,the works of the ,rev4 ,isaac ,watts1  
,d4 ,d41 ,vol4 #a of #i                 
,frontispiece3 ,isaac ,watts1 ,d4,d4    
,,the ,,works ,,of ,,the ,,rev4 ,,isaac 
,,watts1 ,d4 ,d4 ,,in ,,nine ,,volumes4 
,,vol4 ,i4                              
,,containing                            
,,sermons4                              
,,london3       ,,printed ,,for         
,,longman1 ,,hurst1 ,,rees1 ,,orme ,,and
 ,,brown1 ,,paternoster-,,row2          
,,baines1 ,,robinson ,,and ,,son1       
,,hardcastle1 ,,and ,,heaton1 ,,leeds1  
,by ,edward ,baines1 ,leeds4            
#ahab4                                  
,,contents ,,of ,,volume ,i4            
,memoirs of ,dr4 ,watts 444 iii         
,dedication 444 xxv    ,preface 444 xxix
    ,,forty-,,three ,,sermons ,,on      
,,various ,,occasions4    ,,serm4 #a1   
#b1 #c4 ,the ,inward ,witness to        
,christianity1 #a ,john v4 #aj4 444 #a1 
#ac1 #be    ,,serm4 #d4 ,flesh and      
,spirit2 or1 the ,principles of ,sin and
 ,holiness1 ,rom4  viii4 #a4 444 #de    

,,serm4 #e1 #f4 ,the ,soul ,drawing near
 to ,god in ,prayer2 ,sins and ,sorrows 
spread before ,god1 ,job xxxiii4 #c1 #d4
 444 #fd1 #gh    ,,serm4 #g1 #h4 ,a     
,hopeful ,youth falling ,short of       
,heaven1 ,mark x4 #ba4 444 #ib1  #ajg   
,,serm4 #i1 #aj4 ,the ,hidden ,life of a
 ,christian1 ,col4 iii4 #c4 444 #abc1   
#ada    ,,serm4 #aa4 ,nearness to ,god1 
the ,felicity of ,creatures1 ,ps4 lxv4  
#d4 444  #afj    ,,serm4 #ab4 ,the      
,scale of ,blessedness3 or1 ,blessed    
,saints1 ,blessed ,saviour1   ,blessed  
,trinity1 ,ps4 lxv4 #d4 444 #agb        
,,serm4 #ac1 #ad4 ,appearance before    
,god here and hereafter1 ,ps4 xlii4 #b4 
444  #ahg1 #aii    ,,serm4 #ae1 #af1    
#ag4 ,a ,rational ,defence of the       
,gospel2 ,or1 ,courage in  ,professing  
,christianity1 ,rom4 i4 #af4 444 #baa1  
#bbf1 #bch    ,,serm4 #ah1 #ai4 ,faith  
the ,way to ,salvation1 and none        
excluded from ,hope1  ,rom4 i4 #af4 444 
#bea1 #bfc    ,,serm4 #bj1 #ba1 #bb4    
,christian ,morality1 viz4 ,truth1      

,sincerity1 c4 ,phil4  iv4 #h4 444 #bgf1
 #bia1 #cjc    ,,serm4 #bc4 ,christian  
,morality1 viz4 ,gravity1 ,decency1 c4  
,phil4 iv4 #h4  444 #cah    ,,serm4 #bd1
 #be4 ,christian ,morality1 viz4        
,justice1 ,equity1 and ,truth1  ,phil4  
iv4 #h4 444 #cca1 #cdd    ,,serm4 #bf1  
#bg4 ,christian ,morality1 viz4         
,justice1 ,purity1 ,temperance1         
,chastity1 and ,modesty1 ,phil4 iv4 #h4 
444 #ceg1 #cgc    ,,serm4 #bh4          
,christian ,morality1 viz4 a ,lovely    
,carriage1 c4 ,phil4 iv4 #h4  444 #chb  
,,serm4 #bi4 ,christian ,morality1 viz4 
,things of ,good ,report1 c4 ,phil4  iv4
 #h4 444 #cii    ,,serm4 #cj4 ,christian
 ,morality1 viz4 ,courage and ,honour1  
,virtue and  ,praise1 ,phil4 iv4 #h4 444
 #dac    ,,serm4 #ca1 #cb4 ,holy        
,fortitude1 or ,remedies against ,fear1 
#a ,cor4 xvi4 #ac4  444 #dbe1 #dci      
,,serm4 #cc4 ,the ,universal ,rule of   
,equity1 ,mat4 vii4 #ab4 444 #deg       
,,serm4 #cd1 #ce1 #cf4 ,the ,atonement  
of ,christ1 ,rom4 iii4 #be4 444 #dgb1   

#dhf1  #ejc    ,,serm4 #cg1 #ch4 ,the   
,christian's ,treasure1 #a ,cor4 iii4   
#ba4 444 #eah1 #ecb    ,,serm4 #ci ,the 
,right ,improvement of ,life1 #a ,cor4  
iii4 #bb4 444 #edg    ,,serm4 #dj4 ,the 
,privilege of the ,living above the     
,dead1 #a ,cor4 iii4 #bb4  444 #efc     
,,serm4 #da4 ,death improved to our     
,advantage1 #a ,cor4 iii4 #bb4 444 #ehb 
,,serm4 #db4 ,the ,death of ,kindred    
improved1 #a ,cor4 iii4 #bb4 444 #eii   
,,serm4 #dc4 ,death a ,blessing to the  
,saints1 #a ,cor4 iii4 #bb4 444 #fji    
,,memoirs ,,of ,,doctor ,,watts4        
,it was a custom among the ancient      
,romans1 to preserve in wax1 the        
figures of those among their ancestors1 
who were of noble birth2 or had  been   
more nobly advanced to the chair of     
honour by their personal  merits4       
,sallust relates that ,scipio and other 
great men1 by beholding  these          
likenesses1 found enkindled in their    
breasts1 so ardent a thirst  after      
virtue1 as could not be extinguished1   

till1 by the glory of their  own        
actions1 they had equalled the          
illustrious objects of their  emulation4
 ,but it is the happiness of ,christians
 to possess truer  notions of virtue1   
and to be governed by infinitely higher 
views4 ,we  may1 however1 hence observe 
the force of example1 which is          
peculiarly  operative in those who      
sincerely love ,god4 ,they no sooner    
reflect on the  accounts given of such  
as have been eminent for their piety and
 zeal1  than they become desirous of    
imbibing the same spirit#a4    ,the     
advantages to be derived from           
theological biography1 are too various  
to be enumerated2 and of such obvious   
importance1 as to supersede all  studied
 encomiums4 ,the sacred scriptures      
abound with relations of  extraordinary 
occurrences in the lives of men1 who    
were distinguished in  their day by     
their virtues or their crimes3 ,and1 as 
if the ,holy ,spirit  designed to       
provide for our entertainment1 and to   

gratify our curiosity2  there is not a  
beauty in this species of historical    
writing1 of which we  have not some     
interesting example1 in the inspired    
volume4    ,each character is drawn by  
the hand of impartiality and            
faithfulness2 so  that we are in no     
danger of being deceived by the         
influence of any of  those passions1    
which so often degrade other relations  
of the same kind4  ,while compassion    
tempers the hatred of sin1 the love of  
truth corrects  the ardor of private    
gratitude1 the usual partiality of      
friendship1  and the zeal of opinion4   
,here no excellence1 which evidences    
them to be  the ,sons of ,god1 is       
exalted above its intrinsic value2 nor  
is any  failing1 common to them as the  
children of ,adam1 concealed or         
extenuated4    ,next to these divine    
records1 our esteem is claimed by the   
many valuable  literary monuments which 
have been raised in all succeeding ages1
 by the  labours of piety and           

veneration1 to the remembrance of those 
eminent  names1 whom the unerring ,judge
 of true excellence has delighted to    
honour4    ,the lives of men who have   
made themselves famous in the cabinet1  
or in  the field1 may instruct and      
animate survivors of the same           
profession3  the intrigues of courts1   
the elevation and the fall of a         
statesman1 the  manuvres of generalship1
 the decision of a battle1 are attended 
to with  a lively avidity by the        
sanguine politician3 ,but if characters 
and  events in themselves little 7if at 
all7 adapted to the great purposes of   
intellectual and moral improvement1 can 
create such an interest in the  worldly 
mind1 with what superior delight and    
advantage may the subjects  of the      
wisdom that is from above review the    
lives of those who 7whatever            
inauspicious circumstances may have     
attached to their origin1 or to  their  
condition in life7 have exemplified the 
beauties of unaffected  devotion1 and   

shewn the way to true1 to substantial   
happiness1 and  immortal honour6 8,such 
a man1 although the meanest mechanic1   
who employs  his best affections upon   
the ,author of his life and salvation1  
who loves  the good1 compassionates the 
distressed1 and breathes peace and      
good-will to all2 who abhors vice1 and  
pities the vicious1 who subdues  and    
triumphs over the unruly passions of his
 fallen nature2 such a man  7however low
 his outward condition7 is the best     
patriot1 and has more  just pretensions 
to heroism1 than he who makes the most  
glaring figure  in the eye of an        
injudicious world4 ,he is like one of   
the fixed stars1  which through the     
remoteness of its situation1 may be     
thought very  inconsiderable and obscure
 by unskilful beholders1 yet is as truly
 great  and glorious in itself1 as those
 luminaries which1 by being placed more 
commodiously for our view1 shine with   
more distinguished lustre#b40    ,the   
christian will here see the excellence  

of genuine religion1 in its  influence  
upon the mind and conduct through every 
department of life4 ,in  the most       
afflicted state of the ,saviour's       
empire1 he will find some  bright       
examples of decision1 unshaken          
confidence1 and undaunted zeal4  ,his   
faith in the doctrines of the gospel    
will be confirmed by observing  the     
god-like tempers1 and the various       
lineaments of the divine character      
produced by the sovereign virtues of    
those doctrines4 ,in such memoirs1  he  
will learn more perfectly to distinguish
 between the realities and  the shadows 
of devotion2 and to decide more         
satisfactorily on the state  of religion
 in his own mind2 and while tracing the 
mysterious operations  of providence1 in
 advancing the servants of ,god to      
prosperity and  happiness1 by trivial   
and improbable means1 new sources of    
admiration  and pleasure will           
continually open to his view4 ,here in  
the time of  difficulty1 he may obtain  

well adapted directions for his conduct2
 he  may meet with salutary caution     
amidst the allurements of worldly       
enjoyment2 and in the prospect of       
suffering or dying1 he may so far  enter
 into the spirit of the characters he   
contemplates1 as more  effectually to   
secure the dignity of his own4    ,from 
the memorials of distinguished men1 the 
student1 who is seriously  engaged in   
the pursuit of knowledge1 will renew his
 strength1 to  surmount the hinderances 
incident to his labours1 while he       
follows them1  whose admired natural    
abilities have been cultivated to the   
highest  attainable state of perfection1
 or whose persevering application to the
  means of improvement has brought to   
light hidden powers of genius2 who  were
 insensible to the baits of pleasure1   
the contagious example of  indolence and
 vice1 and the most discouraging        
difficulties2 who were  superior to the 
obstinate prejudices which often        
persecute a low origin1  the            

disadvantages of indigence1 a sickly    
constitution1 natural  impediments1 and 
whatever a supine and grovelling mind   
would pronounce  insuperable4 ,while he 
keeps such a character in sight1 he will
 assume  fresh courage in struggling to 
useful eminence2 and every day his      
success will be less dubious4 ,the plans
 they adopted1 the various helps  of    
which they availed themselves in their  
progress1 their uniform  perseverance1  
their acquisitions and the application  
they made of them  to the service of the
 church and of civil society1 cannot    
fail to  administer instruction4 ,every 
candidate for the work of the sanctuary1
  who feels as he ought the importance  
of his designation1 and who1 having     
finished his preparatory obligations1   
will owe much of his best  assistance to
 the light reflected upon him from these
 luminaries4    ,some1 if not all1 of   
these advantages1 will be obtained from 
the life of  ,dr4 ,watts2 if perused    
with such dispositions1 as gave that    

life all its  lustre4 ,what is said of  
another eminent man1 will with equal    
truth apply  to him3 ,as anatomy        
discovers all the curious contexture of 
our bodily  fabric1 so here are vivid   
representations of faith1 love1 and an  
heavenly mind2 of humility1 meekness1   
self-denial1 entire resignation to  the 
will of ,god1 in their first and        
continued motions2 with whatever  parts 
and principles besides1 compose the     
whole frame of the new  creature4 ,here 
it is as if we could perceive with our  
eyes1 how the  blood circulates in an   
human body through all the veins and    
arteries2  how the heart beats1 the     
animal spirits fly to and fro1 and how  
each  nerve1 tendon1 fibre1 and muscle1 
performs its several operations4 ,here  
it may be seen1 how an heart touched    
from above1 works and tends             
thitherward3 how it depresses itself in 
humiliation1 dilates itself in  love1   
exalts itself in praise1 submits itself 
under chastisement1 and  how it draws in

 its refreshments and succours as there 
is need4 ,to many  who have seen so     
amiable a course of life1 how grateful  
will it be to  behold the secret motions
 of those inward latent principles1 from
 whence  all proceed6 ,though others    
would look no further than the          
advantages 7in  external respects7 that 
accrue from it4 ,so some content        
themselves1 to  know by a clock the hour
 of the day1 or partake the beneficial  
use of  some rarer engine2 the more     
curious1 especially any that design     
imitation1 and to compose something of  
the same kind1 would be much more       
gratified1 if through some pellucid     
enclosure1 they could behold all the    
inward work1 and observe how every      
wheel1 spring1 or movement1 perform     
their several parts and offices1 towards
 that common use#c4    ,but to him whose
 only object is entertainment1 the      
subsequent ,memoirs  will afford but    
little gratification4 ,extraordinary    
incidents1 and  curious anecdotes1 are  

not to be expected in the life of a man1
 whose  excursions were bounded by a few
 miles in the neighbourhood of the      
metropolis2 who had formed no domestic  
relations2 whose bodily  afflictions1   
often and for long seasons1             
incapacitated him for every  duty1 and  
for every pleasure1 but such as were    
purely intellectual and  spiritual2 and 
who1 when in health1 perhaps rather     
shunned social  intercourse1 as         
incompatible with his literary pursuits 
and his  ministerial obligations4 ,but  
whoever is capable of appreciating the  
importance of learning and philosophy1  
when sanctified by an ardent zeal  for  
the glory of ,god1 by gentleness1       
humility1 and unremitted exertions  for 
the best interests of the world2 or     
whoever possesses the noble  ambition of
 attaining such eminence in wisdom1     
piety1 and usefulness1  and of imbibing 
any degree of that elevation of mind1 so
 conspicuous in  this great man1 may    
anticipate more substantial rarities1   

the zest of  which he will never lose1  
while he fields the aid of instruction1 
or the  animating influence of an       
example so full of grace and beauty4    
,,isaac ,,watts1 the eldest of nine     
children1 was born ,july #ag1 #afgd1 at 
,southampton4 ,if his family connections
 did not possess the advantages of      
affluence1 they were such as might have 
secured him against the  prejudice      
usually attached to a low origin1 by the
 pride of fashionable  life4 ,but had he
 descended 7as was reported7 from a poor
 mechanic1 had  his parents lived in the
 utmost meanness1 his name would be     
pronounced  with reverence2 his         
character and writings would be held in 
the same  esteem and admiration by all  
who are capable of making a just        
estimate  of what is truly valuable in  
the existence of man4 ,as princely      
grandeur  can never dignify ignorance   
and vice1 so talents1 learning1 and     
piety1  are not to be degraded by any   
reverse4 ,his father presided over a    

boarding-school1 at ,southampton2 of    
good reputation4 ,he was a man of       
lively devotion1 and a decided          
non-conformist4 ,but living under a     
reign1  the profligacy of which1 gave   
the stamp of fashion to almost every    
vice2  a reign1 the bigotry of which1   
fixed the odium of fanaticism1          
hypocrisy1  and sedition1 upon every    
avowal of attachment to the pure        
religion of  the cross1 he became a     
considerable sufferer1 driven by the    
persecuting  emissaries of the prince of
 darkness1 from the comforts of domestic
  life1 and the enjoyment of his        
religious privileges1 he was doomed to  
the degradation and hardships of a jail4
 ,during his confinement1 his  wife     
would often sit on a stone at the door  
of the prison1 with this  child of      
promise at her breast1 revolving in deep
 affliction of mind1  the horrors of    
that tyranny by which they were deprived
 of their chief  earthly protection1 and
 left alone to contend with the         

buffetings of  adversity4    ,in the    
morning of life1 he gave the most       
promising indications of a  bright and  
useful day3 ,before he had well learned 
to speak1 a book was  his greatest      
pleasure1 and every little present of   
money1 received  additional value in his
 esteem1 as it applied to the           
gratification of  this early propensity4
 ,when a child he began to act the part 
of maturer  years1 in attention to      
mental improvement1 and in preparation  
for the  service and enjoyment of ,god4 
,the true principles of wisdom and      
spiritual understanding1 which thus     
early began to bud1 yielded1 through    
every succeeding period of his earthly  
pilgrimage1 a rich variety of  fruit1   
pleasant to the sight1 and good for     
food4 ,although naturally of a  temper  
remarkable for vivacity1 he was a       
singular exception to the  vanity of    
childhood and youth4 ,the hours devoted 
by other children to  play1 he employed 
in reading1 or in composing little poems

 to gratify  the fond expectations of   
his mother4    ,in his fourteenth year1 
he entered upon the studies of the      
learned  languages1 under the tuition of
 ,mr4 ,pinhorn1 a minister of the       
established church1 and master of the   
free grammar-school at  ,southampton2 a 
man of considerable reputation for      
learning and  respectability of         
character4 ,here our young student      
discovered such  avidity of application1
 and extent of capacity1 and so         
distinguished  himself by the ease and  
celerity of his progress1 that all who  
knew him1  anticipated with delight1 the
 perfection he afterwards attained4 ,his
  whole deportment in this critical     
period of age1 formed a happy contrast  
with the prevailing spirit of some      
modern fashionable seminaries1 where    
the seeds of vice find a congenial soil1
 and often before the age of  manhood1  
produce a copious harvest of personal   
and relative evils4 ,to  prepare himself
 for usefulness in the world1 to secure 

the approbation  of heaven1 realize the 
hopes of his friends1 and to reward the 
labours  of his preceptor1 by his       
continual diligence in improving the    
advantages  he enjoyed2 in these points 
was all his ambition concentrated4 ,in  
the  twentieth year of his age1 he      
inscribed a latin ode to ,mr4 ,pinhorn1 
which is not more honourable1 as a      
tribute of gratitude to the merit of    
the master1 than as a proof of uncommon 
proficiency in the scholar4    ,his     
unremitted diligence1 and rapid progress
 at the grammar school1 were  so        
conspicuous as to draw upon him the     
attention of some considerable          
characters in the town and              
neighbourhood1 engaged by the promising 
appearances which he made of future     
celebrity in learning and religion3     
,and with a view to his adoption into   
the established church1 they  proposed  
to support him at one of our ,english   
universities4 ,but having  studied the  
principles of non-conformity1 on which  

the sufferings of his  father had       
probably given him some useful lessons2 
and being satisfied  that these         
principles were most congenial with a   
kingdom not of this  world1 he          
respectfully declined the flattering    
proposal1 and declared  his resolution  
to take his lot with the dissenters4    
,thus when youthful vanity and ambition 
are generally most alive to the         
allurements of emolument and elevation1 
he sacrificed the fairest  prospects of 
earthly possessions in order to unite   
himself with a  people1 branded with    
every opprobrious epithet2 a people with
 whom1 in  place of the ease1 riches1   
and honours of clerical preferment1 he  
must  substitute labour for the         
salvation of souls1 and estimate his    
gains  only by his success4    ,the date
 of his spiritual life cannot be        
ascertained1 but the fact was           
indubitable from a very early period3   
,surely the consideration1 that  such a 
christian as ,,dr4 ,,watts1 could make  

no reference to the particular          
circumstances of time1 place1 or means1 
connected with his first  spiritual     
affections1 ought to check the          
presumption of those1 who would  limit  
the operations of grace1 to the         
contracted sphere of their own          
pre-conceptions4 ,he who condescended to
 lay aside the scholar and the          
philosopher1 to direct the hosannas of  
our children1 and to provide  systems of
 instruction adapted to their wants and 
capacities1 was  himself discriminated  
in his early childhood1 by hatred of    
evil and love  to the ways of ,god4     
,when only seven or eight years old1 he 
composed some verses to gratify  the    
wishes of his mother2 which1 for clear  
views of scriptural truth1  and fervour 
of devotion1 would have done honour to  
far more advanced  age4 ,the natural    
vivacity of his youth was corrected and 
improved by a  deep sense of religion2  
convinced that no life can be pleasing  
to ,god1  that is not useful to man1 he 

sanctified his best days1 by a lively   
and  well-tempered zeal to do good4 ,he 
sought and enjoyed communion with ,god1 
in retirement from the world2 and       
displayed1 in his uniform deportment1   
the inseparable connexion subsisting    
between strict religion and  substantial
 pleasure4 ,in the depth of his         
humility1 in the elevation of  his      
affection1 he was superior to most of   
his cotemporaries4 ,before he  attained 
his twenty-second year1 he had composed 
the greater part of his  hymns2 in      
comparison with which1 most compositions
 of the same kind are  frigid and       
lifeless4 ,they may indeed in some      
instances1 be thought too  appropriating
 and extatic for our mixed assemblies1  
and for the general  state of our       
religious joys3 but such objections only
 confess the  sublimity of his devotion2
 and faithfully applied to the disparity
 of  our resemblance1 will excite every 
sentiment of humility4 ,as he advanced  
from his childhood in his intimacy with 

heaven1 and in his rapid  attainments of
 that knowledge1 which too commonly     
inflates the mind with  pride1 he was   
still further removed from the          
consciousness of his  superiority2 and  
in proportion as he grew in favour with 
,god1 his meek  and lowly temper        
rendered him daily a greater favourite  
with man4    ,decided in his views and  
experience of the doctrines of the      
gospel1 the  discipline of the church1  
and in the choice of his religious      
connexions1  he repaired to an academy  
in ,london1 in the year #afij1 where he 
prosecuted his studies under ,mr4       
,thomas ,rowe1 at that time pastor of   
the  independent church-meeting1 at     
,haberdasher's-,hall4 ,three years      
afterward  this church had the honour of
 receiving him as a member4 ,at the     
academy  ,mr4 ,hughes1 the poet1 ,dr4   
,hort1 afterwards archbishop of ,tuam1  
and ,mr4  ,say 7the successor of ,mr4   
,ed4 ,calamy7 were his fellow-students2 
and1 as  appears by their subsequent    

correspondence1 they entertained a warm 
friendship for him4 ,here he appears to 
have laboured with incessant            
perseverance2 not merely to pass with   
credit through the routine of           
academical obligations1 but to attain to
 eminent distinction in the  soundest   
qualifications for future usefulness4   
,very few1 by a much  longer course of  
study1 make any near approach to the    
extent of his  acquirements4 ,in        
diligence he had no equal2 in his       
attainments1 he had  no competitor2 and 
as his progress in the paths of learning
 was not  dishonoured by an ostentatious
 vanity1 he won the esteem and          
admiration  of all who were connected   
with him in preparatory studies4        
,from the first general incorporation of
 the dissenting interest1 by the  rigid 
persecutions of the hierarchy after the 
restoration of ,charles ,,ii4  the body 
of non-conformists have always deemed it
 an important object1  to provide a     
succession of ministers competently     

qualified with divine  and human        
knowledge4 ,deprived of the splendid    
advantages of ,oxford and  ,cambridge1  
they have endeavoured1 and with no      
inconsiderable success1 to  supply the  
necessities of their churches1 by       
seminaries of a more  private and humble
 kind4 ,in every dissenting academy1    
founded on  evangelical principles1     
satisfactory evidence is always         
required1 that  the candidates for      
admission have experienced the power of 
religion upon  their hearts1 that they  
have suitable dispositions for the      
reception of  knowledge1 and that they  
are possessed of qualifications adapted 
to the  service of the church4 ,during  
their academical residence1 vigilant    
attention is paid to maintaining        
inviolate the honours of practical      
godliness2 and that residence would1 in 
any instance1 be terminated by  an act  
of immoral or scandalous conduct4 ,in   
the whole course of study1  supreme     
homage is paid to the ,,word ,,of ,,god2

 and languages and sciences  are pursued
 with a constant reference to the       
increase of divine wisdom1  and general 
usefulness4 ,when these advantages are  
duly considered1  dissenters have good  
reason to be thankfully reconciled to   
their  exclusion from the noble         
endowments1 the magnificent libraries1  
and the  splendid honours of those      
universities4 ,one of the best scholars 
and  ablest writers ,oxford has         
produced1 has made the following candid 
remarks on this subject3    8,i believe 
it to have been a very happy            
circumstance for ,mr4 ,secker#d1  that  
he was educated in a dissenting academy1
 and under so good a tutor4  ,i         
attribute much of his future eminence to
 this circumstance1 as well as  to the  
connection he fortunately formed there1 
that purity1 that  dignity1 that decency
 of character1 which enabled him to fill
 the great  offices of the church with  
singular weight and efficacy4 ,educated 
in a  dissenting persuasion1 and under  

dissenting tutors1 he had paid less     
attention to polite letters1 and more to
 divinity1 than is usually  bestowed by 
students in the universities4 ,young men
 in ,oxford and  ,cambridge1 frequently 
arrive at an age for orders1 and become 
successful  candidates for them1 who    
have studied scarcely any other         
divinity1 than  such as is to be found  
in ,ovid's ,metamorphosis1 and ,tooke's 
,pantheon4  ,few regularly-bred divines1
 as they are termed1 apply themselves to
  divinity at so early an age2 and1     
indeed1 through the defect of a         
knowledge1 and of a taste for it1 in    
youth1 many1 after obtaining  orders1   
still continue to study1 if they study  
at all1 the theology of  ,athens and    
,rome4 ,but the dissenters study        
divinity at an early age1 and  if they  
had united the study of the belles      
lettres with it in due  proportion1 ,i  
believe their divines would have made a 
still more  honourable appearance than  
they have done1 though they are1 and    

ever  have been1 highly respectable#e40 
,what ,mr4 ,watts was as a student1 the 
testimony of his tutor  sufficiently    
evinces3 ,he never1 ,mr4 ,rowe declared1
 gave him any occasion  for reproof2 but
 was so exemplary1 that he often        
proposed him as a  pattern for the      
imitation of other pupils4 ,the great   
ends of his studies  were fixed1 and the
 subjects of them were substantial1 he  
well knew the  value of his             
opportunities1 nor was he at any loss as
 to the best means  of improving them4  
,no time was given to vain amusements1  
or to  unnecessary indulgencies4 ,the   
seasons of rest and exercise 7so        
essential  to health7 were curtailed1   
and so passionately was he devoted to   
the  increase of his knowledge1 that he 
either laid the foundation of           
disorders1 which imbittered his future  
life1 or1 if latent1 armed them  with   
the power which resisted all medical    
skill4 ,the operations of his  own mind1
 his reading1 his observation1 and his  

social intercourse were  all made       
subservient to the great designs of his 
station4 ,with the hands  of a ,midas1  
he had the art of turning whatever he   
touched into gold3 the  treasures of    
knowledge1 both philosophical and       
theological1 opened to  the world1 so   
early after he left the academy1 shew   
the intenseness of  his application1 and
 the capaciousness of his mind during   
his residence  there4 ,the most         
important works in every science engaged
 his attention2  and as he had no       
tedious hours to amuse1 nor any fugitive
 curiosity to  gratify1 his reading     
uniformly promoted the increase of his  
mental  riches4 ,he did not rove about  
in the fields of science to gather      
withering flowers1 but the precious     
fruits wherewith the mower filleth  his 
hand1 and he that bindeth sheaves his   
bosom4 ,to impress upon his  memory the 
most important and interesting parts of 
the books he read1 it  was his custom1  
to make judicious abridgements2 and that

 he might  compose and digest the       
sentiments and arguments of his authors1
 in order  to render each in succession 
instrumental to the confirmation and    
enlargement of his views1 his principal 
books were interleaved4    ,the long    
silence of this excellent and           
accomplished youth1 after he left  the  
academy1 as to the primary object of all
 his studies1 the preaching  of the     
gospel1 affords considerable scope for  
conjecture3 ,he was twenty  years old   
when he returned from ,london to        
,southampton2 there he remained  two    
years2 after which he went to reside in 
the family of ,sir ,john  ,hortopp1 as  
tutor to his son1 where he continued two
 years longer4    ,it is true he was but
 still a youth diffident of himself and 
deeply  affected with the importance of 
the ministry1 under a sense of his      
insufficiency and trembling lest he     
should go to the altar of ,god          
uncalled4 ,but after sixteen years spent
 in classical studies1 after  uncommon  

proficiency in other parts of learning  
connected with the work  of the         
ministry1 with every qualification for  
the sacred office1 living  at a time    
when his public services were peculiarly
 needed and when he  was known and      
spoken of as promising celebrity in     
whatever profession he  might chuse1    
that with all these advantages he should
 continue in  retirement2 is a fact     
difficult to account for1 and for which 
only his  extreme diffidence can afford 
any apology4    ,but whatever were his  
reasons for so long a silence1 his time 
was wisely  unproved2 he gave himself up
 to reading1 meditation1 and prayer2 and
 in  the family of his patron1 besides  
discharging the duties of a tutor1 he   
was employed in several of his most     
useful and popular works1  particularly 
his ,logic1 ,astronomy and ,geography4  
,in the family of ,sir ,john1 he appears
 to have enjoyed1 whatever was most     
congenial with his views in friendship  
and devotion3 his testimony in  his     

sermon on the death of ,sir ,john is    
highly honourable to his virtue  and to 
the mingled respect1 sorrow and         
gratitude of the preacher4    ,while he 
was increasing his mental treasures by  
study1 and familiarising  the importance
 of these treasures to his pupil1 he    
enjoyed opportunities  of conversing    
with the wise1 the learned1 and the     
devout1 here his  thirst after knowledge
 increased daily and his ambition for   
usefulness4  ,the advantages of his     
situation1 like the beams of light1 fell
 upon an  object capable of reflecting  
them2 and to this part of his life1 may 
be  ascribed much of that superiority1  
by which he was afterwards              
distinguished in the church2 which still
 animates us in his writings1  and which
 amidst all the caprice of taste1 or the
 revolutions of  opinions1 will endear  
and perpetuate his remembrance4    ,on  
his birth-day #afih1 he preached his    
first sermon2 8,probably  considering   
that as the day of a second nativity1 by

 which he  entered into a new period of 
existence40 ,sometime in the course of  
this  year he was chosen assistant to   
,dr4 ,isaac ,chauncy1 pastor of the     
,independant church then meeting in     
,mark-lane1 and such was his  acceptance
 and success1 that in ,january #agja-b1 
he succeeded ,dr4 ,chauncy  in the      
pastoral office4 ,the day on which he   
accepted his invitation to  this charge 
was distinguished by an event peculiarly
 interesting to the  friends of         
religious liberty4 ,the death of ,king  
,william ,,iii4 brought a  cloud over   
the prospects of the dissenters2 which  
in the close of the  succeeding reign1  
was ready to burst in showers of        
calamity1 and which  was only dispelled1
 by the critical interposition of divine
 providence  in the death of queen      
,anne4    ,mr4 ,watts1 who had not      
entered upon the service of ,god without
 duly  counting the cost1 was not to be 
discouraged by difficulties1 nor        
deterred by opposition4 ,he had 8engaged

 in a sacred work1 where the  harvest is
 great1 and the labourers are but few2  
while he had left the  field of         
ambition1 where the labourers are many1 
and the harvest not  worth carrying     
away40#f ,his views were directed to    
right objects1 his  principles          
invigorated his exertions1 and the power
 with which he was  endowed from on     
high1 enabled him to speak with         
irresistible wisdom4 ,the  same month in
 which he assented to the unanimous call
 of the church1 he  was solemnly set    
apart to the important relationship2 and
 never did any  young man assume the    
pastoral office with higher             
qualifications1 with  deeper humility1  
or with more ardent desires for the     
eternal welfare of  men4 ,his public    
declaration of acquiescence in the      
choice of the church  7of which some    
abstracts are here subjoined7 while it  
illustrates the  truth of these         
observations1 will gratify every reader 
of spiritual  discernment4              

8,brethren1    8,you know the constant  
aversion ,i have had to any proposals of
 a  pastoral office for these three     
years4 ,you know also1 that since you   
have given me an unanimous call thereto1
 ,i have proposed several methods  for  
your settlement without me1 but your    
choice and your affections  seemed to be
 still unmoved4 ,i have objected my own 
indisposition of  body1 and ,i have     
pointed to three divines1 members of    
this church1 whose  gifts might render  
them more proper for instruction1 and   
their age for  government4 ,these things
 ,i have urged till ,i have provoked you
 to sorrow  and tears1 and till ,i      
myself have been almost ashamed4 ,but   
your  perseverance in your choice1 your 
constant profession of edification by   
my ministry1 the great probability you  
shew me of building up this  famous and 
decayed church of ,christ1 and your     
prevailing fears of its  dissolution1 if
 ,i refuse1 have given me ground to     
believe1 that the  voice of this church 

is the voice of ,christ2 and to answer  
this call1 ,i  have not consulted with  
flesh and blood3 ,i have laid aside the 
thoughts  of myself to serve the        
interest of our ,lord4 ,i give up my own
 ease for  your spiritual profit and    
your increase4 ,i submit my inclinations
 to my  duty1 and in hopes of being made
 an instrument to build up this ancient 
church1 ,i return this solemn answer to 
your call1 that1 with a great  sense of 
my own inability in mind and body to    
discharge the duties of so  sacred an   
office1 ,i do1 in the strength of       
,christ1 venture upon it1 and  in his   
name ,i accept your call1 promising in  
the presence of ,god and his  saints1 my
 utmost diligence in all the duties of a
 pastor1 so far as ,god  shall enlighten
 and strengthen me2 and ,i leave this   
promise in the bands  of ,christ our    
,mediator1 to see it performed by me    
unto you1 through the  assistance of his
 grace and ,spirit40    ,these          
professions and promises were followed  

by corresponding diligence  and holy    
zeal4 ,the number and variety of his    
writings1 the frequency and  excellence 
of his preaching1 his exact attention to
 the spiritual  affairs of his flock by 
domestic visits1 when not confined by   
illness1  shew the intenseness of his   
industry1 and a laborious piety1 as     
uncommon  to others as they were        
honourable to himself4 ,the younger     
members of his  church were peculiarly  
interested in his affection and zeal4   
,for them he  was always forming plans  
of religious improvement1 and when he   
could no  longer be useful to them in   
the pulpit1 he was solicitous for them  
in  his afflicting confinement4 ,to     
promote their prosperity and happiness  
in  the momentous concerns of a future  
world1 he formed a society from this    
class of his charge1 for prayer and     
spiritual conference4 ,in this  society 
the substance of his ,guide to ,prayer  
was originally delivered4    ,in        
visiting the families of his            

congregation1 he was always careful to  
leave a savour of divine truth upon     
their minds2 and as his own piety  was  
chearful1 he endeavoured to diffuse its 
benign influences wherever  he went3    
,walking or riding1 in company or in    
retirement1 he was either  improving    
himself or others4 ,he was never so much
 at home as in his  study1 nor ever more
 in his element than when engaged in    
performing the  works of mercy and the  
labours of love4    ,his tempers were   
such as became his character1 and       
secured to him the  veneration and      
esteem of those who most materially     
differed from him in  points of faith4  
,to say he had his imperfections is only
 to assert1 that  he was a man and not  
an angel4 ,if his natural tempers were  
hasty1 and he  occasionally expressed   
himself with a keenness bordering on    
resentment1  he was habitually meek and 
lowly4    ,with a mind eminently        
susceptible of the emotions of          
friendship and  gratitude1 he was       

superior to the contracted views1 and   
the untempered  zeal of the bigot4 8,it 
was not only in his book but in his mind
 that  orthodoxy was united with        
charity40 ,he knew how to sustain       
injurious  treatment without            
retaliating4 ,his meekness of opposition
 was  remarkable1 and the good he       
performed was unclouded by pharisaical  
ostentation4 ,his popularity was duly   
tempered by his low opinion of  himself1
 and his afflictions were sanctified by 
patient submission to  the unerring will
 of heaven4 ,the love of money in a     
minister of ,christ1  he looked on with 
contempt and detestation4 ,a third part 
of his income  he devoted to the        
purposes of charity1 and when he was    
incapable of his  public labours he     
refused to receive his salary4 ,happy   
will be that  reader whose mind is      
disposed1 by his writings1 to copy his  
benevolence  to man and his reverence to
 ,god4    ,in company he assumed no     
superiority1 nor could any wise and good

 man  feel his superiority with other   
sentiments than such as were mutually   
honourable4 ,his conversation betrayed  
none of the weakness of egotism1  nor   
the malevolence of detraction4 ,he could
 be entertaining without  levity1 and   
serious without austerity4 ,with a      
natural easy flow of  thought he        
combined aptness1 purity1 and elegance  
of expression2 so  affable and engaging 
was his deportment wherever he went1    
that the  enquiring virtuous mind was   
always gratified1 while the gay and     
thoughtless were fixed in attentive     
veneration1 and so conspicuously  were  
the beauties of sincerity delineated in 
his social character that  he was not   
more admired as a man of talents and    
learning1 than he was  sought1 loved and
 trusted as a faithful friend4    ,as a 
preacher1 ,dr4 ,watts ranks with the    
most eminent3 ,his published  sermons   
afford a happy specimen of the spirit   
which pervaded his pulpit  exercises4   
,here is no trimming1 no disguise of    

sentiment1 all is  transparent and clear
 as crystal4 ,he thought with the       
humility that  becomes a fallible man1  
but he spoke with all the perspicuity1  
decision1  and boldness1 of an honest   
man4 ,what is said of ,mr4 ,philip      
,henry is not  less applicable to him4  
,he was admired and loved1 because1     
though so  excellent a scholar and so   
polite an orator1 he became so          
profitable and  powerful a preacher1 and
 so readily laid aside the enticing     
words of  man's wisdom1 which were so   
easy to him4 ,while he avoided          
whatsoever  could disgust the learned   
and polite he was equally cautious not  
to soar  above the illiterate4 ,in his  
sermons dignity and simplicity are so   
conspicuous that every one sees he only 
wished to gain access to the  passions  
through the medium of the understanding4
 ,sometimes he thought  he descended too
 low in accommodating his style to      
ignorance and dulness  of apprehension4 
,in his discourse on ,humility1         

represented in the  character of ,st4   
,paul1 he makes this apology for        
descending to familiar  and low scenes  
of life4 ,i almost reprove myself here1 
and suspect my  friends will reprove me 
too for introducing such low scenes of  
life1 and  such trivial occurrences into
 a grave discourse4 ,i have put the     
matter  into the balances as well as ,i 
can1 and weighed the case1 and the      
result  is this3 ,general and distant   
declamations seldom strike the          
conscience  with such conviction as     
particular representations do2 and since
 this  iniquity often betrays itself in 
these trivial instances1 it is better   
perhaps to set them forth in their full 
and proper light1 than that the  guilty 
should never feel a reproof1 who1 by the
 very nature of their  distemper1 are   
unwilling to see or learn their own     
folly1 unless it is  set in a glaring   
view#g4    ,but as his great aim was to 
be understood1 and to supply his hearers
  with suitable matter for holy         

meditation in private2 as he watched for
  souls like one that was to give an    
account1 a divine solemnity  accompanied
 all he said4 ,the frivolous1 jocular   
disposition of some  modern pulpit      
orators1 never degraded his character1  
never insulted the  decency of public   
worship1 or mocked the expectations of  
the devout  mind4 ,where is the         
expression that could raise the faintest
 blush upon  the cheek of modesty1 or   
irritate the risibility of the most     
puerile8    ,in his personal appearance 
there was little that could interest the
  admirers of external comeliness4 ,he  
was low of stature1 and his bodily      
presence was weak2 yet there was a      
certain dignity in his countenance1  and
 such piercing expression in his eyes1  
as commanded attention and  awe4 ,his   
manner was animated2 but not boisterous2
 the self-possession he  enjoyed was    
inspired by confidence in ,god2 and     
therefore1 discovered  nothing but      
respect and affection for his hearers4  

,when ,dr4 ,gibbons  asked him1 if he   
did not find himself sometimes too much 
awed by his  auditory1 he replied1 ,that
 when such a gentleman1 of eminent      
abilities  and learning1 has come into  
the assembly1 and taken his eye1 he felt
  something like a momentary tremor1 but
 that he recovered himself by           
remembering what ,god said to the       
,prophet ,jeremiah1 8,be not dismayed at
  their faces1 lest ,i confound thee    
before them40 ,in preparation for his   
ministry1 he wrote and committed to     
memory1 the leading features of his     
cursory sermons2 the rest he trusted to 
his extemporary powers1 and the         
promised assistance of the ,holy        
,spirit2 and he never failed to acquit  
himself with credit4 8,his reading had  
made him a full man1 conference a  ready
 man1 writing an exact man#h10 and his  
free access to the fulness  of ,christ  
made him an essentially profitable man4 
,at the conclusion of  weighty sentences
 it was his custom to pause1 that he    

might quicken the  attention and more   
solemnly impress the realities of the   
gospel upon the  mind4 ,he had          
cultivated with care and singular       
success the graces of  language4 ,the   
correctness of his pronunciation1 the   
elegance of his  diction1 and the       
grandeur of his sentiments1 obtained him
 an uncommon  share of popularity4 ,i   
once mentioned1 says ,dr4 ,johnson1 the 
reputation  which ,mr4 ,foster had      
gained by his proper delivery to my     
friend ,mr4  ,hawkesworth1 who told me1 
that in the art of pronunciation he was 
far  inferior to ,dr4 ,watts4    ,his   
ambition of usefulness was confined to  
no time or place2 such was  his love to 
the ,head of the church1 and his        
compassion for the fallen  children of  
men1 that he was eager to seize every   
opportunity of  glorifying him1 and     
administering the word of salvation to  
them1 as the  subsequent anecdote1      
communicated by ,mr4 ,kingsbury1 of     
,southampton1 to  ,dr4 ,gibbons1 will   

testify3--8,mr4 ,richard ,ellcock was a 
servant in old ,mr4  ,watts's family4   
,dr4 ,watts going to ,london after the  
last time of his  visiting his father at
 ,southampton1 ,richard ,ellcock was    
ordered to go  with him a day's journey4
 ,the ,doctor entered into serious      
discourse with  him1 which made a deep  
and lasting impression on his heart and 
was the  means of his sound and saving  
conversion4 ,after the ,doctor came to  
,london1 he wrote to his father1        
recommending the servant to his         
particular regard1 for that he doubted  
not he would make an eminent  christian1
 and so he lived and died1 leaving an   
honourable character for  piety and     
uprightness behind him40    ,soon after 
he had entered upon his pastoral        
labours1 he was visited with  illness1  
which threatened all the sanguine hopes 
of his people with an  early period to  
his usefulness4 ,his confinement was    
long1 his recovery  slow1 and his       
constitution considerably impaired4     

,under these  circumstances1 the ,rev4  
,samuel ,price was chosen to assist him 
in the  duties of his office4 ,however1 
his exertions were renewed with his     
strength1 and his sufferings enabled him
 to preach more than ever to the        
instruction and delight of his hearers4 
,in the prosecution of his  various     
plans of usefulness1 he met with no     
material interruption till  ,september1 
#agab1 when he was seized with a fever  
of such violence1 that  it brought a    
debility upon his nerves1 for which time
 afforded no  remedy1 and which entirely
 laid him aside from the exercise of his
  ministry more than four years4 ,how   
inscrutable are the dispensations of    
providence1 when men who1 for           
disseminating the doctrines of the      
cross1  possess the first               
qualifications1 are laid aside or cut   
off in the  flower of their age1 while  
others1 far below mediocrity1 live till 
they  become useless and burdensome6    
,of the affectionate solicitude of his  

people for the restoration of his       
health he was honoured with the best    
evidence by their unceasing prayers  to 
,god for him in this season of trouble4 
,particular days were set apart  for    
this purpose1 in which many of his      
brethren in the ministry united  as men 
deeply impressed with the importance of 
his life2 and their  prayers were       
answered4 ,mr4 ,price1 his assistant1   
was now1 at ,mr4 ,watts's  own desire1  
elected to be joint pastor with him2 and
 he was accordingly  ordained to this   
office1 ,march #c1 #agac4 ,between these
 two  fellow-labourers there subsisted1 
till death1 an inviolable friendship4   
,the amiable subject of our memoirs     
speaks of ,mr4 ,price as his faithful   
friend and companion in the ministry2   
and mentions a legacy that he  leaves   
him1 8as only a small testimony of his  
great affection for him1  on account of 
his services of love during the many    
harmonious years of  their fellowship in
 the work of the gospel40 ,when the     

preachers of  religion1 whether they    
sustain such immediate relationship or  
not1 thus  live superior to the meanness
 and guilt of depreciating and envying  
each  others reputation1 talents1 and   
services in the church2 when the        
despicable spirit of competition1 and   
variance1 of cold civility1 and         
jealousy is absorbed in brotherly love1 
and in generous exertions for  the just 
honour of each other1 then they will    
furnish an effectual  confutation to the
 ignorant clamours of infidelity against
 priest-craft1  and as was the case with
 these two excellent men1 the friendship
 they  exercise will return seven-fold  
into their own bosoms4    ,the          
afflicting state to which ,mr4 ,watts   
was reduced by this sickness1  inspired 
his friends with a tender and becoming  
sympathy1 and  particularly engaged the 
benevolent attention of ,sir ,thos4     
,abney1 at  that time an alderman of    
,london1 and afterwards one of its      
representatives in parliament3 ,a man of

 eminent piety and zeal1 a  blessing to 
his country and the church of ,god4 ,he 
died in the year #agbb1  deeply         
regretted by all the friends who were   
contemporary with him and  acquainted   
with his worth1 and no less respectfully
 remembered wherever  the works of ,dr4 
,watts are read1 by the monuments of his
 friendship for  the author2 a          
friendship pure and uniform1 without the
 usual pride of  patronage1 or the      
obsequiousness of timid submission4 ,in 
this family he  found an asylum from the
 anxieties of dependance1 and that still
 more  endeared by the perception of    
reciprocal benefits4 ,here he           
experienced  all the tenderness and care
 that the languishing state of his      
health  required4    ,whatever riches   
and munificence could supply1 or respect
 and affection  suggest to alleviate    
these painful vicissitudes1 he enjoyed  
to the full  extent of his wishes1 and  
to the happy event of his introduction  
into  this benevolent family may be     

ascribed the prolongation of a life the 
value of which may be estimated by the  
many excellent works which he           
published1 during his long residence    
with them4 ,the same respect and        
friendship shewn him by ,sir ,thomas    
,abney were perpetuated by his lady  and
 their daughter till his days were      
numbered and finished4 ,lady ,abney     
died about a year after him4 ,she was   
endowed with every virtue essential  to 
an illustrious example4    ,the         
following anecdote1 communicated to the 
late ,mr4 ,toplady by the  ,countess of 
,huntingdon1 will serve to confirm what 
is said of the happy  terms upon which  
he lived with this house4 ,the ,countess
 being on a visit  to ,dr4 ,watts at    
,stoke-,newington1 was thus accosted by 
him3 ,your ladyship  is come to see me1 
on a very remarkable day4 8,why is this 
day so  remarkable80 answered the       
,countess4 8,this very day thirty       
years10  replied the ,doctor1 8,i came  
to the house of my good friend ,sir     

,thomas  ,abney1 intending to spend but 
a single week under his friendly roof3  
and  ,i have extended my visit to the   
length of thirty years30 ,lady ,abney   
who  was present1 immediately said1 ,sir
 what you term a long thirty years      
visit ,i consider as the shortest visit 
my family ever received4 ,his           
gratitude1 in the review of his         
obligations during a thirty-six years   
residence with her ladyship1 is strongly
 marked in a passage of his  will1 where
 he speaks of the generous and tender   
care shewn him by her  ladyship and her 
family in his long illness1 many years  
ago when he was  capable of no service1 
and also her eminent friendship and     
goodness  during his continuance in the 
family ever since4    ,the various      
stories circulated of his strange       
nervous affections1 or  father it should
 be said1 of his intellectual           
derangement1 appear to  have been the   
fabrications of the designing1 and only 
to have obtained  belief with the       

credulous4 8,i take upon me1 and feel   
myself happy10 says  his biographer and 
friend1 ,dr4 ,gibbons1 8to aver1 that   
these reports  were utterly false1 and  
,i do this from my own knowledge of him 
for  several years1 and some of them the
 years of his decay2 from the express   
declaration of his amanuensis1 who was  
ever with him1 and above all from  that 
of ,mrs4 ,elizabeth ,abney1 who lived in
 the same family with him  thirty-six   
years40    ,but his constitution was    
broken1 and his nervous system          
considerably  disordered and            
debilitated1 by the frequent and heavy  
strokes of  illness1 and his intense    
exertions of mind1 especially in his    
youth#i4  ,he was for several years     
together greatly distressed with        
insomnia1 or  continued wakefulness4    
,very often he could obtain no sleep for
 several  nights successively except    
such as was forced by medical           
preparations2  and not unfrequently even
 opiates lost their virtue1 and only    

served to  aggravate his malady4 ,it is 
wonderful how1 with such a weak frame   
and so  many shocks rapidly succeeding  
each other1 he was able to maintain such
  equanimity of temper1 and vigour of   
intellect3 ,the state of his mind       
through all the decays of nature1 his   
humble confidence and his joy gave  the 
decisive stamp of reality to his hopes  
and exemplified the sublime  attainments
 of which we are capable in this vale of
 imperfection and  sorrow4 ,his         
superiority to the pressures of         
sickness1 and his triumphant  assurance 
of the love of ,god are beautifully     
expressed in his own devout  soliloquy  
which he entitles ,thoughts and         
,meditations in a long sickness1        
#agab-agac4                  ,yet1      
gracious ,god1 amidst these storms of   
nature1              ,thine eyes behold 
a sweet and sacred calm                 
,reign through the realms of conscience4
 ,all within              ,lies         
peaceful1 all compos'd4 ',tis wondrous  

grace              ,keeps off thy       
terrors from this humble bosom4         
,though stain'd with sins and follies1  
yet serene              ,in penitential 
peace1 and chearful hope1               
,sprinkled and guarded with atoning     
blood4              ,thy vital smiles1  
amidst this desolation1                 
,like heav'nly sun-beams hid behind the 
clouds1              ,break out in happy
 moments1 with bright radiance          
,cleaving the gloom1 the fair celestial 
light              ,softens and gilds   
the horrors of the storm1               
,and richest cordials to the heart      
conveys4                  ,o glorious   
solace of immense distress1             
,a conscience and a ,god6 ,a friend at  
home1              ,and better friend on
 high6 ,this is my rock              ,of
 firm support1 my shield of sure defence
              ,against infernal arrows4 
,rise1 my soul1              ,put on thy
 courage4 ,here's the living spring1    
,of joys divinely sweet and ever new4   

,a peaceful conscience1 and a smiling   
heav'n4    ,the two universities of     
,edinburgh and ,aberdeen in the year    
#agbh  severally conferred on him       
unsolicited and without his knowledge1  
the  degree of doctor in divinity4 ,this
 academical honour was never better     
bestowed or received with less vanity2  
and happy would it have been for  such  
seminaries had titles of this sort never
 been disgraced by any  thing mercenary 
in their source or by ignorance or      
superciliousness in  their subjects4 ,in
 this case the honour was reciprocal1 so
 far as a  diploma may be allowed to    
bear any proportion to poignancy of     
genius1  highly cultivated              
understanding1 the richest talents of   
the head1 added  to the most amiable    
virtues of the heart4    ,although a    
non-conformist from principles and      
uniformly such in  practice1 he held a  
friendly correspondence with some of the
 first  characters in the established   
church4 ,among these were ,seeker1      

archbishop of ,canterbury1 ,gibson1     
bishop of ,london2 ,hort1 archbishop of 
,tuam1 and many others of elevated rank 
and eminent literary reputation4  ,their
 letters#aj to him are written in an    
uncommon strain of  reiteration and     
esteem1 and although many expressions   
occur which bear  too near an affinity  
to the language of flattery1 those who  
knew the man  and were benefited by his 
writings may be allowed some latitude   
beyond  what is common in such cases4   
,if1 while the deadly night shade of    
infidelity is diffusing its poison      
through our country1 churchmen and      
dissenters1 especially the clergy and   
those who entertain the same views of   
the faith that was once delivered  to   
the saints1 could agree thus to differ1 
and lay aside all intemperate  zeal for 
and against the modes and forms of      
religion2 would they  mutually cherish  
brotherly love and unite as far as      
possible to aid each  others exertions  
in the common cause2 what a mighty      

change would soon be  produced in the   
state of religion1 and what sources of  
pleasure they  would daily open to the  
advocates of the truth8    ,mental light
 has no immediate or necessary          
dependance upon exterior  circumstances1
 nor can it be confined within the      
bounds of any  denomination1 so like    
that glorious element its progress is   
irresistible1 and must be unbounded in  
its dominion4 ,here superstition  has no
 influence1 bigotry has no power2 and   
although we cannot  accurately pronounce
 the ,shibboleth and ,sibboleth of      
different parties1  we may yet unite our
 prayers and our zeal where1 as the     
candidates for  eternal life1 we are all
 one4 ,as we often perceive in chemical 
experiments that two things the most    
hostile by nature1 and most averse  to  
unite1 by the addition of a third become
 perfectly miscible1 so by a  spirit of 
true piety and candour poured out upon  
both1 we should see  conformists and    
non-conformists extend to each other the

 right hand of  fellowship and unite in 
every office of friendship and in all   
the  obligations of their religious     
characters4 ,may the auspicious period  
soon dawn when ,ephraim shall not envy  
,judah1 and when ,judah shall not  vex  
,ephraim4                  ,let us no   
more contend1 nor blame                 
,each other1 blamed enough elsewhere1   
but strive1                ,in offices  
of love1 how we may lighten             
,each other's burden in our share of    
woe#aa4    8,such characters as ,dr4    
,watts still live and flourish in our   
churches3  7,i adopt the words of a late
 acute writer74 ,it would be easy to    
give a  long list of names from the dawn
 of the reformation to this day3 but ,i 
sacrifice the pleasure of doing so to   
the modesty of my friends4 ,this        
however1 ,i will venture to say1 and no 
man shall stop me of this  boasting1 we 
have in our churches now exact copies of
 our ancient  models4 ,the prophets1 do 
they live for ever8 ,yes they do4 ,the  

spirit of ,elijah rests upon ,elisha6   
,the grave solidity of ,cartwright  and 
,jacob seemed to reside in our ,owens   
and ,goodwins and ,gills4 ,the  vivacity
 of ,watts and ,bradbury and ,earle     
lives in others1 whom ,i dare  not name4
 ,the patient laborious ,fox1 the silver
 ,bates1 the melting  ,baxter1 the      
piercing ,mead1 the generous ,williams1 
the instructive  ,henry1 the soft and   
candid ,doddridge1 ,ridgley1 and ,gale1 
and ,banyan  and ,burgess1 in all their 
variegated beauties yet flourish in our 
pulpits exercising their different      
talents for mutual edification4 ,we     
have ,barnabas the son of consolation1  
and ,boanerges the thunderer1           
still4--,ye servants of the ,most ,high 
,god1 who shew unto us the way of       
salvation6 ,peace be within the walls of
 your churches1 and  prosperity within  
your dwelling-houses#ab40    ,one great 
man after celebrating the just praises  
of ,dr4 ,watts's talents1  after        
acknowledging he was such as every      

christian church would rejoice  to      
adopt1 descends to the miserable        
littleness of cautioning the world      
against his non-conformity1 as if that  
were a diminution of his  literary1 or a
 blot upon his theological reputation4  
,a melancholy proof  how far a          
philosophic mind may sometimes be       
debased by a churlish  bigotry2 the very
 spirit that gave birth to all the      
persecutions which  harassed and        
oppressed the present established church
 when she dissented  from the church of 
,rome1 and to which we may ascribe all  
the animosities  which divide and       
degrade those who only deviate in       
questions of a  circumstantial          
discipline since that period4 ,in ,dr4  
,watts were combined  all the           
excellencies which form a complete      
reverse of a party zealot1  and if a    
meek and lowly mind could shield the    
memory of any man from the  envenomed   
influence of this passion1 his          
non-conformity had never been  mentioned

 but with a view of recommending the    
virtues by which he so  greatly adorned 
it4    ,as an author no man's posthumous
 claim upon the gratitude of the church 
and of his country1 can be urged with a 
more imperative tone3 ,the  natural     
strength of his genius1 which he        
cultivated and improved by a  very      
considerable acquaintance with the most 
celebrated writers1 both  ancient and   
modern1 had enriched his mind with a    
large and uncommon  store of just       
sentiments1 and useful knowledge of     
various kinds4 ,his  soul was too noble 
and large1 to be confined within narrow 
limits1 he  could not be content to     
leave any path of learning untried1 nor 
rest in  a total ignorance of any       
science1 the knowledge of which might be
 for  his own improvement1 or might in  
any way tend to enlarge his capacity of 
being useful to others4    ,though that 
which gave him the most remarkable      
pre-eminence was the  extent and        
sublimity of his imagination3 how few   

have excelled1 or even  equalled him in 
quickness of apprehension1 and solidity 
of judgment3 and  having also a faithful
 memory to retain what he collected from
 the  labours of others1 he was able to 
pay it back again into the common       
treasury of learning with a large       
increase4 ,it is a question whether any 
author before him ever appeared with    
reputation on such a variety of         
subjects1 as he has done1 both as a     
prose-writer1 and a poet4 ,however  this
 we may venture to say1 that there is no
 man now living of whose  works so many 
have been dispersed1 both at home and   
abroad1 that are in  such constant use1 
and translated into such a variety of   
languages2 many  of which will remain   
more durable monuments of his great     
talents1 than  any representation we can
 take of them1 though it were to be     
graven on  pillars of brass#ac4    ,his 
excellent friend1 ,dr4 ,doddridge1 in   
his dedication of his ,rise and         
,progress of ,religion in the ,soul1    

congratulates him1 8that while          
condescending to the humble work of     
forming infant minds to the first       
rudiments of religious knowledge by his 
various ,catechisms and ,divine  ,songs1
 he was also daily reading lectures of  
logic and other useful  branches of     
philosophy to studious youth1 and this  
not only in private  academies but in   
the most celebrated seats of learning1  
not merely in  ,scotland1 and in our    
,american colonies1 where for some      
peculiar  considerations it might be    
most naturally expected1 but1 through   
the  amiable candour of some excellent  
men and accomplished tutors1 in our     
,english universities too4 ,and that he 
was also teaching hundreds of  ministers
 and private christians by his sermons1 
and other theological  tracts1 so       
happily calculated to diffuse through   
their minds that light  of knowledge1   
and through their hearts that fervour of
 piety1 which ,god  had been pleased to 
enkindle in his own4 ,and as to my      

certain knowledge  your compositions    
have been the singular comfort of many  
excellent  christians on their dying    
beds1 for ,i have heard stanzas of them 
repeated from the lips of several1 who  
were doubtless in a few hours to  begin 
the song of ,moses and the ,lamb1 so ,i 
hope and trust1 that1 when  ,god shall  
call you to that salvation for which    
your faith and patience  have so long   
been waiting1 he will shed around you   
the choicest beams of  his favour1 and  
gladden your heart with consolations    
like those which  you have been the     
happy instrument of administering to    
others40    ,dr4 ,johnson1 whom no one  
here will suspect of partiality1 and    
whose  decisions in such case no one    
will dispute1 acknowledges that few     
books  had been perused by him with     
greater pleasure1 than ,watts's         
,improvement  of the ,mind1 of which he 
says1 8the radical principles may indeed
 be  found in ,locke's ,conduct of the  
,understanding1 but they are so expanded

  and ramified by ,watts1 as to confer  
upon him the merit of a work in the     
highest degree useful and pleasing4     
,whoever has the care of instructing    
others may be charged with deficience in
 his duty if this book be not           
recommended40    ,of his ,logic1 which  
soon obtained considerable celebrity at 
home and  abroad1 ,lord ,barrington     
speaks in the following terms of high   
encomium3    8,i returned you my thanks 
for the kind present of your ,logic soon
 after  ,i received it4 ,i can now do it
 on much better grounds1 for since ,i   
have  read it1 ,i do not barely thank   
you for the civility1 or the            
satisfaction  ,i have received on       
reading a book finely written on a noble
 and useful  subject1 or for the profit 
,i have reaped by it1 but for a book1 by
  which1 ,i expect1 not only the youth  
of ,england1 but all1 who are not too   
lazy1 or too wise to learn1 will be     
taught to think and write better  than  
they do1 and thereby become better      

subjects1 better neighbours1  better    
relatives1 and better christians2 for as
 wrong reasoning helps to  spoil each of
 these1 so far will putting us in a     
right way of thinking1  help to mend us4
 ,i think your book so good an help to  
us in this way1  that ,i shall not only 
recommend it to others1 but use it as a 
manual of  its kind myself1 and intend1 
as some have done ,erasmus or a piece of
  ,cicero1 for another purpose--to read 
it over once a year40    ,the author of 
the ,meditations among the ,tombs1 and  
the ,dialogues between  ,theron and     
,aspasio1 in a letter of acknowledgment 
for the present of his  discourses on   
the glory of ,christ1 says--8,to say    
your works have long  been my delight   
and study1 the favourite pattern by     
which ,i would form  my conduct and     
model my style1 would only be to echo   
back in the  faintest accents what      
sounds in the general voice of the      
nation4 ,among  others of your edifying 
compositions1 ,i have reason to thank   

you for  your sacred songs1 which ,i    
have introduced into the service of my  
church2 so that1 in the solemnities of  
the sabbath1 and in a lecture on  the   
week day1 your muse lights up the       
incense of our praise1 and  furnishes   
our devotion with harmony40    ,the     
,countess of ,hertford1 afterwards      
,duchess of ,somerset1 writes to him  in
 a strain of peculiar admiration and    
thankfulness1 on reading his            
,theological ,works4 8,almost all the   
hours ,i passed alone1 ,i have employed 
in reading your works1 which for ever   
represent to my imagination the  idea of
 a ladder or flight of steps1 since     
every volume seems to rise a  step      
nearer to the language of heaven1 and   
there is a visible  progression toward  
that better country through every page1 
so that1  though all breathe piety and  
just reason1 the last seems to crown the
  whole1 till you shall again publish   
something to enlighten a dark and       
obstinate age1 for ,i must believe that 

the manner in which you treat  divine   
subjects1 is more likely to reform and  
work upon the affections  of your       
readers1 than that of any other writer  
now living4 ,i hope ,god  will1 in mercy
 to many thousands1 myself in           
particular1 prolong your  life many     
years4 ,i own this does not seem a kind 
wish to you1 but ,i  think you will be  
content to bear the infirmities of the  
flesh some  years longer1 to be an      
instrument in the hands of ,god1 toward 
the  salvation of your weak and         
distressed brethren40    ,dr4 ,vicesimus
 ,knox1 in his ,christian ,philosophy1  
after a long citation  from the ,inward 
,witness to ,christianity1 concludes    
thus3--8,for my own  part1 ,i cannot but
 think this good man approached as      
nearly to christian  perfection as any  
mortal ever did in this sublunary state2
 and therefore  ,i consider him as a    
better interpreter of the christian     
doctrines than  the most learned        
critics1 who1 proud of their reason and 

their learning1  despised or neglected  
the very life and soul of christianity1 
the  living1 everlasting gospel1 the    
supernatural operation of divine grace2 
and be it ever remembered1 that ,dr4    
,watts was a man who cultivated his     
reason with particular care1 who studied
 the abstrusest sciences1 and  was as   
well qualified to become a verbal       
critic1 or a logical disputant  on the  
scriptures1 as the most learned among   
the doctors of ,sorbonne1 or  the       
greatest proficients in polemical       
divinity4 ,i mentioned this             
circumstance for the consideration of   
those who insinuate that the  doctrines 
of grace cannot be entertained but by   
ignorant as well as  fanatical persons2 
by persons uninitiated in the mysteries 
of  philosophy40    ,his ,theological   
,works are numerous1 and none of them   
appear to have been  hurried into the   
world under the impulse of a thoughtless
 vanity4 ,the  perspicuity and elegance 
of his expression and the richness of   

his  imagination1 enliven the most      
common subjects1 and add lustre to the  
most interesting4 ,the multiplicity and 
diversity of his native and  acquired   
talents are every where conspicuous2 and
 the application of  these talents      
uniformly discovers an accurate         
knowledge of human nature1  a high      
veneration of the gospel1 an unshaken   
attachment to the cause of  christian   
liberty1 and an habitual readiness for  
any sacrifice to the  virtue and        
happiness of the world4 ,while exploring
 the most abstruse  subjects of         
corporeal and spiritual nature1 he      
became a teacher of  babes2 and that    
wayfaring men1 though almost ideots1    
might not err in  the path of life1 he  
laid aside the metaphysician and the    
philosopher1  to explain the doctrines  
and familiarise the history of the      
bible4  8,whatever he took in hand was1 
by incessant solicitude for souls1      
converted to theology2 it is difficult  
to read a page without learning1  or at 

least wishing1 to be better4 ,the       
attention is caught by indirect         
instruction1 and he that sat down only  
to reason1 is on a sudden  compelled to 
pray40    ,the ,psalms and ,hymns of    
,dr4 ,watts1 which have given his name a
 kind of  immortality in our worshipping
 assemblies1 deserve to be mentioned1   
independent of their intrinsic merit1   
for the circumstance in which they      
originated4 ,the ,hymns which were sung 
at the dissenting-meeting in            
,southampton1 were so little to his     
judgment and taste1 that he could not   
forbear complaining of them to his      
father4 ,his father1 who1 perhaps1      
fondly attached to his old guides in    
this service1 and impatient of          
innovations1 was not very well pleased1 
bid him try what he could do to  mend   
the matter4 ,he immediately set to work1
 and so successful was he in  his first 
essay1 that a second was earnestly      
desired1 and then a third1  and a       
fourth1 till there was such a number as 

to make up a volume1 which  was         
afterwards considerably enlarged4 ,the  
first edition of his ,hymns was         
published in #agjg1 and his ,psalms1    
#agai4 ,the happy manner in which he    
has rendered these composures           
intelligible to the ignorant1 yet       
instructive and delightful to the more  
intelligent1 shew at once1 how  warm a  
desire of extensive usefulness animated 
his heart1 and how  skilful an hand     
directed his pen2 while the strong      
images1 the bold  flights1 the lively   
painting1 the sublimity of thought1 and 
majesty of  expression1 which occur in  
some other of his poetical writings1    
proclaim  what a master he was in that  
art1 and how much self-denial he        
practised1  in condescending to a lower 
strain1 when the genius for which he    
wrote  required it4    ,the two volumes 
published as the ,dr4's ,posthumous     
,works1 must be  ascribed to the avarice
 of a bookseller1 or to the urgent calls
 of  hunger1 expecting success from the 

celebrity of his character1 and the     
general avidity with which his          
productions were received4 ,these       
volumes  are said1 in the title-page1 to
 be compiled from papers in possession  
of  his immediate successors1 and to be 
adjusted and published by a  gentleman  
of the ,university of ,cambridge4 ,many 
of the hymns in the first  volume were  
published before1 and1 with only one    
exception1 they are  unmercifully       
mutilated4 ,the rest bear no more       
resemblance to the poetic  ardor and    
sublimity of ,dr4 ,watts's muse1 than   
the grasshopper does to  the eagle4 ,it 
would be easy to select various proofs  
of imposition in  this work1 were it    
necessary2 but none1 who have read the  
poet1 can  hesitate to pronounce it a   
malicious attempt to hold him up to     
ridicule  and contempt2 or1 which is    
most probable1 a design to make his name
 the  medium of pecuniary advantage4    
,such a farrago should not have been    
mentioned1 but as a reason for their    

exclusion from the genuine works4       
,such authors as the subject of these   
memorials are the glory of nations4     
,the man whose writings expose the      
doctrines and ordinances of             
christianity to contempt1 who artfully  
endeavours to destroy the cause  of     
virtue1 while he affects to celebrate   
its praise1 by taking away all  its     
animating principle1 throws open the    
flood gates of licentiousness1  destroys
 all public spirit1 social order1       
domestic fidelity1 and  personal        
happiness1 takes the subject from under 
the restraint of the  civil law1 saps   
the foundation of honour and confidence 
in commerce1  involves his wretched     
proselytes in the guilt of inveterate   
rebellion  against the ,prince of ,life1
 and subjects them to inconceivable woes
 in  the future world4 ,when authors1   
whose writings have thus subverted the  
faith1 poisoned the morals1 and         
destroyed the souls of their deluded    
readers1 are forgotten1 or only         

remembered as objects of execration1 the
  ,works of ,dr4 ,watts justly claim the
 gratitude of his country1 will be      
perpetuated as blessings in the church1 
and be honoured with the final  plaudit 
of the ,supreme ,judge4    ,the         
dissolution of ,dr4 ,watts fully        
corresponded with his holy and useful   
life4 ,for near three years prior to    
this period1 his lamp had given such  a 
tremulous and uncertain light1 that his 
friends daily expected its  utter       
extinction4 ,but his prospects were     
bright and his confidence was  firm4 ,if
 his intellectual faculties were not    
vigorous1 they yet  continued to perform
 their office to the last4 ,when in full
 possession  of himself he committed his
 soul into the hands of his ,redeemer1  
triumphing over all the terrors of      
death4 ,thus glorifying his profession  
and the ministry of the gospel1         
administering the consolations of hope  
to his sorrowing friends1 and displaying
 the faith1 fortitude1 and joy1  which  

form the noblest conclusion of a life   
devoted to ,god4    ,soon after1 ,mr4   
,henry ,grove1 who contracted an        
intimate friendship with  ,dr4 ,watts1  
had published a funeral sermon on the   
fear of death2 the  subject was treated 
in so masterly a manner that a person of
  considerable rank in the learned world
 declared1 that after reading it  he    
could have laid down and died1 with as  
much readiness and  satisfaction as he  
had ever done any thing in his life4    
,some similar  effects may1 it is hoped1
 be produced by reviewing the           
circumstances of  an event1 where theory
 was most unusually realized in         
experimental fact4  ,it is not from     
books however finely written1 but from  
the lips of the  dying disciple of      
,jesus1 that we shall learn the exercise
 of patience  and courage in the        
anticipation of that state where we     
shall flourish in  everlasting health   
and vigour4    ,let us mark the perfect 
man1 and behold the upright1 and see how

  peacefully he reposes on his dying    
pillow1 with what chearfulness he  bids 
adieu to his friends1 and how he        
descends to the grave in a full  age1   
like as a shock of corn cometh in his   
season4 ,the day of this great  man's   
life was not more useful in its         
progress1 than serene and glorious  in  
its close4 ,without perturbation he read
 his summons to appear before  the      
,judge of all1 and without reluctance he
 obeyed4 ,after a long and  rough voyage
 he came with a propitious gale within  
sight of the peaceful  harbour2 and how 
fully he enjoyed the prospect1 his own  
language in that  happy period will     
abundantly testify4    ,with application
 to himself he often repeated the words 
of ,paul to the  ,hebrews1 8,ye have    
need of patience that after ye have done
 the will of  ,god1 ye may receive the  
promise40 ,not that he was exercised    
with bodily  pain1 but1 retaining his   
desire to do good in undiminished force1
 he was  not at times so resigned to his

 providential disability as he should   
have been4 ,in such a frame of mind     
perhaps1 he once said1 8,i wonder why   
the great ,god should continue me in    
life1 when ,i am incapable of           
performing him any further service40    
,but now he had finished the work  given
 him to do1 he must quietly wait till   
the ,lord of the vineyard  shall bestow 
the promised1 the desired reward4 ,with 
these considerations  he would check the
 encroachments of impatience1 8,the     
business of a  christian10 said he1 8is 
to bear the will of ,god1 as well as to 
do it4  ,if ,i were in health ,i could  
only be doing that1 and that ,i may do  
now4  ,the best thing in obedience is a 
regard to the will of ,god1 and the way 
to that is to get our inclinations and  
aversions as much mortified as we  can40
 ,he discoursed much of his dependance  
upon the atoning sacrifice of  ,christ2 
and his trust in ,god through the       
,mediator remained unshaken to  the     
last4 8,i should be glad10 he said1 8to 

read more1 yet not in order  to be      
confirmed more in the truth of the      
christian religion1 or in the  truth of 
its promises1 for ,i believe them enough
 to venture an eternity  on them40 ,how 
his soul was absorbed in the faith of   
these promises1 and  the certainty of   
their accomplishment1 all who visited   
him during the  illness which terminated
 in his dissolution1 could bear         
testimony4    ,on retiring to rest1 he  
has been heard to declare1 that if his  
,master  had no more work for him to do1
 he should be glad to be dismissed that 
night1 8,i bless ,god10 he would say1 at
 other times1 8,i can lie down with     
comfort at night1 not being solicitous  
whether ,i awake in this world or       
another40 ,when he was almost worn out  
by his infirmities1 he observed in      
conversation with a friend1 that he     
remembered an aged minister used to     
say1 that the most learned and knowing  
christians1 when they came to  die1 have
 only the same plain promises of the    

gospel for their support1  as the common
 and unlearned3 8and so10 said he1 8,i  
find it4 ,it is the  plain promises of  
the gospel that are my support1 and ,i  
bless ,god they  are plain promises1    
that do not require much labour and     
pains to  understand them2 for ,i can do
 nothing now but look into my bible for 
some promise to support me1 and live    
upon that40 ,in this way the  promises  
became a present inheritance of support 
and consolation both as  the security   
and prelibations of his future          
exaltation before the throne  of ,god2  
and 8,as the setting sun appears of     
greater magnitude1 and his  beams of    
richer gold than when in his meridian1  
so this dying believer  was richer in   
experience1 stronger in grace1 and      
brighter in his  evidences for heaven   
than was usual in any period of his     
life40 ,with  some view1 no doubt to    
this happy state of mind1 ,dr4          
,grovesnor1 being at  the funeral of    
,dr4 ,watts1 a friend said to him1      

8,well ,dr4 ,grovesnor1 you  have seen  
the end of ,dr4 ,watts2 and you will    
soon follow him3 what think  you of     
death80 8,think of it40--he replied1    
8why when death comes ,i shall  smile   
upon him1 if ,god will smile upon me40  
,his freedom from corporeal pain1 and   
his uninterrupted assurance that  all   
was well1 excited the strongest         
sentiments and expressions of  gratitude
 in his last moments1 when without a    
struggle or a groan1  ,november #be1    
#agdh1 in the #geth year of his age1 he 
departed this life1  eminently beloved  
of ,god1 and lamented by all wise and   
good men4 ,such  are the joys and       
honours derived from the doctrines of   
,christianity4  ,such are the joys and  
honours by which the true believer shall
 be  faithfully attended through the    
valley of the shadow of death1 and which
  will be consummated in the fruition of
 an eternal weight of glory4 ,let  those
 who doubt and despise our faith        
consider of what importance  religion is

 to the sick and dying1 and till they   
possess the power of  healing1 and of   
restoration from the borders of the     
grave1 let them not  take away the only 
support of our hopes1 the only solace of
 our  afflictions3 ,let them not        
interpose between us and the bright     
prospects  of life and immortality4     
,the remains of this great man were     
deposited in ,bunhill-fields            
burial-ground1 ,london2 and to give a   
final testimony to his affection  and   
liberality1 his pall was supported by   
six ministers1 two of the  presbyterian1
 two of the congregational1 and two of  
the  antipoedo-baptist denomination1    
,dr4 ,samuel ,chandler delivered an     
oration  at the grave1 and ,dr4         
,jennings preached his funeral sermon to
 the church  of which ,dr4 ,watts had   
been pastor1 from ,hebrews xi4 #d4 8,by 
it he being  dead yet speaketh40        
,several other eminent men gave similar 
testimonies  of respect to his memory4  
,but while his various excellencies     

procured  him these honours1 he in his  
life time1 was concerned to prevent     
whatever might be considered as         
inconsistent with the humility of his   
character4 ,he gave directions to have  
only a stone erected over the  place of 
his interment1 with this humble         
inscription3        8,,isaac ,,watts1   
,d4 ,d4 ,pastor of a ,church of ,christ1
 in ,london1      successor to the ,rev4
 ,mr4 ,joseph ,caryl1 ,dr4 ,john ,owen1 
,mr4 ,david      ,clarkson1 and ,dr4    
,isaac ,chauncy2 after fifty years of   
feeble labours      in the gospel1      
interrupted by four years of tiresome   
sickness1 was      at last dismissed to 
his rest4        8,in uno ,jesu omnia4  
8#b ,cor4 v4 #h4--;,absent from the     
body1 and present with the ,lord4       
8,col4 iii4 #d4--,when ,christ who is my
 life shall appear1 then shall ,i       
also appear with him in glory40    ,a   
handsome tomb1 bearing this inscription1
 with the time of his death1  was       
accordingly erected at the joint expence

 of ,sir ,john ,hartopp1 once  his      
pupil1 and ,lady ,abney1 in whose house 
he so long and so happily  resided4     
,footnote #a3      ,reynolds4           
,footnote #b3      ,seed4    ,footnote  
#c3      ,howe4    ,footnote #d3        
,afterwards ,archbishop of ,canterbury4 
,footnote #e3      ,knox4    ,footnote  
#f3      ,goldsmith4    ,footnote #g3   
,discourses on ,humility4    ,footnote  
#h3      ,bacon4    ,footnote #i3       
,what he says in one of his sermons     
shews to what the corporeal             
afflictions of his later days may be    
ascribed3 ,midnight studies are         
prejudicial to nature1 and painful      
experience calls me to repent of    the 
faults of my younger years1 and there   
are many before me have had    the same 
call to repentance4 ,wearing out the    
lightsome hours in sleep    is an       
unnatural waste of sun-beams4 ,there is 
no light so friendly to    animal nature
 as that of the sun4 ,serm4 xx4         
,footnote #aj3      ,letters published  

by ,dr4 ,gibbons4    ,footnote #aa3     
,milton4    ,footnote #ab3              
,robinson4    ,footnote #ac3            
,jennings4                              
,,dedication ,,to ,,the ,,first ,,volume
 ,,of ,,sermons4       ,to the ,church  
of ,christ assembling in ,berry-street1 
,london4      ,christian ,friends1      
dearly beloved in our ,lord2    ,it is  
in the service of your souls that ,i    
have spent the best period of  my life  
ministering the gospel among you4 ,two  
and twenty years are now  expired since 
you first called me to this delightful  
work2 from that  time my cares and      
labours1 my studies and prayers1 have   
been employed in  your behalf4 ,i trust 
they have been accepted with ,god1 and1 
through his  almighty blessing1 have    
obtained some success4 ,as to their     
acceptance  with you1 ,i have too many  
and plain evidences to admit a doubt of 
it2  which ,i have often thankfully     
acknowledged to ,god and you4 ,your     
forward  kindness hath always forbid my 

request1 nor do ,i remember that you    
ever  gave me leave to ask any thing for
 myself at your hands1 by your  constant
 anticipation of all that ,i could      
reasonably desire4    ,while ,i was thus
 walking among you in the fellowship of 
the gospel with  mutual delight1 ,god   
was pleased to weaken my strength in the
 way1 and  thereby has given you a      
fairer opportunity to shew the vigour of
 your  affection under my long weakness 
and confinement4 ,your diligence and    
zeal in maintaining public worship in   
the church1 under the pastoral  care of 
my dear brother and colleague#ad1 in    
your special days and  hours of prayer  
for my recovery1 your constant and      
fervent addresses to  the throne of     
grace on my account in your weekly      
solemn assemblies1 and  your chearful   
supply of my necessities under so       
tedious an affliction1  have made me    
your debtor in a high degree1 and have  
strengthened the  bands of my duty1 by  
adding to them the bands of your love4  

,as soon as ,i was capable of the       
smallest attempt of service1 you        
received me with all joy in the ,lord3  
,and though we were rivals in this      
pleasure1 yet you will allow that my joy
 was1 at least equal to yours2  for ,i  
think ,i can pronounce it with great    
sincerity1 that 8there is no  place1 nor
 company1 nor employment1 on this side  
heaven1 that can give  me such a relish 
of delight1 as when ,i stand ministering
 holy things in  the midst of you40     
,as fast as my health increases1 you may
 assure yourselves it is devoted  to    
your edification4 ,it often grieves me  
to think how poor1 feeble1 and  short1  
are my present labours among you2 and   
yet what days of faintness  ,i generally
 feel after every such attempt3 ,so that
 ,i am continually  prevented in my     
design of successive visits to you1 by  
the want of  active spirits while ,i    
tarry in the city2 and if ,i attempt to 
stay but a  week or ten days there1 ,i  
find a sensible return of weakness2 so  

that ,i  am constrained to retire to the
 country-air1 in order to recruit and   
maintain this little capacity of        
service4    ,i bless ,god heartily1 and 
you are my witnesses1 that in my better 
seasons of health heretofore1 and in the
 intervals of my studies1 ,i was  not a 
stranger of your private families1 nor  
thoughtless of your soul's  improvement4
    ,what shall ,i do now to make up    
these defects8 ,what can ,i do more     
pleasing and profitable to you1 than to 
seize the advantages of my  retirement1 
to review some of those discourses which
 have assisted your  faith and joy in my
 former ministry1 and to put them into  
your hands8  ,thus something of me shall
 abide with you in your several houses1 
while  ,i am so incapable of much public
 labour1 and of personal visits4        
,this1 my friends1 is the true design of
 sending this volume to the  press3 ,and
 though many of my brethren may compose 
far better sermons  than ,i1 whose      
persons ,i love and honour1 and their   

labours ,i read with  reverence and     
improvement1 yet ,i am persuaded1 that  
share which ,i have  in your affections1
 will render these discourses at least  
as agreeable  to your taste1 as those of
 superior excellency from other hands4  
,if any  other christians shall think   
fit to peruse them1 and find any        
spiritual  benefit1 they must make their
 acknowledgments to ,god and you4    ,i 
cannot invite the loose and fashionable 
part of mankind1 the vain  censors of   
the age1 and the deriders of the        
ministry1 to become my  readers3 ,too   
many of them grow weary of christianity1
 and look back upon  heathenism with a  
wishful eye1 as the ,jews did of old    
upon the leeks and  onions of ,egypt1   
when they grew angry with ,moses1 and   
began to loathe  the bread of heaven4   
,these persons will find but little here
 that suits  their taste2 for ,i have   
not entertained you with lectures of    
philosophy1  instead of the gospel of   
,christ2 nor have ,i affected that easy 

indolence  of style which is the dry    
delight of some modish writers1 the cold
 and  insipid pleasure of men who       
pretend to politeness4 ,you know it has 
always been the business of my ministry 
to convince and persuade your  souls    
into practical godliness1 by the        
clearest and strongest reasons  derived 
from the gospel1 and by all the most    
moving methods of speech1  of which ,i  
was capable2 but still in a humble      
subserviency to the  promised influences
 of the ,holy ,spirit1 ,i ever thought  
it my duty to  press the conviction with
 force on the conscience1 when light was
 first  let into the mind4 ,a statue    
hung round with moral sentences1 or a   
marble  pillar with divine truths       
inscribed upon it1 may preach coldly to 
the  understanding1 while devotion      
freezes at the heart3 ,but the prophets 
and  apostles were burning and shining  
lights2 they were all taught by         
inspiration to make the words of truth  
glitter like sun-beams1 and to  operate 

like a hammer1 and a fire1 and a        
two-edged sword#ae4 ,the  movements of  
sacred passion may be the ridicule of an
 age which pretends  to nothing but calm
 reasoning4 ,life and zeal in the       
ministry of the  word1 may be despised  
by men of luke-warm and dying religion3 
,fervency  of spirit is the service of  
the ,lord#af1 may become the scoff and  
jest  of the critic and the profane3    
,but this very life and zeal1 this      
sacred  fervency1 shall still remain one
 bright character of a christian        
preacher1 till the names of ,paul and   
,apollos perish from the church2 and    
that is till this bible and these       
heavens are no more4    ,in some of     
these discourses indeed ,i have not had 
the opportunity of so  warm and         
affectionate an address to the hearers4 
,a true and just  explication of        
scripture and a convincing proof of the 
doctrine  proposed1 have been the chief 
things necessary2 yet ,i have           
endeavoured1  even there1 to give a     

practical and pathetic turn1 as far as  
the design  of the text would bear it3  
,but in the other sermons ,i blame      
myself more  for the want of zeal and   
devout passion1 than for the excess of  
it4    ,i will readily confess1 there   
are here and there some periods where   
the  language appears a little too      
elevated1 though not too warm2 ,i know  
it  is not the proper style of the      
pulpit3 but there is some difference    
between speaking and writing4 ,in one   
the ear must take in the sense at  once2
 in the other1 the eye may review what  
the first glance did not  fully receive4
 ,besides1 my friendly readers will now 
and then indulge a  metaphor1 to one who
 from his youngest years1 has dealt a   
little in  sacred poesy4    ,you are my 
witnesses1 that in the common course of 
my ministry1 ,i often  press the duties 
of sobriety and temperance1 justice and 
charity1 as  well as the inward and     
spiritual parts of godliness4 ,but since
 treatises  on the latter subjects are  

seldom published now-a-days1 ,i have    
permitted  the matters of secret        
converse between ,god and the holy soul1
 to take up  a larger share in these    
discourses2 and it has been my aim to   
rescue  these arguments from the charge 
of enthusiasm1 and to put them in such a
  light1 as might shew their perfect    
consistence with common sense and       
reason4 ,hereby ,i have done my part to 
defend them against the daily  cavils of
 those low pretenders to christianity1  
who banish most of these  things from   
their religion1 and yet arrogate and    
confine all reason to  themselves4      
,it is necessary that a christian       
preacher should teach the laws of       
sobriety1 the rules of charity and      
justice1 our duty to our neighbour1  and
 our practice of public religion2 but it
 is my opinion that  discourses of      
experimental piety1 and the work of the 
closet1 should  also sometimes entertain
 the church and the world4 ,our fathers 
talked  much of pious experience1 and   

have left their writings of the same    
strain behind them3 ,they were          
surrounded with converts1 and helped to 
fill heaven apace2 for ,god was with    
them4 ,but ,i mourn to think that some  
are grown so degenerate in our days1 as 
to join their names and their  works    
together in a common jest1 and to       
ridicule the sacred matter of  their    
sermons1 because the manner had now and 
then something in it too  mystical and  
obscure1 and there is something in their
 style  unfashionable and unpolished4   
,it must be acknowledged indeed1 to the 
honour of the present age1 that  we have
 some pretences above our predecessors  
to freedom and justness of  thought1 to 
strength of reasoning1 to clear ideas1  
to the generous  principles of christian
 charity2 and ,i wish we had the        
practice of it  too4 ,but as to the     
savour of piety and inward religion1 as 
to  spiritual-mindedness1 and zeal for  
,god1 and the good of souls2 as to the  
spirit and power of evangelical         

ministrations1 we may all complain1 the 
glory is much departed from our ,israel4
 ,happy the men who are so far  assisted
 and favoured of ,god1 as to unite all  
these excellencies1 and to  join the    
honours of the past and present age     
together6 ,how far it has  been         
attempted amongst you1 ,i have a witness
 in your consciences3 and  though ,i    
keep a sincere and painful sense within 
me of my great defects  on either side1 
yet ,i must still pursue the same       
attempt2 and with  reverence and zeal ,i
 beg leave to trace the footsteps of my 
brethren1  who come nearest to this     
shining character4    ,in all these     
things ,i rejoice1 and cannot conceal my
 joy1 that my kind  and faithful        
companion in the service of your souls1 
practises his  ministry with the same   
views and designs2 and he hath been     
sensibly  owned and assisted of ,god1 to
 support and to build up the church1    
during  my long confinement4 ,his       
labours of love both for you and for me1

 shall  ever endear him both to me and  
you4 ,may the divine blessing gloriously
  attend his double services in the     
seasons of my absence and painful       
restraint6 ,may your united prayers     
prevail for my restoration to the  full 
exercise of my ministry among you6 ,and 
may you all receive such  lasting       
benefit by our associated labours1 that 
you may stand up1 and  appear as our    
crown and our joy in the great day of   
the ,lord6 ,this is  the continual and  
hearty prayer of1                       
,my dear ,friends1                      
,your affectionate and afflicted        
,servant in the gospel1                 
,i4 ,,watts4                            
,theobalds in ,hertfordshire1           
,february1 #ba1 #agbj-ba4    ,footnote  
#ad3      ,mr4 ,samuel ,price4          
,footnote #ae3      #b ,cor4 iv4 #d1 #f4
 ,john v4 #ce4 ,jer4 xxiii4 #bi4 ,heb4  
iv4 #ab4    ,footnote #af3      ,acts   
xviii4 #be4 ,rom4 xii4 #aa4             
,,preface#ag4      ,i am bound to give  

thanks to ,god always1 for the          
acceptance that my  sermons have found  
among the more pious and religious part 
of mankind4  ,as it hath been the chief 
design of my ministry to explain the    
common  and most important things of our
 religion1 to the understanding of every
  christian1 and to impress the most    
necessary duties of it on the spirit    
and conscience1 so when ,i am solicited 
to make my labours yet more  public1 ,i 
would repeat the same work2 ,i would    
fain give my readers the  clearest      
conceptions of some of the great        
articles of christianity1 and  draw out 
the plain principles of truth which are 
in the head1 to a  powerful and holy    
influence over the heart and life4      
,these discourses have but little hope  
to gratify those curious minds1  who    
turn over the leaves superficially to   
search if there be any new  discoveries 
in them1 and being disappointed1 lay    
down the book with  disdain3 ,my chief  
intent was to entertain and assist those

 humble  christians1 who converse in    
secret with ,god and their own souls4   
,and since it is the custom of many     
persons to read a sermon in the  evening
 of the ,lord's-day1 as part of their   
family-worship1 ,i was  desirous also to
 suit the sermons which ,i publish to   
such a pious  service4 ,now when the    
discourses1 which are rehearsed in      
families have  much of criticism and    
speculation in them1 or long and        
difficult trains  of reasoning1 every   
one may observe1 what a negligent air   
sits upon the  faces of the hearers1    
what a drowsy attention is given to this
 religious  exercise1 and the greatest  
part of the household find very little  
improvement4    ,i grant1 it is         
sometimes necessary to preach1 and print
 such discourses  which are more        
critical and laborious in exposition of 
difficult texts1  and which by          
artificial trains of argument1 may      
penetrate deep into the  hidden things  
of ,god1 and bring forth things new as  

well as old4 ,but ,i  am content to wave
 the honour of such performances in the 
more general  course of my labours1     
whether of the pulpit or the press1 and 
chiefly to  pursue those methods which  
more directly tend to the edification of
 the  bulk of mankind1 in the knowledge 
of ,christ and in practical godliness4  
,we are too often ready to judge that to
 be the best sermon1 which has  many    
strange thoughts in it1 many fine hints1
 and some grand and polite  sentiments4 
,but a christian in his best temper of  
mind will say1 8,that  is a good sermon 
which brings my heart nearer to ,god1   
which makes the  grace of ,christ sweet 
to my soul1 and the commands of ,christ 
easy and  delightful3 ,that is an       
excellent discourse indeed1 which       
enables me to  mortify some unruly sin1 
to vanquish a strong temptation1 and    
bears me  from all the enticements of   
this lower world2 that which bears me up
  above all the disquietudes of life1   
which fits me for the hour of death1    

and makes me ready and desirous to      
appear before ,christ ,jesus my ,lord40 
,if the publication of these discourses 
shall be so happy1 as through the       
influence of the ,blessed ,spirit to    
attain these ends1 ,i have obtained my  
best aim and hope1 and will ascribe the 
glory to ,god my ,saviour4    ,the first
 sermons which ,i published#ah were     
taken up chiefly in the  more spiritual 
parts of our religion1 and such as      
relate more  immediately to the secret  
transactions of the soul with ,god1 and 
with  his ,son ,jesus ,christ4 ,in      
several following discourses1 ,i have   
attempted  to explain many duties of the
 christian life which refer to our      
fellow-creatures4 ,i hope no man who    
loves the gospel of ,christ1 will  knit 
his brow and throw disgrace upon the    
book1 with a contempt of dull  morality3
 ,if such a person would give himself   
leave to peruse these  sermons1 perhaps 
he would meet with so much of ,christ   
and the gospel in  them1 that he might  

learn to love his ,saviour better than  
ever he did1  and find how necessary    
moral duties are to make his own        
religion either  safe or honourable3    
,while we are saved by faith in the     
blood and  righteousness of the ,son of 
,god1 we must remember also1 that it is 
such  a faith as worketh by love1 for   
faith without works is dead1 and        
useless to all purposes of hope and     
salvation4    ,my design in these       
sermons is to represent vice and virtue 
in their  proper colours1 ,i foresee    
that many readers will quickly spy out  
their  neighbours' names amongst the    
vicious or unlovely characters2 but it  
would turn perhaps to their better      
account1 if they can find their own3    
for there is many a description here    
that a hundred persons may lay a        
righteous claim to4 ,it was my business 
to set a faithful glass before  the face
 of conscience1 by which we may examine 
ourselves1 and learn  what manner of    
persons we are2 and ,i pray ,god to keep

 it daily before  my own eyes4 ,i       
acknowledge my defects1 and stand       
corrected in many of my  own sermons4   
,blessed be ,god for a ,mediator who is 
exalted to give  repentance and         
forgiveness of sins4    ,yet it may not 
be an improper or unsuccessful method of
 reproof to fold  down a useful leaf now
 and then for a friend1 and give him    
notice in  such an inoffensive manner of
 any blemishes that may belong to his   
character4 ,thus the silent page shall  
bestow upon him the richest  benefit of 
friendship2 it may whisper in his ear a 
secret word of  admonition1 and convey  
it to his conscience without offence4   
,such a  gentle monitor may awaken him  
to inward shame and penitence2 may rouse
  his virtue to shine brighter than     
ever1 and scatter the clouds that hung  
dark upon the evidence of his graces4   
,since ,i first published these         
discourses#ai1 the world has been       
furnished with a more complete account  
of most of these subjects1 in  that     

excellent treatise called the           
8,christian ,temper10 which my worthy   
friend ,doctor ,evans hath sent abroad1 
and which is1 perhaps1 the most         
complete summary of those duties which  
make up the christian life1 that  hath  
been published in our age4    ,the next 
three sermons are employed on that      
divine subject1 which ,i am  ready to   
call the chief wonder and glory of the  
christian religion1 that  is1 the great 
atonement for sin made by the death of  
,christ1 and the  practical uses derived
 thence#bj4 ,this is the blessed        
foundation of our  hope1 which ,i have  
endeavoured to set in a clear light1 and
 to support  by reasoning drawn from the
 types and predictions of the ,old      
,testament  and the clearer language of 
the ,new4 ,this is that grace and that  
righteousness which was witnessed by the
 law and the prophets1 as ,st4  ,paul   
expresses it2 ,rom4 iii4 #bd4 ,this is  
that important work of the  blessed     
,saviour1 who was promised to the guilty

 world ever since the  fall1 and whose  
various glories have been well          
represented1 according to  ancient      
prophecy1 in a happy correspondence with
 the doctrine of the ,new  ,testament1  
by a volume of 8,discourses on the      
,messiah10 lately published  by ,dr4    
,william ,harris4 ,i wonder how any man 
can read all these  correspondencies of 
the type1 prophecy and history1 and not 
be convinced  that ,jesus was the       
appointed ,saviour of the world4    ,the
 several sermons that follow next1 are  
all formed upon some of the  most       
momentous concerns of a christian1 viz4 
,how to improve every  thing for the    
advantage of our own souls2 how to look 
on all things as  working for our good2 
how to employ the time of life to noble 
purposes1  and such as the saints above 
can never be employed in2 and to improve
  the death of others to valuable ends  
in the christian life1 and  especially  
to a preparation for our own departure4 
,the death of that  worthy gentleman and

 excellent christian1 ,sir ,thomas      
,abney1 gave the  first occasion to some
 of these meditations1 for the use of   
the mourning  family1 which were much   
amplified afterwards in my public       
ministry4 ,here  ,i have endeavoured to 
awaken myself and my friends to an      
immediate and  constant readiness for a 
dismission from this sinful1 and        
sorrowful1 and  tempting world3 ,and    
,god grant when that awful hour         
approaches1 ,i may be  so far honoured  
by divine grace1 as to become an example
 as well as a  teacher4    ,the last    
discourse of all1 exhibits the 8most    
plain and obvious  representation of the
 doctrine of the blessed ,trinity1 as it
 lies in the  bible1 and the great and  
necessary use that is to be made of it  
in our  religion40 ,it is a doctrine    
that runs through the whole of our      
serious  transactions with ,god1 and    
therefore it is necessary to be known by
 men4  ,without the mediation of the    
,son1 and the influences of the ,spirit1

 we  can find no way of access to the   
,father1 nor is there any other hope of 
his favour proposed in the gospel4    ,i
 thought it proper also1 to publish it  
at this season1 to let the world  know1 
that though ,i have entered into some   
further enquiries on this  divine       
subject1 and made humble attempts to    
gain clearer ideas of it1 in  order to  
vindicate the truth and glory of this   
sacred article2 yet ,i  have never      
changed my belief and profession of any 
necessary and  important part of it1 as 
will here appear with abundant evidence4
    ,in this sermon ,i have followed the
 track of no particular scheme          
whatsoever2 but have represented the    
sacred ,three1 the ,father1 the ,son1   
and the ,holy ,spirit1 in that light in 
which they seem to lie most open  to the
 common view of mankind in the word of  
,god3 ,and ,i am glad to find  what ,i  
have drawn out in this manner in        
seventeen propositions1 appears  so     
agreeable to the general sense of our   

fathers in this article1 that ,i  do not
 think any one of these propositions    
would be denied or disputed  by our     
divines of the last or present age1 who 
have had the greatest  name and         
reputation of strict orthodoxy#ba4      
,if ,i may express the substance of it  
in a few words1 it is this3 ,it  seems  
to me to be plainly and evidently       
revealed in scripture1 8,that  both the 
,son and the ,holy ,ghost have such a   
communion in the true and  eternal      
,god-head1 as to have the same names1   
titles1 attributes and  operations      
ascribed to them1 which are elsewhere   
ascribed to the ,father1  and which     
belong only to the true ,god3 ,and yet  
that there is such a  plain distinction 
between them1 as is sufficient to       
support their  distinct personal        
characters and offices in the great work
 of our  salvation40 ,and this is what  
has been generally called the           
,trinitarian  ,doctrine1 or the doctrine
 of ,three ,persons and one ,god4    ,at

 the end of the latter sermons ,i have  
endeavoured to assist christians  in the
 devout collection of what they hear or 
read in a way of pious  converse with   
their own hearts1 and with ,god4 ,in    
most of those  meditations1 the reader  
will find the principal heads of the    
foregoing  sermons rehearsed4    ,where 
the sermons are too long to be read in a
 family at once1 ,i have  marked out    
proper pauses1 that the religious       
service may not be made  tedious4 ,may  
the great ,god vouchsafe to send his own
 ,almighty ,spirit1  wheresoever his    
providence shall disperse these weak    
labours of mine in  the world1 and      
attend them with his sovereign power and
 blessing for the  welfare of immortal  
souls6 ,amen4    ,footnote #ag3      ,in
 the fifth edition the three volumes in 
#abmo were reduced into two    in       
octavo1 and the prefaces abridged and   
united by the author4    ,footnote #ah3 
#bast ,february1 #agbj-ba4    ,footnote 
#ai3      #beth ,march1 #agbc4          

