiy acdte to carry on and complete that act. TiwC tUs' 
MHO rash knimttfioii upon the niliog olergjr then 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 sometimes aeonaivaime at 
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 



M39 Mtu aicauftD MMxnaJ9 

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 t easonabio 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 



834 MR. StCSARD 1UtktgSL*B 

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 pre- 
pares 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 mi- 
nisters, 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 



nnoBAL ssRMdN* * 8S5 

^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 de- 
traction. 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 



336 UK. ftiuumo taam^s 



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 piepare oitr spirits for a «bioere aodfivm anion* Whoa 
oar sky was so dark withoat a glimmerhig horixon, tiien by m 
new dawning of Gbd^s wonderful pitwidence, a. dbliveier ap- 
peared, 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 



ttiSBJUL ttftMON^ 837 

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 notwith- 
standing 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 



838 MR. RICHARD BAXTBR*S 

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 sick- 
ness, 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 provi- 
dence 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 com- 
fortable 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 mise- 
rable 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 sick- 
ness, when the question was asked, how he did, his reply was, 
' almost well.' His joy was most remarkable, when in bis own 

Y 2 



340' i(R« tMUAUD BiOLna's, &c. 

«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 ab- 
horrence 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 priest- 
hood 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 gar- 
dens, of feasts, and thinks the painted appearances, the super- 
ficial 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, dark- 
ened 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 reser- 
ved 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 neg- 
lect. It might be expected that such a proposal were sufficient 
to engage men with all their active powers to secure such a pre- 
cious interest, when indeed their best endeavours and most zea- 
lous aflecUons are too sKgfit and faint, with respect to that ex- 
cellent 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 



344 PRBFACE. 

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 them- 
selves, 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 pray- 
ers, that *^ the God of our Lord Jesus Christ, the Father of 
glory; may give unto them the spirit of wisdom and levdatioa 



PiLBFA€B« 345 

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 prin- 
ciple of their lives. All things are vain and transient, within 
the confines of time; all things stable and solid in the territories 
of eternity. 



SERMON, 4'c. 



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 here- 
after ;'' 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 



848 MR. DAVID CLARKSON's 

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 be- 
tween 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 pre- 
face 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 cor- 
respondent 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; 



VUNBRAIr SHRMON* t 349 

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 won- 
derful in the artificial structure of it : it is added, '< God breathed 



350 MR; DAVrD CLARR80>|'s 

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 di- 
vine 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 dili- 
gence ; but there *^ are many mansions" in the celestial palace 
to encourage our hopes. It is therefore called ^^ a city, a king- 
dom .'' 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 ex- 
ceed this globe of earth ; though to the ignorant, and therefore 
incredulous, they are judged to be as they appear, (upon the ac- 
count 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 en- 
compasses 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 con- 
templation. There is an infinite variety in the Supreme Good, 
that makes it always rare and new in the fruition. The univer- 
sal love, and universal fiilness of the Deity, exceedingly satisfies 



* Mr. Boyle, on the bigb Veneration Man*8 Intellect owes to God, &c. 
p. 11. 



fUNXlUL SERMON. 351 

«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 first- 
born'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 re- 
novation to a better state. 2 Pet. 3. But the third heaven is 

• Quant u ml ibet capac«m fentreni afferat. Font vIdcU sitientem. Jug. 



332 MR. nAVm CLABSflOM> 

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, ever- 
more.'' 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 



154 MR* BAVIA thMMMMKH'9 

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." Para- 
dise was a garden planted by immortal hands, to be the habita- 
tion 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 satis- 
fied all the desires of life, it • was watered with four rivers, to 
make it always pleasant and firuitful. But the cetesdkl para- 
dise 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 with- 
out 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 ^' pre- 
sence of God is fulness of joy ; at his right hand are pleasures 
for ever.** 

To explain this more pvticularly, let us consider, that know- 
ledge, 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 perfec- 
tions, 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 hea- 
venly saint expresses his esteem and affectioo ; ^ How .excellent 

z 3 



358 KR. BATtB CLAEKBOn's 

18 thy lomgkindnesB, O Lord! Thejr 6hali be abdndantlj sa* 
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 '* Prai- 
ses 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 ex- 
perimentally 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 ve- 
rified 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 ravish- 
ing 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. 1 1 • 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 



raMBRU. ajnucoN* 869 

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 re- 
venging 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 



360 BIR« DATU> CLAMUOn's 

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 perse- 
cution : 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 infer- 
nal 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 excel- 
lent 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. 



FOMUUL dOUMN. 361 

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 Jeru- 
salem, 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- 



364 JUR. iuvij> cuumm'fl 

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 great- 
est 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§ 



f etnSHiAi. dtteMoK. 305* 

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 God- 
head 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 cal- 
lage 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) fortho ahuighlor/' Aad aan Iho lava 
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^ 



vmnoAL ttEMON. 867 



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 sin- 
ner 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 hea- 
ven, as the Son of God, he was heir of his kingdom ; this title 
is incoitomuutcably his own : and be acquired it by his meritori- 
ous 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." 