,footnote #bj3      ,they were first    
published #beth ,march1 #agbg4          
,footnote #ba3      ,in this complete   
collection of the author's works there  
are large    additions1 as well as many 
alterations inserted in this sermon     
#8,on the    ,doctrine of the ,trinity1'
 from the author's manuscripts4 #agcd4  
,,sermons4                              
,,sermon ,i4                   ,the     
,inward ,witness to ,christianity4   #a 
,,john v4 #aj4--;,he that believeth on  
the ,son of ,god1 hath the ,witness in  
himself4                                
,,the ,,first ,,part4      ,there are   
two points of great and solemn          
importance1 which it becomes  every man 
to enquire into3 ,first1 ,whether the   
religion he professes be  true and      
divine2 and then1 ,whether he has so far
 complied with the  rules of this       
religion1 as to stand entitled to the   
blessings thereof4    ,the christians of
 our age and nation1 have been nursed up
 amongst the  forms of christianity from

 their childhood2 they take it for      
granted  their religion is divine and   
true1 and therefore seldom enter into   
the  first enquiry3 but when they come  
to think in good earnest about          
religious affairs1 their great concern  
is with the second1 viz4 to  know       
whether they have so far complied with  
the rules of the gospel of  ,christ1 as 
to obtain an interest in the promised   
blessings of it4 ,and  when they hear   
such a text as this1 ,he that believeth1
 hath the witness  in himself1 they     
immediately expect that the meaning and 
design of it  should be to witness the  
truth of their own faith1 and           
consequently to  prove their own title  
to salvation4    ,but in the first      
christian age the case was far          
otherwise4 ,the gospel  itself was not  
then universally established1 and the   
disciples of this  new religion might   
have frequent doubts in their own minds 
concerning  the truth of it1 while they 
saw it disallowed and opposed by the    

world  round about them4 ,it was        
evidently necessary therefore for them  
to  enquire1 whether it came from ,god  
or no8 ,and it is with this view the    
apostle ,john writes these words1 ,he   
that believeth on the ,son of ,god  hath
 the witness in himself2 viz4 he hath a 
proof within himself  that eternal life 
is in the ,son1 ver4 #aa4 and is to be  
obtained by our  believing in him4 ,it  
is to the truth of this doctrine that   
the three  bear record in heaven1 the   
,father1 the ,word1 and the ,holy       
,ghost2 and the  three on earth1 the    
spirit1 and the water1 and the blood4   
,and though  the proof of the sincerity 
and truth of our faith now may be       
derived  from hence by a farther        
consequence1 yet the first and direct   
design of  the apostle is to shew1 that 
the truth and divinity of our religion  
has  an inward witness to it in the     
heart of every believer4    ,here give  
me leave to put you in mind1 that it is 
necessary for you1 as  it was for the   

primitive christians1 to settle your    
profession of  christianity upon solid  
grounds2 otherwise you are christians   
but for  the same reason that makes a   
,turk a disciple of ,mahomet1 or a      
heathen a  worshipper of the ,gods of   
his country2 that is1 because you were  
born in  such a climate1 and under such 
a meridian4 ,and can you be contented   
with  so poor a pretence to the noblest 
religion8 and lay so sandy a  foundation
 for your eternal hopes8 ,besides1 the  
day in which we live1  threatens you    
with bold temptations2 and how will you 
stand if you have  no surer grounds8    
,infidelity is a growing weed2 the      
contempt and  ridicule of revealed      
religion1 flourish and become           
fashionable among the  gay part of the  
world2 and if you are not furnished with
 some solid  proofs of the gospel of    
,christ1 you may be in great danger of  
losing  your faith2 you may be tempted  
to yield up your religion to a witty    
jest1 and become a heathen for company4 

,i might say another thing to awaken you
 to acquaint yourselves with some       
arguments that will justify and support 
your belief of the gospel4  ,suppose you
 think you have complied with the rules 
of your religion1 and  have raised your 
hopes of heaven to a high degree2 should
 ,satan the  tempter spread his darkness
 round your souls1 and in a melancholy  
and  gloomy hour assault your faith with
 such bold questions as these1 ,how  do 
you know that christianity is the true  
religion8 ,what tokens have you  to shew
 that it came from ,god8 ,if you have no
 other answer to make1 but  that it is  
the religion of your country1 that you  
are born and bred  up in it1 think with 
yourselves how your spirits will be     
surprized1  your comforts languish1 and 
all your high built hopes totter to the 
ground2 unless the ,spirit of ,god1 by  
his uncommon and sovereign grace1       
should give in an answer to the         
temptation1 and by some immediate and   
convincing argument support your faith3 

but if you are negligent to lay  a good 
foundation at first1 you have no reason 
to expect such a divine  favour4    ,let
 the importance of this concern         
therefore keep your attention awake1    
while ,i briefly run over some of the   
proofs of christianity1 and thus  lead  
you down to the surest and best of them1
 which is contained in my  text4        
,many are the outward testimonies which 
,god hath given to the gospel of  his   
,son2 many witnesses have confirmed it  
from the time that ,christ  appeared in 
the flesh1 to the day when ,st4 ,john   
wrote this epistle4 ,if  we trace his   
life from the cradle in the manger to   
his cross and the  grave1 we shall find 
the rays of divinity still shining round
 his  doctrine and his works1 still     
pointing to his person1 and proving his 
commission with a convincing and        
resistless light4 ,at his birth the     
witnessing angels appeared in much      
brightness1 and while the ,son of ,god  
lay an infant below1 his record was on  

high2 for there appeared a  strange new 
star1 and was his witness in heaven4    
,the wise men of the  ,east were his    
witnesses1 when they came from afar1 and
 paid tributes and  offerings1 gold and 
incense to the ,god1 the king of        
,israel4 ,simeon and  ,anna in the      
temple1 by the ,spirit of prophecy      
witnessed to the holy  child ,jesus4    
,and the doctors with whom he disputed  
at twelve years old1  were his witnesses
 that there was something in him more   
than man4 ,at his  baptism the ,father  
and the ,spirit witnessed to the ,son of
 ,god2 they told  the world that this   
was ,he1 the ,messiah3 ,the ,father by a
 voice from  heaven1 saying1 ,this is my
 beloved ,son in whom ,i am well        
pleased2 and  the ,spirit descending    
upon him like a dove4 ,his life was a   
life of  wonders1 and each of them      
witnessed to the truth of his           
commission1 and  to the divinity of his 
doctrine4 ,every blind eye that he      
opened1 saw and  witnessed ,jesus1 and  

declared his divine power4 ,every one of
 the dead  that he raised were his      
witnesses4 ,they came from the land of  
silence to  speak his glory1 and to give
 a loud testimony to his mission from   
heaven4 ,the devils themselves1 when he 
drove them out of their  possessions1   
confessed that he was ,christ1 ,the holy
 one of ,god2 but he  had no mind to    
accept their witness1 and therefore     
forbade them to  speak4 ,miracles       
attended him to the cross and the grave1
 and opened the  grave again for him1   
and made a passage for him to his       
,father's right  hand4 ,nor did the     
witnesses of his person and of his      
doctrine then  cease2 for that salvation
 which began to be spoken by ,jesus the 
,lord1  was afterwards published by     
those that heard him1 ,god himself      
bearing  them witness with signs and    
wonders2 as in ,heb4 ii4 #c1 #d4    ,but
 all these still were outward witnesses 
to convince an unbelieving  world4      
,there is an inward witness that my text

 speaks of1 that belongs  to every true 
christian3 ,he that believeth on the    
,son of ,god hath the  witness in       
himself4 ,and let us prepare now to     
examine whether our  religion be true1  
and whether we are believers on the ,son
 of ,god in  truth1 by searching after  
this inward witness2 which we shall     
endeavour  to explain1 by considering   
these three things3    ,i4 ,what        
believing on the ,son of ,god           
means4--,,ii4 ,what this inward witness 
is1 that faith gives to                 
christianity4--,,iii4 ,what sort of     
witness it is1  and how it exceeds other
 testimonies in several respects4 ,and1 
,lastly1  ,we shall make some           
inferences4    ,i4 ,what is meant in my 
text by believing on the ,son of ,god8  
,i answer  briefly under these two      
heads4 ,it is1--#a4 ,a believing ,jesus 
,christ to be  the ,saviour of the      
world4--#b4 ,a trust in ,christ ,jesus  
as our ,saviour4    #a4 ,it is a        
believing ,jesus ,christ to be the      

,saviour of the world2  and in this     
manner it is often expressed by our     
apostle in these  epistles3 a belief    
that ,jesus ,christ is the ,messiah1 who
 was foretold by  all the prophets1 and 
represented by all the types and shadows
 of the  ,old ,testament4 ,this usually 
includes a belief of the most important 
things that are related in the gospel   
concerning his person2 such as  these1  
that he is true ,god and true man1 i4 e4
 that ,god and man are  united in him2  
that he was the ,son of ,god before all 
ages1 and the son  of man born in time4 
,that he was the seed of ,david after   
the flesh1 but  declared to be the ,son 
of ,god with power by the resurrection  
from the  dead2 ,rom4 i4 #c1 #d4 ,that  
he is that eternal ,word1 who in the    
beginning  was with ,god1 and was ,god1 
and who was in due time made flesh and  
tabernacled among us1 as in ,john i4    
#ad4 ,this is that mystery of  godliness
 which we must believe1 ,god manifest in
 the flesh2 #a ,tim4  iii4 #af4    ,it  

implies also our belief of his doctrine1
 as well as of the divinity  and        
humanity united in his person2 viz4     
,that we are all sinners  condemned by  
the law of ,god2 enemies to ,god in our 
minds1 transgressors  in our lives1 and 
exposed to eternal death3 ,that the     
divine law is so  strict1 so perfect1 so
 holy1 and so just that no mere man     
since the fall  can fulfil it1 nor yet  
can excuse or free himself from the     
condemnation  of it3 ,that ,christ      
himself came to fulfil this law1 as he  
tells us in  ,mat4 v4 #ag1 #ah4 ,that he
 came not only to perform the duties of 
it by an  active obedience1 but to put  
himself under the curse and condemnation
  for our sakes4 ,which the apostle to  
the ,galatians expresses in this        
language1 that in the fulness of time he
 was made under the law to  become a    
curse for us1 that we who are under the 
law might be  redeemed from the curse1  
and receive a blessing2 ,gal4 iii4 #ac4 
and iv4  #e4 ,that he died for our      

offences1 that he rose again for our    
justification2 and that he has received 
the spirit of holiness1 which  he sends 
into our sinful natures1 to form us fit 
for that heavenly  inheritance which he 
hath purchased for us by his death4     
,that without  this purification of our 
natures1 we can have no hope of heaven1 
for  without repentance and holiness no 
man shall see ,god4 ,that ,jesus        
,christ our ,lord shall raise the dead1 
shall come in the last day to  judge the
 world1 and pass a decisive sentence1   
and shall then reward  every one        
according to their works4 ,though all   
these things were not so  plainly taught
 by our ,saviour himself in his public  
ministry in the  world1 yet these were  
the doctrines which his apostles        
preached  continually1 and they received
 them from him by private instructions1 
or  the inspiration of his ,spirit1 so  
that they may be properly called the    
doctrines of ,christ4    ,but this is   
not all that is required of believers2  

for so much  knowledge1 and so much     
faith as this is1 the devils may have1  
and ,simon  ,magus the sorcerer might   
have as much as this when he believed4  
,the  faith that is expressed in this   
epistle1 and in other places of         
scripture1 is more than a bare assent to
 the great truths of the gospel2  for it
 is such a faith as overcomes the world1
 such a faith as gains  a victory over  
things sensual1 and over ,satan2 such a 
faith as  evidences a man to be born of 
,god4 ,and therefore something more must
  be implied in it than a mere belief of
 the nature and person of ,christ1  and 
the truth of his doctrine4    #b4 ,it   
therefore implies a betrusting the soul 
into the hands of ,christ1  that he may 
be our ,saviour4 ,and ,i have sometimes 
thought that those  words in the ,greek1
 which we render faith and believing are
  continually used in the ,new          
,testament1 to signify faith1 a saving  
faith2 because they not only signify1 in
 their natural sense1 the  believing of 

a truth1 but the trusting in a person4  
,they signify  believing the doctrine of
 ,christ1 and committing the soul into  
his hands  as a ,saviour1 as it is      
expressed by ,st4 ,paul2 #b ,tim4 i4    
#ab4 ,i know whom  ,i have believed1 and
 ,i am persuaded he is able to keep what
 ,i have  committed to him4 ,to believe 
on the ,son of ,god therefore1 is when a
  person1 from a sense of sin and danger
 of eternal death1 and his  inability to
 escape any other way1 applies himself  
unto ,christ ,jesus1 as  the ,son of    
,god1 the ,saviour of the world4 ,when  
the soul commits itself  into his hands1
 as one ,all-sufficient in himself to   
save1 and one  appointed by the ,father 
for this glorious purpose4 ,when the    
soul is made  willing to be justified by
 the merits and righteousness of        
another1  seeing itself unable1 by all  
its own works1 to attain to a justifying
  righteousness4 ,when the soul is      
desirous to be sanctified by the grace  
that is from above1 because it sees the 

necessity of holiness1 and yet  feels   
itself utterly incapable to renew its   
own nature1 to mortify its  own sins1 or
 to form itself fit for the enjoyment of
 ,god and heaven4  ,when the soul for   
these ends1 puts itself under the care  
of ,christ  ,jesus1 who is authorised   
and commissioned by the ,father to take 
care of  sinful and guilty souls1 to    
remove and cancel their guilt by his    
sacrifice1 and invest them with a       
perfect righteousness1 to begin the     
work of grace in them1 to fill them with
 principles of holiness1 and by  degrees
 to fit them for his glory3 such a soul 
is a believer on the ,son  of ,god1 and 
such a soul has the witness in himself1 
that our religion is  divine1 and that  
christianity is from above4    ,,ii4    
,the second thing ,i proposed to        
consider1 is1 ,what is the inward       
witness that faith gives to the truth of
 christianity8    ,at the first         
promulgation of the gospel1 there were  
some souls  overpowered with present    

miracles1 attended with a divine light  
shining  into them4 ,this was such as   
they could not resist1 such as carried  
glorious evidence with it1 and          
effectually wrought upon them to believe
  that our religion was from heaven1    
that ,christ was the ,son of ,god1 and  
that his name was the only ground of    
hope for salvation4 ,this was           
miraculous and extraordinary1 and not to
 be expected every day now2 such  was   
the conversion of ,st4 ,paul to         
christianity1 and many such instances   
of miracles appeared in the first       
seasons of the gospel4    ,but the      
witness that the apostle ,john speaks of
 in my text1 is such as  belongs to     
every believer4 ,it is an universal     
proposition1 ,he that  believes1 has the
 witness in himself4    ,in order       
therefore to enquire into the nature of 
this testimony1 ,i shall  not lead you1 
nor myself into the land of blind       
enthusiasm1 that region  of clouds and  
darkness1 that pretends to divine light4

 ,the apostle does  not mean here a     
strong impulse1 an irrational and       
ungrounded assurance  that our religion 
is true4 ,many times these vehement     
impulses are but  the foolish fires of  
fancy1 that give the enquiring traveller
 no steady  light or conduct1 but lead  
him far astray from truth4 ,christianity
 has a  better witness than this2 being 
such as belongs to every believer1 it   
must approve itself to the reason of    
men4 ,and ,i will endeavour to  explain 
it thus according to scripture4    ,let 
it first be noted here1 that the word   
witness is used frequently1  by our     
translators1 to signify testimony1 or   
evidence4 ,nor will it  create any      
confusion to use these words            
promiscuously in this discourse1  while 
we distinguish them from the thing      
witnessed1 7which in the  original1 is  
also 7 and is translated the record1    
ver4 #aj1 #aa4    ,now if we enquire    
what is that testimony to christianity1 
or that  inward witness that every      

believer has in himself1 let us consider
  what that record is which ,god has    
testified concerning his ,son ,christ   
,jesus4 ,that you will find in the      
context1 ver4 #aa1 #ab4 ,this is the    
record or thing witnessed1 that ,god    
hath given to us eternal life1 and  this
 life is in his ,son2 he that hath the  
,son of ,god hath life1 and he  that    
hath not the ,son hath not life4 ,he    
then that believes on the ,son  of ,god 
hath the witness1 or testimony to       
christianity1 in himself1 for  he hath  
within him the thing testified4 ,he hath
 eternal life in  himself1 he hath this 
eternal life already begun1 and it shall
 be  carried on and fulfilled in the    
days of eternity4 ,by believing in      
,christ1 we have a glorious testimony1  
or witness1 within ourselves1 that      
,christ is the ,son of ,god1 the        
,saviour of the world1 and the author of
  eternal life2 that his person is      
divine1 that his doctrine is true1 for  
eternal life is begun in us4    ,we     

shall make this more fully appear1 by   
considering what is eternal  life1 and  
shewing how far it is found in every    
believer1 and how it  becomes a witness 
of christianity in his heart4           
,eternal life consists in happiness and 
holiness2 it is made up of  these two1  
and there is such a necessary connection
 between them1 that  they run into one  
another2 but for order-sake1 ,i shall   
distinguish them  thus3    ,the         
happiness of eternal life consists in   
the pardon of sin1 in the  special      
favour of ,god1 and in the pleasure that
 arises from the regular  operation of  
all our powers and passions4 ,now these 
three things are1 in  some measure1     
found with every soul that believes in  
,christ4    ,the happiness of eternal   
life consists1----,i4 ,in the pardon of 
sin2  thence arises peace of conscience4
 ,this is a part of heaven2 the         
perfection of this peace belongs to the 
heavenly state4 ,our pardon is  complete
 on earth1 but the sense of this pardon 

is not complete and free  from all      
doubts1 or at least from all danger of  
doubting1 till we arrive  at full glory4
 ,when a soul is made sensible1 that all
 its iniquities are  for ever cancelled1
 that ,god will never avenge any of his 
crimes upon  him1 when he knows that    
this ,god1 who has a right to punish    
with  everlasting revenge1 is at peace1 
and will demand no more satisfaction    
for his sins2 this soul then has the    
beginning of heaven4 ,this is a part  of
 final blessedness1 and of complete     
eternal life4    ,now this is1 in some  
measure1 found in believers here3 ,they 
that have  trusted in the ,son of ,god1 
begin to find peace in their own        
consciences1  they can hope ,god is     
reconciled to them through the blood of 
,christ1  that their iniquities are     
atoned for1 and that peace is made      
betwixt ,god  and them4 ,this belongs   
only to the doctrine of ,christ1 and    
witnesses it  to be divine3 ,for there  
is no religion that ever pretended to   

lay such a  foundation of pardon and    
peace1 as the religion of the ,son of   
,god does2  for he has made himself a   
propitiation2 ,jesus the righteous is   
become  our reconciler by becoming a    
sacrifice3 ,rom4 iii4 #be4 ,him hath    
,god set  forth for a propitiation      
through faith in his blood1 to declare  
his  righteousness for the remission of 
sins that are past1 that he might be    
just1 and the justifier of him that     
believes in ,jesus3 ,therefore being    
justified by faith1 we have peace with  
,god1 ,rom4 v4 #a4 ,behold the ,lamb  of
 ,god1 that takes away the sins of the  
world6 was the language of  ,john1 who  
was but the forerunner of our religion1 
and took a prospect of  it at a little  
distance3 ,and much more of the         
particular glories and  blessings of    
this atonement is displayed by the      
blessed apostles the  followers of the  
,lamb4    ,other religions1 that have   
been drawn from the remains of the light
 of  nature1 or that have been invented 

by the superstitious fears and  fancies 
of men1 and obtruded on mankind by the  
craft of their  fellow-creatures1 are   
all at a loss in this instance1 and can 
never  speak solid peace and pardon4    
#a4 ,the religion of the ,heathens1 and 
the best of philosophers1 could  never  
assure us1 ,whether ,god would pardon   
sin at all1 or no4 ,the light  of nature
 indeed would dictate thus much1 that   
,god is1 in his own  nature1 gracious1  
and compassionate1 and kind2 but whether
 ,god would be  gracious to you or me1  
compassionate to such ill-deserving     
sinners1 as  we are1 the light of nature
 could never determine4 ,it is only the 
,son of  ,god1 that came down from the  
bosom of the ,father1 could so well     
inform  us how the ,father's heart      
worked towards such sinners1 in the     
designs of  pardon and reconciliation4  
#b4 ,again1 the light of nature could   
never tell us1 how often ,god would     
pardon sinners4 ,suppose it could be    
found out by reason that ,god is so     

compassionate1 that he could forgive    
offences1 yet it could never be         
inferred how often we would be forgiven2
 and if he had pardoned us once1  we    
might for ever despair if we had        
committed new iniquities3 ,for who  but 
a divine messenger can tell us1 that he 
will often repeat his  pardons8    #c4  
,the light of nature could never inform 
us how great the offences  were that    
could be forgiven2 reason could never   
tell us1 that  rebellions of the biggest
 size1 and treasons of the blackest     
aggravation1 should be all cancelled2   
the light of nature could never  say1   
,all manner of sin1 and blasphemy1 shall
 be forgiven to men4 ,this  the ,son of 
,god hath only taught us1 who came from 
the bosom of the  ,father1 and who laid 
a foundation for the brightest displays 
of  pardoning grace4    #d4 ,reason1    
with all the principles of natural      
religion1 could never  teach us what we 
must do to obtain pardon1 and on what   
terms ,god would  forgive4 ,reason      

indeed might require us to repent of    
sin1 but it could  never assure us1 that
 he that confesseth1 and forsaketh his  
sins1 shall  find mercy4 ,nor could it  
shew us any mediator or reconciler      
between ,god  and man1 nor how1 or in   
what manner1 we must address ourselves  
to him1  or to an offended ,god by him2 
reason could never start a thought of   
this  strange way of salvation1 that we 
must believe1 or trust in another's     
sufferings in order to the pardon of our
 own sins2 that we must depend  on the  
merits and righteousness of one that    
died1 in order to obtain  forgiveness   
and life2 that by faith1 in the blood of
 ,christ1 ,god will  justify them that  
believe in ,jesus8 ,what could the light
 of mere nature  teach us concerning    
this ,jesus8 ,and yet there is no other 
name under  heaven whereby we can be    
saved2 ,acts iv4 #ab4    #e4 ,the light 
of nature1 or any religion invented by  
men1 could never  acquaint us with the  
foundation of divine forgiveness1 nor   

shew us  any merit sufficient to procure
 it2 and in this sense we are left at a 
loss in all other religions1 upon what  
ground we could expect pardon  from     
,god3 ,for they knew nothing of an      
atonement equal to our guilt1  nothing  
of a satisfaction great as our offences1
 and that could answer  the high demands
 of infinite and offended justice4      
,mankind found out by  reason1 and by   
the stings and disquietudes of a guilty 
conscience1 that  there was an offended 
,god in heaven2 and in several countries
 they  followed the dictates of a wild  
and uneasy imagination1 inventing an    
endless variety of methods to appease   
the angry ,deity4 ,what multitudes  of  
rams1 and goats1 and thousands of larger
 cattle1 were cut to pieces1  and burnt1
 to atone for the sins of men8 ,what    
deluges of blood have  overflowed their 
altars8 ,what fanciful sprinklings1 and 
vast effusions  of wine and oil8 ,the   
first-born son for the transgression of 
the father1  and the fruit of the body  

for the sin of the soul8 ,what cruel    
practices  on their own flesh8 ,what    
cuttings and burnings to procure pardon8
 ,and  yet1 after all1 no true peace1   
nor reasonable hope4    ,the ,jewish    
religion indeed was invented by ,god    
himself1 and it contained  in it the way
 of obtaining pardon1 but it was veiled 
and darkened by  many types and shadows2
 though it was not defective as to real 
pardon1  yet it was very defective as to
 solid peace2 therefore the apostle     
tells  us1 ,heb4 x4 #a1 #b1 c4 ,the law 
having a shadow of good things to come1 
and not the very image of the things1   
can never1 with those sacrifices  which 
they offered year by year continually   
make the comers thereunto  perfect1 c4  
,the sense of which1 compared with the  
following verses1 is  plainly this1     
,those sacrifices1 that were so often   
repeated1 could  never perfectly take   
away the conscience of guilt3 there     
still remained  some trembling fears1   
some uneasy doubts1 some painful concern

 of mind1  whether their iniquities     
should be entirely cancelled or no3     
because  they were convinced that the   
blood of bulls and goats could not do   
it1  and they could not fully and       
plainly see the blood of ,jesus1 the    
,son of  ,god1 the ,saviour4 ,dark      
hints1 and obscure notices of such a    
,messiah1 and  such a sacrifice1 they   
had2 but such a one as could not        
generally free  their consciences from  
all sense of defilement and guilt1 and  
fears1  though it cleansed their souls  
in the sight of ,god4    ,the           
,socinians1 in our age1 can have but    
very little solid comfort1 if  they are 
truly awakened to a spiritual sight of  
the law of ,god2 for when  they have    
nothing to plead with ,god1 and nothing 
to trust in but his  mere absolute      
mercy1 while they deny the proper       
satisfaction of ,christ  ,jesus1 how    
weak must their hope be1 how feeble is  
the foundation of it6  but when a poor1 
convinced1 awakened soul1 that now      

believes the  doctrine of ,christ1 has  
been long before tormented in his       
conscience  about atonement for sin1 and
 found no hope2 the christian religion1 
the  gospel1 with its pardoning grace1  
and the satisfaction that ,christ has   
made1 gives the soul peace1 and leads   
the troubled conscience to rest  and    
quiet2 he trusts this gospel1 he        
receives this salvation1 and hath  the  
witness in himself that it is divine4   
,,ii4 ,the happiness of eternal life    
consists also in the special favour  of 
,god1 which is distinct from the pardon 
of sin2 for it is very  possible for a  
criminal to be pardoned1 and not to be  
made a favourite  of the king4 ,the     
favour of ,god1 and a sense of this     
favour1 is a great  part of heaven4     
,this is called seeing of ,god1 often in
 scripture4 ,when  souls are fully      
possessed of the love of ,god1 when they
 have it shed  abroad in their hearts in
 perfection2 when they know that the    
infinite  and eternal ,maker and        

,governor of all things loves them1 and 
will for  ever love them1 this is       
eternal life2 and this is enjoyed in    
some  measure here on earth by true     
believers1 this is a part of eternal    
life  begun in the heart of every       
christian2 for when ,god pardons1 he    
receives  into his peculiar favour4     
,this the christian religion teaches us1
 but the light of nature could  never   
tell us so3 for if the light of nature  
and reason could have  proceeded so far 
as to acquaint us with pardoning grace  
in all the  extent of it1 yet it could  
never have presumed to assure us that he
  should make the rebels he had pardoned
 his favourites for ever4 ,we  might    
have been forgiven1 and then            
annihilated4 ,but the scripture  teaches
 us1 whom ,god forgives he makes        
favourites too4 ,and ,christ ,jesus  has
 laid the foundation of this double     
blessing2 for he has not only  made an  
end of sin1 but brought in an           
everlasting righteousness2  ,dan4 ix4   

#bd4 ,he has fulfilled the law in all   
the commands of it1 as well  as borne   
the penalty2 he has purchased all the   
blessings of divine love1  as well as   
bought a freedom from divine vengeance4 
,if when we were  enemies we were       
reconciled to ,god by the death of his  
,son2 much more  being reconciled we    
shall be saved by his life1 ,rom4 v4    
#aj4 ,and in ver4  #a1 and #b1 he saith1
 ,being justified by faith1 we have     
peace with ,god1  through our ,lord     
,jesus ,christ1 and rejoice in hope of  
the glory of ,god4  ,thus you see there 
is not only reconciliation but full     
salvation2  not only peace with ,god1   
but the hope of glory to be obtained by 
believing on the ,son of ,god4 ,many are
 the instances of saints here  dwelling 
in flesh in a day of grace1 that have   
been raised to a good  degree of eternal
 life in this respect1 that have had a  
joyful sense of  the love of ,god shed  
abroad in their souls1 and upon solid   
grounds have  hoped for glory1 such as  

no other religion could pretend to      
furnish them  with2 and this is a       
witness to the truth of christianity4   
,no mere human religion can pretend to  
tell how this special love of ,god  may 
be attained1 no human religion can ever 
tell us how long this love  of ,god     
shall continue2 but the word of ,god    
gives us full evidence and  assurance   
that the worst of sinners who apply to  
,jesus ,christ the  ,saviour1 in the way
 of humble faith and hearty repentance1 
shall not  only be forgiven and released
 from the guilt of sin and punishment1  
but  also shall be beloved of ,god for  
the sake of ,christ1 and that this      
divine love is everlasting4 ,read ,acts 
iii4 #ai4 ,repent and be converted1     
that your sins may be blotted out4 ,acts
 xvi4 #ca4 ,believe on the ,lord  ,jesus
 ,christ1 and thou shalt be saved4 ,and 
when persons are interested  in these   
promises1 who shall lay any thing to    
their charge8 ,who shall  condemn them  
when ,god justifies8 ,who shall separate

 them from the love  of ,christ8 ,shall 
tribulation or distress1 famine or      
sword8 ,no1 by no  means2 for in all    
these things we are more than conquerors
 through him  that has loved us2 and we 
are persuaded1 that neither death1 nor  
life1  nor angels1 nor principalities1  
nor powers1 nor things present1 nor     
things to come1 nor height1 nor depth1  
nor any other creature1 shall be  able  
to separate us from the love of ,god    
which is in ,christ ,jesus our  ,lord2  
,rom4 viii4 #ch1 c4    ,when a rational 
mind is awakened to see the emptiness of
 all creatures1  and their insufficiency
 to make him happy1 and finds nothing   
but the  eternal love of ,god capable to
 make a creature truly blessed2 how     
miserably must that soul be tormented1  
that knows not whether ,god will  love  
him or no1 nor how this love may be     
attained2 nor1 when once  attained1 how 
long this love will continue8 ,but he   
finds an answer to  all these painful   
questions in the gospel of ,christ3 ,for

 the ,father  loves the ,son infinitely1
 and loves all those that believe on him
 for  his sake2 they are for ever       
accepted2 in him who is first and for   
ever  accepted3 and they are beloved in 
him who is first and for ever beloved2  
,eph4 i4 #f4    ,,iii4 ,the happiness of
 eternal life consists in the pleasure  
that arises  from the regular operation 
of all our powers and passions4 ,this   
was a  great part of the happiness of   
the innocent man2 his reason was the    
guide to all the meaner faculties1 and  
his appetites1 and his affections  in a 
sweet harmony followed the conduct of   
his reason3 ,and as his  understanding  
and judgment put forth their regular    
dictates1 so the  meaner powers paid a  
constant obedience1 and pursued their   
proper  objects4 ,there was no irregular
 anger to set his blood on fire2 no     
intemperate and corrupt wishes to       
vitiate his nature1 to pollute his      
pleasures1 and disturb his peace2 none  
of those tumults and hurricanes  in his 

soul1 which we so often feel in our     
fallen state1 and lament them  much     
oftener than we can suppress them4 ,and 
as the fancy and appetites  of innocent 
,adam submitted to his reason1 so1      
doubtless1 if his ,maker  were pleased  
to reveal any sublimer truth to him1    
which his reason could  not comprehend1 
then reason itself submitted to that    
revelation1  believed the word of a     
speaking ,god1 and resigned the throne  
to faith4  ,his natural powers had no   
uneasy contest1 there was no civil war  
nor  rebellion amongst them to interrupt
 his happiness4    ,and thus shall it be
 again1 but in a more glorious manner1  
when we are  raised from all the ruins  
of our fallen state1 and eternal life is
 made  complete in heaven4    ,but      
before we arrive at that final glory1   
the same sort of happiness is  begun in 
every believer in a state of grace4     
,these are the beginnings of  eternal   
life1 the earnests and the pledges of   
the perfect blessedness  which we hope  

for2 and this arises from our faith in  
the ,son of ,god4 ,for  when we have    
attained a good hope of forgiving grace 
through the blood  of ,christ1 and      
believe that we are beloved of ,god our 
,maker1 what have  we then to do but to 
abide in his love8 ,we learn to despise 
those  tempting objects that would      
awaken our intemperate passions1 and    
walk  onward in peace and pleasure      
towards our complete felicity4 ,for     
since  ,god is become our ,god through  
the mediation of his ,son1 we have no   
need  to seek the meaner delights of    
sense and appetite1 because we possess  
the supreme4 ,we have the ,son of ,god  
himself for our leader and example1  and
 he that believes on the ,son of ,god1  
walks as he also walked4    ,besides    
these moral or persuasive helps that    
belong to the christian  life1 we have  
also the ,spirit of ,god given to reform
 our natures1 to put  all our misplaced 
and disjointed powers into their proper 
order again1  and to maintain this      

divine harmony and peace4 ,it is the    
blessed ,spirit  that inclines reason to
 submit to faith1 and makes the lower   
faculties  submit to reason1 and obey   
the will of our ,maker1 and then gives  
us the  pleasure of it4 ,and if at any  
time1 through the power of temptation1  
the  violence of appetite1 and the      
imperfection of grace1 this blessed     
harmony and order be disturbed1 and this
 pleasure interrupted2 the soul  of the 
christian is never easy till it rise    
again by repentance1 and  recur to the  
,son of ,god1 to fetch new and vigorous 
supplies of the  ,spirit1 and of this   
eternal life from him1 and thereby it   
regains its  peace and pleasure4    ,but
 these thoughts naturally lead me on to 
the second part of this  subject1 viz4  
holiness4    ,thus much shall suffice   
therefore concerning the first part of  
eternal  life1 which consists in        
happiness1 viz4 pardon of sin1 peace of 
conscience1 the favour of ,god1 the     
sense of his love1 and the  pleasurable 

harmony of our natural powers4 ,these   
are found in true  believers1 and this  
is a noble witness to christianity to   
prove it  divine4                       
,,sermon ,,ii4                   ,the   
,inward ,witness to ,christianity4   #a 
,,john v4 #aj4--;,he that believeth on  
the ,son of ,god1 hath the ,witness in  
himself4                                
,,the ,,second ,,part4      ,when such a
 text as this is named for the          
foundation of discourse1 some  nicer    
hearers begin to grow jealous1 that the 
preacher is entering into  mystery and  
inward light1 and they expect to hear no
 clear and solid  reasoning1 nor any    
justness of thought4 ,thus blinded by   
their own  prejudices1 they prevent     
their improvement by the ministry of the
 word2  and because they have heard the 
experiences of christians wittily       
ridiculed1 they resolve to believe that 
nothing of experimental religion  can be
 justified to strict reason1 or have any
 thing to do with  argument4    ,but how

 impious1 and how unreasonable a fancy  
this is1 will sufficiently  appear1 if  
it can be proved that every true        
christian has a most  rational and      
incontestable evidence of the truth of  
his religion1 drawn  from the change    
that is hereby made in his own heart4   
,if it can once be  made evident1 that  
eternal life is begun in every soul that
 believes in  ,jesus ,christ1 this will 
confirm christianity with a high hand1  
and  confute the wicked scandal for     
ever4    ,i have begun this attempt in  
the first discourse1 and have shewn that
  eternal life is composed of two parts1
 viz4 holiness and happiness4    ,the   
happiness of it consists in a just and  
comfortable sense of the  forgiveness of
 sin1 and a lively hope and persuasion  
of the special love  of ,god1 and the   
delightful harmony of all the natural   
powers1 viz4  reason1 conscience1 the   
will and the passions4 ,where these are 
found1  heaven is begun2 eternal life   
has taken possession of the soul2 and   

this  evidently proves the doctrine that
 effected it to be divine4    ,now1 if  
an atheist1 a heathen1 or a ,jew1 should
 cavil and say1 8,are not  all your     
hopes mere presumption8 ,are not your   
sense and persuasion of  the love of    
,god mere delusions of fancy1 and       
raptures of warm  imagination1 without  
any ground1 or solid foundation of      
reason80 ,the  christian may boldly     
refute such suspicions4 ,these are no   
vain  transports1 no foolish visions of 
hope and joy1 because as high and       
glorious as my comforts and my          
expectations are1 they are built on a   
due  apprehension of the justice of     
,god1 as well as his mercy2 ,i have no  
hopes of pardon by ,jesus ,christ1 but  
what are supposed by the  righteousness 
and truth of ,god1 as well as his       
goodness2 for in this way  of salvation1
 offended justice is satisfied to the   
full1 and mercy can  exert itself in    
full glory1 without the least dishonour 
or reflection on  the strict            

righteousness of ,god4 ,god is just in  
the justification of a  sinner this way2
 ,he is faithful and just to forgive us 
our sins1 and to  cleanse us from all   
unrighteousness2 #a ,john i4 #i4        
,besides1 says the christian1 the change
 wrought in me is real1 and not         
imaginary2 ,i am quite another creature 
than once ,i was3 the several  powers of
 my nature1 that were wont to be in     
perpetual war1 now enjoy a  peaceful    
harmony1 and my soul feels the pleasure1
 and the divine peace4  ,my strictest   
and severest reason approves the change1
 and owns it to be  divine4    ,and thus
 ,i am led onward to speak of the other 
part of eternal life1 and  that is      
holiness4 ,this also is found in        
believing souls1 and becomes an         
evidence of the truth of the gospel4    
,holiness may be described by these five
 necessary ingredients of it4    #a4 ,an
 aversion to and hatred of all sin4--#b4
 ,a contempt of the present  world1 in  
comparison of the future4--#c4 ,a       

delight in the worship and  society of  
,god4--#d4 ,zeal and activity in his    
service4--#e4 ,a hearty love to         
fellow-creatures1 and more especially to
 fellow-saints4    ,i shall discourse of
 each of these particularly1 and shew   
that eternal  life consists in them1 and
 this eternal life is found in          
believers4    ,holiness consists in an  
aversion to1 and hatred of all sin4     
,this is  complete in heaven1 and       
without this1 heaven cannot be complete4
 ,into  heaven there entereth nothing   
that defileth2 ,rev4 xxi4 #bg4 ,every   
inhabitant there is completely averse to
 all iniquity1 and hates every  thing   
that displeases ,god2 for nothing but   
perfect obedience is found  there2 the  
spirits of the just are there made      
perfect2 ,heb4 xii4 #bc4 ,now  this in a
 measure and degree is found in         
believers here1 for he that  abideth in 
,christ sinneth not2 #a ,john iii4 #f4  
,he cannot sin with a full  purpose of  
heart2 he that is born of ,god cannot   

sin with constancy and  greediness1 as  
others do that are only born of flesh   
and blood2 he  cannot sin without an    
inward sincere reluctancy1 without the  
combat of  the spirit against the flesh2
 he doth not make a trade of sin1       
sinning  is not his business1 his       
delight and pleasure4--,this is a       
blessed  testimony of the truth of the  
gospel1 that faith in the ,son of ,god  
purifies the heart2 ,acts xv4 #i4       
,every christian has an aversion to all 
sin3 ,if he chuses some sins1 to        
continue in them1 and hates other       
iniquities1 he can never be said to be  
a true believer in ,christ1 and to have 
the work of faith in sincerity  wrought 
in his heart4    ,other religions have  
professed an aversion to some sins1 but 
indulged  others4 ,some make cruelty a  
part of their duty1 and require the     
sacrificing of mankind to appease the   
anger of their gods2 a bloody and       
impious practice1 as well as a vain and 
fruitless one6 ,some forbid  murder1 but

 allow and encourage variety of         
uncleanness1 and make that a  part of   
their worship4 ,other professions have  
forbid wanton practices1  and commended 
chastity2 but they indulge resentment   
and revenge1 as a  necessary part of the
 character of a warrior1 or a great man4
 ,carnal and  sensual lusts have been   
opposed and hated by some of the old    
philosophers1 but spiritual iniquities  
have hereby been promoted4 ,pride  has  
hereby been wonderfully increased1 and  
none of them can excuse  themselves from
 those sins which make men very like    
,satan1 although they  are freed from   
the brutality of sensual lusts4 ,but the
 business of the  gospel of ,christ is  
to keep men from committing any kind of 
sins  whatsoever4    ,other religions   
have changed one lust for another2 but  
the religion of  ,christ forbids all    
manner of iniquity1 and changes the     
whole nature into  holiness4            
,christianity refines the soul in all   
the powers of it1 and  inclines us to   

the duties both of the first and second 
table2 it writes  the law of ,god in the
 heart1 and brings the soul to a sweet  
compliance  therewith4 ,all the         
affections are renewed2 all old things  
are done away1  and all things are      
become new2 he that is in ,christ is a  
new creature2  he has crucified the     
flesh1 with its affections and lusts2 #b
 ,cor4 v4 #ag4  ,gal4 v4 #bd4    ,surely
 there is a spirit and power that       
accompanies the religion of our  ,lord  
,jesus1 such as other religions know    
not2 and this was manifest  abundantly  
in the primitive christians1 when those 
wretches were  converted1 whose names   
were once written in that black         
catalogue that  the apostle speaks of2  
#a ,cor4 vi4 #i4 when they by the light 
of the  gospel1 were purified1 were     
purged from their defilements1 and were 
made  new creatures4 ,the apostle could 
appeal to the ,corinthian church1 and   
say1 so vile and filthy were some of    
you1 but ye are washed1 but ye are      

sanctified1 but ye are justified1 in the
 name of the ,lord ,jesus1 and by  the  
,spirit of our ,god2 #a ,cor4 vi4 #aa4  
,not in the names of other ,gods1  and  
other religions1 but in the name of the 
,lord ,jesus1 and by the  ,spirit of our
 ,god4 ,philosophy was raised to a great
 height in the city  of ,corinth2 it was
 almost enough for a man to be accounted
 learned1 to  have been in that city1   
and to have known a little of the       
customs of it2  yet all their learning  
was not sufficient to reform them1 for  
they were  a profligate and lewd people 
still4 ,but the religion of our ,lord   
,jesus  ,christ breaking in upon their  
souls1 purified1 refined them1 and made 
such an alteration in them1 that the    
world beheld1 and were amazed at  the   
surprising change4 ,they thought it     
strange that the christians would  not  
run to the same excess of riot2 #a ,pet4
 iv4 #d4 ,they were astonished  to see a
 drunkard at once turn sober and        
temperate2 a lewd unclean  wretch1 by   

hearing the gospel1 become a professor  
and an example of  chastity2 a cruel and
 passionate temper made calm1 and kind1 
and  forgiving2 a swine forsake the     
mire1 and put on the nature of a cleanly
  animal2 a dog or a lion changed into a
 lamb4 ,this wrought conviction  with   
power3 ,this was miracle and            
demonstration2 this witnessed the truth 
and divinity of the gospel of ,christ   
beyond all contradictions or  doubts4   
,,ii4 ,a contempt of this world1 is     
another part of holiness1 and of        
heaven2 a sacred disregard of temporal  
things raised by the sight of  things   
eternal4    ,if we look upwards to      
heaven1 we shall behold there all the   
inhabitants  looking down with a sacred 
contempt upon the trifles1 amusements1  
businesses1 and cares of this present   
life1 that engross our affections1      
awaken our desires1 fill our hearts with
 pleasure or pain1 and our flesh  with  
constant labour4 ,with what holy scorn  
do you think those souls1 who  are      

dismissed from flesh1 look down upon the
 hurries and bustles of this  present   
state1 in which we are engaged8 ,they   
dwell in the full sight of  those       
glories which they hoped for here on    
earth1 and their intimate  acquaintance 
with the pleasures of that upper world1 
and the divine  sensations that are     
raised in them there1 make them condemn 
all the  pleasures of this state1 and   
every thing below heaven4 ,this is a    
part of  eternal life1 this belongs in  
some degree to every believer2 for he is
  not a believer that is not got above  
this world in a good measure2 he is  not
 a christian1 who is not weaned1 in some
 degree1 from this world3 ,for  this is 
our victory1 whereby we overcome the    
world1 even our faith4 ,he  that is born
 of ,god overcomes the world2 he that   
believes in ,jesus1 is  born of ,god2 #a
 ,john v4 #a1 #d4 ,whence the argument  
is plain1 he that  believes in ,jesus   
the ,son of ,god1 overcomes this present
 world4 ,and  where christianity is     

raised to a good degree of life and     
power in the  soul1 there we see the    
christian got near to heaven3 he is1 as 
it were1  a fellow for angels1 a fit    
companion for the spirits of the just   
made  perfect4 ,the affairs of this life
 are beneath his best desires and his   
hopes2 he engages his hand in them so   
far1 as ,god his ,father appoints  his  
duty2 but he longs for the upper world1 
where his hopes are gone  before3 8,when
 shall ,i be entirely dismissed from    
this labour and toil8  ,the gaudy       
pleasures this world entertains me with1
 are no entertainments  to me2 ,i am    
weaned from them1 ,i am born from       
above40 ,this is the  language of that  
faith that overcomes the world3 ,and    
faith1 where it is  wrought in truth in 
the soul1 hath1 in some measure1 this   
effect2 and  where it shines in its     
brightness1 it hath1 in a great degree1 
this  sublime grace accompanying it2 or 
rather1 7shall ,i say87 this piece of   
heavenly glory4    ,pain and sickness1  

poverty and reproach1 sorrow and death  
itself1 have  been contemned by those   
that have believed in ,christ ,jesus1   
with much  more honour to christianity1 
than ever was brought to other religions
 by  the same profession1 and the same  
practice4    ,other religions have in   
some degree1 promised a contempt of the 
world1 a  contempt of sickness1 and     
pain1 and death2 but then it hath been  
only  here and there a person of a      
hardier mould of body2 here and there   
one  in an age1 or one in a nation1 who 
by a firmness of natural spirits1 an    
obstinate resolution1 attained by much  
labour of meditation1 and toil of       
thought1 hath got above the world1 and  
above death4 ,but our religion  boasts  
of its hundreds and thousands1 and that 
not only those who had  firmer natural  
spirits1 or have been skilled in thought
 and meditation1  and absent from       
sensual things by philosophy1 and       
intellectual  exercises2 but the        
feeblest of mankind1 the weak things of 

this world1  the foolish and the young1 
the infant 7as it were7 in years1 and   
the  feeble sex1 have been made to      
contemn this world1 and the pleasures of
  it1 the hopes1 and the sorrows1 pain  
and death4 ,they have learnt to live    
above all the enticing joys and         
affrighting terrors of this present     
state1 that is1 to live near to heaven3 
,so that whatsoever religion  pretends  
to a competition with ours1 it falls    
vastly short in this  respect1 in       
raising the affections above the world1 
above the joys and  fears of the present
 life4    ,again if we consider what    
motives have argued the minds of men to 
the  contempt of the world1 we shall    
find the religion of ,christ ,jesus is  
far  superior to all in this respect4   
,other religions have taught men to     
despise the good things of this world   
and to be unconcerned about the evils of
 it1 in a mere romantic way3  ,such was 
the ,stoical doctrine1 denying health   
and wealth1 sleep and  safety1 to have  

any goodness in them2 and professing    
that pain1 poverty1  sickness1 want1    
hunger1 and shame1 were no evils2 and   
upon this account  they taught their    
disciples to be unsolicitous about the  
one or the  other1 because they were    
neither good nor evil4 ,thus1 while they
 change  the use of words they would    
make stocks and stones of us1 rather    
than  intelligent and holy despisers of 
sensible things2 but the christian      
doctrine teaches us to contemn both the 
good and evil things of sense  and time1
 by the expectation and prospect of the 
invisible and eternal  world1 where both
 the good and evil things are of        
infinitely greater  importance3 ,so our 
,saviour preaches1 ,mat4 vi4 #ai1 #bj4  
,lay not up for  yourselves treasures   
upon earth1 where moth and rust doth    
corrupt1 and  where thieves break       
through and steal3 ,but lay up for      
yourselves  treasures in heaven1 where  
neither moth nor rust doth corrupt1 and 
where  thieves do not break through nor 

steal4 ,pluck out a right eye1 cut off  
a right hand on earth1 lest sparing     
these thy whole body be cast into  hell1
 where the gnawing worm dies not1 and   
the fire is not quenched3  ,mat4 v4 #bi1
 #cj4 ,mark ix4 #dc1 c4 ,and the        
afflictions1 as well as the  comforts of
 life1 are contemned and surmounted by  
the spirit of a  christian1 upon the    
same noble principles2 ,rom4 viii4 #ah4 
,he reckons  that the sufferings of this
 present time are not worthy to be      
compared  with the glory which shall be 
revealed in us2 and therefore he endures
  the cross1 and despises the shame1    
following the divine example of         
,christ4    ,other doctrines have       
endeavoured to raise the minds of men   
above the  solicitudes or cares of this 
life upon mean and base principles1     
unworthy of human nature1 denying the   
immortality of the soul1 and the  life  
to come4 ,thus the ,epicureans would    
raise the professors of their  religion 
above the fears of death1 by assuring   

them1 that after death  there was       
nothing2 that the soul and body died    
together1 were blended in  the dust1 and
 were for ever lost in one grave3 but1  
on the other hand1  the religion of     
,christ gives us a view of things beyond
 the grave1  insures a resurrection to  
us1 brings life and immortality to light
 by  the gospel1 by ,christ ,jesus1 who 
together with the ,father1 is originally
  possessed of eternal life1 and thus   
leads us on to a glorious contempt  of  
this present world of vanity3 ,for our  
light affliction1 which is but  for a   
moment1 worketh for us a far more       
exceeding and eternal weight of  glory2 
,while we look not at the things which  
are seen1 but at the things  which are  
not seen2 for the things which are seen1
 are temporal2 but the  things which are
 not seen1 are eternal4 ,for we know1   
that if our earthly  house of this      
tabernacle were dissolved1 we have a    
building of ,god1 an  house not made    
with hands1 eternal in the heavens2 #b  

,cor4 iv4 #ag1 #ah4  and v4 #a4         
,other professions taught their         
followers not so much to contemn riches 
and pleasures1 as to exchange them for  
fame and glory1 and public  applause2   
and this they looked upon as their chief
 good4 ,most of the  philosophers may be
 charged with this just accusation2 and 
,cicero1 that  great philosopher1 in a  
notorious degree2 but the christian both
 labours  and suffers reproach1 because 
he trusts in the living ,god1 and has   
the  promise of the life to come2 #a    
,tim4 iv4 #h1 #aj4 he goes through the  
trial  of cruel mockings1 as well as    
scourgings and torture1 that he may     
obtain  a better resurrection2 ,heb4 xi4
 #ce1 #cf4 ,he neglects his ease and his
  honours together1 and despises fame as
 well as pleasure and riches1 and  all  
mortal desirables1 when they stand in   
competition with his immortal  hopes4   
,others have despised the grandeur and  
pomp of life1 and thrown their  money   
into the sea2 but instead of exalting   

themselves above men1 they  have        
neglected all the necessary duties and  
decencies of life2 they have  lived as  
it were1 in common with their fellow    
animals of the earth1 and  degraded     
themselves to the rank and level of     
brute-beasts2 such were the  ,cynic     
philosophers3 ,but the christian is     
diligent and active in all  services to 
,god and man1 and fulfils the duties of 
his present state  with honour1 while he
 lives upon the hopes of futures and    
invisibles4    ,thus if we consider     
either the degree of this part of       
holiness1 viz4  the contempt of the     
world1 if we consider the reasons upon  
which it is  founded1 or how far this   
contempt of the world has prevailed     
among the  generality of christians2 we 
shall find the gospel hath infinitely   
the  advantage of all other doctrines of
 all other religions4    ,to see a man  
raised above this world1 and yet        
exercised in all the  duties of life2 to
 see him live with a holy superiority to

 all things  below heaven1 and yet      
fulfilling all his relative duties among
 men with  diligence2 to see a man ready
 every moment to be gone from this      
world1  and yet content to stay here as 
long as his ,heavenly ,father pleases1  
under the troubles1 and burdens1 and    
agonies of this life too2 this  shews   
the religion to be divine1 and from     
heaven3 he that believes1 has  this     
witness in himself2 and where faith     
rises high1 this witness  appears       
evident and glorious4    ,,iii4 ,another
 part of the holiness of eternal life1  
consists in a delight  in the worship   
and enjoyment of ,god4 ,this is perfect 
in heaven1 this is  eternal life2 ,rev4 
vii4 #ae4 ,they are before the throne of
 ,god night and  day1 that is1          
perpetually1 and serve him there in his 
temple4 ,now the  christian religion    
attains this end in a good measure2 it  
brings the  soul to delight in divine   
worship and converse with ,god1 which no
 mere  human religion could ever do3    

,for since no human religion could ever 
teach an awakened sinner1 how he might  
appear in the presence of a holy  ,god1 
with assurance and comfort1 no other    
religion could make a soul  delight in  
the worship of ,god4 ,we can never      
delight in drawing near to  ,god1 that  
hath infinite vengeance in him1 while we
 know not but he will  pour that        
vengeance out upon us2 we fly far from  
him1 unless we have  some good ground of
 hope1 that he will forgive us our      
iniquities and  receive us into his     
favour4 ,now since there is no other    
doctrine that  shews us how our sins may
 be forgiven1 or how the favour of ,god 
may be  attained2 there is no other     
religion can allure or draw us into the 
presence of ,god with pleasure2 ,heb4 x4
 #ai1 #bj4 ,let us draw near and        
worship the ,father1 in full assurance  
and confidence1 that he will  accept our
 persons and our worship1 since we have 
such an high-priest to  introduce us    
with acceptance2 since by his flesh and 

incarnation1 he has  made a way for us  
to come into the presence of ,god with  
satisfaction and  pleasure1 therefore   
let us draw near and worship him4 ,the  
influence of  this argument has been    
found by christians1 by every christian2
 for  there is not one that hath        
believed in ,christ1 but has had this   
witness  in himself4 ,there is a sweet  
serenity and calmness of spirit belongs 
to  the souls of those in whom faith is 
lively and strong1 even when they  stand
 before ,god1 though he be a ,god of    
terror and vengeance to sinners3  for   
they know ,jesus is their atonement1    
their introducer1 their peace2  and     
therefore they love to draw near to him 
as a ,god reconciled1 they  rejoice in  
him as their highest happiness4         
,other professions of men1 when they    
abandoned sensual pleasures1 and the    
vanities of this world1 yet taught them 
that their happiness must flow  from    
themselves1 and made their own virtues  
their heaven1 without any  regard to    

,god4 ,these philosophers were          
self-sufficient1 full of  themselves1   
and they were so far from making their  
rivers of pleasure to  flow from the    
right-hand of ,god1 that they even      
denied their dependance  upon him in    
this respect2 and they supposed their   
wise men to be equal  with ,god1        
deriving all their blessedness from     
within themselves4 ,but  christianity   
leads the soul out of itself to ,god1 as
 it gives a clearer  and larger         
knowledge of ,god himself1 in his       
felicitating perfections1  than the     
heathens could ever attain2 it assures  
us1 that being near to  ,god1 is our    
heaven1 and the sight of him is our     
happiness1 as well as  provides a new   
and living way of access to him1 through
 the death and  resurrection of ,jesus  
,christ3 therefore the believer rejoices
 in all  opportunities of drawing near  
to ,god1 for it is the beginning of his 
heaven1 and his delight in it is an     
inward and powerful witness to the      

truth of his religion4    ,,iv4 ,zeal   
and activity for the service of ,god1 is
 another part of heaven1  another part  
of eternal life1 and the holiness of it4
 ,we have abundant  reason to believe   
that heaven is not a state of mere      
enjoyment1 unactive  and idle2 but a    
state of service and activity for that  
,god whose we are1  and from whom we    
have received infinite favours4 ,the    
angels in heaven  are swift messengers  
to perform the will of their ,god2 ,ps4 
ciii4 #bj1 #ba4  ,the spirits of just   
men made perfect are like angels4 ,they 
do the will  of ,god as a pattern for us
 on earth2 for we are taught to pray1   
that his  will may be done on earth as  
it is in heaven4 ,what particular       
services  they are employed in of ,god1 
we know not2 but that they are for ever 
zealous in those services which ,god    
employs them in1 we doubt not1 we       
cannot disbelieve4 ,and this active zeal
 in the service of ,god1 and  pursuit of
 his glory1 is the very temper and      

practice of the true  christian2 and    
that not only in some more important    
enterprizes1 but in  the common actions 
of life3 ,whether he eat or drink1 or   
whatsoever he  does1 he makes it his    
rule of life1 to do all to the glory of 
,god2 #a  ,cor4 x4 #ca4    ,now this    
sublime zeal1 this noble activity for   
the service of ,god and  his glory1 was 
not found among the professors of other 
religions4 ,to  glorify ,god1 was not   
their aim and end2 those that rose      
highest among  the old philosophers had 
not set their aim and end right3 ,they  
that knew  ,god1 glorified him not as   
,god2 ,rom4 i4 #ba4 ,they did not make  
the glory  of ,god the great design of  
their actions3 ,it was not zeal for ,god
 that  animated them to pursue virtue1  
but merely their own ends1 their own    
satisfaction or ease1 or the vanity of  
their own minds1 pride and  attempt of  
superiority above other men2 or at best1
 their motives of  action were the      
reasonableness of virtue1 and the       

benefit of it to  themselves and their  
fellow-citizens4 ,but the glory of ,god 
is the aim of  christians1 and the end  
of every true believer3 he has some     
degree of  zeal for the honour of ,god1 
and therefore is active in those duties 
which ,god proposes to him4    ,when we 
see a person regardless of all his      
self-interests in the world1  and at the
 same time pursuing the honour of an    
invisible ,god1 following  hard after   
the glory of that ,god that his fleshly 
eyes have not seen2 we  may say he has  
something above what mere corrupt nature
 leads him to1 or  impresses upon him4  
,the believer has this witness in       
himself1 zeal and  activity for the     
glory of ,god in the world4    ,v4 ,the 
last thing that goes to make up         
holiness1 is a hearty love to all  men1 
and especially to the saints4 ,this is a
 noble ingredient of eternal  life2 this
 is a divine and heavenly temper2 this  
is a beautiful part of  the image of    
,god communicated to the soul of man4   

,that ,god who is the  original and     
foundation of eternal life1 is a        
glorious pattern of this  love2 he makes
 his sun to rise1 and his rain to fall  
on the just and on  the unjust1 and     
leaves not himself without witness of   
his divinity1 by  filling the hearts of 
men with food and gladness3 ,see ,mat4  
v4 #de4 ,acts  xiv4 #ag4 ,he shews his  
love to enemies and rebels1 in forgiving
 millions  of offences1 and pardoning   
crimes of the largest size and deepest  
aggravations1 and he loves his saints   
with peculiar tenderness4 ,our ,lord    
,jesus ,christ1 who also is the true    
,god and eternal life1 came down from   
heaven to exemplify his divine love4 ,it
 was his love to mankind that  persuaded
 him to put on flesh and blood1 and     
prevailed with him to  suffer pains1    
agonies1 and death1 that his enemies    
might obtain  salvation and life4 ,o    
glorious example of love6 ,now this is  
in some  measure wrought into the make  
of every true christian1 and imitated in

  the practice of every true believer3  
,he is obliged1 by one of the chief     
rules of his religion to love his       
neighbour as himself3 that is1 to do    
that to others1 which he thinks just and
 reasonable that they should do  to him2
 ,mat4 xxii4 #ci4 ,luke vi4 #ca4 ,he is 
bound to forgive freely those  that     
offend him1 as he hopes for forgiveness 
of his offences against  ,god2 ,mat4 vi4
 #ad1 #ae4 ,he rejoices in the welfare  
of his  fellow-creatures1 without       
repining3 ,he loves his enemies1 does   
good to  them that hate him1 blesses    
those that curse him1 and prays for his 
persecutors and spiteful foes2 ,luke vi4
 #bg4 ,he pities all that are           
miserable1 but takes a peculiar delight 
in his fellow-christians2 7the          
christians must be known by this1 that  
they love one another47 ,he does  good  
to all but especially to the household  
of faith2 ,gal4 vi4 #aj4    ,other      
religions know nothing of so generous   
and diffusive a love2 the  men of       

heathenism were hateful1 and hating one 
another1 and spent their  lives in      
malice and envy2 ,tit4 iii4 #c4 ,they   
did not so much as aspire  to so divine 
a virtue as the love of enemies2 this is
 the noble  singularity of our gospel4  
,the heathen professions encouraged     
revenge1  and made it one ingredient of 
a hero3 ,but envy and malice1 wrath and 
revenge1 must be banished from the heart
 and practice of a christian1 to  whom  
the kindness and love of ,god our       
,saviour has appeared2 these vices  must
 stand aloof from the saint1 and thus   
bear a testimony to the truth  and      
divinity of the doctrine of ,christ4    
,i grant that every one of these        
instances1 and all these parts of       
eternal life which ,i have now          
described1 are not to be found equally  
in  all believers2 nor are they in every
 believer in a very eminent and  evident
 degree4 ,but if we take all of them    
together1 pardon of sin1  peace of      
conscience1 the favour of ,god1 and a   

sense of his love1 a  pleasurable       
harmony of all our powers1 an aversion  
to all sin1 and  hatred of every        
iniquity1 a holy contempt of this world1
 in the  pleasures1 as well as in the   
pains and sorrows of it2 delight in the 
worship of ,god1 and desire after his   
enjoyment2 zeal and activity in  service
 for ,god1 with a sincere aim for his   
glory1 and a hearty love to             
fellow-creatures and fellow-christians3 
,i say1 if we join all these  together1 
we shall find that the christian        
religion has a witness far  superior to 
all other doctrines that ever pretended 
to divinity4 ,we  shall find that every 
believer has something of all these     
qualities  wrought in his heart1 and it 
is exemplified in his life4 ,truly1     
where  none of these are found1 that    
person cannot profess himself a         
christian  with any just ground of hope3
 ,where there is not such a witness as  
this  to the truth of christianity1     
where there is not this eternal life    

begun  in some sensible measure and     
manner1 that person's profession of     
christianity is but vain2 and his       
practice and his course contradict the  
words of his lips1 when he pronounces   
himself a believer in the ,son of  ,god4
    ,i might here take notice1 that the 
three that bear witness on earth to  the
 truth of the gospel1 viz4 the spirit1  
the water1 and the blood1  may be       
expounded agreeably to the foregoing    
discourse4 ,the blood may  signify the  
pacification of a guilty conscience by  
the atoning blood of  ,christ4 ,the     
water1 may intend the sanctification and
 purifying of our  natures from sinful  
appetites and practices1 as by the      
washing of water3  ,and the spirit may  
imply that efficacious influence which a
 believer  receives from the ,holy      
,spirit1 both toward the pacification of
 his  conscience1 and the purification  
of his soul4 ,all these witness to the  
truth of christianity2 though others are
 of opinion1 that the ,spirit in  his   

miraculous operations1 the water1 or    
purity of the nature and life  of       
,christ1 and the blood1 or his violent  
death1 and the attendants on  it1 are   
the three witnesses on earth which the  
apostle designs2 nor can  ,i absolutely 
determine which is the right4    ,before
 ,i conclude1 ,i would lay down one     
caution and one reflection4    ,the     
caution is this3 ,that though ,i exclude
 all human religions from the  honour1  
power1 and glorious effects of          
christianity1 as being utterly          
incapable of them1 yet the ,jewish      
religion1 and that of the ancient       
patriarchs1 which were divine1 are not  
hereby totally excluded from this       
honour1 and these characters1 but only  
in part3 ,for there were many  souls in 
whom these beginnings of eternal life   
were wrought under those  dispensations1
 but not with that glory and evidence as
 under the  christian4 ,and indeed      
,judaism was but a sort of infant       
christianity1 a  veiled gospel4 ,the    

christian religion is ,judaism          
fulfilled1 or the  gospel standing in   
open light4 ,all that holiness and      
happiness which was  found among the    
,jews or patriarchs1 is entirely owing  
to ,christ and his  gospel1 to the      
sacrifice1 and the spirit1 and grace of 
,jesus1 which were  typified by the     
legal atonements1 and blood1 sprinklings
 and washings2  and which wrought       
powerfully this divine life in their    
souls1 through  all those types1 but    
with feebler conviction1 and in a       
fainter light4    ,besides1 it should be
 observed here also1 that since the     
christian  religion has received its    
full authority and divine establishment1
 the  ,jewish dispensation ceases1 and  
is no longer owned1 or aided by the     
,spirit of ,god1 to produce these       
wonderful effects4 ,the types and       
shadows  of that state have now no power
 to speak peace and pardon to the guilty
  soul1 or to purify our sinful natures1
 and begin eternal life in them4  ,these

 are abolished by divine appointment1   
and ,god will bear witness to  them no  
more4 ,they who confess not that ,jesus 
,christ is come in the  flesh1 are      
deceivers2 #b ,john #g4 ,he that hath   
not the ,son of ,god hath  not life2 #a 
,john v4 #ab4 ,so that the doctrine of  
,christ is the only  religion which we  
know of1 that is practised in the world1
 that has had  the stamp of divine      
authority above sixteen hundred years2  
and as there  have been multitudes of   
witnesses to the truth of it1 multitudes
 of  souls in the first1 and all the    
succeeding ages1 who have felt eternal  
life wrought in them by the power of the
 gospel1 so there is no other  religion 
ever since can produce and shew such    
divine testimony2 for  there is         
salvation in no other name2 ,acts iv4   
#ab4    ,the only reflection ,i shall   
make1 is this3 ,we may derive hence a   
solid  and infallible rule for          
self-examination1 whether we are        
christians or  no4 ,have we in ourselves

 this divine witness of our             
christianity8 ,have  we eternal life    
wrought in our own hearts8 ,have we     
desired peace of  conscience and any    
hope of pardoning grace by trusting in  
the ,son of  ,god8 ,have we found any   
satisfaction of soul in drawing near to 
,god by  ,jesus the ,mediator8 ,do we   
find a sincere love to ,god kindled in  
our  souls by the hope of his special   
favour8 ,is there any thing of the      
holiness or happiness of the heavenly   
state begun within us8 ,have we an      
aversion to all sin in some degree      
answerable to what the saints and       
angels have in heaven8 ,have we a holy  
contempt of this world8 ,have we        
overcome the world as those who believe 
that ,jesus is the ,son of ,god1  and   
have put their trust in him8 ,do we live
 above it1 as those that are  within    
sight of eternal blessedness8 ,are we   
come to mount ,sion1 the city  of the   
living ,god1 to the innumerable company 
of angels1 and the church  of the       

first-born1 c4 in this respect8 ,do we  
look down upon the  tempting vanities of
 this life with a sacred disdain1       
something like  those that dwell on high
 in the full possession of life eternal8
 ,is  there any similitude between our  
life and theirs1 between our hearts and 
theirs8 ,do we delight in the worship of
 ,god8 ,is his presence our joy8 ,is    
his enjoyment the object of our desires8
 ,are we zealous for his service8  ,are 
our aims set for his glory8 ,are we     
active in the discharge of the  duties  
that he hath appointed to us1 and the   
several provinces of  service that he   
has ordained us to be engaged in1 in    
this world8 ,do we  do the will of our  
heavenly ,father on earth1 in some      
measure as it is  done in heaven8 ,how  
stand our hearts affected toward our    
fellow-creatures8 ,do we love our       
neighbour1 by dealing with him as we    
desire he should deal with us8 ,can we  
forgive enemies8 ,do we rejoice in  the 
welfare of others without envy1 and take

 delight in the holiness and  peace of  
our fellow-creatures1 and give the poor 
and mean followers of  ,christ1 a large 
share in our hearts and kindest         
affections8 ,if this be  the character  
and temper of our spirits1 and this the 
conduct of our  lives1 then eternal life
 is begun in us2 then we may say to our 
own  souls1 ,this is the record that    
,god hath given concerning his ,son1    
that  there is eternal life in him2 #a  
,john v4 #aa4 and we are sure we build  
our  hopes on a solid foundation1 for   
this life is already begun in our       
hearts1 and the ,spirit of ,god1 who has
 begun this work1 will carry it  on1 and
 make it perfect in the days of         
eternity4 ,amen4                        
,,sermon ,,iii4                   ,the  
,inward ,witness to ,christianity4   #a 
,,john v4 #aj--;,he that believeth on   
the ,son of ,god1 hath the witness in   
himself4                                
,,the ,,third ,,part4      ,many and    
glorious are the outward testimonies    

that ,god has given to our  religion1   
both in the days when his ,son ,jesus   
dwelt on earth1 and in the  time of the 
ministration of the apostles who        
followed their blessed  ,lord4 ,the     
miracles wrought1 the prophecies        
fulfilled1 and the various  glories     
attending the ministration of the       
gospel1 conspire to confirm  our faith2 
each of them are evidences of the truth 
and divinity of this  doctrine2 and all 
of them joined together1 bear such a    
testimony as  cannot be resisted4 ,we   
live now in these later days at a long  
distance  from those seasons wherein    
these miracles were wrought1 and wherein
 ,god  appeared in so immediate a manner
 from heaven1 to witness to the truth   
of the gospel of his ,son2 but ,god has 
taken care to furnish every true        
believer with a sufficient witness of   
christianity2 we are not left void  of  
evidence at this day4 ,he that          
believeth1 hath the witness in himself4 
,there is an internal testimony given to

 the gospel of ,christ in the  heart of 
every one that receives it in truth4    
,there are the beginnings  of that      
eternal life wrought in the soul1 which 
the ,son of ,god bestows  on all        
believers2 he that hath the ,son hath   
life4 ,the spiritual life of  a         
christian runs into eternity2 it is the 
same divine temper1 the same  peaceful  
and holy qualities of mind communicated 
to the believer here in  the days of    
grace1 which shall be fulfilled and     
perfected in the world  of glory2 and   
this is a blessed witness to the truth  
of christianity2 it  proves with        
abundant evidence1 that it is a religion
 sufficient to save  souls1 for the     
salvation is begun in every man that    
receives it4    ,i shall repeat no more 
of the foregoing discourses1 but proceed
  immediately to answer the last        
question there proposed1 viz4 ,what sort
  of witness this is1 which true faith  
gives to the gospel of ,christ1 and     
what are the remarkable properties of   

this testimony4    ,i answer1 ,i4 ,it is
 a witness that dwells more in the heart
 than in the  head4 ,it is a testimony  
known by being felt and practised1 and  
not by  mere reasoning2 the greatest    
reasoners may miss of it1 for it is a   
testimony written in the heart2 and upon
 this account it has some  prerogatives 
above all the external arguments for the
 truth of  christianity4 ,this inward   
argument is always at hand1 when a      
believer is  in the exercise of his     
graces1 and acting according to his new 
nature  and life3 ,it is an argument    
that is not lost through the weakness of
 the  brain1 the defect of the memory1  
and long absence from books and study1  
to which other arguments are liable2 it 
is an argument that cannot be           
forgotten1 while true religion remains  
in the heart1 for it is graven  there in
 lasting characters4    ,those words of 
,st4 ,paul to the ,corinthians1 in his  
second epistle1 chap4  iii4 ver4 #b1 #c4
 have a reference to our present case3  

,ye are manifestly  declared to be the  
epistle of ,christ ministered by us1    
written not with  ink1 but with the     
,spirit of the living ,god2 not in      
tables of stone1 but  in fleshly tables 
of the heart4 ,we have a glory in our   
religion1 that  distinguishes it from1  
and advances it above the ,jewish       
dispensation2  their law was written in 
tables of stone1 and afterwards ,moses  
wrote it  out at large in a book3 ,but  
ye have something 7says the apostle7    
written  in your hearts1 that proves the
 truth of your religion1 and of my      
divine  commission1 ye who are converted
 by my gospel2 ye ,corinthians1 who were
  once vile as the vilest1 and upon     
whose souls the devil1 by his           
temptations and by his power1 had       
inscribed many dark characters1 and     
seemed to seal you over1 and mark you to
 damnation1 ye are now the  epistle of  
,christ1 ye have those dismal characters
 rased out1 and ye  have golden and     
bright ones inscribed4 ,the image of our

 ,lord ,jesus  ,christ1 who is eternal  
life1 appears fairly written on your    
souls3 ,ye  are the epistle of ,christ1 
and eternal life is begun in you1 and   
thus  the gospel witnesses its own truth
 and divinity by an internal evidence4  
,the gospel of ,christ is like a seal or
 signet1 of such inimitable and  divine 
graving1 that no created power can      
counterfeit it2 and when the  ,spirit of
 ,god has stamped this gospel on the    
soul1 there are so many  holy and happy 
lines drawn or impressed thereby2 so    
many sacred  signatures and divine      
features stamped on the mind1 that gives
 certain  evidence both of a heavenly   
signet1 and a heavenly operator4    ,a  
christian1 who has well studied the     
doctrines and proofs of  christianity1  
can give sufficient reasons for the     
truth of them1 and for  his believing   
them4 ,he finds what is sufficiently    
satisfactory1 to  confirm his belief in 
the outward testimonies1 in the miracles
 wrought  in the world1 and the         

prophecies fulfilled3 ,i have 7says he7 
in my  understanding many arguments and 
evidences of the truth of the gospel1   
and my reason is convinced that it is a 
divine religion4 ,but there is a        
miracle wrought in my heart that is of  
more efficacy than this1 and is  to me a
 more convincing proof of the gospel of 
,christ2 eternal life is  begun in me4  
,i find my conscience1 that was         
disturbed with the guilt of  sin1       
established in peace1 upon solid hopes  
of pardon4 ,i have an  interest in the  
love of ,god1 and lively sensations of  
that love2 ,i have  a hatred of all sin1
 ,i live above the world1 and have a    
holy contempt of  the trifles1          
businesses1 and cares of this life3 ,i  
delight in the  company of him that     
dwells in heaven3 ,i find in my soul    
that ,i love him1  and love those who   
are like him2 ,i walk1 as seeing him1   
who is  invisible2 ,i have a zeal for   
his glory1 and with active diligence ,i 
am  employed for the honour of his name 

in the world4 ,these things ,i find     
wrought in me by the gospel of ,christ3 
,the discoveries of the nature and      
works of ,god1 by his gospel1 have      
filled my soul with holy wonder1 and    
bowed my spirit down to adore him4 ,the 
revelations of his amazing              
condescension and love1 have raised and 
fired my heart to love him2 the         
examples of superlative piety ,i meet   
with in this gospel1 have excited  my   
holy imitation2 and the motives proposed
 here1 are so awful and so  alluring1   
that all my powers of hope and fear are 
joined and engaged to  constrain my     
obedience to the excellent and divine   
precepts of this  religion4 ,i feel that
 ,i am quite altered from what once ,i  
was1 ,i am a  new creature1 and the     
change is divine and heavenly4--,there  
is something  within me1 that bears     
witness1 that my religion is from ,god4 
,,ii4 ,it is a witness that will1 in    
some measure1 appear in the life1       
wheresoever it is written in the heart3 

,for eternal life is an active          
principle1 it will be discovering and   
exercising itself4 ,is it possible1     
that a man should have the pardon of his
 sins1 and sweet peace of  conscience1 a
 sense of the love of ,god1 who is an   
infinite good1 a  joyful satisfaction in
 his heavenly favour1 and manifest      
nothing of this  in his aspect and      
behaviour8 ,that he should shew no      
serenity of  countenance1 no sweetness  
of temper1 no inward joy2 ,is it        
possible that  he should have an utter  
aversion to sin1 a hatred of all        
iniquity in his  heart1 and not make it 
appear in his life8 ,that he should     
maintain a  holy contempt of this world1
 and scorn of it1 in comparison of the  
future glories that his eye is fixed    
upon1 so warm a zeal for ,god1 and  so  
hearty a love to men1 and not manifest  
it to the world8 ,surely his  life will 
be above1 where his heart is2 and his   
heart will be in heaven1  where his     
treasures are4 ,our conversation is in  

heaven1 says the  blessed ,paul1 under  
the influence of this religion and these
 hopes2  ,phil4 iii4 #bj1 #ba4    ,it is
 true indeed1 this is a testimony that  
cannot be communicated to  others1 in   
the same measure and manner that it is  
felt by the persons  that believe4 ,in  
this respect it is like the hidden      
manna1 which none  knows but that they  
taste of it2 yet those that feed upon it
 daily1 will  discover it in some       
outward appearances2 as you read of     
,jonathan1 in the  day when he was faint
 in pursuing his enemies1 he tasted of  
the honey1  and his eyes were           
enlightened2 #a ,sam4 xiv4 #bg4 ,just so
 will it be with  the soul that hath    
tasted of the gospel of ,christ1 this   
food of eternal  life2 he will discover 
it in his language1 in his behaviour2   
and it is a  shame to those that profess
 to be believers1 that in all things    
they  look so much like the men of this 
world1 and do not discover it in their  
lives1 and witness what they have in    

their hearts1 even the beginning of     
eternal life3 ,if we are the epistle of 
,christ1 we shall be1 in some  measure1 
known and read of all men2 #b ,cor4 iii4
 #b1 #c4 ,christianity in  the soul1    
eternal life begun in the heart1 will be
 like the sweet  ointment of the        
right-hand1 that bewrays itself1 and    
cannot be hid2  ,prov4 xxvii4 #af4 ,ye  
christians1 ye are the light of the     
earth1 ye  believers are the salt of the
 world2 ye must not appear like others  
if  you would be like yourselves2 the   
honour of ,god your ,saviour demands    
some sensible and important difference4 
,ye must not be too much like the       
world1 if ye mean to give glory or      
evidence to the religion of ,christ2    
,john xv4 #ai4 ,rom4 xii4 #b4    ,,iii4 
,though this inward evidence of the     
truth of christianity be of a  spiritual
 nature1 and spring from pious          
experience1 yet it is a very  rational  
evidence also1 and may be made out and  
justified to the  strictest reason4 ,it 

is no vain1 fanciful1 and enthusiastic  
business2  for while every believer     
feels the argument working strong in his
 heart  and soul1 he finds also the     
convincing force of it upon his         
understanding3 ,while he feels his      
inward powers sweetly inclined to       
virtue and holiness1 which by nature had
 strong inclination to  sensuality and  
sin1 and knows that this was wrought in 
him purely by the  gospel of ,christ2 he
 cannot but infer1 that must be a divine
 principle  which has such divine       
effects4 ,he knows that he was once     
blind and dead  in trespasses and sins1 
but now he is awake1 and alive to ,god  
and to  righteousness3 he is born again1
 he dwells1 as it were1 in a new world1 
there is a mighty and surprizing change 
past upon him1 even from death  to life2
 and thence he concludes1 by the justest
 rules of reasoning1  that it must be a 
doctrine of divine wisdom and power1    
that gave him  this blessed             
resurrection3 ,it is above and beyond   

nature1 it is a  miracle of grace1 and  
none but ,god could work it4    ,and    
this is what ,i call the inward witness 
of the ,spirit of ,god to the  truth of 
the gospel1 at least in these latter    
ages of christianity4 ,the  outward and 
more visible testimony of the spirit    
consists in those  sensible miracles    
that were wrought1 and those wondrous   
gifts of  healing2 of tongues1 c4 that  
were bestowed on the first christians2  
,heb4 ii4 #d4 ,rom4 xv4 #ai4 ,but the   
,spirit's inward testimony is the       
constant miracle of regeneration and    
converting grace4 ,this witness1 in  my 
opinion1 has been dishonoured by too    
many protestants1 when they have        
explained it merely by inward impulses1 
and vehement impressions upon  the mind1
 without the conduct of reason4 ,this   
has tempted the profane  world to call  
our devout efforts of christian piety   
mere enthusiasm and  wild imagination1  
the flashes of a kindled blood and      
vapours1 that are  puffed about with    

every wind3 ,but when the testimony of  
the spirit is  explained in the manner  
,i have described1 it must approve      
itself to all  the sober and reasonable 
part of mankind4    ,here let us stand  
still and consider1 how great and divine
 a power was  necessary to make this    
mighty change on the heart of a poor1   
ignorant1  guilty1 sinful creature1 and 
establish him a saint in peace and      
purity4  ,it is not every one that hears
 this same gospel1 that obtains the same
  salvation1 and that feels the same    
glorious change2 and many a true        
christian must confess1 how long they   
sat under the same ministry and         
instructions before their hearts were   
brought to love ,god1 or renewed to  an 
heavenly life2 ,thus their experience   
teaches them1 there was an  ,almighty   
virtue and efficacy at last attended    
this gospel1 which made it  more        
powerful in one day1 or week1 or month1 
than it had been in whole  years before4
 ,there was a quickening spirit1 that   

accompanied the voice  of the word1 and 
gave them life1 while the word called   
them to arise  from the dead4 ,and this 
is yet more gloriously evident1 when    
such  changes have been wrought on      
sinners in an hour or two3 ,they went to
  hear the gospel1 poor1 lame1 blind1   
senseless and thoughtless of ,god and   
eternity2 and they were awakened1       
convinced of sin and of righteousness2  
they learnt their ruin and their        
recovery at once1 through the atonement 
and grace of ,christ3 ,the poor came    
home enriched with various graces3  the 
blind see wonders1 and the lame return  
leaping and rejoicing in the  hope of   
glory4 ,this gives plain proof of a     
divine doctrine1 and a divine  attending
 spirit and power4    ,it is the blessed
 ,spirit of ,god1 who dictated these    
divine truths of the  gospel1 that      
accompanies them with his own power to  
the minds and  consciences of those who 
hear the gospel preached1 and by his own
 power  works this glorious change in   

the hearts and lives of sinners3 ,it is 
through the sanctification of the       
spirit1 and the belief of the truth1    
that sinners are called by the gospel1  
to the obtaining of the glory of  our   
,lord ,jesus ,christ2 #b ,thess4 ii4    
#ac1 #ad4 ,it is by the preaching of    
this gospel1 attended with this spirit1 
that the fornicators and  adulterers    
become chaste1 the thieves and          
extortioners are made honest  and just1 
the covetous earth-worms become         
heavenly-minded1 the drunkards  are     
turned sober1 and these heirs of hell   
are made fit to inherit the  kingdom of 
,god4 ,the unclean are washed1 the      
unholy are sanctified1 and  the guilty  
justified in the name of the ,lord      
,jesus1 and by the ,spirit of  our ,god3
 #a ,cor4 vi4 #i1 #aj1 #aa4 ,it is the  
blessed ,spirit the ,comforter1  that   
speaks peace to the conscience of       
believers1 through the atoning  blood of
 ,christ2 it is he sheds abroad the love
 of ,god in their hearts1  by believing 

the gospel2 ,rom4 v4 #e4 and it is he   
that fills them with  love to ,god and  
to their neighbour2 for this love is the
 fruit of the  ,spirit2 ,gal4 v4 #bb1   
and when the ,spirit of ,god shines upon
 his own work  in the soul of man1 and  
makes this glorious change appear to the
  self-examining christian1 it is a     
noble testimony that it gives to the    
truth and divinity of the gospel of     
,christ4    ,,iv4 ,this witness to the  
truth of christianity is certain and    
infallible1  in the nature and reason of
 things2 and where this divine life     
arises to  a considerable height1 it    
gives a full assurance to the christian1
 that  his religion is true4 ,eternal   
life begun in the soul1 according to the
  description of it1 cannot rise from a 
false doctrine2 it must proceed  from   
the ,god of truth1 who himself is       
eternal life2 #a ,john v4 #bj4 and  the 
original and spring of it to all his    
happy creatures4 ,if it were  possible  
that any other doctrine or religion     

could work such an inward  witness in   
the hearts of sinners2 if it were       
possible that any mere  human gospel    
could give such a life and happiness as 
,i have described1  ,god would never    
have appointed his own divine gospel    
such a doubtful  witness4 ,but ,i may   
say1 ,god will never suffer so divine a 
testimony to  belong to any religion1   
but that which himself hath revealed2   
and in our  day it can belong to none   
but the gospel of our ,lord ,jesus      
,christ4 ,if  false religions could have
 this witness1 could work this eternal  
life in  sinners1 we could hardly ever  
have sufficient rules to judge of the   
true  religion by4 ,rejoice then ye that
 have found this witness in your souls1 
that have eternal life begun in you2    
seek after no other way to heaven4  ,be 
not drawn aside from the truth1 but be  
stedfast4 ,ye cannot find such  another 
doctrine among men2 ye cannot find      
another religion that can  offer such   
testimonies as this4 ,it is then a      

convincing1 an infallible  witness2 such
 a new and heavenly life wrought in the 
heart1 is a sure  proof that the        
doctrine comes from ,god4    ,v4 ,it is 
a strong and powerful witness1 and ever 
ready at hand to baffle  the most       
learned sophisms1 and the boldest       
temptations4 ,it lies so near1  and is  
always at hand1 that it is a present    
shield against every flying  arrow from 
the camp of infidelity4 ,it is an       
argument drawn from sense  and vital    
experience1 and it effectually answers  
all the subtle cavils  of false         
reasoning4 ,suppose a crafty philosopher
 should pretend to  prove1 that bread is
 not wholesome1 that water is useless to
 allay  thirst1 or wine is mere poison2 
,i may boldly maintain the              
wholesomeness1  and the happy use of    
bread1 water1 and wine2 for ,i am daily 
nourished by  this bread1 my thirst has 
been perpetually quenched by water1 and 
,i have  often found and felt this wine 
refresh me4 ,the quibbles of logic1     

against the sense and experience of a   
true christian1 are but as darts  of    
straw and stubble against the scales of 
a leviathan4    ,when the ,greeks1 who  
seek after learning1 say to a christian1
 8,how can  this gospel be true and     
divine1 which is so plain and simple in 
itself1  which was preached by a parcel 
of fishermen1 and invented by a         
carpenter1 and his followers that       
published it had no more learning than  
he8 ,how is it possible such a religion 
should be from ,god1 that hath so  much 
of unlearned simplicity in it80 ,but the
 christian can tell them1  that all the 
wisdom and learning of the philosopher  
could never do such  miracles as this   
gospel has done1 could never work such a
 divine life  and temper in my heart4   
,when the ,jews shall say1 8,how can    
this be the ,messiah8 ,for the ,messiah1
  the ,son of ,god1 must be a great     
,king1 the ,governor of the earth1 must 
deliver the ,jews from their slavery1   
must have power over all the  nations2  

how could this be the ,messiah1 that was
 crucified among his  countrymen1 and   
we1 with our fellow-citizens1 joined    
together to put him  to death1 and he   
lay like a mere mortal in his grave8    
,how can this be  the ,saviour1 or can  
his religion be true80 ,the christian1  
that is called  of ,god1 and has found  
the witness in himself1 makes answer1 he
 that was  foolishness to the ,greeks1  
and a scandal to the ,jews1 is the      
wisdom of  ,god1 and the power of ,god  
to me4 ,i have seen my sins nailed to   
the  cross of this ,redeemer2 ,i have   
found a way for the pardon of all my    
iniquities1 and the satisfaction of my  
conscience 7which was before full  of   
anguish7 in and from the cross of this  
,messiah2 ,i have found holiness        
wrought in my soul by the belief of this
 gospel2 ,i have felt such virtue       
proceeding from this ,saviour1 that ,i1 
who was before all over unclean  and    
defiled1 am in some degree made holy3   
,this gospel therefore must be  from    

,god1 and this is the ,messiah1 his     
,son4    ,when the deists of our age    
shall object and say1 8,how can ye      
believe  such a religion to be divine1  
that is delivered in so poor and mean a 
way1 as the story of ,christ1 and all   
the strange doctrines of your  gospel8  
,how can the bible be the word of ,god8 
,not only because there are  so many    
obscurities and mystical speeches in it1
 that a learned man in  our day would be
 ashamed to write it8 ,how can this     
gospel be the  revelation of ,god1 that 
wants so much of the beauty of oratory  
and  strong reasoning1 which the wisdom 
of man pretends to1 and daily           
performs80 ,but the christian answers2  
8,the gospel1 that is contained  here1  
must be from ,god3 ,for although it has 
so much human weakness in  our eyes1 ,i 
have felt a divine power attending it1  
it hath been to me  the power of ,god   
unto salvation4 ,let it want therefore  
what human  ornaments it will1 if it has
 a divine efficacy in it1 ,i am sure it 

is  from above40 ,thus whatsoever       
temptations are proposed to baffle his  
faith1 and to stagger his belief of the 
doctrine of ,christ1 this one  instance 
of its divinity1 keeps the believer     
steady3 8,i have found it of  efficacy  
to begin eternal life in me1 therefore  
,i know it is from ,god40    ,but as to 
this sort of objections1 against the    
truth and divinity of our  religion1    
arising from the doubtful or difficult  
evidence of the books  of scripture1 we 
may fetch a noble answer from the       
experimental  testimony of which ,i am  
now speaking3 ,and this shall be the    
sixth  property of this inward witness4 
,,vi4 ,it is such a witness to the truth
 of the christian religion1 as does  not
 depend on the exact truth of letters   
and syllables1 nor on the  critical     
knowledge of the copies of the bible1   
nor on this old  manuscript1 or on the  
other new translation3 ,for how great   
soever the  difference may be between   
the various ancient copies of the books 

of  scripture1 or the elder or later    
translations of it1 either in           
protestant or popish countries2 yet the 
substance of christianity is so         
scattered through all the ,new          
,testament1 and especially among the    
epistles1 that every manuscript and     
every translation has enough of the     
gospel to save souls by it1 and make a  
man a christian indeed4 ,how full  of   
noise and controversy has the christian 
world been1 especially in the  learned  
ages of it1 in order to adjust and      
settle the true books of  scripture1 the
 true verses1 and the true reading8 ,how
 many doubtful  words have crept into   
some of the written copies by the       
mistakes of  transcribers8 ,and how     
exceeding hard1 if not impossible1 is it
 in many  cases to judge which was the  
true and authentic word or sentence8    
,but  the humble and sincere christian  
has learned so much of the same gospel1 
in which all copies agree1 as has       
renewed his sinful nature1 and wrought  

a divine life in him1 and therefore he  
is sure the substance of this  gospel   
must be from ,god4 ,nay1 if this        
property of the inward witness be  duly 
considered a little further in the      
nature and attendants of it1 we  shall  
find that every true christian has a    
sufficient argument and  evidence to    
support his faith1 without being able to
 prove the authority  of any of the     
canonical writings4 ,he may hold fast   
his religion1 and be  assured that it is
 divine1 though he cannot bring any     
learned proof that  the book that       
contains it is divine too2 nay1 though  
the book itself  should ever happen to  
be lost or destroyed3 ,and this will    
appear with  open and easy conviction1  
by asking a few such questions as these3
    ,was not this same gospel preached  
with glorious success before the new    
testament was written8 ,were not these  
same doctrines of salvation by  ,jesus  
,christ published to the world by the   
ministry of the apostles1 and  made     

effectual to convert thousands1 before  
they set themselves to  commit these    
doctrines to writing8 ,and had not every
 sincere believer1  every true convert1 
this blessed witness in himself1 that   
christianity  was from ,god8 ,eight or  
ten years had past away1 after the      
ascension of  ,christ1 before any part  
of the ,new ,testament was written1 7as 
learned  men conceive7 and what unknown 
multitudes of christian converts were   
born again by the preaching of the word1
 and raised to a divine and  heavenly   
life1 long ere this book was half       
finished or known1 and that  among      
heathens as well as ,jews8 ,and though  
the scriptures of the ,old  ,testament  
might prepare the minds of some of these
 to receive the  gospel2 yet we have    
reason to believe1 that great numbers1  
especially of  the ,gentile world1 were 
convinced by miracles and tongues1 and  
some1  perhaps by mere narratives and   
exhortations1 and became holy believers2
  each of them the epistle of ,christ   

written in the heart1 and bearing  about
 within them a noble and convincing     
proof that this religion was  divine1   
and that without a written gospel1      
without epistles1 and without  a bible4 
,again1 in the first ages of            
,christianity1 for several hundred years
  together1 how few among the common    
people were able to read8 ,how few      
could get the possession of the use of a
 bible1 when all sacred as well  as     
profane books must be copied by writing8
 ,how few of the populace1 in  a large  
town or city1 could obtain or could use 
any small part of  scripture1 before the
 art of printing made the word of ,god  
so common8  ,and yet millions of them   
were regenerated1 sanctified1 and saved 
by the  ministration of this gospel4    
,the sum1 and sense1 and substance of   
this  divine doctrine1 communicated to  
the nations in various forms of speech1 
and in different phrases1 made a divine 
impression on their minds1 being        
attended by the power of the blessed    

,spirit2 and while it stamped its  own  
sacred image on their souls1 it         
transformed their natures into holy  and
 heavenly1 and created so many new      
witnesses to the truth of the  gospel1  
for it begun eternal life in them4      
,consider then1 christians1 and be      
convinced1 that the gospel has a more   
noble inward witness belonging to it1   
than is derived from ink and  paper1    
from precise letters and syllables3 ,and
 though ,god1 in his great  wisdom and  
goodness1 saw it necessary that the ,new
 ,testament should be  written1 to      
preserve these holy doctrines           
uncorrupted through all ages2  and      
though he was pleased to appoint the    
written word to be the  invariable and  
authentic rule of our faith and         
practice1 and make it a  glorious       
instrument of instructing ministers and 
people to salvation in  all these later 
times3 ,yet christianity has a secret   
witness in the  hearts of believers1    
that does not depend on their knowledge 

and proof  of the authority of the      
scriptures1 nor of any of the           
controversies that  in late ages have   
attended the several manuscript copies1 
and different  readings and translations
 of the bible4    ,now this is of       
admirable use and importance in the     
christian life1 upon  several accounts3 
,as1    #a4 ,if we consider how few poor
 unlearned christians there are1 who are
  capable of taking in the arguments    
which are necessary to prove the  divine
 authority of the sacred writings2 and  
few1 even among the  learned1 can well  
adjust and determine many of the        
different readings1  or different       
translations of particular scriptures4  
,now a wise christian  does not build   
his faith and hope merely upon any one  
or two single  texts1 but upon the      
general scope1 sum1 and substance of the
 gospel1 the  great doctrines of the    
satisfaction for sin1 by the blood of   
,christ1 and  the renewal of our corrupt
 natures by the ,holy ,spirit1 the      

necessity of  faith in ,christ1         
repentance of sin1 and sincere holiness1
 in order to  salvation and heavenly    
glory2 and by these he feels a spiritual
 life of  peace and piety begun in him3 
,and here lies his evidence that        
christianity is divine1 and that these  
doctrines are from heaven1 though  a    
text or two may be written false1 or    
wrong translated1 or though a  whole    
book or two may be hard to be proved    
authentic4    ,the learned well know    
what need there is of turning over the  
histories  of ancient times1 of the     
traditions and writings of the fathers1 
and  authors1 pious and profane2 what   
need of critical skill in the holy      
languages1 and in ancient manuscripts2  
what a wide survey of various           
circumstances of fact1 time1 place1     
style1 language1 c4 is necessary to     
confirm one or another book or verse of 
the ,new ,testament1 and to answer  the 
doubts of the scrupulous1 and the bold  
objections of the infidel2  what        

laborious reasonings are requisite to   
found our faith on this  bottom4 ,now   
how few of the common rank of           
christians1 whose hearts are  inlaid    
with true faith in the ,son of ,god1 and
 real holiness1 have  leisure1 books1   
instructions1 advantages1 and judgment  
to make a  thorough search into these   
matters1 and to determine1 upon a just  
view  of argument1 that these books were
 written by the sacred authors whose    
names they bear1 and that these authors 
were under an immediate  inspiration in 
writing them8 ,what a glorious advantage
 is it then to  have such an infallible 
testimony to the truth of the gospel    
wrought and  written in the heart by    
renewing grace1 as does not depend on   
this  laborious1 learned1 and           
argumentative evidence of the divine    
authority  of the bible1 or of any      
particular book or verse of it8    #b4  
,if we consider what bold assaults are  
sometimes made upon the faith  of the   
unlearned christian1 by the deists and  

unbelievers of our age1 by  disputing   
against the authority of the scripture1 
by ridiculing the  strange narratives   
and sublime doctrines of the bible1 by  
setting the  seeming contradictions in a
 blasphemous light1 and then demanding1 
8,how  can you prove1 or how can you    
believe1 that this book is the word of  
,god1 or that the religion it teaches is
 divine80 ,in such an hour of  contest1 
how happy is the christian that can say1
 8,though ,i am not able  to solve all  
the difficulties in the bible1 nor      
maintain the sacred  authority of it    
against the cavils of wit and learning2 
yet ,i am well  assured that the        
doctrines of this book are sacred1 and  
the authority of  them divine3 ,for when
 ,i heard and received them1 they       
changed my nature1  they subdued my     
sinful appetites1 they made a new       
creature of me1 and  raised me from     
death to life2 they made me love ,god   
above all things1  and gave me the      
lively and well-grounded hope of his    

love3 ,therefore ,i  cannot doubt but   
that the chief principles of this book  
are heavenly and  divine1 though ,i     
cannot so well prove that the very words
 and syllables  of it are so too2 for it
 is the sense of scripture1 and not the 
mere  letters of it1 on which ,i build  
my hope40 ,i might say yet further1     
#c4 ,this inward witness gives great    
support in hours of darkness and        
temptations of the devil1 when such     
sudden thoughts shall be thrown into    
the mind even of a learned christian3   
8,what if the scripture should not  be  
divine8 ,what if this gospel and the    
other epistle should not be  written by 
inspiration8 ,what if these should be   
merely the words of men1  and not the   
very word of ,god80 ,the believer1 who  
feels a renewed nature1  and a divine   
life working within him1 can boldly     
repel these fiery darts  of ,satan1 with
 such a reply as this3 8,though ,i      
cannot at present  recollect all the    
arguments that prove ,matthew1 ,mark1   

and ,luke1 to be  divine historians1 or 
,peter and ,paul to be inspired writers2
 yet the  substance and chief sense of  
their gospels1 and their epistles must  
needs be divine1 and ,god is the author 
of it1 for it has begun the  spiritual  
and eternal life in my soul2 and this is
 my witness 7or rather  the witness of  
the ,spirit of ,god within me7 that     
,christ is the ,son of  ,god1 the       
,saviour of sinners1 and the religion   
that ,i profess and  practice is safe   
and divine40    ,and though there are   
many and sufficient arguments drawn from
 criticism1  history1 and human         
learning1 to prove the sacred authority 
of the bible1  and such as may give     
abundant evidence to an honest enquirer1
 and full  satisfaction that it is the  
word of ,god2 yet this is the chief     
evidence  that the greatest part of     
christians can ever attain of the divine
  original of the holy scripture itself1
 as well as the truth of the  doctrines 
contained in it1 viz4 ,that they have   

found such a holy and  heavenly change  
passed upon them by reading or hearing  
the propositions1  the histories1 the   
promises1 the precepts1 and the         
threatenings of this  book3 ,and thence 
they are wont to infer1 that the ,god of
 truth would not  attend a book1 which  
was not agreeable to his mind1 with such
 glorious  instances of his own power   
and grace4 ,though it must be still     
confessed1  that this argument is much  
stronger1 and the evidence brighter for 
the  general truth of christianity1 than
 it can possibly be for the sacred      
authority of any one verse or chapter of
 the ,new ,testament4    ,i have dwelt  
the longer on this sixth property of the
 inward witness1  because ,i think it of
 great importance in our age1 which has 
taken so  many steps towards heathenism 
and infidelity3 for this argument or    
evidence will defend a christian in the 
profession of the true religion1  though
 he may not have skill enough to defend 
his bible4    ,this sermon may be       

divided here1 if it be too long4        
,,vii4 ,this is an universal witness to 
the truth of the gospel2 for it  belongs
 to every true christian4 ,the weak1 as 
well as the strong1 enjoy  this inward  
evidence in some measure and degree4    
,this is an argument of  some force and 
conviction to him1 who is but young in  
grace and  knowledge1 as well as to him 
that has made high advances in the      
faith1  and is grown up to the stature  
of man in ,christ4 ,though it must be   
acknowledged that where faith and love1 
holiness and peace are weak1 the        
evidence of this testimony is weak also2
 yet it may sometimes stand firm  and   
strong1 and shine bright in those       
christians1 whose intellectual  powers  
are but mean and low4 ,some persons of  
great holiness1 may have  but little    
natural parts1 poor understandings1 a   
mean education1 and can  scarce give any
 clear rational account of the things of
 this world1 or  of that which is to    
come2 and these enjoy a great degree of 

this inward  witness to the truth of    
christianity1 that a divine life is     
begun in  them1 and that the gospel has 
effectually wrought in them a new       
nature2  those great and precious       
promises of the gospel having made them 
partakers of the divine nature1 they are
 sure those promises must be  divine1 #b
 ,pet4 i4 #d4 and #a ,cor4 i4 #bb1 #bc4 
,not many wise1 not many  mighty1 not   
many noble are called2 but ,god hath    
chosen the poor1 and the  weak1 and     
foolish things of this world1 to        
confound the wise and the  mighty3 ,nor 
yet hath he chosen1 or called one of    
them1 without giving  them a sufficient 
witness to the truth of that gospel1 by 
and to which  they are called4 ,though  
they cannot argue for the doctrine of   
,christ1  yet they find ,christ dwelling
 within them the hope of glory2 ,col4 i4
  #bg4 ,they find the characters of     
,christ copied out in their hearts1 and 
the life of ,christ in some measure1    
transcribed in their lives4 ,they  find 

something of sacred influence from the  
gospel of ,christ1 which no  other      
doctrines can pretend to2 therefore     
though they cannot give a  rational     
account1 which shall answer all the     
cavils of men2 why they  believe        
christianity1 through the weakness of   
their knowledge1 yet their  faith in    
,christ is strong2 for they are sure the
 doctrine is divine1  because of the    
sweet and sanctifying influence it has  
upon them4 ,how  condescending is ,god  
to poor sinners1 to give such a religion
 to be  saved by1 that everyone who     
receives it shall have an infallible    
witness  in himself of the truth of it1 
without the learning of the schools1 and
  the knowledge of tongues6 ,their chief
 argument for it is1 they have  divine  
holiness1 and divine peace4    ,,viii4  
,this inward witness of the truth of    
christianity1 is1 or should  be1 always 
growing and improving4 ,the testimony   
increases as the divine  love increases2
 the greater the degree of holiness we  

arrive at1 the  more are we confirmed in
 the truth of christianity the testimony
 grows  stronger1 #b ,cor4 iii4 #ah4    
,you find that text approves of what ,i 
have now  argued4 ,when the apostle had 
been distinguishing between the religion
 of  the law1 and that of the gospel2   
that the one was covered with a veil1   
but under the other this veil was taken 
away3 ,we1 says he1 under the  gospel1  
with open face beholding1 as in a glass1
 the glory of the ,lord1  are changed   
into the same image from glory to glory4
 ,we who behold the  face of ,christ    
,jesus in his gospel1 we who here see a 
,god reconciled in  and by the death of 
his ,son1 we who see the holiness of    
,christ here  described1 copied1 and    
exemplified1 we are changed into the    
same  image4 ,the image of ,christ is   
transcribed upon our natures1 we go on  
from one degree of it to another2 we are
 changed from glory to glory1  from one 
degree of glorious holiness to another3 
thereby the gospel  appears to have a   

fairer1 a brighter1 and a stronger      
evidence4    ,thence it comes to pass1  
that when christians have grown to a    
good  degree of strength in faith1 and  
great measures of holiness in this      
world1 all the temptations that they    
meet with to turn them aside from  the  
doctrines of ,christ1 are esteemed but  
as straw and stubble2 they  cannot move 
nor stir them from the faith that is in 
,jesus1 because the  evidence hath grown
 strong with years3 and as they have    
attended long  upon the ministration of 
this gospel1 they have found more and   
more of  this eternal life wrought in   
their hearts2 they have got nearer to   
heaven1 they have pressed on continually
 towards perfection1 they have  found   
sweet assurance of the pardon of sin in 
their conscience1 and  diviner          
sensations of the love of ,god          
communicated to them1 and their  own    
love both to ,god and man increasing2   
they have found their hearts  more      
averse to all iniquity1 they have felt  

themselves rising higher and  higher    
above this world1 as they have come     
nearer to the end of their  days2 and a 
holy contempt of this world has grown   
bolder3 ,they take  greater delight in  
,god1 and more gustful satisfaction in  
his worship1  and in his company3 ,their
 zeal for his honour is warmer and      
stronger2  they are perpetually         
employing themselves in contrivances for
 the glory  of ,god among men4 ,thus in 
every part of this spiritual life the   
testimony increases1 the evidence grows 
brighter1 as eternal life  advances in  
them4    ,in the last place3 ,as it is a
 growing witness1 so it is such an one  
as  never can be utterly lost2 and that 
character of it is derived from the     
very name1 for it is eternal life4      
,where it is once wrought in the  soul1 
it shall be everlasting1 it shall never 
die4 ,the seed of ,god  abides in those 
that are born of ,god2 #a ,john iii4 #i4
 for they are born  not of corruptible  
seed1 but of incorruptible1 even the    

word of ,god1  which lives and abides   
forever2 #a ,pet4 i4 #bc4 ,his gospel1  
which is an  everlasting gospel1        
continues that heavenly work in the     
soul1 which  that gospel did first      
begin4 ,it may be darkened indeed1 it   
may be hidden  for a season2 sometimes  
the violent temptations of the evil one1
 may1 as  it were stop the mouth of this
 divine witness2 and sometimes1 defiling
  lusts rising upon the face of the     
soul1 may darken these evidences1 but   
can never entirely blot them out4       
,eternal life must abide for ever1      
according to the name and nature of it4 
,though the evidence for a season  may  
be obscure1 and may seem to be silent   
through the power of iniquity1  and the 
strength of temptation2 yet this life   
will resume its activity1  and discover 
itself1 because its nature is eternal4  
,it is ,christ ,jesus  living in the    
soul by the power of his own ,spirit2   
,christ ,jesus1 who is  the eternal     
principle of life1 and his ,spirit1     

which is the eternal  ,spirit3 and where
 he hath begun to dwell1 he shall       
forever inhabit4 ,this  evidence shall  
continue to all eternity1 and shall give
 many a sweet  reflection to the saints 
in heaven4 8,i feel now 7says every     
saint there7  that this was a true      
gospel ,i trusted in1 in the days of my 
flesh2 and  this religion was divine1   
for it hath raised me to these mansions 
of  blessedness4 ,i feel now it was a   
doctrine came down from heaven1 and     
that ,christ ,jesus was not an imposter1
 but the ,son of ,god indeed1 for  he   
has brought me to his ,father's house by
 this doctrine2 he has seated  me upon  
his own throne1 even as he is seated    
upon the throne of his  ,father3 he hath
 made me an overcomer by believing this 
doctrine1 even as  he himself has       
overcome40 ,eternal life itself1 in the 
perfection of it  in the future world1  
shall be a standing and everlasting     
evidence of the  truth of the gospel4   
,i will now endeavour to draw some few  

inferences or remarks from the          
discourse1 and then conclude4    #a4    
,the first remark is very obvious1 how  
glorious is the gospel of our  ,lord6   
,how preferable to all other religions6 
,those which men have  invented1 are not
 to come into competition with it2 let  
none of them be  named4 ,even that      
religion which ,god himself invented1   
the religion of  the ,jews1 had not such
 honourable characters belonging to it1 
as this of  our ,saviour hath4 ,many    
expressions that are used in the        
epistles of ,st4  ,paul1 to shew the    
superiority of the gospel above the law1
 are such as  give it an infinite       
advantage and preference3 ,as in point  
of glory1 so  in point of evidence too4 
,one was the letter2 the other is the   
spirit2 one was the ministration of     
condemnation1 the other of  salvation2  
one the ministration of death1 the other
 of life3 and as  life1 spiritual or    
eternal life1 is represented as the     
peculiar effect  and prerogative of the 

gospel1 so it carries more light of     
evidence with  it to confirm its        
heavenly original2 it brings the        
believing soul much  nearer to heaven4  
,the ,jewish religion instituted by     
,moses1 although1 by the accompanying   
power of the ,spirit of ,god1 it wrought
 effectually1 in the hearts of  those   
that sincerely received it1 and changed 
their natures in a saving  manner2 yet  
the brightness and glory of this sort of
 evidence1 that  belonged to that       
religion was derived from the gospel1   
which was hidden  under the types of it3
 ,nor could it be supposed to have equal
 brightness  or force with the gospel   
itself1 when unveiled1 and shining in   
open  light2 as ,i have shewn in the    
second discourse4    ,the ,jews1 when   
they had offered all their sacrifices   
for the hope of  pardon of their sins1  
and looked as far as they could look    
through the  smoke and shadows1 to see  
the ,messiah at a distance1 could never 
have  their consciences so sweetly      

released from fears1 and the sense of   
guilt1 as christians under the gospel1  
may enjoy through the blood of  ,christ3
 never had they so much communion with  
,god in love1 as since it  is manifested
 by ,christ ,jesus1 the ,son of his     
love1 that came from his  bosom4 ,never 
were they raised so high above the      
world1 nor could any of  the ,jews be so
 high refined in their hopes and joys1  
and exult in the  view of heavenly      
glories1 as a christian may be1 and do1 
since the veil  is withdrawn1 and life  
and immortality are brought to light by 
the  gospel3 #b ,tim4 i4 #aj4 ,never    
could they triumph overall the terrors  
of  death1 and the horror and darkness  
of the grave1 as ,st4 ,paul the         
christian often does1 and teaches his   
fellow-saints the same triumphal  song2 
#a ,cor4 xv4 #ed1 c4 ,i grant that a    
single person or two like ,david1  might
 now and then1 by the spirit of rapture 
and prophecy1 be borne far  above that  
dispensation itself1 and might have     

noble views and joys2 but  the whole    
church1 under that state had but dark   
apprehensions of things  above this     
life1 and beyond death2 their spiritual 
things were so much  mingled and        
interwoven with a worldly dispensation1 
and their sanctuary  itself called a    
worldly sanctuary4 ,so much carnality   
entered into the  scheme of their       
constitution1 that they could not be    
raised so high  above this world1 and   
the things of this life1 as christians  
under the  gospel3 they could never have
 such a sense of forgiving grace1 nor so
  sweet a satisfaction in drawing near  
to ,god1 as christians now have2 nor    
were they so expressly commanded1 nor   
could1 nor did they so gloriously       
practise the duties of love and         
forgiveness to men1 as the christian    
religion requires1 and works in the     
hearts of sincere believers4    #b;d    
remark4 ,you learn here an excellent    
rule for self-examination1  whether you 
have true faith or no4 ,if you have1 it 

will be accompanied  with this evidence3
 for this eternal life begun in the     
soul1 does not  merely prove that       
christianity is a true doctrine1 but it 
proves also  that the faith of that     
person is true1 where this eternal life 
is begun4  ,this is mentioned in the    
foregoing sermon1 therefore ,i shall    
pass it  over briefly4 ,the apostle     
asserts this sufficiently1 ver4 #ac4    
,these  things have ,i written to you   
who believe in the name of the ,son of  
,god1  that ye may know that ye have    
eternal life4 ,the duties of morality1  
both of the first and second table1 will
 be written upon the heart1 and  will1  
in some degree1 be practised in the     
life1 where the gospel is  written in   
the heart1 and where christianity is    
wrought in its power in  the soul4 ,but1
 on the other hand1 those who neglect   
the duties of the  first table1 or      
indulge themselves in a very careless   
performance of  them2 those who pass by 
the duties of the second table1 and     

those  relative engagements which they  
lie under to their neighbour by the law 
of ,god1 can never have the evidence    
within themselves1 neither of the  truth
 of christianity1 nor of the truth of   
their own faith3 ,they may be  heathens1
 they may be heroes1 they may be        
philosophers1 they may be any  thing but
 christians4    #c;d remark4 ,learn the 
true method of confirming your souls in 
the  christian faith3 seek daily greater
 degrees of this divine life wrought  in
 you4 ,this advice is also hinted by the
 apostle ,john1 in the #acth  verse1 ,i 
have written these things to you        
concerning the witness of  christianity1
 that consists in having eternal life   
begun in you1 not  only that ye may know
 ye have it1 but that ye may go on to   
believe on  the name of the ,son of     
,god4 ,we have need in our day to be    
well seasoned  with arguments against   
the dangers of the times1 and the       
temptations of  the age in which1 we    
dwell4 ,christianity begins to be a     

stumbling-block1  and the doctrine of   
the gospel is called folly2 it is       
reproached to a  very great and shameful
 degree1 in a nation1 which in public   
professes  christianity4 ,when we       
therefore shall be attacked with        
arguments to  baffle our faith1 and when
 the wind of false doctrine shall grow  
strong1 and shall carry away many2 how  
shall we be able to stand our  ground1  
and hold fast our faith in ,christ1 if  
we have not this inward  witness1 the   
beginnings of eternal life8 ,therefore  
it is that so many  christians waver and
 are led away1 sometimes to this new    
doctrine1  sometimes to another1 because
 they feel so little of the efficacy and
  power of the gospel in their hearts1  
so very little of holiness and  eternal 
life within them4    ,if you cannot     
argue for the gospel with learning1 nor 
from experience1  what will ye do in an 
hour of temptation8 ,for the most part1 
christians  are too little bred up to   
those methods of knowledge1 whereby they

 might  be capable of giving large1 and 
rational1 and satisfactory answers to   
those that may set themselves to oppose 
the truth and progress of the  gospel4  
,what will you do in the darkness of    
such a temptation1 when  those that are 
learned and ingenious shall attack your 
faith1 and say1  8,why do you believe in
 ,jesus80 ,if you have this answer ready
 at hand1 8,i  have found the efficacy  
and power of the gospel on my heart20   
this will  be sufficient to answer all  
their cavils4 ,it was one way whereby   
christianity was confirmed in the hearts
 of the martyrs of old1 and  whereby    
they were enabled to bear up against all
 oppositions1 because  they found such a
 divine efficacy attending the gospel1  
such a new and  heavenly life wrought in
 them1 as enabled them to go through    
great  hardships for the sake of        
,christ4 ,but this leads me to1    #d4  
,the fourth remark1 viz4 ,if there be   
this inward evidence belonging  to the  
gospel1 and those that truly believe1   

then you have a strong  encouragement to
 profess christianity under the greatest
 persecutions4  ,it will bear you out1  
it carries its own evidence with it2    
christianity  in the heart will give    
courage against temptation4 ,think it   
not strange  concerning the fiery trial1
 says the apostle ,peter1 for in such a 
fiery  trial the gospel hath secured    
thousands2 therefore1 says ,st4 ,paul1  
though ,i meet with reproaches          
wheresoever ,i go1 though bonds and     
imprisonments await me1 and death       
itself2 ,acts xx4 #bc4 yet ,i am not    
ashamed of the gospel of ,christ2 ,rom4 
i4 #af4 for it is the power of  ,god to 
salvation1 to every one that believeth4 
,which is but the sense  of my text in  
other words4 ,every one that believes it
 in truth1 hath  this evidence in       
himself1 even eternal life3 ,therefore  
,i count not my  life dear to me1 c4 for
 the gospel will bear me out in my      
profession  of it1 in my publication of 
it1 and in my suffering for it4 ,this is

 the  way we shall learn to resist unto 
blood1 and seal the truth of this       
gospel with our mortal lives1 if we have
 the seal of this truth abiding  in our 
souls4    #eth remark4 ,as from this    
doctrine you have strong encouragement  
to  profess christianity1 so you are    
here taught the best way to honour the  
gospel1 and to propagate the christian  
religion in the world4 ,make this       
inward divine testimony appear to the   
world2 let the eternal life that  is    
wrought in your souls by this gospel1   
express itself in all your  outward     
behaviour amongst men4 ,thus the        
primitive christians did1 and it  was   
their work to propagate the faith of    
,christ this way4 ,the gentiles  and    
unbelievers were won by their           
conversation2 #a ,pet4 iii4 #a4 ,thus   
the apostles did1 who were as so many   
captains and officers in the army  of   
christians1 going before the camp1 and  
making war against all the  idolatry of 
the heathens4 ,they made that eternal   

life which was wrought  in their souls1 
appear publicly1 and discover itself    
unto men1 and  hereby the gospel gained 
victory and triumph wheresoever it went4
 ,when  those who were ignorant of faith
 and its power1 came into the assemblies
  of christians1 and found the gospel to
 be a doctrine of such divine           
attendants1 it convinced their          
consciences1 and changed many of them   
into new creatures2 they fell down1 and 
confessed that there is a ,god  among   
the christians of a truth4 ,when they   
see your conversation1  when they behold
 your faith1 and holy fear1 your zeal   
for ,god1 your  delight in his worship1 
your gentleness1 your meekness1         
kindness1  and goodness toward your     
fellow-creatures1 your desire of the    
salvation of men1 and readiness to deny 
yourselves for their good2 when  the    
heathens know and behold this1 they     
shall be won1 says the apostle1  by such
 a conversation as this is1 to the      
belief of the same doctrine1  and       

practice of the same duties4    ,o what 
unknown millions of arguments would     
support and adorn the  doctrine of      
,christ1 if every professor of it had   
this inward testimony  working          
powerfully in the soul1 and breaking    
forth in the life6 ,how  effectually    
would it silence the most impudent      
objectors6 ,when they  shall put that   
question to you1 8,what do you more than
 others80 ,you  would make it appear in 
your lives1 that the gospel is true and 
divine1  by challenging all the         
philosophers1 and all the priests and   
devotees of  other religions1 to shew   
such men and women as christians are2   
such  husbands and wives1 such parents  
and children1 such masters and          
servants1 such lovers of ,god and man4  
,o how happy would it be for the        
christian name and interest in the      
world1 if those who profess the  gospel 
of ,christ1 could make a bold and       
universal challenge upon this  head6 ,or
 when the deists shall insult and say to

 a believer1 ,what is  ,jesus of        
,nazareth more than another man1 that   
you love and adore him  so8 ,or in the  
language of the carnal ,jews1 ,what is  
thy beloved more  than another beloved1 
that thou makest so much ado about him8 
,the  discovery of ,christ reigning in  
the soul by his renewing grace1 will be 
a sufficient evidence that he is the    
,son of ,god1 that his character and    
his person are divine1 and his mission  
is from above2 that he is the  chiefest 
of ten thousand1 and altogether lovely4 
,it is worth while for us now to take a 
survey of ourselves1 to look back  upon 
our lives1 and ask1 8,what testimonies  
have we given to the glory of  this     
gospel1 and to the truth of the religion
 of ,christ8 ,have we not  sometimes    
rather been scandals to christianity8   
,have not our practices  been blots     
instead of evidences1 and               
discouragements to the unbeliever1      
instead of allurements8 ,have we not    
sometimes laid stumbling-blocks in  the 

way of those that have had the look of  
an eye1 and some tendency of  heart     
towards it80 ,this will be an awakening 
thought1 and painful to  conscience in  
the review4    ,have we not much reason 
to mourn that there are some among us   
who walk  as enemies of the cross of    
,christ8 ,phil4 iii4 #ag4 ,i would have 
you1  says the apostle1 be followers of 
me1 walk as ,i walk1 as you have me  for
 an example4 ,i would have you walk as  
those who have eternal life  begun in   
them1 that you may be honours to the    
gospel4 ,but there are  many who walk1  
of whom ,i have told you often1 and now 
tell you even  weeping1 they are enemies
 of the cross1 and dishonours to the    
gospel1  instead of evidences of the    
truth of it2 their end is destruction1  
their god is their belly1 and their     
glory is in their shame2 whereas  our   
conversation is in heaven1 whence we    
expect ,jesus the ,saviour2 #ah1  #ai1  
#bj4 ,we who are here upon earth1 and   
have believed the gospel of  ,christ1 we

 should live as though we had part of   
ourselves in heaven  already1 our       
conversation should be so holy and      
divine4 ,eternal life  begun in our     
hearts1 should break out1 and disclose  
itself1 and shine  bright among the     
persons we converse with4 ,o6 how much  
is the  propagation of the gospel       
obstructed1 how much the honour of our  
,lord  ,jesus ,christ obscured1 and how 
much the good of souls prevented and    
hindered by those that discover not this
 eternal life1 this sacred  witness1 in 
the holiness of heart and practice6     
,but1 beloved1 we hope  better things of
 you1 and things that accompany         
salvation1 though we  thus speak2 ,heb4 
vi4 #i4 and yet we must speak thus1 with
 a sacred  jealousy for the glory and   
evidence of this gospel1 with a warm    
concern  for the peace and welfare of   
your souls1 and with holy zeal for the  
conversion of the unbelieving world to  
the faith of ,god our ,saviour4         
,,divine ,,hymns ,,for ,,sermons ,i1    

,,ii1 ,,and ,,iii4                      
,the ,inward ,witness to ,christianity4 
,long ,metre4                           
,questions and doubts be heard no more3 
,let ,christ and joy be all our theme2  
,his ,spirit seals his gospel sure      
,to every soul that trusts his name4    
,jesus1 thy witness speaks within2      
,the mercy which thy words reveal1      
,refines the heart from sense and sin1  
,and stamps its own celestial seal4     
',tis ,god's inimitable hand            
,that moulds and forms the heart anew2  
,blasphemers can no more withstand1     
,but bow and own thy doctrine true4     
,the guilty wretch that trusts thy blood
                   ,finds peace and     
pardon at the cross2                    
,the sinful soul averse to ,god1        
,believes and loves his ,maker's laws4  
,learning and wit may cease their strife
                   ,when miracles with  
glory shine2                   ,the     
voice that calls the dead to life1      
,must be almighty and divine4           

,common ,metre4                         
,witness1 ye saints1 that ,christ is    
true2                       ,tell how   
his name imparts                   ,the 
life of grace and glory too3            
,ye have it in your hearts4             
,the heav'nly building is begun         
,when ye receive the ,lord2             
,his hands shall lay the crowning stone1
                       ,and well perform
 his word4                     ,your    
souls are form'd by wisdom's rules1     
,your joys and graces shine2            
,you need no learning of the schools1   
,to prove your faith divine4            
,let heathens scoff1 and ,jews oppose1  
,let ,satan's bolts be hurl'd2          
,there's something wrought within you   
shews                       ,that ,jesus
 saves the world4                       
,,sermon ,,iv4        ,flesh and        
,spirit2 or1 the ,principles of ,sin and
 ,holiness4     ,rom4 viii4 #a4--,who   
walk not after the ,flesh1 but after the
 ,spirit4      ,when we use the words   

flesh and spirit1 in their literal and  
proper  sense1 all men know what we mean
 by them3 ,flesh generally signifies the
  animal nature2 that is1 the body and  
blood1 c4 and spirit means an           
intelligent nature that has             
understanding and will4 ,when these are 
attributed to man1 they are but other   
names to express those two  distinct    
beings1 the body and soul1 that make up 
human nature4 ,but these  words are     
often in scripture used metaphorically1 
and that in various  senses2 yet the    
metaphor1 as it stands in my text1 hath 
such justness  and propriety in it1 that
 the sense of it is not very difficult  
to be  traced1 being happily and nearly 
derived from the proper and literal     
meaning4 ,it is plain that ,st4 ,paul   
uses this expression of walking  after  
the flesh1 to signify a course of sin2  
and by walking after the  spirit1 he    
describes a course of holiness4 ,this is
 the character of  such as believe in   
,christ1 and to whom belongs no         

condemnation1 that  they walk not after 
the flesh1 but after the spirit2 they   
live not in a  course of sin1 nor       
according to sinful principles1 but     
follow the  principles of holiness that 
are wrought in them4    ,thus the word  
flesh signifies1 and includes all the   
principles and  springs of sin that are 
found in man1 whether they have their   
immediate  and distinct residence in the
 body or in the soul4 ,the word spirit  
signifies and includes all the          
principles of holiness that are wrought 
in any person1 whether immediately      
residing in soul or body4 ,and among    
the many places of scripture where they 
are so used1 those words of our  ,lord  
himself to ,nicodemus1 ,john iii4 #f4   
seem to make this most evident3  ,what  
is born of the flesh is flesh1 and what 
is born of the spirit is  spirit2 by    
which he means to assert1 that what     
comes by natural  generation tends      
towards sin1 and what is derived from   
the operation of  the ,spirit of ,god   

leads to holiness4 ,or1 more plainly    
thus3 all the  principles of sin spring 
from mere human nature1 as derived from 
our  parents1 and are called flesh2 and1
 on the contrary1 all the principles  of
 holiness spring from the ,spirit of    
,god1 and are called spirit2 and  thence
 his argument derives the necessity of  
being born again1 or born  from above4  
,in the first part of these two         
sentences1 flesh and spirit  are taken  
literally for the flesh of man1 and the 
,spirit of ,god4 ,in the  latter end of 
the sentences1 flesh and spirit must be 
taken  figuratively1 for the principles 
of sin1 and the principles of holiness4 
,now since the apostle frequently uses  
the terms flesh and spirit in the  same 
sense which his ,lord and ,master put   
upon them1 and talks often on  this     
subject3 ,i shall spend this discourse  
in shewing the grounds of  this figure  
of speech in my text1 and in giving a   
full explication and  improvement of it 
in the following manner3    ,i4 ,i shall

 offer some reasons why sin1 and the    
principles of it1 are  represented by   
the flesh4--,,ii4 ,i shall likewise     
propose the reasons why  the principles 
of holiness are expressed by the term   
spirit4 ,and1--,,iii4  ,draw some useful
 remarks from the whole4    ,first1 ,let
 me shew why sin is represented by      
flesh1 so often in  scripture2 and ,i   
give these reasons for it3    ,i4       
,because fleshly or sensible objects1   
are the chief delight and aim of        
sinners4 ,they pursue them1 and they    
rejoice in them2 and these lead away    
the soul from ,god to sin4 ,it is the   
great business of sinners to fulfil  the
 lusts of the flesh1 and make provision 
for it4 ,this is their  character in    
,st4 ,paul's writings2 to gratify the   
appetites of the body1  to provide for  
the desires of their animal natures1    
eating and drinking1  and luxury1 and   
lusts of the flesh1 are the cares of    
most unregenerate  men4 ,the lust of the
 eye1 and the gaities of life1 gold and 

silver1  pomp and equipage1 a fine      
house1 a gay appearance in the world1   
gaudy  cloathing and glittering         
ornaments of the body1 great splendor in
 the  eyes of men2 these are the idols1 
the gods of sinners2 and they are the   
temptations of the saints too4 ,the     
things that relate to the flesh1 and    
the enjoyments of this sensible and     
present life1 are the objects of  sinful
 appetites1 or of lawful appetite in a  
sinful degree2 and  therefore sin is    
called flesh4    ,,ii4 ,sin is also     
called flesh1 because it is communicated
 and propagated  to us by the parents of
 our flesh4 ,it is by our flesh that we 
are a-kin  to ,adam1 the first great    
sinner1 and derive a corrupted nature   
from him2  from this original taint we  
derive iniquity1 as a polluted stream   
from  an unclean fountain2 he is the    
father of a sinful posterity4    ,our   
spirits indeed are formed immediately by
 ,god1 and being united to  these bodies
 that come from ,adam by the laws of    

creation1 we become the  children of    
,adam1 and so are partakers of his      
sinful nature4 ,how this is  done1 we   
may learn from other discourses3 it is  
enough here to say1 that  irregular     
humours1 and motions1 and ferments are  
transferred and  propagated from the    
first man1 even from the same blood of  
which are  formed all the nations of men
 that dwell upon the face of the earth2 
,acts xvii4 #bf4 ,these are transmitted 
down to us the wretched posterity4  ,in 
some instances this is so evident1 that 
all men see and believe it4  ,how often 
does the haughty1 the peevish1 or the   
choleric temper of the  parent appear in
 the son or the daughter beyond all     
contradiction8 ,and  often1 when we see 
a drunken or a wanton sinner1 we cry1   
8,he is the  express copy of his father1
 he borrows his vices as well as his    
features1 and seems to be his perfect   
image40 ,and though it is not so        
evident in all men1 that they borrow the
 seeds of iniquity from their           

predecessors1 yet there is proof enough 
from the word of ,god1 that we  are     
conceived in sin1 and shapen in iniquity
 that man who is born of  a woman is    
neither clean nor righteous4 ,who can   
bring a clean thing  out of an unclean8 
,it is impossible2 for that which is    
born of the  flesh is flesh2 ,psalm li4 
#e4 ,job xv4 #ad4 ,john iii4 #f4        
,irregular  tendencies towards lawful   
delights1 and strong propensities       
towards  unlawful ones1 a neglect of    
,god1 and aversion to all that is holy  
or  heavenly1 with an inclination       
towards fleshly and sinful objects1 are 
conveyed to us all1 even from our first 
parents4 ,sinful ,adam begat his  sons  
in his own likeness2 ,gen4 v4 #c4 and   
therefore sin is described by  flesh1   
because it came from the father of our  
flesh4    ,,iii4 ,another reason why sin
 is called flesh1 is because the chief  
springs of sin lie most in our fleshly  
natures2 all the while we  continue here
 in this world1 the occasions of sin lie

 much in our body1  in our blood1 in our
 natural constitution1 in this mortal   
frame and  contexture2 fancy and        
passion1 in all their wild              
irregularities1 are  much influenced by 
the flesh and blood4 ,our bodily senses1
 our natural  appetites1 are continually
 tempting us away from our duty1 and    
leading  or enticing us to the          
commission of sin2 or1 at least1        
immediately  falling in with temptation3
 insomuch that sin is said to work in   
our  members2 ,rom4 vii4 #e4 to reign in
 our mortal body2 vi4 #ab4 ,sinful      
actions are called the deeds of the     
body2 viii4 #ac4 ,our sins are  called  
our members1 ,col4 iii4 #e4 ,mortify by 
the spirit the deeds of the  body1 saith
 the apostle in one place2 mortify your 
members which are  upon the earth1 saith
 he in the other place2 in both which he
 means the  mortification of sin4 ,he   
borrows words from the human body to    
describe  sin4    ,here let it be noted1
 that we do not suppose that mere flesh 

and blood1  distinct from the soul1 are 
capable of sin1 properly speaking1 or   
can  become guilty in a proper sense2   
for these are but mere matter1 and1     
separate from the mind1 cannot be under 
a moral law1 any more than brute        
creatures3 ,therefore we say1 sin is not
 formally in the body of man1 but  it is
 occasionally there2 because the senses 
and appetites1 the parts  and powers of 
the body become very often an unhappy   
occasion of sin to  the soul2 and upon  
this account the apostle often describes
 sin by the  word flesh4    ,i proceed  
now to the second thing proposed1 and   
that is1 to shew the  grounds of this   
metaphorical use of the word spirit3    
,and there are the  same sorts of       
reasons to be given why this word is    
used to represent the  principles of    
holiness1 as there are why flesh should 
signify the  principles of sin4    ,i4  
,because the objects and aim of holy    
souls are chiefly spiritual1  viz4 ,god 
and heaven1 invisible and eternal       

things4 ,spiritual objects  are chief in
 their esteem1 most in their thoughts1  
and in their desires1  and have the     
first place in their designs and        
pursuits3 ,as they that  are after the  
flesh1 mind the things of the flesh2 so 
they that are  after the spirit1 mind   
the things of the spirit2 ,rom4 viii4   
#e4 ,a  saint1 who is                   
spiritually-minded1 aims at those things
 that are more  a-kin to the nature of a
 spirit2 he seeks the knowledge of the  
favour of  ,god1 who is the supreme of  
,spirits1 the infinite and              
self-sufficient  ,spirit1 in whose      
knowledge1 and in whose love1 all       
intelligent creatures  find a full      
sufficiency of blessedness4 ,he knows   
that all created  spirits who are holy  
and happy1 are made so by derivations   
from ,god's  all-sufficient holiness and
 happiness2 and therefore he applies    
himself  with zeal and vigour to all    
those spiritual exercises of meditation1
  faith and prayer1 wherein ,god reveals

 himself and his mercy4 ,the  knowledge 
of ,god and his worship1 of ,christ and 
his gospel1 of the ,holy  ,spirit and   
his grace1 is the chief desire of a holy
 soul4 ,these are the  objects of the   
pursuit of a spiritual man2 he has      
devoted himself to ,god  and things     
divine2 upon account of which1 a man is 
denominated holy1 and  therefore        
holiness is called spirit4    ,the holy 
man seeks the welfare of his own soul or
 spirit before that of  his flesh2 and  
while sinful men lay out their whole    
care and contrivance  about the body1   
which must die1 and grasp at the things 
of this life to  make provision for the 
flesh1 the saint is most concerned about
 his  soul1 which is an immortal spirit2
 he endeavours to rectify those         
disorders of it1 which sin and the flesh
 have introduced1 and is ever  diligent 
to make provision for this soul of his  
in the spiritual and  unseen world1     
because it must have a being there for  
ever4 ,the holy man  is most solicitous 

that his soul may be happy in an unknown
 hereafter1  while the sinner seeks all 
his happiness here4    ,as the natural  
man neglects the two chief ,spirits he  
has any concern  with1 that is1 ,god and
 his own soul2 so fleshly objects are   
his chief  desire3 ,but the spiritual   
man despises them all1 in comparison of 
the  unseen desirables of the spiritual 
world4 ,the men of this world take      
pains to gratify their senses1 and      
indulge every fleshly appetite among    
the entertainments of this present      
world2 but those who are holy1  mortify 
their sinful passions1 and set their    
affections on things above2  ,col4 iii4 
#a1 c4 ,they look and aim at things that
 are unseen1 that are  eternal1 while   
the men of this world look only at the  
things that are  visible and temporal2  
#b ,cor4 iv4 #ah4 ,the sinful many1 or  
multitude of  sinners1 say1 ,who will   
shew us any good8 ,but they seek it only
 among  corn1 wine1 and oil1 c4 ,the    
saint prays to his ,god1 ,lord1 lift    

upon me  the light of thy countenance2  
and this shall put gladness into my     
heart more than in the time that their  
corn and their wine increased2  ,ps4 iv4
 #f1 #g4 ,this is the first reason      
holiness is described by the word       
spirit4    ,,ii4 ,holiness is           
represented by the spirit1 because it is
 communicated to  us by ,god the ,father
 of our spirits1 even as sin is conveyed
 down to us  by the parents of our      
flesh4 ,it is wrought in us by his      
blessed ,spirit1  whose character it is 
to be holy4 ,in ,rom4 viii4 #ac1 #ad4   
you see holiness  described as receiving
 its very nature and operation in us    
from the  ,spirit of ,god4 ,as many as  
are led by the ,spirit of ,god1 they are
 the  sons of ,god2 and it is by the    
spirit we mortify the deeds of the      
flesh1  or body1 that so we may live4   
,as they that are born of the flesh are 
flesh1 so they that are born of the     
spirit are spirit3 ,john4 iii4 #f4      
,this is the language of our ,lord      

,jesus ,christ4 ,they who have past     
through no renewing and reforming change
 of heart since their natural  birth1   
they are still in a natural sinful      
state1 and the principles of  sin are   
prevalent in them3 but they who have    
been thus changed and  renewed by the   
blessed ,spirit of ,god1 have a new and 
spiritual natural  principle and temper 
given to them1 and are made holy4 ,as by
 being born  of man1 we become the      
children of ,adam1 and gain a sinful    
nature2 so by  being born of ,god we    
become the sons of ,god1 and gain a     
divine1 a holy  nature4 ,we are born of 
,god unto holiness1 as we are born of   
flesh unto  sin2 #a ,john iii4 #i4 ,he  
that is born of ,god sinneth not2 that  
is1 sin  is not his nature and delight1 
nor his common and allowed practice4 ,we
  are regenerated and new-created by the
 ,spirit of ,god2 ,titus iii4 #e4 ,not  
by works of righteousness which we have 
done1 but of his own mercy hath  he     
saved us by regeneration1 and renewing  

of the ,holy ,spirit4    ,,iii4 ,another
 reason why the principle of holiness is
 called spirit1 is  because the chief   
springs of holiness1 and of opposition  
to sin1 are  found in the soul or       
spiritual part1 as the springs and      
occasions of sin  are chiefly seated in 
the flesh4    ,this is true both in     
saints and sinners1 for even in sinners 
that have  no renewing grace1 there is  
the light of nature1 as well as the     
knowledge of scripture in our nation2   
there are the powers of reason and      
conscience2 and these judge concerning  
vice and virtue1 that one is  to be     
avoided1 and the other practised2 these 
inward and intellectual  principles tell
 us1 that sin is offensive to ,god our  
,maker2 that it  exposes us to his      
anger1 and deserves terrible punishment2
 and by the  exercise and influence of  
natural reason1 added to the knowledge  
of  scripture1 and by the inward stings1
 and sharp reproofs of natural          
conscience1 many an evil motion of the  

flesh is suppressed1 many an  inordinate
 appetite and passion subdued1 and many 
a grosser sin  prevented4 ,now though   
all this is not properly called         
holiness1 till the  nature itself be    
renewed1 the love of sin broken1 and the
 love of ,god  wrought in the heart2 yet
 it is evident that those principles    
which  resist sin1 and have any distant 
tendencies toward holiness1 lie chiefly 
in the mind or spirit4    ,this is yet  
more evident in a saint1 a man that is  
regenerated and  sanctified by grace3   
,for though in such a person1 the body  
as well as  the spirit1 may be in part  
sanctified2 that is some of its         
irregular  appetites may be much        
weakened and subdued2 yet still ,i      
cannot help  supposing that the spirit1 
or soul1 has a greater share of         
sanctification than the flesh in this   
life4 ,it is in the soul that the  love 
of ,god is wrought by the ,holy ,spirit2
 it is the soul that repents  of past   
sins1 and watches against temptation2 it

 is the soul that  believes the gospel1 
and trusts in our ,lord ,jesus ,christ2 
it is the soul  that by faith takes a   
distant prospect of heaven and hell1 and
 converses  with invisible things beyond
 the reach and power of flesh and sense3
 ,it  is by the powers of the soul      
enlightened and renewed1 that we come to
  see the value and excellency of       
religion1 and spiritual things above    
temporal2 and are inclined to chuse ,god
 for our only happiness1 and  ,jesus    
,christ as the way to the ,father4 ,the 
understanding and will are  faculties of
 the soul1 and the flesh has no part in 
their operations4  ,the soul of a       
believer seems to be the more proper1   
immediate1 and  receptive subject of the
 sanctifying influences of the ,spirit  
of ,god and  this will appear by        
consulting the word of ,god1 or the     
experiences of  men4    ,the word of    
,god leads us very naturally into this  
sentiment by its  constant language4    
,the apostle speaks indeed in one place 

of being  sanctified wholly1 and our    
whole spirit1 soul and body1 being      
preserved blameless1 c4 #a ,thess4 v4   
#bc4 ,but he much oftner expresses      
sanctification by the renewing of the   
mind2 ,rom4 xii4 #b4 ,renewing of  the  
spirit of the mind2 ,eph4 iv4 #bc4      
,though the outward man1 or body1       
perish1 yet the inward man1 or spirit1  
is renewed day by day2 #b ,cor4  iv4    
#af4 ,and the constant language of the  
scripture calling sin flesh1  and       
holiness spirit1 in the saint1 intimates
 that there is more sin in  the flesh1  
and more holiness in the spirit of one  
that is sanctified4  ,thus we read in   
,st4 ,paul's discourse from the #afth   
ver4 of ,romans vii4  to the #beth1     
where you find him all along            
distinguishing the flesh and  the mind4 
,by one of them he complains in a       
variety of expressions1 that  he is led 
away to sin1 while the other of them    
approves and pursues  after holiness2   
and though the words flesh and spirit   

are often used for  the principles of   
sin and holiness1 yet it may be         
remarked1 that he does  not confine     
himself here to these terms1 but uses   
also the words body  and members1 to    
represent sin2 inward man and mind1 when
 he points to  the springs of holiness2 
which would lead one very naturally to  
believe  that there is more             
sanctification in the mind or soul of a 
believer1 and  more of the occasions of 
sin remaining in his body or flesh4     
,we may find this also in a great       
measure from our own experience3 ,we are
  tempted to many more sins by our      
various carnal appetites and senses1    
than by the mere inclinations that      
belong to the mind1 which are purely    
intellectual4 ,there are indeed the     
lusts or sinful desires of the mind1  as
 well as the lusts of the flesh2 ,eph4  
ii4 #b4 ,there is a sinful  curiosity of
 the mind2 such was part of the         
temptation of ,eve1 a desire  to know   
evil as well as good2 there is a        

spiritual malice and envy  against ,god 
and his saints3 there is a spiritual    
pride of intellectual  endowments1 c4   
and some of these are found too much in 
true christians1  as well as in         
unbelievers2 yet it must be acknowledged
 from constant  observation1 that the   
lusts of the flesh are much more        
frequent1 more  numerous1 and more      
powerful in the greatest part of men2   
and it is  manifest that acts of        
religion and holiness1 and exercises of 
grace1  begin more frequently in the    
inward inclination of the spirit1       
distinguished from the flesh1 as sin    
more frequently begins in1 and from  the
 flesh itself1 either in the outward or 
inward parts and powers of  it4         
,surely if our souls were sanctified by 
divine grace1 but so much as many  are  
in this world1 and had no flesh about   
them1 they would not sin so  much as    
they do4 ,when we are engaged in the    
exercise of grace1 or  performance of   
spiritual duties1 such as meditation1   

prayer1 delighting  in ,god1 rejoicing  
in ,christ ,jesus1 we should not be so  
soon weary of it1  nor so immediately   
called away from it by the mere vanity  
or wandering  of our minds1 if we had no
 fleshly objects about us1 no outward   
senses1  no inward treasures of fancy1  
no appetites of the body to start up and
  mingle with our religion1 to clog us  
in our sacred work1 to make us grow     
weary under it1 and draw us from it4    
,how often must a saint say1 8,my  soul 
is sincerely set against every sin1 and 
,i fear to offend him whom  my soul     
loveth2 with my mind ,i serve the law of
 ,god1 and ,i watch  against every      
rising iniquity3 ,but my outward senses1
 or the inward  ferments of fleshly     
appetite or passion1 surprize me before 
,i am aware  and defile my soul4        
,sometimes my spirit wrestles hard with 
flesh and  blood2 ,i summon all the     
powers of reason and scripture1         
conscience and  christianity2 ,i make a 
firm stand for a season1 and maintain a 

brave and  painful resistance2 but the  
restless and perpetual assaults of fancy
 or  passion1 at last over-power the    
feeble spirit1 and ,i sinfully submit   
and  yield to the fretful or the        
luxurious humours of the body2 and thus 
the  brutal powers overcome the mind1   
and ,i am led away captive to sin4 ,if  
,i had not an eye1 ,i had not been drawn
 away to the commission of this  folly2 
if ,i had not an ear1 ,i had not been   
tempted from ,god at such a  season2 if 
,i had not such appetites or senses in  
exercise1 ,i had been  secured from many
 a snare2 if ,i did not wear this flesh 
about me1 which  is so fond and tender  
of itself1 and so impetuous and active  
in the  pursuit of its own ease and     
satisfaction1 ,i had not shrunk away at 
such  a time from a dangerous duty2 ,i  
had not been so fearful and cowardly at 
such a place in the profession of my    
faith1 nor so often polluted my  soul   
with sensualities1 and made work for    
bitter repentance40    ,thus the        

experience of christians1 and the       
language of scripture concur  in this   
point1 ,that the occasions of sin       
evidently lie most in the  flesh3 and a 
contradiction or opposition to sin1     
proceeds more from the  spirit4    ,it  
is true indeed1 and must be confessed1  
that the soul being but in  part        
sanctified1 too often complies with     
these motions of sin which  work in our 
members2 and the affections of the soul 
itself1 being not  perfectly holy1 are  
too easily induced to indulge the       
desires and  passions of the flesh2 and 
thereby sin is committed and guilt      
contracted4 ,the law or principle1 of   
sin in the members1 leads the  mind1 too
 often1 captive2 ,rom4 vii4 #bc4 ,thus  
the soul is very culpable  for want of  
perpetual resistance1 and becomes guilty
 before ,god1 by  every such inordinate 
passion breaking forth1 and by the      
satisfaction of  every such sinful      
raging appetite2 yet ,i must believe    
that the soul of a  christian would not 

be guilty half so often1 if the lusts of
 the body  were not more active than the
 mere abstracted lusts of the mind are4 
,the spirit lusteth against the flesh1  
and the flesh against the  spirit2 ,gal4
 v4 #ag4 ,that part which is chiefly    
sanctified1 and that  which is chiefly  
unsanctified1 strike against each other2
 and it is true  in a literal sense1 as 
well as a figurative one1 that a saint  
with his  mind serves the law of ,god1  
but too often with his flesh the law of 
sin4    ,thus ,i have given the chief   
reasons why the principles of sin are   
represented in scripture by flesh1 and  
the springs of holiness by  spirit4     
,this sermon may be divided here4       
,from this consideration of flesh and   
spirit1 of holiness and sin1 which  are 
set forth in the word of ,god1 and thus 
explained in the most free  and         
intelligible method that ,i am capable  
of1 ,i would derive some  remarks for   
our information and practice4    ,remark
 ,i4 ,we may hence derive a rule of     

judgment concerning our own  state1 and 
find whether we have any principle of   
holiness in our hearts  or no1 or       
whether we are yet in the flesh1 and in 
a state of sin4 ,we may  draw an easy   
answer to these questions1 by making an 
inward enquiry into  ourselves1         
according to the three descriptions of  
flesh and spirit4    ,first1 ,what are  
our chief aims and desires8 ,are they   
bent to gratify  the appetites of the   
flesh1 and set upon sensual enjoyments8 
,or do we  seek and pursue spiritual and
 eternal things1 as our most valuable   
and  lovely portion8 ,what is our chief 
treasure8 ,where are our hearts and our 
hopes8 ,are they wandering amongst heaps
 of gold and silver1 roving over  fair  
and large estates1 entertaining         
themselves with gay cloathing1  honours1
 and vanities8 ,or are they pointing    
upwards1 and directed  towards ,god1 the
 first and best of beings2 and fixed on 
the blessedness  of the spiritual world8
 ,is our chief concern to make provision

 for the  flesh and this life1 or to    
secure an inheritance for our souls     
among  the incorruptible glories of the 
upper world8 ,what is it that sits      
highest in our esteem1 and awakens our  
warmest affections and brightest  joys8 
,is it ,god or the creature1 heaven or  
earth1 things fleshly or  invisible8    
,let conscience be faithful1 and answer 
to such inquiries4    ,again1 let us ask
 ourselves1 have we nothing within us   
but what was  derived from nature and   
the flesh8 or do we find ourselves      
enriched with  divine graces by the     
influence of the ,holy ,spirit8 ,are we 
the same sort  of creatures that we were
 born8 or have we had a mighty change   
wrought  in us1 so that we can find in  
ourselves that we are born again1 born  
of the spirit8 ,have we new love and new
 hatred1 new designs and  pursuits1 new 
joys and sorrows8 or are the affections 
of our souls the  same that we brought  
into the world with us1 and engaged     
chiefly about  the affairs of this body1

 and this temporal life8    ,let us     
enquire1 in the third place1 whether    
there be any opposition made  by our    
spirits against fleshly passions and    
appetites8 ,let every one of  us ask our
 souls1 ,what inward conflict do ,i find
 in myself8 ,do ,i comply  with all the 
sinful tendencies of fleshly nature1 or 
do ,i maintain a  continual resistance8 
,is there a combat1 and1 as it were1 a  
duel within  me1 when temptations       
present themselves8 or am ,i easily led 
away1 and  yield to sin naturally1      
without any reluctance8 ,do ,i find my  
flesh and  spirit at war within me1 when
 any sensual allurements appear8 or do  
,i  yield up all my powers as servants  
to sin1 and comply with the lusts  of   
the flesh1 with a hearty delight8 ,am ,i
 like a dead fish carried down  with the
 stream of my appetites and passions1   
and make no pretences to  oppose the    
vicious current8 ,if1 upon this enquiry1
 ,i find that the flesh  is sovereign1  
and the spirit never opposes it1 ,i may 

pronounce myself  then to be in the     
flesh1 in the most significant and      
complete manner3  then ,i have nothing  
but flesh in me1 and my soul is1 as it  
were1  carnalized1 and deep immersed in 
the fleshly life4    ,i confess there   
may be some sort of opposition made to  
fleshly lusts1  where there is no       
renewed nature1 no saving grace1 no true
 principle of  holiness1 such as is     
described by the spirit in my text4     
,many a youth  resists his inclination  
to a drinking hour1 or unclean          
iniquities1 by  the mere force of his   
education1 by the awful regard he has to
 his  parents1 by a fear of injury to   
his health1 or of public shame or       
scandal4 ,many a wicked man refuses to  
comply with his corrupt appetites1      
because he cannot bear the anguish of   
his own conscience1 and the sharp       
reproaches of his reason and better     
judgment4 ,and many a guilty passion  is
 restrained1 and suppressed1 from a     
natural fear of the justice of  ,god1   

and an everlasting hell1 without any    
inward principle of real  piety4    ,it 
is not every resistance therefore that  
we make and maintain against  sin1 can  
be a sufficient evidence that we are new
 creatures1 unless we  can say with ,st4
 ,paul2 ,rom4 vii4 #bb4 ,i delight in   
the law of ,god after  the inward man2  
that my soul not only approves1 but     
takes pleasure in  holiness2 that sin is
 the object of my utter hatred1 as well 
as my  present resistance2 and that not 
only as it promotes my own ruin1 but as 
it brings dishonour to ,god3 that my    
very heart and soul are set for ,god    
and religion1 and it is a grief and     
daily burden to me1 that there  should  
be any such thing as a law in my members
 warring against the law  of my mind2   
which makes the true christian cry out  
often1 with  bitterness of soul1 ,o     
wretched man that ,i am6 who shall      
deliver me from  the body of this death8
 ,rom4 vii4 #bd4 ,yet still it remains  
an  incontestible truth1 ,that where    

there is no resistance to the flesh1 and
  the lusts thereof1 there persons are  
not only in a state of sin1 but in  the 
strongest bonds of iniquity2 they have  
brutified their human  natures1 and have
 made themselves like the beasts that   
perish2 such  was the character of the  
,ephesian ,gentiles when the gospel came
 first  among them2 they were alienated 
from the life of ,god1 and being past   
feeling1 gave themselves up to work all 
uncleanness with greediness2  ,eph4 iv4 
#ah1 #ai4    ,remark ,,ii4 ,there may be
 some spirit in a person where there is 
much  flesh2 some holiness where there  
is much sin4 ,for as none but saints in 
heaven are all spirit1 and as the       
unregenerate are all flesh2 so the      
saints here upon earth1 are some flesh  
and some spirit1 because they are       
sanctified but in part2 they are in     
their way towards perfection1 but  they 
are not perfect3 ,the spirit and the    
flesh conflict in them1 so  that they   
cannot do the things which they would4  

,as they cannot serve  ,god and practise
 holiness1 with such constancy and zeal 
as they desire1  because of the lusting 
of the flesh2 so neither can they sink  
so far  into sin1 nor indulge evil      
courses so far as the flesh would lead  
them1  if they had no strivings of the  
spirit to resist it1 no principles of   
regeneration or holiness4 ,they are led 
away indeed many times by sensual  and  
fleshly allurements1 but the chief      
objects of their pursuit are  spiritual 
and heavenly2 they have too many of the 
same vain affections  and sinful        
desires1 that were born of the flesh1   
remaining in them2 but  they have also  
new thoughts and hopes1 new inclinations
 and appetites  towards divine things1  
which could not be derived but from     
heaven1 and  prove them to be born of   
the spirit4    ,as unreasonable as it is
 therefore for any sincere christians to
 say1  they are complete in holiness1 or
 pretend to perfection in this life1    
because they find a work of grace in    

them3 so it is equally unreasonable  for
 them to charge themselves with being   
altogether carnal and  unregenerate1    
because they find some of the lusts of  
the flesh warring  in them4 ,i would    
say1 therefore1 with compassion to such 
humble and  doubting souls1 while you   
are inhabitants in flesh1 and your      
sanctification is imperfect1 you will   
not have perfect peace1 there will  ever
 be some enemies within1 for you to     
conflict with2 and this inward  war1    
this battle with flesh and blood1 with  
self and sin1 will by no  means prove   
that ye are utterly unsanctified3 ,no1  
it will rather give  you some reasons to
 hope1 that there may be a principle of 
holiness  wrought in you1 because you   
find a resistance against the flesh2    
especially if you experience also a zeal
 and hatred against every rising        
iniquity4 ,the most holy soul in this   
life1 can never prevent all the  motions
 of irregular appetite3 and the best of 
christians have much ado  to curb and   

suppress some sinful affections which   
spring from this  mortal body4 ,the     
chiefest of saints had reason to        
complain that he was  too often led     
captive by the law of sin in his        
members2 ,rom4 vii4 #bc4    ,it is true 
indeed1 if we were completely           
sanctified1 if our spirits were         
entirely holy1 they would constantly and
 effectually resist all evil  motions   
and appetites of the flesh1 so that they
 should not bring forth  the fruits of  
iniquity and guilt3 ,but where this     
resistance is not  always effectual1 yet
 if it be constant and sincere1 and flow
 from a  real hatred of sin1 there the  
heart is renewed1 and the spiritual life
  begun4 ,let trembling christians      
therefore be encouraged1 though they may
  find many vexing ferments of the      
flesh1 and disquieting passions         
sometimes stirring within them2 let them
 not cast away their hope1 but  let them
 rather rejoice in the promises of the  
covenant1 and go on daily  to cleanse   

themselves1 by the aids of divine grace1
 from all filthiness  of flesh and      
spirit1 and to perfect holiness in the  
fear of ,god2 #b ,cor4  vii4 #a4        
,remark ,,iii4 ,what bold and impious   
folly are those guilty of1 who give a   
loose to all the appetites and lusts of 
the flesh1 under a pretence that  it is 
their temper and constitution leads them
 to it2 that it is their  nature        
inclines them to riot in all luxury and 
wantonness3 and that they  do but follow
 the leadings of nature8 ,i would reason
 a little with  persons of such a       
profligate character1 if they have not  
renounced  reason as well as religion4  
#a4 ,consider1 sinners1 whether you are 
not under a great mistake1 while  you   
say1 that you obey all the dictates of  
nature when you rush on to  fleshly     
iniquities4 ,have you no natural        
conscience within you that  forbids     
these vile practices8 ,has it not given 
you many a check already1  and many an  
inward reproach8 ,have you no reason    

that tells you there is  a ,god1 and a  
judgment1 and a terrible account one day
 to be given of the  guilt and madness  
which you now indulge8 ,it is but one   
part of your  nature then1 and that the 
meanest and the vilest too1 whose       
dictates you  obey1 when you give       
yourselves up to all intemperance4 ,the 
very heathens  have such a conscience in
 them1 such a law written in their      
hearts1 to  forbid1 and to condemn the  
grosser iniquities2 ,rom4 ii4 #ae4 ,and 
such an  inward monitor belongs to your 
nature too1 unless you have entirely    
subdued and enslaved your spirits1 which
 are the best part of your  natures1 to 
the tyranny of your flesh2 unless you   
have buried your  reason in brutal      
appetite1 and seared your conscience as 
with a hot  iron1 that they may neither 
feel nor speak4    #b4 ,you say1 it is  
nature you obey1 while you follow after 
fleshly lusts2  but is it not nature    
depraved and spoiled8 ,can you think it 
is the pure1  the original and          

uncorrupted nature of man to follow all 
the appetites  of flesh and blood1 and  
live upon a level with the brutes that  
perish8  ,can you imagine that your     
spirit and reason1 and all the glorious 
powers  of your intellectual nature in  
their first perfection1 were made to be 
thus employed as lackeys to the body1   
and mere purveyors to the flesh8  ,is it
 not a sign your nature is fallen from  
its original state1 while  these meaner 
powers of sense and passion have so     
mighty and sovereign an  influence2 and 
is it not rather the dictate of reason1 
and nature2 and  true self-love1 that   
you should seek the recovery of your    
original  excellencies1 that you should 
use all methods to stop and heal the    
diseases of your nature1 and to repair  
these ruins of humanity4    ,but #c4    
,suppose it were the inclination of     
animal nature in its original  frame1 to
 be intemperate1 proud1 angry1 impatient
 and luxurious2 and  suppose all the    
present evil appetites and passions of  

the flesh1 were  the attendants of man  
in his first estate2 yet has not ,god   
your ,creator  and ,governor1 a right to
 place you in a state of trial1 in order
 to  future rewards and punishments8    
,and may he not forbid your spirit to   
comply with these inclinations of nature
 and the flesh1 as a test of  your      
obedience to ,god your ,maker8 ,is it   
not proper there should be some         
difficulties to conquer in such a       
probationary state8 ,and if the ,god who
  made you1 has actually appointed the  
matter of your probation or trial1  to  
be a conflict of the spirit with flesh  
and blood1 has he not a right  to make  
this appointment8 ,and does not your own
 reason and conscience  tell you1 that  
you deserve his anger and severe        
punishment1 if you  abandon yourself to 
all the wild motions and extravagances  
of bodily  appetite1 which he requires  
you to resist and subdue8    ,bethink   
yourselves1 ,o sinners1 how you will    
answer it to ,god another  day2 that    

when he has given you a soul1 a spirit1 
a conscience to fight  against fleshly  
lusts1 you should nourish and indulge   
them hourly8 ,when  he has offered his  
grace to change your corrupt natures1   
and has sent  his only ,son1 and his    
eternal ,spirit to purchase pardon for  
past sins1  and to make new creatures of
 you2 when he has taught you your duty1 
and  offers divine aids to fulfil it2   
when he both entreats you as a friend1  
and commands you as a ,god1 to resist   
these lusts of the flesh  effectually1  
and be for ever holy and happy2 that you
 should neglect the  laws and mercies of
 a great and condescending ,god1 and    
still run riot in  the pursuit of       
forbidden passions and pleasure8 ,can   
your hearts endure1  or your hands be   
strong in the day that the ,god of      
vengeance shall  appear in flaming fire1
 to make enquiry into such rebellion8   
,can you be  so stupid as to hope1 that 
the poor pretences of flesh and nature1 
will  screen you from just and almighty 

indignation8 ,awake1 awake1 ,o mistaken 
creatures1 and let the man within you   
resume its place1 and reason and        
conscience do their office4 ,awake from 
this vain and dangerous dream1  this    
fatal security1 and wilful blindness4   
,rouse the powers of your  souls to arm1
 and fight in opposition to the sinful  
flesh2 arise and  bestir yourselves ere 
the time of trial be ended1 and the     
decisive  sentence of an offended ,god1 
doom you to miseries that have no end4  
,remark ,,iv4 ,in this description of   
the principles of sin and holiness1 as  
seated in our flesh1 or in our spirit1  
we may see the nature of the  christian 
warfare2 that much of it consists in a  
fight of the spirit  with flesh and     
blood4 ,little do some christians       
consider how much of  religion lies in  
watching over their appetites and       
senses1 and setting a  guard upon the   
sinful tendencies of the flesh2 little  
do they think how  much of their piety  
and their holy peace depends on keeping 

down this  flesh1 and subduing it to the
 best service of the soul4    ,there may
 be some persons1 who under pretence of 
serving ,god in the  spirit1 and the    
more exalted and refined notions and    
practices of  christianity1 give a loose
 to the flesh1 in eating1 and1 drinking1
 and  dressing1 and all the luxuries of 
life4 ,but can these christians         
imagine1 that when they pamper and      
indulge that wherein sin is chiefly     
seated1 their spirits should long       
maintain their purity and               
heavenly-mindedness8 ,st4 ,paul was of  
another mind2 #a ,cor4 ix4 #bg4 ,i  keep
 under my body1 says he2 ,i fight with  
my flesh which is my great  enemy1   1  
,i subdue it1 and bear it down1 as with 
heavy blows1 ,i keep it under as a      
slave1 lest when ,i have preached to    
others1 ,i myself should become a       
cast-away2 lest1 when ,i have preached  
to others the doctrines of mortifying   
the flesh1 and of walking  according to 
the spirit1 ,i should indulge such      

fleshly sins as would  prove my eternal 
ruin4    ,let not any man imagine1 that 
,i am here teaching the ,romish         
penances1  and monkish severities2 there
 is no necessity of sack-cloth and      
beggary1  scourging and starving1 in    
order to keep the body fit for the      
duties of  religion4 ,surely there is a 
medium between the self-indulgence of   
some  lazy and carnal christians1 and   
the superstitious forms of mortifying   
the flesh1 practised in the popish      
church2 and if1 under a pretence of     
sublime spirituality1 we let the fleshly
 appetites get the mastery of  us1 the  
prosperity1 and even the safety of the  
soul1 will be in extreme  hazard2 for   
,st4 ,peter and ,st4 ,paul agree well in
 this doctrine1 that  fleshly lusts war 
against the soul2 #a ,pet4 ii4 #aa4     
,i confess the apostle tells the        
,ephesians1 chap vi4 ver4 #ab4 ,we      
wrestle  not against flesh and blood1 c4
 ,but it is plain he means no more1 than
  that flesh and blood are not our only 

enemies1 but that we wrestle also  with 
principalities and powers1 and spiritual
 wickedness1 i4 e4 with  ,satan and the 
powers of darkness4 ,yet we must        
remember that the powers  of darkness   
chiefly attack our spirits by means of  
our flesh4 ,i cannot  believe they would
 have so much advantage over our souls  
as they have1  if our souls were        
released from flesh and blood4 ,satan   
has a chamber in  the imagination1 fancy
 is his shop wherein to forge sinful    
thoughts2 and  he is very busy at this  
mischievous work1 especially when the   
powers of  nature labour under any      
disease1 and such as affects the head   
and the  nerves3 ,he seizes the unhappy 
opportunity1 and gives greater          
disturbances to the mind1 by awakening  
the images of the brain in an  irregular
 manner1 and stimulating and urging     
onwards the too unruly  passions4 ,this 
crafty adversary is very ready to fish1 
as we say1 in  troubled waters2 where   
the humours of the body are out of      

order4 ,thus he  is wise to make his    
advantage of all our weaknesses1 and to 
gain some  interest in them1 to execute 
his hellish designs thereby2 #b ,cor4   
xii4 #g4  ,a messenger of ,satan and a  
thorn in the flesh1 were both together  
troublesome to ,st4 ,paul2 whether they 
became two distinct enemies1 or  one    
strengthened by the influence of the    
other1 is hard to determine2  but thus  
much seems to be intimated1 that some   
troublesome disorder in  the flesh1 gave
 a great occasion to ,satan to buffet   
,st4 ,paul more  severely1 and do him   
more mischief4    ,it is hard wrestling 
for a poor sanctified soul1 with so     
violent and  strong a yoke-fellow as our
 flesh4 ,the powers of the flesh twine  
about  our feeble spirit1 and often pull
 it to the ground1 and get the mastery  
of it4 ,the just man may fall down seven
 times1 and rise again2 but the  wicked 
fall into mischief1 and attempt not to  
rise2 ,prov4 xxiv4 #af4 ,we  are tied to
 the flesh while we are here1 and it is 

the biggest1 and the  hardest part of   
our state of trial1 to be constantly    
tied to such flesh  as ours is4 ,all the
 adversaries we have besides1 are not   
equal to the  adversary that dwells with
 us1 nor is all their power equal to the
 power  of our flesh and blood1 with its
 restless urgencies1 leading us away    
from ,god to sin4 ,there is so close a  
union between flesh and spirit1 in  this
 state1 that we carry our prison about  
us1 even the flesh in which  we inhabit2
 we drag our chains about with us2 we   
are tied down to our  senses2 we are too
 nearly allied to the passions and      
appetites of this  animal in which the  
soul dwells1 and these the soul cannot  
master and  subdue entirely2 however1   
let us wrestle with flesh and blood1 as 
well  as with the tempting world1 and   
the malice of ,satan2 let us bestir     
ourselves1 and fight the good fight of  
faith1 for the crown is worth  the      
labour of the conquest4    ,yet there is
 another difficulty attends this pact of

 our spiritual  warfare1 viz4 ,this is a
 combat to which the ,captain of our    
,salvation  did not lead us on in       
person1 and in which ,christ never went 
before us4  ,it is a labour of piety in 
which our blessed ,saviour was not our  
pattern2 nor could he be1 for he had no 
principle of sin in his soul1  nor any  
sinful motion in all his sensitive      
powers4 ,his flesh itself1 in  a literal
 sense1 was born of the spirit1 and he  
was all spirit1 all  holy4 ,the ,holy   
,ghost over-shadowed the blessed virgin2
 and that holy  thing that was born of  
,mary1 was sanctified in its original1  
and united  to the eternal ,son of ,god2
 ,luke i4 #ce4 ,never had he one        
disorderly  passion2 never one vicious  
appetite1 no criminal wish1 no guilty   
inclination2 he knew no excessive       
tendencies towards a lawful object1  nor
 did he feel any inward propensity      
toward an unlawful one4 ,he took  part  
of flesh and blood1 indeed because the  
children were partakers of  it3 ,in all 

things was he made like to his brethren1
 but without sin1  and tempted in all   
points1 as we are1 except this inward   
and native  temptation2 ,heb4 ii4 #ad1  
#ag4 and iv4 #ae4 ,this part of our     
warfare1  therefore1 we have no perfect 
pattern for2 the leader of the holy army
  never went through these special and  
sore conflicts1 in which our  spirits   
are daily engaged1 even the war with    
corrupt nature and sinful  flesh3 yet he
 pities and sympathizes with us2 for1 as
 ,god1 he knows our  whole frame        
perfectly2 and he knows1 as man1 what   
our flesh is1 and what  its sinful      
appetites are1 so far as his holy nature
 will admit of this  sympathy4 ,in such 
a case as this1 which he never          
experienced1 yet he  supplies us with   
such grace as is effectually suited to  
relieve these  agonies2 and the kind    
angel of the covenant will be at our    
right-hand1  to strengthen the sincere  
combatants1 that they be not overcome4  
,remark ,v4 ,how much do our            

fellow-christians deserve our pity1 that
  labour under great difficulties1 and  
great darkness1 through the  perverse   
humours of their flesh8 through the     
untoward constitutions of  their nature1
 through the peevish1 or proud1 or      
malicious1 or passionate  tempers of    
their mortal body8    ,some have a more 
wrathful1 some a more wanton mixture of 
blood and  natural spirits2 others again
 more melancholy in their constitution1 
are  ready to overwhelm themselves with 
despair and unbelieving sorrows2 they   
go on fighting and mourning all the day 
long1 with many a violent  contest1 many
 a groan and struggle1 many a sharp     
combat1 and perhaps  with many a wound  
too4 ,they are often upon their knees   
for strength to  subdue this ever       
present enemy the flesh1 and can gain   
but little  advantage2 they are fighting
 from day to day1 and their sins are so 
powerful still1 that they think they    
never get nearer to the conquest3  they 
labour and toil1 pray and endeavour to  

obtain divine assistance1  and yet are  
too often overcome4 ,this is the case of
 many a christian who  hath some strong 
corruption mingled with his             
constitution4 ,let us pity  such and    
pray for them too1 and not be hasty in  
censuring their  character and their    
state3 ,bless ,god if your constitution 
be of a  happier mould1 and if your     
trials are not so great1 and your       
temptations  so heavy as theirs4    ,but
 you will say1 8,they sin often1 and    
fall very foully1 and dishonour         
religion more than you40 ,it may be so2 
but it may be they fight harder  than   
you do1 and labour with more assiduity1 
and exercise more grace  than ever you  
did1 and yet are more frequently        
overcome by sin2 so  strong is the      
constitutional iniquity in some natures1
 more than it is  in others4 ,therefore 
while you condemn the sin1 let not the  
poor  striving mourning sinner be       
censured heavily as to his character1 or
 as  to his estate4 ,it was said of a   

very great man of ,god heretofore1 that 
he had grace enough for ten men1 but not
 half enough for himself1  because his  
natural constitution was so very violent
 and passionate4    ,when thou seest    
therefore a christian often in sorrow1  
confessing his  follies1 and continually
 humbled under a sense of the levity of 
his  spirit1 or the vanity of his       
natural temper2 when he grieves1 that in
  such and such a season1 he has        
indulged unlawful airs1 and complied too
  far with the vices of company1 when   
thou observest his spirit vexed and     
pained inwardly1 that he has indulged   
any criminal appetite or passion  beyond
 what has been visible in thy own       
conduct2 do not pride thyself in  thy   
own purity1 or disdain thy mourning     
brother1 but say within thyself1        
8,perhaps he has watched and laboured   
more than ,i have done1 and yet his  own
 iniquity was too strong for him40      
,think with thyself that he was         
wrestling with a giant1 and fought hard1

 and was overcome2 but thy own  combat  
was but as it were with a dwarf or      
child1 with some feebler vice  that had 
less root in thy constitution2 and      
therefore though thou hast  laboured    
less1 yet thou hast gained the victory4 
,and to encourage such  mourning        
christians1 let me add1 that in the     
future state1 it is  probable1 the      
saints shall be rewarded not so much    
according to their  actual success and  
victory1 as according to the toil and   
labour of the  combat4    ,yet take this
 caution by the way too3 ,such persons  
should not think  themselves innocent1  
because they fight harder against sin   
than others  do2 let them not think all 
warnings useless1 nor be angry with the 
gentle admonitions of their friends1 as 
though they were hard censures3  for    
such christians have more need of       
warning than others1 because they  are  
more in danger4 ,they ought to be crying
 out on themselves  continually1 ,o     
wretched creature6 who shall deliver me8

 ,they should  beg reproofs1 and say1   
,let the righteous mite me1 it shall be 
kindness2  and let him reprove me1 it   
shall be an excellent oil that shall not
  break my head3 ,rom4 vii4 #bd4 ,psal4 
cxli4 #e4 ,let my brethren watch over   
me1 for ,i find ,i am not sufficient to 
be my own keeper2 and let them  have    
compassion on me1 plucking me out of the
 fire1 for ,i hate1 as  well as they1   
the garment spotted with the flesh2     
,jude1 ver4 #bc4 ,thus  the flesh must  
be brought under by constant            
watchfulness1 prayer1 and  resistance1  
else we cannot maintain holiness and    
peace4 ,take heed  therefore1 ,o feeble 
and tempted christian1 while thou art by
 prayer  engaging the heavenly alliance 
on thy side1 that thou let not thy own  
weapons drop1 but maintain the war4 ,the
 fight is to last but threescore  years 
and ten2 if thou overcome1 there is the 
crown of life ready for  thee1 which    
,jesus the ,judge shall bestow1 on all  
the conquerors4    ,remark ,,vi4 ,how   

should we rejoice in hope of that hour  
that shall release  us from this sinful 
flesh2 when we shall serve ,god in      
spirit without a  clog1 without a       
tempter6 ,o with what a relish of sacred
 pleasure should  a saint read those    
words in #b ,cor4 v4 #h4 ,absent from   
the body1 and  present with the ,lord2  
,absent from this traitor1 this vexing  
enemy1  that we constantly carry about  
with us6 ,absent from the clog and chain
  of this sinful flesh1 the prison      
wherein we are kept in darkness1 and    
are confined from ,god6 ,absent from    
these eyes that have drawn our souls    
afar from ,god by various temptations8  
and absent from these ears by  which we 
have been allured to transgression and  
defiling iniquities6  ,absent from those
 lusts and passions1 from that fear and 
that hope1 that  pleasure and that pain1
 that love1 that desire1 and that anger1
 which  are all carnal1 and seated in   
the fleshly nature1 and become the      
spring  and occasion of so much sin to  

our souls in this state4 ,absent from   
the  body1 and present with the ,lord3  
,methinks there is a heaven contained   
in the first part of these words1 absent
 from the body2 and a double  happiness 
in the last1 present with the ,lord3    
present with him who  hath saved our    
spirits through all the days of our     
christian conflict1  and hath given us  
the final victory3 ,present with that   
,god1 who  shall eternally influence us 
to all holiness1 who shall forever shine
  upon us with his own beams1 and make  
us conformable to his own holy  image3  
,present with that ,lord and ,saviour1  
from whom it shall not be in  the power 
of all creatures to divert or draw us   
aside4    ,it is by our flesh in this   
world that we are a-kin to so many      
temptations1 a-kin to all the objects   
that stand around us1 to tempt us  from 
our ,god2 and we are ready to cry out1  
8,o the blessed angels that  were never 
a-kin to the flesh6 ,o those blessed    
spirits1 who move swift  as flames to   

execute the will of their ,god1 without 
the incumberance of  flesh1 without     
being allured by that most powerful and 
successful  tempter6 ,happy beings6 they
 know not our toils2 they feel them not2
 they  are all spirit2 they are all     
holy6 ,o the blessed saints in glory1   
that  are released from their flesh1    
which once they had so many1 and so sore
  combats with6 ,their flesh1 which     
heretofore prisoned them1 and pained    
them1 and drew them often away from     
,god1 contrary to that heavenly bias    
that was put upon their souls by ,god   
the ,sanctifier60    ,but we rejoice in 
hope that our turn shall come too4      
,there is a day of  deliverance from    
this sinful flesh provided for us4 ,all 
our times are in  the hand of ,god2 and 
the best time1 is the time of release   
from this  sinful companion4 ,let our   
faith say1 8,i read in the promises that
 this  same happiness belongs to me1    
which the saints above are now possessed
  of3 ,it is coming1 it is coming as    

fast as time and the heavens can move1  
as fast as days and hours can remove out
 of the way40 ,then we shall have  no   
flesh for the world to lodge one        
temptation in1 nor for ,satan to make   
use of as an engine of his malice1 to   
batter the constancy and duty of  our   
souls2 then we shall be freed from all  
those methods of injury to  our spirits1
 which we receive now by means of the   
flesh4    ,thus at the day of our death 
is derived a glorious liberty1 and      
thence  we date our joys2 but our joys  
rise high indeed1 if our faith can but  
look a little farther1 and take a       
prospect of that day1 when our flesh    
shall be raised in perfect holiness1 and
 our spirits completely holy1  shall be 
rejoined to it2 then it shall be no     
more1 true1 that flesh and  spirit lust 
against each other1 and these two are   
contrary2 for flesh  and spirit shall   
both draw one way1 both lead us towards 
our divine  original1 and the first     
,father of our minds1 shall concur      

together to  influence us to perfect    
holiness2 then1 when our spirits shall  
be like  ,god1 the first and best of    
,spirits2 and when our flesh shall be   
like the  flesh of the ,son of ,god1    
that great pattern of a glorified body4 
,and this day will surely come1 for our 
,redeemer with his body is  glorified in
 heaven1 and he sits there as a pattern 
of our bodies to be  glorified1 and a   
pledge to assure us of it too4 ,o come  
the day when he  shall change these     
bodies of our vileness into the form of 
the body of  his glory6 and he can      
easily do it1 by that power whereby he  
can subdue  all things to himself2      
,phil4 iii4 #ba4 ,then shall our flesh  
and our  spirit join sweetly together   
and each of them fulfil and enjoy their 
part1 in the business and blessedness   
provided for them in regions of  unknown
 pleasure4 ,amen4                       
,,hymn ,,for ,,sermon ,,iv4             
,flesh and ,spirit2 or1 the ,principles 
of ,sin and ,holiness4                  

,what vain desires1 and passions vain1  
,attend this mortal clay6               
,oft have they pierc'd my soul with     
pain1                      ,and drawn my
 heart astray4                      ,how
 have ,i wander'd from my ,god1         
,and following sin and shame1           
,in this vile world of flesh and blood  
,defil'd my nobler frame6               
,for ever blessed be thy grace          
,that form'd my spirit new1             
,and made it of an heaven-born race1    
,thy glory to pursue4                   
,my spirit holds perpetual war1         
,and wrestles and complains1            
,and views the happy moment near1       
,that shall dissolve its chains4        
,cheerful in death ,i close my eyes1    
,to part with ev'ry lust1               
,and charge my flesh whene'er it rise1  
,to leave them in the dust4             
,how would my purer spirit fear         
,to put this body on1                   
,if its old tempting powers were there1 
,nor lusts1 nor passions gone6          

,,sermon ,v4                 ,the ,soul 
drawing near to ,god in prayer4  ,,job  
xxiii4 #c1 #d4--,o that ,i knew where ,i
 might find him3 that ,i might come     
even to his seat2 ,i would order my     
cause before him1 and fill my mouth     
with arguments4                         
,,the ,,first ,,part4      ,this book of
 ,job might1 perhaps1 be the first and  
earliest part of all  the written word  
of ,god2 for learned men1 upon good     
ground1 suppose that  this history was  
elder than the days of ,moses1 and yet  
it hath many a  sweet lessen of         
experimental religion in it1 to teach   
the disciples of  ,christ2 we may learn 
many duties and comforts from it in our 
day1 upon  whom the ends of the world   
are come4 ,the style of it in some parts
 is  so magnificent and solemn1 in      
others so tender and affectionate1 that 
we  must feel something of devout       
passion when we read this history1 if   
our  hearts are but in a serious frame1 
and if our temper or circumstances of   

mind or body have any thing a-kin to the
 grief or piety of this good  man4      
,job had now heard long stories of      
accusation from his friends while he    
was bowed down1 and groaning under the  
heavy providences of ,god2 they         
persecuted him whom ,god had smitten1   
and poured in fresh sorrows upon  all   
his wounds4 ,i will turn aside1 saith   
he1 from man1 for miserable  comforters 
are ye all2 and ,i will address myself  
to ,god1 even to the  ,god that smites  
me4 ,o that knew where ,i might find    
him6 ,the stroke of  the father doth not
 make the child fly from him1 but come  
nearer1 and  bow himself before his best
 friend3 this is the filial temper of   
the  children of ,god4 8,my complaint is
 bitter1 7saith ,job1 ver4 #b47 because 
of my sorrows from the hand of ,god1 and
 from the accusations and  reproaches of
 my friends2 you may think ,i am too    
lavish in my  complainings and my       
continual cries1 but ,i feel more than  
,i complain  of40 ,and therefore ,job is

 set up as a pattern of patience2 for he
 could  say1 my stroke is heavier than  
my groaning4    ,there are some of the  
children of ,god who give themselves up 
to a  perpetual habit of complaints and 
groans1 though no trial hath befallen   
them but what is common to men2 they    
make all around them sensible of  every 
lesser pain they feel1 and being always 
uneasy in themselves1 they  take the    
kindest and gentlest admonition for an  
accusation2 and while  they imagine     
themselves in the case of ,job1 they    
resent highly every  real or suspected  
injury3 in short1 they make a great part
 of their own  sorrows themselves1 and  
then they cry out and complain2 and     
among their  dismal complainings1 they  
often1 without reason1 assume the words 
of ,job  as their own1 and say1 my      
stroke is heavier than my groaning4 ,in 
some  persons this is the temper of     
their natures1 and in others a mere     
distemper of the body2 but both ought to
 watch against it1 and resist  it1      

because it appears so much like sinful  
impatience and fretfulness1  that it    
cannot be indulged without sin4         
,there are others1 whose real           
afflictions are dreadful indeed1 and    
uncommon1 who seem to tire all their    
friends with their complaints too2  but1
 it may be1 if we knew all their variety
 of sorrows1 and could take  an intimate
 view of every outward and inward wound1
 we should  acknowledge their stroke was
 heavier than their groaning2 and       
especially  when ,god is in such a      
measure absent from them too1 that they 
are at a  loss1 as ,job was1 how they   
should come at him or converse with the 
heavenly ,father3 then their souls break
 out into vehement desires1 ,o  that ,i 
knew where ,i might find him6    ,a     
child of ,god who is wont to maintain a 
constant and humble  correspondence with
 heaven1 does often receive such        
sensible influences  of instruction and 
comfort from the throne of grace1 that  
he is led on  sweetly in the path of    

daily duty1 by the guiding providences  
of ,god1  and by the secret directions  
of his ,holy ,spirit4 ,he finds divine  
pleasure in his morning addresses to the
 mercy-seat1 and returns to the  throne 
in the evening with joy in his heart1   
and praise upon his tongue4  ,he has    
something to do with the great ,god1 in 
a way of humble devotion1  in all his   
important concerns2 but if ,god retire  
and withdraw from him1  he feels and    
bemoans the divine absence1 and his     
heart meditates grief  and complaints2  
and when at the same time he is pressed 
with other  burdens too1 he breathes    
after ,god with a sacred impatience1 and
 longs  to know where he may find him3  
then says the soul1 8,o if ,i could but 
come near to the seat of ,god1 in my    
addresses to him1 ,i would order my     
cause before him1 and fill my mouth with
 arguments40 ,this brings me to  the    
doctrine1 which shall be the subject of 
my discourse4    ,observation4 ,when a  
christian gets near the seat of ,god in 

prayer1 he  tells him all his sorrows1  
and pleads with him for relief4    ,in  
discoursing on this doctrine ,i shall   
consider four things4--,i4 ,how may  we 
know when a soul gets near to ,god in   
prayer2 or what is to get near  the seat
 of ,god4--,,ii4 ,what are the          
particular subjects of holy converse    
between ,god and the soul4--,,iii4 ,why 
such a soul tells ,god all his          
sorrows4--,,iv4 ,how he pleads with ,god
 for relief4    ,first1 ,how may we know
 when a soul gets near the seat of ,god 
in  prayer8    ,i answer1 there will be 
some or all these attendants of nearness
 to ,god4    ,i4 ,there will be an      
inward sense of the several glories of  
,god1 and  suitable exercises of grace  
in the soul4 ,for when we get near to   
,god1 we  see him1 we are in his        
presence2 he is then1 as it were1 before
 the eyes  of the soul1 even as the soul
 is at all times before the eyes of     
,god4  ,there will be something of such 
a spiritual sense of the presence of    

,god1 as we shall have when our souls   
are dismissed from the prison of  this  
flesh1 and see him face to face1 though 
in a far less degree3 ,it is  something 
that resembles the future vision of ,god
 in the blessed world  of spirits2 and  
those souls who have had much intimacy  
with ,god in  prayer1 will tell you that
 they know1 in some measure1 what heaven
 is4  ,the soul1 when it gets near to   
,god1 even to his seat beholds several  
of  his glories displayed there2 for it 
is a seat of majesty1 a seat of         
judgment1 and a seat of mercy4 ,under   
these three characters is the seat  of  
,god distinguished in scripture2 and    
because this word is part of my  text1  
,i shall therefore a little enlarge upon
 these heads4    ,when the soul gets    
near to ,god1 it sees him1    #a4 ,as   
upon a seat of majesty4 ,there he       
appears to the soul in the first  notion
 of his divinity or godhead1 as         
self-sufficient1 and the first of       
beings3 ,he appears there as the        

infinite ocean1 the unmeasurable        
fountain of being1 and perfection1 and  
blessedness2 and the soul1 in a  due    
exercise of grace1 shrinks1 as it were1 
into nothing before him1 as  a drop1 or 
a dust1 a mere atom of being4 ,the soul 
is in its own eyes at  that time1 what  
it is always in the eyes of ,god1 as    
nothing1 and less  than nothing and     
vanity4 ,he appears then in the glory of
 his  all-sufficience1 as an almighty   
,creator1 giving birth1 and life1 and   
being to all things2 and the soul1 in a 
due exercise of grace1 stands  before   
him as a dependant creature1 receiving  
all its powers and being  from him1     
supported every moment by him1 and ready
 to sink into utter  nothing1 if ,god   
withdraw that support4 ,such is ,god1   
and such is the  soul1 when the soul    
draws near to ,god in worship4    ,he   
appears again upon his seat of majesty  
as a sovereign1 in the glory  of his    
infinite supremacy1 and the soul sees   
him as the supreme of  beings1 owns his 

just sovereignty1 and subjects itself   
afresh1 and for  ever to his high       
dominion4 ,o with what deep humility and
 self-abasement  doth the saint1        
considered merely as a creature1 cast   
himself down at  the foot of ,god1 when 
he comes near to the seat of his        
majesty6  ,behold1 saith ,abraham1 ,i   
now have taken upon me to speak unto    
thee1 ,i  who am but dust and ashes2    
,gen4 xviii4 #bg4 ,this is the language 
of a  saint when got near to the seat of
 the majesty of ,god1 8,before ,i had   
seen thee as such a sovereign1 ,i was   
restive and stubborn3 in times past  ,i 
quarrelled with ,god because of         
difficult duties imposed upon me1 and   
because of the difficult dispensations  
,i was made to pass through2 but  now ,i
 behold ,god so infinitely my superior1 
that ,i can quarrel no more  with any   
duty1 or any difficulty2 ,i submit to   
all his will3 whatsoever  he will have  
me be1 that ,i am2 whatsoever he bids me
 do1 that ,i do2 for  it is fit he      

should be a sovereign1 and ,i should be 
a subject4 ,i give  myself to him       
afresh1 and for ever1 that he may       
dispose of me according  to his own will
 and for his own glory3 ,i would be more
 regardless of  myself1 and more        
regardful of my ,god2 it is fit he      
should be the  ultimate end of all that 
,i can be1 and all that ,i can do1 for  
he is my  sovereign40    ,again1 when a 
soul is near to ,god1 ,god appears in   
the glory of his  holiness2 for the seat
 of his majesty is called the throne of 
his  holiness2 ,ps4 xlvii4 #h4 ,and then
 the heavens are not clean in his sight3
  and the soul cries out with those     
worshipping seraphims1 ,holy1 holy1     
holy1 is the ,lord of hosts2 the whole  
earth is full of his glory3 and  joins  
with ,isaiah1 the worshipping saint1 in 
that humble language1 who  is me1 for ,i
 am a man of unclean lips1 c4 ,you see  
the character of a  saint getting near  
to ,god1 and standing before the seat of
 his majesty2  ,is4 vi4 #c1 #d4 where   

the angels and the prophet worship      
together with the  deepest humility4 8,i
 have heard of thy holiness before1 says
 the soul1  and ,i have heard before of 
thy glory afar off2 but now mine eyes   
see  it1 and ,i abhor myself in dust and
 ashes02 ,job xliii4 #f4    #b4 ,his    
seat is to be considered as a seat of   
judgment2 for ,god is not  only a king1 
but a judge3 and ,job has1 without      
doubt1 a reference to  this in my text1 
because the language which he uses1     
seems suited to a  throne of judicature1
 a throne of justice4 8,if ,i could get 
near his  seat1 ,i would order my cause 
before him1 ,i would plead with him40   
,the  soul that gets near to ,god1 sees 
him sitting upon a seat of judgment1 as 
an omniscient ,god3 he looks like the   
judge of all the earth1 and his  eyes   
are like a flame of fire to search our  
souls to the centre1 and to  know our   
most hidden thoughts3 the soul then     
attempts no more to conceal  itself1 no 
more to hide its guilt or its           

wretchedness2 for it beholds  those eyes
 of ,god that see through all things1   
that search into the  deepest hypocrisy1
 and it is impossible that any thing    
should be  concealed from him4 8,behold 
,i am before that ,god1 says the soul1  
before  whom nothing can be hid2 before 
whom all things are naked and open2 and 
it is with him that ,i have to do2      
therefore ,i open my heart before him1  
and ,i spread open all my inward powers1
 for he sees and knows them all1  should
 ,i attempt to conceal them40 8,i behold
 him in his infinite and  inflexible    
justice1 as well as in his all-seeing   
knowledge2 and ,i cry  out1 ,if thou1 ,o
 ,lord1 shouldest mark iniquity1 ,o     
,lord who should  stand80 ,ps4 cxxx4 #d4
 ,this is the language of the holiest   
saint getting  near to ,god here on     
earth1 as seated upon a seat of         
judgment4    ,the soul beholds him also 
as girt with resistless power to execute
 his  own laws2 and the thunder of his  
power1 says ,job who can understand8    

xxvi4 #ad4 ,he has armies of angels1    
ministers of fire1 attendants on his    
tribunal1 and swift to execute the      
sentence of his mouth4 ,the saint sees  
him thus invested1 thus surrounded1 and 
adores and fears before him4 ,the  soul 
beholds him with rewards in one hand1   
and punishments in the other2  infinite 
rewards1 and infinite punishments2      
distributing to the unseen  world       
perpetual blessedness1 and perpetual    
pains4 8,i behold him arrayed  in this  
glory1 saith the saint1 ,i expect my    
sentence from his lips1 from  whence    
eternal blessings1 and eternal curses1  
are dispensed to all the  regions of    
heaven and hell2 but he will not plead  
against me with his  great power2 the   
sentence that comes forth from his      
mouth1 ,i trust1  shall be on my side40 
#c4 ,he appears as sitting upon a throne
 of grace4 ,the majesty and  judgment   
that belong to his seat1 do not forbid  
mercy to attend him2 he  sits upon a    
seat of mercy1 and there1 says ,job1 the

 righteous might  surety dispute with   
him2 xxiii4 #g4 and there ,i should be  
delivered from  his terrors as an       
avenging ,god2 there1 though he judge   
me1 yet he will  plead my cause2 for the
 same ,judge that sits upon a throne of 
glory1 has  taken upon him to become my 
,advocate4 8,there ,i behold him1 says  
the  soul1 with millions of pardons for 
vile transgressors1 and with abundant   
favour for rebels2 such a rebel am ,i1  
and such a transgressor1 and yet  there 
is pardon and grace for me4 ,i behold   
there riches and raiment for  the poor1 
the needy1 and the naked1 and help for  
the weak believer40  ,there goodness    
appears in the face of ,god1 in all the 
sweet variety of  its divine forms4     
,there appears long-suffering for old   
sinners1 and  patience for repeated     
guilt1 and pity for the miserable1 and  
free grace  for those that deserve      
nothing but vengeance4 ,all this        
discovers itself  in the face of ,god1  
to a soul that gets near him1 even to   

his  mercy-seat2 and the soul bows1 and 
wonders1 and worships1 and makes  still 
nearer approaches1 and receives the     
grace1 and rejoices in the  salvation4  
,the soul puts in for a share in this   
mercy with faith and hope1 and will  not
 be denied1 will not be excluded2 then  
he uses that holy boldness1  that 1 or  
liberty of speech2 ,heb4 iv4 #af4 ,and  
this is the  language of faith1 when the
 soul gets near to ,god3 8,since there  
are so  many millions of pardons with   
thee for sinners1 ,i will not go away   
without one2 since there is such a      
righteousness as that of thine own  ,son
 to clothe the naked1 ,i will not go    
away without being clothed with  this   
righteousness2 since there are such     
supplies of strength for the  weak1 ,i  
will not leave thy seat till ,i get some
 strength40 ,the soul then  wrestles and
 pleads1 and makes supplication as      
,jacob did when he came  near to ,god2  
,gen4 xxxii4 #bb4 ,i will not let thee  
go1 except thou bless  me4 ,the soul    

beholds in ,god mercy enough for the    
largest multitude of  sinners1 and      
pardons large enough for the blackest   
offences2 it sees  ,paul the persecutor 
and blasphemer so near to the right-hand
 of ,god in  glory1 that it cries out   
with a joyful faith1 8,all the          
aggravations of  my guilt shall no more 
divide me from the mercy-seat1 shall no 
more  prevent my hope and help in ,god2 
for there sits ,paul the persecutor and 
blasphemer2 and he was set forth as an  
example how full ,god is of  mercy60 #a 
,tim4 i4 #af4 ,i obtained mercy1 that in
 me first ,christ ,jesus  might shew all
 long-suffering1 for a pattern to       
believers4 ,this is the  temper1 this is
 the voice1 and this is the language of 
a soul that gets  near to ,god1 even to 
his seat1 considered as a seat of       
majesty1 of  judgment1 and of grace4    
,i proceed now to the second sign or    
attendant of holy nearness to ,god in   
prayer4    ,,ii4 ,when a soul comes near
 to ,god in prayer1 there will generally

 be  some sweet taste of the special    
love of ,god1 and warm returns of love  
again to ,god from the soul4 ,the soul  
that comes near to ,god is not          
satisfied merely with low degrees of    
faith and hope1 with some feeble        
dependance1 and some faint expectations 
of mercy2 it can hardly leave  ,god till
 it has an assurance4 ,faith and hope in
 the mercy of ,god1 are  different from 
that joy that arises from the immediate 
sensations of  divine love4 ,the        
,psalmist in the lxiii4 ,psalm1 ver4 #a1
 #b1 c4 seems to  have a reference to   
both these particulars together1 which  
,i have  already mentioned4 ,my soul    
thirsteth for thee1 my flesh longeth for
  thee--to see thy power and thy glory1 
so as ,i have seen thee in the          
sanctuary4 8,i have seen thee in the    
sanctuary as sitting upon a throne  of  
majesty1 on a seat of judgment and of   
grace2 ,i have seen thy power  and thy  
glory there1 and ,i have seen something 
more than this1 ,i have  tasted some    

special-loving-kindness1 and that       
loving-kindness is better  than life1   
therefore my lips shall praise thee4 ,i 
have had a sense of  the special love of
 ,god shed abroad in my soul1 ,i have   
known his love is  exercised toward me1 
therefore my soul is full of praise40   
,god will  seldom let a soul that is got
 so near him by holy labour and fervency
 of  spirit1 go away merely with hope   
and dependance1 without some sacred     
delight and joy4    ,a saint that has   
drawn near to ,god in worship1 will tell
 you his own  rich experience1 and say1 
8,when ,i found him whom my soul loveth1
 ,i was  constrained to break forth into
 these sweet expressions1 ,i am my      
beloved's and my beloved is mine3 for ,i
 love him above all things1 and  my love
 is but the effect of his4 ,in that     
blessed hour ,i felt1 and ,i was        
assured of that mutual relation between 
,god and me3 ,i found so much of  his   
image stamped on me1 that ,i knew ,i was
 the ,lord's3 whence ,i rejoice  in the 

full persuasion of his love4 ,i know he 
loves me1 for his  sanctifying ,spirit  
hath witnessed with my spirit1 that ,i  
am one of his  children2 and ,i know    
that ,i love him1 for my spirit         
witnesseth also as  an echo to his      
,spirit1 that ,i have chosen him for my 
,father1 my ,ruler1  and my ,god1 and   
have surrendered myself to him on his   
own terms2 and ,i  address him as my    
,father1 with words of the choicest     
affection1 and of  most endeared        
sentiments of soul40    ,when a person  
in whom grace is wrought1 gets so near  
to ,god1 and sees  this ,god in his own 
loveliness1 and in his kindest          
perfections1 there  are some new divine 
passions kindled in the soul towards    
this ,god1  towards this first beauty1  
towards this original of all perfection 
and  goodness2 and ,god will seldom let 
one come so near him1 without shewing   
him the love of his heart2 and the name 
of the devout worshipper graven1  as it 
were1 on the palms of his hands1 or in  

the book of his mercy4 ,he  speaks to   
the soul in his own divine language1    
8,son1 or daughter1 be of  good cheer1  
thy sins are forgiven thee4 ,o man1 thou
 art greatly beloved4  ,i am your ,god1 
and you are my people4 ,i have bought   
thee dear1 and thou  art mine4 ,i have  
created thee1 ,o ,jacob2 ,i have formed 
thee1 ,o ,israel2 ,i  have redeemed     
thee1 ,o believer1 and thou art for ever
 mine40 ,and such  discoveries of the   
love of ,god to the soul1 draw out still
 more love  from the soul towards ,god1 
and raise more sacred exercises of      
divine  love in one hour1 than a whole  
year of common devotions can do2 and the
  saint learns more of this sacred      
sensation of the love of ,god1 than     
years of cold and common devotions would
 teach him4    ,,iii4 ,when the soul    
gets near to ,god in prayer1 there will 
be a hatred of  sin at the very thoughts
 of it1 and holy meltings and mournings 
under  the remembrance of its own sins4 
8,how hateful does sin appear1 will the 

soul say1 now ,i am come so near to the 
seat of a ,holy ,god6 ,never did ,i  see
 sin in so dark and so odious colours1  
as this hour reveals and  discovers to  
me2 never did ,i so sensibly behold the 
abomination that is  in all sin1 as now 
,i do2 ,i never saw it so contrary to   
all that is in  ,god1 to his holiness1  
to his glory1 to his justice1 and to his
 grace4 ,o  wretch that ,i am1 that ,i  
should ever have indulged iniquity6 that
 ,i  should ever have borne with such an
 infinite evil in my heart8 that ,i     
should ever take delight in such        
mischief against ,god6 ,now ,i hate and 
abhor myself because of sin4 ,o that my 
head were waters1 and my eyes a         
fountain of tears1 that ,i might weep   
day and night1 because ,i have been     
such a sinner so long1 and because ,i am
 so much a sinner still60 ,the  heart of
 a saint that comes near to ,god1 is    
pained at the memory of old  sins2 and  
together with a present sweetness of    
divine love1 there is a  sort of anguish

 at the thoughts of past iniquities4 ,a 
present ,god will  make past sins look  
dreadful and heinous2 therefore it is   
that sin looks  so little to us1 and    
appears so light a thing1 because we    
seldom get  near to the seat of ,god1   
and bring our iniquities to that divine 
light4    ,it is a very common instance1
 and you all know it1 that a blot or    
spot  on a paper or garment1 looks so   
much deeper1 when the place you view it 
in is lighter2 at noon-day1 and in the  
eye of the sun1 those smaller  blemishes
 appear1 which at other times are       
utterly unseen1 and every  greater spot1
 every fouler stain1 looks most odious  
and disagreeable4  ,just thus it is with
 the soul1 when it is displayed under   
the eye of the  ,sun of ,righteousness2 
every blemish1 every defilement appears1
 and the  soul hates itself so far as it
 is sinful1 while sin itself looks      
infinitely more odious4 ,therefore ,job 
says1 ix4 #cj4 ,should ,i wash  myself  
in snow-water1 and make myself never so 

clean1 thou wouldest  plunge me in the  
ditch1 and my own clothes would abhor   
me2 that is1  8should ,i use all the    
methods of cleansing that are possible1 
and then  enter into thy immediate      
presence1 that light of thy presence    
would  discover so many spots and       
defilements upon me1 as if ,i had just  
plunged  myself in a ditch1 and my      
garments had been all over defiled40    
,this sermon1 if too long1 maybe divided
 here4    ,,iv4 ,at such a time there is
 a power and virtue enters into the     
soul1  coming from a present ,god1 to   
resist sin1 and to oppose great         
temptation4 8,i can do all things1 if   
,christ be near to strengthen me01  says
 the apostle2 ,phil4 iv4 #ac4 ,when ,i  
was afflicted with the buffeting  of    
,satan1 says the same apostle2 #b ,cor4 
xii4 #h1 #i4 for this ,i applied  myself
 to the mercy-seat1 and ,i got near to  
the throne of grace2 there ,i  pleaded  
with my ,god1 and ,i received this      
answer from him2 ,my grace is           

sufficient for thee2 then1 says he1 ,i  
could glory in infirmities1 and  in     
persecutions for ,christ's sake2 for    
when ,i am weak1 then ,i am strong2     
when ,i feel my own weakness1 and see   
,almighty strength near me1 and  engaged
 on my side1 then ,i grow strong in     
courage1 and with success  encounter my 
most powerful adversaries4 ,i will not  
fear1 says ,david1  though thousands    
have set themselves together against me1
 if thou art  with me1 my strength and  
my rock3 ,i will walk through the valley
 of the  shadow of death1 and fear no   
evil2 ,psal4 xxiii4 #d4 for thou art    
with me4  ,divine courage and fortitude 
are increased abundantly by coming so   
near  to the throne of ,god4    ,there  
is a zeal for ,god enters into the soul 
at such a season1 and the  soul is more 
desirous to lay out itself for the glory
 of ,god at such a  time4 ,moses had    
drawn near to ,god in the mount1 and had
 been with him  forty days2 when he came
 down from the mount1 he beheld the     

people  filled with idolatry1 and he    
brake the tables of stone in an         
impatience  of zeal2 his zeal for ,god  
was so great1 he hardly knew what he    
did1 his  zeal for ,god was kindled     
high1 because he had been so near to    
,god1 and  just conversing with him4    
,so1 ,isaiah vi4 #h4 when that great    
saint had  been near to ,god1 and had   
seen him in the glories of his holiness1
 and  had some courage and confidence in
 his love1 8,now ,i will go1 says he1   
upon any difficult message2 ,here am ,i1
 send me1 though it be to fulfil  the   
hardest service40 ,there will be        
generally all these attendants of  great
 nearness to ,god1 viz4 power against   
temptation1 strength against  sin1 zeal 
for the glory of ,god in the world2 and 
ability to perform  difficult duties4   
,v4 ,there will be a spiritual frame    
introduced into the heart and a         
distance from all carnal things4 8,stand
 by1 saith the soul to all this  world1 
whilst ,i go to seek my ,god2 but when  