TUNBAAL SfiRBfON. 369 

(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 conse- 
quences 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 vir- 
tue 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 obe- 
dience, 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 



370 MR. baVid clarksok's 

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 rea- 
sonable 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 re- 
store 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^ 



FUNBRAL SBIIM0N« 371 

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 de- 
struction, 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 ag- 
gravate the sin and sentence of the carnal and worldly, that 
they despise such glorious realities for empty vanities. Des- 
perate 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 



372 MR. BAVIB clarion's 

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 inte- 
rest 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 endea- 
vour to secure our title to this hehvenly inheritance. Let eter- 
nity 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 accomplish- 
ments, 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 re- 
generation. 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 dis- 
tinguished from the world ; and '^ the earnest of their inheri- 
tance" 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 



374 ME. DATID clabksqin's 

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 sen- 
sual 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 in- 
heritance of the saidts hi light." How vain and impossible are 
the hopes of unrenewed sinners? The presence and conversa- 
tion of the saints is now an offence to them, damps their car- 
nal 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 de- 
light 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 be- 
tween 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 in- 
tensely 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 indif- 
ferent 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 in- 
fidelity. 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 



376 MR. Davip clarkson's 

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 him- 
self 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 hea- 
ven from whence it came, and riuseth the soul by solemn 
thoughts, and ardent desires, to that blessed place. A philo- 
sopher 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 



VONBiBAjL BBRMON. 877 

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 incli- 
ning 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 glo- 
ry 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 de- 
fect of justice, but of charit^^. / 

6« Let the belief that there are mansions of rest and joy pre- 
pared 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 re- 
venge 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 expe- 
rimental 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 per- 
mits-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 be- 
comes 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 expo- 
sed upon a christian account. Let them remember ^^ they are 
strangers and sojourners here," and live by other laws than the 

• Sext« Smplffle cont. Matfaem. 



FOMSKAL flSEMOK. 379 

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, 



880 MIU DAVID claekson's 

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 neces- 
sary 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 ex- 
pression, ^* 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 pri- 
soner 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 



VUNBRAL 8SE1C0N. 361 

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 open- 
ed 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 



383 MR* l>ATfD CLARlCSOlf's 

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 prai- 
ses of God, and expressing their joyful sense, when a victorious 
saint is come to receive his reward. How does this considera- 
tion 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 part- 
ing, 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 



imauLAL sEBMos^ 383 

Saviour tells hi$ disciples, that were mourning fer Us signiiying 
that he must go away, '^ If ye loved me, ye woold rejoice, be- 
cause I say I must go to my Father to reign with him in sove- 
reign 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 accom- 
plishments are not likely to be effectual for the great end of the 
ministry^ that is, to translate sinners from the kingdom of dark- 
ness, 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 mi- 
nisters 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 suc- 
ceed 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 



384 MR. DAVID CLAUKSON's 

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 repe- 
tition 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 mi- 
nistry, 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 



FUNERAL SERMON. 385 

equal tenour of mind^ knowing that we are not likely to 
discover the truth in a mist of passion : his breast was the tem- 
ple 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 ex- 
pressions, • 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 judi- 
ciously derived from the text : the language was neither gaudy 
and vain, with light trimmings, nor rude and neglected, but suit- 
able 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 dili- 
gence, and constant resolution, he served his blessed Master, till 
his languishing distempers, which natural means could not re- 
move, prevailed upon him. But then the best physician provi- 
ded him the true remedy of patience. His death was unex- 
pected, 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 pecu- 
liar obligations and encouragement to be reli- 
gious in a degree of eminence ; whose father 
was so bright a light, and guide to all his re- 
lations ^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 



39& HfitficATioic. 

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 ge- 
nial 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 appoint- 
ment) to withdraw himself from the business of 
the world, that he iliight more freely enjoy 
Communion with the blessed object of his spi- 
ritual desires. His piety was in conjunction 
with all those virtues that are requisite to ac- 
complish 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© 



MDicAtio^. 391 

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 con- 
formity 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 in- 
spired patience and constancy. Thus God wa» 
pleased to perfect his dear servant by suffer- 
ings. 
Your descent from such a father should be 

B b 4 



892 DBIVCATIOM. 

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 everlast- 
ing ^ay, wherein you are so happily advanced; 
be always aspiring, • and with zeal endeavour- 
ing 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. 



SERMON, ii-c. 