,i have found him1 then the  world of   
itself1 as to all the temporal concerns 
of it1 vanishes and  goes out of sight4 
,when ,i get so near to heaven1 this    
earth is so small  a point1 that it     
cannot be seen1 and those comforts among
 the creatures1  that were fair as the  
moon1 or bright as the larger stars1 are
 vanished  and lost1 and disappear under
 the brighter light of this ,sun40      
,created  beauties1 with all their      
little glimmerings1 tempt the soul      
toward them1  when ,god is absent2 as a 
twinkling candle entices the silly fly  
at  midnight to hover about the rays of 
it2 but the candle faints under the     
broad beams of rising day-light2 it has 
no power to attract those little        
buzzing animals in the morning1 and it  
is quite invisible at noon4 ,so  the    
very approach of ,god makes creatures   
appear more contemptible and  worthless 
in the esteem of a devout christian2 a  
,god near at hand will  drive the       
creatures afar off2 and a present ,god  

will command the world  to utter        
absence4 ,none of the tempting vanities 
of life come in sight1  and sometimes   
not the most important concerns of it   
remain before the  eye of the saint1    
when ,god appears and fills the view and
 prospect of  his spirit4 ,the soul is  
taken up with spiritual things1         
therefore carnal  ones vanish2 it is    
entertained and filled with the majesty 
of ,god1 the  riches of grace1 redeeming
 grace2 with the glory of ,christ       
,jesus1 the  beauty of his person1 the  
honour of his characters1 his various   
excellencies1 and the super-eminence of 
his offices1 both in the  constitution  
and discharge of them2 the soul is then 
warmed with a  zealous concern for the  
church of ,christ1 and big with the     
designs of  the honour of ,god1 while it
 forgets the world4    ,or at such a    
season as this1 when we get near to ,god
 in prayer1 if we  think of any of the  
creatures1 it is all in order to the    
honour of ,god4  ,if ,i think of a      

brother1 or father1 or child1 8,o may   
they all be  instruments in thine hand1 
for thy honour here among men1 and for  
ever  among blessed angels60 ,the soul  
does not ask for riches and glories on  
earth for them3 but1 8,may they live in 
thy sight1 ,o ,lord60 ,if it thinks  of 
the comforts of life1 or the blessings  
of prosperity1 8,o let holiness  to the 
,lord be written upon them all2 for ,i  
would not have one of them1  but what   
may subserve thine honour in the world40
 ,if the soul thinks of  its pains1 and 
sorrows1 and reproaches1 it longs for   
the sanctification  of them at present1 
and the removal of them in due season1  
that it may  serve its ,god the better4 
,thus the soul is1 as it were1 taken out
 of  self1 when it gets near to ,god4   
8,let me have the conveniences of life1 
7says the christian17 not so much  for  
my ease1 as that ,i may better advance  
thine honour40 ,the soul grows  weaned  
from self at such a time2 it breaks out 
of the narrow circle of  self1 when it  

gets nigh to ,god4 ,if it thinks of the 
ministry or of  ordinances1 8,lord1 let 
that ministry be for the advancement of 
thy name6  ,lord1 let these ordinances  
be for the increase of thy glory in the 
world1 for the advancement of grace in  
my heart1 and bring me nearer to        
heaven6 ,if it thinks of the kingdom1 or
 the parliament1 powers or  princes in  
this world1 it is with this design1 that
 ,god may be glorified  in the courts of
 princes1 and in parliaments1 and       
honoured in armies and  nations known   
and unknown40 ,thus the soul always     
keeps within sight of  ,god3 it still   
keeps all its designs within the circle 
of ,god1 and aims  still at the glories 
of its ,heavenly ,father4 ,if it thinks 
of life or of  death1 8,i would not ask 
life1 says the saint1 but to glorify    
thee2 nor  death1 but to glorify thee   
better1 and to enjoy more of thee40     
,thus when  the soul is near to ,god1 it
 is in a divine light that it sees all  
things1 it is still with a design for   

,god2 and when it indulges the  thoughts
 toward any creature1 it is without     
turning aside a moment from  its ,god4  
,thus carnal things are taken into the  
mind1 and spritualized by  the presence 
of ,god1 the infinite ,spirit1 when the 
soul approaches so  near to his seat4   
,,vi4 ,there will then be a fixedness of
 heart in duty without wandering1  and  
liveliness without tiring4 ,at other    
times of common and usual  worship1 when
 the saint is in too formal and in too  
cold a frame1 the  heart roves          
perpetually1 and is soon weary2 but when
 we get near to ,god1  then we have a   
little emblem of heaven within us1 where
 they worship ,god  day and night       
without interruption1 and without       
weariness4 ,when we wait  upon ,god at  
this rate1 we are still mounting up     
higher and higher1 as  with eagles'     
wings2 we walk first without fainting1  
and then run without  wearying1 at last1
 we fly as an eagle1 and make haste to  
the fuller  possession of our ,god2 ,is4

 xl4 #ca4 ,the soul is then detained in 
the  presence of ,god with overpowering 
delight1 and it cannot be taken away    
from the object of its dearest          
satisfaction4 ,this is a joy above all  
other joys1 above all the joys of sense1
 above all the joys of the  intellectual
 world that are not divine and holy4    
,there are some  pleasures that arise   
from philosophical and intellectual     
notions1 that  are superior to the      
pleasures of sense2 but the pleasure of 
being near  to ,god in devotion1 far    
transcends all these4 ,animal nature1 at
 such a  season1 may be worn out1 and   
faint and die under it2 but the mind is 
not  weary4 ,it is possible for divine  
transports to rise so high as to break  
this feeble frame of flesh1 and dissolve
 it2 and there have been  instances of  
persons that have been near to a        
dissolution of mortality  under the     
power of divine ecstacies3 but the soul 
has not been faint1  has felt no        
weariness4    ,there are at such a      

season most pleasurable thoughts of     
heaven2 there  are some bright glimpses 
of that blessed state when a christian  
attains  this nearness to ,god2 for     
heaven is a state of nearness to ,god   
everlasting and uninterrupted3 nor are  
the blessed inhabitants of that  world  
ever weary of their company or their    
business2 and thus1 when  there is any  
thing akin to heaven brought down to the
 saints in this  mortal state1 they know
 it cannot be uninterrupted and         
perpetual2 and  therefore there is a    
desire of frequent returns of such      
seasons as these  are1 while they are   
here on earth4 ,and as ,christ1 the     
bridegroom1 speaks  to his saints in the
 language of ,solomon1 ,let me see thy  
face often1  my spouse1 my beloved1 let 
me hear thy voice2 ,song ii4 #dd4 and   
viii4  #ac4 ,so the saint says to his   
,god at such a season1 8,o may ,i often 
see  thy face in this manner1 may ,i    
often hear such a voice as this is from 
thee1 for ,i know not how to live       

without it4 ,flee1 my beloved ,saviour1 
and make haste to a speedy return1 and  
let there be an uninterrupted and       
everlasting converse between ,god and my
 soul40    ,lastly1 ,there is at such a 
season oftentimes a pouring out of the  
soul  before ,god with some freedom in  
the gift1 as well as the grace of       
prayer4 ,mere sighs and groans are for  
persons at a distance2 but when we  get 
near to ,god1 we speak to him even in   
his ear2 and the heart is full1  and the
 tongue overflows4 ,i grant there may be
 the spirit of prayer  assisting a poor 
soul that cannot get near to ,god1 but  
still cries after  him when he is       
hidden1 and expresses itself only in    
sighs and in groans  unutterable2 so the
 apostle tells us2 ,rom4 viii4 #bf4 ,the
 spirit itself  maketh intercession in  
us with groanings that cannot be        
uttered4 ,and  thus it may be1 while    
,god hides himself1 while there is a    
veil  concealing ,god from our eyes1    
while there is any special temptation   

like  a mountain that separates between 
,god and our souls1 he may send his     
,spirit to work us up to earnest desires
 and longings after him4    ,but when   
this ,,spirit ,,of ,,prayer has brought 
the soul near1 when ,god has  been      
pleased to turn aside the veil1 to      
remove the mountain1 and to  discover   
himself in all his glory1 beauty1 and   
love1 then there will be  generally the 
gift of prayer also in exercise by the  
assistance of the  promised ,spirit2 and
 such persons many times are able to    
address  themselves to ,god with much   
freedom1 and to pour out the soul before
 ,god  in proper words1 notwithstanding 
at other times they appear to have but  
weak capacities4 ,when they have such   
affecting sights of their own sin  and  
guilt1 and such surprizing views of the 
mercy of ,god manifested to  them in    
particular1 and at the same time when   
they look upon all things  round them   
with a design for the glory of ,god2    
they are both naturally  and divinely   

taught to pour out their souls before   
,god1 and represent  their cares and    
circumstances to him in affecting       
language4    ,i will not say indeed1 it 
is always so when any soul gets near to 
,god2  there must be some allowance made
 for the different tempers and          
constitutions1 as ,i shall shew         
immediately4 ,there have also been some 
instances of holy men1 whose voice has1 
at such a time1 been overpowered  with  
divine pleasure1 all their powers have  
been transported and  overwhelmed with  
rapturous silence2 but for the most part
 holy souls  have found an uncommon     
liberty of language at the throne of    
grace at  such seasons4 ,and this is one
 reason1 ,i am persuaded1 why the gift  
of  prayer is not so common a thing as  
might be wished1 because there is so    
little nearness to ,god among the       
professors of our day4 ,the gift of     
prayer abounds not among christians in  
our churches2 ,o that ,i could say  it  
was found more gloriously among         

ministers1 while in your name we  speak 
to the great ,god6 ,but if there were a 
constant laborious diligence  in the    
soul to get nearer to ,god1 in all our  
secret as well as public  addresses to  
him1 we should find more abundance of   
the gift of prayer  poured down upon us 
by the ,spirit1 as well as brighter     
evidences of  every praying grace4    ,i
 must conclude this discourse before ,i 
proceed to the other heads which  were  
proposed2 but ,i would not willingly    
leave it without a caution or  two1 and 
one reflection4 ,the first caution is   
this3 ,let not the humble  mourning     
christian1 who walks carefully with     
,god1 under much darkness  and fear1    
charge himself with utter distance and  
estrangement from the  throne of grace1 
because he does not feel all these      
sacred passions and  powers of nature in
 lively exercise1 while he bows his     
knees before the  ,lord3 for ,i have    
described this blessed privilege in the 
sublime glory  and beauty of it1 so as  

it has been often attained and enjoyed  
by  persons eminent in grace and        
religion1 and especially such as have   
had  lively affections1 and the powers  
of animal nature in a good degree       
sanctified1 and subservient to the      
devotions of the soul4 ,but where the   
natural spirits are low and sinking1 and
 where temptations and darkness  hang   
heavy upon the mind1 the christian may  
truly draw near to ,god1 so  far as to  
find a gracious acceptance with him1 and
 may fetch secret  divine communications
 from the mercy-seat to maintain his    
spiritual  life2 though he feels but    
little of these sensations of heavenly  
pleasure1 these more vigorous efforts of
 devotions and joy4 ,yet let him        
neither deny nor despise those more     
elevated enjoyments of soul1 those  near
 and blessed approaches to the seat of  
,god1 with which others have  been      
favoured4    ,the second caution shall  
be addressed to those1 who feel much of 
rapture  and transport in their hours of

 secret piety4 ,i entreat that they     
would  not imagine themselves so often  
to enjoy this unspeakable privilege of  
holy nearness to ,god in worship1 if    
they do not sensibly find such an       
increase of holiness1 as may prove      
effectually that they have been with    
,god4 ,if they have been conversing with
 their ,maker1 like ,moses on the       
mount1 there will be a shine of holiness
 upon the face of their souls4  ,to     
pretend therefore to have enjoyed much  
of ,god in the closet1 and to  come down
 amongst men peevish and fretful1 or    
immediately to betray a  carnal and     
covetous1 or a haughty and untractable  
spirit2 these are  things of so         
inconsistent a nature1 that the         
succeeding iniquity spoils  the         
devotion1 and almost destroys the       
pretence to any sublime degrees of  it4 
,such persons had need look well to     
themselves and make a narrow  search    
within1 whether their hearts be sincere 
with ,god or no1 lest they  build all   

their hopes upon the flashy efforts of  
animal nature1 coupled  with the        
thoughts of some sacred objects1 and    
tacked on to a divine  meditation4      
,reflection4--,what a wretched hindrance
 is this world to our christian  profit 
and pleasure6 ,how often does it keep   
the soul at a sad distance  from ,god6  
,with what difficulty and uneasy        
reluctance1 are we sometimes  drawn1 or 
rather dragged into retirement1 that the
 soul may seek after  ,god there8 ,how  
many excuses doth the flesh borrow from 
the cares and  necessities of this life1
 to delay1 or to divert the duty of     
prayer8 ,our  memory1 our imagination1  
and our senses1 are faithful purveyors  
and  treasurers for the world2 they are 
representing to us the things of this   
present state1 the trifles or the       
businesses1 the cares or amusements of  
it1 the labours or delights which relate
 to this life2 and thereby we  are      
diverted and separated from ,god1 and   
called away from him often1 as  soon as 

we begin to approach his presence4      
,what a pernicious enemy is this flesh  
to the soul1 both in the pleasures  and 
the pains of it6 and this world1 both in
 the flatteries and the  frowns of it1  
and even in its necessary cares6 ,when  
we would give our  ,god the upper-room  
in our hearts1 how is this world ready  
to get the  ascendant6 ,how often does  
it break in upon our most sacred        
retirements1  and thrust itself1 with   
all its impertinencies1 into our holy   
meditations8 ,how often does it spread a
 carnal scene all over our  thoughts at 
once1 and spoil our devoutest hours8 8,i
 cannot dwell so long  in my closet as  
,i would1 says a christian1 the world   
has such  importunate demands upon me40 
,the world follows us1 into our places  
of  retirement2 the exchange1 or the    
shop1 presses into the temple1 and robs 
,god even to his face4    ,let us then  
have a care of the flesh3 let us have a 
care of this world2  we must be watchful
 over them as our most subtle and       

dangerous enemies1  if we would keep our
 souls near to ,god1 or often enjoy this
 divine  privilege4 ,blessed ,enoch6 who
 could walk with ,god in the midst of   
all  the busy and vicious scenes of the 
old world6 and he was translated to     
heaven1 without calling at the gates of 
death1 that he might give a  glorious   
testimony to men how well ,god was      
pleased with him4 ,happy soul6  that    
could keep near to ,god1 and maintain a 
holy and humble converse  with him1 when
 all flesh had corrupted its way and the
 earth was full of  iniquity and        
violence6 ,blessed man1 who knew not    
what it was to die1 but  he knew what it
 was to be near to ,god2 and his faith  
and his devotion  were changed the      
shortest way into sight and enjoyment6  
,happy spirit6  who without being absent
 at all from the body1 was brought near 
to the  seat of divine ,majesty1 and in 
the fullest manner present with the     
,lord6                                  
,,hymn ,,for ,,sermon ,v4               

,the ,soul drawing near to ,god in      
prayer4                      ,my ,god1  
,i bow before thy feet1                 
,when shall my soul get near thy seat8  
,when shall ,i see thy glorious face1   
,with mingled majesty and grace8        
,how shall ,i love thee and adore1      
,with hopes and joys unknown before6    
,and bid this trifling world begone1    
,nor teaze my heart so near thy throne6 
,creatures with all their charms should 
fly1                  ,the presence of a
 ,god so nigh3                  ,my     
darling sins should lose their name1    
,and grow my hatred and my shame4       
,my soul shall pour out all her cares1  
,in flowing words1 or flowing tears6    
,thy smiles would ease my sharpest pain 
,nor should ,i seek my ,god in vain4    
,,sermon ,,vi4                   ,sins  
and ,sorrows spread before ,god4  ,job  
xxiii4 #c1 #d4--,o that ,i knew where ,i
 might find him3 that ,i might come     
even to his seat2 ,i would order my     
cause before him1 and fill my mouth     

with arguments4                         
,,the ,,second ,,part4      ,there is   
such a thing as converse with ,god in   
prayer1 and it is the life  and pleasure
 of a pious soul2 without it we are no  
christians3 and he  that practises it   
most1 is the best follower of ,christ3  
for our ,lord  spent much time in       
converse with his heavenly ,father4     
,this is balm that  eases the most      
raging pains of the mind1 when the      
wounded conscience  comes to the        
mercy-seat1 and finds pardon and peace  
there4 ,this is the  cordial that       
revives and exalts our natures1 when the
 spirit1 broken  with sorrows1 and      
almost fainting to death1 draws near to 
the ,almighty  ,physician1 and is healed
 and refreshed4 ,the mercy-seat in      
heaven is our  surest and sweetest      
refuge in every hour of distress and    
darkness on  earth3 ,this is our daily  
support and relief1 while we are passing
  through a world of temptations and    
hardships in the way to the promised    

land4 ,it is good for us to draw near to
 ,god3 ,ps4 lxxiii4 #bh4 ,and yet  so   
much is human nature sunk down and      
fallen from ,god1 that even his own     
children are ready to indulge a neglect 
of converse with him1 if their  souls   
are not always upon the watch4 ,but let 
it be remembered here1 that  so much as 
we abate of this divine entertainment   
among the vanities or  amusements of the
 world1 the business or burdens of life2
 so much we  lose of the glory and joy  
of religion1 and deprive our souls of   
the  comfort that ,god invites us to    
receive4 ,job was encompassed with      
sorrows  all around1 and his friends had
 censured him as a vile hypocrite1 and a
  great sinner1 because he was so       
terribly afflicted by the hand of ,god2 
whither should he run now but to his    
heavenly ,father1 and tell him of  all  
his sufferings4    ,from the practice of
 this holy man1 ,i thought we might have
 sufficient  warrant to draw this       
inference1 viz4 ,that when a saint gets 

near to  ,god in prayer1 he tells him   
all his circumstances1 and pleads for   
help4  ,and that is the doctrine which  
,i am endeavouring now to improve4 8,o  
if ,i  could but come near him1 even to 
his seat1 ,i would order my cause before
  him3 ,i would spread all my concerns  
before his eye1 and ,i would plead  with
 him for relief3 ,i would fill my mouth 
with arguments40    ,four things ,i     
proposed in the prosecution of this     
doctrine4--,i4 ,to  consider what it is 
for a soul to get near to ,god in       
prayer4--,,ii4 ,what  particular        
subjects doth a soul1 thus brought near 
to the mercy-seat1  converse with ,god  
about4--,,iii4 ,why he chuses to tell   
all his  circumstances and his sorrows  
to ,god1 when he is thus near           
him4--,,iv4 ,how  he pleads for relief4 
,i4 ,we have already considered1 what it
 is for a soul to get near to the  seat 
of ,god1 and what are the usual         
attendants of such a privilege4 ,at     
such a season the holy soul will have an

 awful and adoring sense of the  majesty
 of ,god1 a becoming fear of his        
terrors1 and some sweeter taste  of his 
love4 ,there will be a divine hatred of 
every sin1 and a sensible  virtue and   
influence proceeding from a present     
,god1 to resist every  temptation2 there
 will be a spiritual and heavenly temper
 diffusing  itself through the whole    
soul1 and all the powers of it2 a       
fixedness of  heart without wandering1  
and a liveliness without tiring3 no     
weariness  is felt in the spirit at such
 a season1 even though the flesh may be 
ready to faint under the overpowering   
sweetness3 then the soul with  freedom  
opens itself before the eye of ,god1 and
 melts and flows in  divine language1   
whether it complain or rejoice4 ,but ,i 
have finished  this head1 and repeat no 
more4    ,,ii4 ,what are some of the    
particular circumstances1 or subjects of
  complaint1 that a saint brings to ,god
 when he comes near him4    ,in general1
 a saint1 when he is near to ,god1 has  

all the fulness of his  heart breaking  
out into holy language2 he pours out his
 whole self  before his ,god and his    
,father6 ,all the infinite affairs that 
relate to  the flesh and spirit1 to this
 life1 and that which is to come3 all   
things in heaven1 and all things in     
earth1 created or uncreated1 may1 at    
one time or other1 be the subjects of   
converse between ,god and a holy  soul4 
,when the question is asked by a carnal 
man1 what can a christian  talk with    
,god so long and so often about8 ,the   
christian in a divine  frame1 answers1  
8he hath matter enough for converse with
 ,god1 to wear  out time1 and to fill up
 eternity40 ,it may be as well asked on 
the other  side1 what has he not to say8
 what is there that relates to ,god1 or 
to  himself1 to the upper1 or the lower 
world1 that he may not at some time  say
 to his ,god8    ,but ,i must confine   
myself from wandering in so large a     
field1 that ,i may  comport with the    
design of my text4 ,though a good man1  

in devout prayer1  often spreads his    
hopes and his joys before the ,lord1 as 
well as his  sorrows1 fears1 and        
distresses2 yet ,i shall at present     
endeavour to set  forth only the        
mournful and complaining representations
 of his  circumstances that he makes    
before the throne of ,god4    #a4 ,if ,i
 could but come near the mercy-seat1 ,i 
would confess how great my  sins are1   
and ,i would pray for pardoning grace4  
,i would say1 8,how vile ,i  am by      
nature20 ,i would count my original     
descent from ,adam the great            
transgressor1 and humble myself at the  
foot of a holy ,god1 because ,i am  the 
descendant of such a sinner4--,i would  
tell him how much viler ,i have  made   
myself by practice2 8,i have been an    
enemy in my mind by nature1 and  guilty 
of many wicked works1 whereby ,i have   
farther estranged myself  from him40 ,i 
would tell my ,god how multiplied my    
transgressions have  been before ,i knew
 him1 and how aggravated they have been 

since ,i have  been acquainted with him4
 ,i would acquaint him with the         
frequency of my  returning guilt1 how ,i
 have sinned against mercies1 against   
reproofs1  against warnings received    
often from his word1 and often from his 
providence4    ,i may appeal to the     
souls of many present1 whether they have
 not had the  greatest freedom of       
confession of their sins1 when they have
 been  nearest to ,god1 even though he  
be a ,god of holiness4 ,at other times1 
they have not only been averse to       
confess to any friend1 but even         
unwilling to talk over to themselves the
 aggravation of their  iniquities1 or to
 mention them in prayer3 but when they  
are brought thus  near the throne of    
,god1 they unbosom themselves before    
him1 they pour  out their sins and their
 tears together1 with a sweet and       
mournful  satisfaction4 8,i behold10    
says the saint1 8the great atonement1   
the  blood of ,jesus1 and therefore ,i  
may venture to confess my great         

iniquities1 for the satisfaction is     
equal to them all4 ,when ,i behold ,god 
upon his seat1 ,i behold the ,lamb in   
the midst of the throne as it had  been 
slain1 and he is my ,peace-maker4 ,i see
 his all-sufficient  sacrifice1 his     
atoning-blood1 his perfect1 his         
justifying  righteousness40 ,the soul   
then answers the call of ,god with great
  readiness1 when ,god says in ,is4 i4  
#ah4 ,come let us reason together3      
though your sins have been as scarlet1  
they shall be as wool4 8,i am  ready10  
says the soul1 8to enter into such      
reasonings2 ,i am ready to  confess     
before thee1 that my sins are all       
crimson and scarlet1 but there  is      
cleansing blood with thy ,son3 ,blood   
that has washed the garments of a       
thousand sinners1 and made them white as
 snow2 and it has the same  virtue still
 to wash mine too3 ,i trust in it1 and  
rejoice when ,i behold  that blood      
sprinkled upon the mercy-seat1 and      
therefore ,i grow confident  in hope1   

and draw yet nearer to ,god1 a          
reconciled ,god1 since his throne  has  
the memorials of a bleeding sacrifice   
upon it40    #b4 ,if ,i could get near  
the seat of ,god1 ,i would tell him how 
many my  enemies are1 and how strong2   
how malicious1 and how full of          
rage4----,and ,i  would beg strength    
against them1 and victory over          
them4----,i would say as  ,david3 ,many 
there be that hate me1 many there be    
that rise up against  me2 and many there
 be that say of my soul1 there is no    
help for him in  ,god2 but thou1 ,o     
,god1 art my glory1 my shield1 and the  
lifter up of  head3 ,ps4 iii4 #a1 #b1   
#c4 ,then says the soul1 ,i would       
complain to ,god of  all my in-dwelling 
corruption1 of the body of death that   
dwells in me1  or in which ,i dwell2 and
 say1 8,o wretched man that ,i am1 who  
shall  deliver me60 ,i would tell him   
then of the secret working of pride in  
my  heart1 though ,i long to be humble2 
of the rising of ambition in my soul1   

though ,i would willingly maintain a    
middle state amongst men1 and not  aim  
and aspire to be great4--,i would       
acquaint him of the vanity of my own    
mind1 though ,i am perpetually          
endeavouring to subdue it4 ,i would tell
  him1 with tears1 of my sinful         
passions1 of my anger and impatience1   
and  the workings of envy and revenge in
 me2 of the perpetual stirrings of      
disorderly appetites1 whereby ,i am led 
away from my ,god3 ,i would tell  him of
 the hardness of my heart1 and the      
obstinacy of my temper4 ,i would  open  
before his eye1 all the vices of my     
constitution2 all those secret  seeds of
 iniquity that are ever budding and     
blossoming to bring forth  fruit to     
death4 ,these things are fit to mourn   
before the ,lord1 when the  soul is come
 near to his seat4    ,i would complain 
of this sore enemy1 the world1 that is  
perpetually  besetting me1 that strikes 
upon all my senses1 that by the ears1   
and the  eyes1 and all the outward      

faculties1 draws my heart away from ,god
 my  best friend4 ,i would tell him of  
the rage of ,satan1 that watchful and   
malicious adversary2 that ,i cannot     
engage in any duty of worship1 but he   
is ready to throw in some foolish or    
vain suggestion to divert me2 and ,i    
would look forward1 and point to my last
 enemy death1 and beg the  presence of  
my ,god with me1 when ,i walk through   
that dark valley3--8,lord1  when ,i     
enter into that conflict1 assist me1    
that ,i may fear no evil1 but  be made  
more than a conqueror through him that  
has loved me40    #c4 ,i would tell him 
what darkness ,i labour under1 either in
 respect of  faith or practice4 ,if ,i  
am perplexed in my mind1 and entangled  
about any  of the doctrines of the      
gospel1 ,i would then tell my ,god what 
my  entanglements are1 where the        
difficulty lies2 and ,i would beg1 that 
by  his ,spirit and his word1 he would  
solve the controversy1 and set his own  
truth before me in his own divine light4

 ,and then in point of practice1  what  
darkness lies upon the spirit at such a 
time1 is revealed before  ,god3 8,my way
 is hedged up1 ,i know not what path to 
chuse2 it is very  hard for me to find  
out my duty2 shew me1 ,o ,lord1 the way 
wherein ,i  should walk1 and mark out my
 path plain for me40    #d4 ,i would    
mourn1 and tell him1 how little converse
 ,i have with himself1  how much he is  
hidden from me3 ,i would complain to    
him1 how far off ,i am  from him the    
most part of my life1 how few are the   
hours of my communion  with him1 how    
short is the visit1 how much his face is
 concealed from  me1 and how far my     
heart is divided from him4 ,a soul then 
says1 8,surely  there is too great a    
distance between me and my ,god1 my     
heavenly  ,father60 and cries out with  
bitterness1 ,why is ,god so far from me1
 and  why is my heart so far from ,god8 
,how often do ,i wait upon him in his   
own sanctuary1 and among his saints1 but
 ,i am not favoured with the  sight of  

his power and glory there6 ,and how     
often do ,i seek him in my  secret      
retirements1 but ,i find him not8 ,i    
would tell him how often ,i  read his   
promises in the gospel1 and taste no    
sweetness2 ,i go frequently  to those   
wells of consolation1 and they seem to  
be dry2 then ,i turn my  face and go    
away ashamed4    #e4 ,i would tell him  
too of my temporal troubles1 if ,i got  
near to ,god1  because they unfit me for
 his service1 they make me incapable of 
honouring him in the world1 and render  
me unfit for enjoying him in his        
ordinances3 ,i would tell him how they  
damp my zeal1 how they bow my  spirit   
down1 and make me go mourning all the   
day long1 to the  dishonour of          
christianity1 which is a dispensation of
 grace and joy4  ,thus ,i might complain
 before ,god of pains1 of weakness1 of  
sickness1 of  the disorders of my flesh2
 ,i might complain there too of the     
weakness of  all my powers1 the want of 
memory1 the scatterings and confusions  

that  are upon my thoughts1 the         
wanderings of my fancy1 and the unhappy 
influence that a feeble and diseased    
body has upon the mind3 8,o my ,god1    
how am ,i divided from thee1 by dwelling
 in such a tabernacle6 still  patching  
up a tottering cottage1 and wasting my  
best hours in a painful  attendance on  
the infirmities of the flesh60    ,i    
might then take the liberty of spreading
 before my ,god1 all the  sorrows and   
vexations of life1 that unhinge my soul 
from its centre1 and  throw it off from 
my guard1 and hurry and expose me to    
daily  temptations4 ,i might complain of
 my reproaches from friends and enemies2
  because these1 many times1 wear out   
the spirit1 and unfit it for acts of    
lively worship4 ,these are my weekly    
sorrows and groans1 these are my  daily 
fears and troubles2 and these shall be  
spread before the eyes of  my ,god1 in  
the happy hour when ,i get near him4    
,lastly1 ,i would not go away without a 
word of pity and complaint  concerning  

my relations1 my friends1 and           
acquaintance1 that are afar off  from   
,god4 ,i would put in one word of       
petition for them that are careless  and
 unconcerned for themselves3 ,i would   
weep a little at the seat of ,god  for  
them3 ,i would leave a tear or two at   
the throne of mercy1 for my  dearest    
relatives in the flesh1 for children1   
brothers or sisters1 that  they might be
 brought near to ,god1 in the bonds of  
the spirit4 ,then  would ,i remember my 
friends in ,christ1 my brethren and     
kindred in the  gospel2 such as labour  
under heavy burdens1 languish under     
various  infirmities of life1 or groan  
under the power of strong temptations4  
,when ,god indulges me the favour of his
 ear1 ,i would spread their wants  and  
sorrows before him1 together with my    
own1 and make supplication for  all the 
saints4 ,i would leave a petition at the
 mercy-seat for my native  country1 that
 knowledge and holiness may overspread  
the nation3 that our  king may be a     

nursing father to the church1 and our   
princes may be  blessings to the land4  
,and while ,i send up my request for the
 ,british  islands1 ,i would breathe out
 many a sigh for ,zion1 that she may be 
the  joy of the whole earth4 ,i proceed 
now to1    ,,iii4 ,the third head of    
enquiry1 which is this3 why does a      
saint1 when he  gets near to ,god1      
delight to tell him all his             
circumstances1 and all his  sorrows8    
,in general ,i might say this1 because  
it is so seldom1 at least in our  day1  
that a saint gets very near to ,god2    
therefore1 when he finds that  happy    
minute1 he says to his ,god all that he 
wants to say3 he tells him  all his     
heart1 he pours out all his wants before
 him2 because these  seasons are very   
few4 ,it is but here and there an       
extraordinary  christian1 who maintains 
constant nearness to ,god3 ,the best    
complain of  too much distance and      
estrangement4 ,but to descend to        
particulars3    #a4 ,he is our chief    

friend1 and it is an ease to the soul to
 vent itself  in the bosom of a friend1 
when we are in his company4--,more      
especially as  it was in the case of    
,job1 when other friends failed him when
 he had  begun to tell them some of his 
sorrows1 and withal maintained his own  
integrity2 they would not believe him1  
but became his troublers instead  of his
 comforters3 ,my friends scorn me1 says 
,job1 chap4 xvi4 #bj4  but mine eye     
poureth out tears unto ,god4 ,i go to my
 best friend1 my  friend in heaven1 when
 my friends here on earth neglect me4   
,man is a sociable creature1 and our    
joys and our sorrow are made to be      
communicated1 that thereby we may double
 the one1 and alleviate the  other4     
,there is scarce any piece of human     
nature1 be it never so stupid1  but     
feels some satisfaction in the pleasure 
of a friend1 in  communicating the      
troubles and the pleasures that it      
feels2 but those  that have ,god for    
their highest and best friend1 they love

 to be often  exercising such acts of   
friendship with him2 and rather with him
 than  with any friend besides1 rather  
with him than with all besides him4     
,this  is the noblest and highest       
friendship2 all condescension and       
compassion  on the one side1 and all    
infirmity and dependence on the other1  
and yet  both joined in mutual          
satisfaction4 ,amazing grace of ,god to 
man6 ,the  christian rejoices in this   
admirable divine indulgence1 and        
delights in  all opportunities to employ
 and improve it4    ,besides1 this is   
the way to maintain the vigour of piety1
 and keep all  the springs of divine    
love ever opening and flowing in his    
own2  therefore he makes many a visit to
 the mercy-seat1 and takes occasion     
from every troublesome occurrence in    
life1 to betake himself to his  knees1  
and improves every sorrow he meets on   
earth1 to increase his  acquaintance    
with heaven4 ,he delights to talk all   
his grievances over  with his ,god4     

,hannah1 the mother of ,samuel1 is a    
blessed example of this  practice2 #a   
,sam4 i4 #aj4 ,when she was in          
bitterness of soul1 by reason of  a sore
 affliction1 and the teazing humour of  
her rival1 she prayed to  the ,lord1 and
 wept sore3 and when she had left her   
sorrows at the  mercy-seat1 she went    
away1 and did eat1 and her countenance  
was no more  sad2 ver4 #ah4 ,so saith   
the christian1 8,i commit my sorrows to 
my ,god2 he  is my best friend1 and ,i  
go away1 and am no more sad3 ,i have    
poured out  my cares into his ear1 and  
cast my burdens upon him1 and leave them
  there in peace40    #b4 ,the saint    
knows ,god will understand him right1   
and will judge right  concerning his    
case and his meaning4 ,though the       
expressions1 it may be1  are very       
imperfect1 below the common language of 
men1 and propriety of  speech1 yet ,god 
knows the meaning of the soul2 for it is
 his own spirit  that breathes in that  
soul1 and he knows the mind of his      

,spirit2 ,rom4  viii4 #bg4 ,the friends 
of ,job perverted his sense3 ,therefore 
he turns  aside to ,god1 for he knows   
,god would understand him4 ,it is a very
 great  advantage1 when we spread our   
concerns before another person1 to be   
well  assured that person will take us  
right1 will take in our meaning fully1  
and judge aright concerning our cause4  
,now we may be assured of this1  when we
 speak to our ,god3 he knows our        
thoughts afar off1 and all              
circumstances1 better infinitely than we
 can tell him4 ,these our poor          
imperfect expressions of our wants1     
shall be no hinderances to his full     
supplies1 nor any bar to his exercise of
 friendship towards us4    #c4 ,a saint 
pours out his soul before ,god1 because 
he is sure of secrecy  there4 ,how many 
things are there transacted between ,god
 and a holy soul1  that relate to guilt 
and inward workings of iniquity1 that he
 could  never publish to the world6 and 
many things also that concern his       

conduct in life1 his embarrassments of  
spirit1 his difficulties1 his  follies1 
or the obstinacy1 guilt1 or follies of  
his friends or  relatives1 which        
prudence and shame forbid him to tell   
his  fellow-creatures2 and yet he wants 
to spread them all before ,god his  best
 friend1 ,god his dearest relative1 the 
friend nearest to his heart4  ,there may
 be many circumstances and cases in     
life1 especially in the  spiritual life1
 which one christian could hardly       
communicate to another1  though under   
the strictest bonds and ties of natural1
 and civil1 and  sacred relation3 ,but  
we may communicate these very affairs1  
these secret  concerns with our ,god1   
and unburden our souls of every care    
without the  least public notice4    ,we
 cannot be perfectly secure of this with
 regard to any creature2 for  when we   
have experienced the faithfulness of a  
friend many years1 he may  possibly be  
at last unfaithful3 ,unfaithfulness is  
mingled with our  nature since the fall1

 and it is impossible any person can be 
infallibly  secure from it3 ,ps4 lxii4  
#i4 ,men of low degree are vanity1 and  
great  men are a lie3 but we may leave  
our case with our ,god1 as secure as    
though we had communicated it to none3  
,nay1 we may be easily secure and  free 
in speaking1 because ,god knows all     
before-hand4 ,our complaint adds        
nothing to his knowledge1 although it   
eases our souls1 and gives us  sweet    
satisfaction in having such a friend to 
speak to4    #d4 ,a saint believes the  
equity1 faithfulness1 and the love of   
,god2  therefore he spreads his case    
before him4 ,his equity1 that the judge 
of  all the earth will do right2 the    
righteous may plead with him4 ,his      
faithfulness1 that he will fulfil all   
his promises3 and his love1 that  he    
will take compassion on those who are   
afflicted2 he will be tender to  those  
who are miserable4 ,david takes occasion
 from this1 to address ,god  under his  
sufferings and sorrows2 ,ps4 lxii4 #a1  

#b4 ,he is my rock1 and my  salvation1  
and my defence1 ,i shall not be moved2  
therefore mu soul waits  upon ,god2 my  
refuge is in him4 lxv4 #a1 #b4 ,he is a 
,god that hears  prayer1 therefore unto 
him shall all flesh come4 ,god will not 
account  our complaints troublesome1    
though they be never so often repeated2 
whereas men are quickly wearied with the
 importunities of those who are  poor   
and needy4 ,great men are ready to shut 
their doors against those  who come too 
often for relief2 but ,god delights to  
hear often from his  people1 and to have
 them ask continually at his door for   
mercy4 ,though  he has ,almighty power  
with him1 saith ,job1 yet he will not   
plead  against me with his great power3 
,no1 but he would put strength in me2   
he would teach me how ,i should answer  
him2 how ,i should answer his  justice1 
by appeals to his mercy2 and how ,i     
should speak prevailingly  before him4  
#e4 ,lastly1 ,a saint tells ,god all his
 circumstances and sorrows at such  a   

season1 because he hopes for relief from
 him1 and from him only2 for  it is     
impossible creatures can give relief    
under any trouble1 unless ,god  makes   
them instruments of relief4 ,and there  
are some troubles in which  creatures   
cannot be our helpers1 but our help must
 come only from ,god1  and that in a    
more immediate way4 ,whatsoever be our  
distress1 whether it  arise from past   
guilt1 and the torments of an anxious   
and troubled  conscience2 or whether it 
arise from the working of in-dwelling   
sin1 the  strength of temptation1 or the
 violence of temporal afflictions1 still
  ,god is able and willing to give      
relief1 ,call upon me1 saith the ,lord1 
,in the day of trouble1 ,i will deliver 
thee1 and thou shalt glorify me2  ,ps4  
l4 #ae4 ,and he hath never said to the  
seed of ,jacob1 seek ye my face  in     
vain2 ,is4 xlv4 #ai4    ,,iv4 ,the      
fourth general head of discourse which  
,i proposed1 is to shew1  ,how a saint1 
near the mercy-seat1 pleads with ,god   

for relief4    ,holy ,job tells us in   
this text1 that if he was got near to   
the seat of  ,god1 he would fill his    
mouth with arguments4 ,not as though he 
would  inform ,god of the necessity1 or 
the justice of his cause beyond what he 
knew before2 no1 this is impossible3 ,he
 that teacheth man all things1  shall he
 not know8 ,ps4 xciv4 #i4 #aj4 ,he who  
orders all the circumstances  of our    
lives1 and every stroke of his own rod1 
can he be unacquainted  with any thing  
that relates to our sorrows8 ,nor can we
 use arguments  with ,god to awaken his 
ear1 or move his compassion1 as though  
he had  neglected us1 or forgotten our  
distress2 for all things are for ever   
naked and open before the eyes of him1  
with whom we have to do2 ,heb4  iv4 #ac4
 ,the ,shepherd of ,israel cannot       
slumber nor does his mercy want  our    
awakenings4    ,but in this sort of     
expressions1 the great ,god condescends 
to talk1 and  to transact affairs with  
us1 and permits us to treat him in a way

 suited  to our weakness3 ,he would have
 us plead and argue with him1 that we   
may  shew how deep a sense we have of   
our own wants1 and how entirely we      
depend on his mercy4 ,since we cannot   
converse with him in a way equal to  his
 own majesty and godhead1 he stoops to  
talk with us in such a way as  is most  
agreeable to our state1 and most easy to
 our apprehension3 ,he  speaks such     
language as we can understand1 and      
invites us to humble  conference with   
him in the same way4 ,come1 says ,god to
 his people1 by  ,isaiah his prophet1   
,come now1 and let us reason together2  
,is4 i4 #ah4  ,and he often1 in holy    
scripture1 represents himself as moved  
and  influenced by the prayers and      
pleadings of his afflicted saints2 and  
he  has ordained1 before-hand1 that the 
day when he prepares their hearts  to   
pray1 shall be the day when his ear     
shall hear the desire of the  humble1   
and shall be the season of their        
deliverance2 ,ps4 x4 #ag4    ,if you    

enquire1 how a christian pleads with his
 ,god1 and whence does he  borrow his   
arguments8 ,i answer1 that according to 
the various sorrows  and difficulties   
which attend him1 so various may his    
pleadings be for  the removal of them4  
,there is not a circumstance which      
belongs to his  affliction1 but he may  
draw some argument from it to plead for 
mercy2  there is not one attribute of   
the divine nature1 but he may use it    
with  holy skill1 and thereby plead for 
grace2 there is not one relation in     
which ,god stands to his people1 nor one
 promise of his covenant1 but may  at   
some time or other1 afford an argument  
in prayer4 ,but the strongest  and      
sweetest argument that a christian      
knows1 is the name and mediation  of    
,jesus ,christ his ,lord4 ,it is for the
 sake of ,christ1 who has  purchased all
 the blessings of the covenant1 that a  
saint hopes to  receive them2 and for   
the sake of ,christ1 he pleads that ,god
 would  bestow them4    ,but having     

treated largely on this subject1 in my  
discourse1 intitled1  ,a ,guide to      
,prayer1 ,i shall not repeat the same   
things here1 but refer  the reader to   
the first chapter of that book1 sect4   
#e4--;,it remains that ,i  make a few   
useful reflections on the whole         
foregoing discourse4    ,reflection ,i4 
,what a dull and uncomfortable thing is 
religion1 without  drawing near to ,god6
 for this is the very business for which
 religion is  designed2 the end and aim 
of religion is getting nigh to ,god2 if 
it  attain not this end1 it is nothing4 
,o the madness of hypocrites1 who       
satisfy themselves to toil in long      
forms of worship1 and appear perpetually
 in the shape of religion1 but          
unconcerned whether they ever get near  
to ,god by it or no6 ,they lose the  end
 and design for which religion was made4
 ,what if we know all the  doctrines of 
the gospel2 what if we can talk         
rationally about natural  religion2 what
 if we can deduce one truth from        

another1 so as to spread  a whole scheme
 of godliness before the eyes or ears of
 those we converse  with2 what if we can
 prove all the points of christianity1  
and give  incontestible arguments for   
the belief of them2 yet we have no      
religion1  if our souls never get near  
to ,god by them4 ,a saint thinks it a   
very  melancholy thing when he is at a  
distance from ,god1 and cannot tell ,god
  his wants and sorrows4 ,though he be  
never so much studied in divinity1  and 
the deep things of ,god1 yet if ,god be 
not with him1 if he does not  come near 
to his mercy-seat1 so as to converse    
with him as his friend1  the soul is    
concerned1 and grieved1 and never rests 
till this distance  be removed4 ,it is  
to little purpose that we get into      
churches1 join in  the fellowship of the
 gospel1 and attend many seasons of     
prayer3 ,it is  to very little purpose  
to read chapters1 and to hear sermons1  
one day  after another3 ,it is to little
 purpose all these forms are maintained1

  if we have not the substance and power
 of godliness8 if our ,god be not  near 
us1 if we never get near to ,god4       
,reflection ,,ii4 ,how happy are we     
under the gospel1 above all ages and    
nations besides us1 and before us6 ,for 
we have advantages of getting  near to  
,god1 beyond what any other religion    
has2 above what the heathen  world ever 
enjoyed2 for their light of nature could
 never shew them the  throne of grace3  
above what the ancient patriarchs had1  
though ,god came  down in visible       
shapes1 and revealed and discovered     
himself to them as a  man or an angel3  
above what the ,jews had1 though ,god   
dwelt among them in  visible glory1 in  
the holy of holies4 ,the people were    
kept at a  distance1 and the            
high-priests were to come thither but   
once a year2 and  their veil1 and       
smokes1 and shadows1 did1 as it were1   
conceal ,god from  them1 although they  
were types of a future ,messiah2 and    
even their  shekinah itself1 or cloud of

 glory1 gave them no spiritual idea or  
notion of godhead1 though it was a      
shining emblem of ,god dwelling among   
them4    ,we have better ordinances1 and
 brighter mediums of converse with ,god2
 we  have more powerful assistances to  
raise us heaven-ward2 we have the       
,messiah1 the ,emmanuel2 that is1 ,god  
in flesh1 ,god come near us1 that  we   
may get near to him2 we have the promise
 of the ,spirit1 which is  one of the   
glorious privileges of the gospel2 ,eph4
 ii4 #ac1 #ah4 ,ye who  sometimes were  
afar off1 are made nigh through the     
blood of ,christ3 and  through him--have
 we access by one ,spirit to the        
,father4 ,through ,christ  ,jesus1 and  
the purchase of his blood1 and the      
working of his ,spirit1 we  approach to 
the ,father1 we are brought near to     
,god4    ,and this very method1 viz4 the
 atonement of the blood of ,christ1 and 
the working of the ,spirit by which we  
are brought near to ,god in our  first  
conversion1 are the ways by which we    

must draw near him in duty  ever        
afterward3 it is by the same atonement1 
and by the same ,spirit4 ,we  are       
continually contracting fresh guilt1 and
 were it not for the  perpetuity of the 
virtue of that sacrifice1 our guilt     
would be an  irremovable bar against our
 coming near to ,god daily and hourly2  
and  after every new sin1 were it not   
for that ,spirit1 we could never get    
near to ,god again3 but that ,spirit is 
promised to abide with us2 ,john  xiv4  
#af4 and in ,heb4 iv4 #ad1 #af4 ,christ 
is passed into the heavens1 is  very    
near to ,god1 and hath shewn us the way 
thither2 ,heb4 x4 #ai1 #bj4  ,having    
therefore boldness to enter into the    
holiest by the blood of  ,jesus1 let us 
draw near with a true heart1 in full    
assurance of faith4    ,o how should we 
value our acquaintance with ,christ1 and
 pray earnestly  for his ,spirit6 one   
makes a way for our coming near to ,god1
 and the  other actually brings us near4
 ,how glorious would churches be1 if    

there  were more of this ,spirit poured 
down upon us6 ,when an assembly of      
saints1 all joining together in one act 
of worship1 shall at once rise  by the  
same ,spirit1 and approach to the       
mercy-seat1 and order their  cause      
before ,god2 what might not such a      
worshipping assembly obtain at  the     
hands of ,god8 ,what beauty would appear
 in the worship of christians  then8    
,what glory would be found in a society 
of saints1 if this ,spirit  were but    
there8 ,christianity has had these      
ornaments1 and these honours3  let us   
pray that ,god would restore them again4
    ,reflection ,,iii4 ,this doctrine   
will not suffer us to confine ourselves 
or  others1 merely to a set prescribed  
form of words in prayer4 ,for as the    
cases and concerns of soul or body1     
which we spread before ,god1 are  almost
 infinitely various1 so must we express 
those cases and concerns  before ,god in
 proper words1 and plead for relief with
 a variety of  arguments1 as the ,spirit

 of ,god shall assist us3 ,i would order
 my own  cause before him1 says ,job1   
and my mouth shall be filled with       
arguments4 ,it is not possible that a   
,prayer ,book should be drawn up  with  
forms particularly suited to every      
complaint1 and every sorrow1  that a    
holy soul wants to pour out1 and spread 
before the mercy-seat4  ,and the        
christian1 that knows the pleasure of   
getting near to ,god in  prayer1 cannot 
content himself to wrap up all his      
special and dearest  concernments in a  
few general sentences4    8,what6 when  
,i am brought so nigh to my ,god1 my    
,almighty and  compassionate friend2    
when ,i am taken1 as it were1 by the    
hand1 and led  into his secret place2   
when ,i have the ear of ,god so near me1
 shall ,i  not tell him my secret and   
particular grievances8 ,when ,i feel    
such a  sweet freedom of soul in his    
presence1 shall ,i not unbosom my whole 
self  to him8 ,shall ,i check the devout
 appetites and affections of my heart1  

because ,i do not find words in my      
,prayer ,book fit to express them8      
,shall  ,i quench the blessed ,spirit   
thus1 and limit my converse with ,god80 
,i allow forms of prayer well composed1 
to be useful helps for younger or       
meaner christians2 or1 indeed1 for all  
persons1 when the spirits are low  and  
languishing1 and the heart in a heavy or
 cold temper3 ,but at such a  glorious  
season to confine a holy soul to a few  
good expressions1  written down before1 
how great an injury would it be to its  
divine  pleasure and profit8            
,reflection ,,iv4 ,how comfortable a    
consideration may be drawn from my      
discourse1 by those that have never a   
friend upon earth1 that there is a      
friend in heaven1 to whom they may tell 
all their circumstances1 and all  their 
sorrows6 ,there are some persons1 in    
this world1 so mean and so  wretched1   
that they are ready to think1 at least1 
that they have never a  friend1 and are 
apt to complain that they are altogether

 friendless4 ,but  there is a ,god1 one 
that they may be sure is their          
everlasting friend1  when they are      
willing to enter into a state of        
friendship with him3 when  they have    
commenced friendship with him by the    
blood of ,jesus the great  ,reconciler1 
and by the working of the reconciling   
,spirit2 then let them  improve this    
consideration with sweet joy4 ,they have
 a friend in heaven1  before whom they  
can spread all their sorrows1 though    
they be friendless  on earth2 though    
they are forced to say of their souls1  
8,there is no  refuge for them in the   
world10 yet they can say1 ,god is their 
refuge3  ,they can express to him their 
various sufferings1 and their several   
difficulties1 and they can be sure of a 
helper in heaven4    ,reflection ,v4    
,lastly1 ,that future state of glory    
must be blessed  indeed1 where we shall 
be ever near to ,god1 even to his seat1 
and have  no sorrows to tell him of4 ,if
 it be so delightful a thing to come    

near  the seat of ,god here upon earth1 
to mourn before him1 and to tell him    
all our circumstances1 and all our      
sorrows2 how pleasurable a  blessedness 
must that of heaven be1 where we shall  
be ever rejoicing  before him2 as       
,christ ,jesus was before the world was 
made1 rejoicing  daily before him2 and  
our delight shall be with that ,god who 
created  the sons of men3 ,where we     
shall be for ever telling him our joys1 
and  our pleasures1 with humble         
adoration of his grace1 and everlasting 
gratitude4 ,it will be a sweet          
redoubling of all the delights and      
enjoyments of heaven1 to tell him1 in   
the language of that world1 what        
infinite satisfaction we feel in his    
society2 what enjoyments and  delights  
we derive from his immediate influences2
 how full our hearts  are of love to    
him1 and how full they are of the sense 
of his love3  ,there his love           
communicated to us1 shall be1 as it     
were1 reflected back  again from our    

souls to ,god2 and in the perpetual     
communications and  reflections of      
knowledge1 joy1 and love shall our      
heaven consist4    ,o that ,i could     
raise your souls1 and mine1 to blessed  
breathings after  this felicity1 by such
 representations4 ,but how infinitely   
short must  the brightest description   
fall of this state and place3 ,may you  
and ,i1  who speak and hear this1 may   
every soul of us be made thus happy one 
day1 and learn the extent and glory of  
this blessedness1 by sweet and          
everlasting experience4 ,amen4          
,,hymn ,,for ,,sermon ,,vi4             
,sins and ,sorrows spread before ,god4  
,o that ,i knew the secret place1       
,where ,i might find my ,god6           
,i'd spread my wants before his face1   
,and pour my woes abroad4               
,i'd tell him how my sins arise1        
,what sorrows ,i sustain2               
,how grace decays1 and comfort dies1    
,and leaves my heart in pain4           
,i'd say1 8,how flesh and sense rebel6  

,what inward foes combine               
,with the vain world1 and powers of     
hell1                        ,to vex    
this soul of mine60                     
,he knows what arguments ,i'd take1     
,to wrestle with my ,god2               
,i'd plead for his own mercy's sake1    
,and for my ,saviour's blood4           
,my ,god will pity my complaints1       
,and heal my broken bones3              
,he takes the meaning of his saints1    
,the language of their groans4          
,arise1 my soul1 from deep distress1    
,and banish every fear2                 
,he calls thee to his throne of grace1  
,to spread thy sorrows there4           
,,sermon ,,vii4                 ,a      
,hopeful ,youth falling ,short of       
,heaven4              ,,mark x4         
#ba4--,then ,jesus beholding him1 loved 
him4                              ,,the 
,,first ,,part4      ,if we would know  
the person who was favoured with the    
love of ,jesus1 and  be acquainted with 
his character1 it is necessary to read  

the whole  narrative1 as we find it     
delivered in this chapter1 from the     
#agth to the  #bc;d verse4    ,and when 
he was gone forth into the way1 there   
came one running1 and  kneeled to him1  
and asked him1 good ,master1 what shall 
,i do that ,i may  inherit eternal life8
 #ah4 ,and ,jesus said unto him1 why    
callest thou me  good1 there is none    
good save one1 that is ,god4 #ai4 ,thou 
knowest the  commandments2 do not commit
 adultery1 do not kill1 do not steal1 do
 not  bear false witness1 defraud not1  
honour thy father and mother4 #bj4 ,and 
he answered1 and said unto him1 ,master1
 all these have ,i observed from  my    
youth4 #ba4 ,then ,jesus beholding him1 
loved him1 and said unto him1  one thing
 thou lackest1 go thy way1 sell         
whatsoever thou hast1 and give  to the  
poor1 and thou shalt have treasure in   
heaven2 and come take up  the cross1 and
 follow me4 #bb4 ,and he was sad at that
 saying1 and went  away grieved2 for he 
had great possessions4 #bc4 ,and ,jesus 

looked round  about1 and saith unto his 
disciples1 how hardly shall they that   
have  riches enter into the kingdom of  
,god8    ,now if we consult and compare 
the account which the other evangelists 
give us of this transaction1 we shall   
find that the person was a young  man2  
,mat4 xix4 #bj4 and a ruler among the   
,jews2 ,luke xviii4 #ah4 ,he had  some  
concern upon his mind about his future  
state1 and came to ,christ1  as to a    
divine prophet1 to enquire the way to   
heaven3 ,but it is evident  he had a    
vain conceit of his own righteousness1  
and at the same time he  had an         
excessive love to money2 he would fain  
have been an heir of  heaven1 but he    
valued his inheritance on earth much    
more3 ,he wished for  the love of ,god1 
but would enjoy and love this world too2
 and rather  than renounce the pleasant 
things of this life1 he would quit his  
pretences to a life to come2 for he went
 away grieved and full of  sadness1 at  
the direction which our ,saviour gave   

him1 and would not  venture the         
experiment4 ,he forsook ,christ and     
heaven1 having great  possessions on    
earth4    ,it is necessary to our       
purpose1 to know whether1 in the        
following years  of his life1 he was    
brought to repentance and salvation1    
though it is  most likely that he never 
was2 for if he loved his estate and his 
money1  so well in his younger years1   
that vice probably increased with his   
age4  ,besides1 he stands in the history
 of the gospel1 as an example of those  
men1 who lose heaven for the love of    
money4 ,but howsoever it might be       
afterward1 this is certain1 that at that
 time he was in the state of sin  and   
death2 which is sufficient to my present
 design4    ,from the words of my text1 
set in this light1 and compared with the
  issue of the whole conversation1      
between ,christ and this young man1 we  
may derive this doctrine3    ,doct4 ,our
 ,saviour had some love for a person    
that preferred this world  to heaven1   

and neglected his salvation4    ,in     
order to improve this thought1 we shall 
consider4    ,i4 ,what is meant by the  
love of our ,saviour to this young man1 
and to  persons of his character4--,,ii4
 ,what was there in him that might      
attract  our ,saviour's love4--,,iii4   
,what remarks may be made upon the sin  
and folly  of a person so lovely1 and so
 beloved of ,christ4--,,iv4 ,make an    
address to  three sorts of persons1     
taking the occasion from the character  
of the  person in my text4    ,first1   
,what is meant by the love of our       
,saviour to this young man1 and  how far
 may he be said to love a person who is 
void of true grace1 and  neglects       
salvation4    ,here1 ,i conceive1 we are
 not to look upon our ,lord ,jesus      
,christ as  acting according to his     
divinity1 but only in his human nature2 
for it  is evident that ,christ         
considered as ,god1 loved him not in    
that sense in  which the love of ,god is
 usually taken2 for he had plain        

evidences of a  worldly covetous mind1  
and so could not be the object of       
special divine  complacency3 ,nor do we 
find that ,christ loved him so well1 as 
to  communicate divine grace and        
salvation to him4    ,i confess there   
may be some sort of love attributed to  
,god1 with  relation to creatures of any
 kind1 which have any thing valuable in 
them3 ,so ,god loves all the works of   
his hands2 so he loves the heavens  and 
the earth1 and all the pieces of        
inanimate nature3 that is1 he  approves 
his own workmanship1 the effects of his 
own wisdom and power4  ,god is also     
sometimes said to love those to whom he 
communicates  temporal blessings1 or    
makes the offer of eternal ones4 ,so he 
loved the  whole nation of the ,jews1   
though he did not give all of them his  
saving  grace4 ,but still it is much    
more natural to expound the words of my 
text  concerning ,christ as man2 for    
there were some peculiar qualities in   
this  youth1 which were suited to       

attract the love of human nature2 such  
qualities as a wise and perfect man     
could not but love3 ,it was some such   
sort of love as our ,lord expressed     
toward the apostle ,john1 in a way of   
distinction from the rest2 upon which   
account1 probably1 he was called1  the  
disciple whom ,jesus loved2 ,john xiii4 
#bc4 ,therefore ,i conceive  ,christ is 
here represented as exerting the        
innocent and kind affections  of human  
nature towards a youth so agreeable and 
hopeful4    ,now this love implies in it
 these five things3    #a4 ,a hearty    
approbation of those good qualities     
which ,christ beheld in  him3 ,for he   
being perfect and wise1 cannot but      
approve that which is  excellent4 ,he   
had a sharp eye1 and great sagacity of  
nature3 ,with a  ready penetration he   
could discern what was valuable2 and    
must  necessarily have a just esteem for
 every thing wherein his ,father's      
wisdom and power did eminently appear4  
,whatsoever ,god created at first1  was 

good2 ,gen4 i4 #ca4 ,and whatsoever     
remains of that good workmanship of     
,god1 ,christ1 the ,son of ,god1        
approved still1 so far as it was        
untainted  with sin1 and considered in  
itself1 abstracted from the criminal    
qualities that might attend it4    #b4  
,this love of ,christ to the young man1 
implies a complacency in his  person2 a 
sort of human delight in a              
fellow-creature that had several        
excellent properties2 though the love of
 ,god1 and powerful religion1  were     
wanting4 ,if ,i read a book that has    
much good sense in it1 and where  the   
reasonings are well connected1 ,i cannot
 but have a delight in  reading1 though 
the subject itself may be trifling1 or  
the theme  disagreeable4 ,if ,i hear an 
oration well composed1 with many        
ingenious  turns of thought and pathetic
 expressions2 and all these pronounced  
with  the various decencies of speech   
and gesture1 ,i take pleasure in the    
performance1 and may love the orator1   

though he insist upon sentiments  quite 
contrary to my own4 ,so ,i may be       
pleased with the learned  conversation  
of a knowing and well-tempered man1 and 
love him so far1  though he may be my   
enemy1 and perhaps1 in his heart1 an    
enemy to ,god  too2 for such was this   
young man1 an idolater of gold1 and     
therefore an  enemy to ,god2 ,jam4 iv4  
#d4 concerning whom it is written1 that 
,jesus  loved him4    #c4 ,some natural 
good-wishes for his welfare are implied 
in this love4  ,there is in every wise  
and good man1 a hearty desire of the    
happiness of  his fellow-creatures1 he  
loves them all in this sense1 even the  
foolish  and the wicked4 ,human nature  
that has any goodness in it1 is ready to
  wish well to any person1 though he be 
an utter stranger1 and unknown2         
especially if he has some agreeable     
qualities4 ,there may be an innocent    
inclination to see all men happy1 though
 we know this shall not be  brought to  
pass2 for the word of ,god declares that

 most part of men walk  in the          
broad-way1 and shall go down to hell4   
,you know how passionately  ,st4 ,paul  
longed for the salvation of all his     
country-men the ,jews4 ,this  is called 
a love of benevolence2 and it is evident
 by the following  particulars1 that the
 ,lord expressed this good-will towards 
the young  man in my text4    #d4 ,a    
conferring of actual benefit or         
kindness1 is implied in the love of     
,christ towards this youth2 for he stood
 still and entertained him with         
friendly discourse3 ,he endeavoured by  
proper methods to convince him of  sin2 
he gave him directions what he should do
 to obtain treasure in  heaven2 he      
called him to be his disciple and       
follower2 and gave him a  promise of    
everlasting riches1 if he would have    
complied with his  proposal4 ,this is   
called a love of beneficence3 ,and this 
our ,lord ,jesus  practised abundantly1 
even to those whom he did not savingly  
enlighten  and convert by his gospel2   

for it was his character1 that he went  
about  doing good2 ,acts x4 #ch4    #e4 
,this love of ,christ includes in it    
compassion for the young man1 and  some 
degree of sorrow to think that he should
 miss of heaven2 that he  should be so  
hardened in self-confidence1 so puft up 
with a conceit of  his own              
righteousness1 and so hard to be        
convinced of his weakness and  guilt1 as
 to stand to it boldly1 that he had kept
 all the commandments  of ,god3 and at  
last1 that he should be so entangled    
with a love to  money1 as to despise the
 treasures of heaven1 and to let ,christ
 and  salvation go4 ,such a mournful    
pity did our ,lord express to           
,jerusalem1 in  the days of his flesh2  
,o ,jerusalem1 ,jerusalem1 which killest
 the  prophets1 and stonest them that   
are sent unto thee3 ,how often would ,i 
have gathered thy children together1 as 
a hen doth gather her brood  under her  
wings1 and ye would not6 ,luke xiii4    
#cd4 ,and he mingled the  tears of love 

and sorrow when he came near the gates3 
for the same  evangelist tells us1 that 
he beheld the city and wept over it1    
with  this melting language1 ,if thou   
hadst know1 even thou1 in this thy day1 
the things that belong to thy peace2 but
 now they are hid from thine  eyes2     
,luke xix4 #da1 #db4    ,when we behold 
a noble palace1 a well-contrived garden1
 a piece of  painting of uncommon art3  
8,it is pity1 we cry1 that such a       
building  should be reduced to ashes1   
such a garden over-spread with          
desolation  and disorder1 or such a     
picture be all defaced40 ,we have a sort
 of pity  for these inanimate beauties1 
and we are ready to mourn their danger  
or  ruin4 ,and the passion is innocent  
and becoming3 ,but the grief and the    
love rise higher still1 when we see a   
living soul1 a fellow-creature of  our  
own rank1 a man or woman dressed in     
agreeable accomplishments1 and  yet     
making haste to wilful destruction4     
,such love and such grief are  comely   

for a wise and good man1 and they became
 our ,saviour well4  ,blessed ,saviour6 
that ever thy love should lay itself out
 on such  objects1 as would awaken thy  
grief1 and give thee so painful a       
compassion6 ,but this was only in the   
days of his flesh3 ,he pities  mankind  
now under their various wretchedness and
 folly1 yet we cannot  suppose his      
present exaltation and blessedness does 
indulge real sorrow1  or admit any      
smarting affliction2 though in his      
humble state on earth1  his human love  
expressed itself agreeably in such      
mournful compassion  and tenderness4    
,,ii4 ,we come to consider1 what there  
was in this person that might  attract  
our ,saviour's love4    #a4 ,he had     
probably some natural qualifications    
which were agreeable and  pleasing4 ,his
 youth is expressed2 ,mat4 xix4 #bj4 ,a 
young man1 in the  prime of his days1 in
 the force and flower of his age1 the   
beauty and  vigour of his nature3 ,and  
it is very likely1 that he might be of a

  comely figure and ingenuous           
countenance2 for it is said1 our        
,saviour  beholding him1 loved him4 ,he 
fixed his eyes1 and probably saw        
something  in him delightful in his very
 aspect and appearance1 which might     
partly  induce him to those various     
expressions of love before-mentioned1   
and to  pity so lovely a youth1 who was 
enslaved to riches1 and bound to        
destruction in fetters of gold4    #b4  
,he had a courteous and obliging        
carriage1 which appears in several      
instances2 viz4 he kneeled before our   
,lord1 and paid him great respect  with 
the gesture of his body2 he saluted him1
 good ,master6 which our  ,lord did not 
reprove1 when he said1 there is none    
good but ,god2 but put  him to the      
trial1 whether he would own him to be   
,god or no4 ,he  acknowledged ,christ as
 his superior1 though he was so much a  
stranger to  him1 and so much a poorer  
man than himself4 ,by his whole         
deportment we  find him a person of     

great civility2 he knew how to pay the  
honours of  his country well1 to give   
titles to whom titles are due1 and to do
 these  things gracefully4 ,a courteous1
 humble1 and decent behaviour1 without  
affectation or flattery1 is so far from 
being reproved by ,christ1 that  not    
only1 in this place1 our ,lord seems to 
be pleased with it1 but in  many places 
of the ,new ,testament1 it is           
recommended to make christianity        
amiable3 ,it is pleasing to human       
nature1 and cannot but gain love and    
esteem with all wise and virtuous       
persons4    #c4 ,he was religiously     
educated even from his childhood1 and   
had grown up  in sobriety1 perhaps1 from
 his very cradle2 for he was but a young
 man  when he came to our ,lord1 and yet
 he says1 concerning the commandments   
of moral duty1 ,i have kept them all    
from my youth4 ,he sprung surely from   
good parents2 he had such instructions  
from them1 and they such a  jealous and 
watchful eye over him1 that he was kept 

from gross sins1 and  was brought up in 
all the forms of godliness1 and in the  
observance of  the moral law4 ,now      
,christ1 considered merely as a man1    
loved the law of  ,god so well1 that he 
could not but take pleasure in a person 
that  performed it1 so far as that      
obedience reached4 ,virtue1 in the mere 
outward part of it1 will command respect
 even from the vile and the  wicked3    
much more will the good and pious man   
pay honour to the practice  of it4      
,there is something amiable in sobriety1
 temperance1 charity1  justice1 truth1  
and sincerity1 though they may not      
proceed from the  divinest principle of 
love to ,god rooted in the heart4    #d4
 ,he had given some diligence in seeking
 after eternal life1 and had a  great   
concern about his soul4 ,he came running
 to ask a question of the  biggest      
importance1 ,what shall ,i do to inherit
 eternal life8 ,he was  convinced there 
was a heaven and a hell1 and he was     
willing to do  something here to obtain 

happiness hereafter4 ,he did not come   
with a  design to put curious and       
ensnaring questions1 as the ,sadducees  
did2  ,mat4 xxii4 #bc4 but he seems to  
have an honest design to know the way to
  heaven and happiness1 for he went away
 sorrowful when he could not  comply    
with the demands of ,christ4 ,though he 
thought he had practised a  great deal  
of religion1 yet he was willing to      
receive further  instructions2 ,what    
lack ,i yet8 ,is there any other precept
 to be  performed1 in order to entitle  
me to life eternal8 ,now our ,saviour   
loves  to see conscience awakened1 to   
see the springs of religion opened and  
beginning to flow3 ,a divine teacher    
conceives some hope of a man that is    
willing to be taught1 and ready to      
learn1 and therefore he loves him4      
,this youth thought himself righteous1  
yet he did not think himself  all-wise2 
and therefore submits to farther        
instructions4 ,now it is a  pleasure to 
communicate knowledge to those that long

 to receive it2 and  we pity them       
heartily when they do not comply with   
the necessary duties  that are revealed 
to them1 through the charms of some     
strong temptation4    #e4 ,add to all   
this1 that he had many civil advantages 
by reason of his  riches1 his authority1
 and his power4 ,he was wealthy1 and he 
was a ruler  among the people2 which    
things1 though they cannot in themselves
 make  any person amiable1 yet when they
 are added to the former good           
qualities1 they render them all more    
lovely and more valuable2 and that      
because they are so seldom joined       
together4 ,dr4 ,goodman remarks very    
ingeniously here1 8that his concern     
about his soul1 was not a sick-bed      
meditation1 for he was in health2 nor a 
melancholy qualm of old age1 for  he was
 young3 nor was it the effect of his    
being discontented and out of  humour   
with the world1 for he was rich and     
prosperous40 ,it is seldom  that we see 
a man in the prime of his days1         

possessing large treasures  and         
dominions in this world1 that will seek 
after the things of another2  or that   
will shew due respect to his            
fellow-creatures1 or practise so  much  
as the form of godliness3 that when all 
these meet together1 as  they did in    
this young man1 they conspire to make   
him lovely in the eyes  of every        
beholder4 ,but alas6 this unhappy youth1
 furnished1 as he was  with all these   
virtues1 and these advantages1 which our
 ,lord beheld in  him1 and for which he 
loved him1 yet he lost heaven for the   
love of this  world4 ,he refused to     
accept the proposals of ,christ2 he went
 away  sorrowful1 for he had large      
possessions4 ,and this naturally leads  
me to  the third head4    ,if this      
sermon be too long1 it may be divided   
here4    ,,iii4 ,some remarks upon this 
mixed character2 upon the folly1 the    
guilt1  and misery of a man so lovely1  
and so beloved of ,christ4    #ast      
,remark4 ,how much good and evil may be 

mingled in the same person8  what lovely
 qualities were found in this young man6
 and yet there was  found in him a      
carnal mind in love with this world1 and
 in a state of  secret enmity to ,god4  
,our nature at first was a glorious     
composition of  all that was good4 ,how 
has sin ruined human nature from its    
primitive  glory1 and mingled a large   
measure of evil in its very frame6 and  
yet  how has restraining grace kept our 
nature from losing every thing that  is 
good and valuable1 and from becoming    
universally monstrous and  loathsome6   
,let us take a survey of the world1 and 
see what a mixture there is of  amiable 
and hateful qualities amongst the       
children of men4 ,there is  beauty and  
comeliness2 there is vigour and         
vivacity2 there is  good-humour and     
compassion2 there is wit and judgment1  
and industry1  even amongst those that  
are profligate and abandoned to many    
vices4  ,there is sobriety1 and love1   
and honesty1 and justice1 and decency   

amongst men that know not ,god1 and     
believe not the gospel of our ,lord     
,jesus4 ,there are very few of the sons 
and daughters of ,adam1 but are         
possessed of something good and         
agreeable1 either by nature or          
acquirement2 therefore1 when there is a 
necessary occasion to mention  the vices
 of any man1 ,i should not speak evil of
 him in the gross1 nor  heap reproaches 
on him by wholesale4 ,it is very        
disingenuous to talk  scandal in        
superlatives1 as though every man who   
was a sinner1 was a  perfect villain1   
the very worst of men1 all over hateful 
and abominable4    ,how sharply should  
our own thoughts reprove us1 when we    
give our pride  and malice a loose1 to  
ravage over all the character of our    
neighbours1  and deny all that is good  
concerning them1 because they have      
something  in them that is criminal and 
worthy of blame6 ,thus our judgment is  
abused by our passions2 and sometimes   
this folly reigns in us to such a       

degree that we can hardly allow a man to
 be wise or ingenious1 to have a  grain 
of good sense1 or good humour1 that is  
not of our profession1 or  our party1 in
 matters of church or state4 ,let us    
look back upon our  conduct1 and blush  
to think that we should indulge such    
prejudices1 such  a sinful partiality4  
#b;d ,remark4 ,a man that has not true  
grace1 nor holiness1 may be the just    
object of our love3 for we find several 
instances and several degrees of  love  
were paid by ,christ1 the wisest and    
best of men1 to a youth of a  covetous  
and carnal temper6 one who preferred    
earth to heaven1 and  valued his present
 possessions above those eternal        
treasures that ,christ  had promised    
him4    ,i confess1 under the ,old      
,testament1 in the cxxxix4 ,psalm1 ver4 
#ba1 #bb4  ,david appeals to ,god1 do   
not ,i hate them1 that hate thee8 and   
adds1 ,i  hate them with a perfect      
hatred4 ,but this need not be construed 
to  signify any malice in his heart     

against them1 as a private person2 but  
his design to fight against them1 and   
suppress them1 as a soldier1 and a      
king1 because they appeared publicly    
against ,god2 for he adds1 ,i am        
grieved at those that rise up against   
thee1 ,i count them mine enemies4       
,besides1 these persons were of so      
abandoned a character1 that they seem   
to have had nothing good in them2 and he
 might justly hate them1  considered    
merely as sinners1 in the same sense    
that we must hate  ourselves1 so far as 
we are sinful4 ,i might add to all this1
 that they  were cruel and bloody with  
regard to men1 and they spoke wickedly  
against ,god1 and were ,god's professed 
enemies1 ver4 #ai4 and #bj4 ,after  all1
 it was much more allowable in ,david   
the ,jew in the heat of his  zeal1 to   
talk thus1 than it can be for us1       
christians2 while we read the  words of 
our ,saviour1 ,mat4 v4 #dc1 #dd1 #de4   
,we have heard that it hath  been said1 
,thou shalt love thy neighbour1 and hate

 thine enemy3 ,but ,i  say unto you1    
love your enemies1 bless them that curse
 you1 do good to  them that hate you1   
and pray for them which despitefully use
 you1 and  persecute you3 that ye may be
 the children of your ,father which is  
in  heaven2 for he maketh his sun to    
rise on the evil and on the good1 and   
sendeth rain on the just and on the     
unjust3 ,while we consider also in  what
 a divine manner our ,lord ,jesus has   
exemplified his own precept1 and  has   
loved many of his enemies1 so as to die 
for them2 and manifested so  much       
natural affection1 even for the young   
sinner in my text1 because  there were  
some good qualities found in him4    ,i 
will not say therefore within myself    
concerning any man1 8,i hate him        
utterly1 and abhor him in all respects1 
because he has not true  holiness30 but 
,i will look upon him1 and consider     
whether there may not  be some          
accomplishment in him1 some moral       
virtue1 some valuable talent1  some     

natural or acquired excellency2 and ,i  
will not neglect to pay due  esteem to  
every deserving quality1 wheresoever ,i 
find it4 ,it is a piece  of honour due  
to ,god our ,creator1 to observe the    
various signatures of  his wisdom1 that 
he has impressed upon his creatures1 and
 the  overflowing treasures of his      
goodness1 which he has distributed among
  the works of his hands4    ,thus ,i   
may very justly love a man1 for whom1 in
 the vulgar sense1 ,i have  no charity2 
that is1 such a one as ,i believe to be 
in a state of sin and  death1 and have  
no present hope of his salvation4 ,how  
could holy parents  fulfil their duties 
of affection to their wicked children8  
or pious  children pay due respect to   
sinful parents8 ,how could a believer   
fulfil  the law of love to an           
unbelieving brother1 or a dearer        
relative1 if we  ought to admit of no   
love to persons that are in a state of  
enmity to  ,god8 ,how can we be         
followers of ,god as dear children1 if  

we are not kind  to the unthankful1 and 
to the evil2 ,luke vi4 #cg4 ,to those   
who have  nothing of serious religion in
 them2 ,gal4 vi4 #aj4 8,as we have      
opportunity1 let us do good to all men1 
especially to them who are of  the      
household of faith40    ,as ,god has a  
peculiar love for his own children1 for 
those who are  renewed1 and sanctified1 
and formed into his likeness2 so ought  
we to  love all the saints with a       
peculiar kind of affection1 and take    
special  delight in them1 we should     
express a love of intimate fellowship   
unto  them2 a love of divine friendship1
 of spiritual pleasure1 and hearty      
communion2 rejoicing together with them 
in ,god our common ,father1 in  ,christ 
,jesus our common ,head1 and in the hope
 of our common ,salvation2  and we      
should ever be ready1 in the first      
place1 to assist and support  them1 and 
supply their wants according to the     
calls of providence4 ,but  sinners also 
must have some share in our love4       

#c;d ,remark4 ,how different is the     
special love of ,god1 from the natural  
love of man6 ,god seeth not as man      
seeth2 he appoints not persons to       
eternal life1 because of some agreeable 
accomplishments which they  possess in  
this life4 ,jesus ,christ himself1      
considered as ,god1 did not  bestow his 
special and saving love upon that young 
,israelite1 whom1 as  man1 he could not 
help loving4 ,so ,samuel was sent to    
chuse a king for  the ,jews1 among the  
sons of ,jesse2 #a ,sam4 xvi4 #f4 ,when 
he saw ,eliab  appear1 he looked on him1
 and said1 8,surely the ,lord's anointed
 is  before him2 but the ,lord said to  
,samuel1 ver4 #g4 ,look not on his      
countenance1 or on the height of his    
stature1 because ,i have refused  him40 
,old ,jesse1 it may be1 was ready to    
look upon his eldest son too1  being    
pleased with his tall and comely figure1
 and to say within  himself1 8,it is a  
pity that ,eliab was not made a king40  
,but ,david was  ,god's beloved4    ,if 

the question were put to us1 ,who are   
the persons that are fit to  stand in   
the court of ,god above1 to be the      
inhabitants and ornaments of  heaven8   
,we should be ready to say1 the         
beautiful and the ingenious1 the  souls 
of a sweet disposition1 and the persons 
of graceful behaviour4 ,we  are tempted 
to think that the well-born1 the wise1  
the affable1 and the  well-accomplished1
 should all be made saints1 and the     
favourites of ,god2  but he sees with   
other eyes1 he determines his special   
love by other  principles1 and makes    
another sort of distinction by his      
sovereign  saving grace1 unguided and   
unallured by the merit of man4 #a ,cor4 
i4 #bf1  #bg1 #bh1 #bi4 8,ye see your   
calling1 brethren1 how that not many    
wise men  after the flesh1 not many     
mighty1 not many noble1 are called3 ,but
 ,god  hath chosen the foolish things of
 the world1 to confound the wise2 and   
,god hath chosen the weak things of the 
world1 to confound the things  which are

 mighty2 and base things of the world1  
and things which are  despised1 hath    
,god chosen3 yea1 and things which are  
not1 to bring to  nought things that    
are1 that no flesh should glory in his  
presence40    ,what would become of the 
morose1 the rough natural tempers1 if   
,god loved  none but such as were lovely
 in our eyes8 ,what would become of all 
the  deformed and the most uncomely     
pieces of human nature2 the clownish1   
and  the weak1 and base things of this  
world1 if ,god should chuse none but    
the fair1 and the well-bred1 the        
well-figured1 and the honourable8 ,if   
this were the rule of his conduct1 what 
dismal distinction would light  upon    
thousands1 and some good men too1 who   
must wear in their faces1 in  this      
world1 the dreadful sentence of their   
damnation in the next8 ,but  the great  
and sovereign ,god acts by other        
measures2 he lays down to  himself      
divine rules1 that are to us unknown1   
and must be for ever  unsearchable4     

,some1 who are endowed with native      
excellencies1 he adorns with heavenly   
graces1 and they shine as jewels set in 
rings of gold3 ,others1 who have  scarce
 any thing in them amiable by nature1   
are the objects of divine  love1 and    
made vessels of grace2 though these do  
never make so charming  an appearance   
among men4 ,moses the meek and obliging1
 ,jonah the rough  and the peevish1 were
 both beloved of ,god2 for he made      
saints and  prophets of them4 ,abraham  
the rich1 and ,sarah the beautiful2     
,peter the  poor fisherman1 and ,paul   
the man of mean aspect1 and contemptible
  figure2 were all beloved of ,god1 and 
made heirs of eternal ,life4 ,the       
conduct of the great ,god1 in this      
matter1 is so various1 and his reasons  
so sublime and impenetrable1 that it is 
in vain for us to attempt to  trace out 
his rules of action4    ,sometimes he   
chuses a man of great intellectual      
powers1 and sets an  invisible mark of  
divine love upon him3 ,at another time  

he takes  pleasure to pour contempt on  
all the pride of human reason1 by       
chusing a  foolish man1 and making him  
an humble believer4 ,sometimes he exalts
 the  man of natural virtue into a      
saint2 and again1 he spreads shame and  
confusion over all our own pretended    
righteousnesses and vain  confidence1 by
 culling out1 here and there1 a profane 
wretch1 and  converting him to faith and
 holiness1 and in the mean time he      
leaves  some that are sober1 and have   
many human virtues1 and good            
appearances1  to perish with the        
,pharisee and the hypocrite for ever1 in
 their pride  and self-righteousness4   
,jesus1 the ,man1 looked upon this      
pretty youth  that was well-born1 sober1
 and virtuous1 and he loved him2 but the
  eternal ,god chose him not for a      
saint1 for he suffered him to run       
madding after his many possessions1 and 
to despise heaven4 ,here it  becomes us 
to be silent and adore4 ,o the depths of
 divine counsel6 ,o the  awful and      

glorious sovereignty of the grace of    
,god1 that could pass by  so desirable a
 person1 whom the man ,jesus could not  
look upon without  pity and love6 ,how  
unsearchable are his ways1 and his      
judgments past  finding out2 ,rom4 xi4  
#cc4    ,now though this be a very      
painful and tremendous meditation1 yet  
there  is an excellent use to be made of
 it4 ,no man should despair of          
salvation1 and the love of ,god1 how    
mean and despicable soever his          
appearance be among men1 or how remote  
soever from all that we call  lovely4   
,let him forsake all sin and be happy   
for ever4 ,nor should the  most amiable 
of creatures1 in the natural or civil   
world1 flatter  themselves that they are
 upon that account beloved of ,god1 and 
shall  certainly be partakers of eternal
 blessings in the world of glory4 ,let  
them follow ,christ1 and be saved4      
,but ,i would dwell upon this last      
thought a little1 and therefore ,i shall
  propose my fourth remark in this      

manner4    #dth ,remark4 ,many lovely   
accomplishments1 joined together1 will  
not carry  a natural man to heaven4 ,the
 finest composition of beauty and youth1
  strength and riches1 and all this     
embellished with many forms of          
godliness1 and some shining outward     
virtues1 will not obtain eternal  life4 
,the man that is thus qualified and     
adorned1 if he prefers earth to  heaven1
 and loves the possessions of this      
world1 above spiritual  treasures1      
abides in a state of condemnation and   
death4 ,grace is not a  flower that     
grows in the field of nature1 nor is it 
made by the heart of  man3 it is a      
divine seed2 it is planted in our hearts
 by the ,spirit of  ,god2 ,john i4 #ac4 
,the saints are born not of blood2 that 
is1 by natural  generation2 nor of the  
will of the flesh1 that is1 by our own  
powers  of nature2 nor of the will of   
man2 that is1 by the influence that     
others have over us2 but of ,god4    ,a 
man may set himself to work awhile for  

the good of his soul1 and yet  may miss 
of salvation3 ,strait is the gate1 and  
narrow is the way that  leads to life1  
and few there be that find it2 ,mat4    
vii4 #ad4 ,and many  which seek to enter
 in1 shall not be able2 ,luke xiii4 #bd1
 ,they seek1  but not with all their    
might3 they are not willing to forsake  
all for  heaven1 and therefore they     
obtain it not3 they seek1 perhaps1 with 
diligence for a season1 and give out    
before they have attained2 they  tire1  
and grow weary1 and lose the prize3 they
 seek1 but not in ,god's  appointed way1
 and according to the rules of the      
gospel2 and no wonder  if their labour  
be vain2 for he that striveth is not    
crowned1 except he  strive lawfully2 #b 
,tim4 ii4 #e4 ,and this was the case of 
the rich young  man2 he sought eternal  
life1 but not with all his soul1 for he 
could not  take up his cross and follow 
,christ2 he sought the kingdom of ,god  
for a  season2 but when he came to the  
hard work of self-denial1 he would not  

venture into that thorny path1 but      
turned back1 and went away  sorrowful4  
,he sought justification and peace with 
,god1 but not in a  right way2 for being
 ignorant of ,god's righteousness1 and  
going about  to establish his own1 he   
fell short of the righteousness of ,god1
 and  attained it not2 ,rom4 x4 #c4 ,he 
loved heaven well1 but he loved this    
earth better3 he chose his portion and  
happiness in this world1 and lost  his  
soul4    ,the eye of ,god1 our ,judge1  
is sharp and severe2 he sees the hidden 
vices  of the mind1 through all the     
fairest veils of nature1 and the        
brightest  dress of outward virtue4 ,we 
may cheat others with the disguises of  
religion1 and allure the love of the    
best of christians3 we may cheat        
ourselves by these fair appearances1 and
 entertain a fond opinion of our  own   
saintship2 but the great ,god can never 
be imposed upon at this rate4  ,he knows
 well what is lovely and excellent in   
his creatures2 but when he  seats       

himself upon his throne of judgment1 all
 their shining ornaments  of body and   
mind are blemished1 are darkened1 are   
lost in his eyes1 if  he discovers a    
secret love to sin in the heart4 ,where 
the love of this  world prevails1 it    
over-balances all other good qualities1 
though ever  so valuable in themselves1 
and though they may create love in every
  beholder1 yet the love of ,god is not 
to be purchased1 nor persuaded1         
contrary to his own settled and eternal 
rules of judgment4 ,if any man  love    
this world1 the love of the ,father is  
not in him2 #a ,john ii4 #ae4  nor does 
the ,father love him4 ,the prince of    
devils has many noble  endowments1 and  
intellectual glories2 the natural powers
 of an angel  remained still with him2  
but his inward enmity to ,god1 confines 
him for  ever to hell3 and in the sense 
of the apostle ,james1 ,whosoever will  
be  a friend to the world1 is the enemy 
of ,god2 ,james iv4 #d1 though in many  
other excellencies he might be a fellow 

for angels4    ,wise and happy is that  
soul who fears to build his hopes of    
heaven upon  the sand1 upon a shining   
but feeble foundation4 ,wise and happy  
is he who  does not mistake the glories 
of nature for divine grace2 who does not
  satisfy himself to seek a little after
 heaven1 but resolves to find it1  and  
parts with all for the knowledge and the
 love of ,christ4 ,while  others1 who   
pretend to much wisdom1 raise their vain
 expectations of  happiness1 upon a few 
natural accomplishments1 and devout     
wishes1 this  man pursues the work upon 
diviner principles1 and brings it to    
perfection3 and when others1 at the     
great day of decision1 meet with  shame 
and terrible disappointment1 he shall be
 applauded1 in the face of  angels1 as  
the only wise man1 and shall find       
himself for ever happy4    ,the #eth1   
and last remark1 is this2 how dangerous 
a snare is great  riches6 ,they become a
 sore temptation 7even to persons       
well-inclined7 to  tie their souls fast 

to this world1 and persuade them to     
neglect ,god1  and ,christ1 and heaven4 
,this was the case of the young man in  
my text2  he went away from our ,lord   
melancholy and grieved1 that he could   
not  join ,christ and the world         
together3 he had great possessions1 and 
therefore he refused to be a follower of
 ,christ1 under the poor and mean       
circumstances of his appearance among   
men2 see verses #bb1 #bc4 ,and our      
,lord himself makes this same remark1   
,how hardly shall they that have  riches
 enter into the kingdom of ,god8 that   
is1 as he explains it in the  following 
verse1 because it is so hard1 for those 
who possess great  riches1 not to love  
them too well1 and to trust in them as  
their chief  good4    ,how many lovely  
qualities are here spoiled at once1 by  
the love of this  world6 and a man that 
was not far from the kingdom of ,god1   
divided from  ,christ1 and driven to a  
fatal distance from heaven1 by this     
dangerous  interposing snare6 ,a        

wretched chain1 though it was a golden  
one1 that  withheld his soul from the   
embraces of his ,saviour4 ,he was young1
 he was  modest and humble1 he had a    
desire to be saved1 and he went far in  
the  outward forms of godliness2 all    
these commands1 said he1 have ,i kept   
from my youth1 or childhood2 and he had 
a mind to follow ,christ too3  ,but     
,jesus was poor1 and his followers must 
take up their cross1 and  share in his  
poverty4 ,this was the parting point2   
this was the bar to  his salvation2 he  
was almost a christian1 but his riches  
prevented him  from being altogether so4
 ,o fatal wealth1 and foolish possessor6
    ,it became our blessed ,lord1 the   
heir of all things to divest himself of 
wealth and grandeur1 and to renounce all
 the pomp and glittering  equipage of   
this world1 when he came to introduce a 
religion so  spiritual and so refined1  
as the gospel was3 and it became him to 
put  such a test as this to such as     
pretended to be his disciples2 whether  

they durst venture to exchange the      
present world1 and the visible          
enjoyments of it1 for glories future and
 invisible8 ,it was proper he  should   
try whether they could deny themselves1 
and become poor for his  sake1 who made 
himself poor for their sakes1 and       
promised them unknown  treasures in     
heaven4 ,but the test proved too severe1
 and the gate too  strait for this young
 man1 with all the bulk of his estate to
 enter in  at it4    ,well might the    
apostle teach ,timothy1 the young       
preacher1 to charge  them that are rich 
in this world1 not to trust in uncertain
 riches1 but  to do good to the poor1 to
 distribute1 to the needy1 that they    
might  lay up in store for themselves a 
good foundation against the time to     
come2 #a ,tim4 vi4 #ag1 c4 because men  
are so ready to think that a store  of  
gold is a good foundation to trust in   
for happiness here1 and forget          
hereafter4 ,well might he admonish them 
to lay hold on eternal life1  because   

they are so ready to hold their money   
fast1 though they let  eternal life go4 
,they that have much1 are often greedy  
of more1 and  thereby fall into         
temptations and snares1 into many       
foolish and hurtful  lusts1 that drown  
men in perdition3 for the love of money 
is the root of  all evil2 which1 while  
some coveted after1 they have erred from
 the  faith1 have forsaken ,christ1 and 
pierced themselves through with many    
sorrows2 ver4 #i1 #aj4    ,shall ,i take
 occasion here to put the rich in mind  
of their danger1 and  intreat them to   
watch against the shining allurement    
that besets them  around8 ,have a care  
lest your eyes be dazzled with this     
glittering  world1 and blinded to the   
gospel of ,christ3 and shall ,i comfort 
the  poor1 by telling them their        
privilege1 how much more free they are  
from  this golden snare8 ,you have been 
used to meanness and poverty1 therefore 
we may hope that the plainness and      
simplicity of the gospel will not       

offend you3 that the doctrine of the    
cross1 and the poverty of the ,man  of  
,nazareth1 who hung upon it for your    
sakes1 will not be a scandal to  your   
thoughts1 nor a bar to your faith4 ,in  
the days of ,christ1 the poor  received 
the gospel2 and not many rich1 and not  
many mighty1 have in  any age been the  
followers of a despised ,jesus4    ,o   
may the rich in this assembly be led by 
divine grace to break through  all their
 temptations1 and attend their ,saviour1
 though his name1 and  his disciples    
here on earth be surrounded with all the
 forms of contempt  and poverty6 ,and   
may the meaner hearers improve their    
advantage1 and  take up their cross1 and
 follow their ,lord1 till they are all  
joined to  the glorious assembly above1 
and made possessors of everlasting      
riches6  ,amen4                         
,,hymn ,,for ,,sermon ,,vii4            
,a ,hopeful ,youth falling short of     
,heaven4                       ,must all
 the charms of nature then1             

,so hopeless to salvation prove8        
,can hell demand1 can heaven condemn    
,the man whom ,jesus deigns to love8    
,the man1 who sought the ways of truth1 
,paid friends and neighbours all their  
due                   ,a modest1 sober1 
lovely youth1                   ,and    
thought he wanted nothing now8          
,but mark the change3 thus spake the    
,lord                   ,come part with 
earth for heaven to-day3                
,the youth astonished at the word1      
,in silent sadness went his way4        
,poor virtues1 that be boasted so1      
,this test unable to endure1            
,let ,christ1 and grace1 and glory go1  
,to make his land and money sure6       
,ah foolish choice of treasurer here6   
,ah fatal love of tempting gold6        
,must this base world be bought so dear6
                   ,and life and heaven 
so cheaply sold8                     ,in
 vain the charms of nature shine1       
,if this vile passion governs me3       
,transform my soul1 ,o love divine6     

,and make me part with all for thee4    
,,sermon ,,viii4                 ,a     
,hopeful ,youth falling ,short of       
,heaven4              ,,mark x4         
#ba4--,then ,jesus beholding him1 loved 
him4                              ,,the 
,,second ,,part4      ,when our ,saviour
 dwelt upon earth1 he found a young man 
in the coasts of  ,judea1 that preferred
 the riches of this world to all the    
treasures of  heaven2 and yet ,jesus    
cast an eye of love upon him4    ,in the
 foregoing discourse upon these words1  
it has been considered what  sort of    
love ,christ could shew to a man1 whose 
soul was so vain and  carnal2 and what  
good qualities appeared in this youth1  
that could  engage the love of our      
,saviour1 notwithstanding the guilt of  
his  covetousness2 and some remarks were
 made upon a man so lovely1 and so      
beloved of ,christ4    ,first1 ,the love
 which our ,saviour manifested to this  
person1 was not  properly a divine love1
 for that would have changed his nature1

 and  refined his carnal desires1 and   
conferred grace and salvation upon him3 
,we must understand it therefore only in
 this sense1 that the affections  of his
 human nature were drawn out towards    
something that was valuable  and        
excellent in this young ,israelite3 ,he 
approved of those  accomplishments which
 he beheld in him1 and felt a sort of   
complacency  in his person and          
character4 ,he had an innocent and human
 desire of his  welfare1 he gave him    
divine instructions for this end1 and   
pitied him  heartily that he was so far 
gone in the love of the world1 as to    
neglect  the offer of heaven4           
,secondly1 ,the qualities which might   
attract our ,saviour's love1 were  such 
as these3 ,he was young and sprightly1  
and it was probable that he  had        
something very agreeable in his aspect3 
,his carriage was courteous  and        
obliging for he kneeled before our      
,lord1 and saluted him with much        
civility3 ,he had a religious education1

 much outward sobriety and  virtue1 so  
that he was ready to think himself a    
complete saint4 ,all  these commands1   
says he1 have ,i kept from my youth2 yet
 he was  willing to receive further     
instructions1 if any thing else were    
necessary1 in order to eternal life4    
,add to all this1 that he was rich  and 
powerful1 he was a ruler among the      
,jews1 and had large possessions1  which
 made his humility and other virtues    
appear the more amiable1  because they  
so seldom are found in persons of an    
exalted station4    ,thirdly1 ,the      
remarks that were made upon a person    
that had so many  good qualities1 and   
yet missed of heaven1 might instruct us 
not to  disclaim any thing that is      
worthy and excellent1 though it is      
mingled  with much iniquity2 but to pay 
respect and love1 as our ,lord ,jesus   
did1  to persons that have any thing    
valuable in them1 though their virtues  
are imperfect1 and fall short of saving 
grace4 ,we may learn also1 that  ,god   

chuses not as man would chuse1 nor saves
 all those that a wise and  good man may
 well bestow his love upon4 ,we are     
taught further1 that many  lovely       
accomplishments1 joined together1 are   
not sufficient to attain  eternal life1 
unless we renounce this world1 and      
follow ,christ3 and we  are divinely    
warned of the danger of riches1 how     
great a snare they  sometimes prove to  
persons of a hopeful character4         
,fourthly1 ,we proceed now to the last  
thing proposed1 and that is1 to  make an
 address to three sorts of persons1     
taking the occasion from the  character 
in my text4    ,i4 ,those who have any  
thing lovely or excellent in them1 but  
through the  power of a carnal mind1 are
 kept at a distance from ,god1 and have 
no  title to heaven2 such are beloved of
 men1 but not beloved of ,god4--,,ii4   
,those who are weaned in some good      
measure from this world1 and have       
treasures in heaven1 but are defective  
in those qualities that might  render   

them amiable on earth2 such are beloved 
of ,god1 but not of  men4--,,iii4 ,those
 that are furnished with every good     
quality1 and every  grace1 that are the 
objects of the special love of ,god1 and
 almost every  man loves them too4      
,i4 ,let me address myself to those who 
have any thing lovely or excellent  in  
them1 but1 through the power of a carnal
 mind1 are kept at a distance  from     
,god1 and have no title to heaven4 ,such
 was the young man in the  gospel2 and  
according to the several good qualities 
that he possessed1 ,i  shall divide my  
exhortation to several persons4    #a4  
,to such as are endowed with any natural
 excellencies of body or mind4  ,youth  
and beauty1 strength and health1 wit and
 reason1 judgment1 memory1  or sweet    
disposition2 all these are the gifts of 
,god in the world of  nature1 and render
 persons so far amiable as they are     
possessed of them4  ,you that flourish  
in the vigour and glory of youth1 and   
yet have no  saving acquaintance with   