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 appear- 
ance, 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 



391 KfflU BEHJAMIM ASH0Rn^9 

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 imme- 
diately 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 con- 
sider 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 impres- 
sion in his breast of this great truth. Conscience, the insepa- 
rable faculty of the reasonable soul, has a directing and reflecting 
light, to show us our duty, to examine our actions, and ac- 
cordingly 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 fu- 
ture 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 Righ- 
teousness, and his future glory ; and the most clear accomplish- 
ment 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, 



3961 MR. .BBMJAMlIf MBVWSn^S 

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 



FUNSRAI. SBililOK. 897 

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 



996 MR. BBNJAMiy ASHUftsr's 

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 per- 
plexity 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 de- 
lays 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, ex- 
cess 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 



400 MR. .BiaMAiM V AsmvBn's 

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 Jew- 
ish 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 .wne confined 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 had isrgotlo be.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 



yiTNBBAl flOBRlffOH. 401 

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 



4M MR..BBlUAMm AHQRST*9 

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 in- 
finite 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 that nerer dies, and the fire that shall never be quendi- 
ed:" by the blackness ofi darkness fosnfcr, 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. believers e 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^ whe- 
ther 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 

c c 2 



404 MR. BMMAum JMnmn*^ 

•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 God Vghmoos- 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 
la ward 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 



VOmmAl 8XE1C0N. 40S 

Bad most tender teaft^ 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 judg- 
ment :" 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 *to the 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 

c c 3 



406 MR. mSHJAMm AMCTttST's 

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 obedi- 
ence 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 de- 
clare, ^^ 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 with- 
out 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 circumstan- 
ces 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- 



fOKSRAt SBRBION* 40? . 

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 presumptu- 
ously, 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 aggra- 
vations, that the wicked will be inexcusable to themselves, and 
consdenee will subscribe their condemnation. The Judge him- 
self 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 over- 
come 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 judg- 
ments. 

c c 4 



408 Mil. BBMJAMIK ASHUEST's 

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 irrevo- 
cable. 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 imma- 
culate 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 visi- 
tation?" 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 ex- 
treme 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 im- 
mediately 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» Custo- 
mary 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 inter- 
nal notions deeply established, and experimentally felt in the 
eouL The usual coldness in the duties of religion, and presump- 
tuous 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. BSN JAMtK ASRCTAST's 

Sttfkyor to his dbcipke^ <^Take heed to yourselves^ lest at any 
time, yoar hearts be overeharged with surfeiting and drunken- 
ness, 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 



41S MR. BWJAimf ikmoftsr'fl 

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 whe- 
ther 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 



4IS 

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 judg- 
ment-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 



414 MR. BBimi»if'iaaraBT*0 

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 nnrighteonal enemies; 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 



mjNB&A^ wmov. 4)5 



' 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^bred in Ua.eatly and obaeqeioKis age by a wiaeand bofy 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 mtbec thMtow, ia ao «miiUe» With snck 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 
pieseryed firom 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 



416 IIR. BBtiJllClM MBXtnaffs^ &c« 

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 call- 
ing, 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 be- 
lieve, 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 Gra- 
ce's riffht» such a memorial should be extant^ 

Dd 2 



420 DBDICATION. 

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 espe- 
cially, 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 endea- 
voured to the uttermost, .to be rightly inform- 
ed, their sincerity, accompanied, and eviden- 
ced, 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 in- 
wrought 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 



4St 

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. 



I • 

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 coun- 
sels 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 



424 A FUMBRAL SBftMOIf ON 

both worlds and so plainly shows, thai he oould, at his plea- 
sure, 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 de- 
cease. 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 evan- 
gelist 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 



DR. yfftLLiAii SATE#. ' 421 

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 dis- 
play 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 ol hk 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 baUave ou Um, 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, 



I^R. WIKXIAH BATM. 41^ 

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 



438. A vnvB&AL sB&MON as 

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 imctf oft 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 



DR. WIIXI^M BAtBS* 490 

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. af- 
terwards.* 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 reme- 
dy, 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 al- 
so 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. oc- 
casion 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 Lor d'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, * 



430 A rVMBRiU. MRMON ON 

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 judg- 
ment 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, indig- 
nation 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 jWhf r, |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 



4SS A nmsAAt osluov osr 

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 ad- 
mirable 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 ad- 
mit 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 dan- 
ger 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. 



1>R. WflLTAM BATSI. 438 

tillj heightens ^ch of^ets coonige^ tosd is' a conii&iial- and re- 
ciprocated 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, forti- 
tude 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 compli- 
cation, 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 



434 A fUNSRAL BBBLUOii ON 

" 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 over- 
come their aversion to dying. And what can be that more ? 
k is as plain,' it must be a vivid apprehension of such a blessed- 
ness 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. Be- 
cause 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 ob- 
tain it. This is more than a spiritless notion* And 
: (2.) Such a lively apprehension hath in it somewhat of a pre- 
sent 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 there- 
fore 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 car- 
nalized 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. 



DR. WILLIAM *BAtS8< 4S| 

-• 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| apprehen- 
sion^ 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 sensi- 
ble 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 ano- 
ther 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 



436 A VVUtKAL SfiRMON 0?l 

We would not have death to part us. We would enjoy one ano- 
ther, after death ; but so, as we did not before. It is very pnH» 
bable, our Lord, and his disciples, had ibmierly enjoyed plea- 
sant 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 ? What- 
ever delight good men, on eanh, have had in one anothers so- 
ciety, 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 dif- 
ficulty do we now find, if we apprehend a thing clearly our- 
selves^ to make anothet master of our notion ? What circum- 
locutions do we need !- What explications^ to make another un- 
derstand 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 in- 
tent. 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 edi- 
fying, 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. 



BR. WIIXlAHi 'BATES. 43? 

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 re- 
joiced 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 



438 A FUMBRikf. SBRMON ON 

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 de- 
lectable will their society be in worship! In their unanimous 
adoration of the '^^ Ever-blessed God I Father, Son, and Spi- 
rit !'' 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 se- 
veral 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 God- 
like, and bearing the bright image of their Father! O the in- 
expressible 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 ; heigh- 
tened 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 dig- 
nity and value of human life ; of which the great God takes so 
particular care, to guard and sustain it l)oth by law and pro- 
vidence. 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 



at^a. wiixiAM BAtss. 46^ 

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 mer- 
cies 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 despon- 
dency, 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 



440 A rUKBRAJL SX&MOK OK 

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 dif- 
ficulties, 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 con- 
trariety 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 



]DR. WIIXIAM BitSS. 441 



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 



44t A 9mmkASL ftBAMON on 

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 accom- 
panied 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 ac- 
quaintance, above forty years ago; yet I have no present way 



DB. WHXIAM BATB8. 448 

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 accu- 
rately 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 de- 
cently 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 



444 A .nms&AL aiBMON •n 

plied what had an h^her ankhorl So exprtwirely I 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 ram- 
ble, 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. 



BB. WllXIAlf MfSM* 4li 

- 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. 



44i AfrHMHUI. ftMlMON ^1f 

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 re- 
ligion .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 sa- 
vour «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? 



BR. wiubiAM luns. 44t 

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 knowledge j" 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 'in- 
structed 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 ser- 
mons, published, or unpublished. And the peculiar way and 
mftmer of his tractation thereof. 

^ Foe the former : ^ The choice of subjoets ;' and of si^ch mate- 
rials 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 ta- 
ken 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 hand- 
led, 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 tem- 
per 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>R. WJUUUAM BATM. 449 

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 nattf fe^ 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 insen- 
sibly 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 wri- 
ting: 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 in- 
to 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«, whe- 
ther 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 ex- 
pressing 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 (lies mean. 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. 



DK. WILLIAM BAns. 451 

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 sea- 
son 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 ne- 
cessity, 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 ca- 
pable 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 charm- 
ing 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 encou- 
raging a guide, so bright an ornament from among us. 
- But let none of us mourn without hope. God will be a hus- 
band to the -widow trusting in him, and the father of the fa- 
therless, 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 ? 



452 A FONSRAl. SBRMON ON 

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 commu- 
nion, 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, heaven- 
ly 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^ 



BR, WILLIAM TATBS. 45fi 

wfts pleasant, beyond virhat can be expressed ! It is now a grie* 
vaoce not to have a part with the silent mourners, when la- 
mentations 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 re- 
union will be with the stronger propension, and the more de- 
lightful, everlasting cohesion. As also, separation from this ter- 
rene 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, transform- 
ed 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-distin- 
guished 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 



454 A jmNSftAL sxRMON ox 

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 in- 
troduce 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 com- 
mon 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 ac- 
cessions, 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 



BR. WILLIAM BATB8. 455 

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 ca- 
lamity. 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 in- 
struments, 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 reli- 
gion, when it recovers, will disdain the limits of a party. Nor 
is it to be thought, that religion, modified by the devised dis- 
tinctions, 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 it- 
self, 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 



Vol. 


Page. 


' i 


260 


i 


366 


i 


359 


i 

i 


358 


i 


359 


i 
. i 


288 


iii 


200 


iv 


374 


iv 


13 


iii 


250 


iv 


86 


iii 


228 


i 


364 


• 
1 


232 


i 


359 


iv 


82 


ii 


400 


i 


240 


i 


365 


iii 


592 


• 

1 


337 


i 


296 


i 


237 


i 


369 



SCRIPTURES ILLUSTRATED. 



The passages diftlogulshcd by aa Asterisk ar« Ibe tezU of particular discourses. 



GENESIS.. II 


a. 


Frr. VoL Pfg*. n 


C*. rtr. 


r&L Pagti 






7 


16,19 


4 166 


6 11,12 


2 275 


C*. rtr. r»I.Pagt.\\ 


8 


5 


— ~. 


— 13 


3 238 


1 30 


3 39 


9 


27,28 


3 240 


— 22 


2 220 


8 7 


4 349 


10 


13,19 


4 82 


7 9 


— 606 


— 17 


1 192 


.^ 


26 


3 269 


— — 


4 306 




— 194 


12 


13 


1 364 


8 5 


— 95 


mmm, 1 


3 242 


... ' 


36 


4 ,29 


_ 12 


2 275 


2 19 


— 183 


15 


1.11 


3 31 


10 20 


3 238 


3 6 


1 196 


_ 


15 


1 403| 
4 166| 


21 23 


1 307 




— 202 


16 


9 


__ — 


— 355 


-^- — 


3 204 


17 


6 


1 536i 


23 14 


3 171 


— 10 


I 206 


19 


5 


2 3931 


24 16 


— 64 




2 42 


20 


1 


4' 143| 


.• ^« 


4 306 


— 11 


3 326 


_ 


6 


1 410 


26 17—19— 113 


— 12 


1 233 


32 


24 


2 42 


29 17,19,20.- 44 


— 13 


— 197 


33 


19 


— 38 


- 19 


3 64 


— 15 


— 263 


34 


6 


1 286 


«^ -^ 


— 69. 