,god in ,christ1 no right to eternal    
life2 while  ,i behold you1 ,i mourn    
over you with much compassion4 ,what    
pity it is  that the flower of your age 
should be employed only to sooth your   
vanity6 to adorn your guilty passions1  
and to dress up the scenes of  sin6     
,that flower will wither in old age1 and
 it leaves no perfume  behind1 but what 
arises from virtue and goodness3 or1    
perhaps1 you will  give it up to        
untimely decay3 by indulgence of        
irregular pleasures1 you  devote it to  
be blasted by the breath of ,satan1 and 
in the smoke of  hell4 ,but is it not a 
pity1 that a strong and healthy         
constitution  should be wasted in       
slavery to your appetites1 and in making
 provision  for the flesh1 to fulfil the
 lusts of it8 ,why should not the powers
 of  nature1 in their first bloom and   
glory1 adorn the kingdom of grace8 ,why 
should not our sprightly days1 and the  
warmest hours of life1 be  employed in  
some useful activity for the interest of

 ,god6 ,what a decency  and honour is   
added to religion1 by its fairest and   
youngest votaries6  ,with what peculiar 
praises does the word of ,god recommend 
the character  of youthful piety8 ,how  
is the young king ,josiah celebrated in 
the sacred  records8 that while he was  
yet young he began to seek after the    
,god of  ,david his ,father1 c4 #b      
,chron4 xxiv4 #c4 ,how is ,timothy      
commended1 who  had known the holy      
scriptures from his very childhood3 #b  
,tim4 iii4 #ae4  ,and there are some    
young in years1 to whom the apostle     
,john might  address himself with the   
same pleasure as he does to the         
christian  converts1 whom he calls young
 men1 strong in grace1 who had the love 
of  ,god abiding in them1 and had       
overcome the wicked one2 #a ,john ii4   
#ad4 ,and  he gives them in the next    
verse a most needful and friendly       
caution  against the love of the world1 
and the things of it1 lest they shut    
the love of the ,father out of their    

hearts4 ,what an abuse and waste of     
life are ye guilty of1 when ye lay out  
the brightest moments of it upon  the   
works of darkness8 and treasure up to   
yourselves everlasting  darkness and    
fire6    ,i pity the young1 the         
vigorous1 the comely figures of human   
nature1 that  neglect to seek after     
divine grace1 that are ruined and made  
wretched to  all eternity1 by their     
excessive love of the pleasures1 or the 
pomp1 or  the riches of this vain world4
 ,a thousand such sinners that were once
  the hope of their families1 and the   
lovely ornaments of the place they      
lived in1 are now cursing the day of    
their birth1 and raging with  despair in
 the midst of the wrath of ,god4    ,let
 me speak a word to those also that have
 rich endowments of mind4  ,where we    
behold a sprightly genius1 solid reason1
 and deep judgment1 we  cannot forbear  
loving the possessors of them3 ,we      
cannot forbear to say1  8,it is a pity  
that so much wit should be abused to    

ridicule religion1  and do honour to    
foul iniquity2 that it should be        
enslaved to all the  arts of lewdness1  
and dress up the shame of nature in the 
charms of  language40 ,or if it be not  
debased to so exceeding vile purposes1  
yet at  best1 it is a pity it should be 
all employed in jesting and trifling1 in
  mirth and raillery1 and vain          
amusement4 ,might it not have been laid 
out  infinitely better1 to allure       
sinners to the love of ,god1 to adorn   
the  truths of our holy profession1 and 
give credit to the gospel of ,christ1   
even in the eyes of the witty and       
profane8    ,i pity the man of lively   
imagination without sanctifying grace4  
,what a  lovely wilderness of blooming  
weeds6 fair indeed in various colours1  
but  useless and unsavoury1 and it must 
be burnt up with unquenchable fire4     
,you are the persons whose happy talents
 give a relish to the common  comforts  
of life2 you diffuse joy and pleasure   
through all the company1  and enliven   

the dullest hours2 your presence is     
coveted by all men1 and  you are beloved
 of all3 ,but how dismal is your state1 
if you neglect  holiness and are not    
beloved of ,god6 ,can you imagine that  
your gay fancy  will brighten the gloom 
of hell8 or give airs to yourselves or  
your  companions1 in those hideous      
regions of sorrow8 ,it is a most        
melancholy  reflection to consider1 that
 persons of your accomplishments should 
increase the number of the damned2 and  
there is no sport or amusement  admitted
 there1 to divert the anguish of the    
tortured mind1 or to  relieve that heavy
 and everlasting heart-ache4    ,i pity 
the man of strong reason and great      
sagacity of judgment1 that  hath traced 
nature in her most secret recesses2 that
 has sounded the  depths of the sea1 and
 measured the heavens2 but has spent no 
time in  searching the deep things of   
,god1 and lets the mysteries of religion
 lie  unregarded as obscure and useless 
things4 ,he has never sounded the depth 

of his own misery and guilt1 as he is a 
son of ,adam3 ,nor is he  acquainted    
with the way of climbing to heaven by   
the cross of the ,son of  ,god4 ,reason 
is a faculty of supreme excellence among
 the gifts of  nature1 and it is        
dreadful to think that it should ever be
 engaged in  opposition to divine grace4
 ,how great and wretched are the men of 
reason1 who strain the nerves of their  
soul to overturn the doctrine of        
,christ6 who labour with all their      
intellectual powers to shake the        
foundations of the gospel1 to diminish  
the authority of the scriptures1  and to
 unsettle the hope of feeble christians6
    ,there are others who employ the    
best powers of the soul in pursuing the 
interests of this life2 they are wise in
 contriving to gratify their  appetites1
 to fill their coffers1 and to heap up  
to themselves wealth  and honours2 and  
wise to secure all these to their       
posterity after  death3 ,they call their
 lands by their own names1 and          

perpetuate their  memory to the latest  
generation1 but make no provision for   
their own  souls3 they are wise to set  
in order their houses in the day of     
their  health1 and all things prepared  
for their dying hour1 besides the       
concerns of their own eternity2 these   
are delayed from day to day1 and  left  
at the utmost hazard2 and still they    
think the next month1 or the  next year1
 it is time enough to prepare for       
heaven1 when perhaps a  summons is sent 
suddenly from on high2 ,thou fool this  
night is thy soul  required of thee2    
,luke xii4 #bj4 ,what confusion and     
fear1 what hurry and  distress of spirit
 will seize you in that hour8 ,you that 
have laid out  all your wisdom upon the 
little businesses of this life1 and     
trifled  with affairs of everlasting    
importance2 you must go down to the     
chambers  of death in surprize and      
anguish2 you must leave all the fruits  
of your  wisdom behind you1 and be      
branded for eternal fools4    ,i pity   

those who are blest with a large memory1
 and would plead with you  this day for 
the sake of your souls4 ,the memory1 it 
is a noble  repository of the mind1 it  
is made to receive divine truths1 to be 
stored with the ideas of ,god and his   
grace1 with the glories of ,christ  and 
heaven2 it is given us to furnish and   
supply the heart and tongue  upon all   
occasions1 for worship1 for conference1 
and for holy joy4 ,what  pity it is so  
wondrous a capacity should be crowded   
with vile images1  with wanton scenes1  
with profane jests1 and idle stories6   
,or1 at best1  it is filled with gold   
and silver1 and merchandize2 with lands 
and  houses1 ships and insurances2 it is
 all inscribed with stocks1  annuities1 
and purchases1 and turned into a mere   
book of accounts1 a  trading shop1 or an
 everlasting exchange3 ,night and day1  
the buyers and  sellers are passing     
through this temple1 which should be    
consecrated to  ,god2 and there is no   
room left for the thoughts of heaven    

there4 ,shall  these busy swarms of     
cares and vanities for ever fill up so  
large a  chamber of the soul8 ,shall    
impertinencies be for ever thrust into  
this  treasury8 such as will stand you  
in no stead1 when you are dismissed     
from the body1 but shall vanish all at  
once in that hour1 and shall  leave your
 spirits poor and naked2 or if they     
follow you to the world of  spirits1 it 
will be but as so much fuel gathered for
 your future  burning4    ,think a      
little with yourselves1 ye possessors of
 these rich endowments  of the mind when
 you have been honoured here on earth1  
can you bear to  be doomed to eternal   
shame and punishment in hell8 ,shall    
this wit and  this reason be there      
employed to express your hatred against 
,god1 and to  forge perpetual           
blasphemies against the ,majesty of     
heaven8 are you  willing to be joined to
 the society of devils1 and be engaged  
in their  abominable work8 ,shall this  
sprightly fancy1 this subtle reason1    

this  large memory1 serve for no        
purpose1 but to aggravate your guilt1   
and  your damnation8 ,shall these fine  
talents sharpen your misery1 and give   
edge to the keenest reflections of      
conscience3 conscience1 that inward     
sting of the mind2 conscience1 that     
immortal tormentor8 ,yet this must be   
the certain portion of those who spend  
their life1 and lie down in  death1 with
 these talents unsanctified3 for the    
anguish and torture of  sinful souls1   
must rise1 and grow for ever1 in        
proportion to the glory  of their abused
 endowments4    ,though1 perhaps ,i have
 been tedious already under this head1  
yet before  ,i part with it1 ,i must    
address myself to those who are born    
with a sweet  disposition1 that seem to 
be cast in a softer mould than the rest 
of  men4 ,i love and pity those of my   
acquaintance who are blessed with so    
divine a temper2 who have tenderness and
 good-will in their very form  and      
aspect1 and ,i mourn to think that any  

of these should perish for  ever4 ,you  
are the favourites of all men1 and      
beloved by all who enjoy  the pleasure  
of your acquaintance2 do ye not long to 
be the favourites  of ,god too6 ,you    
seem to be made for the delight and     
comfort of mankind3  but shall this be  
all your portion8 ,good-humour is the   
composition of  your nature1 and the law
 of kindness is on your lips6 when the  
ear  hears you1 then it blesses you2 and
 when the eye sees you1 it gives        
witness to you4 ,but is this enough to  
depend upon for eternal life8  ,perhaps 
you have borrowed part of the valuable  
qualities of that good  man ,job1 you   
have delivered the poor that cry1 and   
the fatherless that  had none to help   
him2 you have caused the widow's heart  
to sing for  joy1 and the blessing of   
him that was ready to perish1 has come  
often  upon you2 ,job xxix4 #aa1 #ab1   
#ac4 ,there is so much natural goodness 
in  your constitution1 that leads you   
on1 by a sweet instinct1 to the         

practice of many charities3 but this is 
not saving grace4 ,if ,jesus  ,christ   
himself were upon earth in this humbled 
state1 he would look upon  you as man1  
and love you2 but the ,holy ,god looks  
down from heaven1 and  beholds you as   
the object of his just and divine       
hatred1 while you live  in a state of   
vanity and sin1 drunken with sensual    
pleasures1 and at  enmity with ,god4    
,this sweetness of temper1 that springs 
from your blood1 and the happy  mixture 
of humours2 or1 at best1 from the mere  
natural frame of your  spirits1 will    
never pass1 upon the great tribunal1 for
 holiness and  inward religion4 ,with   
all this charming appearance of virtues1
 these  colours that look like heaven1  
you will be doomed to hell and perpetual
  misery1 unless there be found in you  
some nobler qualities1 such as love  to 
,god1 mortification to this world1 the  
knowledge and faith of ,jesus  ,christ4 
,if these be not the springs of your    
charity and love to men1 you  will not  

be secured from the condemning sentence 
of the ,judge1 nor from  the company of 
devils in the future world4    ,but1 oh6
 how will your soft and gentle natures  
bear the insult and rage  of those      
malicious spirits8 ,how will your       
temper1 that had something so  lovely in
 it1 sustain to be banished for ever    
from the world of love8 to  be for ever 
excluded from all the regions of peace  
and concord8 ,how will  your souls      
endure the madness and contention1 the  
envy and spite of  wicked angels8 ,you  
that delighted on earth in the works of 
peace1 what  will ye do when your tender
 dispositions shall be hourly ruffled by
 the  uproar and confusion of those dark
 regions8 and instead of the society  of
 ,god and blessed spirits1 ye shall be  
eternally vexed with the  perverse      
tempers of your fellow sinners1 the sons
 of darkness8 ,o that ,i  could speak in
 melting language1 or in the language of
 effectual terror1  that ,i might by any
 means awaken your souls to jealousy and

 timely fear6  ,that so many natural    
excellencies1 as ,god has distributed   
amongst you1  might not be wasted in    
sin1 abused to dishonour1 and aggravate 
your  everlasting misery4    ,this      
sermon may be divided here4    #b4 ,my  
next exhortation shall be addressed to  
those youths who have been  trained up  
in all the arts of civility1 and have   
acquired a courteous  and becoming      
carriage4 ,there is something lovely in 
such an appearance1  and it commands the
 love even of the rude and uncivil4 ,it 
so nearly  resembles the sweetness of   
natural temper1 and imitates good humour
 so  much to the life1 that it often    
passes upon company instead of nature1  
and attains many valuable ends in human 
society4 ,but where both these  are     
happily joined1 how shining is that     
character1 and universally  beloved8 ,we
 are pleased and charmed with your      
conversation1 whose  manners are        
polished1 and whose language is refined 
from the rude and  vulgar ways of       

speech4 ,you know how to speak civil    
things1 without  flattery1 upon all     
occasions2 to instruct1 without assuming
 a superior  air1 and to reprove without
 a frown1 or forbidding countenance4    
,you have  learned when to speak and    
when to be silent1 and to perform every 
act of  life with its proper graces2 and
 can ye be content with all this good   
breeding to be thrust down to hell8 ,is 
it not pity that you should be  taught  
to pay all your honours to men1 and     
practise none to the living  ,god8 ,have
 you not read those duties in connexion2
 #a ,pet4 ii4 #ag4 ,honour  all men1    
love the brotherhood1 fear ,god1 and    
honour the king4 ,and why  will you     
divide what ,god has joined1 and give   
every one their due1  besides ,god your 
,maker8 how dare you treat the creatures
 with decency  and ceremony1 and treat  
,god the ,creator with neglect2 salute  
all men  with their proper titles of    
distinction1 and not learn how to       
address  ,god in prayer8 pay due visits 

to all your acquaintance1 and yet scarce
  ever make a visit to the mercy-seat1  
or bow your knees before the  ,majesty  
of ,heaven4    ,i pity those who have   
all the arts of complaisance in         
perfection1 and  practise civility in   
every form2 but are very little         
acquainted with the  forms of godliness1
 and never yet felt any thing of the    
life of  religion1 or the powers of the 
world to come4 ,how mournful a sight is 
it  to behold a well-accomplished       
gentleman1 yet a vile sinner6 ,a pretty 
obliging youth among men1 but deaf and  
obstinate to all the calls of  ,god1 and
 the intreaties of a dying ,saviour6 ,a 
person of a free and  ingenuous         
deportment1 yet in chains of slavery to 
corruption and death6  and how          
unspeakably sorrowful will it be at the 
last day1 to see such as  these1 the    
gay1 the affable1 the fair-spoken1 and  
the well-bred sinner1  in the utmost    
agonies of horror and despair1 mourning 
a lost ,god1 a lost  soul1 and a lost   

heaven6    ,let me speak once more and  
try to provoke you to jealousy4 ,shall  
the  rugged and clownish part of mankind
 press forward into that kingdom  which 
ye despise8 ,will ye be patient to see  
some of the unbred and  unpolished set  
at the right hand of the ,judge1 and    
yourselves with  shame1 be divided to   
the left8 ,how will ye endure to see the
 honours of  heaven put upon those whom 
you have so often despised in your      
hearts  upon earth8 ,can you imagine    
that that tribunal will be bribed with  
fair  speeches8 or that any thing will  
be accepted in that court1 besides      
solid and hearty religion8 ,suffer this 
exhortation then1 and then  receive this
 advice1 you that are not used to deny  
any thing to your  friends1 you that    
love to oblige those who ask any        
reasonable favour at  your hands2 nor   
let me plead this day in vain4    #c4   
,to those that have enjoyed the blessing
 of religious parents1 and a  pious     
education2 that have been bred up in the

 nurture and admonition of  the ,lord1  
in the knowledge and practice of the    
moral law1 and in the  outward          
performance of religion1 according to   
the appointments of the  gospel4        
,children1 we love you for your fathers'
 sakes3 we love to look  upon you1 for  
you are the little living images of our 
dearest friends3  we have loved to ask  
you the younger questions that your     
parents have  taught you1 and to see the
 first-fruits of their instruction and  
holy  care2 but we pity you1 from our   
very souls1 when we behold you break the
  bars of your education1 and making    
haste to ruin3 or when1 at best1 ye  go 
on and tread the circle of outward      
duties2 as ye are led by custom  and    
form1 with a neglect of inward          
christianity1 and hearty godliness4     
,did your parents love ,god above all   
earthly things1 and will ye prefer  the 
love of this world above all things     
heavenly and divine8 ,have ye had  such 
shining examples of holiness brought so 

near you to no purpose8 ,do  they pray  
for you daily8 ,do they daily mourn over
 you1 and hope1 and  wish1 and exhort   
you to take care of your souls8 ,and are
 you resolved  that their counsels1     
their prayers1 and their tears1 shall be
 laid out  upon you in vain8 ,is this   
the return you make for all their care  
and  compassion8 ,they tell you daily   
that they can have no greater joy than  
to see their children walking in the    
truth1 and will you cruelly  disappoint 
their pleasures1 and bring down their   
grey hairs with sorrow  to the grave8   
,perhaps there are some of you1 who     
already have parted  with your parents1 
and their spirits are at rest2 and has  
neither their  life1 nor their death1   
made serious and lasting impressions    
upon you2  have they entreated you in   
their last dying moments1 by all that is
 dear  and sacred1 to make sure of      
heaven8 ,and will you abandon these     
entreaties1 and sell your souls to the  
world1 and to death1 for a few          

perishing temptations8 ,have they laid a
 solemn charge upon you at their  last  
farewell1 to travel in the paths of     
piety1 and meet them on mount  ,sion in 
the great day8 and have you wandered    
already from this high road  of         
holiness1 and forgot the solemnity and  
the charge8 ,shall your parents  dwell  
for ever with their ,god1 and shall     
their children for ever dwell  in fire  
prepared for the devil and his angels8  
,you cannot sin at so easy and so cheap 
a rate as others4 ,you must break       
through stronger bonds1 and do bolder   
violence to your consciences1  before   
you can indulge iniquity1 and pursue    
wickedness4 ,your temptations  to sin   
have been less than others1 and your    
advantages for salvation  have been much
 greater4 ,our hearts bleed within us1  
to think of your  double guilt1 and your
 aggravated damnation3 to think that you
 should  not only be separated from your
 parents1 and their ,god1 for ever1 but 
that your place of torment shall be the 

hottest also1 amongst all your          
companions in misery4    ,what anguish  
and inward vexation will seize you1 when
 ye shall reflect  how nigh ye were     
raised in outward privileges1 and how   
near ye were  brought to heaven8 and how
 you quitted your interest1 and your    
hopes  there1 for the trifles of this   
life1 for a base lust1 or a foolish     
vanity3 ,what will ye say1 when ye shall
 see many coming from the east1  and    
from the west1 from families of         
wickedness1 from the ends of the  earth1
 and from the borders of hell1 and sit  
down with your fathers in  the kingdom  
of heaven2 while you the children of the
 kingdom1 are cast  out into outer      
darkness3 there shall be weeping and    
gnashing of teeth2  ,mat4 viii4 #aa1    
#ab4 ,i presume thus far with freedom to
 address you1 if  by any methods ,i     
might provoke to emulation them which   
are of the flesh  of ,israel1 of the    
kindred of the saints1 and might save   
some of them2  ,rom4 xi4 #ad4    #d4 ,to

 those who have taken some pains in     
seeking after eternal life1 and  are    
still enquiring the way thither4 ,have a
 care of resting in the mere  practice  
of moral duties1 or in the outward      
profession of christianity3  never      
content yourselves with the             
righteousness of the ,pharisee4 ,were   
your virtues more glorious than they    
are1 and your righteousnesses more      
perfect1 they could never answer for    
your former guilt1 before the  throne of
 a just and holy ,god4 ,it is only the  
atonement of ,christ1 and  his          
all-sufficient sacrifice1 which can     
stand you in stead there2 and it  is    
pity that a youth1 of so much virtue1   
should fall short of heaven1  and be but
 almost a christian4 ,it is pity that   
you should have gained so  large a share
 of knowledge1 and so honourable a      
character of sobriety1  and1 after all1 
want the one thing needful1 an universal
 change1 and  renovation of your hearts1
 by receiving the gospel4 ,have you     

proceeded  thus far1 and will you not go
 on to perfection8 ,take heed that ye   
lose  not the things that ye have       
wrought1 but that ye receive a full     
reward2  #b ,john #h4    ,it is pity you
 should enquire the way to heaven1 and  
not walk in it1  when it is marked out  
before your feet with so much plainness3
 ,it is  pity you should indulge the    
love of this world so far1 as to suffer 
it  to forbid you the pursuit of a      
better2 or at best1 when ye receive     
instructions about your souls1 you let  
the affairs of this life  overwhelm and 
bury that good seed1 and it never grows 
up to practice4  ,what would you say to 
the folly of a man1 who has a long and  
hazardous  journey to make1 to take     
possession of a large estate1 and once a
 week  he comes to enquire the way1 and 
hears a fair description of all the     
road1 perhaps he mourns his long        
neglect1 and resolves upon the journey2 
but the next six days are filled up with
 a thousand impertinences2 and  when the

 seventh returns1 he has not taken one  
step forward in the way8    ,believe me1
 sirs1 it is not an easy thing to be    
saved3 laziness1 and  mere enquiries1   
will never effect your happiness1 nor   
secure your souls  from perdition2 and  
all the pains you have already taken    
will be lost1  if you give over the     
pursuit4 ,let me call some of you this  
day to  remember your former labours1   
the prayers and tears that you have     
poured  out in secret before ,god2      
remember your days of darkness1 and your
  nights of terror1 the groans of       
conscience1 and the inward agonies you  
felt1 when you were first awakened to   
behold your guilt and danger2  remember 
these hours1 and these sorrows2 and love
 and pity your own  souls so far1 as to 
pursue the work1 and let not your pains 
be lost3  ,have ye suffered so many     
things in vain1 if it be yet in vain2   
,gal4  iii4 #d4 ,ye have wrestled with  
some sins1 and have in part got the     
mastery over them2 and shall a darling  

lust overcome you at last1 and  slay    
your souls with eternal death8 ,ye have 
resisted the tempter in some  of his    
assaults and put the powers of hell to  
flight2 will you give up  yourselves at 
last to be led in triumph by ,satan1 and
 become his  everlasting slave8         
,methinks you look so amiable in those  
victories ye  have already obtained1    
that ,i would fain have you press onward
 through  the field of battle1 fulfil   
the warfare1 and receive the crown4     
,the ministers of the gospel look upon  
you with concern and pity3 ,we love  you
 because you have proceeded thus far in 
religion2 but ye shall not be  the      
beloved of ,god1 if ye stop here1 or go 
back again to sin and folly4  ,we had a 
hopeful prospect of you once1 and said  
to our ,lord in prayer1  8,surely these 
shall be one day the inhabitants1 and   
the supports of  thine house2 these     
young plants shall one day be fruitful  
trees in thy  vineyard2 they shall be   
pillars in thy holy temple40 ,but alas6 

there is  a death upon our hopes1 there 
is a darkness and a lethargy upon your  
souls3 ,we look upon you in all these   
your endowments1 we mourn over you  with
 compassion1 and with zeal we express   
our grief and our love3  8,awake1 ye    
young sinners1 who have deserved our    
love2 awake1 that ye  sleep not to      
everlasting death40    #e4 ,to those    
that are rich in this world1 and are    
furnished with the  former good         
qualities too4 ,i am well assured1 while
 ,i address myself to  this assembly1 ,i
 speak to many persons of this          
character#bb4 ,ye are  wealthy and      
condescending1 like the young man in my 
text3 ye are often  uncovered1 and ye   
pay reverence to the ministers of the   
gospel1 as he  did2 ye give us honours  
and civilities beyond our merit or wish2
 ye come  and ask of us the same        
question1 8,what shall we do to inherit 
eternal  life80 ,and we tell you from   
the word of ,god1 8,love not the world1 
nor  the things of the world2 for where 

the love of the world is1 the love of   
the ,father is not4 ,if riches increase1
 set not your heart upon them4  ,mortify
 your affections that are upon the      
earth1 and deny yourselves1  take up    
your cross1 and follow ,christ40 ,become
 his disciples1 without  reserve1 in    
faith1 and love1 and universal holiness4
 ,while we propose  these paths to      
eternal happiness1 shall it be said     
concerning you1 they  went away         
sorrowful1 having great possessions8    
,your condescending and affable         
deportment1 looks brighter by all the   
rich lustre of your habits2 and the     
bigger your circumstances are1 the  more
 lovely is your humble attention to the 
ministers of ,christ1 and  your         
readiness to hear our words is the more 
commendable3 ,but will ye be  hearers   
only1 and never practice8 ,the time is  
coming1 and the hour makes  haste upon  
you1 when ye shall stand upon the       
borders of the grave1 and  look into    
that world of spirits1 where all the    

honours and distinctions  of this world 
are known no more4 ,ye shall be stripped
 of those vanities  which ye loved above
 ,god and heaven4 ,think how mean and   
despicable a  figure your souls will    
make amongst fallen angels1 if the love 
of this  world1 and neglect of ,god     
should bring you into that dreadful     
company4  ,what gay and swelling figures
 soever you have made on earth1 you will
  make but a poor and wretched one in   
that world1 if ye are found  destitute  
of the riches of grace2 and it will be a
 mournful inscription  written on your  
tomb1 8,this rich man died1----and he   
lift up his eyes in  hell20 ,luke xvi4  
#bc4 ,but1 beloved1 we hope better      
things of you1  though we thus speak1   
and things that accompany salvation2    
,heb4 vi4 #i4  ,thus ,i have finished   
the first general exhortation1 to those 
who have  any valuable qualities        
attending them1 but through the love of 
this  world are tempted to neglect      
heaven4    ,the second exhortation is   

addressed to those who are weaned1 in   
some  good degree1 from this world1 and 
have treasures in heaven1 but are       
defective in those good qualities which 
might render them amiable upon  earth4  
,i confess ,i have no direct commission 
from my text to address you  here3 ,but 
,i am unwilling and ashamed that a rich 
young man should go to  hell with some  
more lovely appearances upon him than   
you have1 who are  in the way to heaven4
    ,you have chosen ,god for your      
eternal portion1 and your highest hope2 
you  have chosen his ,son ,jesus for    
your only ,mediator1 and your way to the
  ,father3 you have chosen the worship  
and the ordinances of ,god as your      
dearest delight2 ye are the chosen      
objects of the love of ,god1 and his    
grace has inclined you to love him above
 all things4 ,methinks ,i would  not    
have any blot cast upon so many         
excellencies4 ,be ye advised  therefore 
to seek after that agreeable temper and 
conduct which may make  you beloved of  

men too2 that the wisest and best of men
 may chuse you  for an honour to their  
acquaintance and company4 ,this will    
render your  profession more honourable1
 and make religion itself look more     
lovely in  the sight of the world4      
,what a foul blemish it is to our       
christianity1 when we shall hear it     
said1 8,here is a man who professes the 
gospel of grace1 but he does not        
practise the decencies that the light of
 nature would teach him6 ,he  tells us1 
that he belongs to heaven2 but he has so
 little of humanity in  his deportment1 
that he is hardly fit company for any   
upon earth40 ,shall  it be said of any  
of you1 8,here is a man that pretends to
 the love of  ,god1 but he is morose in 
his disposition1 rude in his behaviour1 
and  makes a very unlovely figure       
amongst men8 ,let him fill what station 
he  will in the church1 he bears but a  
disagreeable character in the house1    
and disgraces the family or the city    
where he dwells4 ,what his secret       

virtues or graces are1 we know not1 for 
they shine all inward2 he keeps  all his
 goodness to himself1 and never suffers 
his light to shine out  amongst his     
neighbours40    ,can ,i bear that it    
should be said concerning me1 8,he seems
 indeed to  have something of the love  
of ,god in him1 but he is so rough in   
his  natural temper1 and so uncorrected 
in his manners1 that scarce any man     
loves him8 ,he may bend his knees to    
,god in prayer1 but he has not common   
civility towards men4 ,his morality and 
honesty appear not upon him with        
honour3 ,his virtue does not seem to sit
 well about him1 and his religion  is   
dressed in a very unpleasing form40 ,is 
this the way to give  reputation to the 
gospel8 ,is this to adorn the doctrine  
of ,god our  ,saviour in all things2    
,tit4 ii4 #aj4 ,when we become          
christians1 we put  away bitterness1 and
 wrath1 and clamour1 and evil-speaking1 
and  filthiness1 and scurrilous jests2  
,eph4 iv4 #ca4 and v4 #d4 ,we are       

commanded to speak evil of no man1 to be
 no brawlers2 but to be  gentle1 and    
shew meekness to all2 ,tit4 iii4 #b4 to 
prefer one another  in honour2 to bless1
 and curse not2 to rejoice with them    
that rejoice1  and to weep with them    
that weep2 to condescend to men of low  
estate2  and1 if possible1 to live      
peaceably with all men2 ,rom4 xii4 #ad1 
#ae1  #af-ah4    ,are there any souls   
here of this unpleasing character and   
carriage6 ,did  you ever read these     
words in your bibles8 ,do ye think these
 are the  commands of ,christ1 or no8   
,you profess to love him above all1 but 
what  care have you taken to obey these 
precepts of his8 or do you think the    
sublime practices of faith and adoration
 will make those lower duties  needless8
 ,have ye found the sweetness of being  
at peace with ,god1 and  tasted of the  
pleasures of his love2 and can ye       
disregard all the  practices and        
pleasures of love and peace among men8  
,we are not required indeed to sell     

truth for peace1 nor strict godliness   
for the forms of civility4 ,there is no 
need that we should conform  ourselves  
to any of the sinful practices of this  
world1 in order to  fulfil the law of   
love4 ,but wheresoever the customs of   
the place where  we dwell are consistent
 with the strict and holy rules of      
,christ1 we  should practise them so    
far1 as to render ourselves agreeable to
 those  with whom we converse1 that we  
may shine in the world as the honours of
  ,christ1 and that unbelievers may be  
won by our conversation1 to come and    
hear our gospel1 to learn the same      
faith1 and embrace the same hope3 ,not  
only the things that are true1 and      
honest1 and just1 and pure1 but the     
things that are lovely in the sight of  
men1 and things that are of good        
report1 must be the subjects of our     
meditation1 our learning1 and  practice2
 ,phil4 iv4 #h4 ,st4 ,paul1 that great  
apostle1 did not think these  things    
unworthy of his care2 he enjoins them   

upon the primitive  christians from his 
own example1 and promises them the      
presence of the  ,god of peace4 ,these  
are the things which ,i have taught you1
 saith he1  these ye have heard and seen
 in me2 conform your manners to these   
rules1  and the ,god of peace shall be  
with you2 ver4 #i4    ,believe me1      
friends1 the natural habit of           
christianity is all decency  and        
loveliness3 ,we put the religion of our 
,saviour into a disguise1 and  make it  
look unlike itself1 if our temper be    
sour and fretful1 if our  carriage be   
coarse and rude1 and our speech savour  
of roughness and  wrath4 ,a ,jew might  
make a better apology1 for a harsh and  
severe  deportment1 than a christian    
could do2 he might put on a morose air  
with  better countenance1 and plead the 
dispensation he was under1 the bondage  
of the law1 and the terrors of mount    
,sinai4 ,but we under the gospel1 are   
free-born2 ,gal4 iv4 #bf-ca4 and our    
carriage should be ingenuous in all     

respects4 ,john the baptist1 in his     
garment of hair1 may be indulged in a   
roughness of speech2 he was but a       
forerunner of the gospel1 and can       
hardly be called a christian3 but the   
followers of the ,lamb should have  a   
mild aspect1 a pleasing manner1 that    
every one who beholds us may love  us   
too2 that the ,son of ,god1 if he were  
here upon earth1 might look upon  us and
 love us in both his natures1 with a    
divine and human love4    ,thirdly1 ,the
 last address ,i would make to those who
 are furnished with  every good quality1
 and every divine grace1 who are beloved
 by ,god and  men4 ,such a one was our  
,lord ,jesus ,christ in the days of his 
flesh3 ,he1  from his very childhood1   
grew in wisdom1 and in stature1 and in  
favour  with ,god and man2 ,luke ii4    
#eb4 ,he had further discoveries of     
divine love  made to him daily3 and as  
his acquaintance increased in his       
younger  years1 so did his friends too1 
till his divine commission made it      

necessary for him to oppose the         
corruptions of his country1 and reform a
  wicked age1 and thus expose himself to
 the anger of a nation that would  not  
be reformed4 ,there was something lovely
 in his human nature1 beyond  the common
 appearance of mankind2 for his body was
 a temple1 in which  the godhead dwelt  
in a peculiar and transcendent manner1  
and his soul  was intimately united to  
divinity4 ,i cannot but think1 that1 in 
a  literal sense1 he was fairer than the
 children of men1 and that there  was   
grace in his lips1 and a natural        
sweetness in his language3 ,psal4  xlv4 
#b4 ,if the ,jews beheld no comeliness  
in him1 if his visage was  marred more  
than the sons of men1 it was because he 
was a man of  uncommon sorrows1 and     
acquainted with grief2 which might cast 
something of heaviness or gloom upon his
 countenance1 or wear out the  features 
of youth too soon4 ,but surely our      
,lord1 in the whole  composition of his 
nature1 in the mildness of his          

deportment1 and in all  the graces of   
conversation1 was the chiefest of ten   
thousands1 and  altogether lovely4 ,how 
amiable are those who are made like him8
    ,such was ,john the beloved         
disciple2 you may read the temper of his
 soul  in his epistles3 ,what a spirit  
of love breathes in every line8 ,what   
compassion and tenderness to the babes  
in ,christ8 ,what condescending         
affection to the young men1 and hearty  
good-will to the fathers1 who  were then
 his equals in age8 ,with what obliging 
language does he treat  the beloved     
,gaius1 in his third letter2 and with   
how much civility1 and  hearty kindness1
 does he address the elect lady and her 
children1 in the  second8 ,in his       
younger years1 indeed1 he seems to have 
something more of  fire and vehemence1  
for which he was surnamed ,a son of     
thunder2 ,mark  iii4 #ag4 ,but our ,lord
 saw so much good temper in him1 mixed  
with that  sprightliness and zeal1 that 
he expressed much pleasure in his       

company1  and favoured him with peculiar
 honours and endearments above the rest4
  ,this is the disciple who was taken   
into the holy mount with ,james and     
,peter1 and saw our ,lord glorified     
before the time2 this is the disciple   
who leaned on his bosom at the holy     
supper1 and was indulged the utmost     
freedom of conversation with his ,lord2 
,john xiii4 #bc1 #bd1 #be4 ,this is  the
 man who obtained this glorious title1  
,the disciple whom ,jesus  loved2 that  
is1 with a distinguishing and particular
 love4 ,as ,god1 and  as a ,saviour1 he 
loved them all like saints2 but as man1 
he loved ,st4  ,john like a friend2     
,john xxi4 #bj4 and when hanging upon   
the cross and  just expiring1 he        
committed his mother to his care2 a most
 precious and  convincing pledge of     
special friendship4    ,o how happy are 
the persons who most nearly resemble    
this apostle1 who  are thus privileged1 
thus divinely blessed6 ,how infinitely  
are ye  indebted to ,god your           

,benefactor1 and your ,father1 who has  
endowed you  with so many valuable      
accomplishments on earth1 and assures   
you of the  happiness of heaven8 ,it is 
he who has made you fair1 or wise2 it is
 he  who has given you ingenuity1 or    
riches1 or1 perhaps1 has favoured you   
with all these2 and yet has weaned your 
hearts from the love of this  world1 and
 led you to the pursuit of eternal life3
 ,it is he that has  cast you in so     
refined a mould1 and given you so sweet 
a disposition1  that has inclined you to
 sobriety and every virtue1 has raised  
you to  honour and esteem1 has made you 
possessors of all that is desirable in  
this life1 and appointed you a nobler   
inheritance in that which is to  come4  
,what thankfulness does every power of  
your natures owe to your  ,god8 that    
heaven looks down upon you1 and loves   
you1 and the world  around you fix their
 eyes upon you1 and love you3 ,that ,god
 has formed  you in so bright a         
resemblance of his own ,son1 his        

first-beloved1 and  has ordained you    
joint-heirs of heaven with him2 ,rom4   
viii4 #ag4    ,watch hourly against the 
temptations of pride2 remember the      
fallen  angels1 and their once exalted  
station2 and have a care lest ye also be
  puffed up1 and fall into the          
condemnation of the devil4 ,walk before 
,god  with exactest care1 and in deepest
 humility4 ,let that divine veil be     
spread over all your honours1 that as   
you are the fairest images of  ,christ1 
ye may be dressed like him too2 for he  
who is the highest ,son of  ,god1 is    
also the holiest of the sons of men2 he 
who is personally united  to the        
godhead1 and is one with his ,creator1  
is the humblest of every  creature4     
,,hymn ,,for ,,sermon ,,viii4           
,a ,hopeful ,youth falling ,short of    
,heaven4                       ,thus far
 'tis well3 ,you read1 you pray1        
,you hear ,god's holy word1             
,you hearken what your parents say1     
,and learn to serve the ,lord4          

,your friends are pleas'd to see your   
ways1                     ,your practice
 they approve3                   ,jesus 
himself would give you praise1          
,and look with eyes of love4            
,but if you quit the paths of truth1    
,to follow foolish fires1               
,and give a loose to giddy youth1       
,with all its wild desires4             
,if you will let your ,saviour go1      
,to hold your riches fast2              
,or hunt for empty joys below1          
,you'll lose your heaven at last4       
,the rich young man whom ,jesus lov'd   
,should warn you to forbear6            
,his love of earthly treasures prov'd   
,a fatal golden snare4                  
,see1 gracious ,god1 dear ,saviour1 see 
,how youth is prone to fall3            
,teach them to part with all for thee1  
,and love thee more than all4           
,footnote #bb3      ,this discourse was 
delivered at ,tunbridge-wells4          
,,sermon ,,ix4                     ,the 
,hidden ,life of a ,christian4   ,,col4 

iii4 #c4--;,for ye are dead1 and your   
life is hid with ,christ in ,god4       
,,the ,,first ,,part4      ,death and   
life are two words of a solemn and      
important sound4 ,they carry  so much of
 force and moment in them1 as must      
awaken mankind to  attention2 and       
therefore the ,spirit of ,god often uses
 them as metaphors1  to express things  
unseen and spiritual1 and to describe   
the state both  of saints and sinners3  
,so that all who are alive on the face  
of the  earth1 in the language of       
scripture1 are said to be dead too1 but 
in  different senses4 ,those who are in 
a state of nature1 and under the  power 
of sin1 unpardoned and unsanctified1 are
 dead in trespasses and  sins2 yet they 
live the life of brutes in the lusts of 
the flesh1 or the  life of devils in the
 lusts of the mind2 ,eph4 ii4 #a1 #b4   
,those who are  recovered from the fall1
 and brought into a state of grace by   
the gospel  of ,christ1 are said to be  
dead also2 that is1 they are dead to    

sin2 ,rom4  vi4 #aa4 and they are       
crucified1 and so dead to the world2    
,gal4 vi4 #ad4  ,the delights of sin are
 hateful to them1 so that they allure   
them not to  forsake their ,god2 and the
 lawful enjoyments of life are so far   
tasteless to the saints1 in comparison  
of the things of heaven1 that  they have
 much less influence1 than once they    
had1 to tempt them away  from ,god1 and 
from the practice of holiness4    ,it is
 in this sense the christian ,colossians
 are said to be dead in my  text4 ,but  
they have another1 a new life1 and that 
of a different kind2  such as is        
mentioned in this verse1 and which is   
hid with ,christ in ,god2  and it is    
this hidden life shall be the chief     
subject of my discourse4    ,these      
latter words of the text afford two     
plain and easy propositions or          
doctrines4    ,i4 ,that the life of a   
christian is a hidden life4--,,ii4 ,that
 it is hid  with ,christ in ,god4 ,let  
us meditate on them in order4           

,doctrine ,i4 ,a christian's life is a  
hidden life4--,here we shall1 ,first1   
,consider what is this life1 which is   
said to be hidden4 ,and1 ,secondly1  ,in
 what respects it is so4    ,first1     
,what is this life of a christian which 
is said to be hidden8    ,not the animal
 life1 whereby he eats1 drinks1 sleeps1 
moves and walks2  this is visible enough
 to all about him4 ,not the civil life1 
as he  stands in relation to other men  
in the world1 whether as a son1 as a    
father1 a master1 or a servant1 a       
trader1 a labourer1 or an officer in    
the state3 ,for all these are public1   
and seen of men4    ,but the hidden life
 is that whereby he is a christian      
indeed2 his  spiritual life1 wherein he 
is devoted to ,god1 and lives to the    
purposes  of heaven and eternity4 ,and  
this is the same life1 which1 in other  
parts  of scripture1 is called eternal2 
for the life of grace survives the      
grave1 and is prolonged into glory4 ,the
 same life of piety and inward          

pleasure1 which begins on earth1 is     
fulfilled in heaven2 and it may be      
called the spiritual1 or the eternal    
life1 according to different  respects2 
for it is the same continued life acting
 in different stations  or places1 and  
running through time and eternity2 #a   
,john v4 #aa1 #ab4  ,eternal life is in 
the ,son1 and he that hath the ,son1    
hath this life2 it  is begun in him1 he 
is already possessed of it in some      
degree4    ,as the life of the child is 
the same with that of the full-grown    
man2 as  the same vital principles and  
powers run through the several          
successive  stages of infancy1 youth and
 manhood2 so the divine life of a saint1
  begun on earth1 runs through this     
world1 through death1 and the separate  
state of souls2 it appears in full-grown
 perfection1 in the final  heaven1 when 
the whole saint shall stand complete in 
glory4 ,thus the  spiritual life of a   
christian is eternal life begun2 and    
eternal life is  the spiritual life made

 perfect4    ,if we would describe this 
life in short1 it may be represented    
thus3 ,it  is a life of faith1 holiness 
and peace2 a life of faith1 or          
dependance  upon ,god for all that we   
want2 a life of holiness1 rendering back
 again  to ,god1 in a way of honour and 
service1 whatsoever we receive from him 
in a way of mercy2 and a life of peace  
in the comfortable sense of the  favour 
of ,god1 and our acceptance with him    
through ,jesus ,christ4 ,all  these     
begin on earth1 and in this sense faith 
itself1 as well as peace  and holiness1 
shall abide in heaven3 we shall for ever
 be dependants1  for ever happy and for 
ever holy4    ,in a state of nature the 
man lived such a sinful and carnal life1
 that  was more properly called death2  
but when he becomes a believer1 a true  
christian1 he is new created2 #b ,cor4  
v4 #ag4 hew-born2 ,john iii4 #c1  raised
 from the dead1 and quickened to a new  
life2 ,eph4 ii4 #a1 #e4 which  is called
 being risen with ,christ1 in the verses

 before my text2 ,col4  iii4 #a4 ,and   
this very spiritual life1 as the effect 
of our symbolical  resurrection with    
,christ1 is the subject of several      
verses of the #fth  chapter to the      
,romans1 whence ,i cannot but infer the 
same to be designed  here1 viz4 that the
 christian who is dead to sin1 is risen 
with  ,christ1 and alive to ,god2 as    
,rom4 vi4 #aa4 ,all the life that he    
lived  before1 with all the shew and    
bravery of it1 with all the bustle and  
business1 the entertainments and        
delights of it1 was but a mere dream1 a 
fancy1 the picture of life1 a shadow and
 emptiness1 and but little above  the   
brutes that perish4 ,now he lives a     
real1 a substantial1 a divine  life1    
a-kin to ,god and angels1 and quite of a
 different nature from what  the men of 
this world live4    ,there is this      
difference indeed which the scripture   
makes between the  spiritual life and   
the eternal4 ,the first chiefly respects
 the  operations of the soul1 for the   

life of the body is not immortal here3  
the second includes soul and body too1  
for both shall possess  immortality     
hereafter4 ,the first is attended with  
many difficulties and  sorrows2 the     
second is all ease and pleasure4 ,the   
first is represented  as the labour and 
service3 the last1 as the great1 though 
unmerited1  reward2 ,gal4 vi4 #h4 ,he   
that soweth to the ,spirit1 and fulfils 
the duties  of the spiritual life1 shall
 of the ,spirit reap life everlasting4  
,the  one is the life of holiness and   
inward peace1 though mingled with many  
defects1 and surrounded with a thousand 
disadvantages and trials3 the  other1 is
 the same life of holiness and peace1   
having surmounted every  difficulty1    
shining and exulting in full joy and    
glory4    ,secondly1 ,we come to        
consider1 in what respect this life may 
be called  a hidden life4    ,and here  
,i shall distinguish that part of it1   
which is more usually  called the       
spiritual life1 and is exercised in this

 world1 from that  which is more        
frequently called life eternal1 and     
belongs rather to the  world to come3   
and then ,i shall make distinct         
inferences from the  consideration of   
each4    ,now let us consider wherein   
the spiritual life is said to be hidden4
    ,i4 ,the acts and exercises of it   
are secret and unknown to the public    
world4 ,the saint is much engaged in the
 important and hidden concerns of  his  
divine life2 and his converse is with   
,god and ,christ1 who dwell in  the     
world of invisibles4    ,who knows the  
secret transactions between ,god and the
 soul of a  christian1 when he first    
entered into covenant with ,god1 through
 ,christ  the ,mediator1 and began this 
happy life8 ,who can tell the inward    
workings of his spirit towards ,jesus   
,christ his ,lord in the first  efforts 
of his faith1 and embraces of our       
,saviour8 ,who was acquainted  with the 
secret sorrows of his soul1 when he was 
first set a mourning  for his past sins1

 and humbled himself in bitterness      
before ,god2 ,or who  can express the   
surprizing delight1 and secret          
satisfaction he felt at  heart1 when    
,god communicated to him the first      
lively hope of forgiveness  and divine  
salvation8 ,o the unknown joys of such  
an hour which some  christians have     
experienced1 when a divine beam of light
 shone into  their souls1 and revealed  
,jesus ,christ within them1 as ,st4     
,paul speaks3  when they saw his        
all-sufficiency of righteousness and    
grace1 to answer  their infinite        
necessities2 and when they durst believe
 in him as their  ,saviour6    ,and as  
the beginnings of this life are hidden  
from the world1 so the  exercises and   
progress of it are a secret too4 ,while 
the world is  following after idols and 
vanity1 the christian1 in his retired   
chamber1  breathes after his ,god and   
his ,redeemer1 and gives a loose to his 
warmest affections1 in the pursuit of   
his ,almighty ,friend1 and his best     

beloved4 ,while the men of this world   
are vexing their spirits1 and  fretting 
under present disappointments1 he dwells
 in a lonesome corner1  mourning for his
 sins and follies4 ,and at another time1
 while the  children of vanity grow     
proud in public1 and boast of their     
large  possessions1 and inheritances1 he
 rejoices in secret1 in the hope of     
glory1 and takes divine delight in the  
fore-thought of his better  inheritance 
among the saints3 his conversation is in
 heaven2 ,phil4  iii4 #bj4    ,i might  
run through all the exercises of the    
sanctified affections1 and  the various 
parts of the divine worship1 and of the 
conduct of a saint  among the children  
of men4 ,with what humble fear does he  
entertain the  mention of the name of   
,god8 ,with what deep self-abasement1   
and inward  adoration8 ,at the presence 
of sin how is his anger stirred8 and his
 holy  watchfulness when temptations    
appear8 how does he labour and wrestle1 
fight and strive1 lest he be overcome by

 the secret enemies of his soul8  ,and  
as his bitterness of heart is unknown to
 the world1 so a stranger  intermeddles 
not with his joy2 ,prov4 xiv4 #aj4 ,he  
feeds on the same  provision which his  
,lord ,jesus did on earth1 for it his   
meat and his  drink to do the will of   
his ,father which is in heaven2 ,this is
 a feast  to the christian1 which the   
world knows not of2 ,john iv4 #cb1 #cd4 
,,ii4 ,the springs and principles of    
this life are hidden and unknown to  the
 world2 and therefore the world esteems 
many of the actions of a true  christian
 very strange and unaccountable things1 
as we shall shew  afterward1 because    
they see not the springs of them4       
,the word of ,god1 or the gospel1 with  
all the hidden treasures of it1 is  the 
chief instrument1 or means1 whereby this
 divine life is wrought and  supported  
in the soul4 ,the true christian beholds
 the purity of ,god in  the precepts2 he
 reads grace1 heaven1 and glory1 in the 
promises2 he  sees the words of the     

bible in a divine light1 and feeds      
sweetly on the  hidden blessings of     
scripture1 deriving life1 and           
nourishment1 and joy  from it2 whereas  
the carnal world go not far beyond the  
letters and  syllables4 ,the gospel1    
which is all light and glory to a saint1
 is  hidden to them that are lost2 #b   
,cor4 iv4 #c4 ,this same gospel is      
written  in the heart of a christian1   
and is the principle of his life there4 
,this is immortal and incorruptible1 the
 seed of the word abiding in the  heart2
 the image of the eternal ,god1 drawn   
out in such characters as our  nature   
can bear3 ,for the written word is a    
transcript of ,god's holiness2  and when
 it is inwrought into all the powers of 
a believing soul1 it  becomes a vital   
principle within him for ever4 ,a       
believer is1 as it  were1 cast in the   
very mould of the gospel2 so the word   
signifies2 ,rom4  vi4 #ag4 ,this is the 
word hidden in the heart1 that secures  
the saint  from sin2 ,ps4 cxix4 #aa4    

,the motives and springs that awaken a  
christian to keep up1 and maintain  this
 spiritual life1 are things hidden from 
the eyes of the world2  things eternal  
and invisible1 #b ,cor4 iv4 #ah4 ,while 
we look not at the  things that are     
seen1 that are temporal2 but at the     
things that are  unseen1 and eternal2 we
 then count the joys or sorrows of this 
world1  things of little importance2    
then we live like christians1 and the   
life  of our ,lord ,jesus is manifested1
 or copied out1 in our lives2 as ver4   
#aj1 #aa4    ,the habits of grace and   
holiness in the hearts of believers1    
whence all  the actions of the spiritual
 life proceed1 are secret and hidden4   
,who  knows how they were wrought at    
first8 how this heavenly breath1 this   
divine life was infused1 which changed a
 dead sinner into a living  saint8 ,our 
,saviour himself compares this work of  
the ,spirit to the wind2  ,john iii4 #h4
 ,we hear the sound1 we feel and see the
 effects of it1  but we know not whence 

it comes1 nor whither it goes2 so is    
every one  that is born of the ,spirit4 
,who can describe those secret and      
almighty  influences of the blessed     
,spirit on the mind and will of man1    
which work  with such a sovereign1 and  
yet such a gentle1 and con-natural      
agency1  that the believer himself      
hardly knows it1 but by the gracious    
effects  of it1 and the blessed         
alterations wrought in his soul4    ,it 
is this glorious ,agent1 this ,creator1 
this blessed ,spirit1 who is the        
uncreated principle of this life4 ,the  
,spirit1 as proceeding from our  ,lord  
,jesus ,christ1 begun this life at first
 in the soul3 and the same  glorious    
unseen power carries it on through all  
difficulties and  oppositions1 and will 
fulfil it in glory4    ,i must add also1
 that ,christ himself1 who is said to be
 our life in the  verse following my    
text1 is at present hidden from us2 he  
dwells in the  unseen world1 and the    
heavens must receive him till the       

restitution of  all things2 ,acts iii4  
#ba4 ,christ ,jesus is the bread from   
heaven2 ,john  vi4 #cb1 #cc4 by which   
the believer is nourished2 he is the    
hidden manna1  the divine food of souls3
 ,it is upon him the christian lives    
daily and  hourly2 it is upon the blood 
of the ,lamb1 which is carried up to the
  mercy-seat1 that the believer lives   
for pardon and peace with ,god3 ,it is  
upon the righteousness of his ,lord and 
,head1 that he lives for his            
everlasting acceptance before the       
throne2 it is upon the grace and        
strength of ,christ1 that he rests and  
depends all the day1 when he is  called 
forth to encounter the boldest          
temptations1 to fulfil the most         
difficult duties1 or to sustain the     
heaviest strokes of a painful           
providence4 8,surely1 saith the saint1  
in the ,lord alone have ,i              
righteousness and strength2 ,is4 xlv4   
#bd4 ,in the ,lord my ,saviour1 whom    
the world sees not2 but ,i see him by   

the eye of faith40    ,i shall enlarge  
farther on this subject under the second
 doctrine4    ,thus1 whether we consider
 the spiritual acts and exercises of    
this  christian life1 or the springs and
 principles of it1 still we shall find  
it has just reason to be called a       
secret1 or a hidden life4    ,before ,i 
proceed1 ,i shall lay down these two    
cautions3    #ast ,caution4 ,though it  
is a hidden life1 yet ,i entreat my     
christian  friends1 that they would not 
suffer it to be such a secret1 as to be 
unknown to themselves4 ,god has ordained
 it to be hidden1 not that it  might    
always be unknown to you1 but that you  
might search after it with  diligence2  
and that when you find yourselves       
possessed of it1 you might  rejoice in  
the evidences of your life and his love4
 ,be not satisfied  then1 ,o ye         
professors of the gospel6 until you have
 searched and found  this divine life   
within you4 ,what a poor life must that 
christian live1  who goes from day to   

day1 and from year to year1 and still   
complains1 ,i  know not whether ,i am   
alive or no6    ,labour1 therefore1     
after self-acquaintance1 since ,god has 
been pleased  in his word1 to furnish us
 with sufficient means to find out our  
estate2  #a ,john v4 #ag4 ,these things 
,i write unto you1 says the apostle1    
that ye  may believe on the name of the 
,son of ,god1 and that ye may know that 
ye  believe4 ,it is a dishonour to the  
gospel of ,christ1 to abide always in   
darkness and doubtings1 and to rest     
contented in so uncomfortable a  frame4 
,we are told in ,rev4 ii4 #ag4 that     
those whose life is supported by  this  
hidden manna1 have also a white stone   
given them1 with a new name  in it1     
which no man knows1 save he that        
receives it3 that is1 they have  divine 
absolution and pardon of their sins1    
which was represented  heretofore1 in   
some courts of judicature1 by the gift  
of a white stone2  but surely1 if my own
 name were written in it1 ,i would use  

my utmost  endeavours to read the       
inscription myself1 though it may be a  
secret to  the rest of mankind2 then my 
,god and ,saviour shall have the honour 
of  his pardoning love1 and then my soul
 shall enjoy the consolation4    #b;d   
,caution4 ,though it be a hidden life in
 the sacred operations and the  springs 
of it1 yet the world ought to see the   
blessed effects of it4 ,we  must hold   
forth to men the word of life2 ,phil4   
ii4 #af4 ,let the world  see that we    
live to ,god1 and that by the secret    
power of his word in the  gospel4       
,the christian life is no fantastic and 
visionary matter1 that consists  in warm
 imaginations1 and pretences to inward  
light and rapture2 it is a  real change 
of heart and practice1 from sin to      
holiness1 and a turn of  soul from earth
 toward heaven4 ,it has been dressed up1
 indeed1 like  enthusiastic foolery1 by 
the impious wits of men1 and painted for
 a  subject of ridicule and reproach4   
,thus the saints and holy martyrs have  

been clad in a fool's-coat1 or a        
bear's-skin1 but they are still men1    
and wise men too2 they have been dressed
 up like devils1 but they are  still the
 sons of ,god4 ,so secret piety has     
solid reason and scripture  still on its
 side1 whatever silly scandals have been
 cast upon it2 there  is no cause1      
therefore1 to be ashamed of professing  
it4 ,there is nothing  in all the       
christian life1 that a man needs to     
blush at4 ,we have  renounced the hidden
 things of dishonesty1 knavery1 and     
uncleanness1  when we began to be       
christians2 #b ,cor4 iv4 #b4 ,it is our 
glory that we  are alive to ,god1 and we
 should be ashamed of nothing that      
either  exercises or maintains this     
life4 ,none of the duties of worship1   
none of  the practices of godliness1    
that render religion honourable among   
men1  and make ,god our ,saviour appear 
glorious in the world1 should be        
neglected by us1 whenever we are called 
to practise or profess them4    ,the    

effects of this hidden life should not  
all be secret1 though the  springs of it
 are so2 for christians are commanded to
 make their light  shine before men1    
that others may glorify their ,father   
which is in  heaven2 ,mat4 v4 #ad1 #ae1 
#af4 ,the lights of the world must not  
place  themselves under a bushel1 and be
 contented to shine there useless and   
alone2 we must give honour to ,god in   
public4 ,and though we are commanded  to
 practise such secrecy and self-denial  
in our deeds of charity1 as may  secure 
us from all ostentation and pride1 yet  
we must sometimes make it  appear too1  
that we do good to men1 that            
christianity may have the glory  of it4 
,we must feed the hungry1 we must clothe
 the naked1 we must love  all men1 even 
our enemies1 and discover to the world  
that we are  christians1 by noble and   
sublime practices of every virtue and   
every  duty1 as far as it is possible1  
even by the best works1 to discover     
inward religion4    ,this sermon may be 

divided here4    ,i proceed now to draw 
some inferences from the hidden nature  
of the  spiritual life4    ,i4 ,and my  
first inference would teach you not to  
rest satisfied with any  externals3 for 
they who put forth no other acts of     
life1 but what the  world sees1 are no  
true christians4    ,we eat1 we drink1  
and sleep2 that is the life of nature2  
we buy and  sell1 we labour and         
converse2 that is the civil life2 we    
trifle1 visit1  tattle1 flutter1 and    
rove among a hundred impertinencies1    
without any  formed1 or settled design  
what we live for2 that is the idle life2
 and  it is the kindest name that ,i can
 bestow upon it4 ,we learn our creed1 we
  go to church1 we say our prayers1 and 
read chapters or sermons2 these  are the
 outward forms of the religious life4   
,and is this all8 ,have we no  daily    
secret exercises of the soul in         
retirement and converse with ,god8  ,no 
time spent with our own hearts8 ,are we 
never busied1 in some hidden  corner1   

about the affairs of eternity2 ,are     
there no seasons allotted for  prayer1  
for meditation1 for reading in secret1  
and self-enquiries8  ,nothing to do with
 ,god alone in a whole day together8    
,surely this can  never be the life of a
 christian8    ,remember1 ,o man1 there 
is nothing of all the labours or        
services1 the  acts of zeal or devotion1
 that thou canst practise in public1 but
 a  subtle hypocrite may so nearly      
imitate the same1 that it will be hard  
to  discover the difference4 ,there is  
nothing of all these outward forms1     
therefore1 that can safely and          
infallibly distinguish thee from a      
hypocrite and false professor2 for the  
same actions may proceed from  inward   
motions and principles widely different4
 ,if you would obtain any  evidence that
 you are a christian indeed1 you must   
make it appear to  your own conscience  
by the exercises of the hidden life1 and
 the secret  transactions between ,god  
and your soul4 ,he was not a ,jew of    

old1 who was  one outwardly in the      
letter only2 nor is he a christian1 who 
has mere  outward forms2 but a ,jew or a
 christian1 in the sight of ,god1 is    
such a  one as hath the religion in his 
heart1 and in spirit1 whose praise is   
not of men1 but of ,god8 ,rom4 ii4 #bh1 
#bi4    ,,ii4 ,inference4 ,the life of a
 saint is a matter of wonder to the     
sinful  world2 for they know not what he
 lives upon4 ,the sons of ambition      
follow  after grandeur and power2 the   
animals of pleasure pursue all the      
luxuries of sense2 the miser hunts after
 money1 and is ever digging for  gold4  
,it is visible enough what these wise   
men live upon4 ,but the  christian1 who 
lives in the power and glory of the     
divine life1 seeks  after none of these1
 any farther than as duty leads him1 and
 the  supports and conveniencies of life
 are needful1 in the present state of   
his habitation in the flesh4 ,the sinner
 wonders what it is the saint  aims at1 
while he neglects the tempting idols    

that himself adores1 and  despises the  
gilded vanities of a court1 and abhors  
the guilty scenes of  a voluptuous life4
 ,christ and his children are1 and will 
be1 signs and  wonders to the age they  
live in2 ,is4 viii4 #ah4 compared with  
,heb4 ii4  #ac4    ,the men of this     
world wonder what a christian can have  
to say to ,god in  so many retiring     
hours as he appoints for that end2 what 
strange  business he can employ himself 
in2 how he can lay out so much time in  
affairs1 which the carnal mind has no   
notion of4 ,on the other hand1 the      
saint1 when he is in a lively frame1    
thinks that all the intervals of  his   
civil life1 and all the vacant seasons  
that he can find between the  necessary 
duties of his worldly station1 are all  
little enough to  transact affairs of   
such awful importance as he has to do   
with ,god1 and  little enough to enjoy  
those secret pleasures1 which the       
stranger is  unacquainted with4 ,the    
children of ,god pray to their heavenly 

,father in  secret1 and they feel       
unknown refreshment and delight in it2  
and they  are well assured1 that their  
,father who seeth in secret will        
hereafter  reward them openly2 ,mat4 vi4
 #f4    ,it is no wonder1 that the      
profane world reproaches true christians
 as  dull1 lifeless creatures1 animals  
that have neither soul nor spirit in    
them1 because they do not see them run  
to the same excess in things of  the    
lower life4 ,alas6 they know not that   
the life of a christian is on  high2    
they see it not1 for it is hidden2 and  
therefore they wonder we  are not busily
 engaged in the same practices and      
pursuits as they are2 #a  ,pet4 iv4 #d4 
,they think it strange that we run not  
to the same excess of  riot4 ,the world 
sees nothing of our inward labour and   
strife against  flesh and self1 our     
sacred contest for the prize of glory2  
they know  nothing of our earnest       
enquiries after an absent ,god1 and a   
hidden  ,saviour2 and least of all do   

they know the holy joys1 and retired    
pleasures of a christian1 because these 
are things which are seldom             
communicated to others2 and therefore   
the world grows bold to call  religion a
 melancholy thing1 and the christian a  
mere mope4 ,but the soul  who lives     
above1 who lives within sight of the    
world of invisibles1 can  despise the   
reproach of sinners4    ,,iii4          
,inference4 ,see the reason why         
christians have not their passions so   
much engaged in things of this life as  
other men have1 because their  chief    
concern is about their better life1     
which is hidden and unseen4  ,they can  
look upon fine equipages1 gay clothes1  
and rich appearances in  the world1     
without envy2 they can survey large     
estates1 and see many  thousands gotten 
in haste by those that resolve to be    
rich1 and yet not  let loose one        
covetous wish upon them2 they have a    
,god whom they worship  in secret1 and  
trust his blessing to make them         

sufficiently rich in the  way of        
diligence in their stations3 they hope  
they shall have blessings  mingled with 
their mean estate1 and no sorrows added 
to their wealth4    ,they can find      
themselves exalted by providence to high
 stations in the  world1 and not to be  
puffed up in countenance1 nor swell at  
heart4 ,if  they are but watchful to    
keep their divine life vigorous they    
will  distinguish themselves as         
christians1 even in scarlet and gold1   
and that  by a glorious humility4 ,they 
know that all their advancements on     
earth  are but mean and despicable      
things1 in comparison of their highest  
hopes1 and their promised crown in      
heaven4 ,they can meet threatening      
danger1 diseases1 and deaths1 without   
those terrors that overwhelm the  carnal
 sinner2 for their better life shall    
never die4 ,they can sustain  losses1   
and sink in the world1 when it comes by 
the mere providence of  ,god1 without   
their own culpable folly1 and bear it   

with a humble  resignation of spirit1   
and with much inward serenity and peace2
 for the  things which they have lost1  
were not their life2 all these were     
visible1 but their life is hidden2      
,phil4 iv4 #ab4 ,i know how to be       
abased1 and how to be exalted2 ,i know  
how to abound1 and to suffer want2  ,i  
can do all these things through ,christ 
strengthening me3 ,christ1 who  is the  
principle of my inward life4 ,o6 that   
the christians of our day  had more of  
this sublime conduct1 more of these     
noble evidences of the  life of         
christianity4    ,,iv4 ,inference4 ,how 
vain and needless a thing is it for a   
christian to  affect popularity and to  
set up for a shew in this world4 ,how   
vain is it  for him to be impatient to  
appear and shine among men1 for he has  
honours and treasures1 joys and glories1
 that are incomparably greater1  and yet
 a secret to the world4 ,a christian's  
true life is hidden1 and he  should not 
be too fond of public and gay           

appearances4 ,the apostle ,peter  gives 
advice how the christian women should   
behave themselves not as the  rest of   
the world do1 who set themselves forth  
to public shew1 with many  ornaments of 
gold and pearl2 but the believer should 
adorn herself with  modesty1 and with   
every grace1 in the hidden man of the   
heart2 #a ,pet4  iii4 #d4    ,how       
unreasonable is it for us who profess   
the christian life to be cast  down1 if 
we are confined to an obscure station in
 the world6 ,was not the  ,lord of      
glory1 when he came down on earth to    
give us a pattern of the  spiritual     
life1 content to be obscure for thirty  
years together6 ,was he  not unknown to 
men1 but as a common carpenter1 or a    
poor carpenter's  son6 ,and in those    
four years of appearance which he made  
as a preacher1  how mean1 how           
contemptible were the circumstances of  
life which he  chose8 ,and shall we be  
impatient and fretful under the same    
humbled  estate8 ,do we dislike so      

divine a precedent8 ,must we1 like      
mushrooms of  the earth1 be exalted1 and
 grow fond of making a public figure1   
when the  ,king of heaven was so poor   
and lowly8 ,we lose public honour and   
applause  indeed1 but perhaps our hidden
 life thrives the better for it1 when we
  resist the charms of grandeur4        
,besides1 this is not a christian's time
 for appearing1 whilst ,christ  himself 
is absent and unseen4 ,the believer's   
shining-time is not yet  come2 but the  
marriage-day of the ,lamb is hastening1 
and the bride is  making herself ready4 
,the general resurrection is our great  
shining-day3  ,when ,christ1 who is our 
life1 shall appear1 then shall we also  
appear  with him in glory3 ,col4 iii4   
#d4 and the christian is content to stay
  for his robes of light1 and his public
 honours1 till the dawn of that         
glorious morning4 ,nor shall we dare to 
be censorious of those who make a  poor 
figure1 and but mean appearance in the  
world2 perhaps they are some  of        

,christ's hidden ones2 they promise but 
little1 and shew but little1  either wit
 or parts1 prudence or power1 skill or  
influence2 and perhaps  they have but   
little too2 but they know ,god1 they    
trust in ,christ1 they  live a divine   
life1 and have glorious communications  
from heaven in  secret daily1 they make 
daily visits to the court of glory1 and 
are  visited by condescending grace4    
,you see in all these instances1 that   
popularity and shew are not at all      
necessary for a christian4    ,v4       
,inference4 ,how exceeding difficult is 
it for those who are exalted to  great  
and public stations in the world to     
maintain lively christianity6  ,they    
have need of great and uncommon degrees 
of grace to maintain this  hidden life4 
,how hardly shall they that have riches 
enter into the  kingdom of ,god6 ,these 
are our ,saviour's own words2 ,mark x4  
#bc4 and he  gave this reason for it1   
ver4 #bd4 because it is so hard for     
those that  have riches1 not to trust in

 them1 not to live entirely upon them1  
and  make them their very life4    ,how 
hard is it for men in high posts of     
honour1 to take due care that  their    
graces thrive1 while they are all day   
engaged1 either in the  fatigues of     
office1 in state and pomp of their own1 
or in everlasting  attendances on the   
will of some superior2 so that they have
 few moments  in a day1 wherein they are
 capable of retiring1 and holding any   
converse  with themselves or with       
heaven4 ,but ,o6 how pleasant is it to  
such as are  advanced in the providence 
of ,god1 and have a value for their     
hidden  life1 to steal an hour of       
retirement from the burden of their     
public  cares6 ,how sweet is the        
recovery of a few minutes1 and how well 
filled  up with active devotion6 ,the   
secret life of a christian grows much in
  the closet1 and without a retreat from
 the world it cannot grow4 ,abandon  the
 secret chamber1 and the spiritual life 
will decay3 ,doubtless many of  you can 

witness that you have found it so2 and  
your own mournful  experience echoes to 
the words of our ministry in this point4
    ,there was an ancient philosopher1  
who1 when he had lost his riches in a   
storm at sea1 gave thanks to providence1
 under a heathen name2 8,i thank  thee1 
fortune1 that hast now forced me to     
retire1 and to live within my  cloak20  
that is1 upon the supports of           
philosophy1 in meaner  circumstances of 
life4 ,how much more should the         
christian be pleased  with a private    
station1 who has the supports of the    
gospel to live upon1  and to sweeten his
 retirements6 ,how cautious should      
christians be1  therefore1 of the       
management of all the public affairs of 
their civil  life1 lest they do any that
 should hurt their secret or religious  
life6  ,we should be still enquiring1   
8,will such sort of company to which ,i 
am  now invited2 such a gainful trade   
which ,i am ready to engage in2 such a  
course of life which now lies before me2

 tempt me to neglect my secret  converse
 with ,god8 ,does it begin to alienate  
my heart from heaven1 and  things       
unseen8 then let me suspect and fear    
it40 ,be afraid1 christians1  of what   
grieves the blessed ,spirit of ,christ1 
who is the principle of  your life and  
may provoke him to retire from you4 ,be 
diligent in such  enquiries1 be very    
watchful and jealous of every thing that
 would call  your thoughts outward1 and 
keep them too long abroad4 ,christians  
should  live much at home1 for theirs is
 a hidden life4    ,,vi4 ,inference4 ,we
 may see here divine wisdom in          
contriving the  ordinances of the       
gospel1 with such plainness1 and such   
simplicity1 as  best serves to promote  
the hidden life of a christian4 ,pomp   
and  ceremony1 gilded and sparkling     
ornaments1 are ready to call the soul   
abroad1 to employ it in the senses1 and 
divert it from that spiritual           
improvement1 which the secret life of a 
christian requires1 and which           

gospel-institutions were designed for4  
,you see in the heathen world1 and you  
see in popish countries1 that the  gay  
splendours of worship tempt the hearts  
of the worshippers to rest in  forms1   
and to forget ,god2 and we may fear the 
greatest part of the  people lay under  
the same danger in the days of ,judaism4
 ,i grant indeed1  that where pompous   
and glittering rites of religion are of 
special  divine appointment1 and were   
designed to typify the future glories of
 a  more spiritual church and worship2  
there they might hope for divine aids   
to lead their minds onward beyond the   
type1 to those designed glories4  ,but  
carnal worshippers are the bulk of any  
sect or profession4 ,all  mankind1 by   
nature1 is ready to take up with the    
forms of godliness1 and  neglect the    
secret power4 ,we naturally pay too much
 reverence to shining  formalities and  
empty shews4 ,set a christian to read   
the most spiritual  parts of gospel1 on 
one page of the bible1 and let some     

scene of the  history be finely graven1 
and painted on the opposite side2 his   
holy  meditations will be endangered by 
his eyes1 fair figures and colours      
attract the sight1 and tempt the soul   
off from refined devotion4    ,i cannot 
think it any advantage to christian     
worship1 to have churches  well adorned 
by the statuary and the painter2 nor can
 gay altar-pieces  improve the communion
 service4 ,while gaudy glittering images
 attract and  entertain the outward     
sense1 the soul is too much attached to 
the  animal1 to keep itself at a        
distance2 while the sight is regaled and
  feasted1 the sermon runs to waste1 and
 the hidden life withers and  starves4  
,when the ear is soothed with a variety 
of fine harmony1 the  soul is too often 
allured away from spiritual worship1    
even though a  divine song attend the   
music4 ,our ,saviour therefore1 in much 
wisdom1 and  in much mercy1 has         
appointed blessed ordinances for his    
church1 with  such plainness and        

simplicity1 as may administer most      
support and  nourishment to the secret  
life4 ,thus ,i have finished the remarks
 on the  hidden life of a christian1    
considered as to its spiritual exercises
 in  this present world4    ,i proceed  
to consider1 in what respects this life 
is hidden1 as it is  more usually called
 eternal life1 or to be exercised and   
enjoyed in  heaven4    ,and here we must
 confess1 that we are much at a loss to 
say any thing  more than the scripture  
hath said before us4 ,life and          
immortality1  indeed1 are brought to    
light by the gospel of ,christ1 in far  
brighter  measures than the former ages 
and dispensations were acquainted with2 
#a  ,tim4 i4 #aj4 ,but still1 what the  
apostle says concerning all the         
blessings of the gospel1 we may repeat  
emphatically concerning heaven1  that   
eye hath not seen1 that ear hath not    
heard1 that it hath not  entered into   
the heart of man to conceive2 nor indeed
 hath ,god himself  revealed but a very 

small part of the things he hath        
prepared1 in the  future world1 for them
 that love him2 #a ,cor4 ix4 #aj4 ,it   
doth not yet  appear what we shall be2  
the glory of that state is yet a great  
secret  to us2 #a ,john iii4 #b4 ,we    
know much better what it is not1 than   
what it  is3 we can define it best by   
negatives4 ,absence from the weaknesses1
  sins1 and sorrows of this life1 is our
 best and largest account of it1        
whether we speak of the separate state1 
or the heaven of the  resurrection4     
,the veil of flesh and blood divides us 
from the world of spirits2 we  know not 
the manner of their life in the state of
 separation3 we are at  an utter loss as
 to their stations and residences2 what 
relation they  bear to any part of this 
material creation2 whether they dwell in
 thin  airy vehicles1 and are           
inhabitants of some starry world1 or    
planetary  region2 or whether they      
subsist in their pure intellectual      
nature1 and  have nothing to do with any

 thing corporeal1 till their dust be    
recalled  to life4 ,we are unacquainted 
with the laws by which they are         
governed1  and the methods of their     
converse3 we know little of the         
businesses they  are employed in1 those 
glorious services for their ,god and    
their  ,saviour1 in which they are      
favoured with assistant angels2 and     
little  are we acquainted with their    
joys1 which are unspeakable and full of 
glory4 ,the very language of that world1
 is neither to be spoken nor  understood
 by us2 ,st4 ,paul heard some of the    
words of it1 and had a  faint glimpse of
 the sense of them2 but he could not    
repeat them again  to mortal ears2 nor  
had he power1 nor leave to tell us the  
meaning of  them2 #b ,cor4 xii4 #d4     
,for1 whether he was in the body1 at    
that time1 or  out of the body1 he      
himself was not able to determine4      
,and as for the heaven of the           
resurrection2 what sort of bodies shall 
be  raised from the dust1 for perfect   

spirits to dwell in1 is as great a      
secret4 ,a spiritual body is a mystery  
to the wisest divines and  philosophers2
 where our habitation shall be1 and what
 our special  employment through the    
endless ages of immortality1 are among  
the hidden  unsearchables4 ,the most    
that we know1 is1 that we shall be made 
like to  ,christ1 and we shall be where 
he is1 to behold his glory2 #a ,john    
iii4 #b4  and ,john xvii4 #bd4    ,if   
the eternal life of the saints be so    
much a secret at present1 we may  draw  
these two or three inferences from it4  
,i4 ,inference4 ,how necessary is it for
 a christian to keep faith awake  and   
lively1 that he may maintain his        
acquaintance with the spiritual and     
unseen world6 ,it is faith that         
converses with invisibles3 faith is the 
substance of things hoped for1 and the  
evidence of things not seen2  ,heb4 xi4 
#a4 ,it is faith that deals in hidden   
traffic1 and grows rich in  treasures   
that are out of sight4 ,it is by faith  

in the ,son of ,god1 we  live this      
spiritual life1 by faith in an absent   
,saviour2 ,gal4 ii4 #bj4  ,whom having  
not seen we love2 and though we see him 
not1 yet believing1  we rejoice2 #a     
,pet4 i4 #h4 ,let the christian1        
therefore1 maintain a holy  jealousy1   
lest too much converse with the things  
of sense1 dull the eye  of his faith1 or
 weaken the hand of it4 ,let him put his
 faith into  perpetual exercise1 that he
 may live within the view of those      
glories  that are hidden from sense2    
that he may keep his hold of eternal    
life2  that he may support his hopes1   
and secure his joys4 ,until we can live 
by  sight1 let us walk by faith2 #b     
,cor4 v4 #g4    ,though the life of     
heaven be hidden1 yet so much of it is  
revealed as to  give faith leave to lay 
hold of it2 and yet not so much1 as to  
make the  hand of faith needless4 ,it is
 brought down by our ,lord ,jesus       
,christ in  the gospel1 within the view 
of faith1 that we might live in         

expectation  of it1 and be animated to  
the glorious pursuit2 but it is not     
brought  within the reach of sense1 for 
we are now in a state of trial2 and this
  is not the proper time nor place for  
sight and enjoyment4    ,,ii4           
,inference4 ,how little is death to be  
dreaded by a believer1 since it  will   
bring the soul to the full possession of
 its hidden life in heaven6  ,it is a   
dark valley that divides between this   
world and the next2 but it  is all a    
region of light and blessedness beyond  
it4 ,we are now borderers  on the       
eternal world1 and we know but too      
little of that invisible  country4      
,approaching death opens the gates to   
us1 and begins to give our  holy        
curiosity some secret satisfaction2 and 
yet how we shrink backward  when that   
glorious unknown city is opening upon   
us6 and are ready to beg  and pray that 
the gates might be closed again3 8,o6   
for a little more  time1 a little longer
 continuance in this lower visible      

world60 ,this is  the language of the   
fearful believer3 ,but it is better to  
have our  christian courage wrought up  
to a divine height1 and to say1 8,open  
ye  everlasting gates1 and be ye lift   
up1 ,o ye immortal doors1 that we may   
enter into the place where the ,king of 
,glory is40 ,there we shall see  ,god1  
the great unknown1 and rejoice in his   
overflowing love4 ,we shall  see him not
 as we do on earth1 darkly1 through the 
glass of ordinances2  but inferior      
spirits shall converse with the ,supreme
 ,spirit1 as bodies  do with bodies2    
that is face to face2 #a ,cor4 xiii4    
#ab4    ,there shall we behold ,christ  
our ,lord in the dignity of his         
character as  ,mediator1 in the glory of
 his kingdom1 and the all-sufficiency of
 his  godhead2 and we shall be for ever 
with him4 ,there shall we see millions  
of blessed spirits1 who have lived the  
same hidden life as we do1 and  passed  
through this vale of tears1 with the    
same attending difficulties  and        

sorrows1 and by the same divine         
assistances4 ,they were unknown1 and    
covered with dust as we are1 while they 
dwelt in flesh1 but they appear         
all-glorious and well known in the world
 of spirits1 and exult in open  and     
immortal light3 ,we shall see them1 and 
we shall triumph with them in  that day2
 we shall learn their language1 and     
taste their joys3 we shall  be partakers
 of the same glory1 which ,christ our   
life1 diffuses all  around him1 on the  
blessed inhabitants of that intellectual
 world4    ,,iii4 ,inference4 ,how      
glorious is the difference between the  
two parts of  the christian's life1 viz4
 the spiritual life on earth1 and the   
perfection of eternal life in heaven2   
when all that is now hidden shall  be   
revealed before men and angels6 ,come   
now1 and let us take occasion  from this
 discourse1 to let loose our meditations
 one stage beyond death  and the        
separate state1 even to the morning of  
the resurrection1 and the  full and     

public assembly of all the saints4 ,o   
what an illustrious  appearance6 ,what a
 numerous and noble army of new         
creatures6 ,creatures  that were hidden 
in this world among the common herd of  
mankind1 and  their bodies hidden in the
 grave1 and mingled with common dust1   
rising  all at once1 at the sound of a  
trumpet1 into public light and glory2   
the  same persons1 indeed1 that once    
inhabited mortality1 but in far         
different equipage and array4 ,the      
christian1 on earth1 is like the rough  
diamond among the common pebbles of the 
shore2 in the resurrection-day  the     
diamond is cut and polished1 and set in 
a tablet of gold4 ,all that  inward     
worth and lustre of holiness and grace1 
which are now hidden1  shall be then    
visible and public before the eyes of   
the whole creation4  ,then the saints   
shall be known by their shining1 in the 
day when the  ,lord makes up his jewels2
 ,mal4 iii4 #ag4 ,when the spirits of   
the just  made perfect in all the       

beauties of holiness1 shall return to   
their  former mansions1 and become men  
again2 when their bodies are raised from
  the dust1 in the likeness of the body 
of our blessed ,lord1 how shall all  the
 saints shine in the kingdom of their   
,father1 though in the kingdoms  of this
 world they were obscure and            
undistinguished6 ,they shall appear1  in
 that day1 as the meridian sun breaking 
from a long and dark eclipse2  and the  
sun is too bright a being to be unknown2
 ,mat4 xiii4 #dc4    ,what is there in a
 poor saint here1 that discovers what he
 shall be  hereafter8 ,how mean his     
appearance now6 how magnificent in that 
day8  ,what was there in ,lazarus on the
 dung-hill1 when the dogs licked his    
sores1 that could lead us to any thought
 what he should be in the bosom  of     
,abraham8 ,what is there in the martyrs 
and confessors1 described in  ,heb4 xi4 
those holy men1 with their sheep-skins1 
and their goat-skins  upon them1        
wandering in deserts1 and hidden in dens

 and caves of the  earth8 ,what was     
there in these poor and miserable       
spectacles that looks  like a saint in  
glory8 or that could give us any        
intimation what they  shall be in the   
great rising day8    ,now are we the    
sons of ,god1 but it does not yet appear
 what we shall  be2 #a ,john iii4 #b4   
,we can shew no pattern of it here      
below4 ,shall we go  to the palaces of  
eastern princes1 and borrow their crowns
 and sparkling  attire1 to shew how the 
saints are drest in heaven8 ,shall we   
take their  marble pillars1 their roofs 
of cedar1 their costly furniture of     
purple  and gold1 to describe the       
mansions of immortality8 ,shall we      
attend the  chariot of some ,roman      
general1 with all the ensigns of        
victory1 leading  on his legions to     
triumph1 and fetch robes of honour1 and 
branches of  palm to describe that      
triumphant army of christian conquerors8
 ,the  scripture makes use of these     
resemblances1 indeed1 in great          

condescension1 to represent the glories 
of that day1 because they are  the      
brightest things we know on earth4 ,but 
they sink as far below the  splendours  
of the resurrection1 as earth is below  
heaven1 or time is  shorter than        
eternity4    ,what is all the dead      
lustre of metals1 and silks1 and shining
 stones1 to  the living rays of divine  
grace springing up1 and shooting into   
full  glory8 ,faith into sight1 hope    
into enjoyment1 patience into joy and   
victory1 and love into its own          
perfection8 ,then all the hidden virtues
  and graces of the saints1 shall appear
 like the stars at midnight1 in an      
uncloudy sky4 ,then shall it be made    
known to all the world1 these were  the 
men that wept and prayed in secret2 it  
shall be published then in  the great   
assembly1 these were the persons who    
wrestled hard with their  secret sins1  
that sought the face of ,god1 and his   
strength1 in their  private chambers1   
and they are made more than overcomers  

through him  that hath loved them4 ,the 
poor trembling christian who lived this 
hidden  and divine life1 but scarce knew
 it himself nor durst appear among the  
churches on earth1 shall lift up his    
head1 and rejoice amidst the church     
triumphant2 and the hidden seed of      
grace1 that was watered with so many    
secret tears1 shall spring up into a    
rich and illustrious harvest4 ,this  is 
the day which shall bring to light a    
thousand works of hidden piety1  for the
 eternal honour of ,christ and the      
saints2 as well as the hidden  things of
 darkness1 to the sinners' everlasting  
confusion2 ,mat4 xxv4  and #a ,cor4 iv4 
#e4    ,thus the spiritual life of      
christians1 which was concealed in this 
world1 shall appear in the other in full
 brightness2 and they themselves  shall 
be amazed to see what divine honours    
,jesus the ,judge shall cast  upon their
 poor secret services and sufferings4   
,but in what supreme glory shall their  
life display itself1 when both  parts of

 the human compound are rejoined after  
so long a separation6  ,this is life    
eternal indeed1 and joy unspeakable4    
,how gloriously shall  the perfections  
and honours1 both of body and mind1     
unfold themselves1  and rise far above  
all that they heard1 or saw1 or could   
conceive6 ,each  of them surprized1 like
 the queen of ,sheba in the court of    
,solomon1  shall confess with thankful  
astonishment and joy1 that not one half 
of  it was told them1 even in the word  
of ,god4 8,and was this the crown10     
shall the christian say1 8for which ,i  
fought on earth at so poor and  feeble a
 rate8 ,and was this the prize for which
 ,i ran with a pace so  slow and lazy8  
,and were these the glories which ,i    
sought with so cold  and indifferent a  
zeal in yonder world8 ,o shameful       
indifference6 ,o  surprizing glories6 ,o
 undeserved prize and crown6 ,had ,i    
imagined how  bright the blessing was1  
which lay hidden in the promise1 surely 
all my  powers had been animated to a   

warmer pursuit4 ,could ,i have seen what
 ,i  ought to have believed2 had ,i but 
taken in all that was told me           
concerning this glorious and eternal    
life1 surely ,i would have ventured     
through many deaths to secure the       
possession of it4 ,o guilty negligence6 
and criminal unbelief6 ,but thy         
sovereign mercy1 ,o my ,god1 has        
pardoned  both1 and made me possessor of
 the fair inheritance4 ,behold1 ,i bow  
at  thy feet for ever1 and adore the    
riches of overflowing grace40 ,amen4    
,,sermon ,x4                     ,the   
,hidden ,life of a ,christian4   ,,col4 
iii4 #c4--;,for ye are dead1 and your   
life is hid with ,christ in ,god4       
,,the ,,second ,,part4      ,it is to   
the christian converts who were at      
,colosse1 that the apostle  addresses   
himself1 in this strange language3 ,ye  
are dead1 and yet ,i tell  you where    
your life is4 ,this divine writer       
delights sometimes to  surprize his     
readers1 by joining such opposites1 and 

uniting such  distant extremes4 ,but can
 a dead person have any life in him8    
,yes1 and a  noble one too1 ye are dead 
to the world1 and dead to sin1 but ye   
have a  life of another kind than that  
which belongs to the sinners of this    
world3 your life is spiritual and holy2 
theirs is sinful1 and engaged in  the   
works of the flesh3 ,your life is       
heavenly1 and seeks the things  which   
are above2 theirs is derived from the   
earth1 and grovels in the  dust3 ,your  
life is everlasting1 for your souls     
shall live for ever in a  glorious      
state1 and your bodies shall be raised  
from death into equal  immortality1 and 
a partnership of the same glory2 but    
their best life is  only a temporal one1
 and when that is at an end1 all their  
joys1 and  their hopes are for ever at  
an end too1 and their eternal sorrows   
begin4    ,but this life of a christian 
is a hidden life4 ,that was the first   
doctrine ,i raised from the text4 ,both 
the operations and the springs of  it1  

are a secret to the world1 and the      
future glories of it1 when it is  most  
properly called eternal life1 are still 
a greater secret1 and much  more        
unknown3 ,yet1 saith the apostle1 ,i can
 acquaint you where the  springs of it  
lie1 and whence all the future glories  
of it are to be  derived2 they are      
hidden in ,god1 with our ,lord ,jesus   
,christ4 ,now by  giving so short a     
hint1 in a word or two1 where this our  
life is hid1 he  has said something     
greater1 and brighter1 and more sublime1
 concerning  it1 that if he had shewn   
us1 from a high mountain1 at noon-day1  
all the  kingdoms of this world1 with   
all the dazzling glories of them1 and   
then  pointed downward1 8there your life
 is40    ,let this therefore be the     
second doctrine1 and the subject of our 
present meditations1 that the life of a 
christian is hidden with ,christ  in    
,god4 ,it is hidden in ,god1 as the     
first original and eternal spring of    
it1 and entrusted with ,christ as a     

faithful ,mediator2 it is hid in ,god1  
where our ,lord ,jesus ,christ is1 and  
he is appointed to take care of it  for 
us2 for he also is called our life2     
verse #d4    ,the method ,i shall take  
for the improvement of this truth1 is1  
to  explain these words of the apostle  
more at large1 and then deduce some     
inferences from them4    ,the first     
enquiry will arise1 in what respect the 
christian's life is  said to be hidden  
in ,god8 ,and1 secondly1 ,what is meant 
by its being  hidden with ,christ8      
,i4 ,first1 ,in what respect is the life
 of a christian said to be hidden  in   
,god8    ,the word ,god is taken in     
scripture1 either in general for the    
divine  nature1 which is the same in the
 ,father1 ,son1 and ,holy ,spirit2 or1  
in  particular1 for the person of the   
,father4 ,and ,i do not see any absolute
  necessity to determine1 precisely1    
which was the meaning of the apostle  in
 this place4 ,the three particulars by  
which ,i shall endeavour to  explain it1

 will include both4 ,the life of a      
christian is hidden in ,god2  that is1  
in the all-sufficiency of the divine    
nature1 in the purpose of  the divine   
will1 and in the secret engagements of  
the ,father to his ,son  ,jesus ,christ1
 in the covenant of redemption4    #a4  
,the christian's life is hidden in the  
all-sufficiency of the divine  nature4  
,and there are immense stores of life1  
of every kind1 hidden in  ,god1 in this 
sense4 ,this whole world of beings1 that
 have1 and have not  souls1 with all the
 infinite varieties of the life of      
plants1 animals1  and angels1 were      
hidden in this fruitful and             
inexhaustible fund of the  divine       
all-sufficiency1 before ,god began to   
create a world4 ,all things  were then  
hidden in ,god2 for of him are all      
things1 and from him all  things        
proceeded2 ,rom4 xi4 #cf4 ,now this     
all-sufficiency of ,god consists  in    
those powers and perfections1 whereby he
 is able to do all things for  his      

creatures1 and ready to do all for his  
saints2 these are most  eminently his   
wisdom1 his almightiness1 and his       
goodness4    ,there are inconceivable   
riches of goodness and grace in ,god1   
which are  employed in furnishing out   
life for all his saints2 and all the    
unknown  preparations of future glory   
are the effects of his grace4 ,eph4 ii4 
#d4--;,god1 who is rich in mercy1 for   
his great love wherewith he loved us1   
when we were dead in sins1 hath         
quickened us together with ,christ2 and 
he did it for this purpose1 that in the 
ages to come1 he might shew the         
exceeding riches of his grace1 in his   
kindness towards us through ,christ     
,jesus2 ver4 #g4 ,not all the goodness  
that appears in the rich provision  he  
hath made for all the natural world of  
creatures1 nor all the  overflowing     
bounties of his providence1 since the   
first creation1 are  equal to those     
unsearchable treasures of mercy and     
goodness1 which he  hath employed for   

the spiritual welfare1 and eternal life 
and happiness  of his own chosen        
children2 and in the secret of this     
grace were all the  blessings of his    
covenant hidden from eternity4    ,the  
divine wisdom is another part of his    
all-sufficiency4 ,there are in  ,god    
infinite varieties of thought and       
counsel1 riches of knowledge1 and       
wisdom unsearchable2 and he hath made   
these abound in his new creation1  as   
well as in the old2 in the supernatural1
 as well as in the natural  world4 ,eph4
 i4 #h4 ,he hath abounded towards us1   
sinners1 in this work  of salvation1 in 
all wisdom and prudence4 ,what          
surprizing wisdom  appears in the vital 
powers of an animal1 even in the life of
 brutes  that perish8 ,what glorious    
contrivance1 and divine skill1 to       
animate  clay1 and make a fly1 a dog1 or
 a lion of it8 ,what sublime advances of
  wisdom to create a living man1 and    
join these two distinct extremes1  flesh
 and spirit1 in such a vital union1 that

 has puzzled the  philosophers of all   
ages1 and constrained some of them to   
confess and  adore a ,god8 ,and what a  
superior work of divinity1 is it1 to    
turn a dead  sinner into a living saint1
 here on earth8 and then to adorn a     
heaven1  with all its proper furniture1 
for the eternal life and habitation of  
his sons and his daughters8 ,what divine
 skill is required here8 ,what  immense 
profusion of wisdom1 to form bodies of  
immortality and glory1  for every saint1
 out of the dust of the grave1 and the  
ashes of martyred  christians8 ,our     
spiritual and our eternal life are hid  
in the wisdom of  ,god4    ,the power of
 ,god is his all-sufficience too4 ,the  
power that quickens and  raises a soul  
to this divine life1 must be almighty2  
,eph4 i4 #ai1 #bj4 ,it  is the same     
exceeding greatness of his power that   
works in us who  believe1 which wrought 
in our ,lord ,jesus ,christ1 when he    
raised him from  the dead1 and set him  
at his own right-hand in heavenly       

places4 ,it is  the same powerful word  
that commanded the light to shine out of
  darkness1 that shone into our hearts1 
when he wrought the knowledge of        
,christ there2 #b ,cor4 iv4 #f4 and when
 he commanded us1 who lay among the     
dead1 to awake1 and arise1 and live4    
,was it not a noble instance of  power1 
to spread abroad these heavens of       
unknown circumference1 with all  the    
rolling worlds of light in them1 the    
planets and the stars8 ,and the  same   
hand is mighty enough1 if these were not
 sufficient1 to build a  brighter       
heaven1 fit for the saints to live in   
during all their  immortality1 and to   
furnish them with vital powers that     
shall be  incorruptible and everlasting4
 ,thus the life of the saints is hidden 
in  the almightiness of ,god1 as well as
 in his wisdom and goodness4 ,thus it   
is contained in the all-sufficience of  
the divine nature1 and each part  of it 
is ready to be produced into act1 in    
every proper season4    #b4 ,the life of

 a christian is hidden in the purposes  
of the divine will4  ,and in this sense1
 the whole gospel1 with all its wondrous
 glories and  mysteries1 is said to be  
hid in ,god2 ,eph4 iii4 #i4 ,when ,st4  
,paul preached  among the gentiles the  
unsearchable riches of ,christ1 he made 
all men  see something of that mystery1 
which from the beginning of the world   
had  been hid in ,god4 ,and if this be  
compared with ,eph4 i4 #i4 we shall find
  that this mystery of the will1 or     
good-pleasure of ,god1 was that which   
he eternally purposed in himself4       
,there is not one dead sinner awakened1 
and called into this divine and         
spiritual life here1 or that shall ever 
be possessed of life eternal  hereafter1
 but it was contained in the eternal    
secret purpose1 and  merciful design of 
,god1 before the world began4 ,for it is
 a very mean  conceit1 and a disgraceful
 opinion concerning the great ,god1 to  
imagine  that he should exert his power 
to work life in souls1 here in time1 by 

any new purposes1 or sudden designs1    
occasioned by any works or merit of     
theirs1 which he had not formed and     
decreed in himself1 long before he  made
 man4 ,this doctrine would represent    
,god as a mutable being2 but we  know   
that he is unchangeable4 ,there is      
nothing new in ,god2 and his            
immutability is that perfection of his  
nature which secures the  performance of
 this divine purpose1 and the life of   
every christian4    #c4 ,i might add1 in
 the third place1 that the life of a    
christian is  hidden in the unknown     
engagements of the ,father to his ,son  
,jesus ,christ  the ,mediator4 ,that    
sacred and divine transaction betwixt   
the ,father and  the ,son1 is often     
intimated in the holy scriptures1 and   
some of the  promises of that covenant  
are there represented2 ,ps4 lxxxix4     
#ai-bh1  #bi-cf1 c4 ,i have laid help   
upon one that is mighty2 my mercy will  
,i  keep for him for ever1 and my       
covenant shall stand fast with him3 his 

seed will ,i make to endure for ever1   
and his throne as the days of  heaven4  
,then when the covenant of peace was    
between them both1 as it  is expressed  
in ,zech4 vi4 #ac4 then did the ,father 
promise that he should  have a seed to  
serve him2 ,ps4 xxii4 #cj4 and this must
 be a living  seed1 and they must be    
raised up from among dead sinners1 and  
they shall  be made living saints in the
 world of grace1 and in the world of    
glory4    ,many of these promises are   
transcribed as it were1 into the        
covenant of  grace1 and they are written
 down in scripture for our present      
consolation and hope2 and many others   
are1 doubtless concealed from all  but  
,jesus the ,mediator2 they are hidden   
from men and angels1 and  reserved to be
 known1 by surprizing accomplishment1 in
 the future bright  ages1 beyond the    
date of time1 and to entertain the long 
successions of  our eternity4 ,now the  
truth and faithfulness of ,god are those
 attributes  of his nature which secure 

this covenant1 and all the divine       
engagements  of it2 both those which are
 revealed to the children of men1 and   
those  that are known only to the ,son  
and the ,father3 ,but it is sufficiently
  evident1 that all the degrees and     
powers of the spiritual and eternal     
life of the saints1 with all the graces1
 glories and blessings that  shall ever 
attend them1 are hidden and laid up in  
these sacred  engagements and promises4 
,,ii4 ,this leads me to the second      
enquiry2 and that is1 what is meant by  
these words1 with ,christ1 in my text8  
and how the christian life is  hid with 
,christ8    ,if ,i would branch this    
into three particulars also1 ,i should  
express  them thus3    #a4 ,our life is 
hidden with ,christ1 as he is the great 
,treasurer and  ,dispenser of all divine
 benefits to the children of men4 ,this 
is the  high office to which the ,father
 hath appointed him2 and this is the    
character that he sustains2 and he is   
abundantly furnished for the  execution 

of this great trust4 ,in this sense1 all
 the stores of life and  blessing1 that 
ever shall be bestowed on the sinful    
race of ,adam1 are  laid up in the hands
 of ,christ1 the ,son of ,god4--,it hath
 pleased the  ,father1 that in him all  
fulness should dwell2 ,col4 i4 #ai4 ,and
 he was  full of grace and truth1 that  
of his fulness we might receive grace   
for  grace2 ,john i4 #ad-af4 ,that is1 a
 variety of graces and blessings        
answerable to that rich variety1 with   
which our ,lord ,jesus ,christ1 the     
,high-treasurer of heaven1 was furnished
 from the hand of the ,father4 ,and  to 
this purpose1 perhaps1 ,john v4 #bf4 may
 be interpreted1 compared with  ver4    
#ba4 ,as the ,father hath life in       
himself1 so hath he given to the  ,son  
to have life in himself2 that as the    
,father raiseth up the dead1 and        
quickeneth them1 even so the ,son may   
quicken whom he will4    ,the blessed   
,spirit itself1 as it is the great      
promise of the ,new  ,testament1 and the

 glorious gift of ,god to men1 was      
communicated to the  ,son1 and by him   
bestowed upon us2 for he went to heaven 
to receive the  promise of the ,spirit  
from the ,father1 and he shed it forth  
upon the  apostles and the believers2   
,acts ii4 #cc4 ,it is this ,spirit who  
gave  miraculous gifts to them          
heretofore1 that is the immediate       
principle1 or  worker1 of divine life in
 dead souls now3 ,and it is by this same
 ,spirit1  that he shall raise our dead 
bodies from the grave2 ,rom4 viii4 #aa4 
,he is  the spring of our spiritual and 
eternal life2 and he is dispensed to us 
from the ,father1 by the hands of the   
,son4    ,and here it is proper to take 
notice of the special manner wherein the
  ,lord ,jesus ,christ is the treasurer1
 or keeper of life1 and all divine      
benefits for the saints1 and becomes the
 dispenser thereof to his  people3 ,he  
is ordained to stand in the relation of 
a head to them1 and  they are his body1 
his members4 ,thus our life is hidden   

with ,christ1 as  he is the vital head  
of all his saints4 ,their life is hid   
with ,christ1  as the spirits and       
springs of life1 for all the members in 
the natural  body are said to be        
contained in the head4 ,christ is the   
head of his  own mystical body2 ,eph4   
iv4 #ad-af4 from whom the whole body1   
fitly  joined together1 maketh increase 
to its own edification3 it is the same  
vital spirit that runs through head and 
members4----,he that is joined to  the  
,lord1 is one ,spirit2 #a ,cor4 vi4 #ag4
 and therefore partakes of the  same    
life4    ,thus you see1 that though the 
life of a christian is hidden in ,god1  
in  the all-sufficiency of his nature1  
and the purposes of his will2 yet our   
,lord ,jesus ,christ1 as ,mediator1 is  
entrusted to keep it for him1 and       
dispense it to him4    #b4 ,our life is 
hid with ,christ1 as he is our          
forerunner1 and the  possessor of life1 
spiritual and eternal1 in our name4 ,and
 this may be  described in a variety of 

instances1 according to the various     
parts1 as  well as the several advancing
 degrees of our spiritual life1 and the 
perfection of it in life eternal4 ,when 
his human nature was first formed       
complete in holiness1 it was a pledge   
and assurance1 that we should be  one   
day completely holy too2 for1 as is the 
head so must the members be4  ,in the   
original sanctification of his spirit1  
flesh1 and blood1 we may  read the      
certain future sanctification of every  
believing soul1 with its  body too2 ,see
 ,john xvii4 #ai4 and ,heb4 ii4 #aa4    
,again2 when his body was raised from   
the dead1 it was a pledge and  pattern  
of our being raised from a death in sin1
 unto the spiritual life  of a saint1 as
 well as a certain assurance of the     
resurrection of our  bodies into future 
glory4 ,the first is evident from ,eph4 
ii4 #f4 ,when we  were dead in sin1 he  
hath quickened us together with ,christ4
 ,and ,rom4  vi4 #d4 ,as ,christ was    
raised up from the dead by the glory of 

the  ,father1 even so we must also walk 
in newness of life2 for we are planted  
in the likeness of his resurrection2    
ver4 #e4 ,and in #a ,cor4 xv4 #ab1 c4   
the apostle builds his whole argument of
 the resurrection of the bodies  of     
saints who are dead1 from the rising of 
our ,lord ,jesus ,christ out of  his    
grave3 ,for ,christ being risen from the
 dead2 ver4 #bj4 is become  the         
first-fruits of them that slept4 ,and as
 all that are united to  ,adam1 by      
having him for their head must die2 so  
all who are one with  ,christ1 and have 
him for their head1 shall be made alive3
 which seems to  be the meaning of the  
#bb;d verse3 ,as in ,adam all die1 so in
 ,christ shall  all be made alive4      
,when he ascended into the heavens1 it  
was not merely in his own name1  but in 
ours too1 to take possession of the     
inheritance for the saints in  light4   
,heb4 vi4 #bj4 ,our hope enters within  
the vail1 whither ,jesus the  forerunner
 is for us entered4 ,and when he sat    

down at the right-hand of  ,god in the  
heavenly places1 it was as the great    
exemplar of our future  advancement1 and
 thereby gave us assurance1 that we     
should sit down  there too3 and         
therefore the apostle1 in the language  
of faith1  anticipates these divine     
honours1 and applies them to the        
,ephesians  beforehand3 ,god hath raised
 us up together1 says he1 with ,christ1 
and  hath made us sit together in       
heavenly places in ,christ ,jesus4      
,it was through the blood of the        
everlasting covenant1 that ,jesus the   
great ,shepherd of the sheep1 was       
brought again from the dead2 and it  was
 the ,god of peace who raised him2 ,heb4
 xiii4 #bj4 ,and it is by  virtue of his
 own blood1 and righteousness1 that he1 
who once took our  sins upon him1 is now
 discharged3 ,it is through his own     
sufferings that  he appears with        
acceptance before the throne1 and enjoys
 a divine life  in the unchangeable     
favour of ,god2 and all this as our     

head1 surety1 and  representative1      
giving us assurance hereby1 that we1    
through the blood  of the same covenant1
 shall be brought again from the dead   
too3 that we  through the virtue of the 
same righteousness1 and all-sufficiency 
of the  same sacrifice1 shall appear    
hereafter before ,god in glory1 and     
stand in  his eternal favour2 and as an 
earnest of it1 we enjoy a life of holy  
peace and acceptance with ,god in this  
world1 through the same  all-sufficient 
blood and righteousness3 ,for he appears
 in the holy of  holies1 in heaven      
itself1 in the presence of ,god for us2 
,heb4 ix4 #bd4  ,he secures all the     
glories and blessings of spiritual and  
eternal life  for us1 as he has taken   
possession of them in our name4    #b4  
,our life of grace1 and especially our  
life of glory1 may be said to  be hidden
 with ,christ1 because he dwells in     
heaven1 where ,god resides in  glory2   
,god1 in whom is our life4 ,he is set   
down on the right-hand of the  ,majesty 

on high2 ,heb4 xii4 #b4 ,there our      
eternal life is4 ,the things  which are 
above1 are the objects of our joyful    
hope1 where ,christ is at  the          
right-hand of ,god2 ,col4 iii4 #a4 ,it  
is the short1 but sublime  description  
of our heaven1 that we shall be present 
with the ,lord1 we  shall be where      
,christ is1 to behold his glory2 #b     
,cor4 v4 #h4 and ,john  xvii4 #bd4 ,and 
shall possess all that unknown and rich 
variety of  blessings which are reserved
 for us in heavenly places1 whither     
,christ  our ,lord is ascended4 ,thus ,i
 have endeavoured to explain1 in the    
largest  and most comprehensive sense1  
what we are to understand by the life of
 a  christian hidden with ,christ in    
,god3 ,it is reserved in the            
all-sufficiency1 the purposes1 and the  
engagements of ,god1 under the  care of 
the ,mediator1 and in the presence of   
,christ4    ,this sermon may be divided 
here4    ,the use ,i shall make of this 
doctrine1 is1 to draw four inferences   

from  it for our instruction1 and three 
for our consolation4    ,the inferences 
for our instructions are such as these3 
#ast ,instruction4 ,what a glorious     
person is the poorest1 meanest          
christian8 ,he lives by communion with  
,god the ,father and the ,son2 for  his 
life is hid with ,christ in ,god2 #a    
,john i4 #c4--8,truly our fellowship  is
 with the ,father1 and with his ,son    
,jesus ,christ4 ,and these things  write
 we unto you1 that your joy may be full2
 the joy that you may  justly derive    
from so glorious an advancement40    ,a 
true christian does not live upon the   
creatures1 but upon the infinite  and   
almighty ,creator3 upon ,god who created
 all things by ,jesus ,christ4  ,created
 beings were never designed to be his   
life and his happiness2  they are too   
mean and coarse a fare for a christian  
to feed upon1 in  order to support his  
best life3 ,he converses with them      
indeed1 and  transacts many affairs that
 relate to them in this lower world3    

,while he  dwells in flesh and blood1   
his heavenly ,father has appointed these
 to be  a great part of his business2   
but he does not make them his portion   
and  his life4 ,they possess but the    
lower degrees of his affection3 ,he     
rejoices in the possession of them1 as  
though he rejoiced not2 and he  weeps   
for the loss of them1 as though he wept 
not3 ,he enjoys the dearest  comforts of
 life1 as though he had them not2 and   
buys with such a holy  indifference1 as 
though he were not to possess2 #a ,cor4 
vii4 #bi1 #cj4 for  the fashion of them 
passes away3 ,but the food of his life  
is infinite  and immortal4 ,it is no    
wonder that a man of this world lets    
loose all  the powers of his soul in the
 pursuit and enjoyment of creatures1 for
  they are his portion and his life4    
,but it is quite otherwise with a       
christian3 he has a nobler original1 and
 sustains a higher character3  ,his     
divine life must have divine food to    
support it4    ,let our thoughts take a 

turn to some bare common1 or to the side
 of a  wood1 and visit the humble       
christian there2 we shall find him      
cheerful1  perhaps1 at his dinner of    
herbs1 with all the circumstances of    
meanness  around him3 ,but what a       
glorious life he leads in that          
straw-cottage1 and  poor obscurity6 ,the
 great and gay world shut him out from  
them with  disdain3 ,he lives1 as it    
were1 hidden in a cave of the earth2 but
 the  godhead dwells with him there4    
,the high and lofty one that inhabits   
eternity1 comes down to dwell with the  
humble and contrite soul2 ,is4  lvii4   
#ae4 ,god1 who is the spring of life1   
comes down to communicate  fresh        
supplies of this life continually4 ,he  
that dwelleth in love1  dwelleth in     
,god2 #a ,john iv4 #af4 ,he is not      
alone1 for the ,father is with  him2    
,john xvi4 #cb4 ,the ,father and the    
,son come and manifest themselves  unto 
him1 within the walls of that hovel1 in 
so divine a manner1 as they  never do to

 the men of this world1 in their robes  
and palaces3 ,john xiv4  #bb1 #bc4 ,and 
that he may have the honour of the      
presence of the blessed  ,trinity1 his  
body is the temple of the ,holy ,ghost2 
#a ,cor4 iii4 #af4 and  vi4 #ai4 ,o6 the
 wonderful condescensions of divine     
grace1 and the  surprizing honours that 
are done to a humble saint6 ,how is this
  habitation graced6 ,heaven is there1  
for ,god and ,christ are there2 and  who
 knows what heavenly guards surround    
him6 what flights of attending  angels8 
,are they not all ministering spirits1  
sent down to minister unto  them that   
shall be heirs of salvation8 ,heb4 i4   
#ad4 ,but our ,lord ,jesus  ,christ is  
now unseen1 ,god and angels are unseen2 
the christian's company  belong to the  
invisible world3 ,he lives a hidden1 but
 a divine life2 his  life is hid with   
,christ in ,god4    ,i,id ,instruction4 
,see how it comes to pass that          
christians are capable of  doing such   
wonders1 at which the world stands      

amazed4 ,the spring of  their life is   
almighty2 it is hid in ,god4 ,it is by  
this divine strength  they subdue their 
sinful natures1 their stubborn          
appetites1 and their  old corrupt       
affections3 ,it is by the power of ,god1
 derived through ,jesus  ,christ1 they  
bend the powers of their souls unto a   
conformity to all the  laws of ,god and 
grace2 and they yield their bodies as   
instruments to the  same holy service1  
while the world wonders at them1 that   
they should  fight against their own    
nature1 and be able to overcome it too4 
,and as they deny themselves in all the 
alluring instances of sinful  pleasure1 
under the influence of almighty grace1  
so they endure  sufferings1 in the      
sharpest degree1 from the hands of ,god1
 without  murmuring4 ,and when they have
 laboured night and day1 and performed  
surprizing services for ,god in the     
world1 they are yet contented to  submit
 to smarting and heavy trials from the  
hands of their heavenly  ,father1       

without being angry at their ,god3 they 
know he loves them1 and  he designs all 
things shall work together for their    
good4    ,besides all this1 they bear   
dreadful persecutions1 cruel mockings1  
and  scourings1 and tortures1 from the  
hands of men1 and go through all the    
sorrows of martyrdom4 ,what noble       
instances and miracles of this kind did 
the primitive age furnish us with1 so   
that their tormentors were amazed8      
,they saw not the secret springs of     
divine life which supported them2  they 
knew not the grace of ,god and the power
 of ,christ1 by which the  christians   
were upheld in all their labours and    
their sufferings4 ,the  spring of their 
life was almighty1 but it was hidden    
from the eyes of  men3 ,it was concealed
 and reserved with ,christ in ,god4     
,read the labours and the sufferings of 
,st4 ,paul2 #b ,cor4 xi4 #bc4 8,in      
stripes above measure1 in prisons       
frequent1 in deaths often3 ,he was      
beaten with rods1 he was stoned1 he     

suffered shipwreck1 in perpetual  perils
 by land and sea1 in weariness1 in      
painfulness1 in watchings and  fastings1
 in hunger and thirst1 in cold and      
nakedness40 ,one would think  his bones 
were iron1 and his flesh were brass4 ,he
 was invisibly  supported by ,christ the
 spring of his life4 ,read his wondrous 
virtues  and self-denial2 ,phil4 iv4    
#aa1 #ab1 #ac4 ,i know how to be abased 
and how  to abound2 ,i can be full1 and 
be hungry2 ,i can possess plenty1 and ,i
 can  suffer want3 ,i can do all things 
through ,christ strengthening me4 ,this 
was the fountain of his life and        
strength4 ,i acknowledge1 says he1 in   
another place1 that ,i am nothing1 ,i   
have no sufficiency of myself to  think 
so much as one good thought3 ,but all my
 sufficiency is of ,god1 in  whom my    
life is hid2 #b ,cor4 iii4 #e4 ,and with
 what a devout zeal does he  ascribe his
 life to ,christ1 in that glorious      
amassment of spiritual  paradoxes6 ,gal4
 ii4 #bj4 8,i am crucified with ,christ1

 nevertheless ,i  live3 yet1 not ,i1 but
 ,christ liveth in me2 and the life     
which ,i now live  in the flesh1 ,i live
 by the faith of the ,son of ,god1 who  
loved me1 and  gave himself for me40    
,therefore ,i can be delivered to death 
daily for  ,jesus ,christ's sake2       
troubled and perplexed1 and yet not in  
despair2 be  cast down1 and not be      
destroyed2 because ,i believe that the  
life of  ,jesus must be made manifest in
 my mortal flesh1 and he which raised up
  the ,lord ,jesus1 shall raise us up   
also by ,jesus1 and shall present us    
with you2 #b ,cor4 iv4 #ad4    ,i,i,id  
,instruction4 ,see whither a dead sinner
 must go to attain spiritual  and       
eternal life1 and whither a decaying    
dying christian must go for the  recruit
 of his fainting life too2 it is to ,god
 by ,jesus ,christ1 for it  is all      
hidden with ,christ in ,god4    ,in vain
 shall a man who is dead in trespasses  
and sins1 toil and labour1  and hope to 
attain life any other way4 ,god is the  

spring of all life1  and he has trusted 
it to the hands of ,jesus ,christ3 ,i am
 the way1 the  truth and the life1 says 
our ,saviour2 ,john xiv4 #f4 ,no man can
 have life  without coming to the living
 ,father2 and no man cometh to the      
,father but  by me4 ,seneca and ,plato1 
with their moral lectures1 and the      
writings of  human philosophy1 may give 
a man new garments1 may make his outward
 life  appear much better than before2  
they may teach him1 in some measure to  
govern his passions too1 and subdue some
 of the fleshly appetites2 but  they    
cannot raise him to the love of ,god1 to
 the hatred of every sin1 to  the well  
grounded hopes of the favour of ,god1   
the blessed expectation of  a holy      
immortality1 and a preparation for      
heaven4 ,they cannot give the  man a new
 life3 ,he must be born again of the    
,spirit of ,christ1 or he can  never    
become a living christian4    ,and in   
vain would the poor backsliding         
christian1 with his withering  decaying 

graces1 recruit and renew his divine    
life1 without applying  himself afresh  
to ,jesus ,christ3 ,while he forgets    
,christ1 he must go on  to wither and   
decay still4 ,there is nothing in earth 
or heaven can  supply the utter absence 
of our ,lord ,jesus ,christ4 ,when the  
stream of  spiritual life ebbs or runs  
low1 it is not to be quickened1         
recovered1  and increased1 but by new   
supplies from the fountain which is on  
high4  ,remember1 ,o degenerate         
christian1 remember whence it was you   
derived  your first life1 when you were 
once dead in trespasses and sins2 fly to
  the ,saviour by new exercises of faith
 and dependance1 mourning1 in all       
humility1 for your unwatchful walking1  
and your absence from the ,lord4        
,commit your soul afresh to his care1   
exert your utmost powers1 and beg  of   
him renewed instances of the living     
,spirit1 that the face of your  soul may
 be like a watered garden1 and the      
beauty of the divine life may  be       

recovered again4    ,i,vth ,instruction4
 ,see the reason why a lively christian 
desires and  delights to be so much1 and
 so often1 where ,god and ,christ are2  
for his  life is with them4    ,this was
 the divine temper and practice of the  
saints under a much  darker dispensation
 than what we enjoy4 ,how does the holy 
soul of ,david  pant and long for the   
presence of ,god6 and he brings even his
 animal  nature1 the very ferments of   
his flesh and blood1 into his devotions2
  ,ps4 lxiii4 #a4 ,my soul thirsteth for
 thee1 my flesh longeth for thee4  ,ps4 
lxxxiv4 #b4 ,my heart and my flesh      
crieth out for the living ,god4 ,in  all
 the various and fervent language of    
sacred passion and transport1 he        
breathes after ,god1 who is the strength
 of his life and his salvation2  ,ps4   
xxvii4 #a4 ,the ,jewish saints cleaved  
to the ,lord1 for he was their  life1   
and the length of their days2 ,deut4    
xxx4 #bj4    ,and what sweet delight    
does ,st4 ,paul take in mentioning the  

very name of  ,christ8 ,how does he     
dwell upon it in long sentences1 and    
loves to repeat  the blessed sound6 ,how
 often does he rejoice in the hope of   
dwelling  with him hereafter1 and       
persuades the ,colossians1 in this      
context1 to be  much with him here2 ver4
 #a4 ,if ye are risen with ,christ1 and 
have  derived a quickening virtue from  
him to work a divine life in you1 let   
your affections ascend above1 where     
,christ your life is4    ,is not a man1 
whose very soul and life is wrapped up  
in honour and  ambition1 desirous ever  
to be near the court6 ,his life         
flourishes under  the sunshine of the   
prince's eye1 and therefore he would    
fain dwell  there4 ,does not the        
covetous wretch love to be near his     
hoards of gold  or silver8 ,he has put  
up his life in his bag1 among his       
treasures1 and  he is not willing to be 
far distant1 nor long separated from    
them4  ,whatever a man lives upon1 he   
would willingly be ever near it1 that so

  he may have the pleasure of feeding   
upon what is his greatest delight1  and 
be refreshed and nourished by that which
 he feels to support him4  ,now1 what   
honour is to the ambitious1 what money  
is to the covetous1  what all the       
various delights of sense are to the men
 of carnal  pleasure2 that is ,god to   
the saint1 that is ,christ ,jesus to the
  christian2 and therefore he is ever   
desirous of such further  manifestations
 of ,god and ,christ1 that may          
invigorate his spiritual  life1 and give
 him the pleasing relish of living4     
,then a man feels that  he lives1 when  
he is near to the spring of his life1   
and derives fresh  supplies from it     
every moment4    ,thence it is1 that in 
every distress or danger1 the saints fly
 to ,god  for refuge and relief3 ,he is 
their great hiding place2 ,ps4 xxxii4   
#g4  ,and ,christ ,jesus is represented 
in prophecy under the same character2   
,is4 xxxii4 #b4 ,this man1 in whom the  
,godhead dwells bodily1 shall be a      

hiding-place from the wind1 and a covert
 from the tempest4 ,the name of  ,god in
 ,christ1 is a strong tower2 the        
righteous run into it1 to hide          
themselves1 and are safe2 ,prov4 xviii4 
#aj4 ,their life is in ,god1 in  the    
keeping of ,christ1 and they can defy   
deaths and dangers1 when their  faith is
 strong1 and their thoughts are fixed   
above4    ,they know the meaning of that
 tender and divine language2 ,is4 xxvi4 
#bj4  ,come1 my people1 enter thou into 
thy chambers1 and shut thy doors about  
thee2 hide thyself1 as it were1 for a   
little moment1 until the  indignation be
 over-past4 ,in a time of public terror1
 and spreading  desolation1 they retire 
to their secret places of converse with 
,god1 and  are secured1 at least from   
the terror1 if not from the destruction 
too4  ,when the arrows of death fly     
thick around them by day1 and the       
pestilence walks through the streets in 
darkness1 when a thousand fall  at their
 side1 and ten thousand at their        

right-hand1 they make the ,lord  their  
refuge1 even the ,most ,high their      
habitation1 and dwelt at ease in  his   
secret place4 ,he covers them from evil1
 or he gives them courage1 so  that they
 are not afraid3 ,they place themselves 
under the protection of  his name2 they 
find shelter in his attributes3 ,these  
are their secret  chambers2 they hide   
within the curtains of his covenant1    
they wrap their  souls1 as it were1 in a
 sheet1 or rather in#bc a volume of     
promises2  that ancient volume that has 
secured the saints in all ages2 and     
though  death be near them1 they know   
that their better life is safe3 ,he     
gives  his angels charge over them1 to  
keep them on earth1 or to bear them up  
to heaven1 where their life is2 ,ps4    
xci4 #aa1 #ab4    ,thence it comes to   
pass that we see christians1 searching  
after ,god in  ordinances1 and seeking  
for the ,lord ,jesus ,christ in sermons1
 in  prayers1 in the closet1 and in the 
sanctuary2 for they live upon him4 ,a   

holy soul pursues after the presence of 
his ,god1 and his ,saviour1 with  the   
same zeal of affection and fervent      
desire1 that the men of this  world     
indulge in their pursuit of created     
good3 ,my soul followeth hard  after    
thee2 ,ps4 lxiii4 #h4 ,carnal persons   
are contented to be absent  from ,god1  
for he is not their life3 ,they can     
satisfy themselves with a  shew of      
religion1 without the power of it2 and  
with empty forms of  ordinances1 without
 ,christ in them1 because they are not  
born again1  their life is not          
spiritual4 ,the sinner lives upon       
visible creatures1  and these awaken his
 warmest affections4 ,a saint lives upon
 hidden and  invisible things1 upon the 
hopes of futurity1 and upon the glories 
that  are concealed in the promises3 ,he
 lives upon the righteousness and the   
intercession of ,jesus his ,mediator1   
upon the strength and grace of  ,christ1
 who is his head in heaven2 upon the    
word1 the promise1 and the              

all-sufficiency of a ,god2 and therefore
 these are objects of his  meditation   
and his desire4    ,i proceed now to the
 three inferences for our consolation4  
#ast ,consolation4 ,if our life be      
hidden with ,god1 and our ,lord ,jesus  
,christ1 then it is in safe hands4 ,the 
wisdom and mercy of ,god have  joined   
together1 to appoint1 shall ,i say1 such
 a secret repository for  our spiritual 
life1 that it might be for ever secure4 
,what can we have1  or what can we      
desire more for the safety of our best  
life1 than that  ,god himself should    
undertake to reserve it in himself for  
us1 and  appoint his own eternal ,son1  
in our nature1 to be the great ,trustee 
and  ,surety1 for his exhibition of it  
in every proper season8    ,our original
 life was hid in the first ,adam2 it was
 intrusted with man1  poor1 feeble1     
inconstant man1 and he lost it3 ,he was 
of the earth1  earthy1 and our life with
 him goes down to the dust4 ,our new    
life is  intrusted with ,christ2 it is  

hidden in ,god1 who is almighty and     
unchangeable2 and therefore it can never
 be lost4 ,the second ,adam is  the     
,lord from heaven1 a quickening ,spirit2
 #a ,cor4 xv4 #de1 c4 ,and he  that     
believeth on him1 though he were dead in
 nature1 yet shall he  live by grace1   
for ,christ is the resurrection and the 
life3 ,and if he  be once made          
spiritually alive by ,christ1 he shall  
live for ever4 ,this  is the language of
 ,christ himself2 ,john xi4 #be1 #bf4   
,what an unreasonable thing is it then  
for a christian to fear what men  or    
devils can do against him1 for they     
cannot hurt his best life6 ,it is  above
 the reach of all the assaults of earth 
or hell4 ,our ,lord ,jesus  teaches us  
not to be afraid of them who only can   
kill the body2 for the  soul is not in  
their reach2 nor is it possible for them
 to prevent the  body from partaking of 
its share1 in the glorious life         
appointed for a  christian at the great 
rising-day4    ,we see here upon what   

firm grounds the doctrine of a          
christian's  perseverance is built1     
,christ is his life1 ,jesus1 the same   
yesterday1  to-day1 and for ever4 ,the  
all-sufficient ,god1 and his eternal    
,son1 have  undertaken for the security 
of it2 ,john x4 #bh1 #bi1 #cj4 ,i give  
unto them  eternal life1 and they shall 
never perish1 neither shall any pluck   
them  out of my hand4 ,my ,father which 
gave them me1 is greater than all1 and  
none is able to pluck them out of my    
,father's hand4 ,i and my ,father are   
one4 ,god hath sworn by his holiness1   
that the seed of ,christ shall  endure  
for ever2 ,ps4 lxxxix4 #ce1 #cf4 and    
that his loving-kindness shall  not be  
utterly taken away from his own         
children3 ,and our ,lord ,jesus  ,christ
 doth little less than swear to the     
perseverance of his disciples1  when he 
says2 ,john xiv4 #ai4 ,because ,i live1 
ye shall live also3 for1  as ,i live1 is
 the oath of ,god4    ,why art thou cast
 down1 ,o believer1 and why is thy soul 

disquieted  within thee8 ,hope in ,god  
thy life1 for thou shalt yet praise him1
 how  many and great soever thine       
adversaries are1 and how difficult      
soever  thy path and duty may be1 and   
how loud soever thy foes threaten thy   
destruction4 ,there may be many things  
in thy travels through this world1  that
 may hurt or hinder the growth of thy   
spiritual life1 and may for a  season   
interpose1 as it were1 between thee and 
thy ,god3 but neither  life1 nor death1 
nor principalities1 nor powers1 nor     
things present1 nor  things to come1    
shall ever separate thee entirely from  
him1 whose love  is secured in ,jesus   
,christ2 ,rom4 viii4 #ch1 #ci4 ,the     
disciples were much  to blame1 that they
 were overwhelmed with terror in the    
midst of the  storm1 while ,jesus       
,christ was with them in the same ship2 
and ye should  chide your own souls1    
when you feel yourselves under such     
unbelieving  fears as our ,lord ,jesus  
,christ chid in his fearful followers3  

8,o ye of  little faith1 wherefore did  
ye doubt80    #bnd ,consolation4 ,what a
 comfortable thought must it be to a    
poor feeble  christian1 that ,god and   
,christ know all the state of his       
spiritual life8  for it is hid with     
them4 ,though the life of a saint has a 
cloud upon it1  though it is entirely   
hidden from men1 and sometimes too much 
hidden  from himself too1 yet the       
,father and the ,saviour know every     
circumstance  of it1 how low it is1 how 
feeble1 what daily obstacles it meets   
with1  what hourly enemies assault it4  
,christ our ,lord well knows when our   
life  is in danger1 and what are the    
necessary supplies4    ,this is very    
encouraging to a poor trembling         
believer1 when he hardly  knows how to  
address the throne of grace himself in  
such a manner1 as to  represent all his 
wants1 and all his spiritual sorrows and
 difficulties  to ,god in prayer2 but   
our ,lord ,jesus ,christ1 who is a      
compassionate  high-priest1 who is our  

,head1 and near a-kin to us his members1
 is  perfectly acquainted with our      
state3 ,and the christian1 mourning     
under  the decays of grace1 can look up 
to ,christ with hope1 he can mingle new 
exercises of faith and dependance1 among
 his sighs and groans1 and  commit his  
case afresh to ,jesus his ,saviour1 with
 a humble and a holy  acquiescence in   
him4 ,christ himself1 who is the        
believer's life1 must  know and will    
take care of all affairs which relate to
 his spiritual and  eternal welfare4    
,it is a matter of sweet consolation    
too1 when a humble christian1 who  walks
 carefully before ,god1 is reproached by
 the world for a deceiver  and a        
hypocrite1 that he can appeal to ,god1  
with whom his life is hid1  and say1    
8,my record is on high2 though my       
friends1 or my enemies1 may  scorn or   
deride me1 yet he knoweth the way that  
,i take1 and the secret  exercises of my
 hidden life3 ,he knows my longings and 
breathings of soul  after him1 and that 

nothing but his love can satisfy me3 ,he
 knows my  diligence and my holy labour 
to please him3 ,he knows the wrestlings 
and  the conflicts that ,i go through   
hourly1 to maintain my close walking    
with my ,god3 ,he knows that ,i live1   
though it is but a feeble life2 and  the
 charges of the world against me are    
false and malicious40 ,it is with  a    
relish of holy pleasure that the        
christian sometimes1 in secret1  appeals
 to our ,lord ,jesus ,christ1 as ,peter 
did1 and says1 ,lord1 thou  who knowest 
all things1 knowest that ,i love thee1  
,john xxi4 #ag4    ,i,i,id ,consolation4
 ,it is a matter of unspeakable comfort 
to a christian1  that the most terrible 
things to a sinner1 are become the      
greatest  blessings to a saint3 ,and    
these are death and judgment4 ,what can 
be more  dreadful to those who know not 
,god than those two words are2 for they 
put an eternal end to all their present 
pleasures1 and to all their  hopes4 ,but
 what greater happiness can a saint wish

 or hope for1 than  death and judgment  
will put him in possession of8 ,the one 
carries his  soul upward where his life 
is1 that is1 to ,god and ,christ in     
heaven2 the  other brings his life down 
to earth1 where his body is1 for ,christ
 shall  then come to raise his dust from
 the grave4    ,i confess1 ,i finished  
my former discourse on this text1 with a
  meditation on death and judgment2 how 
the gloom which hung around the  saint  
in this life1 is all dispelled at that  
blessed hour2 and he who  was unknown   
and despised among men1 stands forth    
with honour amongst  admiring angels3   
,his hidden manner of life is for ever  
at an end4 ,but in  this discourse the  
secret and glorious springs of his life1
 viz4 ,god  and ,christ1 will naturally 
lead us to the same delightful          
meditations of  futurity1 as the hidden 
manner of it has done2 and there is so  
rich a  variety of new and transporting 
scenes and ideas attending that subject1
  that ,i have no need to tire you with 

unpleasing repetition1 though ,i  resume
 the glorious theme4    ,let my         
consolations proceed then1 and let the  
saints rejoice4 ,at the  moment of      
death1 the soul may say1 8,farewel1 for 
ever1 sins and sorrows1  and            
perplexities2 farewell1 temptations of  
the alluring1 and the  affrighting kind2
 neither the vanities1 nor the terrors  
of this world1  shall reach me any more2
 for ,i shall from this moment for ever 
dwell  where my joy1 my life is4 ,all my
 springs are in ,god1 and ,i shall be   
for  ever with him40--,and when the     
morning of the resurrection dawns upon  
the  world1 and the day of judgment     
appears1 the body of a christian shall  
be  called out of the dust1 and shall   
bid farewell for ever to death and      
darkness2 to disease and pain1 to all   
the fruits of sin1 and all the  effects 
of the curse4 ,christ1 who is the       
resurrection and the life1  stands up a 
complete conqueror over all the powers  
of the grave3 ,he bids  the sacred dust1

 arise and live2 the dust obeys1 and    
revives2 the whole  saint appears       
exulting in life2 the date of his       
immortality then begins1  and his life  
shall run on to everlasting ages4       
,methinks such lively views of death    
should incline us rather to desire  to  
depart from the body1 that we may dwell 
with ,christ4 ,death is but a  flight of
 the soul where its divine life is4 ,why
 should we make it a  matter of fear    
then1 to be absent from the body1 if we 
are immediately  present with the ,lord6
 ,methinks1 under the influence of such 
meditations  of the resurrection1 faith 
should breathe1 and long for the last   
appearance of ,christ1 and rejoice in   
the language of holy ,job3 ,i know  that
 my ,redeemer liveth1 and that he shall 
stand at the latter day upon  the earth2
 ,job xix4 #be4 ,a christian should send
 his hopes and his  wishes forward to   
meet the chariot-wheels of our ,lord    
,jesus the ,judge2  for the day of his  
appearance is but the display of our    

life1 and the  perfection of our        
blessedness4 ,when ,christ1 who is our  
life1 shall  appear1 then shall we also 
appear with him in glory2 ,col4 iii4 #d4
 ,my  thoughts kindle at the sound of   
that blessed promise1 and ,i long to let
  contemplation loose on a theme so     
divinely glorious4 ,if ever the pomp of 
language be indulged1 and the           
magnificence of words1 it must be to    
display this bright solemnity1 this     
illustrious appearance1 which  outshines
 all the pomp of words1 and the utmost  
magnificence of  language4 ,come1 my    
friends1 let us meditate the sacred     
conformity of the  saints to ,christ1   
first1 in their hidden1 and then in     
their glorious  life2 as he was on      
earth1 so are they2 both hated of the   
world1 both  unknown in it4 ,the        
disciples must be trained up for public 
honours1 as  their ,master was1 in this 
hideous and howling wilderness1 in caves
 of  darkness1 or rather in a den of    
savages4 ,they must follow the ,captain 

of  their salvation through a thousand  
dangers and sufferings2 and they  shall 
receive their crown too1 and a glory    
like that which arrays their  divine    
,leader4    ,o may ,i never think it    
hard to trace the footsteps of my ,lord1
 though it  be in a miry1 or a thorny   
way6 ,may ,i never repine at poverty and
  meanness of circumstance in my present
 pilgrimage6 nor think it strange  if   
the world scorn and abuse me1 or if     
,satan1 the foul spirit1 should  assault
 and buffet me sorely6 ,dare ,i hope to 
appear in glory1 when  ,christ1 who is  
my life appears2 and can ,i not bear to 
attend him in  sufferings and shame8 ,am
 ,i better than my blessed ,lord8 ,what 
poor  attendants had the ,son of ,god1  
at his first entrance into our world6   
,how  mean was every thing that belonged
 to him on earth6 ,what vile and        
despicable raiment1 unworthy of the     
,prince of glory6 ,what coarse          
provision1 and sorry furniture1 to      
entertain incarnate godhead6 ,and how   

impious was the treatment he found among
 men1 and impudent temptations  from the
 same foul spirit6 ,he had snares1      
sorrows1 and temptations1  watching all 
around him3 ,the sorrows of death       
compassed him about1 and  the powers of 
darkness crowded him with their envious 
assaults2 earth  and hell were at once  
engaged against him2 they hung him      
bleeding on a  cursed and infamous tree1
 lifted on high to be made a more public
  gazing-stock1 and an object of wider  
scorn6 ,blessed ,saviour6 how divine    
was thy patience to endure all these    
indignities1 and not call for thy       
,father's legions1 nor thy own thunder4 
,but1 this was the hour of thy appointed
 combat1 the place of thy  voluntary    
obscurity1 and the season of thy hidden 
life2 and thy saints  must bear thy     
resemblance in both worlds4 ,how        
unspeakable were thy past  sorrows6 and 
thy present glories all unspeakable6    
,how infinitely  different were these   
dark and mournful scenes1 from the joys 

and honours  thou hast purchased by     
those very sufferings6 ,sacred honours  
and joys  without alloy1 which thou art 
now possessed of as their great         
forerunner1 and hast made ready for thy 
subjects in thy own kingdom6  ,what     
robes of light shall array thy followers
 in that day2 ,what bright  planet1 or  
brighter star1 shall be the place of thy
 dwelling8 or shall  all those shining  
worlds be mansions of various residence1
 as thou shalt  lead thy saints         
successively through the vast and       
numerous provinces of  thy boundless    
dominion8 ,sorrow1 sin1 and temptation1 
shall be named no  more1 unless to      
triumph over them in immortal songs4    
,the fairest spirits  of light1 in their
 own heavenly forms1 shall be the       
companions and  attendants of the       
children of ,god4 ,jesus1 the ,lord of  
glory1 is their  king and head1 the     
leader of their triumph1 and the pattern
 of their  exaltation4 ,jesus shall     
appear in his meridian lustre1 as the   

,sun of  ,righteousness in the noon of  
heaven2 yet the beams of his influence  
shall be gentle as the morning-star4    
,there needs no other sun in that  upper
 world2 the ,lamb is the light thereof4 
,jesus1 the ornament of  paradise1 and  
the delight of ,god1 shall be the       
eternal and beatific  object of their   
senses1 and their souls2 they must be   
where he is1 to  behold his glory4      
,the blessed ,god shall dwell among     
them1 and lay out upon them the riches  
of his own all-sufficiency1 riches of   
wisdom1 grace1 and power1               
all-suprising1 and all-infinite4 ,divine
 power shall then reveal all the  glory 
that has been laid up for them1 of old1 
in the purposes of ,god1 or  in the     
promises of the book of life4 ,but it   
was fit it should be hidden  there1     
while the time of their probation       
lasted2 it was fit they should  live by 
faith1 and under some degrees of        
darkness1 while the ages of sin  and    
temptation were rolling away3 ,it was   

divinely proper that eternal  life      
should not break forth2 nor the         
splendours of the third heaven be  made 
too conspicuous1 till the six thousand  
years of mortality and death  had       
finished their revolutions round the    
lower skies1 and had answered  the      
scheme of divine counsel and judgment1  
on a world where sin had  entered4      
,but life and heaven must not be hid for
 ever4 ,the almighty word1 in that  day1
 shall bid the ancient decree bring     
forth1 and the promise unfold  itself in
 public light4 ,what new worlds of      
unseen felicity6 what scenes  of        
delight1 and celestial blessings1 never 
yet revealed to the race of  ,adam6     
,when the rivers of pleasure1 that had  
run under ground from the  earth's      
foundation1 shall break up in immortal  
fountains4    ,mercy and truth shall    
lavish out upon men with an unsparing   
hand all  those treasures of life which 
were hid in ,god1 and in the gospel for 
them4 ,the ,all-wise shall please       

himself in making so noble creatures1   
out of so mean materials1 dust and      
ashes4 ,glorified saints are            
master-pieces of divine skill2 and the  
blessed original1 or first  exemplar of 
them1 the man ,jesus1 is the perfection 
of the contrivance of  ,god2 here he has
 abounded in all wisdom and prudence4   
,then the  inhabitants of upper worlds  
shall see an illustrious and holy       
creation1  rising out of the ruins of   
this wretched globe1 involved all in    
guilt1  and weltering in penal fire4    
,when this scene opens1 what sounding   
acclamations shall echo from world to   
world1 and new universal honours  be    
paid to ,divine wisdom6 ,the            
morning-stars shall sing together again1
  and those holy armies shout for joy4  
,the grace of ,god descending to  earth1
 in days past1 had in some measure      
prepared his children for  glory3 ,but  
in that day he shall enlarge their      
capacities1 both of sense  and of mind1 
to an inconceivable extent1 and shall   

fill the powers of  their glorified     
nature with the fruits of his love1 new 
and old4    ,and what if the limits of  
our capacity shall be for ever          
stretching  themselves on all sides1 and
 for ever drinking in larger measures of
  glory2 ,what an astonishing state of  
ever-growing pleasure6 ,what an  eternal
 advance of our heaven6 ,the godhead is 
an infinite ocean of life  and          
blessedness1 and finite vessels may be  
for ever swelling1 and for  ever filling
 in that sea of all-sufficiency4 ,there 
must be no tiresome  satiety in that    
everlasting entertainment4 ,god shall   
create the joys of  his saints ever     
fresh3 ,he shall throw open his endless 
stores of  blessing1 unknown even to the
 first rank of angels2 and feast the    
sons  and daughters of men with         
pleasures a-kin to those which were     
prepared  for the ,son of ,god4 ,for    
verily he took not upon him the nature  
of  angels1 but the likeness of sinful  
flesh3 ,and when he shall appear the    

second time without sin to our          
salvation1 we shall then be made like   
him1 for we shall see him as he is4     
,amen4                            ,,hymn
 ,,for ,,sermons ,,ix4 and ,x4          
,the ,hidden ,life of a ,christian4     
,o happy soul1 that lives on high1      
,while men lie groveling here6          
,his hopes are fix'd above the sky1     
,and faith forbids his fear4            
,his conscience knows no secret stings1 
,while grace and joy combine            
,to form a life1 whose holy springs     
,are hidden and divine4                 
,he waits in secret on his ,god2        
,his ,god in secret sees3               
,let earth be all in arms abroad1       
,he dwells in heavenly peace4           
,his pleasures rise from things unseen1 
,beyond this world and time1            
,where neither eyes nor ears have been1 
,nor thoughts of mortals climb4         
,he wants no pomp1 nor royal throne     
,to raise his figure here2              
,content1 and pleased to live unknown1  

,till ,christ his life appear4          
,he looks to heaven's eternal hills1    
,to meet that glorious day2             
,dear ,lord1 how slow thy               
chariot-wheels6                         
,how long is thy delay6    ,footnote    
#bc3      ,the bible1 of old1 was       
written on several sheets of parchment  
tacked    together1 and rolled up in a  
volume4                                 
,,sermon ,,xi4                ,nearness 
to ,god the ,felicity of ,creatures4    
,,psalm lxv4 #d4--;,blessed is the man  
whom thou choosest1 and causest to      
approach unto thee1 that he may dwell in
 thy courts4                            
,,the ,,first ,,part4      ,it was an   
elegant address that the queen of ,sheba
 made to ,solomon1 when  she had        
surveyed the magnificence of his court1 
and heard his wisdom2  8,happy are thy  
men1 and happy are these thy servants1  
who stand  continually before thee60 #a 
,kings x4 #h4 ,and there was much truth 
and  honour in her speech4 ,but the harp

 of ,david strikes a diviner note2      
,blessed is the man whom thou choosest1 
,o ,god1 that he may approach unto      
thee1 and dwell in thy courts1 in the   
holy sanctuary4    ,whether1 in these   
words1 the ,psalmist blesses those      
levites and priests1  whose duty it was 
to attend the ark1 and to dwell near the
 tabernacle1  or whether he pronounces  
blessedness on every man of ,israel1    
whose  habitation nigh the ark gave him 
frequent opportunities to attend at     
that solemn worship1 is not very        
necessary to determine4 ,either of these
  may be called dwelling in the courts  
of ,god4 ,but it is most probable1  that
 the sacred writer designs the second   
sense of the word1 and that he  includes
 himself in the desire or possession of 
this blessedness1 though  he was neither
 a priest nor a levite2 for he uses the 
same phrase in  several places1 and     
applies it to himself2 ,ps4 xxvii4 #d4  
,one thing have  ,i desired of the      
,lord1 that will ,i seek after2 that ,i 

may dwell in the  house of the ,lord all
 the days of my life4 ,ps4 xxiii4       
#f4--;,i will dwell  in the house of the
 ,lord for ever4 ,by which he intimates1
 that he would  seek the most frequent  
opportunities of approaching ,god in    
public  worship4    ,it is sufficient to
 my present purpose1 that the holy      
,psalmist makes the  blessedness of man 
to depend upon his near approaches to   
,god4    ,here we should remember that  
,god is necessarily near to all his     
creatures1 by his infinite knowledge1 by
 his preserving and governing  power3   
,he is not far from every one of us3 for
 in him we live1 and  move1 and have our
 being2 ,acts xvii4 #bg1 #bh4 ,but the  
privilege which  ,david speaks of in my 
text1 is a peculiar approach of a       
creature to  ,god1 which is a fruit of  
divine choice and favour4 ,the souls who
 enjoy  this blessing are chosen to it1 
and by divine providence and mercy are  
caused to approach him4 ,what further   
explication of this phrase is           

necessary1 will be sufficiently given in
 the following parts of the  discourse4 
,let this then be the doctrine which ,i 
shall attempt to confirm and  improve1  
viz4    ,doctrine4 ,nearness to ,god is 
the foundation of a creature's          
happiness4    ,this may be proved with  
ease1 if we consider1 what it is that   
makes an  intelligent being happy3 and  
how well such an approach to ,god       
furnishes  us with all the means of     
attaining it4 ,the ingredients of       
happiness are  these three3 #a4 ,the    
contemplation of the most excellent     
object3 #b4 ,the  love of the chiefest  
good3 #c4 ,and a delightful sense of    
being beloved by  an all-sufficient     
power1 or an almighty friend4    #a4    
,the contemplation of the most excellent
 object4 ,and he who is nearest  to     
,god1 has the fairest advantages of this
 kind4 ,the understanding is a  noble   
faculty of our natures2 truth is its    
proper food2 and truth1 in  all the     
boundless varieties and beauties of it1 

is the object of its  pursuit1 when it  
is refined from sensualities4    ,this  
is the delight of the philosopher1 to   
search all the hidden  wonders of       
nature1 and pursue truth with a most    
pleasurable and restless  fatigue3 ,for 
this he climbs the heavens1 traces the  
planetary and the  starry worlds3 ,for  
this he pries into the bowels of the    
earth1 and  sounds the depths of the    
ocean2 and when1 with immense toil of   
mind1 he  has found out some unknown    
natural truth1 how are all the powers of
 his  soul charmed within him1 and he   
exults1 as it were1 in a little         
paradise6    ,but the souls who are     
admitted to draw nearest to ,god1       
contemplate  infinite truth in its      
original4 ,they converse with that      
divine  artificer1 who spread abroad    
these curtains of heaven1 who moulded   
this  globe of earth1 and furnished the 
upper and the lower worlds with all     
their admirable varieties4 ,he is a ,god
 of glory and beauty in himself1  as    

well as the author of all the beauties  
of nature4 ,all his  perfections1 as    
well as his works1 yield heavenly matter
 for  contemplation3 ,he eminently      
contains in himself all the amazing     
scenes  of nature1 and the more         
transporting wonders of the world of    
grace2  those mysteries wherein he has  
abounded in all wisdom and prudence3    
,how the ruined sons of ,adam were      
rescued from death1 by the ,son of ,god 
dying in their stead2 how ,satan was    
baffled in his most subtle designs1  and
 the deepest policies of hell           
undermined1 when the prince of darkness 
destroyed his own kingdom1 by persuading
 men to put the ,son of ,god to  death4 
,what a divine pleasure is it to        
converse with that wisdom which laid the
  eternal scheme of all these wonders1  
and of ten thousand more unknown        
beauties in the transactions of         
providence and grace1 with which the    
blessed minds above are feasted to      
satisfaction6 ,and besides all these    

,god has reserved in himself a hidden   
world of new scenes to open  hereafter1 
and an everlasting profusion of new     
wonders to display before  the eyes of  
his favourites4 ,heaven is described by 
seeing ,god1 by  beholding him face to  
face1 and by knowing him in the way and 
manner  in which we are known2 #a ,cor4 
xiii4 #ab4 ,and he is pleased to indulge
  some taste of this felicity to his    
children in this life1 by mediums and   
glasses1 by types and figures1 by his   
word and ordinances1 under the          
enlightening beams of his spirit4 ,this 
is the beauty of the ,lord1 for  the    
view of which ,david desired to dwell in
 the sanctuary2 ,ps4 xxvii4  #d1 that he
 might see the power and glory of ,god  
continually1 as he had  sometimes seen  
it there3 that he might behold his      
beauty1 and talk of  his glorious       
goodness in his holy temple4 ,o how     
great is his goodness6  and how great is
 his beauty2 ,zech4 ix4 #ag4    ,but    
contemplation alone cannot make a       

creature happy3 ,this only  entertains  
the understanding1 which is but one     
faculty of our natures3  the will and   
affections must have their proper       
entertainment too4 ,their  beatific     
exercise may be comprized in the word   
love1 either in the  out-goings1 or the 
returns of it3 ,and this leads me to the
 following  particulars3    ,,ii4 ,the  
next ingredient of a creature's         
happiness1 is1 the love of the  chiefest
 good4 ,and those whom ,god chooses1 and
 causes to approach  himself1 when they 
are under divine illuminations1 see so  
much beauty  and excellency in his      
nature1 his power and wisdom1 and so    
many lovely  glories in his overflowing 
grace1 that they cannot but love him    
above  all things2 and this love is a   
great part of their heaven4 ,what       
sweeter  pleasure is there in this lower
 world1 than to give a loose to the     
affectionate powers of the soul1 to     
converse with the most amiable and  most
 desired object1 to feed upon it without

 ceasing1 and to dwell with  it         
perpetually8 ,but the most relishing    
enjoyments of this kind that  mortality 
admits of1 in the pursuit or possession 
of created good1 are  but faint and     
feeble shadows of the blessedness of    
holy souls in the  love of ,god1 who is 
the most amiable1 and the best of       
beings3 ,therefore  they love him with  
all their heart and soul1 with all their
 mind and  strength2 and if they had    
more powers in nature that could be     
employed  in love1 they should all be   
laid out in the search and fruition of  
this  first and best-beloved3 for there 
are endless stores1 and treasures of    
unknown loveliness in the godhead1 to   
excite and entertain for ever the  fresh
 efforts of the most exalted love4 ,but 
for me to know1 and to love  the best of
 beings1 cannot make me completely      
happy1 unless ,i am  beloved of him     
also1 and unless ,i feel that he loves  
me4 ,happiness  requires mutual love4   
,,iii4 ,the third ingredient therefore  

of our felicity1 and that which         
perfects the blessedness of a creature1 
is1 the delightful sense of the  love of
 an almighty friend4 ,to know1 to love1 
and to be beloved by such  a being1 must
 complete our bliss2 one who hath all   
beauty1 and all  goodness in himself2   
one who can free us from every pain1    
secure us  against every peril1 and     
confer upon us every pleasure4 ,this is 
the  perfection of our heaven1 when all 
these are enjoyed in a perfect  degree1 
without any alloy4 ,now such is the     
state of those who are  chosen and      
caused to approach unto ,god1 so as to  
know him1 and love  him2 that they have 
the chiefest advantages to obtain the   
assurance and  taste of his love4 ,the  
man whom the ,psalmist pronounces       
blessed in my  text1 hopes for this     
pleasure in the house of ,god1 that he  
shall be  satisfied with the divine     
goodness there4    ,the loving-kindness 
of ,god is life1 or something better    
than life2  ,ps4 lxiii4 #c4 and to have 

a sensation of this loving-kindness1 is 
to  feel that ,i live4 ,to think1 to    
know1 and to be assured that ,i am      
beloved1 by an all-sufficient power1 who
 can do more for me than ,i  can ask or 
think1 in life1 and death1 and in       
eternity1 and to have  pleasing and     
spiritual sensations of this shed abroad
 in the heart2  this raises the         
christian near to the upper heaven1     
while he dwells on  earth1 and he       
rejoices with joy unspeakable1 and full 
glory4    ,some may object here and say1
 ,is it no part of our blessedness then 
to  love the saints1 to rejoice in their
 love1 to contemplate the works of      
,god1 and his wonders in creation and   
providence8 ,answer1 ,yes surely2 and   
we have allowed it before3 ,but when we 
take true satisfaction in any of  these1
 it is as they proceed from ,god1 as    
they relate to ,god1 and lead  our souls
 to centre in him2 for ,god1 who is the 
first cause1 must be the  last end of   
all1 and no creatures1 as divided from  

him1 can make us  either holy or happy4 
,i proceed to make some improvement of  
the few thoughts ,i have delivered  on  
this subject4    ,i4 ,my first          
reflection should be upon the scale of  
blessedness1 or the  several degrees of 
felicity that creatures are possessed   
of1 according  to their advancing       
approaches toward ,god3 ,but my         
meditations dilate  themselves here to  
so large an extent1 as makes it         
necessary to adjourn  this thought to   
the next discourse4 ,i proceed therefore
 to the    ,,ii4 ,reflection1 ,what     
unknown evil is contained in the nature 
of every  sin1 for it divides the       
creature from ,god and from happiness8  
,it may be  said to every soul on earth1
 as it was once said to ,israel2 ,your  
iniquities have separated between you   
and your ,god2 ,is4 lix4 #b4 ,what a    
world of endless mischief was comprized 
in the first sin of ,adam1  whereby this
 lower creation was1 as it were1 cut off
 from ,god at once8  ,man was at first  

happy in the image and love of his      
,maker1 a-kin to him  by nature and     
creation1 as a son to a father3 ,adam   
was the ,son of ,god2  ,luke iii4 #ch4  
and he enjoyed the privilege and the    
pleasure of holy  nearness to ,god1 and 
humble converse with him4 ,he read the  
name of his  ,maker in all his works2 he
 could contemplate divine wisdom1 power1
 and  goodness there2 he loved his      
,creator with all his soul1 and was     
happy in  his ,creator's love4 ,but when
 sin entered1 ,adam fled from his       
heavenly  ,father1 and his friend2 he   
hid himself among the trees in the      
garden1  when the voice of the ,lord    
called after him1 ,adam1 where art thou8
 ,and  it has been the dismal           
description of sinners ever since1 that 
they are  afar off from ,god4    ,o what
 tongue can express1 or what heart can  
conceive1 the immense load1  and        
everlasting train of mischiefs and      
miseries1 that lie heavy on poor        
mankind1 and have pursued human nature1 

in all the infinite members and         
branches of it1 through all ages and    
nations1 for almost six thousand  years8
 ,all these were introduced by man's    
first disobedience4 ,we are a  sinful   
race of creatures1 born in the likeness 
of the original sinner2  ,we come into  
the world estranged from ,god1 and go   
astray from the  womb2 for we were      
shapen in iniquity1 and conceived in    
sin2 ,ps4  lviii4 #c4 and li4 #e4 ,it is
 the temper and spirit of mankind1 by   
nature1  to desire an absence from ,god1
 and to wish their own misery2 ,job xxi4
  #ad4 8,what is the ,almighty that we  
should serve him8--,depart from us1 for 
we desire not the knowledge of thy      
ways40 ,by nature we love him not1 nor  
do we seek after his love4 ,this is your
 state1 and this mine by nature3  ,these
 are our hateful and deplorable         
circumstances1 and yet we go on to      
aggravate our own guilt1 to run further 
from ,god hourly1 and to make  haste to 
everlasting wretchedness1 if divine     

grace prevent us not4    ,,iii4         
,reflection4 ,is nearness to ,god the   
foundation of the creature's  felicity1 
then how vain are all pretences to      
happiness1 while man is a  stranger to  
,god8 ,let him be surrounded with all   
imaginable delights of  sense1 or let   
him be furnished with all advantages of 
reason or natural  knowledge1 to        
entertain the mind2 yet if he be afar   
off from ,god1 he  must be afar off from
 blessedness4 ,without ,god1 and without
 hope1 is  the character of the sinful  
world4 ,do the profane and sensual      
wretches  boast of their pleasures1     
while ,god is not in all their thoughts8
 ,empty  shews of pleasure1 and vain    
shadows6 ,and even these shadows1 these 
vain  flatteries1 are ever flying from  
their embraces2 they delude their       
pursuit in this world1 and shall vanish 
all at once at the moment of  death1 and
 leave them in everlasting sorrow4      
,let the sensualist sport himself in his
 own deceivings1 and bless  himself in  

the midst of his madness3 ,let the rich 
worldling say1 8,soul  take thine ease1 
for thy barns and thy chests are full40 
,let the mere  philosopher glory that he
 has found happiness out2 let him busy  
himself  in refined subtilties1 and     
swell in the pride of his reason3 let   
all  these pretenders to felicity1      
compliment each other1 if they please1  
or  call themselves the only happy men2 
yet the meanest1 and the weakest of  all
 the saints1 would not make an exchange 
with them2 for the saint is  brought    
nigh to ,god3 ,and though his poverty   
here be never so great and  his         
understanding never so contemptible1 yet
 he knows this great truth  well1 that  
to exchange ,god for the creature1 would
 be infinite loss1 and  misery          
unspeakable4 ,they who never drew near  
to ,god1 who never saw ,god  in his     
works or his word1 so as to love him    
above all things1 and  partake of his   
love1 must be miserable in spite of all 
their pretences3  ,they that are far    

from ,god shall perish2 ,ps4 lxxiii4    
#bg4    ,,iv4 ,reflection4 ,god has not 
utterly abandoned this world to sin and 
misery1 while he keeps his word and his 
ordinances in it3 ,for these are  his   
appointed means of approaching to him1  
and steps whereby we may  climb to the  
blessedness of saints and angels4 ,god  
sent his word after  ,adam the sinner1  
when he fled from him in paradise1 that 
he might recal  man back to himself2 and
 he has been ever since sending messages
 of  peace1 and invitations of love1 to 
a ruined and rebellious world4 ,happy   
sinners1 who hear the voice of an       
inviting ,god1 who turn their back upon 
the perishing vanities of life and time1
 who forsake the creatures1 and  return 
to their ,creator again6 ,thousands of  
the sons and daughters of  ,adam have   
accepted the messages of this grace1 and
 have been by these  methods trained up 
for glory3 ,by conversing with ,god in  
his ordinances1  and dwelling in his    
courts on earth1 they have been happily 

prepared for  an everlasting habitation 
in his court of heaven4 ,we this day are
  favoured with the same divine call in 
the gospel2 let every soul of us        
rejoice and follow4    ,v4 ,reflection4 
,the true value of things on earth may  
be judged of and  determined by their   
tendency to bring us near to ,god and   
heaven4 ,the  common measure of our     
esteem of things1 is the influence they 
have to  promote what we think our      
happiness4 ,now1 if our judgment be set 
right  in this point1 and we are        
convinced that an approach to ,god is   
the way  to be happy1 then whatsoever   
leads us nearest to ,god will rise in   
value  in our esteem4    ,then our      
hearts will set a high esteem on those  
friends or relatives who  draw us to the
 knowledge and love of ,god3 ,then we   
shall prize the  ministrations of the   
gospel in ,england above the riches of  
both the  ,indies2 then we shall not    
think the ministry of the word a mean   
and  contemptible employment1 nor       

delight to hear scandals thrown on the  
persons or the characters of those who  
are engaged in it2 for these are  the   
servants of the living ,god1 who shew us
 the way to be happy4 ,then  we shall   
commend those sermons1 and those        
writings most1 not that have  most wit  
and fancy in them1 but those which we   
feel and find to draw our  hearts       
farthest off from sin and the creature1 
and bring them nearest to  ,god2 and    
then1 if there were but one bible in the
 world1 we should all  agree to say1    
that there is not treasure enough in all
 the material  creation to purchase it  
out of our hands4    ,,vi4 ,reflection4 
,all the means of separation from ,god  
should be numbered  among the           
instruments of real misery4    ,does    
,satan the fallen angel1 solicit our    
youth with his flatteries2 that  it is  
time enough to mind religion yet2 let us
 have a few more gaudy  days first8     
,does he frighten the aged sinner with  
terrible falsehoods1  and tempt him to  

an utter despair of grace8 ,let his     
wicked suggestions  be renounced with   
disdain1 and let him never prevail to   
keep one soul of  us at a distance from 
,god2 for his first business was to     
divide us from  ,god1 and to ruin our   
happiness3 ,and it is his daily         
employment to hold  us fast in the      
chains of iniquity and death1 and thus  
to prevent our  return to ,god4    ,does
 the flesh allure us to pursue sinful   
delights8 ,does it awaken and  charm our
 imagination with the flowery and fatal 
scenes of luxury and  mirth8 ,do the    
lusts of the flesh1 or the lusts of the 
eye1 persuade us  to seek happiness     
among them8 ,and tempt us1 at least for 
the present1 to  lay aside the thoughts 
of ,god8 ,let us set a strict guard upon
 ourselves1  and watch all the avenues  
of sense and appetite1 lest we be drawn 
off  from the practice of piety1 and the
 service1 and the love of ,god1 where   
true happiness is only to be found4     
,do you find1 ,o christians1 that the   

world begins to creep into your  hearts8
 ,do you find any creature sit too near 
your souls1 and take up  any of that    
time and room which ,god should have    
there8 ,awake1 betimes1  and bestir     
yourselves1 lest it divide you from your
 happiness4 ,when you  feel your spirits
 at any time grow cold in religious     
worship1 when you  can pass a day with  
an indifference about secret converse   
with ,god1 and  be content to be long   
absent from him1 search with diligence  
what enemy  it is that has crept in     
secretly1 and interposes betwixt ,god   
and you2  and when you have found it1   
never rest1 till by the aids of divine  
grace1 you have removed the idol from   
your thoughts1 and your soul be         
restored to its holy nearness to ,god   
again4 ,i might say in general1         
concerning all this world1 keep your    
hearts aloof from it1 while your  hands1
 and perhaps your heads too1 are engaged
 in the necessary affairs  of it4 ,the  
nearer your souls are to the creatures1 

the farther they  depart from ,god and  
blessedness4 ,as a natural consequence  
from this  thought1 we may raise another
    ,,vii4 ,reflection4 ,wanderings1 and
 vain thoughts in the time of religious 
worship1 are1 and will be1 the great    
burdens of a child of ,god2 for they    
clog him1 and keep him down when he     
would rise to his heavenly ,father2     
they are bars in his way to blessedness1
 for they hinder his approach to  ,god4 
,but what wretched creatures are we1 if 
we indulge vain thoughts1  and worldly  
images and idols in the house of ,god1  
without complaint1 and  without         
mourning6 ,what holy shame and          
repentance should it work in us1  to    
think1 that even in the place where the 
great and blessed ,god comes  to shew   
his face1 we should be building up walls
 and partitions to hide  his face from  
us6 that we should turn away our faces  
from him in the  hour when he comes on  
purpose to meet us6    ,i might add1 as 
a concluding reflection1 that it is a   

tiresome bondage  to a saint1 in a      
devout frame1 to dwell so long in this  
body of flesh  and blood4 ,this mortal  
state prevents our complete happiness   
every hour  that we tarry in it4 ,while 
we sojourn in this tabernacle1 we are so
 much  the farther from ,god2 while we  
are at home in the body1 we are absent  
from the ,lord2 #b ,cor4 v4 #f4 ,this   
mortal flesh is a painful veil to the   
lively christian1 for it divides him    
from the sight and full enjoyment  of   
his chosen blessedness4 ,at the best we 
see ,god but darkly through a  glass    
while we dwell here2 the moment of      
release places us in the  region of     
spirits1 where we shall see him face to 
face2 #a4 ,cor4 xiii4  #ab4 ,though all 
these reflections may afford us many    
useful rules for our  practice1 yet ,i  
will not finish the discourse without a 
few inferences  which are more expressly
 practical4    ,practical               
,directions4--#a4 ,give all glory to    
,god for ever1 who brings  himself so   

near to us3 ,he puts us thus far in the 
road to happiness1  when he builds his  
houses amongst us1 when he approaches to
 us in his  holy ordinances1 when he    
calls1 and causes us to approach to him1
 and  gives us kind and sure promises of
 eternal blessedness above in his       
immediate presence4 ,let each of us join
 with ,solomon in that noble piece  of  
worship2 #a ,kings viii4 #bg4 8,but will
 ,god indeed dwell on earth8  ,behold   
the heaven of heavens cannot contain    
thee1 how much less any  house that is  
built for thee80 ,yet the ,lord is near 
to the churches of  his saints1 when    
they worship him2 he is near to all that
 call upon  him1 to all that call upon  
him in truth2 ,ps4 cxlv4 #ah4 ,and his  
word is  near us1 even in our hands1 and
 on our lips2 that word which teaches us
  the way to approach ,god1 and ensures 
the blessedness4    ,o give glory to    
,god1 the great and holy ,god1 that he  
should ever be  willing to let sinners  
approach him2 that the ,majesty of      

,heaven1 and the  supreme ,lord of all1 
who had been highly provoked by his     
rebellious  creatures1 should ever come 
into terms of reconciliation2 that he   
himself should provide a reconciling    
sacrifice1 to satisfy his own  governing
 justice1 and a reconciling spirit to   
reduce the rebel man to  his obedience  
and love4 ,this divine condescension1 ,o
 my soul1 demands  thy wonder and thy   
worship4    #b4 ,adore the mystery of   
the incarnation1 and bless ,god         
incarnate2 for  this is the ground of   
all our habitual nearness to ,god1 and  
all our  actual approaches to him and   
heaven4 ,it was the ,son of ,god1 who is
 one  with the ,father1 that stooped    
down1 and approached to our nature1 and 
took a part of it into union with       
himself1 that we might approach to the  
,deity3 ,no man cometh to the ,father   
but by the ,son2 ,john xiv4 #f4 ,for    
ever  had we1 the wretched offspring of 
,eve1 been banished from the courts1    
and the presence of ,god1 had not this  

man ,jesus the ,son of ,mary1 been      
caused first to draw near1 and to dwell 
near2 and blessed be his name  for ever4
    ,we rejoice with all the powers of  
our souls1 to think how near to ,god    
the man ,jesus is1 for since he         
approaches the throne1 we shall approach
  too2 ,rev4 iii4 #ba4 ,we shall be     
blessed through his blessedness2 ,gal4  
iii4 #h4 #ad4 ,he was first chosen to   
draw near1 and we chosen in him2  ,eph4 
i4 #d4 ,nearness to ,god is still a     
matter of divine choice and             
distinction3 ,he approaches to ,god     
above1 accepted in his own spotless     
righteousness1 and we in him3 ,he is in 
a more transcendant manner one  with    
,god1 and we must be united to ,god by  
him1 and so made somewhat like  him2    
,john xvii4 #bd4 ,when our ,mediator    
approaches to the ,father in  worship1  
he1 as our ,high-priest1 bears the name 
of the whole church in  heaven and      
earth1 on his breast1 and on his        
shoulders2 ,ex4 xxxviii4  #ab-bi4 ,in   

his beauty of holiness1 we unholy       
creatures are presented  before ,god1   
and caused to approach with glorious    
acceptance4    ,stand still here1 ,o ye 
saints of the ,most ,high1 and survey   
your  privileges and your honours2 and  
remember that whensoever you draw near  
to ,god in the courts of his house1 it  
was ,jesus who drew near first1 it  is  
,jesus who still dwells near to make you
 acceptable3 it is he who  maintains the
 nearness of your state1 and your peace 
with ,god1 by ever  presenting your     
natures in his person3 ,he appears in   
the presence of  ,god for us2 ,heb4 ix4 
#bd4 ,it is ,jesus1 who1 by his ,spirit1
 lifts you up  near to the ,father2 and 
it is by his best beloved and nearest   
,son1 that  ,god the ,father draws near 
to all his children4    #c4 ,be not     
found amongst the mockers of approach to
 ,god1 and holy  converse with him in   
worship4 ,they despise felicity itself4 
,such there  have been of old1 and such 
there are in our days2 and because they 

are  afar off from ,god themselves1 they
 deny all nearness to him1 they         
ridicule our approaches to ,god1 as the 
vain effects of a wild  imagination1 and
 the mere sensible commotions of a warm 
fancy4    ,but is it not a very rational
 and intelligible thing1 for a soul in  
public worship1 so to draw near to ,god1
 as to learn more of him1 and to  know  
more of his perfections and graces than 
he knew before8 ,may not  such a        
worshipper have his love to ,god raised 
and warmed by such  advancing knowledge6
 ,and may he not arise1 by holy         
inferences1 to a  livelier and surer    
hope that he is beloved of ,god too1 and
 solace  himself in this assurance8     
,what is there in all this which is not 
perfectly agreeable to reason1 or that  
should provoke an impious jest8  ,but   
let such have a care1 lest they         
blaspheme ,god and his ,spirit2 let     
them take heed1 lest they be thrust down
 to hell1 and set at a dreadful         
distance from ,god1 without remedy1 who 

deride the joy of heaven4    #d4 ,take  
heed of those deceits of being above    
ordinances1 lest you lose  true         
happiness through pride and vain        
conceit4 ,abandon the vain fancy of     
living nearer to ,god in the neglect of 
them4 ,god is glorious in himself1  but 
he has appointed ordinances1 as means   
whereby we may approach and  see him4   
,some stars1 though large in themselves1
 yet are not visible  without glasses2  
and others that are visible to the naked
 eye1 yet  appear much fairer and larger
 by this help4 ,even so those glories of
  ,god1 which are unknown to reason1 and
 to the light of nature1 are  discovered
 in the ministrations of his word2 such 
are his subsistence in  three persons1  
and his forgiving grace3 and those      
glories of his nature1  which are traced
 out by human reason1 stand in a diviner
 light1 with all  their splendors about 
them1 in the gospel1 and the sanctuary4 
#e4 ,never rest satisfied without       
approaching to ,god in spirit and in    

truth1 when you attend on his           
ordinances4 ,this is the goodness of his
  house that must satisfy the holy soul 
of the ,psalmist1 as he expresses  it in
 the following words of my text3 ,we    
shall be satisfied with the  goodness of
 thine house4    ,what a folly it is to 
be pleased with empty ordinances without
 ,god6 #a  ,tim4 iv4 #h4 ,bodily        
exercise profiteth little4 ,to make a   
serious matter  of mere external things1
 and to make nothing of spiritual ones6 
,these  formal and silly creatures come 
to the palace of the king1 and turn     
their backs on his person1 to play with 
his shadow upon the wall3  ridiculous   
and childish folly6 ,and yet how often  
is this the trifling  practice of the   
men of wisdom8 ,and sometimes persons of
 true piety are  tempted to indulge in  
it4 ,let me ask my conscience1 8,did ,i 
never let my  curiosity dwell upon the  
just reasoning1 the correct style1 the  
pretty  similies1 the flowing oratory1  
or flowery beauties of a sermon1 while  

,i  neglected to seek my ,god there1 and
 to raise my soul near him8 ,or  perhaps
 ,i was charmed with the decency and    
voice of the preacher2 or1 it  may be1  
was better entertained with some zealous
 party flights which  flattered my own  
bitter zeal1 and seemed to sanctify my  
uncharitable  censures2 and when ,i     
returned from the place of worship1 ,i  
had a  pleasant remembrance of all      
these40 ,but it had been better1 if     
conscience had reproached my folly1 and 
made me remember that ,i had  forgot my 
,god there4    ,it is also a dreadful   
abuse of gospel-ordinances1 and a high  
mockery of  ,god1 to come to his courts1
 and not draw near him2 ,jer4 xii4 #b4  
8,when  ,god is near in our mouth1 but  
far from our heart40 ,ordinances are an 
appointed medium for man to come to ,god
 by them4 ,if we use them not as  such1 
we either make idols of them1 by placing
 of them in ,god's stead1  or we make   
nothing of them1 no means of converse   
with ,god3 both ways we  nullify them1  

for an idol is nothing1 and mere vanity1
 as the prophets  and the apostles      
speak3 ,so ordinances are vain and      
unprofitable1 and  utterly insufficient 
to make us happy without ,god4 ,they are
 mere images1  and shadows without the  
substance4    ,to seek after ,god1 and  
endeavour to approach him in all his own
  institutions1 is the way to be        
recovered from the miseries of the fall4
  ,to live in a holy nearness to ,god1  
is a restoration to the pleasures of    
innocency4 ,it is the full happiness of 
reasonable natures to be always  with   
,god3 ,it is our noblest honour1 and our
 sweetest consolation1 in  this state of
 darkness and trial1 to get as near him 
as earth and grace  will admit2 and it  
is also the best preparative for heaven 
and the state  of glory1 where we shall 
dwell for ever near him1 and be for ever
  blessed4 ,amen4                       
,,hymn ,,for ,,sermon ,,xi4             
,nearness to ,god the ,felicity of      
,creatures4                        ,are 

those the happy persons here1           
,who dwell the nearest to their ,god1   
,has ,god invited sinners near8         
,and ,jesus bought his grace with blood8
                      ,go then1 my soul1
 address the ,son1                      
,to lead thee near the ,father's face2  
,gaze on his glories yet unknown1       
,and taste the blessings of his grace4  
,vain vexing world1 and flesh1 and      
sense1                    ,retire while 
,i approach my ,god2                    
,nor let my sins divide me thence1      
,nor creatures tempt my thoughts        
abroad4                      ,while to  
thine arms1 my ,god1 ,i press1          
,no mortal hope1 nor joy1 nor fear1     
,shall call my soul from thine embrace2 
',tis heav'n to dwell for ever there4   
,,sermon ,,xii4    ,the ,scale of       
,blessedness3 ,or1 ,blessed ,saints1    
,blessed ,saviour1 and                  
,blessed ,trinity4    ,,psalm ,,lxv4    
#d4--;,blessed is the man whom thou     
choosest1 and causest to                

approach unto thee1 that he may dwell in
 thy courts4                            
,,the ,,second ,,part4      ,by the     
entrance of sin into the world1 man was 
first separated from ,god  and          
happiness3 ,god in righteous anger      
withdrew from his creature man2  and    
man1 obeying the dictates of his own    
impious folly1 runs farther  away from  
his ,maker ,god2 ,he is born like a wild
 ass's colt1 unknowing  and thoughtless3
 and like a colt he runs wild in the    
forest of this  world1 roving amongst a 
thousand vanities in quest of happiness1
 but  afar off from ,god still4 ,he     
seeks substantial and pleasant food1 but
 he  meets with broad barren sands in   
the wilderness1 or with brakes1 and     
briars1 and bitter weeds4 ,he follows   
every foolish fire of fancy1 till  he is
 led into many a pit and precipice2 ,he 
rises again1 and changes the  chase3 ,he
 flies perpetually from object to       
object1 but finds everlasting           
disappointment3 ,shadows1 and painted   

hopes1 flatter and tire1 and delude     
him1 till he lies down and despairs in  
death4    ,this is the case of mankind  
by nature2 they live ignorant of ,god1  
and  wilfully blind to their own        
felicity4 ,fatal blindness and wretched 
mankind6 ,but blessed be ,god1 that he  
has not renounced and abandoned all  our
 race for ever1 and fixed us in a state 
of eternal separation from  him6        
,blessed be ,god1 who has chosen1 and   
already called many of the  wanderers to
 himself again6 ,he has built dwellings 
for himself on earth2  he has appointed 
means for our return1 and invites all to
 approach him4  ,good ,david had a full 
and lively sense hereof when he wrote   
the words of  this song2 ,blessed is the
 man whom thou choosest1 and causest to 
approach unto thee1 that he may dwell in
 thy courts3 ,whence ,i derived  this   
doctrine in the foregoing sermon4       
,doctrine4 ,nearness to ,god is the     
foundation of a creature's happiness4   
,this doctrine appeared in full         

evidence1 while we considered the three 
chief ingredients of true felicity1 viz4
 the contemplation of the  noblest      
object1 to satisfy all the powers of the
 understanding1 the love  of the supreme
 good1 to answer the utmost propensities
 of the will2 and  the sweet and        
everlasting sensation and assurance of  
the love of an  almighty friend1 who    
will free us from all the evils which   
our nature  can fear1 and confer upon us
 all the good which a wise and innocent 
creature can desire4 ,thus all the      
capacities of man are employed in  their
 highest and sweetest exercises and     
enjoyments4 ,now it is ,god  alone1 the 
great and ever-blessed ,god1 who can    
furnish us with all these  materials of 
blessedness1 who can refine our natures1
 and who can thus  engage and entertain 
all the powers and appetites of our     
natures  refined4    ,having finished   
what ,i designed in the explication and 
proof of this  doctrine1 ,i proceeded to
 make various reflections for our       

information  and practice4 ,but the     
meditation which ,i proposed1 and       
reserved for this  discourse1 was the   
sacred scale of blessedness1 or the     
several degrees  of felicity1 that      
creatures are possessed of1 according to
 their  advancing approaches toward     
,god2 and we shall find blessedness1 in 
its  highest perfection1 to belong only 
to ,god himself4    ,first degree of    
blessedness4--,i4 ,happy are they who1  
though they are  sinners by nature1 yet 
are brought so near to ,god1 as to be   
within the  sound and call of his grace4
    ,in this sense the whole nation of  
the ,jews was a people near unto ,god1  
for he shewed his word unto ,jacob1 his 
statutes and his judgments unto         
,israel2 and upon this account they were
 happy1 in ancient ages1 above  all     
kingdoms of the earth2 ,ps4 cxlvii4 and 
cxlviii4    ,happy those countries where
 the apostles of ,christ planted the    
gospel1  and brought grace and salvation
 near them1 though they were before at a

  dreadful distance from ,god6 ,happy   
,britons in our age6 ,though we are     
involved1 with the rest of mankind1 in  
the common ruins of our first  defection
 from ,god1 yet we are not left in the  
darkness of heathenism1  on the very    
confines of hell3 ,but ,god has exalted 
us near to heaven and  himself1 in the  
ministrations of his word1 and led us in
 a way to his  everlasting enjoyment4   
,he has built his sanctuaries amongst   
us1 and  established his churches in the
 midst of us4 ,we are invited to behold 
the beauty of the ,lord1 to return to   
our obedience and his love1 and  thus be
 made happy for ever4    ,this is a     
matter of divine choice and peculiar    
favour4 ,blessed ,england1  whom 8,he   
hath chosen1 and caused to approach0    
thus far towards himself6  ,and why was 
not the polite nation of ,china chosen  
too2 ,and why not the  poor ,savages of 
,africa1 and the barbarous millions of  
the ,american  world8 ,why are they left
 in a dismal estrangement from ,god1    

8,even so1  ,father1 because it pleased 
thee10 whose counsels 8are unsearchable1
 and  whose ways of judgment and mercy  
are past finding out40    8,blessed are 
the people who hear and know the joyful 
sound20 ,ps4 lxxxix4  #ae4 ,but there   
are degrees of this blessedness1 even in
 the lands which  enjoy the gospel4     
,blessed are they above others1 who     
dwell near to the  places of public     
worship1 who sit under an enlightening1 
a powerful and  persuasive ministry1 who
 have opportunity to hear the word of   
,god often1  and who have skill to read 
it4 ,blessed are they who are born of   
religious parents1 and trained up in the
 early forms of piety2 these are  still 
brought near unto ,god2 they are nursed 
up1 as it were1 in his  churches1 and   
dwell in his courts4 ,and blessed are   
those who are devoted  to the service of
 the sanctuary1 like the priests and    
levites of old1  who were brought       
nearest to ,god1 among all ,israel2 for 
their civil  employment1 as well as     

their religious duty1 led them          
continually toward  ,god1 heaven and    
happiness4 ,but all these glorious      
privileges are not  sufficient to ensure
 eternal felicity1 unless we come one   
step farther  in approaching to ,god4   
,second degree of blessedness--,,ii4    
,happy are those souls who have been    
taught to improve their outward         
advantages of nearness to ,god1 so as to
  obtain reconciliation1 with him by the
 blood of ,christ4 ,this is the  great  
end of all the privileges               
before-mentioned1 which either ,jew or  
,gentile were partakers of3 ,this was   
the design of all the approaches  that  
,god made towards them4 ,peace and      
salvation1 were preached to those  which
 were afar off1 and to them that were   
nigh1 and ,christ died to  reconcile    
both unto ,god2 and that through him    
both might have an access  by one       
,spirit unto the ,father3 ,eph4 ii4 #af1
 #ag1 #ah4 ,why are all the  alluring   
glories of the ,lord displayed before   

us1 in his gospel1 but  that we might be
 drawn to love him8 ,why are these      
wondrous  manifestations of his grace   
made to us1 but that we might become the
  objects of his love1 and taste of his 
special goodness4    ,happy persons1 who
 are weary of their old estrangement    
from ,god1 who  have heard and have     
received the offers of his mercy1 who   
have made  their solemn approaches to   
,god by ,jesus the ,mediator1 and are   
joined to  the ,lord in a sweet and     
everlasting covenant6 ,happy creatures1 
who  behold the beauties of their       
,maker's face with double pleasure1 who 
love  him with all their souls1 and     
begin to taste the love of his heart    
too6  ,this is a matter of special      
privilege4 ,blessed are the men who are 
thus  chosen by divine grace1 and whom  
he has caused to approach to himself  by
 the converting power of his own        
,spirit6 ,let them come1 let them come1 
and give up their names to his churches2
 let them take up their places1  and    

dwell in his courts on earth1 and thus  
make a nearer approach to his  court of 
heaven4    ,o that sinners would once be
 convinced that there are divine        
pleasures  in religion1 and joys which  
the stranger intermeddles not with6 ,o  
that  they would be once brought to     
believe1 that happiness consists in     
approaching to ,god6 ,that they would   
but give credit to the report of  wise  
and holy men1 who have lived in humble  
converse with ,god many  years6 ,what a 
sacred and superior pleasure it is1     
above all the joys of  sense1 to love   
the great and blessed ,god1 and to know 
that he loves me6  ,to walk all the day 
in the light of his countenance6 ,to    
have him near me  as a counsellor1 whose
 advice ,i may ask in every difficulty  
of life6 ,to  be ever near him as my    
guard1 and to fly from every danger to  
the wing  of his protection6 ,to have   
such an almighty ,friend with me in     
sickness  and sorrow1 in anguish and    
mortal agonies1 and ready to receive my 

departing spirit into the arms of his   
love4    ,o that the formal and nominal 
christian1 who attends divine worship1  
would but once be persuaded1 that if he 
come one step nearer to ,god1 his       
happiness will receive almost an        
infinite advance6 ,let the shadows lead 
him to the substance2 let the image in  
the glass allure him to converse  with  
the original beauty1 and the ordinances 
of grace bring him near to  the ,god of 
grace6 ,let him no longer content       
himself with pictures of  happiness1 but
 give himself up entirely to the ,lord1 
and be made  possessor of solid and     
substantial felicity4 ,blessed is the   
man who has  renounced sin and the      
world1 and his heart is over-powered by 
divine  goodness1 and brought near to   
,god in his holy covenant4    ,yet there
 are degrees of blessedness among the   
saints on earth4 ,blessed  is every soul
 whose state and nature are changed1 who
 is not a stranger1  but a son3 but more
 blessed are those sons who are most    

like their  heavenly ,father1 and keep  
closest to him in all their ways6       
,blessed are  they above others in the  
holy family1 who seldom wander from     
their ,god1  whose hearts are always in 
a heavenly frame1 and whose graces and  
virtues brighten and improve daily1 and 
make a continual and joyful  advance    
toward the state of glory6    ,third    
degree of blessedness4--,,iii4 ,now let 
us raise our thoughts1 and  wonder at   
the blessedness of the saints and angels
 in the upper world3  and blessed are   
those spirits1 whether they belong to   
bodies or not1  whom the ,lord has      
chosen1 and caused to approach so near  
him1 as to  dwell and abide in his      
higher courts6 ,they are fully satisfied
 with the  goodness of his house1 even  
of his holy temple4 ,the saints are     
established as pillars in this temple of
 ,god1 and shall go no more out4  ,they 
approach him in their sublime methods of
 worship1 without the  medium of types  
and ordinances3 ,they see ,god face to  

face2 #a ,cor4  xiii4 #ab4 ,though      
ordinances in the church on earth are   
means of drawing  near1 yet in that very
 thing they are also tokens of some     
degree of  estrangement4 ,the saints    
above are constantly before the throne1 
or  night and day serving the ,lord1 as 
it is expressed metaphorically2 ,rev4   
vii4 #ae4 though in truth there is no   
night there2 for they who dwell  with   
,god1 dwell in light everlasting3 ,they 
approach to their ,maker in  most       
pleasurable acts of worship1 without any
 interposing cloud to hide  his face    
from them1 without clogs and fetters to 
hold them at a  distance1 without       
wanderings1 without sins1 and without   
temptations4    ,o blessed state6 ,o    
glorious felicity6 ,they behold the     
beauty of the  ,lord1 transported in    
divine contemplation1 infinitely various
 and  immortal4 ,they feed upon his     
goodness with all the raptures of       
refined  love1 and are held in long     
ecstacy under the permanent sensations  

of the  love of ,god4    ,yet in this   
state of perfect glory1 there are       
doubtless some different  degrees of    
nearness to ,god1 and consequently there
 are different ranks  and orders of     
blessed spirits4 ,this is evident       
amongst the angels beyond  all          
contradiction3 for though all of them   
behold the face of ,god  continually2   
,mat4 xviii4 #aj4 yet ,gabriel seems to 
be a favourite angel1  standing in the  
presence of ,god1 and employed in the   
noblest errands to  men2 ,luke i4 #ai4  
,and we read of seraphs and cherubs1    
angels and  archangels1 thrones1        
dominions1 and principalities2 which    
plainly  exhibits to us a celestial     
hierarchy1 or superior and subordinate  
ranks  of glory and power4    ,and why  
may it not be so amongst the saints on  
high1 those sons of ,adam  who are made 
like to angels6 ,they are so many stars 
that shine with  various degrees of     
splendour1 as they are placed nearer to 
the ,sun of  ,righteousness1 and receive

 and reflect more of his beams4 ,i might
  multiply arguments on this head1 but  
,i shall at present ask only these  two 
or three convincing questions4    ,can  
we ever imagine that ,moses the meek1   
the friend of ,god1 who was1 as  it     
were1 his confidant on earth1 his       
faithful prophet to institute a new     
religion1 and establish a new church in 
the world2 who1 for ,god's sake1        
endured forty years of banishment1 and  
had forty years fatigue in a            
wilderness2 who saw ,god on earth face  
to face1 and the shine was left  upon   
his countenance8 ,can we suppose that   
this man has taken his seat no  nearer  
to ,god in paradise1 than ,samson and   
,jepthah1 those rash  champions1 those  
rude and bloody ministers#bd of         
providence8 ,or can we  think that ,st4 
,paul1 the greatest of the apostles1 who
 laboured more  than they all1 and was  
in sufferings more abundant than the    
rest2 who  spent a long life in daily   
services and deaths for the sake of     

,christ1  is not fitted for1 and        
advanced to a rank of blessedness       
superior to  that of the crucified      
thief1 who became a christian but a few 
moments1  at the end of a life of       
impiety and plunder8 ,can ,i persuade   
myself1 that  a holy man1 who has known 
much of ,god in this world1 and spent   
his age  on earth in contemplation of   
the divine excellencies1 who has        
acquired a  great degree of nearness to 
,god in devotion1 and has served him1   
and  suffered for him1 even to old age  
and martyrdom1 with a sprightly and     
faithful zeal2 can ,i believe that this 
man1 who has been trained up all  his   
life to converse with ,god1 and is      
fitted to receive divine  communications
 above his fellows1 shall dwell no      
nearer to ,god  hereafter1 and share no 
larger a degree of blessedness1 than the
 little  babe who just entered into this
 world to die out of it1 and who is     
saved1 so far as we know1 merely by the 
spreading veil of the covenant  of      

grace1 drawn over it by the hand of the 
parent's faith8 ,can it be  that the    
great ,judge who cometh1 and his reward 
is with him1 to render  to every one    
according to his works1 will make no    
distinction between  ,moses and ,samson1
 between the apostle and the thief1     
between the aged  martyr and the infant1
 in the world to come8    ,and yet after
 all it may be matter of enquiry1       
whether the meanest saint  among the    
sons of ,adam1 has not some sort of     
privilege above any rank of  angels1 by 
being of a kindred-nature to our        
,emmanuel1 to ,jesus the ,son  of ,god8 
,but this leads me to the    ,fourth    
degree of ,blessedness4--,,iv4 ,let us  
stand still again1 and wonder  yet more 
at the blessedness of the man ,christ   
,jesus in his approach to  ,god4    #a4 
,his very union to ,god is habitual     
blessedness4 ,he is constituted near  to
 ,god by an unspeakable union4 ,what    
joys1 what unknown delights above  our  
language1 and above our thoughts1       

possess the holy soul of the man        
,jesus1 for he is the nearest creature  
to the blessed ,god2 for he is one  with
 godhead2 ,john x4 #cj4 ,the ,son of    
,david1 according to the flesh1 is      
joined in a personal union to the       
eternal ,god1 and thus he is over all1  
,god blessed for evermore2 ,rom4 ix4 #e4
    ,there was a time indeed1 when the  
divine nature so far withheld its       
influences1 as to let him feel sorrows  
and sharp agonies1 when he came  to make
 himself a sacrifice for our sins1 and  
exposed his holy nature to  pain and    
shame3 ,he consented for a season to    
have ,god absent1 but cried  out        
terribly under the present anguish of   
it1 and shall have no more  trials of   
this kind4 ,christ being raised from the
 dead1 dieth no more2  ,rom4 vi4 #i4    
,the man who was born of the virgin1    
shall now have the  eternal ,son of ,god
 for ever manifesting himself in him and
 to him1  according to this divine      
union4    ,this is that glorious piece  

of human nature1 that one man1 whom ,god
 has  chosen1 from all the rest of      
mankind1 to bring so near to himself4   
,this  is that flesh1 and that soul1    
which were chosen by ,god the ,father's 
decree1 from among all possible1 and all
 future flesh and souls1 to be  made for
 ever one with ,god3 and they are for   
ever one4 ,this wondrous  union has1 and
 must have everlasting pleasure in it1  
vastly beyond our  nearest unions and   
approaches to ,god even in our most     
exalted state in  grace or glory4 ,this 
is an approach to ,god indeed1 and      
blessed is the  man whom thou hast thus 
chosen1 ,o ,lord1 and thus caused to    
approach  unto thee1 that he may dwell1 
not only in thy courts1 but in thy      
bosom1  in thyself for ever and ever3   
,blessed is this man1 and may he be for 
ever blessed6#be    #b4 ,his knowledge  
of ,god is much more intimate1 more     
extensive1 and more  perfect1 than any  
other creature can attain3 for as he is 
exalted to the  highest station and     

dignity that can belong to a creature1  
so we may be  assured the all-wise ,god 
has furnished him with faculties of the 
noblest  capacity1 answerable to so     
exalted a station2 and ,christ has the  
highest  advantage to fill all those    
capacities with inconceivable treasures 
of  knowledge1 by dwelling so near to   
,god1 and being so intimately united to 
,divine ,wisdom4 ,the sublime furniture 
of his understanding is vastly  superior
 to all that we know1 or can know2 for  
our union to ,god is but a  distant     
copy1 his is the bright1 but inimitable 
original4 ,our nearness  to ,god bears  
no proportion to that of the man ,jesus2
 for his union to  the godhead is of a  
superior kind4 ,he has therefore a      
vaster  comprehension of all truth1 and 
a sweeter relish in the survey of it1   
than any created spirit1 angelic or     
human2 and thereby this part of his     
blessedness becomes far superior to     
theirs4    #c4 ,all the outgoings of his
 holy soul towards ,god1 all his        

desires1 his  love1 and delight1 are    
more noble in their kind1 and more      
intense in  their degree1 than those of 
any other creature4 ,he who dwells so   
near to  godhead1 sees vastly more      
beauty1 excellency1 and loveliness in   
the  ,deity1 than men or angels can do  
at their distance2 and therefore his    
love is raised to unknown heights and   
raptures4    ,all his worship of the    
,father consists of nobler acts1 and    
nearer  approaches1 than it is possible 
for any other creature to perform or    
partake of4 ,jesus1 the man1 worshipped 
here on earth1 and he worships  above in
 glory3 ,he loves the godhead1 as       
infinitely more amiable than  himself2  
he trusts in it as more powerful2       
acknowledges ,god is above him  in every
 glory1 in every beauty infinitely      
superior to him2 and this is  divine    
worship2 for a creature is still beneath
 ,god1 and the  acknowledgment of it is 
the worship due from him4 ,now ,christ  
pays this  acknowledgment with greater  

humility than the meanest worm of the   
race  of ,adam2 for the nearer he is to 
,god1 the better he knows the true      
distance of a creature2 and because he  
does it with greater humility1          
therefore with sweeter delight2 for the 
lower a creature lies before  ,god1 the 
nearer doth ,god approach it4 ,the ,high
 and ,holy ,one1 who  inhabiteth        
eternity1 and dwelleth in the high and  
holy place1 dwelleth  also with the     
humble soul2 ,is4 lvii4 #ae4 ,but this  
leads me to a farther  degree of the    
blessedness of the man ,christ ,jesus2  
and that is1    #d4 ,he hath a fuller1 a
 richer1 and a more transporting sense  
of the love  of ,god1 since ,god makes  
nearer approaches to him1 and discovers 
more of  his infinite goodness1 and     
communicates more of his love4 ,we may  
venture  to say1 that ,god loves the    
human nature of ,christ better than he  
does  any other creature2 and this human
 nature has a stronger1 and more        
intimate consciousness of the divine    

love1 and a sweeter sensation of  it1   
than saints or angels can have1 because 
of the personal union  between the son  
of man and the eternal ,god3 which      
union1 though we know  not precisely    
what it is1 yet1 we know to be          
sufficient to give him the  name        
,emmanuel1 ,god with us2 which          
distinguishes it most gloriously from   
all our unions to ,god1 and raises his  
dignity1 his character1 and his         
advantages1 even as a man1 to so sublime
 a degree above that of all  other      
creatures4    ,by his exaltation1 and   
his dwelling so near to ,god1 his powers
 are  inconceivably enlarged1 and made  
capable of taking in higher degrees of  
felicity4 ,sights of ,god stretch the   
faculties of the soul1 and enlarge  it  
to receive more of ,god2 this eternal   
sight has our ,redeemer4 ,we see  the   
glory of ,god chiefly in the face of    
,christ ,jesus his ,son1 but he  sees   
the glory of ,god in his own face and   
brightness1 ,christ himself is  the     

brightness of his ,father's glory2 ,heb4
 i4 #b1 #c4    #e4 ,as ,christ is the   
medium of our nearness to ,god1 as he is
 the head of  all those who approach to 
,god1 and the ,mediator through whom all
  approach1 so his blessedness is above 
ours2 for in some sense1 and by  way of 
eminence1 he enjoys and feels all that  
we enjoy and feel1 and  vastly more too2
 for he is the medium through which we  
approach and we  enjoy1 as well as a    
person who himself1 and for himself1    
approaches and  enjoys3 ,as when a      
stream of wine or living water is       
conveyed from the  spring by a pipe or  
channel1 the pipe has a tincture of the 
rich liquor  as it flows2 so1 if it be  
lawful to illustrate things heavenly and
  divine1 by things on earth1 and to    
bring them down to our ideas by         
material similitudes1 our ,lord ,jesus1 
who is authorised to confer life  and   
joy on the saints1 and through whom all 
grace1 glory1 and  blessedness1 are     
conveyed to them1 feels1 and tastes1 and

 relishes1  eminently and in a superior 
manner1 all the joy and the blessedness 
that  he conveys to our souls2 and all  
better than we can do1 for he is nearer 
the fountain2 he takes a divine and     
unknown satisfaction in every  blessing 
which he communicates to us4 ,besides   
all this1 there are some  richer streams
 that terminate and end in himself2 the 
peculiar  privileges and pleasures of   
the good man1 while others flow through 
him1  as the head1 down to all his      
members1 and give him the first relish  
of  their sweetness4    ,when ,christ1  
at the head of all the elect saints1    
shall at the great day  draw near to the
 ,father1 and say1 ,here am ,i and the  
children thou hast  given me2 those     
blessed ones whom thou hast chosen1 that
 they may  approach unto thee by me2 ,i 
have often approached to thee for them1 
and  behold ,i now approach with them to
 the courts of thy upper house4 ,what   
manner of joy and glory shall this be6  
,how unspeakably blessed is our  ,lord  

,jesus2 and we rejoice with wonder6     
,this sermon may be divided here4       
,fifth1 or supreme degree of            
,blessedness4--,v4 ,our admiration may  
be raised  yet higher1 if we make one   
excursion beyond all created nature1 and
 lift  our thoughts upward to the       
blessedness of the three glorious       
persons in  the trinity#bf4 ,all their  
infinite and unknown pleasures are      
derived  from their ineffable union and 
communion in one godhead1 their         
inconceivable nearness to each other in 
the very centre and spring of  all      
felicity4 ,they are inseparably and     
intimately one with ,god2 they are      
eternally one ,god1 and therefore       
eternally blessed2 #a ,john v4 #g4 ,for 
there are three that bear record in     
heaven1 the ,father1 the ,word1 and  the
 ,holy ,ghost2 and these three are one2 
which text ,i believe to be  authentic  
and divine1 and that upon just reasons1 
notwithstanding all  the cavils and     
criticisms that have endeavoured to blot

 it out of the  bible4 ,nor is their    
blessedness1 or their nearness1 a dull  
inactive  state3 ,knowledge and mutual  
love make up their heaven1 so far as    
mortals  dare conceive of it1 and so far
 as we have leave to speak of ,god after
  the manner of men4    ,first1         
,knowledge4--,an eternal blissful       
contemplation of all the  infinite      
beauties1 powers1 and properties of     
godhead1 and of all the  operations of  
these powers in an inconceivable variety
 among creatures1  is the glorious      
employment of ,god4 ,his own knowledge  
of infinite truths1  whether wrapt up in
 his own nature1 or unfolded and        
displayed in his  works1 is a pleasure  
becoming the ,deity2 and each sacred    
person  possesses this unknown pleasure4
    ,and besides the general glories of 
the divine nature1 we may suppose1  that
 a full and comprehensive knowledge of  
the sameness1 the difference1  the      
special properties1 and the mutual      
relations of the three divine  persons1 

which are utterly incomprehensible to   
mortals1 and perhaps far  above the     
reach of all created minds1 is the      
incommunicable  entertainment of the    
holy ,trinity1 and makes a part of their
  blessedness4 ,in reference to this    
mystery1 ,god may be said to dwell in   
thick darkness2 #a ,kings viii4 #ab4 or1
 which is all one1 in light             
inaccessible2 #a ,tim4 vi4 #af4 ,we are 
lost in this glorious1 this divine      
abyss1 and overcome with dazzling       
confusion3 ,but the ever blessed ,three 
behold these unities and distinctions in
 the clearest light4 ,as the  ,father   
knoweth me1 so know ,i the ,father1     
saith ,jesus the eternal ,son2  ,john x4
 #ae4 ,and as the spirit of a man       
knoweth the things of a man1 so  the    
things of ,god are known to his own     
,spirit1 for he searcheth the  depths of
 ,god2 #a ,cor4 ii4 #aj1 #aa4 as it is  
expressed in the original1     4    ,but
 ,god's contemplation1 or knowledge of  
himself1 is not his only  pleasure1 for 