— 17,18 

— 22 


— 206 

— 326 








^,20 


2 34 
— 263 




LEVITICUS. 1 


4 21,22 


3 308 


1 


17 


1 3Q2 


1- 24 


—. — 


6 2 


4 296 


1^ 


6 


— 364 


30 19 


3 106 


— 3 


2 26 





13 


2 48 


32 4 


2 163 


— 6 


1 210 


14 


12 


1 364 


— 6 


— 268 


— 9 


2 358 


16 


14, 15 


_ 375 


-^ -. 


— 262 


9 6 


1 182 


17 


11 


— 3^ 


—. _ 


4 320 


13 10,11 


— .80 


19 


17 


2 417 


— 16 


2 222 


17 1 


— 393 


26 


23,24 


4 91 


— 21 


1 149 


IS 20,21 


3 326 


— 


41 


2 154 


— 34 
33 26 


3 347 
2 391 


— 27 


— 56 






' 




1 303 




NUMBERS. 






22 12 








2 98 


2 


3 


I 630 


JOSHUA. 


24 3 


3 120 


12 


2 


2 368 


1 8 


3 116 


— 63 


— 126 


15 


40 


3 135 


— — 


— 121 


•39 9 


4 33 


23 


10 


4 430 


3 16 


— 300 


49 1 


1 630 


31 


16 


2 122 


6 26 


4 86 


— 10 

— 18' 


— 149 


TkT- 






10 12 


— 106 


r*wrrwtryT% 






4 306 


Uiuu tAAVi^i/ini. 










a 


17,18 
4 


2 329 


JUDGES. 


EXODUS. 


6 


4 143 


9 48 


1 444 


3 6 


4 353 


— 


22 


1 246 


U 36 


2 164 



460 



SCfilFTURta UXOSTaATIS. 





I SAMUEL 1 


Ck. 


r«-» 


rtKfagi. 


15 


16 


2 42 


_ 


21 


3 330 


^~. 


29 


4 187 


le 


11 


4 83 


17 


37 


2 111 


18 


1 


3 36 


22 


11 


2 96 


24 


9 


1 291 


36 


10 


3 243 


-^ 


21 


— 287 


36 


20 


- 268 




[I SAMUEL. 1 


a 


10,11 


3 260 


7 


14 


1 317 





__ 


— 387 


JU. 


^^^ 


4 97 


^ 


18 


1 331 


9 


7.8 


_ 330 


.^ 




2 444 


11 


26 


3 3S0 


14 


20 


— 477 


16 


30 


4 84 


16 


9,10 


2 148 


<3 


6 


1 320 




- 1 


« 624 


24 


17 


1 312 


— 


24 






I KINGS. 1 


2 


31 


4 283 


6 


27 


3 12 


»» 


38 


2 106 


12 


4 


4 120 


17 


i»M 


— 167 


20 


28 


2 391 


22 


34 


— 182 


__ 




^ 392 


— 


— 


4 82 




II KINGS. 


4 


33.34 


4 167 


, 


_ 


3 272 


,_ 


38 


2. 182 


7 


1 


3 70 




20 


2 267 


"i 


12,13 


— 218 



Ck. Fer. 


r»I.Page. 


9 37 


3 2-18 


1 CHRONICLES. 


29 14 


3 64 


» CHRONICLES. 


2 4 


4 364 


6 13,14 


— — 


6 30 


1 269 


16 17 


3 106 


16 9 


— 392 


17 3 


— 271 


_ _ 


— 634 


20 13 


— 130 


EZRA. 1 


9 13 


2 164 


NEHEMIAH. 


1 11 


3 1741 


9 16,17 


2 329 


ESTHER. 1 


1 4,6 


3 39 


2 12 


— 101 


JOB. 1 


2 1 


4 298 


— » 


2 178 


3 18,19 


1 29? 


4 17 


3 495 


6 6 


4 82 


— 27 


3 ll6 


8 20 


I 238 


9 22 


3 368 


10 3 


— 148 


— 8 


4 41 


11 7 


1 279 


,9 


2 373 


12 4 


4 112 


14 1 


3 260 


— 4 


2 298 


14 14 


I 210 


16 26.26 


4 94 


17 It 


3 149 


21 19 


— 136 


22 13,14 


4 46 


m-^ ' .... 


3 323 


- 21 


4 89 


•28 28 


3 168 



Ck. 

:29 



2,3 



—" 400 






31 



32 



4,7 
25 
2 

8 ' 



222 
99 
311 
164 
194 



33 


20 


2 


96 


34 


31,32 


... 