,god is love2 #a ,john iv4 #h4 ,he has  
an infinite propensity  towards himself1
 and an inconceivable complacence in his
 own powers and  perfections1 as well as
 in all the outgoings of them toward    
created  natures4 ,his love being most  
wise and perfect1 must exert itself     
toward  the most perfect object1 and the
 chiefest good2 and that in a degree    
answerable to its goodness too3         
,therefore he can love nothing in the   
same degree with himself1 because he can
 find no equal good4    ,may we not     
therefore suppose the blessedness of the
 sacred ,three to  consist also in      
mutual love8 ,may ,i call it a perpetual
 delightful  tendency1 and active       
propensity toward each other8 ,an       
eternal approach  to each other with    
infinite complacency8 ,an eternal       
embrace of each  other with arms of     
inimitable love and with sensations of  
unmeasurable  joy8 ,thus saith the ,son 
of ,god under the character of divine   
wisdom2  ,prov4 viii4 #bc1 #cj4 ,i was  

set up from everlasting1 from the       
beginning1  or ever the earth was4 ,then
 was ,i by him as one brought up with   
him1 and  ,i was daily his delight1     
rejoicing always before him4 ,as the    
,father  loveth the ,son1 so the ,son   
loveth the ,father4 ,as the ,father     
delights  infinitely in his perfect     
image1 so may we not venture to say1 the
 ,son  takes infinite delight in the    
glorious archetype1 and thus imitates   
the  ,father8 ,will not the expressions 
of the apostle ,paul2 ,heb4 i4 #c4 and  
the  words of ,christ himself2 ,john v4 
#ai1 #bj4 encourage and support this    
manner of speaking8 ,he is the          
brightness of his ,father's glory1 and  
the  express image of his person3 ,the  
,father loveth the ,son1 and sheweth him
  all things that himself doeth3 and    
what things soever he seeth the  ,father
 do1 these also doth the ,son likewise4 
,and this seems to be the  first        
foundation of those glorious offices of 
raising the dead1 and  judging the      

world1 which in the following verses are
 committed to the  ,son1 that all men   
may honour the ,son1 as they honour the 
,father2 ver4  #bc4    ,as the blessed  
,three have an unknown communion in the 
,godhead1 or divine  nature1 so they    
must have an unspeakable nearness to one
 another's  persons1 an inconceivable   
in-being and in-dwelling in each other4 
,john  xiv4 #aj4 ,i in the ,father1 and 
the ,father in me4 ,each is near to the 
two  other divine subsistences1 and this
 mutual nearness must be attended  with 
delight and felicity unknown to all but 
the blessed ,three who enjoy  it4 ,o    
glorious and divine communion6 ,the     
,father for ever near to his own  image 
the ,son1 and herein blessed6 ,the ,son 
never divided from the  embraces of the 
,father1 and therefore happy6 ,the      
,spirit everlastingly  near them both1  
and therefore he is the ever-blessed    
,spirit6 ,and all  these united in one  
,godhead1 and therefore infinitely and  
for ever  blessed6    ,the ,father is so

 intimately near the ,son and ,spirit1  
that no finite or  created natures or   
unions can give a just resemblance of   
it4 ,we talk of  the union of the sun   
and his beams1 of a tree and its        
branches3 ,but  these are but poor      
images1 and faint shadows of this       
mystery1 though  they are some of the   
best that ,i know4 ,the union of the    
soul and body1  is1 in my esteem1 still 
farther from the point1 because their   
natures  are so widely different4 ,in   
vain we search through all the creation 
to  find a complete similitude of the   
,creator4    ,and in vain may we run    
through all the parts and powers of     
nature and  art1 to seek a full         
resemblance of the mutual propensity and
 love of the  blessed ,three towards    
each other4 ,mathematicians talk indeed 
of the  perpetual tendencies1 and       
infinite approximations of two or more  
lines  in the same surface1 which yet   
never can entirely concur in one line3  
,and if we should say that the three    

persons of the ,trinity1 by mutual      
in-dwelling and love1 approach each     
other infinitely in one divine  nature1 
and yet lose not their distinct         
personality2 it would be but an  obscure
 account of this sublime mystery4 ,but  
this we are sure of1 that  for three    
divine persons to be so inconceivably   
near one another in the  original and   
eternal spring of love1 goodness1 and   
pleasure1 must  produce infinite        
delight4 ,in order to illustrate the    
happiness of the  sacred ,three1 may we 
not suppose something of society        
necessary to the  perfection of         
happiness in all intellectual nature8   
,to know1 and be  known1 to love and to 
be beloved1 are perhaps1 such essential 
ingredients of complete felicity1 that  
it cannot subsist without them3  ,and it
 may be doubted whether such mutual     
knowledge and love1 as seems  requisite 
for this end1 can be found in a nature  
absolutely simple in  all respects4 ,may
 we not then suppose that some          

distinctions in the  divine ,being are  
of eternal necessity1 in order to       
complete the  blessedness of godhead8   
,such a distinction as may admit1 as a  
great man  expresses it1 of delicious   
society1 ,we1 for our parts1 cannot but 
hereby  have in our minds a more gustful
 idea of a blessed state1 than we can   
conceive in mere eternal solitude4      
,and if this be true1 then the three    
differences1 which we call personal     
distinctions1 in the nature of ,god1 are
 as absolutely necessary as his         
blessedness1 as his being1 or any of his
 perfections4 ,and then we may  return  
to the words of my text1 and boldly     
infer1 that if the man is  blessed who  
is chosen by the free and sovereign     
grace of ,god1 and caused  to approach1 
or draw near him1 what immense and      
unknown blessedness  belongs to each    
divine person1 to all the sacred ,three 
who are by  nature1 and unchangeable    
necessity1 so near1 so united1 so much  
one1  that the least moment's separation

 seems to be infinitely impossible1     
and1 then we may venture to say1 it is  
not to be conceived2 and the            
blessedness is conceiveable by none but 
,god8    ,this is a nobler union and a  
more intense pleasure than the man      
,christ  ,jesus knows or feels1 or can  
conceive2 for he is a creature4 ,these  
are  glories too divine and dazzling for
 the weak eye of our understandings1    
too bright for the eye of angels1 those 
morning-stars2 and they1 and we1  must  
fall down together1 alike overwhelmed   
with them1 and alike  confounded4 ,these
 are flights that tire souls of the     
strongest wing1 and  finite minds faint 
in the infinite pursuit3 ,these are     
depths where our  tallest thoughts sink 
and drown3 ,we are lost in this ocean of
 being and  blessedness1 that has no    
limit1 on either side1 no surface1 no   
bottom1  no shore4 ,the nearness of the 
divine persons to each other1 and the   
unspeakable relish of their unbounded   
pleasures1 are too vast ideas for  a    

bounded mind to entertain4 ,it is one   
infinite transport that runs  through   
,father1 ,son1 and ,spirit1 without     
beginning1 and without end1  with       
boundless variety1 yet ever perfect1 and
 ever present1 without  change1 and     
without degree3 and all this1 because   
they are so near to  one another1 and so
 much one with ,god4    ,but when we    
have fatigued our spirits1 and put them 
to the utmost  stretch1 we must lie down
 and rest1 and confess the great        
incomprehensible4 ,how far this sublime 
transport of joy is varied in  each     
subsistence3 how far their mutual       
knowledge of each others'  properties1  
or their mutual delight in each others' 
love1 is distinct in  each divine       
person1 is a secret too high for the    
present determination  of our language  
and our thoughts1 it commands our       
judgment into silence1  and our whole   
souls into wonder and adoration#bg4     
,thus we have traced the streams of     
happiness that flow amongst the         

creatures in endless variety1 to their  
original and eternal fountain1  ,god    
himself3 ,he is the all-sufficient      
spring of blessedness as well as  of    
being1 to all the intellectual worlds2  
and he is everlastingly  self-sufficient
 for his own being and blessedness4     
,but are not we told in scripture1 that 
,god delights in the works of his       
hands1 that he takes pleasure in his    
saints1 that he rejoices in  ,zion1 and 
rests in his love to his church2 that   
,jesus ,christ1 even as  man and        
,mediator1 is the beloved of his soul1  
in whom he is  well-pleased8 ,yes1      
surely1 this is one way whereby he      
represents his  own divine satisfactions
 in our language1 and after the manner  
of men4  ,but we must not imagine that  
he ever goes out of himself1 and        
descends  to creatures1 as though he    
needed any thing from them1 who are all 
before him as nothing1 and less than    
nothing1 and vanity4 ,it is from his    
own wisdom1 power1 and goodness1 as they

 appear in all his works1 that  his     
delight arises2 and it is in these      
glories of his nature1 and in the       
gracious purposes of his will1 as they  
are manifested in his works1 that  the  
saints and angels1 and all the happy    
ranks of beings1 find their  highest    
satisfaction4 ,it is in the             
contemplation of ,god1 and in the       
exercises and sensations of divine love1
 that all supreme felicity  consists1 so
 far as we are capable of being         
acquainted with it4    ,the only        
reflection with which ,i shall conclude 
the subject1 is this1  that communion   
with ,god1 which has been impiously     
ridiculed by the  profane wits of the   
last and the present age1 is no such    
visionary and  fantastic notion as they 
imagine2 but as it is founded in the    
words of  scripture1 so it may be       
explained with great ease and evidence  
to the  satisfaction of human reason4   
,that it is founded in scripture1       
appears  sufficiently in several verses 

of the xvii4 chapter of ,st4 ,john's    
gospel1 where the divine union and      
blessedness of the ,father and the      
,son1 are made a pattern of our union to
 ,god1 and our blessedness2 ,john  xvii4
 #ba1 #bb1 #bc-bf4 ,that they all may be
 one1 as thou1 ,father1 art in  me1 and 
,i in thee2 that they may be one in us3 
,and in this sense1 but  in a lower     
degree1 even here on earth1 our         
communion1 or fellowship1 is  with the  
,father1 and with his ,son ,jesus       
,christ2 #a ,john i4 #c4 ,though our    
communion with ,christ includes also    
some particular varieties in it1  which 
is not my present business to explain4  
,that this doctrine is exactly agreeable
 to reason1 may be thus  demonstrated3  
,we use the word communion1 when two or 
more persons partake of the same  thing4
 ,so friends have communion in one table
 when they dine together3  ,christians  
have communion in one sermon1 in one    
prayer1 or one  sacrament1 when they    
join together in those parts of worship2

 and the  saints have communion with    
,god in blessedness1 when they rejoice  
in the  same object of contemplation and
 love4 ,god surveys himself1 he is      
pleased with his own glories1 delights  
in himself as the highest and the       
noblest object2 he trusts in his own    
right-hand of power1 he leans upon  his 
own understanding1 he rests in his own  
counsels and purposes1 he  feels and he 
acknowledges all his own infinite       
perfections1 and thus he  enjoys them   
all4 ,thus also is our blessedness      
frequently set forth in  scripture4 ,it 
is our happiness to know ,god1 to       
contemplate his glories1  so far as they
 are revealed2 to love him and his      
goodness1 to trust in  his wisdom1 and  
lean securely on his strength8 to feel  
the workings of  divine powers and      
graces in and upon us1 and to make      
acknowledgment of  them all to ,god4    
,thus the image of ,god is restored to  
us in holiness and  in happiness3 ,thus 
we are said to be holy as ,god is holy2 

and thus also  we are blessed as ,god is
 blessed4    ,but though we are admitted
 to this amazing privilege1 and hold    
communion  with ,god1 in the same object
 of contemplation and love1 yet we must 
still remember1 with humble adoration1  
that his holiness and his  happiness1   
does infinitely exceed ours4 ,the       
pleasures which arise from  his         
knowledge1 and his love of himself1 are 
as far above our taste1 or  all our     
ideas of blessedness1 as heaven is      
higher than the earth1 or as  ,god is   
above the creature4    ,there is another
 sense also of this phrase1 communion or
 fellowship with  ,god1 which has been  
used by many pious writers1 when they   
make it to  signify the same thing as   
converse with ,god2 and this also       
depends upon  our nearness1 or approach 
to him3 ,as when a christian1 in secret1
 pours  out his whole heart before ,god1
 and is made sensible of his gracious   
presence1 by the sweet influences of    
instruction1 sanctification1 or         

comfort4 ,when man speaks1 and ,god     
answers1 there is a sacred communion1   
between ,god and man2 ,is4 lviii4 #i4   
,thou shalt call1 and the ,lord shall   
answer4 ,this holy ,david often enjoyed1
 and always sought after it4 ,when  the 
soul1 in secret1 complains of perplexity
 and darkness1 and ,god is  pleased to  
give some secret hints of direction and 
advice2 when the soul  mourns before    
,god1 confessing guilt1 and the weakness
 of grace1 and some  divine promise is  
impressed upon the mind by the ,holy    
,spirit1 whence the  christian derives  
peace of conscience1 and strength to    
fulfil duty1 and  to resist mighty      
temptations3 ,these certainly are       
seasons of converse or  communion with  
,god4    ,so when1 in public worship1 we
 address ,god with our souls in fervent 
prayer1 and while we hear the word of   
,god spoken to us by his ministers1  we 
receive an answer to those prayers in   
the convincing and sanctifying          
impressions which the word makes upon   

the heart2 this is also an hour of      
secret communion4 ,so at the supper of  
the ,lord1 when with hope and joy  we   
receive the bread and the wine1 as      
divine seals of the faithfulness  of    
,god's covenant1 and when we transact   
those solemn affairs also as  seals of  
our faith and love1 and our engagements 
to be the ,lord's2 we  may properly be  
said to hold fellowship1 or communion   
with him4    ,what swift advances of    
holiness doth the saint feel in his     
heart1 and  practise in his life1 after 
such seasons of devotion6 ,what glory   
doth he  give to religion in a dark and 
sinful world6 ,what unknown pleasure    
doth  he find in such approaches to     
,god6 ,and he moves swiftly onward in   
his  way to heaven1 by such daily       
receipts of mercy1 and returns of       
praise4  ,these are powerful motives    
that will make him persist in his holy  
practice and joy1 in scorn of all the   
mockery and ridicule of a profane  age  
of infidels4 ,so the moon holds bright  

communion with the sun1 the  sovereign  
planet2 so she receives and reflects his
 beams2 she shines  gloriously in a dark
 hemisphere1 and moves onward sublime in
 her  heavenly course1 regardless of all
 the barking animals that betray their  
senseless malice4    ,this blessed      
privilege and pleasure of converse with 
,god1 which is  enjoyed by the saints on
 earth1 is doubtless the pleasure and   
the  privilege of the spirits of the    
just made perfect1 and of angels near   
the throne1 but in a much higher degree3
 ,when they address the ,majesty  of    
,heaven in the forms of celestial       
worship1 and receive immediate and      
sensible tokens of divine acceptance2 or
 when they take their orders and        
commissions from the throne for some    
particular errand1 or high  employment1 
and return again to make their humble   
report there3 ,these  are glorious      
seasons of converse with their ,maker4  
,much more glorious communion of this   
kind does the man ,christ ,jesus  enjoy 

with ,god1 in transacting all the vast  
and illustrious affairs of  his         
commission2 a commission large as the   
extent of his ,father's  kingdom1 full  
of majesty and justice1 terror and      
grace2 a divine  commission to govern1  
to redeem1 and to save1 or to punish and
 destroy  millions of mankind1 as well  
as to rule all his unknown dominions in 
the  upper and nether worlds4    ,but in
 what manner this communion between the 
,father and ,christ is  maintained1 we  
know not2 nor can we guess in what      
manner1 or in what  degree such sort of 
converse or communion as this is        
practised1 or is  possible1 between the 
three glorious persons of the           
ever-blessed  ,trinity4 ,these are      
mysteries wrapt up in sacred darkness1  
and the  explication of them surrounded 
with dangers4 ,a particular knowledge of
  these divine unsearchables1 any       
farther than scripture has revealed     
them1 is by no means necessary either to
 begin1 or to maintain our state  of    

grace4 ,let us content ourselves a few  
years longer with humble  ignorance1 and
 we shall have brighter discoveries in  
the future world1  if it be necessary   
there to fulfil our happiness1 and to   
complete our  state of glory4           
,,hymn ,,for ,,sermon ,,xii4     ,the   
,scale of ,blessedness2 or ,blessed     
,saints1 ,blessed ,saviour1 and         
,blessed ,trinity4                      
,ascend1 my soul1 by just degrees1      
,let contemplation rove                 
,o'er all the rising ranks of bliss1    
,here1 and in worlds above4             
,blest is the nation near to ,god1      
,where he makes known his ways3         
,blest are the men whose feet have trod 
,his lower courts of grace4             
,blest were the levite and the priest1  
,who near his altar stood2              
,blest are the saints from sin releas'd1
                      ,and reconcil'd   
with blood4                      ,blest 
are the souls dismiss'd from clay1      
,before his face they stand3            

,blest angels in their bright array1    
,attend his great command4              
,jesus is more divinely blest1          
,where man to godhead join'd1           
,hath joys transcending all the rest1   
,more noble and refin'd4                
,but1 ,o what words or thoughts can     
trace                      ,the blessed 
,three in one6                    ,here 
rest my spirit1 and confess             
,the infinite unknown4    ,footnote #bd3
      ,these expressions may be         
sufficiently justified1 if we consider  
,jepthah's rash vow of sacrifice1 which 
fell upon his only child2 and           
,samson's rude or unbecoming conduct in 
his amours with the ,philistine    woman
 at ,timnah1 the harlot at ,gaza1 and   
his ,delilah at ,sorek1 his    bloody   
quarrels1 and his manner of life4 ,the  
learned and pious ,dr4    ,owen1 as ,i  
have often been informed by his intimate
 friend ,sir ,john    ,hartopp1 called  
him a rude believer4 ,he might have a   
strong faith of    miracles2 ,heb4 xi4  

#bb4 but a small share of that faith    
which purifies    the heart4            
,footnote #be3      ,i know the word    
blessed1 when it is applied to ,god or  
,christ1    generally signifies1 that   
they are the objects of our blessing or 
praise1 and it is thus translated from  
the originals1  or    3 ,but in our     
tongue this word signifies also happy1  
and the    original words  and  are     
frequently rendered blessed1 to         
signify happiness1 as in my text4       
,though1 if our translators had         
always observed the distinction1 the    
precise lease of the original had       
better appeared4    ,footnote #bf3      
,see the note toward the end of this    
part of the sermon1 p4 #aea4            
,footnote #bg3      ,this discourse was 
delivered above twenty years ago1 and   
the reader    will observe some warmer  
efforts of imagination than riper years 
would    indulge on a theme so sublime  
and abstruse4 ,since ,i have searched   
most    studiously into this mystery of 

late1 ,i have learned more of my own    
ignorance3 so that when ,i speak of     
these unsearchables1 ,i abate much    of
 my younger assurance2 nor do my later  
thoughts venture so far into    the     
particular modes of explaining this     
sacred distinction in the    godhead4   
,there appears to me good reason to     
doubt1 where there can be    three      
distinct and different principles of    
consciousness1 and three    distinct and
 different wills in the one ,god1 the   
one infinite ,spirit4    ,i was afraid  
to assert it in this sermon heretofore1 
and ,i am more    afraid to assert it   
now4 ,reason and scripture join to teach
 me1 that    there can be but one ,god1 
and this ,god is a ,spirit4 ,what       
distinctions    may be in this one      
,spirit1 ,i know not3 ,yet1 since ,i am 
fully    established in the belief of   
the ,deity of the blessed ,three1 though
 ,i    know not the manner of           
explication1 ,i dare let this discourse 
appear    now in the world1 as being    

agreeable so far to my present          
sentiments    on this subject4 ,a larger
 and more particular account of my most 
mature thought on the doctrine of the   
holy ,trinity1 may be seen in the       
last sermon of my third volume4--,april 
#h1 #agbi4                              
,,two ,,sermons             ,on our     
,appearance before ,god here and        
hereafter4  ,delivered in ,sir ,thomas  
,abney's ,family at ,theobalds in       
,hertfordshire1 at              the     
,evening-worship1 ,nov4 #be1 and ,dec4  
#i1 #agaf4      ,to the ,right          
,worshipful ,sir ,thomas ,abney1 ,knt4  
and ,alderman of ,london4    ,,worthy   
,,sir1    ,while you were restrained by 
the laws of men from public worship in  
that  way which you have chosen1 ,i also
 suffered the same restraint1 by the    
providence of ,god confining me to long 
sickness2 during which time ,i  enjoyed 
in your excellent family1 many happy    
conveniences1 toward the  ease of my    
affliction1 and the recovery of my      

health4    ,i thought it therefore a    
necessary piece of christian gratitude1 
that  some of the first-fruits of my    
labours should be devoted to your       
service2 and with this view ,i attempted
 such meditations as might be  well     
suited to my own circumstances of       
confinement1 as well as to yours2  that 
,i might speak more sensibly from the   
heart to your spiritual  advantage1 and 
to the profit of all your household4    
,since that time it has pleased the     
providence of ,god to take off your     
restraint entirely1 by the repeal of    
that unrighteous law1 and to give  you  
the pleasures of his sanctuary2 yet the 
review of these discourses1  through the
 operation of the blessed ,spirit1 may  
renew some useful  meditations1 when    
offered from the press as a testimony of
 public  thankfulness1 and in this new  
form proposed to your perusal1 by1      
,,sir1    ,your most affectionate1      
,and obedient servant1    ,under many   
obligations1    ,i4 ,,watts4            

,,sermon ,,xiii4                        
,appearance before ,god here and        
hereafter4          ,,psalm xlii4       
#b4--,when shall ,i come and appear     
before ,god4                            
,,the ,,first ,,part4      ,the holy    
,psalmist was now absent from his usual 
place of public worship1  and restrained
 from coming near to the ark of ,god    
which was the token of  the divine      
presence in the days of the ,jewish     
church2 and when he had  been meditating
 on his past and present circumstances  
in this respect1  both what he enjoyed  
heretofore1 and what he was deprived of 
now1 he  breaks out into a divine       
rapture3 ,as the hart panteth after the 
water-brooks1 so panteth my soul after  
thee1 ,o ,god4 ,and he goes on to       
describe the frame of his spirit in this
 holy song3 ,the substance and  sense of
 the whole psalm is1 as it were1        
epitomized and drawn up into  these few 
words1 when shall ,i come and appear    
before ,god8 ,i shall not  spend time to

 shew in how many senses man may be said
 to appear before  ,god2 but shall      
content myself to say1 that in this     
place it signifies  attendance on public
 worship1 in the place where it was     
usually  celebrated and performed4 ,in  
the words of the ,psalmist we may find  
the  temper of his heart expressed under
 these two general heads4    ,i4 ,a     
belief of the special presence of ,god  
in his ordinances of public             
worship4--,,ii4 ,an earnest longing     
after them on that account4    ,i shall 
enlarge a little on each of these1 and  
make remarks as ,i go  along1 under each
 head4    ,first1 ,the words express    
,david's firm belief of the special     
presence  of ,god in his ordinances1    
insomuch that he calls an attendance on 
them1  an appearance before ,god4 ,we   
are always in the view of ,god1 and     
every  creature is naked and open in his
 sight1 and for ever appears before  him
 as the all-seeing and all-knowing      
,creator and ,governor of all  things2  

but it is a peculiar1 a gracious1 and   
favourable presence of ,god  that       
belongs to his sanctuary1 his appointed 
worship3 ,god is taking  special notice 
of our carriage toward him1 and         
manifesting his designs  of special     
mercy towards us4    ,david well knew   
this1 that the great end of appointing  
public worship1  was1 that there might  
be a communication between ,god and man1
 who were  so dreadfully separated by   
sin3 ,he knew the gracious promise1 that
 where  ,god recorded his name1 there   
would he come and meet his people1 and  
bless them2 ,ex4 xx4 #bd4 ,he knew what 
sensible tokens of divine presence  were
 found in the sanctuary2 there was the  
ark of ,god1 and the  mercy-seat that   
covered it1 upon which ,god dwelt in a  
bright shining  cloud between the golden
 cherubims1 to signify his dwelling in  
light  among the glorious angels in     
heaven2 beside the many sweet           
experiences  which ,david had of        
sensible discoveries of ,god in counsel 

and grace1  strength and consolation1 in
 his public worship4    ,and have not   
christians1 under the gospel1 as great a
 reason to expect  the special presence 
of ,god among them in his ordinances6   
,are they not  appointed on purpose to  
bring ,god near to us1 and to bring us  
near to  ,god8 ,have we not an express  
promise of ,god himself1 dwelling in    
flesh1  that where two or three are     
gathered together in his name1 he will  
be  in the midst of them2 ,mat4 xviii4  
#bj4 and is not ,christ worthy of       
credit8 ,have we not his word there     
published and preached8 ,doth not ,god  
appear there very eminently1 in the     
glory of his truth1 in the beauty of    
his holiness1 in the purity of his      
commands1 in the terror of his          
threatenings1 in the sweetness of his   
promises1 in the wonders of his  wisdom 
and power1 and more amazing works of his
 grace and love8 ,doth not  the ,lord   
discover himself there in the majesty of
 his government1 in the  miracles of his

 providence1 and the divine glory of his
 fore-knowledge  in prophecies exactly  
fulfilled8 ,surely that man must be     
blind indeed1  who sees not ,god in the 
scriptures4    ,will you say1 8,all this
 may be seen and read at home in        
private1 as well  as in a public        
assembly80 ,but you must remember that  
even the written  word of ,god was      
communicated to the most part of mankind
 only in public  worship1 for some      
thousands of years3 for before the art  
of printing was  invented1 one bible was
 scarce to be found in several hundred  
houses1  and very few of the common     
people were capable of reading2 nor     
could  they know the written word1 but  
by their attendance on the public       
ministrations of it4 ,and in our day1   
how many are they who either do1 or     
will know very little of religion1 but  
what they hear at church4    ,besides   
the written word of ,god is given to be 
expounded by his  ministers1 that the   
gospel being preached at large1 and the 

truths of it  being particularly        
applied1 his presence and glory may     
appear therein4  ,many parts of         
scripture are so obscure1 that ,god     
stands1 as it were1  behind a veil1 or a
 curtain1 till1 in the ministry of the  
word1 the  sense is explained1 the veil 
removed1 and ,god stands forth to sight 
in  the open glories of his majesty1 or 
his mercy4 ,it was for this purpose     
that ,christ1 at his departure from     
earth1 engaged the promise of his       
presence with his ministers in the      
preaching of his gospel4 ,lo ,i am  with
 you always even to the end of the      
world2 ,mat4 xxviii4 #bj4 ,and is  not  
this sufficient ground for men to expect
 and hope to see ,god there8    ,besides
 all this1 have not christians enjoyed  
blessed experiences of the  presence of 
,god in his sanctuary1 in the assemblies
 of his saints8 ,one  can say1 8,i was  
all darkness and ignorance1 and there ,i
 found divine  light1 discovering to me 
my sin and misery1 and his salvation40  

,another  can say1 ,i was dead in sin1  
and found my soul raised to a divine    
life  there2 8,i was mourning and       
despairing1 and there ,i found a word of
  support and holy joy1 such as no mere 
words of men could convey into me2  and 
,i am forced to confess ,god was in this
 place of a truth20 #a ,cor4  xiv4 #be4 
,remarks on the first head4--,i4 ,how   
much should we guard hypocrisy in       
divine worship1 because it is an        
appearance before ,god8 ,we do then1 in 
a  solemn manner1 set ourselves before  
,god1 and1 as it were1 humbly call  ,god
 to look upon us1 and take notice of our
 hearts4 ,let us remember  this1 every  
one of us1 when we go to public worship1
 we do in effect say  to ,god1 8,o      
,lord1 we are always in thy sight1 but  
in a special manner we  now come to shew
 thee our hearts1 to acquaint thee      
humbly with our  wants1 our sorrows1 and
 our sins1 our desires and hopes20 and  
,god will  not hold him guiltless that  
takes his name in vain2 ,he is a jealous

 ,god1  he will not be mocked2 ,gal4 vi4
 #g4 ,he is a ,spirit1 and he will be   
worshipped in spirit and in truth2 ,john
 iv4 #bd4 ,he is sharp-sighted1 he  sees
 through our souls1 and knows the ends  
and designs of our coming1  whether to  
see creatures1 and be seen of them1 or  
to see himself1 our  ,creator3 ,whether 
to observe the modes1 dress1 and        
behaviour of our  fellow-creatures on   
earth1 or to learn the will of ,god1 and
 the mode of  heaven4 ,suppose ,jesus   
,christ1 in his human nature1 were      
there1 whose  eyes are as a flame of    
fire1 and through your countenances can 
discern  the most secret thought of your
 souls1 would you not stand in awe of   
his  majesty8 ,would not this glorious  
appearance fix the most vain and        
fluttering imagination in a pious       
solemnity8 ,how solicitously would you  
watch over your minds1 lest they wander 
from worship6 ,how carefully  would you 
keep your hearts6 ,or suppose you saw   
the holy angels there  which attend the 

churches in worship1 would you not be   
ashamed to trifle  in their presence8   
,and has not the spiritual presence of  
the great ,god  as much real1 though    
invisible awfulness and majesty in it6  
,how do persons both of the polite and  
the vulgar world1 all agree to  dress   
fine and gay1 and make the best figure  
of all the week1 to appear  before men  
on the day of the ,lord8 ,but let us    
remember that we come not  only before  
men1 but before the living ,god1 in     
whose sight1 ornaments of  the body are 
of no account1 and1 ,o1 what pains ought
 we to take1 to put  on our best        
ornaments of the mind6 ,to see that our 
graces all shine1  when we are to stand 
before ,god6 ,and not to suffer one vain
 thought1 one  corrupt affection to work
 in us2 nor a spot or blemish1 if       
possible1  to be found upon us6         
,alas6 what millions of hypocrites have 
we in the world8 ,how many may we  fear 
in every congregation8 ,how many come to
 attend at prayers1 but  never seek to  

join in their own wishes and desires    
with the words of him  who speaks8 ,how 
many voices follow the tune in a psalm1 
but their souls  feel no joy1 no inward 
elevation of praise8 ,how many hear the 
word as  the word of man1 and their     
hearts have no sense of ,god speaking to
 them8  ,they sit before ,god as his    
people1 but their heart goes after their
  covetousness2 ,ezek4 xxxiii4 #ca4     
after their idols of business1 or       
carnal pleasure1 after every vain object
 of their eyes1 or vainer images  of the
 fancy4 ,let us take heed therefore1 how
 we shut our eyes1 or  harden our hearts
 against a present and a speaking ,god2 
for the word of  the ,lord is quick and 
powerful2 ,god speaking by his eternal  
word1 or by  his ministers in the       
sanctuary1 pierces the secret recesses  
of the soul  and spirit3 ,god sits      
there3 discerning the intents and       
thoughts of the  heart2 all things are  
naked and open before his eyes with whom
 we have  to do2 ,heb4 iv4 #ac4    ,,ii4

 ,remark4 ,in attendance on public      
worship1 we should fix all our hope  and
 expectation of profit upon the presence
 of ,god in it2 for the design  of      
ordinances is to bring us to appear     
before ,god4 ,now1 if in things  of this
 life1 ,god should be our chief hope1   
much more in things of  another2 ,ps4   
lxii4 #e4 ,my soul1 wait thou only upon 
,god1 my expectation  is from him4      
,how ready are we1 even in spiritual    
concernments1 to depend on outward      
forms and ceremonials6 and to hope1 or  
despair of success1 according to  some  
circumstantial attendants on worship8   
,one is ready to say1 8,if it  were a   
nice enquiry into some deep doctrine1 ,i
 should get something by  hearing the   
word40 ,another complains1 8,alas6 ,if  
it had been a sermon of  grace and      
privileges1 ,i had not been so careless 
in my attention1 nor  wasted my time40  
,and a third satisfies his conscience   
with this1 8,if ,i  had heard moral     
duties enforced powerfully on our       

practice1 then ,i could  profit by the  
preaching2 or if he who ministers had   
but more skill in  composing1 more      
fervency of speech1 more warmth in      
delivery1 more  graceful pronunciations1
 more strength of argument2 surely ,i   
should feel  more lasting impressions of
 religion under every sermon40 ,and thus
 we go  on from week to week1 and       
worship without any sensible benefit1   
because  we seek all from men4    ,but1 
alas6 if all these things were exactly  
suited to our wishes1 the  matter ever  
so agreeable1 the manner ever so        
entertaining1 the voice  ever so        
charming1 and the performance ever so   
affectionate2 if ,god be  not there1    
there is no lasting benefit2 ,paul may  
plant1 and ,apollos  water1 but ,god    
gives the increase3 #a ,cor4 iii4 #f4   
,the ministration of  the word is       
committed to man1 but not the           
ministration of the ,spirit4  ,what can 
a man do to give eyes to the blind8 ,to 
give ears to the deaf8  ,can a man make 

the lame to walk8 or raise the dead to a
 divine life8 and  turn sinners into    
saints8 ,who is sufficient for these    
things8    ,a minister is ready to say1 
8,when shall ,i preach to such a people8
 they  would learn and profit by my     
sermons40 ,a christian is ready to say1 
,when  shall ,i hear such a minister1 or
 partake of such an ordinance1 or hear a
  discourse on such a subject managed in
 such a particular method8 ,and  they   
are ready to go away discouraged1 as    
though all hope were gone1  when they   
find a disappointment in the pulpit2 as 
though the graces of  ,god were confined
 to a particular instrument1 or as      
though the words of  a man were our only
 hope4    ,when any of us have been at  
church1 and waited in the sanctuary1 let
 us  examine what did we go thither to  
see2 a shadow of religion8 ,an outside  
of christian forms8 a graceful orator8  
,the figures and shapes of  devotion8   
,surely then we might with as much      
wisdom1 and more innocence1  have gone  

to the wilderness to see a reed shaken  
with the wind4 ,can we  say as the      
,greeks at the feast2 ,john xii4 #ba4   
,we would see ,jesus8 ,or1  as ,absalom2
 #b ,sam4 xiv4 #cb4 ,it is to little    
purpose ,i am come to  ,jerusalem1 if ,i
 may not see the king's face4 ,to little
 purpose we go to  church1 or attend on 
ordinances1 if we seek not1 if we see   
not ,god  there4    ,,iii4 ,remark4     
,what everlasting thanks are due to our 
,lord ,jesus ,christ1  who hath made way
 for our appearance before ,god with    
comfort and hope8  ,you are called by   
the name of christians1 you profess to  
believe in him1  but you know little    
what you have to do with him1 or what   
use his name  is of in religion1 if you 
can go daily to appear in the presence  
of ,god  without him2 you know not the  
nature of christianity1 if you do not   
feel  a want of ,christ when you bow    
yourselves before ,god4    ,consider a  
little what ,god is1 and what you are1  
that you may have a due  sense of the   

necessity of ,christ2 say to yourselves1
 8,i am going to  appear before the     
great and glorious ,god1 a ,god of      
infinite perfection1  and ,i am a little
 vessel of mere imperfection and        
infirmity2 what shall  ,i do to stand in
 his sight8 ,he is a ,god of majesty and
 judgment1 and ,i  traitor1 a rebel by  
nature and action2 ,i want some person  
to introduce  me into his favour4 ,he is
 a ,god of spotless holiness1 and ,i am 
defiled  with a thousand sins1 who shall
 make me appear lovely in his sight6 he 
is a ,god of inflexible justice1 and ,i 
a guilty wretch1 a criminal1 a          
malefactor1 already condemned2 who shall
 plead for me1 and obtain a  pardon80 ,o
 beg of ,christ to introduce you with   
acceptance2 in him alone  can we appear 
well-pleasing to ,god3 ,he is the       
beloved of the ,father1 and  if we are  
ever accepted1 it must be in the        
beloved2 ,eph4 i4 #f4 ,christ  appears  
now in the presence of ,god for us1 in  
the virtue of his blood  and spotless   

obedience2 ,heb4 ix4 #ab1 #bd4 ,he who  
once appeared with sin  imputed1 was    
made sin for us1 and was treated as a   
sinner in the world  for our sakes1 now 
appears before ,god1 without sin1 in    
heaven1 as our  great ,high ,priest and 
,surety1 to make us acceptable to ,god  
there4 ,nor  should our warmest         
devotions1 nor our highest praises1 dare
 to appear  there without him4          
,remember that the high priest himself  
among the ,jews1 was in danger of       
death1 whensoever he went into the holy 
of holies1 to appear before  the tokens 
of the divine presence1 if he had not   
proper garments upon  him1 and the blood
 of atonement with him2 see ,ex4 xxviii4
 #ce1 #dc4 ,lev4  xvi4 #b1 #ac1 #ad4    
,let ,aaron be clothed1 and the blood so
 sprinkled1  saith the ,lord1 lest he   
die4 ,how much more may we fear         
destruction1 if  we rashly1 or          
carelessly1 come near and speak to ,god 
himself1 and yet  neglect the garment of
 righteousness1 and the blood of        

sprinkling1 and  ,christ our great      
,mediator4    ,remember1 ,o christian1  
that for a sinner to appear before ,god 
without  the ,mediator1 is a thing of   
infinite terror1 and not of comfort4 ,a 
traitor would keep at the farthest      
distance from the prince1 if he hath  no
 friend to speak a word for him there4  
,to come and present yourselves  before 
,god as sinners1 without a ,saviour1    
would be but to awaken his  wrath1 and  
put him in mind of your guilt1 and his  
righteous vengeance4  ,remember         
therefore to take ,christ with you when 
you come near to ,god4  ,see ,eph4 ii4  
#c1 #ac1 c4 8,we are by nature children 
of wrath1 and afar  off from ,god10 it  
is he only can bring us near3--8,no man 
cometh to the  ,father but by me20 ,john
 xiv4 #f4    ,and as this is the only   
appointed way for sinners to appear     
before ,god1  so it has been the sweet  
experience of ten thousand souls that   
they have  drawn near to ,god1 in this  
manner1 with acceptance and delight4    

,hear  what many a child of ,god can    
tell you in this case3 8,when ,i had the
  first sight of my guilt and           
defilements1 and beheld ,god in the     
terrors  of his holiness and justice1 as
 a consuming fire1 ,i was affrighted at 
the thoughts of appearing before him2   
every threatening that ,i heard1 ,i     
thought it was pronounced against me1   
nor could ,i delight myself in the      
blessings of his gospel1 for they were  
not mine4 ,but when he was pleased  to  
lead and draw me to ,christ1 ,i saw such
 an all-sufficiency of  atonement and   
righteousness in him1 that would answer 
all the demands  that divine justice had
 upon me2 ,i joyfully accepted of this  
salvation1  ,i surrendered myself as the
 subject of his saving grace3 ,and      
though now  ,i behold ,god in the same  
glorious and dreadful attributes as     
before1 and  behold myself still defiled
 and sinful1 yet ,i humbly dare appear  
before  him daily and hourly1 for ,jesus
 is my intercessor1 he is my            

propitiation1 he is the ,lord my        
righteousness1 and my ,god sits upon a  
mercy-seat sprinkled with the blood of  
this heavenly sacrifice4 ,my sins  are  
many and great1 and the matter of my    
daily groaning2 ,i hear the             
threatenings and curses of his holy law1
 but they affright me not from  his     
presence2 for in the name of my         
,mediator ,i come1 who hath borne the   
curse for me3 ,with humble penitence1   
and with a lively faith1 ,i draw  near  
to a reconciled ,god1 and give eternal  
thanks to the ,reconciler40    ,,iv4    
,remark4 ,what a blessing it is to have 
many houses of ,god in the  nation where
 we dwell2 and those houses of ,god near
 us6 ,god may say to  us1 as to ,israel2
 ,deut4 xxx4 #ab4 8,say not who shall   
ascend into heaven  to bring the word to
 us1 that we may hear it8 ,or1 who shall
 go over the  sea1 c4 for the word is   
very nigh to us40 ,we need not travel so
 far as  the ,jews1 three times every   
year1 to public worship2 and yet they   

8went  from strength to strength1 till  
they appeared before ,god in ,zion20    
,ps4  lxxxiv4 #g4 ,consider some nations
 where ,god is not worshipped aright1   
and  hath no dwelling-place2 consider   
how far some poor creatures come even   
in this island1 many miles from their   
own dwelling1 to appear before ,god  in 
his ordinances2 but ,god seats his      
throne1 as it were1 at our doors3  there
 are many synagogues of ,god in our     
land1 for us to appear before  him1 and 
many near us in the city where we dwell1
 and near us too in  this place of      
retirement4    ,how valuable a privilege
 is it to dwell in a religious family1  
in a  house of ,god1 where there is a   
church in the house1 as ,phil4 verse #b4
  where we often appear before ,god8    
,how gladly would many persons 7who are 
in better circumstances in the world    
than some of us enjoy7 exchange  those  
better circumstances for spiritual      
advantages such as we have3 ,but  some  
of you perhaps may say1 8,we may be     

saved without so much religion1  without
 so much ado about the worship of ,god  
in families or in  churches40 ,let me   
tell you1 if a religious family be not a
 pleasure to  you1 heaven itself cannot 
afford you pleasure2 for that is but one
 great  religious family1 of which      
,jesus ,christ is the head3 ,and if the 
business  of that place be not your     
delight1 you shall never have a place   
there4    ,shall ,i ask the servants of 
this house1 when you are called in to   
morning and evening prayer1 what is your
 end8 ,do you come with hope and  desire
 to appear before ,god8 ,or is it merely
 to obey the orders of the  house1 and  
comply with the custom of the family1   
for the sake of your  temporal interest8
 ,ask yourselves1 my friends1 what is it
 that brings  you in constantly at the  
seasons of reading and praying8 ,is it a
 design  to get near to ,god4 ,shall ,i 
ask the children1 when you come in at   
the  hour of worship1 do you set        
yourselves as before ,god8 ,do your     

thoughts  go along with the words of him
 who prays8 ,do ye attend to the word   
read1  as the word of ,god1 whereby you 
must be judged8 ,or do you satisfy      
yourselves to wear out the quarter of an
 hour1 in sitting still1 or in  kneeling
 as others do1 without thoughts of ,god8
 ,shall each of us ask our  own hearts1 
how do we pass the time of daily        
worship8 ,are we careful to  lay aside  
all our thoughts of the world1 that we  
may be at leisure for  ,god8 ,remember1 
that not only in the morning and evening
 devotion1 but at  every meal we appear 
before ,god3 ,now1 do we join in prayer 
for a  blessing on our food and in      
giving thanks8 ,or do we think the word 
of  one who speaks sufficiently         
sanctifies and blesses the meat for all 
who  taste it8    ,let us farther ask   
our consciences this one question1 do we
 remember ,god  all the day1 as those   
who have appeared before him at worship 
in the  morning8 ,do we walk among men  
as those who dwell in a house of ,god8  

,do  we eat1 and drink1 and speak1 and  
live1 as those who profess so much      
religion and worship4 ,let us think on  
these things1 and consider who  there is
 among us that ventures to trifle with  
the great and dreadful  ,god in such    
appearances before him8 ,or provoke him 
with a conversation  unsuitable to such 
professions8    ,blessed be ,god1 there 
is more than the form of ,godliness     
found in the  governing parts of this   
family6 ,and ,i am persuaded1 that not  
the parlour  only1 but the meaner rooms 
are witnesses of devotion and pious     
discourse3 ,but we are none of us above 
the need of self-enquiry2 and as  we all
 appear with our bodies to worship ,god 
daily1 methinks ,i would not  have one  
soul among us absent from ,god in this  
daily worship4    ,thus have ,i finished
 the first general head of my discourse4
    ,secondly1 ,the words of the text   
discover to us an earnest longing  after
 divine ordinances1 and the presence of 
,god in them4 ,this  abundantly appears 

also in several parts of this psalm3    
,how mournfully  doth the ,psalmist     
complain1 and what a painful sense he   
expresses of his  long absence from the 
house of ,god6 verses #c1 #d4 ,what a   
sweet and  sorrowful recollection he    
makes of past seasons of delight in     
worship8  ,my tears have been my meat   
day and night1--my soul is cast down and
  disquieted1 ,i remember when ,i went  
with the multitude to the house of      
,god1 with the voice of joy and praise2 
but now ,god seems to have  forgotten   
me1 ver4 #i4 ,how earnestly doth he     
breathe after the  sanctuary8 ,psalm    
lxiii4 and lxxxiv4 to see thy power1 ,o 
,god1 and thy  glory1 as he had seen it 
there4 ,he borrows metaphors and        
similitudes  from some of the most      
vehement appetites of nature to signify 
his strong  desires after ,god2 my flesh
 thirsteth for thee1 even fainteth for  
the  courts of the living ,god4    ,and 
this is the blessed temper of a         
christian1 when in his right frame2  he 

is never satisfied when quite restrained
 from divine ordinances1  whether by    
persecution1 by banishment1 by the      
unreasonable laws of men1  or by        
afflictions and weaknesses laid on him  
by the hand of ,god4 ,he  thinks over   
again those seasons wherein he enjoyed  
the presence of ,god  in worship1 and   
the recollection of them increases his  
desires of their  return4 ,he watches   
every turn of providence1 and hopes it  
is working  towards his release3 ,when  
he sees the doors of his prison begin to
 open1  he is ready to break out of     
confinement1 and seize the pleasure of  
public worship3 ,he thinks it long till 
he appears before ,god again4 8,i  have 
chosen ,god1 saith he1 for my highest   
good1 for my everlasting  portion1 and  
,i would willingly often resort to the  
place where ,god hath  promised to      
communicate his blessings1 and where ,i 
have so often tasted  that the ,lord is 
gracious40    ,remarks on the second    
head4--,i4 ,how very different are they 

from the  temper of ,david1 who enjoy   
public ordinances continually1 and are  
weary  of them8 ,who appear before ,god 
frequently on the ,lord's day1 and yet  
cry1 what a weariness is it1 when will  
the ,sabbath be gone2 ,mal4 i4  #ac4 and
 iii4 #ad4 ,amos viii4 #e4 ,when shall  
we return to the world again8    ,what  
is the reason of this great aversion to 
divine worship among those  who call    
themselves christians8 ,truly the       
greatest part have nothing of           
christianity besides the mere name3     
,some are stupid sinners1 and have no   
sense of divine things2 and they think  
it is all lost time3 ,they have no  need
 to come before ,god1 but that it is the
 custom of their country1 or  of the    
family where they live1 and they must do
 it2 they do not know how  to spend the 
hour elsewhere without reproof and      
censure3 ,or they come  merely to see1  
and to be seen1 as is the fashion of the
 land4    ,some perhaps have a sense of 
religion1 and yet they cannot look upon 

,god  any otherwise than as their enemy1
 and so they come before him without    
any love or delight in his company2 and 
then no wonder if they are weary  of it4
 ,they do not come as friends to take   
pleasure in his presence2  they would be
 well enough pleased1 if they could live
 for ever in this  world1 and never have
 any thing to do with ,god3 ,their chief
 motive is  the fear of hell1 and       
therefore they drudge on in toilsome and
  undelightful religion4    ,and indeed 
this is one great reason why so many    
true christians feel no  more longing   
after ,god1 either in public or in      
private worship2 because1  though they  
have some faith and some cold hope1 yet 
they are contented  to abide in this    
state of uncertainty1 without joy or    
assurance1 and do  not make it their    
business to advance in christianity3    
,they cannot  rejoice in ,god as their  
father1 or their friend1 with a lively  
soul2 and  they find but little pleasure
 in his house4 ,but it is a divine      

pleasure1  and a-kin to heaven1 when a  
child of ,god1 with a lively faith and  
joyful  spirit1 comes before ,god as his
 ,god1 and entertains himself with all  
the  blessed discoveries that he makes  
of his wisdom and grace in his          
churches1 with all the promises of the  
covenant1 with all the words of  love   
that ,god hath written in his book1 or  
publishes in his ordinances  by the     
ministry of men4 ,he feeds upon heavenly
 provisions in his  ,father's house2 and
 when he departs1 he maintains on his   
soul a sweet  savour of heaven4 ,but    
alas6 there is a great withdrawment of  
the ,spirit  of ,god from his churches2 
a deadness of heart has seized believers
 in  our day1 and they grow carnal3 ,o  
pray that the ,spirit may return to the 
sanctuary again6    ,,ii4 ,remark4 ,how 
comfortable a thing would it be1 to feel
 our souls  longing for divine          
ordinances more earnestly after         
restraint6 ,we should  learn the        
language of ,jonah1 when in the belly of

 the whale2 ,lord1 ,i am  cast out of   
thy sight1 yet ,i will look again toward
 thy holy temple2  ,jonah ii4 #d4 ,i    
will look while ,i am at a distance1 and
 pray toward the  mercy-seat1 in hope   
and desire to come near the sanctuary4  
,we are too ready to grow indifferent1  
and think we can do well enough  without
 this appearing before ,god8 ,we grow1  
as it were strangers to him  by long    
absence2 and though the sacred          
correspondence in public be lost1  yet  
sometimes it is not much regretted3     
,this is a frequent distemper of  the   
soul4 ,when fasting increases a regular 
appetite1 it is a sign of a  healthy    
constitution2 but weakly natures are so 
overwhelmed with a  little fasting1 that
 their appetite is gone too4 ,many      
christians may  complain of this1 and   
say1 8,though ,i find some relish of    
pleasure when ,i  am in the house of    
,god1 and amongst his saints2 and though
 it was very  painful to me to endure   
the first months of confinement1 yet a  

long  restraint has brought me under the
 spiritual disease1 that my appetite    
and desire grow feeble1 and my heart too
 indifferent to public worship40    ,now
 in order to enquire into the temper of 
our spirits1 and to awaken us  to       
greater longings after divine           
ordinances1 let us consider what are    
the two chief ends of a christian in his
 appearance before ,god3 ,it is  either 
to do something for ,god by a public    
profession of his name among  men1 or to
 receive something from him in order to 
our own comfort and  salvation4 ,if we  
hope to receive1 this calls faith into  
exercise2 if we  endeavour to do        
something for his service1 this awakens 
our zeal4 ,now1  is our faith active8   
,is our zeal lively in this matter8     
,some christians  have one of these1    
some the other most in exercise3 ,some  
look most at  honouring ,god in a public
 profession1 some at obtaining some     
sensible  benefit and delight to their  
own souls3 ,but it is best when both of 

these invite us to the sanctuary1 and   
make us long after the presence of      
,god4    ,some of us1 it may be1 have   
found the work of grace and salvation   
begun  on our souls at public worship2  
there we were first awakened and        
convinced of sin1 there we were first   
led to the knowledge and faith of       
,christ1 and pardoning grace was        
revealed with power by the ministry of  
the word2 therefore we long after the   
sincere milk of the word1 in the  same  
public dispensation of it1 that we may  
grow thereby4 ,others have  been        
favoured1 it may be1 with the presence  
of ,god more abundantly in  secret2 and 
reading1 and meditation1 and secret     
prayer1 have been the  chief sensible   
instruments of their conversion1        
sanctification1 and  peace2 these       
therefore1 sometimes have not the same  
earnest longing  after public preaching 
as others have2 yet they do continually 
attend on  the ordinances of ,christ in 
public1 to maintain religion1 in the    

profession of it1 among men2 and they   
ought to do it4 ,but these persons  are 
most in danger of growing cold and      
indifferent4    ,i grant it is a        
glorious and self-denying temper1 to    
maintain a warm  zeal to do much for the
 honour of ,god in the world1 even      
though we enjoy  but little of him2 but 
this is not so frequent among men3 ,for 
we are  usually drawn to ,god by the    
blessings we hope to receive2 and we    
should  consider1 that an utter neglect 
of all those enjoyments of ,god in the  
sensible increase of grace and joy1     
which are to be found in public         
worship1 is a sign that our faith runs  
too low3 ,we do not expect to  receive  
much from ,god1 even in his own         
appointed methods2 and therefore  we    
grow negligent whether we worship him in
 public or not4 ,o let the  soul who    
feels nothing of this negligence1 but   
maintains a warm desire  of ordinances  
under long restraint1 rejoice and bless 
the ,lord6    ,however1 while any of us 

are confined1 our desires after ,god    
ought to  appear in this1 that we often 
seek him in secret1 and are perpetually 
with him in our thoughts2 that we take  
all proper opportunities to lift  up our
 souls to him in the midst of common    
affairs1 and thus do what we  can to    
make up the loss of the sanctuary3 ,but 
we should be still  breathing also after
 church-worship1 and the communion of   
saints2 for  ,god loveth the gates of   
,zion more than all the dwellings of    
,jacob2 ,ps4  lxxxvii4 #b4    ,,iii4    
,remark4 ,o what unhappy clogs these    
fleshly sinful bodies are to the  mind6 
,how they contradict the best           
inclinations of the soul1 and forbid  it
 to fulfil its spiritual desires6 ,the  
soul would appear often before  ,god1   
but the flesh forbids3 ,the spirit would
 rejoice to be among  christian         
assemblies1 but the body is too often   
confined by sickness1 or  by the        
necessary cares that relate to this     
life1 this poor animal life1  that has  

so troublesome an influence upon the    
noblest enjoyments of the  mind4    ,the
 soul would wait upon ,god whole hours  
together in praising1 in  praying1 in   
hearing the word2 but the body is weak1 
overwhelmed with a  little attention1   
and can bear no more4 ,the soul wrestles
 and strives  against the infirmities of
 the flesh1 and labours hard to abide   
with  ,god2 but these very wrestlings   
and strivings overcome languishing      
nature2 the impotence of the flesh      
prevails against the sprightliest       
efforts and vigour of the mind2 the     
flesh prevails1 and the spirit must     
yield4 ,thus we are dragged down from   
the holy mount of converse with  ,god1  
and the soul1 who is a-kin to angels1   
and employed in their work1  must       
descend1 and lie idle1 to refresh the   
animal4 ,in vain would the  spirit raise
 all its powers into lively and devout  
exercise1 if the  flesh grows faint     
under a warm affection1 it is forced to 
let go the  holy thought1 and quit the  

divine pleasures of religion1 until a   
better  hour return4    ,sometimes1     
through drowsiness1 and want of natural 
spirits1 we grow  stupid and heavy in   
religious duties1 and have but little   
sense of that  ,god before whom we      
appear4 ,sometimes1 through excess of   
spirits1 our  imagination grows vain and
 fluttering1 and wanders far away from  
the ,god  whom we worship4 ,if we fix   
our thoughts one minute upon things of  
the  highest importance and the most    
awful solemnity2 the next flying idea   
catches the mind away1 and it is lost   
from ,god and devotion again4 ,we       
appear before ,god1 and disappear again2
 we wander into the world1 and  return  
to ,god1 twenty times in an hour4       
,our eyes and our ears are constant     
witnesses of this painful weakness2  and
 unhappy instruments they are to draw   
off our souls from the divinest         
meditation4 ,every thing around us is   
ready to disturb and divert our  feeble 
nature in the most heavenly acts of     

worship3 ,poor broken worship6  ,poor   
frail estate of human nature6 ,but there
 is a blessed assembly of  better       
worshippers above3 ,awake our faith and 
desire to join them6 and  let each of us
 say1 8,o when shall ,i go to that      
bright company1 and  appear amongst them
 before ,god40                          
,,sermon ,,xiv4                         
,appearance before ,god here and        
hereafter4          ,,psalm xlii4       
#b4--,when shall ,i come and appear     
before ,god4                            
,,the ,,second ,,part4      ,by an      
appearance before ,god1 in the text we  
are to understand our  attendance upon  
him in the public ordinances of worship2
 and the longing  desire the ,psalmist  
had to draw near unto ,god in his       
ordinances1  represents to us the       
character of every sincere christian1   
when he  enjoys his own right frame1 and
 heavenly temper of soul2 ,he longs1 he 
breathes after those seasons of divine  
improvement and comfort4    ,i shall    

make no further repetition of any thing 
before delivered2 but  considering that 
all our appearances before ,god in this 
world in his  sanctuary1 are but means  
to prepare us to stand before ,god in   
the world  that is to come2 ,i shall not
 think myself at all to wander from the 
text1 if ,i spend my whole time1 at     
present in shewing the difference  that 
is between our appearance before ,god on
 earth here1 and our  appearing before  
him in the other world hereafter2 and   
this in order to  awaken the sinner1 and
 to encourage the true christian4       
,there are two great future appearances 
before ,god1 the one at judgment1  and  
the other in glory in heaven4 ,the one  
belongs to all men1 the other  only to  
the saints4 ,and now that ,i may divide 
my discourse aright and  give to every  
one their portion1 ,i would beg leave   
chiefly to apply our  general appearance
 before ,god at judgment1 to those who  
are unconverted1  and in a state of sin2
 for we have reason to fear that there  

may be some  such among us3 ,and ,i will
 apply the blessed appearance before    
,god in  heaven to converted souls1 to  
whom only it belongs3 ,these are the    
persons who have faith and love1 and are
 in some measure prepared to  appear and
 worship there4    ,first then1 ,let us 
consider our appearance before ,god in  
judgment4 ,it  is true1 at the moment of
 death our souls immediately stand      
before ,god  to be judged1 as well as   
our souls and bodies united1 shall stand
  together there in the great day of the
 resurrection2 yet ,i shall not  make   
any distinction of these seasons now1   
lest ,i should multiply  particulars2   
but shall treat of them together1 to    
awaken the secure and  sinful           
worshipper1 who appears before ,god here
 in the form of devotion3  ,and to put  
him in mind he must ere long stand      
before ,god in another  manner than now 
he does1 and to set his thoughts at work
 to compare one  with the other in these
 particulars3    #a4 ,the sinner now    

appears with some degree of willingness 
in the  presence of ,god1 then it is    
under a terrible constraint4 ,a wicked  
man  may be willing to come to public   
ordinances for many carnal ends1 as to  
comply with his superiors1 to follow the
 custom of the family where he  dwells1 
to gain reputation among men1 to satisfy
 the cries of an  awakened conscience2  
for his conscience1 perhaps1 will not be
 easy  without the performance of some  
duties2 and so he makes use of divine   
worship1 and his public appearances     
before ,god1 as a kind of opiate1 to    
stupify an uneasy conscience1 and       
therefore he has some inclination and   
willingness to come before ,god here on 
earth3 but at death1 and at the  general
 resurrection1 he must appear whether he
 will or no2 ,heb4 ix4 #bg4  ,it is     
appointed for all men once to die1 and  
after death the judgment2  ,rom4 xiv4   
#aj4 and #b ,cor4 v4 #aj4 ,we must all  
appear before the judgment  seat of     
,christ4 ,the angels shall gather the   

elect from the four  quarters of the    
world1 and bring them near to the judge 
with pleasure2  but sinners shall be    
dragged toward that awful tribunal1 and 
be forced  to abide the trial4    ,while
 the believer1 who walks in lively      
faith1 says1 ,when shall ,i come  into  
that world of spirits1 and appear there 
before ,god8 the sinner  wishes that day
 may never come3 ,o that ,i might live  
for ever on earth6  that ,i might for   
ever converse with men1 and never see   
the face of that  ,god who hates me1 and
 whom ,i have never loved4 ,o that death
 might make  an utter end of me6 ,o that
 the grave would cover me for ever1 that
 ,i  might rise no more4 ,and when that 
dreadful day comes1 then1 8,fall on us1 
rocks2 then1 mountains press us down1   
and conceal us for ever from the  wrath 
of ,god and the ,lamb20 as in ,rev4 vi4 
#ae1 #af4 that outcry is  represented4  
,but they must stand and see the terror2
 they are  constrained to hear the      
glorious and dreadful sentence1 ,dost   

thou  believe this1 ,o my soul6 and     
canst thou be content to live unprepared
  for the solemnities of this day8      
#b4 ,here sinners appear like the saints
 of ,god in disguise2 but there as      
sinners1 openly guilty1 and exposed to  
light3 ,here not separated from  the    
saints in the place of worship1 there   
sufficiently distinguished and  divided 
from all who love ,god1 and that worship
 him in spirit3 ,for when  a sinful soul
 goes out of the body to appear before  
,god1 every angel in  heaven knows him2 
he is naked without a covering of       
disguise1 as well as  without the       
covering of a justifying righteousness2 
and upon this  account he appears all   
guilty1 not only before the searching   
eye of ,god1  and the terror of his     
anger1 but also before the blessed      
spirits who are  near the throne4 ,here 
those who are in the same assembly1 know
 not  whether we are the children of    
,god1 or the children of the devil2 but 
in the world of spirits1 all the        

children of ,satan are as much          
distinguished from the children of ,god 
as an angel of light is from a  spirit  
of darkness4    ,this flesh is a        
disguise to the soul1 a thick cloud to  
cover a thousand  hypocrisies2 but at   
the great day the naked soul must be    
known2 ,all  nations shall be gathered  
before him1 and he shall separate them  
one  from another1 as a shepherd        
divideth the sheep from the goats2 ,mat4
  xxv4 #cb4 ,jesus shall separate the   
one from the other2 and what will the   
sinner say at that day8 8,i have on     
earth appeared before ,god among the    
saints1 but now ,i must for ever dwell  
with my companions in iniquity1  with my
 partners in everlasting burnings2 ,i am
 so like to the spirits  of hell1 now ,i
 am undressed1 and divested of all      
disguise1 that ,i see  myself justly    
divided for ever from the saints1 and a 
fit companion for  none but devils40 ,o 
who can tell the torment that is        
contained in such a  self-condemning    

reflection as this8    #c4 ,sinners     
appear now1 and take no notice of ,god  
as ,creator1 or ,christ  as ,mediator   
and ,saviour2 but at the appearance in  
judgment it will be  impossible to stand
 before ,god1 and not take notice of    
him4 ,he appears  there as a ,god of    
terrible and incensed majesty1 and they 
must see him2  and ,jesus ,christ sits  
there1 and must be seen1 not as the     
,saviour to  secure them1 but the judge 
ready to condemn them to everlasting    
punishment2 ,rev4 i4 #g4 assures of this
 day1 and speaks of it as already  come3
 ,behold1 he cometh with clouds1 and    
every eye shall see him1 and  they also 
which pierced him2 and all kindreds of  
the earth shall wail  because of him4 ,i
 shall behold him1 says the wretched    
,balaam1 but not  nigh2 ,num4 xviv4 #ag4
 not as my ,god1 near me1 but as my     
enemy1 afar from  me4 8,now ,god speaks 
with the voice of mercy in the church1  
and ,i turn a  deaf ear to him1 may the 
sinner say1 but then it is the language 

of  justice and vengeance3 ,o that my   
ears and my eyes were sealed up for     
ever3 for his looks1 his words1 his     
actions1 smite my soul through with  a  
thousand torments40    ,it is impossible
 for the wicked to turn their eyes from 
,god in that day1  whereas now for a    
whole hour or two1 in his worship1 their
 hearts are  not once fixed upon him4 ,a
 ,god of holiness will be seen on his   
seat of  judgment2 and the sinner who   
will not see1 shall see1 and be         
confounded at the sight4 ,think of this1
 ,o my soul6 and when thou findest  thy 
thoughts wandering from ,god in the next
 duty of worship1 take this  awful hint 
to recal them again4    #d4 ,now the    
sinner appears before ,god as on a      
throne of grace2 there on a  throne of  
justice3 now in a state of trial3 there 
for a final sentence4  ,he comes now to 
hear the general language of ,god to    
men2 there to hear  his own particular  
judgment from the same ,god2 now the    
sinner stands in  the church1 in a      

general assembly3 and he stands within  
the reach of a  general promise3 ,he    
that believes shall be saved2 he that   
confesses1  and forsakes his sin shall  
find mercy3 ,but then the book of all   
the  promises is for ever shut1 and it  
is declared by the ,judge1 that not one 
of them belongs to him3 ,he hath refused
 all the offers of grace1 and the  day  
of grace is gone for ever4    ,now he   
stands1 and hears the general           
threatening of the word3 ,the soul  that
 sinneth shall die2 the wages of sin is 
death3 he that believeth not  shall be  
damned2 he that soweth to the flesh     
shall of the flesh reap  corruption3    
,yet he may escape all these            
threatenings4 ,but in the great  and    
last day he hears his own name1 as it   
were1 read together with each  of these 
threatenings1 and united to them all3   
8,thou art the impenitent  sinner1 and  
thou must die for ever8 thou hast not   
believed in ,christ3  and thou art the  
person who shall be for ever damned40   

,now he appears before ,god1 and though 
he is1 as to his state2 at a  distance  
from him1 yet he may be converted and   
brought near2 he hears  these blessed   
words2 ,mat4 xi4 #bh4 ,come all ye that 
are weary and heavy  laden1 and ,i will 
give you rest4 ,is4 xlv4 #bb4 ,look unto
 me1 ye that  are at the ends of the    
earth1 and in immediate danger of hell1 
and be  ye saved4 ,but there the only   
word is1 depart from me1 ye cursed1 into
  everlasting fire2 for ,i have not one 
word of promise1 of encouragement1  or  
of comfort for you4    ,because he      
appears now in a state of trial1 it is  
with some hope of  obtaining pardon2 but
 there he stands only waiting for the   
sentence of  death1 and therefore with  
everlasting despair3 ,he appears there  
guilty  in open light1 and his          
condemnation is certain and             
unchangeable4    ,believe this1 sinner1 
now in this life2 the wrath of ,god lies
 heavy upon  you2 ,john iii4 #cf4 but   
this wrath may be removed2 the          

condemnation that  is now upon you from 
the law1 may be reversed3 the gospel is 
ready to  take it off1 if you receive   
this gospel3 ,but there1 before the     
judgment  seat1 every soul who is found 
in his sins1 falls under an eternal     
curse1  and without repeal3 that        
condemnation shall never be removed2 for
  immediate execution follows upon the  
sentence4 ,now the sinner appears       
before ,god1 and hears such words of    
compassion as these are3 8,i delight    
not in the death of a sinner1 ,i would  
have him turn and live2 ,i  propose the 
method of reconciliation and life20 ,but
 then the ,lord sits  upon a throne of  
judgment1 and he shall laugh at the     
calamity of the  wicked1 and the        
obstinate sinner's distress2 for pity   
and compassion are  for ever hid from   
his eyes4 ,now1 who is there among us   
able to bear the  sight of a provoked   
,god1 who is infinite in power1 terrible
 in majesty1  and has abandoned all     
compassion4    #e4 ,the sinner now      

appears often before ,god2 there but    
once1 and is for  ever driven from his  
presence3 ,here1 if you meet with no    
comfort from  ,god in one ordinance1 you
 may find it in the next2 but then you  
shall be  punished with everlasting     
destruction from the presence of the    
,lord1  and the glory of his power2 #b  
,thess4 i4 #i4 ,how will you long for   
such  seasons again1 when you are for   
ever shut out from them8 8,o that ,i had
  but one ,lord's-day more to spend in  
the service of ,god6 how would ,i       
labour and wrestle with ,god in prayer1 
that ,i might become a new  creature60  
,but in hell the days are all alike1    
they are all dark and  stormy2 there is 
not one day of sunshine1 not one        
sabbath1 not one hour  of rest4 8,how   
did ,i mock ,god on earth1 must the     
sinner say1 when ,i  appeared before    
him6 and after ,i had mocked him once1  
,i trifled again  and again2 but now ,i 
find he is a ,god who will not be       
mocked2 ,i see he  is a terrible        

majesty1 and ,i am driven for ever from 
all his grace and  compassion1 and shall
 see his face no more40    ,use4 ,all   
the use ,i shall make of this head1 is  
only to urge upon your  minds a         
practical belief1 and a lively sense of 
this appearance before  ,god at         
judgment4 ,must we all stand before the 
judgment seat of ,christ8  ,do we think 
we are ready8 ,what answer do our own   
consciences give1 when  we make that    
enquiry8 ,am ,i prepared to appear      
before ,god the ,judge8 ,have  ,i but   
little hope1 and yet can ,i satisfy     
myself to lie down at night1  and arise 
in the morning1 and have this hope not  
increased8 ,have ,i so  little          
expectation of my appearing well there1 
and yet rest contented  under it8    ,do
 ,i worship now with that sincerity and 
devotion1 as those who must  hereafter  
come to be judged8 ,could we1 dare we1  
indulge ourselves in the  neglect of any
 duty1 or commission of any sin1 or     
careless performance  of the religious  

services we owe to ,god1 at the rate we 
now do1 had this  great appearance      
before ,god at judgment been often upon 
our thoughts8  ,alas6 these things      
vanish from our minds1 many times1      
together with the  breath and air that  
forms the words3 ,business1 or cares1 or
 the  diversions of this life1 turn away
 the soul from ,god and judgment1 ,we   
dwell in flesh1 we see not ,god1 and we 
are ready1 foolishly1 to imagine  that  
we shall never see him3 ,we thrust this 
hour at such a distance1 as  though it  
would never come2 we put it afar off as 
an evil day4    ,but let us stand still 
here1 and consider a little3 ,this      
evening we are  come to appear before   
,god in worship2 we see ourselves here1 
and see  each other2 we are sure it is a
 reality1 and not a dream2 yet seven    
years ago1 this evening was at so vast a
 distance from us1 that we  scarce knew 
how to realize it to our thoughts1 and  
make it1 as it were1  present3 but now  
all that long distance is vanished1 and 

this evening is  come2 those days are   
all passed1 and this hour is upon us4   
,thus it is in  the case of death and   
judgment4 ,seven years hence1 it is most
 likely1  some one or more of us1 and   
perhaps every one of us1 shall appear   
before  the bar of ,god our ,judge2 that
 appointed hour will come however it    
seem  afar off now2 and then it will be 
as real an appearance as this present   
hour is1 but a much more solemn one3 we 
shall see and feel ourselves  there1 and
 know it is not a dream1 but an awful   
reality4    ,consider further1 that it  
can be but a few seven years more1      
before  every one of us must certainly  
appear at the judgment-seat of ,god2 and
  as long as these years seem now1 yet  
they will quickly fly away1 and the     
last hour will be upon us4--,think how  
many of your acquaintance1 in seven     
years past1 have made their appearance  
before ,god1 have past their final      
trial1 and received their everlasting   
sentence3 ,and each of us may say1      

8,why should not ,i be the next8 ,what  
is there in my nature1 or in my         
circumstances that can secure me against
 the summons of death and  judgment80   
,it may be but a few days before we are 
called2 and is every  one of us here    
ready8 ,this is a question of infinite  
importance1 and let  us not give rest to
 our souls1 till we can answer it to our
  satisfaction4    ,o how should we     
live6 how should we act6 how should we  
speak6 how should  we worship6 if this  
were always upon our hearts8 ,o that we 
could but  realize these awful things to
 our minds1 and make them more familiar 
to  our thoughts daily6 ,could sinners  
then be one day contented without       
converting grace1 and without a         
justifying righteousness8 ,could they   
any  longer refuse the mercy of the     
gospel1 and ,jesus the ,saviour8 ,could 
they  be satisfied to appear all guilty 
before ,god1 and no friend there to     
speak for them8 no intercessor to plead 
for them8 none to undertake  their      

cause8 ,could they go on to sin with a  
negligent mind1 if they  thought the    
judgment-door just opening upon them1   
and ,jesus ,christ at  hand8 ,could it  
be possible we should have such cold and
 lazy desires  after a ,saviour and his 
salvation1 if we thought our everlasting
  happiness or misery depended upon the 
next day1 the next hour1 or the  next   
moment8 ,for we know not how soon the   
summons may come1 and state us  before  
his tribunal4    ,,ii4 ,the second part 
of my discourse leads me to consider the
 blessed  difference that there shall be
 between a christian's appearing before 
,god in heaven1 and his appearance here 
in divine ordinances before ,god  on    
earth8 and by a comparison of these two1
 may the ,spirit of ,god awaken  our    
faith1 our hope1 our love1 and our joy1 
and all join to promote our             
sanctification6 ,the differences then   
between our standing before ,god in     
worship now1 and our worshipping before 
,god in heaven1 are such as  these3     

#a4 ,now the true christian appears in a
 mixed assembly of saints and  sinners3 
there the assembly is all holy1 and not 
one sinner amongst  them4 ,here sincere 
souls and hypocrites meet together in   
worship2 there  the hypocrite is for    
ever banished4 ,in the houses of ,god on
 earth1 the  wicked ,canaanites will    
mingle with the children of ,israel2 but
 in his  temple in heaven1 every one is 
an ,israelite indeed2 ,there shall no   
more  be found a ,canaanite in the house
 of the ,lord of hosts2 ,zech4 xiv4 #ba4
    ,the children of ,god here1 are     
under a veil of infirm and sinful flesh1
  and in the likeness of sinners2 there 
they are unveiled and acknowledged  to  
be the sons and daughters of the        
,almighty2 #a ,john iii4 #a1 #b4        
,behold what manner of love the ,father 
hath bestowed upon us1 that we  should  
be called the sons of ,god6 ,but the    
world knows us not2 nay1 we  are not at 
many times known to ourselves2 but when 
he comes whom we have  trusted1 then we 

shall be known and distinguished from   
the world1 as  ,god's only begotten     
,son2 and we shall be known and         
distinguished as the  children of ,god1 
all related and a-kin to him3--,when he 
appears we shall  be like him1 for we   
shall see him as he is2 #a ,john iii4   
#b4 and shall  sufficiently be          
distinguished from all who belong not to
 ,christ4    ,here a child of ,god1 in  
the sanctuary1 is deeply humbled at the 
mention  of the name of ,god2 but his   
humility is not seen4 ,here his zeal    
kindles  at the proposal of a duty1 but 
it burns with a hidden flame3 ,here his 
love is at work1 his hope is arising1   
his joy is getting up to heaven1  when  
he is engaged in the meditation of a    
comfortable promise1 or some  of the    
blessed privileges of the children of   
,god2 while those who are  around him1  
even his next neighbour who sits close  
to him1 knows nothing  of the holy      
workings of his heart1 and the          
breathings of his soul  towards ,god3   

,but there the whole assembly shall     
worship with one heart1  and one soul1  
and not one wandering worshipper1 or one
 wandering thought  in worship4    ,we  
are ready to complain here1 that we     
ourselves know not whether we  shall be 
accepted or no2 through the weakness of 
faith1 want of  holiness1 decay of zeal 
in our spirits1 and that degeneracy we  
sometimes  find and feel in ourselves1  
we are often ready to doubt1 and almost 
upon  the borders of despair4 ,this is  
the case of many a poor1 trembling      
christian2 but there every one shall    
worship with strength of joy1  liveliest
 delight1 and warmest zeal and          
affections3 and be assured his  graces  
are all true1 for he shall see them all 
in the light of glory4    ,this         
suspicion or jealousy of ourselves1     
flattens our devotion many a  time here1
 and takes away the pleasurable         
sensations of religion1  because we     
ourselves know not whether ,god accepts 
us or no3 ,there a full  assurance of   

our being beloved of ,god1 and being for
 ever accepted of  him1 shall make every
 exercise of devotion a most agreeable  
and perfect  pleasure4 ,o my soul1 how  
should it quicken thy race1 and exalt   
thy joy1  to think how fast thou art    
removing from this world of sinners1 and
 from  all thy own doubts and fears1 to 
a glorious assembly of holy souls1      
where not one doubt1 or fear shall      
remain in their consciences1 nor in     
thine6    #b4 ,in this world the saint  
appears among a few to worship his ,god1
 but  then among millions4 ,now many    
times we have worshipped in a secret    
corner1 for fear of men2 but then it is 
all in public glory3 for there  all the 
worship that is paid1 is the established
 worship of the whole  country2 and     
honours1 and kingdoms1 and wealth1 are  
all on that side3  ,all the inhabitants 
are made rich for ever1 with the riches 
of heaven2  and all the children of ,god
 are the sons and daughters of a king1  
and  all heirs and possessors of glory1 

and reign together with the ,lord       
,jesus3 ,rom4 viii4 #ag4 #b ,tim4 ii4   
#ab4 ,here many times the children of   
,god  are forced to be separatists from 
their neighbours and fellow-citizens1   
they are divided from the multitudes and
 crowds of mankind1 they are but  a     
little flock2 but there they shall shine
 in the midst of the  general assembly  
of the first-born1 and a great multitude
 which no man  can number2 ,rev4 vii4   
#i4 that with victories and songs are   
for ever  addressing the throne of ,god 
and the ,lamb4 ,o when shall ,i hear the
 voice  from heaven say1 ,come up       
hither8    #c4 ,now we worship in a way 
of preparation2 there for enjoyment and 
full  delight4 ,ordinances here are but 
slight shadows1 and very faint and      
imperfect resemblances of what the      
worship in heaven shall be4 ,now the    
word of ,god is spoken by a man1 and it 
loses much of the divinity and  power1  
by the means of conveyance2 there it    
will be spoken by ,god  himself to our  

spirits1 or by our ,lord ,jesus ,christ1
 to the ears of our  bodies1 raised1    
sanctified1 and immortal2 and our souls 
shall receive as  much of the express   
ideas1 as ,god designs to convey by all 
his  conversation with that sanctified  
number3 nor shall they miss of any of   
the beauty1 or spirit1 or perfection1 of
 those thoughts which ,god  himself     
would impress upon us4    ,now in the   
letters of the bible we read the        
good-will and mercy of ,god  to sinners2
 but there1 in a far brighter manner of 
conveyance1 in thy  light shall we see  
light2 ,ps4 xxxvi4 #i4 ,here we seek the
 ,father and the  ,son2 the one as our  
happiness1 the other as the way to the  
enjoyment of  that happiness1 as they   
are usually represented in the word of  
,god3  ,there we shall say1 ,we have    
found him whom our souls desire and     
love1  and shall be for ever happy in   
his presence4 ,our business now in this 
world is to get a right temper and      
frame3 there to practise and indulge    

the joy4 ,happy souls1 who are thus     
prepared in the outer courts to draw    
nigh and worship within the veil6       
,now we appear with imperfect services1 
and poor improvements1 there with       
glorious and complete worship3 ,for here
 we see ,god but as in a glass  darkly2 
there face to face2 #a ,cor4 xiii4 #ab4 
,now we can have his  glory1 or his     
grace represented to us but in part1 in 
a small measure1  and according to our  
poor capacities of receiving2 there we  
shall see  him as he is1 and know as we 
are known4    ,what are our prayers1    
what are our praises here8 our praises  
when  offered up in a song1 or in       
plainer language1 in comparison with    
those  that are paid to ,god above8 ,now
 we speak of him whom we have not seen1 
therefore we speak in so imperfect a    
manner3 ,there we shall hear and  speak 
of him whom we see or know more         
intimately3 ,now we appear before  ,god1
 and bring too much of the world with   
us2 there we leave the world  and go to 

the ,father1 ,god and ,christ are too   
much forgotten1 or they  are too often  
thrust out of our minds by vain         
thoughts1 even when we  ourselves are   
never so desirous to spend an hour or   
two with ,god2 what  interruptions do we
 find8 ,what long blanks divide the     
several petitions  of our prayer1 and   
break off the meditation while we stand 
before ,god to  worship him8 ,we have   
many enemies within and without1 who    
stand ready to  seize away our souls    
from ,god1 and to rob him of our        
devotion3 ,vain  fancies call us aside1 
and our senses turn off our minds from  
heaven4  ,there shall be everlasting    
worship above1 without one impertinence 
interposing2 no trifles there to divert 
us1 and separate one part of our        
worship from the other3 there all the   
powers and faculties of nature  shall   
perpetually be engaged in the business  
and blessedness of that  state4         
,glorious worship1 and blessed          
worshippers6 fit for the presence  of   

the ,majesty of heaven4    #e4 ,i might 
say1 ,we come with very little comfort1 
and many  discouragements1 to appear    
before ,god on earth2 but there with    
everlasting consolation4 ,we come now to
 the word1 and we go away again1  hardly
 hearing the voice of ,god in his word  
or seeing his countenance1  but there we
 shall be for ever near him2 no wall of 
flesh1 or of sin to  divide us4    ,now 
we are defiled with guilt1 and ashamed  
to lift up our faces towards  heaven1   
and blush even when our hearts are never
 so sincere2 but there  we shall come   
near to ,god1 even to ,god in glory1 and
 not be afraid of  him2 there we shall  
see a ,god undefiled1 ourselves also    
being undefiled2  a ,god of spotless    
purity1 and ourselves without blemish   
before the  throne2 our garments washed 
white in the blood of the ,lamb1 and    
never1 never to be defiled again2 that  
is the glory and pleasure of a          
christian4 ,then we shall appear without
 spot1 or wrinkle1 or any such  thing2  

without guile in our mouths1 or vanity  
in our hearts2 without  fault before    
,god1 and therefore without pain2       
without sorrow1 and  without fear for   
ever1 even though we stand before ,god  
in all his  majesty2 for we are assured 
of his mercy4 ,now we worship with      
prayers  and tears1 because of many and 
heavy burdens1 sorrows and sins2 but    
then with everlasting songs and joy on  
our heads2 ,is4 xxxv4 #aj4 ,if we  had a
 painful and living sense of these      
things1 of the wanderings1  temptations1
 burdens1 and defilements1 that mingle  
with our worship  here1 we should cry   
aloud1 and say1 ,how long1 ,o ,lord1 how
 long8    #f4 ,lastly1 ,now we appear   
and depart again1 but then we shall     
abide  with ,god for ever4 ,now we go   
down from the mount of converse with    
,god1  into the world of temptation1 and
 sin1 and business1 and care3 ,we appear
  upon mount ,horeb1 or ,pisgah1 and we 
take a little view of the promised      
land3 but we go down again as the       

children of ,israel did1 to fight with  
the ,canaanites1 the giants that are in 
the valley1 our mighty sins1 our  strong
 corruptions4 ,in this valley of tears  
we must have a conflict  before we get  
to the promised land2 there every       
worshipper has in his  hand a palm of   
complete victory2 ,rev4 vii4 #i4 and he 
is for ever  discharged from fighting3  
,him that overcometh will ,i make a     
pillar in  the temple of my ,god2 and he
 shall go no more out2 ,rev4 iii4 #ab4  
,so  necessary is the presence of the   
saints in heaven1 that our ,lord ,jesus 
,christ has represented them as pillars 
of that building4 ,god dwelling in  the 
midst of his saints1 counts himself     
dwelling in one of his glorious         
heavens3 and every saint there is1 as it
 were1 a pillar1 and a support  of it3  
,we are lively stones in that building  
in which ,god will for  ever inhabit4   
,now we come to the house of ,god as    
visitants2 but there as  inhabitants1 as
 the children of ,god1 who abide for    

ever in the  house3 ,there every saint  
obtains what holy ,david wished for1 and
 that  in the literal perfection of it1 
that he might dwell in the house of  the
 ,lord for ever2 ,ps4 xxvii4 #d4 and    
xxiii4 #f4    ,use4 ,the only reflection
 ,i shall make on the second part of my 
discourse1 is this1 that we should raise
 our hope1 our consolation1 and  our    
joy1 by a meditation of such future     
worship in heaven as this is1  when we  
lie under many weaknesses1 restraints1  
and defilements1 in our  best worship on
 earth4 ,o6 how would this hope rejoice 
our hearts1 if we  could but live upon  
it6 ,what secret comfort would it be to 
a poor humble  soul1 who is hindered    
from drawing near to ,god in worship    
now1 because  his affections are        
perpetually ready to wander1 to think   
that he shall  come and appear before   
,god hereafter1 and see him without     
ceasing1 and  his thoughts shall never  
wander from his ,god4 ,when he complains
 under  the temptations of ,satan1 and  

absence of ,god from his ordinances1    
what a  pleasure to think he is going   
above to worship at the general         
assembly1 where ,satan never enters1 and
 where ,god never conceals  himself2 but
 appears universally gracious1 and      
without a frown2 where  the ,god of     
glory and mercy appears unchangeably1   
and for ever the same4    ,those of us  
who have been long restrained from all  
the pleasure and  profit of public      
ordinances1 what a blessed release will 
it be to our  souls1 when we shall be   
dismissed from the bonds of flesh1 into 
that  great and holy society of spirits1
 and shall feel no more restraints for  
ever8 ,we who have been detained from   
the house of ,god1 by the  uncharitable 
laws of men1 or the painful providence  
of ,god1 with what a  divine relish     
shall we embrace our liberty in that    
day1 and be eternally  free from all    
forbidding laws1 and all imprisoning    
providences8    ,o how heartily should  
it engage our affections to one another1

 and  increase the pleasure of our      
worship1 when we come to wait on ,god   
together here below1 to think that we   
shall worship ,god together in the      
upper world8 ,how should it unite the   
hearts of our congregations one to      
another in divine love and make         
christians for ever forbear wrath and   
anger here1 since they must be          
everlasting fellow-worshippers above8   
,what a glorious joy will it be to you  
who are the heads and rulers of  this   
family1 who have so often joined in     
sweet devotion here on earth1  when you 
shall meet each other there1 and worship
 together before the  throne in heaven8 
,what a mutual endearment1 and mutual   
delight does such  a prospect raise     
between the nearest relations8 ,how doth
 it exalt the  sweetest passion1        
heighten and refine the warmest love8   
,what a blessed  transport will it be to
 the parents1 to find their children    
there  engaged in the same work8 ,and   
what a joyful meeting will it be to you1

  the children1 the hopeful offspring of
 this house1 to find each other in  that
 company1 and to see your pious parents 
with you8 ,with what a  glorious and    
unspeakable joy shall parents render up 
their accounts to  ,god in this         
language1 8,lord here am ,i1 and the    
children that thou hast  given me20     
imitating the words of the ,lord ,jesus1
 giving up his account  to his ,father2 
,heb4 ii4 #ac4    ,how will our gladness
 increase1 and our souls enlarge        
themselves in holy  joy1 to behold our  
christian friends1 and our dear         
relatives1 standing  in the same        
assembly1 as fellow-worshippers at the  
throne8 ,how will the  heads of this    
family rejoice1 if their whole household
 should be found  there1 whom they have 
endeavoured to encourage in their way to
 heaven1  by a religious care to        
maintain household worship8 how will the
 joy of  faithful ministers be advanced 
by every one of their hearers1 whom they
  shall find in that blessed church     

above8 ,ye are our crown1 and our       
glory1 and our rejoicing in that day2 #a
 ,thess4 ii4 #ai1 #bj4    ,now should   
not each of us maintain a holy jealousy 
within ourselves1 and  say1 8,which of  
us shall be missing80 ,may not every one
 of us so far  suspect ourselves1 as to 
say1 #8,lord is it ,i8' ,shall ,i be    
wanting  there1 when all the rest of    
this little assembly shall be           
worshipping  with the saints in heaven8 
,shall ,i be separated from them with   
whom ,i  have so often appeared before  
,god1 and bowed the knee together on    
earth8  ,o dreadful thought of          
overwhelming sorrow6 ,which of us all   
has so much  stupidity1 or such impious 
courage1 as to bear the terrible        
apprehension8 ,to be divided for ever   
from the family of ,god1 and shut  out  
of his upper sanctuary6 ,o may these    
words make a proper impression  on every
 heart1 to keep our jealousy awake1 and 
spur us onward in our  christian course 
of duty and devotion6 ,may such thoughts

 as these excite  us to give all        
diligence1 to make our calling and      
election sure1 and  in every act of     
worship here in this world1 to get some 
clearer evidence  of an interest in the 
favour of ,god1 some further meetness   
for glory2  that when the great assembly
 shall join together in that heavenly   
worship1 we may assist with our praises1
 and mingle our joy with theirs4  ,amen4
                          ,,hymn ,,for  
,,sermons ,,xiii4 and ,,xiv4            
,appearance before ,god here and        
hereafter4                              
,while ,i am banish'd from thy house1   
,i mourn in secret1 ,lord3              
8,when shall ,i come1 and pay my vows1  
,and hear thy holy word80               
,so while ,i dwell in bonds of clay1    
,methinks my soul shall groan1          
8,when shall ,i wing my heavenly way1   
,and stand before thy throne80          
,i love to see my ,lord below1          
,his church displays his grace2         
,but upper worlds his glory know1       

,and view him face to face4             
,i love to worship at his feet1         
,though sin attack me there2            
,but saints exalted near his seat1      
,have no assaults to fear4              
,i'm pleas'd to meet him in his court1  
,and taste his heavenly love2           
,but still ,i think his visits short1   
,or ,i too soon remove4                 
,he shines1 and ,i am all delight1      
,he hides1 and all is pain3             
,when will he fix me in his sight1      
,and ne'er depart again8                
,,sermon ,,xv4        ,a ,rational      
,defence of the ,gospel3 ,or1 ,courage  
in professing                           
,christianity4    ,,rom4 i4 #af4----;,i 
am not ashamed of the gospel of ,christ1
 for it is the          power of ,god   
unto salvation to every one that        
believeth4                              
,,the ,,first ,,part4      ,shame is a  
very discouraging passion of the mind2  
it sinks the spirits  low1 it enfeebles 
all the active powers1 and forbids the  

vigorous  execution of any thing whereof
 we are ashamed4 ,it was necessary      
therefore1 that ,st4 ,paul should be    
endued with sacred courage1 and  raised 
above the power of shame1 when he was   
sent to preach the gospel  of ,christ   
among the ,jews or the heathens1 to face
 an infidel world1 and  to break through
 all the reproaches and terrors of it4  
,i am a debtor1  saith he1 verse #ad1 to
 the ,greeks and to the ,barbarians2    
that is1 to  the learned and the        
unlearned nations2 to the wise and to   
the unwise3  ,i have a commission from  
,christ to publish his gospel among all 
the  nations of men1 and ,i esteem      
myself their debtor1 till ,i have       
delivered  my message3 ,and though ,rome
 be the seat of worldly power and       
policy1 the  mistress of the nations1   
and sovereign of the earth1 where ,i    
shall meet  with opposition and contempt
 in abundance1 yet ,i have courage      
enough to  preach this doctrine at ,rome
 also1 for ,i am not ashamed of the     

gospel  of ,christ4    ,my friends1 this
 is an age wherein the gospel of our    
,redeemer meets with  much contempt and 
opposition4 ,there are many in a        
baptized nation1 and  who have been     
brought up in the christian belief and  
worship1 that begin  to be weary of     
,christ and his religion2 they are      
endeavouring to find  blemishes and     
defects in this sacred gospel1 and in   
that blessed word of  ,god that reveals 
this grace to us4 ,the divine truths1   
that belong to  this gospel1 meet with  
mockery and profane reproach from deists
 and  unbelievers4 ,i may call it       
therefore a day of rebuke and blasphemy4
 ,god  grant we may never become a land 
of heathens again6 ,those of us that    
believe this gospel from the heart1 have
 need of courage to maintain our        
profession of it1 especially in some    
companies and conversations4 ,we  should
 prepare ourselves to encounter the     
false reasonings of  unbelievers1 as    
well as harden our faces against their  

ridicule4 ,let us  therefore meditate   
this sacred text1 that each of us may   
pronounce  boldly the words of this     
great apostle1 ,i am not ashamed of the 
gospel  of ,christ4    ,now1 that our   
meditations may proceed regularly on the
 present theme of  discourse1 let us    
consider1    ,i4 ,what the gospel of    
,christ is1 that we may not mistake     
it4--,,ii4 ,what is  included in this   
expression1 ,i am not ashamed of        
it4--,,iii4 ,what there is  in this     
gospel that might be supposed any way to
 expose a man to shame2  and ,i shall   
take occasion under this head to give   
particular answers to  some of the most 
important objections that might be made 
against the  gospel1 and shew that there
 is no just reason to be ashamed of     
it4--,,iv4 ,i  shall consider what is   
that general answer to all objections2  
that  universal guard against sinful    
shame which is contained in my text1 and
  which will bear out every christian in
 his faith and profession of the  gospel

 of ,christ1 viz4 that it is the power  
of ,god to the salvation of  every one  
who believes4--,and1 ,v4 ,i shall draw  
some proper inferences4    ,first1 ,what
 is the gospel of ,christ8    ,i answer 
in general1 ,it is a revelation of the  
grace of ,god to fallen  man through a  
,mediator4 ,or1 ,it is a gracious       
constitution of ,god for the  recovery  
of sinful and miserable man1 from that  
deplorable state into  which sin had    
brought him1 by the meditation of       
,christ3 ,or1 in the words  of my text1 
it is the power of ,god1 or his powerful
 appointment1 for the  salvation of     
every one who believes4 ,the word       
gospel1 in the original1   signifies    
good news1 or glad tidings4 ,and surely1
 when a  sinner who is exposed to the   
wrath of ,god1 is sensible of his guilt 
and  danger1 it must needs be glad      
tidings to him to hear of a way of      
salvation1 and an all-sufficient        
,saviour4 ,this constitution of ,god for
  our salvation has had various         

editions1 if ,i may so express it1 or   
gradual discoveries of it made to       
mankind1 ever since ,adam first sinned1 
and ,god visited him with the first     
promise of grace before he turned him   
out of paradise4 ,but the last and most 
complete revelation of this  gospel was 
made by the personal ministry of our    
,lord ,jesus ,christ1 and  more         
especially by his apostles1 when his own
 death1 resurrection1 and  exaltation   
had laid the complete foundation for it4
 ,from the books of  the ,new ,testament
 therefore we may derive this larger    
description of the  gospel of ,christ4  
,it is a wise1 a holy1 and gracious     
constitution of ,god for the recovery   
of sinful man1 by sending his own ,son  
,jesus ,christ into the flesh1 to  obey 
his laws which man had broken1 to make a
 proper atonement for sin  by his death1
 and thus to procure the favour of ,god1
 and eternal  happiness for all that    
believe and repent1 and receive the     
offered  salvation2 together with a     

promise of the ,holy ,spirit to work    
this faith  and repentance in their     
hearts1 to renew their sinful natures   
into  holiness1 to form them on earth   
fit for this happiness1 and to bring    
them to the full possession of it in    
heaven4    ,it might be proved that this
 is the sense and substance of the      
gospel of  ,christ from many of the     
prophecies of the ,old ,testament1 and  
the  ceremonies and figures of the      
,jewish church1 as well as from a       
variety  of citations from the writings 
of the evangelists and apostles3 ,yet   
there have risen some persons1 ,i mean  
the ,socinians and their disciples1  in 
the last age and in this also1 who call 
themselves christians1 but  they also   
curtail and diminish the gospel of      
,christ1 as to make it  signify very    
little more than the dictates and hopes 
of the light of  nature1 viz4 8,that if 
we repent of our sins past1 and obey the
  commands of ,god as well as we can for
 the future1 ,christ as a great         

prophet1 has made a full declaration    
that there is pardon for such  sinners1 
and they shall be accepted unto eternal 
life30 and all this  without any        
dependance on his death as a proper     
sacrifice1 and with  little regard to   
the operations of his ,holy ,spirit4    
,now ,i need use no other argument to   
refute this mistaken notion of the      
gospel1 than what may be derived from   
the words of my text1 viz4 that  ,st4   
,paul expresses it with a sort of       
emphasis1 and as a matter of            
importance1 that he was not ashamed of  
the gospel of ,christ3 ,whereas  if this
 had been all the substance of the      
gospel1 he had no reason to be  ashamed 
of it either among the ,jews or the     
heathens4 ,the ,jews had a  knowledge of
 forgiveness upon repentance1 and a     
belief of it long before  ,christ came3 
,and the heathen philosophers would have
 readily received  it1 as a thing very  
little different from what their natural
 reason  might lead them to hope for3   

though it could not fully assure them of
  it3 ,they would never have sought to  
expose and ridicule the preaching of    
,st4 ,paul as mere babbling1 and called 
him a setter forth of strange  gods4    
,but on the other hand1 if we suppose   
him publishing the glorious  doctrine   
which ,i have described1 there was      
something in this so strange  to the    
ears of the heathens1 as well as of the 
blinded ,jews1 that might  well be      
supposed to awaken their opposition and 
rage2 and therefore it  was a great     
point gained with him1 when he had      
courage enough to  maintain such a      
gospel1 and to say1 ,i am not ashamed of
 it4    ,this leads me to the second    
thing proposed4    ,secondly1 ,what is  
included in these words1 ,i am not      
ashamed of the  gospel8 ,to this ,i     
answer under these five heads3    #a4 ,i
 am not ashamed to believe it as a      
man4--#b4 ,i am not ashamed to  profess 
it as a christian4--#c4 ,i am not       
ashamed to preach it to others as  a    

minister4--#d4 ,i am not ashamed to     
defend it1 and contend for it as a  good
 soldier of ,christ4--#e4 ,i am not     
ashamed to suffer and die for it as  a  
martyr4    #a4 ,i am not ashamed to     
believe this gospel as a man4 ,my       
rational powers  give me no secret      
reproaches4 ,my understanding and       
judgment do not  reprove and check my   
faith4 ,i feel no inward blush upon the 
face of my  soul1 while ,i give the     
fullest assent to all these truths1 to  
this  scheme of doctrine1 to this       
heavenly contrivance and system of      
grace4 ,a  rational man1 especially who 
has been bred up in learning1 should be 
ashamed to believe fables and follies1  
but ,i believe all this gospel and  am  
not ashamed4 ,my own reason approves it1
 and justifies me in the  persuasion and
 belief of such a gospel as this is4 ,i 
believe it with so  firm and unshaken a 
faith1 that ,i venture all my own       
eternal concerns  upon it4 ,i lay all   
the stress of my hopes of a blessed     

immortality on  it4 ,my soul rests here1
 and ,i am not ashamed of my            
resting-place3 ,i am  not ashamed of my 
,saviour1 and the method of his         
salvation4 ,i am  persuaded my hopes    
shall never disappoint me4 ,surely1 if  
the gospel had  been so very irrational 
a thing1 as some men pretend it to be1  
,st4 ,paul1  being so rational and wise 
a man1 would have been ashamed to       
believe it4  ,but ,i believe it1 says   
he1 and am not ashamed4 ,i do not think 
it casts  any just reflection upon my   
rational capacities1 or my learned      
education  at the feet of ,gamaliel1 for
 me to give a full assent to this       
gospel4    #b4 ,i am not ashamed to     
profess it as a christian4 ,i am ready  
to tell the  world that ,i believe it1  
and ,i take all occasions to let the    
world know  it4 ,i am coming to profess 
this gospel at ,rome1 and am not        
ashamed3 ,i  have owned it before my own
 countrymen the ,jews already1 where it 
has  been most reproached4 ,i have been 

telling the ,gentiles what the gospel   
of salvation is1 and ,i long to see you 
at ,rome1 that ,i may tell you what  my 
belief is in the gospel1 and may hear   
how far you have believed1 and  may be  
comforted by the mutual faith both of   
you and me2 ,rom4 i4 #ab4 ,i  shall be  
glad to tell you what doctrines ,i      
venture my own soul upon1 and  shall be 
willing to hear from you whether you    
venture your souls upon  the same       
doctrine1 or no2 and shall rejoice to   
find we are both  interested in one     
salvation4    #c4 ,i am not ashamed to  
preach it to others as a minister1 that 
is1 to  invite others to believe it4 ,it
 is a communicable good1 and ,i am sent 
to  diffuse it1 nor am ,i ashamed of my 
commission4 ,see #b ,tim4 i4 #ab1 #ac4  
,our ,lord ,jesus ,christ has abolished 
death1 and brought life and  immortality
 to light by the gospel1 and has        
appointed me a preacher1  and an apostle
 to the gentiles3 ,i preach the gospel1 
and am not  ashamed1 though ,i have     

suffered for it4 ,i venture my soul upon
 it unto  the last great day1 and ,i bid
 thee1 ,timothy1 as a preacher unto     
others1  to hold fast the same form of  
sound words which thou hast learned of  
me4 ,i long to teach the whole world    
this faith and this doctrine1  therefore
 ,i am a debtor to the ,greeks and      
barbarians2 ,i would make  others       
partakers of the same hope4 ,would to   
,god1 that not only thou1  ,agrippa1 but
 all those that hear me1 were not only  
almost1 but  altogether such as ,i am1  
except only these bonds1 these          
sufferings  which ,i endure for         
,christ's sake2 ,acts xxvi4 #bb4    #d4 
,i am not ashamed to contend for it as a
 good soldier of ,christ2 to  defend it 
when it is attacked1 and to vindicate   
the cause of my ,lord and  ,master4     
,where it is assaulted ,i endeavour to  
secure it1 though with many  reproaches 
from the carnal prejudices of mankind4  
,i oppose them all2 for  they oppose my 
,saviour and his cross1 and ,i build my 

everlasting hopes  there4 ,i am set for 
the defence of the gospel of ,christ2   
,phil4 i4 #ag4  and ,i will contend     
earnestly for the faith once delivered  
to the  saints2 ,jude ver4 #c4 ,and he  
gave us an instance of it1 that when    
,peter1  who was an apostle1 seemed to  
diminish some of the glory and the      
liberty  of the gospel1 he withstood him
 to the face2 ,gal4 ii4 #aa4 8,there    
shall  no man silence me1 or stop my    
mouth1 when ,i am preaching a crucified 
,saviour1 and when ,i express my faith  
in the liberty and latitude of the      
gospel of ,christ4 ,for if ,i durst     
withstand an apostle under his criminal 
concealments1 and in his diminution of  
the honour of this doctrine1  surely ,i 
dare oppose all the world besides40     
#e4 ,lastly1 ,i am not ashamed to suffer
 and die for it as a martyr4 ,load  me  
with reproaches1 ye ,jews1 my           
countrymen1 and load me with chains1 ye 
magistrates of ,rome2 of none of these  
am ,i ashamed or afraid1 but with  all  

boldness ,i am always ready that ,christ
 should be magnified in my  life1 or my 
death2 ,phil4 i4 #ad1 #bj4 ,and as for  
my friends that are full  of sorrow lest
 ,paul should be sacrificed for the     
faith of ,christ4 ,what  mourn ye1 and  
break my heart for8 ,i am not only ready
 to be bound1 but  to die for the sake  
of ,christ4 ,i count nothing dear to me1
 no nor my  life precious to myself1    
that ,i may finish with joy the course  
of my  ministry of this gospel1 that ,i 
may testify the grace of my ,god2 ,acts 
xx4 #bd4 and xxi4 #ac4    ,i might add  
also1 that ,st4 ,paul intends and means 
more than he expresses  by a very usual 
figure of speech3 ,i am not ashamed of  
it1 that is1 ,i  glory in it1 ,i make my
 boast of it4 ,if there be any doctrine 
worth  boasting of1 it is the gospel of 
,christ4 ,if ,i have any profession to  
glory in1 it is that ,i am a christian4 
,once ,i was a pharisee1 and ,i  counted
 it my gain and my honour2 ,phil4 iii4  
#g1 #h4 ,but what things were  gain to  

me1 these ,i counted loss for ,christ2  
yea1 doubtless1 and ,i count  all things
 but loss for the excellency of the     
knowledge of ,christ ,jesus  my ,lord4  
,i glory in being a minister of the     
gospel2 it is the highest  honour ,god  
could have put upon me1 who am less than
 the least of all  saints4 ,to me is    
this grace given to preach among the    
gentiles the  unsearchable riches of    
,christ2 ,eph4 iii4 #h4 ,i glory in it  
to that  degree1 that ,i am dead to all 
things else4 ,god forbid ,i should glory
 in  any thing save in the cross of our 
,lord ,jesus1 whereby the world is      
crucified to me1 and ,i to the world2   
,gal4 vi4 #ad4 ,i glory in my           
sufferings3 and1 my friends1 if ye      
understood the value of these things1   
they are your glory too4 ,if ,i am      
offered up a sacrifice for the service  
of your faith2 ,i joy and rejoice       
together with all2 ,phill4 ii4 #ag4 ,o6 
that you would but rejoice together with
 me in it4 ,thus ,i have shewed  you    

that all these things are implied in    
,st4 ,paul's not being ashamed of  the  
gospel of ,christ1 and ,i have proved it
 to you from other parts of  his        
epistles4    ,the third general head ,i 
proposed to speak to1 was this2 ,what is
 there  in this gospel that may be      
supposed to expose any man to shame6    
,and this  question is very needful2 for
 if there were nothing in it that men   
might  take occasion to throw their     
scandals and reproaches at1 it had been 
no  great matter for ,st4 ,paul to have 
cried out1 ,i am not ashamed of the     
gospel of ,christ4    ,to this ,i answer
 in general1 this was a gospel that     
contradicted the  rooted prejudices of  
the ,jews1 and was severely reproached  
by those that  professed great knowledge
 in their law2 it was also a new and    
strange  thing to the ,gentiles4 ,a     
crucified ,christ was a stumbling-block 
to the  ,jews1 and foolishness to the   
,greeks2 #a ,cor4 i4 #bc4 ,there was    
something  in the faith1 and practice1  

and worship of the gospel so contrary to
 the  course of their education in the  
world1 so opposite to their carnal      
inclinations1 and to the customs and    
fashions of their country1 that a  man  
might well be afraid and ashamed to     
profess it1 when they lift their        
tongues1 and their hands1 and their     
swords against it1 and the chief of     
them crucified the ,lord of glory1 and  
put the preachers of it to  death4      
,thus in general4 ,but while ,i descend 
to particulars1 ,i shall confine  myself
 only to those occasions of shame1 which
 the same gospel meets  with in our day1
 that so the discourse may be more      
useful1 to the  present audience2 and as
 ,i mention each objection or supposed  
occasion  of shame1 ,i shall endeavour  
to take off the force of it1 and shew   
that  it is unreasonable4    ,now the   
things that might any ways be supposed  
to expose this gospel to  shame1 may be 
ranked under these two heads3--    ,i4  
,those which arise from the doctrines of

 the gospel3 ,and1 ,,ii4--,those  which 
arise from the professors of the gospel4
    ,first1 ,the occasions of shame that
 arise from the doctrines of the        
gospel1 are these five that follow3     
,i4 ,that there are mysteries in it     
which are above the powers of our       
reason to comprehend1 and ,i will never 
believe a gospel that ,i cannot         
comprehend4 ,this is the language of    
,socinians1 men that have pretended  so 
much to reason in our day4    ,but to   
relieve this occasion of shame1 let us  
consider that mysteries  are of two     
sorts4    ,first1 ,such as we should    
never have known but by divine          
revelation2  but being once revealed1   
they may be fairly explained and        
understood4  ,such is the doctrine of   
the satisfaction of ,christ1 of the     
resurrection  of the dead1 of the       
forgiveness of sins for the sake of     
,christ's  sufferings1 and of eternal   
life in a future world4 ,i say1 these   
are all  mysteries that were hid from   

ages1 that is1 they are such truths     
which  nature or reason could not have  
found out of itself1 but being once     
revealed to us of ,god1 may be fairly   
explained and well understood4  ,other  
sort of mysteries are those1 which when 
revealed unto us1 we know  merely the   
existence1 or reality and certainty of  
them1 but cannot  comprehend the mode   
and manner how they are4 ,and of this   
kind there are  but two that ,i know of 
which are peculiar to our religion1 and 
which are  the chief objects of offence 
to some men4 ,these are the mysteries of
 the  blessed ,trinity1 and the mystery 
of the incarnation of ,christ4 ,the     
mystery of ,three1 whom the scripture   
describes as persons1 who have some     
glorious communion in one godhead6 and  
the mystery of two natures united  in   
one person4    ,now1 though the way and 
manner how the three persons1 ,father1  
,son1 and  ,spirit1 should be one ,god1 
and how two natures1 human and divine1  
should  be one person in ,christ ,jesus2