164 


_ 




4 


94 


— 


.^ 


3 


180 


36 


6 
7 
8,10 


1 


286 


36 


2 


168 


•m. 


21 


1 


202 





.» 


3 


261 


38 


4.6 


4 


8 


— 


4A7 


— 


349 


— 


7 


I 


2S7 


— 


— 


3 


J 17 





8-11 


4 


8 


42 


3,6 


2 


M44 


— 


7.8 


1 


368 




PSALMS. 




1 


1.2 


3 


122 


-^ 


2 


2 


87 


2 


2.3 


3 


4 


— 


11 


— 


188 


— 


— 


4 


26 


3 


6 


1 


226 


4 


4 


2 


608 


— 




3 


127 


... 


1.7 


2 


280 





7 


.^ 


68 


... 


— 


3 


29 


6 


I 


— 


130 





11 


4 


21 


6 


5; 4 


— 


267 


7 


11—13 


t— 


164 


8 


2 


3 


31 





4.6 


1 


50 


.... 


6 


4 


23 


— 


—.6 


1 


189 


9 


20 


3 


272 


10 


4 


._ 


219 


11 


_ 


4 


364 





6,7 


1 


343 


14 


1 


3 


346 




_ 


4 


80 



scftirrintxs luunmAisiik 



401 



Pia. 


Tfr. 


To/,. 


P^ 


Ptm 


r»r.. 


VoK. 


Page, 


Pu. Vtr. 


P^l. PuftK 


15 


4 


2^ 


452 


— 


6,8 


I 


112 


77 7 


8 


493 


— 


10 


^— 


113 


— 


12 





331 


— 10 


2 


238 


16 


2 


3 


57 


42 


1 


-^ 


44 


TO 24 


I 


585 


— 


7 


— 


127 


— 


2 


— 


91 


— 37 


2 


259 


— 


8 


— 


153 


— 


5 


— . 


163 


— 49 


3 


240 


— 


— r 


_ 


170 


—. 


11 


2 


202 


80 I 


1 


875 


— 


10 


1 


480 


44 


22 


3 


348 


81 13 


-^ 


832 


« . 


11 


— 


369 


48 


10 


2 


53 


8C 6,7 


4- 


191 


•— 


. — 


— 


462 


49 


12 


1 


200 


84 11 


1, 


^ 


— 


— 


3 


45 


— 


16,17 


3 


248 


—i. — . 


2 


113 


— 


— ^ 


4 


314 


— 


20 


i 


296 


-. It 


-^ 


J86 


— 


19 


1 


389 


— 


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3 


266 


85 10 


1 


239 


17 


15 


3 


45 


50 


21 


1 


2(4 


8« 5 


2 


7 


— 


— 


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77 


.— . 


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265 


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3 


180 


*18 23 


2 


65 


— . 


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3 


217 




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— 


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t 


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^^ 


S16 


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7,8 


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77 


— 


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3t6 


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95 


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179 


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90 4 


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166 


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329 


_ 


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360 


55 


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I 


IS 


94 5.6 


s; 


350 


22 


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396 


57 


10 




— 19 


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189 


— 


25.27 


i 


149 


58 


4 


4 


84 


96 4,5 


1 


481 


26 


3 


3 


135 


59 


35 


1 


403 


9T 9. 


S 


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431 


62 


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209 


^ H 


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27 


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63 


3 


fi 


280 


100 \ 


X 


191 


30 


8,9 


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^- 


-mm 


3 


178 




$ 


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31 


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306 


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«.«• 


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102 25^6 


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103 1,2 


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SClUPTUiata ILLVSTRAVU, 



PW.Far. 


Fol. PmgB. \ 


01. 


r^. 


Vbl. 


P«fe. 


CI. 


Firr. 


roL Pagif, 


112 7 


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116 


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257 


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CANTICLES. 


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13 


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PROVERBS. 


ECCLESIASTES. 


.^ 


JO' 


3 


323 


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|C9i; 


rtr, 


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LAMENTATIONS. 
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2 


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13 


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6 


MICAH. 
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6,7 1 
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33 
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6 
7 


HAGGAI, 
1 5 B Itl 



2 6^9 1 552 



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7 5 — 177 

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9 2 274 

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11 12 1 143 

12 8" 2 401 

13 9 — 187 



MALACHL 

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2 14,15 1 42$ 

8 ^- 4 183 

— 7 2 438 

— 16,17 3 331 

— — 2 393 

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NEW TESTAMENT. 





MATf 


Hi>« 


r. 


Ch. 


Ver. 


ro7. 


Page. 


CA* 


F«r. 


r*t. Page. 










— 


44 


I" 


417 





10,11 


— 487 


CA. 


Fir. 


F«L Page, \ 


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46 . 


22 


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28 


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SMIPVUltBB tUuVBt^UMD*' 



4U 





c** r«.. 


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CA. Fw* 


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Oki r4r. 


V0KPag9. 




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1 202 28 8 


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15 19 


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SCRIPfURBS ILLnSTRATBD. 



473 



Ch. 



Ver. 

]6 



— 17 



19 

1 



— 3 



8 




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1 
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354 

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Pfl^t. 


4 


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JUDE. 




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53 


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REVELATION. 


1 


4 


4 


182 


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53 


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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 perse- 
vere in a holy state, — in him no 
impulsion to sin, 20O. — allured and 
not forced by taian,^— his compli- 
ance contrasted with Gtirlst's resis- 
tance of tempation. — ^hls disobedi- 
ence voluntary, 801.— vanquished 
by a single temptation, 9XH. dread- 
ful 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 re- 
store himself by his natural power, 
SIT.— guilty of the highest robbe- 
ry, 250. 

Admirable effects produced by the 
gospel prove its authenticity, a 162. 

AdmtnMoH* private, a means of reco- 
vering 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 deny- 
ing 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, — con- 
tinuance 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 appre- 
hension 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 wick- 
ed, 190— christians tau{;ht how to 
profit by them, je04.— tend to re- 
claim men, 240,— excluded from 
heaven, c 25.— Ibid. 375 —Ibid, d 
S07.— how to bear them, 81.— con* 
tempt of them, 82.— whence con- 
tempt of them proceeds, 84. — evils 
resulting from a contempt of afflic- 
tions, 89.— duties proper to that 
state, 93.-a trial of CaUlt^ 9«» 
h 2 



476 



GCNBRAL INDBX. 



Aglkttd believeri, a daogeroui temp- 
^tioD of theirs, b 186. 

AjUcting evils, how io their ap- 
proach lo compose our spirits, 487. 

Agoniet of a i^oilty coMcieace ob a 
deatb-bed, 1 15. 

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, an- 
swered, 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 philoso- 
pher, 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 favou- 
rites 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 ex- 
ample, 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 shoal d try to over- 
come it in others by roeeknes«,— 
those addicted to it iboald be dou- 
bly 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 ob- 
jection to Christ's divinity, 64, 

JtpoHoniuB Tyanoeos, his pretended 
miracles, 136. 

Apq%tUty their character as to inte- 
grity 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 in- 
fluence, c 449. 

Arabia, traveller In the deserts of, al- 
lusion tOt a 87. 

AretiuM a painter, story of, c 447. 

Avian p^secutiofi in^ the rich pro- 
fessors yield, b 346. 

Aristotle^ quotation from, a 8 a sup- 
position 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 sa- 
crifice, a 374. 

Athur&t^ Mr. Benjamin, his funeral 
sermon, d S93jjiis excellent cha- 
racter, 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 dif- 
ference 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, 1 16. 



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 ,:^h is 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 Judg- 
ment, c 328. 
Brm'ea serpent, a ty pa 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 medi- 
tation, I22«^lvert the mind from 
coasiderctloas Of deaih,.253; 



Cb/amM«s> of Hhe world the eoaie- 
qoencei of lio, aJM. 



478 



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 at- 
tend 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 re- 
flection 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 prov idence and grace in them, 
161.— their blessed Issae,— produce 
present and fotore glory, 163.— ar- 
ranged 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 Damas- 
cus,— to John the apostle, 151.— 
bis power to opertfie grave, 158. — 
his side pierced, why recited by the 
apostle John, 160.— state of the hea- 
then 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 obe- 
dience, a— exhibited virtnes from 
the. lowest to the most heroie, 175. 
— >many professed disciples of, la^ 
consistent in (heir life, 176. — harmo- 
ny of divin^«ttribates In his work, 
18L^-a sympathising Mediator, 
SU. Jiis ofilces,-ji Priest, 843 -« 
Ft ophety 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 tri- 
umphed 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 1 45.>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 mag- 
nifies his love, 31 8.>~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 glo- 
ry 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 mo- 
del of perfection, 474.— two exam- 
ples 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, pro- 
mises and precepts, 1 19, and 131.— 
excellent above all other8,-*iis de- 
sign and elTect, 471. — renders men 
like angels, — none dare condemn 
its morals,— its glorious effecu, 
473. 
CkriUian charity, a 41d.~love for- 
giving 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 adop- 
tive freedom, 439. — is not an emp- 
ty 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 martyr- 
dom, 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 ca- 
lamity 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 1 10.— 
why more virtuous than Gataline, 
2 1 1 .—bo w 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 hear- 
er, 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. 



400 



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 fre- 
quent discussion of, promotes piety, 
SOS-^vcrse to it, why men are^ 
what necepsary* that it may per- 
form 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 fore- 
told, 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-set forth 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 pri- 
vation 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, 3 19.— secured by the effi- 
cacy of divine erace, 320.— founded 
on the love of God, 319.— new, glo- 
ry 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, 3 12.— 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 mo- 
ved 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 gos- 
pel, b 242. 

Cfost of Christ, an o^ect of admira- 
tion, 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 imperti- 
nent, 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, w HI 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 re- 
medy 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. 

Death f soul incapable of by any in- 
ternal causes, a58.~caiises of its 
entrance into the worid,c 241. .can- - 
ses of the fear of, 244.~gain to a be- 
liever, 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 inesti- 
mable, 371.— of Christ available for 
pardon to those who lived prior to 
his coming, S80.-of Christ, the vir- 
tue 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 



482. 



GENERAL INDKX. 



of God aod his law to be dUtia- 
gaislMd, 14«^-4>r God will be re- 
vealed 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.— se- 
venth, 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 re- 
moved, 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 friend- 
ship, a 11. 

Emhunt saints oftea most deeply af- 
flicted, b 179. 

BmploymemU, lawful, beDeficla],2S5. 
—of heaveny c 81. 

EndUsi joy aod endlem woe encou- 
rage 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 com- 
prehend 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 pre- 
cepts, 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 ac- 
ceptance 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 con- 
vince 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 ob- 
taining forgiveness, 16.-nece6sa- 
ry to forgiveness is of pure grsce, 
18.— its Influence in the mortiflc»* 

i 2 



484 



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\ provi- 
dence, 387. 

Fall, God permitted it to raise Ban 
to a higher and more stable feli- 
city, 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 sin- 
ner, 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 command- 
ing 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 cau- 
tion, iis importance, 435.— should 
be in exercise in all acts of wor- 
ship, 436.— its use in times of temp- 
tation, 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 in- 
separable 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 ado- 
ration 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 ex- 
plained, 6.— to bestow it, God gave 
his Son, 8.— obtaiaed on easy tersss, 
9.— objection to answered, lO—all 
the persons in the Godhead con- 
cerned in bestowing it, 18,— abun- 
dant 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 ur- 
ged, 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 Infe- 
rences 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,— -de- 
sire 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 mo- 
tive Co purity, 431. — of saints 
will be, solid. Inherent, and satis- 
factory, d ^8. — ^and worldly glory 
not to be comf tared, 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, 
2 13. — 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 redemp- 
tion 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 cre- 
dited upon bis naked, word,— in- 
comprehensible 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 salva- 
tion of sinners, 22.— ready to for- 
give 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— be- 
stowing 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 ac- 
cording to our limited capacities, 
380..^union of gracious souls with 
him, 389.—- his delight in the saints 
In heaven, 392.— abundant in for- 
giveness, 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 evi- 
dence 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 perpetra- 
tion 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 high- 
est glory of heaven, c 43.— his pre- 
rogative to his creatures, 4, 54.=: 



486 



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 
reg oUted 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 pro- 
mulgation 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 ob- 
ject, 263.— in the certainty of its 
. principle,— affect the soul with 
highest admiration, 265.— neglect- 
ed for meaner things, 264.— know- 
ledge 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 rea- 
son makes against it, 271. — despi- 
sed 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 co- 
venant, tdan that esublished with 
man in his creation, — admits repen- 
tance- and' reconciliation^ 317.— 
• contains promises of mercy,— pro- 
▼Wcs ja remedy 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 ser- 
vice pure, spiritual and divine, 490. 
—furnishes us with reused les against 
all the evils of this life, 430.— dis- 
arms death ot its terrors, 440. — re- 
quires an entire holiness, 475.— > 
means by which it was fiist convey- 
ed, 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 pre- 
vail,*— 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 peif eetloo, 47 1. --in pray- 
er, by exercise, is fncreaied,*- 
growth in, promoted by iiearing 
and reading the word , 49^— renew- 
lag« its loperiority to moral prin- 
ciples, 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 Un- 
ties, 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 de- 
sire 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 accom- 
panied by meditation,- c 130. 

J7«arf broken and contrite, blessed- 
neu of, b I04.-.hardness of, quench- 
es the fear of God, c «10. 

Beathmt^ their virtues but glittering 
vices, a 12S.— philosophers compa- 
red 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| of- 
fered to men opoo Inpossilil^ fcrmi, 

• 7 1 .-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. 



489 



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 moral ised,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 ad- 
mirable, 403— 4>rovoked by matt*> 
siD,^eclared in bis jastice,-..h#- 
nour of it secured in our redemp- 
tion, 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 Impor- 
tance of it in a minister, d 165.^ it^ 
majestic beauty, 275..ube cbief ex- 
cellency 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 perseve- 
rance, 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. -.consist- 
ent with the fear of God, c 185.— 
divine, b— the diaracter of a chris- 
tian 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 uncon- 
nected with anion to Christ,-a 
false one, which will end la terri- 
ble 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 ...I to 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 an- 
nexed 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 consci- 
ence, 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 despe- 
rate, 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 con- 
cerning 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 cha- 
racter, 82. 
VOL. IV. 



Ingratitude to God, its basenessi a 31. 
of Adam, 199. 

Innocent person may contract an ob- 
ligation 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 good- 
ness, 408. 

Inquiry, are we proceeding to perfec- 
tion, 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 no- 
ticed, a 12. 

/R«/tfic<« of animals prove the exist- 
ence and wisdom of God, d 10. 

jMfrumen/nt disability 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 charac