 ,i say1 though the way and manner how  
these things are1 is not so easy to be  
explained and unfolded by us1 and  above
 our own present capacity to comprehend 
and fully to explain1 yet ,i  could     
never find these things proved          
impossible to be4 ,if ,i must refuse  to
 believe a thing that ,i know not the   
manner and nature of1 there are  many   
things in the world of nature1 and in   
natural religion1 that ,i must          
disbelieve4 ,let them explain to me in  
natural religion what is the  eternity  
of ,god1 what ideas they can have of a  
being that never began to  be2 and then 
perhaps ,i may be able to explain to    
them how three persons  can have        
communion in one godhead1 and how two   
natures can be one in  person4 ,i am    
well assured1 there are some doctrines  
in natural religion  as difficult to be 
explained1 and hard to be understood1   
and the manner  of them is as           
mysterious1 as these doctrines of       
revealed religion1 which  are also      

rendered more offensive to the thinking 
mind1 by some men's  attempts to explain
 them in an unhappy manner4    ,but we  
may go a step lower to meet this        
objection1 and confound it4 ,in  the    
world of nature there are mysteries of  
this kind1 which are as  unaccountable  
and as hard to be unfolded as the       
mysteries of grace4 ,it  is the doctrine
 of union both in the trinity and the   
incarnation1 which  renders them so     
mysterious4 ,now this doctrine of unions
 in natural  philosophy hath been       
hitherto insolvable4 ,we know that      
spirit and body  are united to make a   
man3 ,but the manner how they are       
united1 remains  still a most difficult 
question4 ,we know that some bodies are 
hard1 and  some are soft2 but what it is
 that ties or unites hard bodies so     
closely  together1 and makes them so    
difficult to be separated1 is a riddle  
to  the best philosophers1 which they   
cannot solve2 or what it is that        
renders the parts of soft bodies so     

easily separable4 ,and many other       
things there are in nature as mysterious
 as this4    ,besides1 if it were       
possible for us to explain all things in
 nature1 and  to write a perfect book of
 natural philosophy with the most       
accurate  skill1 yet it would not follow
 that we must know ,god the ,creator to 
perfection4 ,the things of ,god are     
infinitely superior to the things of    
men4 ,the nature of a ,creator in his   
manner of existence is infinitely  above
 the nature of creatures in theirs4 ,it 
is fit there should be  something       
belonging to ,god an infinite ,spirit1  
that is incomprehensible1  and above the
 power of finite spirits to comprehend1 
and fully search  out and explain4 ,it  
ought therefore to be no just ground of 
shame to the  gospel of our ,lord ,jesus
 ,christ1 that it has mysteries in it1  
that is to  say1 that it has some       
doctrines in it1 which we could never   
have found  out by the mere light of    
reason2 and some truths1 the full       

explication  whereof we can never attain
 to1 since there are many things in the 
world  of nature1 in the world of bodies
 and souls1 and many things in natural  
religion1 which we cannot fully explain4
    ,,ii4 ,another occasion of reproach1
 which men fasten upon the gospel1 is1  
that some of the doctrines are so       
singular and contrary to the common     
opinions and reasonings of men2 such as 
that the ever-blessed ,god should  want 
a satisfaction1 in order to pardon sin  
with honour2 that he should  punish the 
most innocent and obedient man that ever
 lived1 even his own  ,son1 for the sins
 of wicked and rebellious creatures2    
that we should be  freed from hell1     
which we had deserved1 by the sufferings
 of another in  our stead2 that one man 
should be justified with another's      
obedience2  nay1 that ten thousands of  
men should be pardoned and justified for
 the  sake of the obedience and death of
 one single man2 that all our own       
repentance is not sufficient of itself  

to obtain our pardon2 and our  holiness1
 be it never so great1 does not procure 
us a title to the  favour of ,god and   
heaven2 that dead bodies1 though        
mouldered in the  grave for thousands of
 years1 should be raised again to life  
and  immortality3 ,these are such       
strange doctrines1 so very foreign to   
the  common sentiments of most men1 that
 some of the ,athenians cried out1      
8,what does this babbler mean80 ,a man  
should be ashamed of these  things2 the 
very heathen philosophers called it     
foolishness4    ,but now to remove this 
scandal1 let us consider that many of   
these  things are not so contrary to the
 reason of men as some think3 ,as for   
the satisfaction made for our sins by   
the sufferings of ,christ1 did not      
almost all the heathen world suppose    
that ,god would not pardon sin  without 
satisfaction8 ,what else mean all their 
bloody sacrifices8 ,and  why did they   
sometimes proceed so far as to murder   
men1 and offer them  to ,god for their  

sins8 ,i confess indeed1 that many of   
the philosophers  and learned men       
amongst them1 who derided the gospel of 
,christ1 did also  despise the          
sacrifices and religious ceremonies of  
their own countrymen1  believing that   
,god would be merciful to men that were 
penitent and  pious1 without any rites  
of atonement and sacrifice4 ,but it is  
as  evident also1 that the people had a 
general notion of the necessity of  some
 atonement for sin1 and that the more   
valuable the sacrifice was1  the sooner 
was their god appeased1 and the benefit 
procured would be  more extensive1      
howsoever the philosophers might        
ridicule it4 ,it is  manifest then1 that
 many of the heathens did imagine that  
the death and  sufferings of one person 
would procure pardon and immunities for 
a whole  multitude4 ,and upon this      
principle some of the ancient ,romans1  
now and  then1 out of nobility of       
spirit1 devoted themselves to death1 to 
appease  the anger of the gods1 for     

their whole country4 ,thus it appears1  
that  the business of satisfaction for  
sin1 and the doctrine of expiation and  
atonement by the blood and death of a   
surety1 was not so utterly unknown  in  
the world4    ,i add farther1 that the  
notion of one person's making           
satisfaction for  the crime of another  
in human and political affairs1 has been
 sometimes  practised1 and thought to be
 very intelligible2 and why should it be
  counted so very monstrous and absurd  
in things divine8 ,do we understand     
what it is for one man to become a      
surety for another1 or for a criminal   
to be set free from punishment by the   
voluntary substitution of another       
person in his stead8 ,are we not well   
acquainted what it is for one man  to   
pay the debt of another1 and the        
original person that was obliged        
thereby1 to become free8 ,do we not know
 what it is for a whole family of       
children to inherit a possession for    
many ages1 one after another1 for  some 

noble acts and services of their father8
 ,therefore honour1 and  glory1 and     
happiness1 bestowed upon a multitude1   
for the sake of what  one man has done1 
is not so unintelligible a thing as some
 men would  persuade us4 ,why should    
that be esteemed impossible in the      
affair of  religion1 which is evident   
and plainly practicable in the affairs  
of  this world8    ,again1 they think it
 strange that our repentance should not 
be enough to  obtain the pardon of past 
sins1 and our own obedience should not  
procure  heaven for us4 ,but are not    
traitors and robbers1 and all notorious 
criminals punished in all governments1  
notwithstanding their  repentances8 ,can
 their sorrow for what is past1 procure 
a pardon of  their prince8 ,who then    
would be punished8 ,and is man's        
government in  punishing criminals1     
without a satisfaction1 just and        
reasonable8 ,and  shall ,god's          
government be counted unreasonable8 ,can
 future obedience  among men obtain     

forgiveness for past treason and        
rebellion8 ,and why  then should you    
think the great ,god is obliged to      
accept of it8    ,as for the            
resurrection of the dead1 though it was 
counted a strange  thing among the      
heathens1 when it was preached to them1 
yet in these  latter days1 since the    
knowledge of ,god and his glorious      
attributes has  been so much increased1 
and the reason of men has freely        
exercised  itself upon things divine and
 human2 the resurrection is not counted 
any  impossible thing1 nor the doctrine 
of it incredible4 ,and ,i am verily     
persuaded if men1 whom ,god has endued  
with large capacities and great  skill  
in reasoning1 would but employ those    
talents to write a rational  account of 
most of the doctrines of our ,lord      
,jesus ,christ1 it might be  done with  
much glory and success4    ,as for those
 few doctrines of christianity1 which   
may at first appear  less reasonable to 
men1 their abundant attestation from    

heaven demands  our belief4    ,,iii4   
,another occasion of reproach is1 that  
the gospel teaches  mortification and   
self-denial in a very great degree1     
conflicting with  our natural appetites1
 and fighting against our own flesh and 
blood3 ,and  all that it promises is an 
unseen heaven1 a future reward1 a far   
distant  happiness in another country1  
which eye has not seen1 nor ear heard   
of1  nor the heart of man conceived4 ,a 
mere spiritual pleasure1 that is to be  
enjoyed by the mind1 and which the body 
shall not taste of1 till perhaps  after 
a thousand years or more4 ,now1 as under
 the former head1 the  doctrines of the 
gospel are a scandal to the men of      
reasoning1 so under  this they become a 
scandal and reproach to those that are  
literally  called men of sense1 who are 
carnalized and immersed in sensuality4  
,they  think it strange to forego the   
joys of sense for the hopes of enjoying 
a  happiness in a world they do not know
 when or where4    ,but ,i need not     

stand long to answer this calumny2 for  
even some of the  refined philosophers  
gave sufficient rebuke to this sensual  
temper3 ,the  very heathens could say   
enough to abate this censure1 and to    
remove this  occasion of shame1 though  
the gospel of ,christ does it infinitely
  better4    ,christianity does not     
abridge us of the common comforts of    
flesh and  blood1 nor lay an            
unreasonable restraint upon any natural 
appetite2 but  it teaches us to live    
like men1 and not like brutes2 to       
regulate and  manage our animal nature  
with its desires and inclinations1 so as
 to  enjoy life in the most proper and  
becoming manner2 to eat and drink1 and  
taste the bounties of providence1 to the
 honour of our ,creator1 and to  the    
best interest of our souls4    ,but1    
suppose1 we were forbid all the         
indulgence of our appetites1 and  the   
delights of sense1 by the gospel2       
surely1 those who know what             
intellectual pleasures are1 who can     

relish the joy that belongs to  spirits1
 will not be much terrified with these  
objections1 nor deride  the faith of    
,christ1 because it does not propose to 
them the reward of  an earthly paradise4
 ,the rewards of the gospel are indeed  
spiritual till  the resurrection1 but   
those spiritual pleasures shall vastly  
over-balance all that toil1 sorrow and  
suffering1 we have passed through  on   
earth1 and all that self-denial which we
 have exercised4 ,but when the  body    
shall be raised again1 our refined      
delights of all kinds shall be          
infinitely satisfying3 ,we shall not    
say1 that ,god has dealt our  happiness 
to us with a niggardly hand1 but that he
 has exceeded all his  promises1 when we
 shall come to taste the things ,god has
 prepared for  us1 which eye hath not   
seen1 or ear heard of4    ,,iv4 ,another
 prejudice against the gospel is this2  
some persons charge it  with much of    
enthusiasm2 and that the doctrine of the
 operations of the  ,spirit1 and the    

expectation of his divine assistance to 
instruct us in  truth1 to mortify sin in
 us1 and to enable us to perform holy   
duties1  has too much of a visionary and
 fanciful turn of mind1 and does not    
become men that profess reason4    ,but 
if such objectors were better acquainted
 with themselves1 and knew  the weakness
 of their own reason in the search after
 truth1 and the  various and plausible  
errors that attend their enquiries on   
every side2  if they were better        
acquainted with the strength of         
temptation1 the  power of their own     
sinful appetites1 and the weakness of   
their will to  resist sin1 and to fulfil
 the rules of righteousness3 surely they
 would  not think it a ridiculous thing 
to lift up a prayer to the great ,god to
  guide them into truth1 and to assist  
them to walk steadily in the paths  of  
religion and virtue4 ,if they had but a 
deep and lively sense of their  own     
insufficiency for every thing that is   
good1 and of the many dangers  and      

enemies that beset them1 they would     
rather see infinite reason to  bless    
their ,creator1 that has given them any 
promise or hope of the aids  of his     
grace4    ,nor is it at all fantastical 
or irrational to suppose1 that the great
  and blessed ,god1 who made these      
spirits of ours1 should kindly act upon 
them1 and influence them by secret and  
divine methods to their duty and  their 
happiness2 that he should send his own  
,spirit to help them onward  in their   
proper business1 which is to serve him  
here2 and assist them in  the pursuit of
 their true blessedness1 which is1 to   
enjoy him hereafter4    ,methinks it is 
one of the glories of the gospel of     
,christ1 that ,god has  not only sent   
his ,son to purchase heaven for us1 but 
continually sends  down his own ,spirit 
to lead every humble christian in the   
way thither4  ,when a poor penitent     
creature1 distressed under a sense of   
the power of  sin1 dwelling in him1 who 
has long and often toiled and laboured  

to  bring his heart near to ,god1 and to
 suppress the irregular and  exorbitant 
appetites of his nature1 addresses      
himself to the throne of  ,god1 and     
cries earnestly for divine help1 it is a
 glorious provision  that is made in the
 gospel of ,christ1 that the ,spirit of 
,god is promised  for our assistance4   
,nor is it at all unworthy of a person  
of the  greatest reason and the best    
understanding1 humbly to wait and hope  
for  the accomplishment of this promise4
 ,thus the charge of enthusiasm         
vanishes1 and the gospel maintains its  
honour4    ,v4 ,the last objection      
against the doctrines of the gospel of  
,christ1 is1  that they are not         
sufficiently attested1 that there is not
 ground enough  given to credit the     
divinity of them in our age4 ,they are  
ready to say1  8,these things were done1
 according as ourselves profess1 above  
sixteen  hundred years ago1 and we have 
not sufficient credentials to venture   
our  faith upon it at this day40    ,it 

would be too long here to repeat over to
 you half the grounds we have  for faith
 in this gospel4 ,that there was such a 
man as ,jesus ,christ2  that he lived at
 such a time at ,jerusalem2 that he     
wrought wondrous  works in his own      
country1 is not at all disbelieved by   
those that  profess any reasonable faith
 in human history4 ,the ,jews           
themselves1 who  were his greatest      
enemies1 do not deny that he wrought    
those miracles1  which others could not 
work2 but they pretend1 that he did it  
by some  magic art1 by diabolical       
charms3 and wrought miracles not by the 
power  of ,god1 but by virtue derived   
from spells and evil spirits4 ,so that  
the  miracles he wrought were not       
disbelieved and denied1 but the heavenly
  spring of them is impiously perverted 
and turned downward1 as though  ,christ 
borrowed his power from hell to transact
 these affairs4 ,but the  holiness and  
the heavenly temper of the gospel of    
,christ refutes this  accusation4 ,satan

 was never known to demolish his own    
kingdom of  ungodliness in such a manner
 as this4 ,the gospel of ,christ in     
every part  of it has a most singular   
and sublime tendency to advance the     
name1 the  attributes1 and the honour of
 ,god1 whom ,satan hates with a perfect 
hatred3 ,he would never lend his        
assisting hand to support a scheme of   
religion so divine and holy4    ,never  
was any body of doctrines and of duties 
so composed and calculated  to promote  
the glory of ,god1 nor the good of man1 
as this gospel does3  ,our peace and    
happiness would be secured by it on     
earth1 if all men  would comply with it1
 and our felicity after death is the    
great and  indefeasible proposal and    
design of it3 ,now ,satan is a restless 
enemy to  men1 his fellow-creatures1 as 
well as to ,god1 his ,maker2 and he     
would  never exert the remains of his   
angelic power to encourage and defend   
such a pious and beneficent religion4   
,but the most amazing progress and      

success of the gospel is another        
argument that proves it to be divine1   
even when devils and magicians  opposed 
it as well as princes and philosophers4 
,that the gospel itself1  without the   
force of arms1 that a naked gospel1 that
 seems so incredible  as this did1      
should spread itself throughout the     
world in so short a  space of time1 that
 by the preaching of a few despised     
persons1 and  several of them fishermen 
that were utterly unlearned3 ,that this 
gospel  should triumph over all the     
powers and policies of men and hell3    
,that it  should make its way in        
opposition to the wisdom of             
philosophers1 and the  will of princes1 
and all the temptations and terrors of  
this world3 ,this  is another miracle1  
which perhaps is as divine and          
convincing as any of  the preceding     
wonders1 that attested this gospel1 when
 it was first  preached4    ,i add also 
the testimony of prophecy to that of    
miracles4 ,the wondrous  and exact      

accomplishment of many prophecies since 
our ,lord ,jesus ,christ  dwelt on earth
 in the days of his flesh1 confirm his  
gospel4 ,the  prophecies that he himself
 gave forth from ,god1 is another       
testimony of  this gospel1 which is     
uncontrollable4 ,the destruction of     
,jerusalem1 the  time and methods of its
 destruction1 and the terrors of it1 may
 be read  in ,mat4 xxiv4 ,and if you    
read the history of ,josephus1 a ,jew1  
you find  so many parallels1 that you   
may say ,christ did foretel it indeed4  
,i might here subjoin the predictions of
 the apostles1 particularly that  of    
,st4 ,paul1 and ,st4 ,john1 concerning  
the rise and spirit of antichrist1      
wherein the church of ,rome so clearly  
answers the language of the  visions and
 prophecies4 ,but the brightest and most
 uncontrollable  witness of prophecy to 
the truth of the gospel1 is the most    
exact and  punctual accomplishments of  
all the predictions of the ,old         
,testament1 in  the life and death1 the 

resurrection and glory of ,jesus ,christ
 our ,lord4  ,from the first promise    
given to ,adam in the garden1 down to   
the words of  ,malachi1 the last of the 
prophets1 you find every thing that was 
said of  him fulfilled in his history4  
,and thus the books of the ,jews1       
wherein  they placed all their hopes1   
confirm the gospel of ,christ1 and      
refute  and confound their own          
infidelity3 ,so that if ever ,i had been
 a ,jew1 and  did believe ,moses and the
 prophets1 ,i think ,i am constrained to
 be a  christian1 and believe in ,jesus 
,christ4    ,thus ,i have endeavoured to
 answer those objections against the    
gospel1  which are pretended to arise   
from the truths or doctrines of it3 ,and
  before ,i proceed to answer those     
cavils which are raised against it1     
because of the professors of it1 ,i must
 finish the present discourse  with a   
word or two of improvement4    ,use #a4 
,if this be a gospel not to be ashamed  
of1 then study it well3  ,learn the     

truths and doctrines of it thoroughly3  
,truths and doctrines1  which ,st4      
,paul1 so wise1 and so great a man1 did 
not blush to profess1  and preach1 and  
die for4 ,value it as he valued it3 ,the
 more you know it1  the more you will   
esteem it2 and the better you are       
acquainted with all  the glorious       
articles of it1 the less you will be    
ashamed of it3 ,the  divine harmony of  
the whole will cast a beauty and a      
lustre on every  part4    ,use #b4      
,furnish yourselves with arguments for  
it daily1 that you may  profess it      
without shame1 and defend it without    
blushing3 ,this is a day  of temptation1
 and you know not what conversation you 
may be called into  by divine           
providence2 you know not what cavils you
 may meet with to  assault your faith1  
and attack christianity4 ,be ready      
therefore to give  reasons of the hope  
that is in you1 and to make a just and  
pertinent  reply to gainsayers1 and     
convince those1 if possible1 that are   

led away  captive by the wiles of the   
devil to forsake ,christ and his gospel4
 ,let  not every turn of wit1 or sleight
 of argument and sophistry1 make you    
waver in your faith4 ,it is a gospel    
that will bear the trial of  reasonings 
and reproaches4 ,it has something in    
itself that is divine1  and therefore it
 is able to support the professors of it
 against an army  of cavillers4    ,use 
#c4 ,submit to all the institutions of  
it4 ,profess the whole of the  gospel2  
not only the doctrines1 but the         
ordinances of this gospel1 are  divine  
and glorious2 they have something in    
them that shew they come  from ,god1 and
 they have something in them that       
evidently leads to ,god4  ,they have all
 something in their sense and           
signification that discovers  divinity4 
,wait upon ,god therefore in all his    
ordinances1 in the  assemblies of       
christians1 that you may see his power  
and his glory in  his own sanctuary1 and
 that you may1 from your own experience1

 be able  to say1 that the gospel is too
 great1 too glorious1 too divine a thing
  in its doctrines and worship1 and in  
all its institutions1 for you ever  to  
be ashamed of4 ,it has now1 for sixteen 
ages1 endured the test of the  wit1 and 
the rage of earth and hell1 and it shall
 stand in power and  glory1 till the    
heavens be no more4                     
,,hymn ,,for ,,sermon ,,xv4             
,a ,rational ,defence of the ,gospel4   
,shall atheists dare insult the cross1  
,of our ,redeemer ,god8                 
,shall infidels reproach his laws1      
,or trample on his blood8               
,what if he chuse mysterious ways1      
,to cleanse us from our faults8         
,may not the works of sov'reign grace   
,transcend our feeble thoughts6         
,what if his gospel bids us fight       
,with flesh1 and self1 and sin8         
,the prize is most divinely bright1     
,which we are call'd to win4            
,what if the foolish and the poor1      
,his glorious grace partake8            

,this but confirms his truth the more1  
,for so the prophets spake4             
,do some that own his sacred name1      
,indulge their souls in sin8            
,jesus should never bear the blame1     
,his laws are pure and clear4           
,then let our faith grow firm and strong
                      ,our lips profess 
his word2                    ,nor blush1
 nor fear to walk among                 
,the men that love the ,lord4           
,,sermon ,,xvi4        ,a ,rational     
,defence of the ,gospel3 ,or1 ,courage  
in ,professing                          
,christianity4    ,,rom4 i4 #af4--;,i am
 not ashamed of the ,gospel of ,christ1 
for it is the          power of ,god    
unto salvation to every one that        
believeth4                              
,,the ,,second ,,part4      ,there are  
many in the world who call themselves   
christians1 and boast in  the name2 yet 
if you ask them what the gospel of      
,christ is1 they are  either struck into
 confusion and silence1 or they give    

such an awkward  and impertinent answer1
 as sufficiently discovers they know    
little of  the religion of ,christ1 or  
of the sacred name into which they were 
baptized4 ,now that we may act and speak
 as becomes persons endued with  reason1
 ,i thought it necessary at first to    
give some account what this  gospel is1 
that you might know and understand1 the 
religion which you  profess2 and if ye  
will glory in the name of christian1 ye 
may be able  to tell what it is you mean
 by christianity4    ,by reading the    
books of the ,new ,testament1 wherein   
the gospel is  contained1 you will find 
this to be the sum and substance of it1 
viz4  that it is a wise1 a holy1 and a  
gracious constitution of ,god for the   
recovery of sinful man1 by sending his  
own ,son ,jesus ,christ into the  flesh1
 to obey his law which man had broken1  
to make a proper atonement  for sin by  
his death1 and thus to procure the      
favour of ,god1 and eternal  happiness1 
for all that believe and repent1 and    

receive this offered  salvation2        
together with a promise of the holy     
,spirit to work this faith  and         
repentance in their hearts1 to renew    
their sinful natures unto  holiness1 to 
form them on earth fit for this         
happiness1 and to bring  them to the    
full possession of it in heaven4    ,i  
have shewn1 in the next place1 what ,st4
 ,paul meant1 when he told the  ,romans 
he was not ashamed of this gospel3 ,he  
was neither ashamed to  believe it as a 
man1 nor to profess it as a christian1  
nor to preach it  to others as a        
minister1 nor to defend it as a good    
soldier of ,christ1  nor to suffer and  
die for it as a martyr4    ,the third   
thing which ,i proposed1 was to make it 
appear1 that all the  occasions of      
shame1 which men of infidelity pretend  
to raise from this  gospel1 may be      
answered upon the fair and just         
principles of reason and  argument4 ,the
 first sort of reproaches are those     
which are cast upon the  doctrines of   

the gospel1 and ,i hope ,i have rolled  
them away4    ,i repeat no more of these
 things1 but proceed to the next sort of
  occasions of shame1 and these are such
 as are supposed to arise from the      
professors of this gospel2 and ,i shall 
endeavour to shew you also ,low  they   
may be answered4 ,they are chiefly these
 four4    ,i4 ,some will say1 8,the     
professors of this gospel in the        
beginning were  the weak1 and foolish1  
and mean things of this world2 but it   
was  despised by the wise1 it was       
scorned by the great and honourable1 and
  persecuted by the mighty4 ,why should 
a ,paul1 a pharisee1 a doctor of the    
law1 become a follower of a carpenter's 
,son1 and associate with a parcel  of   
fishermen8 ,this is a scandal1 and      
foolish indeed4 ,who among the          
pharisees or rulers have believed on    
him2 ,john vii4 #dh40 ,this was the     
stumbling-block of the gospel in that   
age1 and it is the stumbling-block  at  
which many persons take offence in our  

age too4 8,it is the unthinking         
multitude1 say they1 the mere mob of    
mankind1 that are led away with the     
noise of strange things and the gospel4 
,and it is only those who have no       
relish of good sense that can dispense  
with mysteries4 ,the poorer and  weaker 
sort of men and women flock after your  
powerful preachers of the  gospel1 but  
wise men despise it40 ,i am very glad1  
my friends1 if in your  conversation you
 meet with no such persons that ridicule
 the gospel at  this rate4 ,but there   
are many in our age and nation arrived  
at this  height of pride and contempt of
 the gospel4    ,this objection may have
 more answers than one given to it2 as  
first1  it is a matter of unjust        
reproach1 and it is false in fact2 for  
all the  professors of this gospel are  
not weak and unlearned4 ,there have been
 in  the very beginning of christianity 
some wise1 some great persons1 that     
have given testimony to this gospel by  
their believing it4 ,st4 ,paul was  a   

man of no weak reason1 no mean          
understanding1 no small learning1 and   
yet he believes this gospel1 and        
professes he is not ashamed of it4      
,and there have been in most ages of the
 church some instances of the  power and
 success of this gospel in converting   
philosophers and senators  and princes4 
,the learned1 the ingenious1 and the    
noble amongst mankind  have sometimes   
given up their names to ,christ1 have   
yielded their assent  to his doctrines1 
and conformed their hearts and lives to 
the rules of  his gospel4 ,men of wit   
and reason have been converted to the   
faith1 and  then have exerted their     
peculiar talents in the defence of      
christianity1  and they have convinced  
the world that they had neither left    
their  reason nor their wit behind them 
when they became christians4 ,men of    
grandeur and power have sometimes also  
supported it with honour4    ,but the   
number of these have not been exceeding 
great4 ,god has ordained  that there    

should be some1 to shew that it is no   
foolish and  unreasonable doctrine1 that
 it is not a religion unworthy of kings1
 nor  unbecoming the wisest and the     
greatest of characters4 ,but if there   
have  been but a few great and wise have
 embraced it1 it is evident that its    
success and glory is not owing to the   
wisdom and power of men1 but to  the    
divinity of its doctrines1 and the power
 of ,god4    ,besides1 ,i might tell    
you1 secondly1 that riches1 and         
grandeur1 and  elevated degrees of wit  
and learning1 become a sore temptation  
to pride  of mind and self-sufficiency4 
,now the faith of the gospel is founded 
in  humility1 and self-diffidence1 and  
poverty of spirit2 and this is one      
plain reason why it was received by so  
few of the rich1 and the learned1  and  
the mighty among men1 though it was     
contrived and invented by ,god  himself4
    ,i answer1 in the third place1 that 
it is one of the designed  characters of
 the true gospel of ,christ1 and it is  

foretold by the  ancient prophets1 that 
when it should come to be preached upon 
the  earth1 the poor should receive it4 
,its reception by the poor and weak     
among men1 is one evidence that it comes
 from ,god2 ,mat4 xi4 #e4 ,when ,john   
the baptist sent his disciples to our   
,saviour to know whether he was the     
,messiah1 or must they expect another8  
,go1 tell ,john1 the blind receive      
sight1 the deaf hear1 and the lame walk1
 and to the poor the gospel is          
preached2 blessed is he that is not     
offended in me1 c4 ,go1 and give  ,john 
this very account ,i now relate to you1 
and tell him these are my  credentials1 
these are the testimonials ,i bring4    
,john will infer that ,i  am the        
,messiah1 and this is the true gospel   
that ,i preach2 for the great  and rich1
 and the pretenders to wisdom among the 
,jews1 account it a  stone of stumbling1
 and a rock of offence1 and only a few  
of the poor  receive it2 as it was      
foretold by the prophets4    ,each of us

 may say therefore1 if only the wise1 or
 the great1 or the  rich1 believed it1  
it must have been such a gospel as ,i   
could never have  believed2 for it      
wanted one character which is           
necessarily adjoined to  it1 that is1   
that the poor receive the gospel3       
,father1 ,i thank thee1  says our ,lord1
 that thou hast hid these things from   
the wise and  prudent1 but thou hast    
revealed them unto babes2 ,mat xi4 #be4 
8,it  pleased ,god1 when the world by   
wisdom knew not ,god10 to darken all    
their  wisdom1 and turn it into folly1  
and to call those that were esteemed    
fools1 and make them wise in believing  
the gospel1 of ,christ4 ,it has  pleased
 ,god to chuse the mean1 and weak1 and  
contemptible things of  this world to   
confound the wise and mighty4 ,it has   
pleased him to chuse  the things that   
are not1 to bring to nought the things  
that are1 that  no flesh might glory in 
his presence2 #a ,cor4 i4 #bg1 c4       
,,ii4 ,it is another occasion of        

stumbling or shame in the gospel of     
,christ1 that some of the professors of 
it are vicious in their lives4  8,will  
you believe such a gospel1 says an      
infidel1 that does not restrain  the    
professors of it from the worst of      
sins80    ,this1 ,i confess1 gives it   
great dishonour among the men of the    
world1  and is sometimes ready to shake 
the faith of younger christians2 they   
know not how to go on farther in        
christianity1 for such and such that    
made great profession1 you see how they 
are fallen4 ,this is a common           
temptation of the devil2 it is a        
frequent snare1 and there hath been     
many a pious soul that hath been in     
danger of being caught thereby4 ,the    
vices of some professors were great even
 in ,st4 ,paul's days3 ,there were  some
 among the ,philippians2 ,phil4 iii4    
#ah4 8,of whom ,i have told you  often1 
and now even weeping1 that they walk as 
enemies to the cross of  ,christ1 and   
cast scandal and shame upon it4 ,it     

makes my eyes flow with  tears1 and my  
soul bleed within me to hear of it3 ,the
 gospel of ,christ  is so much          
dishonoured by these means40    ,but if 
we take a nearer view1 we shall see that
 no doctrine ought to  fare the worse1  
because some wicked men are professors  
of it4 ,it was not  counted a discredit 
to philosophy1 that some of the         
professors of it1  who hated the gospel1
 were vicious in their lives4 ,i would  
ask the deist  now1 is there any ground 
to disbelieve natural religion1 because 
there  are some that make profession of 
it are fallen into great sins8 ,the     
gospel itself teaches us to deny all    
ungodliness and worldly lusts1  and does
 not indulge one of them4 ,and they are 
said to be enemies to the  cross of     
,christ1 when their conversation is all 
earthly1 when their ,god  is their      
belly1 and their glory is their shame4  
,this is no fault of the  gospel1 for   
they felt not the power of it4 ,nor is  
there any religion or  profession in the

 world that would have had any followers
 at all by this  time1 if men must have 
entirely cashiered that religion1       
because there  have been some persons   
vicious that have been professors of it4
 ,there is  no sect1 no religion in the 
world1 though the institution and the   
rules  of it have been ever so pious1   
but what has produced some persons that 
have been vicious in their lives4       
,but this cavil is still carried on1 and
 urged with much vehemence4 8,if  the   
gospel of ,christ were a religion so    
heavenly1 and so divine in its          
original1 as you pretend1 surely the    
nations that profess it would  eminently
 exceed all other nations in piety1 in  
justice and goodness3  whereas the      
nations that now a-days embrace         
christianity1 are not at all  superior  
to the ,mahometans1 nor to some of the  
heathens1 either in duty  that relates  
to ,god or man3 ,and if we may give     
credit to ancient  history1 the virtues 
of the old ,romans1 long before the days

 of ,julius  ,csar1 shone much brighter 
than any of the virtues of the baptized 
nations3 ,there was more truth and      
honesty1 more devotion to the heavenly  
powers1 more of a public spirit and zeal
 for their country's good1 than  we can 
find in any christian kingdoms or states
 now-a-days40 ,to this ,i  would give   
these three answers3    #a4 ,the account
 which we have of the shining virtues of
 these best ages  of heathenism1 is     
given us only by their own posterity1   
who lived in  succeeding ages4 ,now it  
is the well-known temper and custom of  
mankind  to magnify the virtue of their 
ancestors1 and to say1 that the former  
times are better than these2 ,but you   
have scarce any heathen writers1  who do
 not describe their own ages as vicious 
enough1 if they have  occasion to talk  
upon that subject4 ,and therefore there 
is just reason  to suspect the strict   
truth of these encomiums of their       
fore-fathers4    #b4 ,although some     
social virtues in a heathen country     

might really  flourish more for an age  
or two1 springing from the principles of
  ambition1 and honour1 and love to     
their own country2 yet there were such  
vices also practised among many of the  
gentile nations1 which are seldom  heard
 or known among christians3 ,the apostle
 describes them in ,rom4 i4  #bf4 and   
that in such a manner1 as leads us to   
believe1 that they were  practised by   
those who professed wisdom among them4  
,it must be acknowledged also1 that     
these nations were gross idolaters1  and
 worshipped many gods1 and that even in 
the times when their social  virtues    
were most conspicuous4 ,now this is most
 highly criminal in the  sight of the   
great and sovereign ,god1 the ,creator  
of all things3 ,and the  warmer and the 
more zealous were their devotions which 
they paid to  these idols1 with the     
neglect or contempt of the true ,god1   
the greater  was their guilt and        
abomination4    ,but1 #c4 ,the chief    
answer ,i give is this1 that when whole 

kingdoms are  made christians merely by 
birth1 education1 and custom1 it is not 
to be  supposed that a twentieth part of
 them believe the gospel upon any just  
and reasonable principles of knowledge  
and choice4 ,when whole cities and      
nations are worshippers of ,christ1 no  
otherwise than the ,ephesians were      
worshippers of ,diana1 or the ,turks of 
,mahomet1 it is not reasonable to       
expect that there should be much        
difference in the virtues of such a     
national sort of ,christians1           
,mahometans1 or ,heathens2 for the      
principle  from which all their religion
 springs is the same1 namely1 their     
education1 custom1 and fashion of their 
country2 and therefore their  vices are 
much the same as they would be according
 to the present  reigning humour1       
disposition1 or political temper of the 
nation1  whatsoever were their form of  
religion and their established worship4 
,the true way therefore to put these    
things to the test1 is to consider      

those christians only who believe and   
profess the gospel from knowledge1  and 
choice1 and inward conviction1 and who  
make their religion a matter  of        
solemnity and importance and not of mere
 form and custom4 ,now if you  separate 
these from the rest of mankind1 ,i am   
well assured1 that as bad  as the       
christian world is1 you will find all   
the human and divine  virtues more      
gloriously practised among such         
christians as these1 than  among an     
equal number of the professors of any   
other religion under the  sun3 ,for     
inward christianity1 and the faith of   
the gospel1 when it is  built upon just 
foundations1 will necessarily draw along
 with it such a  train of virtues and   
graces1 as shall adorn the doctrine of  
,god our  ,saviour2 and by such a       
comparison as this1 men would be        
constrained to  confess that ,god is    
among us of a truth4    ,,iii4 ,the     
various and divided opinions1 the sects 
and parties that are  found in the      

christian world1 have been another      
occasion of scandal and  offence to the 
infidels4 8,how can we ever come1 say   
they1 to any  certainty what your       
religion is1 since you do not agree     
about it among  yourselves80    8,all   
,europe pretends to be christian1 and to
 believe the gospel2 yet  ,france1 and  
,spain1 and ,italy1 and ,poland1 and a  
good part of ,germany1  tell us1 that   
true christianity is found only amongst 
them4 ,but in the  countries of         
,denmark1 ,sweden1 and the northern     
parts of ,germany1 and in  the ,british 
islands1 there is another religion      
professed1 of a very  different kind1   
and they call theirs the pure gospel1   
and reformed  christianity4 ,the        
protestant and the papist divide these  
western parts  of the world1 and they   
are ready to tear one another to pieces 
upon the  account of their different    
opinions and practices4 ,now if the     
books that  contain the religion of     
,christ be of so very uncertain sense   

and  signification1 truly we are ashamed
 of such a doubtful religion2 it is     
even as well for us to content ourselves
 with the religion that the  light of   
nature teaches us1 and the dictates of  
our common reason1 which  we think has  
more certainty in it40    ,to this ,i   
answer1 that it is a great mistake to   
imagine that the light  of nature and   
reason1 if left entirely to itself in   
this corrupt and  fallen state1 has more
 certainty in its determinations than   
scripture  hath4 ,how many wild opinions
 hath the corrupt mind of man produced  
among  the inhabitants of the heathen   
world1 and this same light of nature has
  not corrected them8 ,what infinite    
diversity of vain and monstrous  fancies
 hath past for religion and devotion    
among them8 ,and the light of  nature   
has been supposed to dictate some of    
them1 for they did not  always pretend  
revelation for them4 ,there have been   
wide and  irreconcileable differences   
among the philosophers1 as well as among

 the  priests and the people of         
different nations4 ,the light of nature 
and  reason is a poor dark bewildered   
thing1 if it hath no commerce1 nor      
communication with persons who have been
 favoured with divine  revelation4 ,it  
is only the scripture that has          
established and  ascertained the        
doctrines of natural religion3 ,and it  
is to the  scripture that the deists of 
our age are obliged for their greater   
acquaintance with natural religion than 
ever their forefathers1 the  heathen    
philosophers1 arrived at1 though they   
are too proud to  acknowledge it4 ,if   
they agree better1 and are more uniform 
in their  principles now than the old   
epicureans1 the stoics1 and the         
platonists  were1 it is all owing to a  
more intimate acquaintance with the     
writings  of ,moses and the prophets1   
the evangelists1 and the apostles2 so   
that it  is with a very ill grace that  
our present infidels can object to      
christians their difference of opinions1

 and pretend that this is a  ground of  
shame to the gospel of ,christ1 and a   
reason why they do not  believe or      
profess it4    ,but ,i come now to give 
some account of the true reasons of such
  divisions of sect and party among     
christians4 ,there are two great causes 
of these divisions1 and the charge is   
not to be laid upon the gospel of       
,christ1 nor upon the books that contain
 it4    #a4 ,the first cause is1 that   
the papist does not pretend to derive   
his  religion merely from the bible2 but
 he brings in the ,jewish apocryphal    
writers of ancient ages1 and lays them  
also for a foundation of his  faith2 and
 he makes the traditions of the         
christian church1 which he  pretends to 
have been delivered down from age to    
age1 of almost the same  authority as   
the scripture itself3 ,and some of their
 authors have raised  these traditions  
to equal dignity with the scripture1 as 
being built  upon the same foundation1  
viz4 the authority of the church4 ,as   

they  have many things in their religion
 which they cannot find in the word of  
,god2 so they think it is sufficient if 
they can support them by these          
pretended traditions of the church4     
,whereas the protestant takes nothing   
for the ground of his faith but the     
books of the ,old and ,new ,testament2  
and what he cannot find written there1  
nor derived thence by most  obvious and 
evident consequences1 he does not       
profess it as any  necessary part of his
 christianity4 ,the religion of the     
protestant  therefore is abundantly more
 conformable to the gospel of ,christ1  
both  in the doctrines and the worship  
of it1 because it derives the whole     
from the word of ,god3 ,but it is no    
wonder at all that there should be  such
 a difference between them and the      
papists1 when they lay such  different  
foundations for their faith and         
practice4    #b4 ,another reason why the
 protestant and papist differ so much   
is1  because the papist pretends that   

there is an infallible judge among them 
to determine all controversies2 and that
 their popes1 and their  councils1 which
 they call the church1 have authority to
 appoint what  shall be esteemed the    
true articles of faith1 and to bring in 
rites and  ceremonies into their worship
 according to their own invention and   
pleasure4 ,and that all the people are  
bound to believe as the church  bids    
them believe1 and to practise in matters
 of worship whatsoever the  church bids 
them practise3 ,and upon this account   
they forbid the  scripture to be read by
 the common people1 that they may not   
learn the  truth of the gospel1 but may 
take all for gospel which they teach    
them1  and be content with it4 ,whereas 
the protestant has nothing else but his 
bible to have recourse to for the       
conclusion of all controversies2 and  he
 encourages every man to use his bible1 
and to judge for himself  concerning the
 sense and meaning of it1 using the best
 helps that he can  obtain for this end3

 ,the protestant ministers teach him not
 only what  they know of the gospel1 but
 they put the bible into his hand1 and  
bid  him search and see whether things  
are so or no1 that thence he may learn  
what are those doctrines and those      
duties which ,christ has required him   
to believe and practise4 ,thence it     
comes to pass1 that there are almost  a 
thousand things in popery1 which the    
protestants utterly disown1  because    
they disown the power of the pope1 or   
church1 to stamp new  articles of faith1
 or invent new forms of worship4        
,objection4 ,but it may be said still1  
there are so many different sects  and  
parties among the protestants           
themselves1 as encourages the deist to  
maintain his charge and                 
accusation4--8,why do you1 saith he1 who
 profess  to derive all your religion   
from the scripture1 differ so much among
  yourselves1 both in doctrine1 in      
worship1 and in the order of your       
churches1 if the gospel of ,christ be so

 excellent a religion1 and if  the books
 that contain it can give you so plain  
and certain a knowledge  of it60    ,i  
answer1 ,that almost all those things   
wherein protestants differ1 are  but of 
smaller importance in religion1 in      
comparison of those many and  great     
things wherein they agree4 ,the chief   
and most important points of            
christianity are written with so much   
plainness and evidence in the word  of  
,god1 as would lead all humble1 honest1 
sincere and diligent enquirers  into a  
belief of them1 and consent in them4    
,now it is not necessary that  the      
lesser matters of christianity should be
 written down so expressly  in          
scripture3 ,for the all-wise ,god       
thought it proper to leave many of      
these articles of less importance more  
dubious and obscure1 both to  awaken the
 diligence of men to study his word1 and
 to leave amongst them  some occasions  
for the exercise of their mutual charity
 and forbearance4  ,our blessed ,lord   

has thought it proper to put the        
universal love which  he requires       
amongst his followers1 to this test or  
trial1 to see whether  they will        
cultivate peace and charity to one      
another amidst their  various and       
divided opinions in things of less      
concernment4    ,i confess there are    
some differences among protestants in   
the great  doctrines of the ,trinity1   
and the satisfaction of ,christ1 which  
must be  acknowledged to be articles of 
very high moment and importance in      
christianity4 ,but if we compare those  
few who profess dangerous opinions  in  
these points with the millions that     
agree in the same general  profession of
 faith1 it will be found that their     
number is but very  small4 ,if we       
consider the great ignorance of ,god1   
which is found in all  men by nature1   
and take a survey of the unhappy        
influences that  education1 fancy1      
passion1 pride1 friendship1 aversion1   
precipitance and  laziness1 have upon   

mankind in forming their judgments and  
opinions1 we  shall not wonder to find  
some persons here and there falling into
  strange sentiments1 contrary to the   
plain and sufficient evidence of        
scripture4 ,we believe in general1 that 
whoever puts off all prejudices1  and is
 piously sincere in his search of the   
word of ,god1 shall certainly  find1    
through divine assistance1 all needful  
truth4 ,if therefore a  disbeliever come
 with a serious1 humble1 and pious mind1
 and apply  himself with diligence and  
fervent prayer to read the scripture2 ,i
 am  well assured he will become a      
christian1 and find out so much of the  
doctrines and duties of the gospel1 as  
are necessary to his eternal  happiness4
    ,but there will be heresies arising 
sometimes in the church4 ,tares will    
grow up sometimes in the field that is  
ever so well cultivated1 and sown  with 
corn3 ,and what unknown reasons there   
may be in the counsels and  providence  
of ,god in permitting heresies to arise 

for the farther trial  of his own       
people1 is too high and hard a point for
 us to determine4 ,the  apostle saith2  
#a ,cor4 xi4 #ai4 ,there must be also   
heresies among you1  that they which are
 approved may be made manifest3 ,if such
 a thing as  this is1 shall be abused by
 men of corrupt minds1 to turn them     
quite  away from the gospel of ,christ1 
and to support their own infidelity1    
they must answer for it at the great day
 to ,christ their ,judge4    ,thus ,i   
have done with the third charge or      
accusation brought against the  gospel1 
and removed the scandal and shame that  
some men have thrown upon  it1 because  
there are such sects1 and parties1 and  
divided opinions  among the professors  
of it4    ,,iv4 ,another occasion of    
scandal which infidels charge upon the  
gospel of  ,christ1 is this1 8,that some
 who have long professed it have        
forsaken it2  and one should be ashamed 
to embrace such a faith as this is1 for 
it has  been tried1 and found to be vain

 and groundless1 even by those who have 
known it long1 and searched it through  
and through1 and therefore at  last they
 have abandoned and cast it off40       
,but in answer to this1 give me leave to
 say1 first1 that the chief and  most   
common reason why persons who have      
professed christianity cast it  off1 is 
not because they found any just reason  
of blame either in its  principles or   
rules2 but because they think it too    
strict for them1 and  it curbs their    
vicious appetites more than they like4  
,i will allow1 that perhaps there may be
 some persons who have abandoned  the   
christian religion from a wantonness of 
fancy1 from a licentiousness  of        
thought1 from a pride of reasoning1 and 
who make it their glory to  have thrown 
off the bonds of their education1 and to
 have obtained the  honour of           
free-thinkers1 or from a presuming      
conceit that they must  comprehend every
 thing in their religion1 and will      
believe nothing that  hath mysteries in 

it4 ,such vain principles as these may  
have influenced  some minds1 and given  
them up to apostacy3 ,but1 ,i fear1 far 
the greatest  part of those who forsake 
the gospel1 have been tempted to it by  
the  power of their lusts1 which the    
gospel would restrain3 and some of these
  persons upon their death-beds have    
confessed it too4    ,this is also      
sufficiently visible in the world1 that 
when men have long  professed this      
gospel and forsaken it1 they seldom grow
 more pious1 more  sober1 more honest or
 good than before2 but1 on the contrary1
 they  generally have indulged vicious  
excesses1 and neglected all piety1 and  
this is rather a ground of glory to the 
gospel than a just reason of  shame4    
,if these persons had generally grown   
more holy1 if they had feared ,god  more
 afterwards than ever they did before1  
if they had more aimed at the  glory of 
,god1 and loved him better1 when they   
forsook ,christ and his  gospel1 then we
 might have some reason to suspect this 

gospel was false1  and a mere mistake or
 imposture4 ,but when these persons grow
 more unjust  than before1 love their   
neighbour less1 are become more sensual1
 more  selfish1 disregard ,god more than
 they did before2 ,i repeat it again1   
this is rather a ground of glory to the 
gospel of ,christ1 than of shame4       
,demas hath forsaken us1 saith ,paul1   
because he loved this present  world2 #b
 ,tim4 iv4 #aj4 ,a covetous ,demas is no
 good argument why ,st4 ,paul  should   
forsake ,christ1 or be ashamed of the   
gospel4 ,and the apostle has  shewn that
 those who have made shipwreck of their 
faith1 have parted  with a good         
conscience too1 and lost their virtue2  
#a ,tim4 i4 #ai1 #bj4    ,but there is  
another answer which the apostle ,john  
gives to this  objection in his first   
epistle1 chap4 ii4 ver4 #ai4 ,they went 
out from  us1 but they were not of us2  
for if they had been of us1 they would  
no  doubt have continued with us3 but   
they went out1 that they might be made  

manifest that they were not all of us4  
,they might make a profession of  the   
gospel1 and perhaps give a real assent  
to the truths and doctrines  of it by   
the convincing influence of miracles and
 human reason1 or  perhaps they became  
christians merely by the force of       
education1 because  they were taught    
this religion from their childhood1 and 
professed it  without thought2 but they 
never had such a powerful belief of this
  gospel of ,christ1 as to change their 
hearts1 to renew their natures1 to  form
 their souls after the image of ,christ 
into real holiness2 and  therefore like 
the hearers that are compared to stony  
ground1 the seed  did not sink deep into
 their hearts1 though they might receive
 the word  at first with joy1 but having
 not root in themselves2 they endure but
  for a while1 and when any temptation  
arises1 they are offended1 and  depart  
from the faith which they once          
professed2 ,mat4 xiii4 #bj1 #ba4 ,thus  
it appears1 that the gospel of ,christ  

is never the worse in itself1 nor  does 
it deserve the less esteem in the world1
 notwithstanding such  apostates as     
these1 no more than seed-corn should be 
pronounced nought1  because it does not 
bring forth a harvest in every soil4    
,i have now finished the third general  
head of discourse which ,i  proposed1   
and have shewn1 whatsoever occasions of 
shame might be  supposed to arise either
 from the doctrines of the gospel1 or   
the  professors of it1 are unjustly     
charged as blemishes on the gospel2 and 
,i  have given particular answers to    
both sorts of cavils1 and defeated the  
accusations4    ,one word of advice to  
christians shall conclude the present   
discourse2  and that is this3--         
,since the gospel of ,christ gives no   
just occasions of shame1 you that  are  
professors of it should take heed that  
you do nothing to cast shame  on this   
gospel4 ,do not mingle the christian    
faith with doubtful notions  of your    
own4 ,do not defile your christian      

conversation with sinful  practices4 ,do
 not make the lesser circumstances and  
appendages of your  religion the matter 
of loud contest1 and a party strife2 for
 all these  things expose the gospel to 
shame1 and may justly put its professors
 to  the blush1 in the face of the      
world1 when they are guilty of these    
practices4    ,let me insist a little   
upon each of these4    #a4 ,do not      
mingle the christian faith with doubtful
 notions and fancies  of your own4 ,the 
articles of our christianity1 and the   
necessary truths  of the gospel1 are    
divine and glorious3 ,take heed you do  
not bring in  your peculiar sentiments  
and favourite opinions1 which have no   
sufficient evidence from the word of    
,god1 and join them in the same  dignity
 with the articles of your faith2 and   
much less should you dare  to impose    
them upon the consciences of your       
fellow-christians4 ,the  gospel itself  
will suffer by it1 and sink in the      
esteem of the world1  when the divine   

doctrines of it are mingled with our    
weaknesses1 and  debased by the addition
 of our doubtful sentiments4    #b4     
,defile not your christian conversation 
with sinful practices4 ,indulge  not a  
conformity to this present evil world in
 any of the corrupt and  unlawful       
customs and courses of it4 ,mingle not  
your practice of the  lovely duties     
which this gospel enjoins1 with lying1  
and slandering1 and  railing2 do not    
interline your lives with religion and  
sin1 with  devotion and shameful lusts4 
,it is a gospel that forbids all        
iniquity1  it requires that you mortify 
sin and cleanse yourselves from every   
defilement of flesh and spirit1 and that
 you go on to perfect holiness  in the  
fear of the ,lord2 #b ,cor4 vii4 #a4    
,the very design and end of it  in      
,god's eternal counsels and contrivance1
 is1 that you might be holy1  and       
without blame before him in love2 ,eph4 
i4 #d4 ,if you pursue this  advice1 then
 shall others1 who behold you1 confess  

that there is  something divine in      
christianity1 when you thus adorn the   
doctrine of  ,god your ,saviour4 ,thus  
you give the gospel its due honour by   
believing  all it reveals1 by           
worshipping according to the methods of 
its  appointment1 and by that purity of 
conversation which it enjoins4    #c4   
,make not the lesser circumstances and  
appendages of your religion the  matter 
of loud contest1 and a party-strife4 ,we
 are called to contend  earnestly for   
the great and necessary doctrines of    
faith1 which were  once delivered to the
 saints3 ,but we are commanded also to  
receive those  that are weak in the     
faith1 without involving them in        
doubtful  disputations about matters of 
less moment4 ,give no occasion to the   
infidel to blaspheme the gospel by your 
factions and quarrels1 and the  rage of 
a bitter and unsanctified zeal4 ,oh that
 the time were come1 when  the wolf and 
lamb shall lie down together1 and there 
shall be nothing  to hurt or destroy in 

all the holy mountain6 ,but surely1 it  
is very  hard if the lambs themselves1  
who belong to the flock of ,christ1     
cannot  live without hurting and        
destroying one another2 that christians 
cannot  live without exposing their     
divine and heavenly religion to the     
blasphemies of sinful men4 ,happy were  
the christian world1 if we could  all   
behave ourselves so as never to give    
occasion to the adversary to  reproach  
the professors of the christian faith1  
nor throw shame and  dishonour upon the 
gospel of ,christ6 ,may the blessed     
,spirit of ,god teach  us this lesson   
effectually1 and let it be copied out in
 our lives daily1  till we arrive at the
 regions of perfect holiness and love6  
,amen4                                  
,,sermon ,,xvii4        ,a ,rational    
,defence of the ,gospel3 ,or1 ,courage  
in ,professing                          
,christianity4    ,,rom4 i4 #af4----;,i 
am not ashamed of the ,gospel of        
,christ1 for it is the          power of

 ,god unto salvation to every one that  
believeth4                              
,,the ,,third ,,part4      ,though the  
passion of shame has something in it    
that sinks our nature1  and enfeebles   
our spirits1 yet it is a very becoming  
passion1 where sin  is the object of it2
 and indeed it was wisely ordained by   
our ,creator to  be a guardian to those 
small remains of natural virtue that    
abide in us  since the fall4 ,we find   
the first young sinners clothed with    
shame in  the garden of ,eden at the    
presence of ,god4 ,but the growing      
corruption of  our natures1 the subtilty
 of ,satan1 and the temptations of this 
world  have joined together to take this
 piece of artillery out of the hands of 
virtue1 and make use of it in their     
attacks upon religion and goodness4  ,we
 ought to be ashamed indeed of nothing  
but our sin1 our folly1 and our         
wretchedness2 but we have been too ready
 to be ashamed1 even of the  grace of   
,god1 and the methods of our recovery   

from folly1 wretchedness1  and sin4 ,the
 gospel itself1 the glorious gospel1 has
 been made a  matter of reproach among  
men1 and its professors have been       
sometimes  tempted to be ashamed of it4 
,the blessed apostle in my text had     
gained a victory over this  temptation1 
for he was not ashamed of the gospel of 
,christ4 ,whatsoever  there might be    
contained in the doctrines of this      
gospel1 or whatsoever  might be found   
among the professors of it1 from which  
infidels or  unbelievers might take     
occasion to throw shame and scandal upon
 it2 yet  ,i have shewn in the two      
foregoing discourses1 that all this is  
unjustly  charged on the gospel1 and    
have given particular answers to both   
sorts  of cavils4    ,i go on now to the
 last proposal1 which is to explain the 
force of the  apostle's argument against
 shame in professing and preaching this 
gospel1 and to make it appear1 that the 
words of my text contain a  general and 
most extensive guard1 or defence1       

against all possible  occasions of shame
 in the profession of christianity2 and 
that is1 that  the gospel of ,christ is 
the power of ,god for the salvation of  
all that  believe4    ,now this is an   
argument which you1 who believe in      
,christ1 may all assume  to yourselves  
as well as the apostle3 ,you cannot     
preach this gospel so  well as he1 nor  
explain the reasons of your faith to    
others1 and  establish it upon so solid 
and unshaken foundations of argument1 as
 ,paul  could do2 but every christian1  
that has embraced the faith1 and felt   
the  power of this gospel for his own   
salvation1 may give this reason for the 
profession of it1 and may support his   
courage in opposition to all the        
sharpest temptations of mockery and     
reproach4    ,when the apostle says1 it 
is the power of ,god1 we must suppose   
him to  understand1 it is a most        
powerful means1 or effectual instrument 
that  ,god uses1 to save souls1 and it  
is attended with divine power for that  

end4    ,it is more powerful than the   
light of nature2 for we have no just    
reason  to believe1 that the mere light 
of nature1 without some helps of divine 
revelation1 or some unwritten traditions
 of it1 ever saved any souls at  all2   
and if there have been any of the       
sinners of the heathen nations  made    
partakers of grace1 ,i think it is      
otherwise to be accounted for  than     
merely by the poor remains of the light 
of nature4    ,it is more powerful than 
any religion that men or angels could   
invent1  and more powerful too1 than any
 religion that ,god himself ever        
invented1  or revealed1 and proposed to 
men before the gospel of ,christ4 ,his  
revelations to the patriarchs were but  
few2 they were made here and  there to a
 house or two1 or to a family2 they were
 particular favours  that he bestowed   
upon persons called out of idolatry1 nor
 had they a  very long1 nor spreading1  
nor lasting influence1 except in the    
family of  ,abraham1 ,isaac1 and ,jacob1

 where they were frequently renewed4    
,it is more powerful than all the       
revelations of grace1 which ,god made by
  ,moses to the children of ,israel1 and
 intermingled with the ,jewish law3  for
 these discoveries reached but to one   
single nation1 and wrought but  feebly  
toward the conversion of sinful souls to
 ,god and holiness1 in  comparison of   
what the gospel of ,christ has done4    
,besides1 let it be considered1 that all
 the power which all the former         
discoveries of grace to the patriarchs1 
or to the ,jews1 had to save  souls1 was
 derived from the gospel of ,christ1    
which is contained in them  in lower    
measures1 and in a more obscure manner4 
,therefore since the  gospel of ,christ 
now stands forth in open light1 and in  
full glory1 it  is most eminently       
powerful to convert sinners1 to bring   
this apostate  world back again to ,god1
 and to save millions of souls4    ,i4  
,it is the most powerful means of       
salvation1 considered in itself1 and  in

 its own nature and influence4--,,ii4   
,it is the most powerful means1 as  it  
is accompanied with the influences of   
the ,holy ,spirit4    ,the first of     
these maybe called a moral persuasive   
influence2 the last  is supernatural and
 sovereign4 ,let us meditate on each of 
these  distinctly4    ,i4 ,it is the    
most powerful means1 if we consider the 
gospel in itself1  and its own nature4  
,not that the mere word of the gospel1  
reaching the  ears of men1 is sufficient
 to change the heart1 and to save the   
soul  without divine influences3 ,for it
 is said to be the power of ,god to     
salvation2 that is1 it is that doctrine 
whereby ,god exerts his divine  power to
 save sinful man4 ,but still it must be 
granted1 that the  doctrine itself in   
its own nature has a very great and     
evident tendency  to this glorious end1 
as it is the noblest1 the richest1 and  
the  brightest discovery of grace that  
ever was made to man4    ,if we consider
 it in its own nature1 it has the       

greatest moral power1 or  persuasive    
influence toward the salvation of       
perishing sinners4 ,this is  easily     
proved by explaining what this salvation
 means4    ,salvation includes in it a  
freedom from the guilt and punishment of
 sin1  together with a right and title  
to heaven2 it implies also a freedom    
from the power of sin1 and thereby a    
preparation for heaven1 and a final     
possession of it4 ,under each of these  
considerations it will appear with      
great evidence1 that the gospel of our  
,lord ,jesus ,christ is the power  of   
,god to salvation4    #a4 ,it is the    
most powerful means to set sinners free 
from the guilt and  punishment of sin1  
and to relieve a distressed conscience  
under the  sense of divine anger3 ,it   
gives the most effectual security to a  
believer against the terrors of hell and
 eternal death2 for it not only         
declares1 that there is forgiveness with
 ,god1 but it shews us the  foundation  
upon which this forgiveness stands1     

namely1 the satisfaction  made to the   
offended justice of ,god by the death   
and sacrifice of ,jesus  ,christ1 his   
,son4 ,suppose it were possible for a   
philosopher1 or wise  man1 to prove that
 ,god would forgive the sins of the     
penitent1 yet there  is nothing but the 
gospel that can set the conscience at   
such joyful  ease from the terror of    
guilt1 and release the soul from the    
chains  wherewith it was held3 8,for    
now1 says the believer1 ,i not only hear
 it  proved by divine testimony1 that   
there is pardon of sin to be obtained   
from ,god1 but ,i see how ,god may do it
 with honour3 ,i behold the  atonement  
that is made by ,christ ,jesus1 his own 
,son3 ,the atonement is  equal to the   
offence3 ,he can justify me1 though ,i  
am a sinner1 upon the  account of this  
perfect righteousness1 and he can do it 
with glory to  all his terrible         
perfections2 therefore ,i may venture my
 assent to this  doctrine1 and ,i may   
rest my soul upon it40    #b4 ,the      

gospel is a powerful means also to raise
 undeserving sinners to a  hope of      
heaven and eternal life4 ,it shews us   
what heaven is1 by the  discoveries of  
one that has been there1 even the ,son  
of ,god himself4  ,life and immortality 
are brought to light by this gospel1    
which lay  hid under much darkness      
before2 #b ,tim4 i4 #aj4 ,it teaches us 
also1 how  the happiness of heaven is   
procured for us1 even by the obedience  
and  blood of the ,son of ,god2 and     
therefore1 some think1 heaven is called 
the purchased possession in ,eph4 i4    
#ad4 ,it assures us1 that this  blessed 
state of the enjoyment of ,god in       
unchangeable peace1 and in the  company 
of blessed spirits1 waits for every     
believer1 when he is  dislodged from    
this flesh1 and when the habitation of  
the body is no  longer fit to retain the
 spirit3 ,and it reveals also the final 
heaven of  the saints1 when the body    
shall be raised into immortality4       
8,without  this gospel1 says the soul1  

,i could have no just ground to hope for
  heaven2 for all my best               
righteousnesses are imperfect1 my       
fairest acts  of holiness have many     
defects in them2 but ,i behold the      
perfect  righteousness of my ,saviour   
that has procured it4 ,a life of        
holiness  without defect1 and a most    
submissive obedience to a painful and   
shameful death1 has been the price and  
purchase of it40    #c4 ,this gospel is 
a most powerful means to subdue sin in  
the soul1 to  mortify corrupt nature1 to
 inspire us with virtue1 to wean our    
hearts  from vice1 sensuality1 and      
trifles1 and from all the insufficient  
pretences to blessedness that the world 
can flatter us with4 ,the gospel  of    
,christ1 both in his own personal       
ministry of it1 and in the writings  of 
his apostles1 sets before us the most   
divine scheme of morality1  piety and   
virtue1 that ever the world knew4 ,the  
sacred dictates of  probity and goodness
 towards men1 as well as the venerable  

rules of  piety toward ,god1 which are  
scattered up and down in an imperfect   
and  obscure manner among the           
philosophers1 and shine like a star here
 and  there in the midnight darkness of 
heathenism2 these are all collected  and
 refined in the gospel of ,christ1 and  
fill the christian world with a  pure   
and universal light like the sun        
unclouded in a meridian sky3 ,we  know  
our duty infinitely better from the     
instructions of ,christ and ,st4  ,paul1
 than all the ,platos1 and the          
,plutarchs1 all the ,zenos and the      
,antonines of ,greece and ,rome1 could  
ever teach us4    ,the most divine rules
 of the gospel are attended also with   
the noblest  motives to love virtue1 and
 to hate all vice2 for never was the    
evil of  sin so displayed to the eyes   
and senses of men1 as by the cross and  
gospel of our ,lord ,jesus ,christ3     
,never did sin appear so hateful1 so    
abominable1 so justly the object of     
divine and human hatred1 as when it     

appeared pressing the soul of the holy  
,one of ,god into agonies and sharp     
anguish4 ,a believer1 who has seen the  
evil of sin as revealed in this  gospel1
 will hate it1 and will be led          
powerfully to a conquest over it4       
,besides1 the terrors of hell are       
revealed to us among the doctrines of   
christianity1 as the just punishment of 
sin1 and that in such a manner  as no   
other religion pretends to3 ,for1 as the
 doors of heaven are opened  by our     
,lord ,jesus ,christ1 both by his       
ministry on earth1 and by his  ascent   
into heaven1 and by the farther         
discoveries which his apostles  have    
made of the future unseen happy world1  
so the doors of hell are  opened too4   
,our ,lord ,jesus himself preached hell 
and terrors to sinners  with a sacred   
vehemence1 and set everlasting fire in a
 clearer and more  dreadful light than  
ever had been done by all the           
philosophers in the  world4 ,the soul of
 every saint has been in some measure a 

witness of  this truth1 when it lay     
under the work of divine conviction4    
,and not only the horrid nature and evil
 of sin1 and the dreadful  consequences 
of it1 are powerful motives to make us  
stand afar off1 and  fear it3 but 8,the 
sweet and constraining influence of the 
love of ,christ  does most effectually  
incline me1 saith the believer1 to hate 
every sin1  and to follow after         
universal holiness3 ,shall ,i build up  
again the  things which my ,saviour died
 to destroy8 ,this would be to make him 
suffer agonies in vain1 and run counter 
to all the designs of his  bleeding     
love1 and the voluntary sacrifice of his
 soul80    8,i have also the glorious   
and perfect example of my blessed ,lord3
 ,never  did virtue and religion shine  
so bright1 and look so amiable as in his
  life1 and he has set it before me as  
my pattern3 ,i feel the attractive  and 
divine power of it3 ,where my ,lord     
leads1 ,i must follow2 for ,i would     
fain be like him4 ,he draws me by his   

example1 and he draws me too by his     
heavenly promises4 ,he spreads the      
glories and the joys of heaven before   
me1 to allure my hope2 ,i see those     
sacred glories1 ,i long after the       
possession of these unfading joys1 and  
,i must and will keep the path  that    
leads to paradise1 that where my ,lord  
is1 ,i may be also4 ,the rules  and     
precepts of holiness1 which my ,lord has
 taught me1 are more pure1  more clean1 
more perfect1 more divine and godlike1  
than ever any other  scheme of rules and
 duties was2 and the joyful and dreadful
 motives  given me to press after this  
holiness1 are infinitely beyond all the 
motives that any doctrine of religion   
has proposed4 ,blessed be ,god that  ,i 
ever learnt those holy rules1 that ,i   
ever felt the power of these  divine    
motives1 and am become a lover of       
holiness40    #d4 ,thus the gospel      
prepares the saint for heaven1 and fits 
every power  of his soul for the        
business and blessedness of those happy 

regions4  8,once1 says he1 ,i had no    
delight in spiritual things2 ,i had no  
relish of  spiritual pleasures2 but now 
,i taste them with delight1 and ,i      
rejoice in  the hopes of a sweeter and  
more complete taste of them on high4    
,once ,i  had no love to ,god3 it is    
true1 ,i feared him as some unknown and 
extraordinary terror2 but ,i had no     
delight in him1 no desire after him4    
,now he is the object of my warmest     
love1 and of my sweetest meditations4   
,heaven itself1 as it is described in   
the word of ,god1 was not pleasant  to  
me4 ,what6 ,the everlasting continuance 
of a sabbath8 ,perpetual  employments of
 worship and service to be done for ,god
 everlastingly8  ,these are things that 
were not agreeable to carnal nature2 but
 by the  influence of this gospel of    
,christ my heart is new-moulded1 and ,i 
delight in the fore-thoughts of such a  
heaven as the gospel describes40  ,such 
instances as these of the sweet efficacy
 of the gospel upon the  soul of man1   

turning it into a divine temper1 and    
fitting it for the  enjoyment of ,god1  
are so many proofs of the power of this 
gospel unto  salvation1 and so many     
grounds and reasons why the believer    
cannot be  ashamed of it4    ,but ,i    
must add1 in the fifth place1 it is the 
gospel of ,christ that  brings believers
 to the final possession of heaven4     
,then1 and not till  then1 is the       
salvation perfect1 it is the gospel that
 has given us an  unchangeable promise  
of heaven1 when our state of trial is   
ended here on  earth1 and ,christ is    
bound to fulfil it4 ,the gospel assures 
us1 that  when we are absent from the   
body1 we shall be present with the      
,lord4  ,when we see the heavens open at
 the death of ,stephen the first martyr1
  and ,jesus ,christ1 standing there to 
receive his departing spirit2 we        
believe that the same ,jesus will fulfil
 the same kind office to us also1  and  
receive our spirits1 if we have been    
found faithful to the death4    ,the    

same gospel also gives us a more distant
 hope and glorious assurance  of the    
resurrection of our bodies from the     
prison of the grave4 ,when we  behold   
the body of our blessed ,saviour rising 
from the tomb1 and  ascending to glory1 
and when we are told1 that his          
resurrection is a  pledge and pattern of
 ours2 then with a joyful expectation we
 wait for  the same blessedness4 ,the   
gospel lays an obligation upon ,christ  
himself  to raise his saints from the   
dead2 for he himself tells us1 that it  
is  the will of his ,father1 that every 
one which seeth the ,son1 and  believeth
 on him1 should have everlasting life1  
and ,i will raise him up  at the last   
day2 ,john vi4 #dj4    ,hence it comes  
to pass1 that the believer triumphs over
 death under the  influence of these    
hopes4 8,now1 saith the saint1 ,i can   
venture to die2  for my spirit shall be 
received to dwell with my ,saviour among
 the  spirits of the just that are made 
perfect4 ,these feeble and withering    

limbs of mine ,i can chearfully commit  
them to dust and the grave2 for  the    
great trumpet must sound1 the dead must 
arise1 my ,redeemer will call  my flesh 
from its dark prison2 ,i shall arise to 
meet the ,lord in the  air1 and dwell   
with him for ever in unknown worlds of  
blessedness40 ,thus  ,i have shewn you  
the first thing ,i proposed1 viz4 how   
the gospel in  its own nature has a very
 proper and powerful tendency in a moral
 or  persuasive way towards the         
salvation of the soul1 as it insures    
pardoning grace and final blessedness to
 believers4    ,,ii4 ,i come now to shew
 how the gospel is made powerful to the 
salvation  of sinners by the            
accompanying influence of the ,spirit of
 ,god1 and this  is supernatural and    
sovereign4 ,if ,i should run over all   
the particulars  ,i have just before    
mentioned1 ,i might make it appear in   
each of them1  how the ,spirit of ,god  
by the word of his gospel1 works this   
salvation4    ,it is this blessed       

,spirit that awakens the stupid and     
thoughtless sinner  to a sense of his   
guilt and danger4 ,it is he shews him   
the evil of sin1  and makes him groan   
after deliverance1 and cry out1 what    
shall ,i do to  be saved8 ,and it is the
 ,spirit that reveals and discovers     
,christ ,jesus  to him as the only and  
all-sufficient ,saviour3 ,it is he who  
shews the  convinced sinner1 that there 
is righteousness and grace to be found  
in  ,christ1 to answer all his present  
complaints and necessities4 ,the word   
of the gospel says these things indeed1 
but it is like a dead letter1  till the 
living spirit speaks them over again1   
and1 as it were1  constrains us to hear 
the voice of encouragement and hope4 ,it
 is he  represents the death and        
sufferings of the ,son of ,god1 as an   
effectual  atonement for sin1 and makes 
the soul believe it1 and teaches us how 
to  lay hold on this hope1 to fly to    
this refuge1 to receive this atonement3 
,it is the ,spirit of ,god that softens 

the hardest heart1 and melts it  into   
godly sorrow3 ,it is he makes us willing
 to accept of ,jesus as a  ,prince and a
 ,saviour1 to renew our sinful natures1 
to refine our hearts1  and thereby to   
reform our lives3 ,it is he that takes  
the blood of  ,christ1 and applies it to
 a distressed conscience under the guilt
 of  sin1 and thus gives the disquieted 
soul rest and peace3 ,he takes of the   
things of ,christ1 and shews them unto  
us in all their glory and  sufficiency  
for our salvation1 and thereby justly   
obtains the name of  the paraclete1 that
 is1 an advocate for ,christ1 and a     
comforter to  us3 ,john xiv4 #bf4 and   
xv4 #bf4 and xvi4 #ad1 #ae4 ,he composes
 the ruffles  of the disturbed mind1 and
 speaks all the waves of the soul into a
 calm3  ,he makes all within us peaceful
 and easy1 under the apprehensions of   
divine forgiveness through the merit of 
,christ4    ,it is only the ,spirit of  
,god that can make the discoveries of   
heaven in  the gospel effectual to      

awaken our hope1 and to raise our joy3  
,he shews  us how it is purchased by the
 blood of ,christ1 and that it is made  
sure  to all those that believe3 ,he    
stamps his own holy image upon us1 and  
seals us up for the inheritance of      
heaven2 ,eph4 i4 #ac4 ,when ye heard    
the word of truth1 the gospel of your   
salvation1 and believed it1 ye  were    
then sealed with the ,holy ,spirit of   
promise1 which is the earnest  of our   
inheritance4 ,the ,spirit is sent into  
our hearts as a ,spirit of  adoption1   
whereby we call ,god ,father2 ,gal4 iv4 
#f4 ,and he changes us  from children of
 wrath into the sons and daughters of   
the living ,god2  and he himself        
dwelling in us is a pledge and earnest  
of that  inheritance1 which is reserved 
for us among the saints in light4    ,it
 is the same blessed ,spirit that makes 
the gospel of ,christ powerful  to      
mortify sin in us2 for though the words 
of the gospel forbid all  iniquity1 and 
require us to renounce the lusts of the 

flesh1 and the  vanities of the world1  
if we belong to ,christ2 yet it is by   
the ,spirit  of ,god alone that we are  
enabled to mortify the deeds of the     
body1  that we may obtain eternal life3 
,it is he that makes the commands of    
,christ come with divine power and      
authority upon the soul1 and gives the  
motives of the gospel power to persuade 
us3 ,it is he that renews our           
affections1 makes us hate sin1 and love 
,god supremely1 and causes us to        
delight in the spiritual pleasures of a 
future1 unseen world1 which  before we  
treated with contempt1 or disregard3 ,it
 is by the  sanctification of the       
,spirit1 and the belief of the truth1   
that we are  prepared for the heavenly  
glory whereunto we are called by the    
gospel2  #b ,thess4 ii4 #ac4 ,and since 
the ,spirit of ,god is promised to dwell
 in us  for ever2 ,john xiv4 #af1 #ag4  
we have good reason to believe he will  
be  our eternal ,sanctifier in heaven   
and our eternal ,comforter4    ,there is

 such a thing as the influence of the   
,spirit of ,god attending  the gospel of
 ,christ4 ,the apostle argues thus with 
the ,galatian  christians1 ,received ye 
the ,spirit by the works of the law1 or 
by the  hearing of faith8 ,gal4 iii4 #b4
 ,and it is the great promise of the    
gospel1 or the new covenant1 that ,god  
would send his ,spirit to make it       
powerful for the blessed ends for which 
he has designed it2 ,ezek4 xxxvi4  #be1 
#bf1 #bg4 ,joel4 ii4 #bh4 ,zech4 xii4   
#aj4 ,is4 xliv4 #c4    ,in the primitive
 days of christianity1 and the age of   
miracles1 the ,holy  ,spirit attended   
the preaching of the gospel with his    
extraordinary  gifts of tongues1 of     
healing1 of prophecy1 as well as with   
the graces  of conviction1 and          
sanctification1 and comfort3 ,and the   
suddenness and  the glory of the change 
that was wrought on sinners carried with
 it an  illustrious and incontested     
proof of the presence and power of ,god 
and  his ,spirit4 ,nor have some fainter

 resemblances of such glorious grace    
been altogether wanting in later ages4  
,there have been some most  remarkable  
instances of great sinners converted at 
once by the gospel  of ,christ1 and the 
demonstrations of the ,spirit4    ,but  
in his more usual and ordinary          
communications of grace1 he works so    
gently upon our natures1 and in so sweet
 and connatural a way1 as not to        
distinguish his agency in a sensible    
manner from the motions of our own      
souls2 for he never disturbs our        
rational powers1 nor puts any violence  
upon the natural faculties2 yet when we 
are changed1 when we are  renewed1 when 
sin is mortified1 the scripture tells   
us1 that it is the  ,spirit of ,god has 
done it3 ,when our souls are prepared   
for heaven1 and  our corrupted natures  
sanctified1 and suited to the things    
that are  prepared in heaven for us1 we 
are assured by the word of ,god1 that   
the  ,holy ,spirit has been the great   
operator1 and has wrought this change in

  us4 ,thus ,i have made it appear at   
large1 how the gospel of ,christ is  the
 power of ,god to salvation4 ,i apply   
myself immediately to raise a  few      
inferences from the subject ,i have been
 treating of4    ,inference4--,i4 ,how  
unreasonable are all the reproaches that
 are cast upon  this gospel6 ,a gospel  
that saves mankind from misery1 and from
 sin1 and  eternal death6 ,a gospel that
 teaches men how to appear before a holy
 and  terrible ,god with comfort1 though
 their sins are many1 and their         
righteousnesses are imperfect6 ,a gospel
 that gives the hope of pardon to       
criminals and rebels1 and the hope of   
heaven to undeserving creatures6  ,and  
all this upon such solid grounds and    
foundations as justifies its  highest   
promises and proposals to the reason of 
men6 ,it is a gospel that  changes our  
sinful natures into holiness1 and       
reforms our hearts as well  as lives6 ,a
 gospel that1 aided by divine power1    
creates souls anew1 and  raises dead    

sinners to life6 ,it is a gospel that   
turns wolves into  lambs1 and makes     
ravenous vultures as meek as doves6 ,a  
gospel that so  disturbs the kingdom of 
,satan1 as to take thousands of slaves  
and  captives out of his dominions1 to  
transfer them into the glorious  kingdom
 of ,christ1 and make them chearful and 
willing subjects6 ,a gospel  that       
fulfils gloriously the first promise1   
and makes it appear1 that the  seed of  
the woman hath broke the serpent's head1
 and destroyed the works  of the devil4 
,you have never seen1 you have never    
known1 you have never  learned this     
gospel aright1 if you have not felt it  
to be the power of  ,god unto salvation4
 ,those that can speak evil of this     
gospel1 it may be  universally said     
concerning them1 they speak evil of the 
things they  know not2 for if they had  
known this gospel as they ought to know 
it1  they would have seen it all over   
glorious and divine2 they would have    
felt it to be attended with divine power

 to their salvation1 and then  they     
would never speak evil of it4    ,the   
heathen world may be ashamed of their   
doctrines and their religion2  the      
heathen worshippers may be ashamed of   
their sacrifices1 their  superstitions1 
and their forms of devotion2 for they   
have no power to  save their souls3 ,and
 many of them were indeed brutish and   
shameful4  ,mahomet1 the founder of the 
,turkish religion1 may be ashamed of his
  alcoran1 and volume of fables and     
incredible lies2 all his followers may  
be ashamed of their prophet1 and of the 
sensual paradise that he  promises them4
 ,the ,jews1 under the eye of ,christ1  
and the sun-beams of  the gospel1 may be
 ashamed of the vain traditions of their
 rabbins which  were never divine3 and  
even of their old rites and ceremonies  
which  ,moses gave them2 for all these  
are now but weak and beggarly elements2 
the ,spirit of ,god calls them so2 ,gal4
 iv4 #i4 ,they have now no power to     
save souls1 since ,god hath abolished   

them2 nor indeed had they ever any      
power but what they borrowed from this  
gospel of ,christ1 which lay  concealed 
in them3 ,but let none of us that       
believe and profess the  gospel of      
,christ1 be ever ashamed of any of the  
doctrines1 or precepts1  or promises of 
it2 for they are all holy1 they are all 
heavenly2 all of  them have divine power
 accompanying them to lead souls to     
salvation4    ,,ii4 ,learn hence the    
true method of obtaining christian      
courage2 courage  to profess the gospel 
of ,christ against all opposition3 ,it  
is by getting  it wrought into your     
hearts and lives by christian           
experience1 and not  by learning a mere 
form of words in a road of education and
 catechism4  ,you must feel it as the   
power of ,god to your salvation1 or you 
will  never suffer much for it3 ,let it 
be an ingrafted word able to save your  
souls2 ,james i4 #ba4 and then it will  
harden your faces against all           
blaspheming adversaries1 and the terrors

 of a persecuting world3 then  you will 
be able to render a most powerful reason
 why you are bold to  profess this      
gospel1 and to answer every one that    
asks you a reason of  the hope that is  
in you2 you will be able to oppose those
 that set  themselves against the gospel
 of ,christ1 when you feel this divine  
spring of courage within you4    ,i have
 encouraged you before1 to acquaint     
yourselves with reasons and  arguments  
that may defend your religion1 and      
support your faith3 ,but  hours of      
temptation may come1 when all the       
knowledge and learned  furniture of your
 head1 all the arguments that are       
treasured up in your  memory1 and all   
the reasonings that your invention can  
supply you with1  will hardly be able to
 keep your faith and hope firm and      
stedfast2 for  ,satan goes before you in
 skill and rational argument2 and though
 your  arguments are strong and solid1  
yet he may baffle you by his hellish    
sophistry1 and thus cheat you of your   

faith1 and your hope1 and your  heaven1 
if you have not got this gospel wrought 
into your hearts with  power1 if you    
have not felt it to be the power of ,god
 unto salvation4    ,hence it comes to  
pass1 that in times of great temptation 
and  persecution there are many fall    
away1 as the leaves of a tree in the    
blasts of autumn1 when but here and     
there one stands and endures the  shock3
 ,it is because there are so few of the 
professors of the gospel  have felt it  
to be the power of ,god to the          
conversion of their souls1  and turning 
their hearts to ,god and heaven4 ,and   
hence it comes to pass  also1 that      
several unlearned christians in all     
ages1 that could not  argue much for the
 faith in a rational way1 yet could dare
 to die for  it1 because they had this  
argument wrought in their own souls2    
they had  felt a divine power going     
along with it to change their natures1  
to make  them new creatures1 to give    
them the hope of heaven1 and a          

preparation  for it4    ,,iii4 ,from    
what you have heard of this subject1    
learn the wide extent of  this argument 
for the defence of the gospel of        
,christ1 and the  invaluable worth of it
 to every christian1 viz4 that the      
gospel is the  power of ,god to your    
salvation4    ,it is an argument of wide
 extent3 for it belongs to every        
christian1 to  the wise and to the      
unwise1 to the weak and the strong2     
there is no  sincere christian1 no true 
believer in ,christ1 but hath got the   
foundation of this argument wrought     
within him3 ,he knows this gospel is    
divine1 and he should not be ashamed to 
believe and profess it2 for he  hath    
felt it support his soul under a sense  
of guilt1 and give him solid  hope of   
pardoning grace4 ,he hath found it      
change his sinful nature1  soften his   
heart into repentance1 and turn him from
 a sinner into a  saint2 it hath laid   
the foundation of eternal life within   
him4 ,and as it  is an argument that    

belongs to every true christian2 so it  
answers every  objection that an infidel
 can bring against the gospel1 either   
from the  doctrines1 or from the        
professors of it3 ,and methinks1 ,i     
would fain have  you all furnished with 
this glorious argument1 and learn to    
manage it  for the defence of your      
faith4    ,do they tell you1 that the   
doctrines of the gospel contain         
mysteries in  them1 and things that are 
unsearchable8 ,do they endeavour to put 
you out  of countenance by ridiculing   
the truth of christianity1 as being     
contrary to the common opinions and     
reasonings of men8 ,do they reproach    
them as foolish and unreasonable1 and do
 they endeavour to persuade you  that   
they are not sufficiently attested1 and 
there is not ground enough  to give     
credit to them8 ,though there have been 
particular answers given  to each of    
these cavils in the first discourse2 yet
 you may give this  general and short   
reply to all of them1 and say1 8,i am   

sure they are not  contrary to reason3  
for they are divine4 ,they are not      
incredible1 nor do  they want sufficient
 evidence2 for ,god himself by his own  
,spirit has  borne witness to them in my
 heart3 ,he has wrought an almighty work
 there  by the means of this gospel3 ,he
 has created me anew unto faith1 and    
hope1 and holiness3 ,he has turned my   
heart from earth to heaven1 and  subdued
 the sinful inclinations of my nature by
 the precepts1 by the  promises1 by the 
glorious discoveries of this gospel3 ,he
 has made use of  it to save my soul2   
and ,i carry about me an incontrolable  
proof that it  came from heaven40 ,now  
though this sort of argument may have   
but little  force in it sometimes for   
the conviction of the infidel2 yet it is
 of  sufficient force to establish the  
believer4    ,but ,i proceed4 ,do they  
fill your ears with the mean and        
contemptible  character of the          
professors of this gospel8 ,do they     
charge many of them  with vicious       

practices8 ,do they tell you of their   
different opinions1  their contests and 
their quarrels8 ,and do they discourage 
you by  pointing to the apostates that  
have forsaken the faith8 ,you may defend
  yourself and your profession against  
all these objections by the same        
general argument thus2 8,are the        
professors of it some of the mean and   
base things of this world8 ,but they are
 saints1 and this gospel has made  them 
so2 they are the sons and daughters of  
the most high ,god by faith  in this    
gospel2 and ,i will not be ashamed to   
reckon myself of their  society1 and to 
number myself amongst them4 ,are there  
many that are  called christians1 whose 
lives are vicious8 ,surely they never   
knew this  gospel in truth2 they are but
 false professors of it4 ,there are     
thousands that can bear this witness to 
the gospel1 that it has changed  their  
hearts2 it has renewed their natures3 it
 has made them hate every  vice1 and    
their lives shine amongst men glorious  

in holiness1 and  resembling ,god       
himself4 ,are the sentiments of some of 
them different  from others8 ,it is     
chiefly in points of lesser importance2 
but the  substantial truths of it1 which
 are the power of ,god to salvation1 are
  professed and acknowledged by us all4 
,and though a thousand should  forsake  
this gospel1 and become apostates1 yet  
,i can never part with it1  while ,i    
feel the blessed effects of it abiding  
upon my heart1 and ,i  trust1 through   
the grace of ,god1 they shall abide for 
ever40    ,this leads me to the last    
inference4    ,,iv4 ,what strong        
engagements is every true christian     
under to maintain  the profession of    
this gospel8 ,not only is he laid under 
many  obligations from the commands of  
,god1 and the bonds of duty1 and        
gratitude1 and love1 but he has a       
constant pressing obligation within     
him4 8,how can ,i be ashamed of my hope1
 my portion1 my everlasting all8  ,shall
 ,i be ashamed of that gospel1 upon     

which my salvation is founded1  and my  
best and highest interest1 even my      
expectations of endless  felicity8 ,if  
,i let go this faith1 if ,i lose my hold
 of this gospel1 ,i  let go my hold of  
,christ1 of ,god1 and his love2 ,i let  
go my hold of  heaven1 and all my       
happiness3 ,my sins all return upon me  
with their  insufferable loads of guilt 
and anguish of conscience1 if ,i lose my
  faith in this gospel2 for all my hope 
of pardon is built upon this            
foundation3 heaven with the joys of it  
vanish from my soul1 if ,i part  with   
this glorious gospel of ,christ1 and    
death and hell face me with all  their  
terrors40    ,there is an awful and     
solemn motive derived from the great    
judgment-day  to maintain the profession
 of this glorious gospel2 for our ,lord 
himself  has pronounced this            
threatening1 and he will fulfil it1     
,whosoever shall  be ashamed of me and  
my words amongst a sinful generation of 
men1 ,i will  also be ashamed of him    

before my ,father and his holy angels4  
,but this  text shall be the subject of 
some future discourses4                 
,,hymn ,,for ,,sermons ,,xvi4 and       
,,xvii4                ,the ,gospel the 
power of ,god to ,salvation4            
,what shall the dying sinner do1        
,that seeks relief for all his woe8     
,where shall the guilty conscience find 
,ease for the torment of the mind8      
,how shall we get our crimes forgiven1  
,or form our natures fit for heaven2    
,can souls all o'er defil'd with sin2   
,make their own powers and passions     
clean8                     ,in vain we  
search1 in vain we try1                 
,till ,jesus brings his gospel nigh3    
',tis there such power and glory dwell1 
,as saves rebellious souls from hell4   
,this is the pillar of our hope1        
,that bears our fainting spirits up3    
,we read the grace1 we trust the word1  
,and find salvation in the ,lord4       
,let men or angels dig the mines1       
,where nature's golden treasure shines2 

,brought near the doctrine of the cross1
                   ,all nature's gold   
appears but dross4                      
,should vile blasphemers with disdain   
,pronounce the truths of ,jesus vain1   
,i'll meet the scandal and the shame1   
,and sing and triumph in his name4      
,,sermon ,,xviii4                       
,faith the ,way to ,salvation4  ,,rom4  
i4 #af4----,the gospel of ,christ1--it  
is the power of ,god unto salvation   to
 every one that believeth1 to the ,jew  
first1 and also to the ,greek4          
,salvation is a frequent and familiar   
word in the mouth of all who call       
themselves christians4 ,it is a sort of 
asseveration or oath among the  looser  
and meaner part of mankind3 ,as ,i hope 
to be saved4 ,but little do  they know  
what salvation means4 ,all the notion   
they have of it is this1  that they     
would be saved from going down to hell1 
a place of fire and  torment1 and that  
they would go up to heaven when they    
die1 to some  unknown shining place     

above the skies1 where they shall be    
free from all  pain and uneasiness4     
,this is the utmost point to which their
 idea  reaches1 and ,i think ,i have hit
 their sense exactly in this            
description4  ,alas6 poor ignorant      
creatures6 ,they have no thought of     
being saved from  sin1 of having their  
hearts made holy1 their sinful          
inclinations  rectified1 their passions 
subdued or refined1 their love turned   
toward  ,god and things spiritual1 and  
their desire and delight fixed upon     
things  divine and holy1 instead of     
their sensual entertainments of flesh   
and  blood4 ,they have no concern about 
the pardon of the guilt of sin1 and     
restoration to the favour or image of   
,god1 and not so much as a wish for  the
 joys that arise from his love1 or from 
the blessed presence of our  ,lord      
,jesus ,christ in the world to come4    
,i have shewn you therefore in the      
foregoing discourse what this  salvation
 is1 and made it appear that the gospel 

is the power of ,god to  salvation1 that
 is1 it is a powerful means in the hand 
of the ,spirit of  ,god to save us from 
the guilt of sin1 and to give us a right
 to heaven2  to save us from the power  
of sin1 to fit us for the business and  
the  joys of heaven1 and ensure to us   
the actual possession of it4    ,there  
are two things yet remain to be         
considered in discoursing on this       
subject3    ,i4 ,the place or influence 
that faith1 or believing1 hath in this  
salvation2 for the gospel provides this 
blessing only for believers4 ,it  is    
called the power of ,god to salvation to
 every one who believes4--,,ii4  ,the   
wide extent of this glorious benefit3   
,it belongs to every one that  believes1
 whether ,greek1 or ,jew4    ,i shall   
treat of each of these particularly3    
,first1 ,since the gospel is the power  
of ,god to the salvation of them  that  
believe1 let us enquire1 what place or  
influence has our faith in  this        
concernment8    ,to answer this1 we may 

consider faith in its various acts or   
degrees of  exercise as it begins in    
assent1 as it proceeds to affiance1 and 
as it  is completed in assurance2 and   
shew what influence each of them hath in
  the work of salvation4    #a4 ,an     
assent to the truths of the gospel must 
begin the work of  salvation in us3     
,there must be a belief and inward      
conviction of our  sinful and dangerous 
state1 which is more clearly revealed   
under the  gospel1 and that there is an 
atonement made for sin by the blood of  
,christ3 ,we must believe1 that there is
 forgiveness to be found with ,god1  for
 the sake of this atonement2 and that   
there is grace enough in our  ,lord     
,jesus ,christ1 to renew our sinful     
natures1 and to fit us for  heaven4     
,this usually begets in the sinner1 who 
is truly awakened1 some  desire toward  
this salvation1 and some distant hope of
 obtaining it4  ,when the poor perishing
 creature believes and beholds the      
glorious  influence of the death and    

righteousness of ,christ to justify a   
sinner  in the sight of ,god2 when he   
surveys the love1 the wisdom1 the grace1
  and the power of ,christ1 answerable  
to all his wants1 he then comes to      
determine thus with himself1 8,this     
salvation is glorious and desirable2    
the methods proposed1 even for my own   
attainment of it are practicable  and   
sufficient1 and why should not ,i apply 
myself to this ,saviour1 and  seek this 
unspeakable happiness80    #b4 ,affiance
 or trust in ,jesus ,christ the ,saviour
 is the next degree of  faith4 ,when we 
are willing to be delivered from the    
condemning guilt of  sin1 and from the  
defiling power of it1 and have seen an  
all-sufficiency  of atonement1 grace1   
and power in ,christ1 then we commit our
 souls into  the hands of ,jesus1 the   
,mediator for this blessed purpose1 and 
make a  solemn surrender of our whole   
selves into his charge and care1 that we
  may be pardoned for the sake of his   
death1 that we may be accepted of  ,god 

through his righteousness1 that we may  
be sanctified and made holy  by his     
grace and ,spirit1 and that we may be   
fitted for and preserved to  his        
kingdom4 ,we reflect upon our past      
iniquities1 and mourn to think  that we 
have been rebels so long2 we are ashamed
 and grieved for our  rebellions1 and we
 now most earnestly desire to be made   
willing subjects  to his holy           
government2 and therefore we entrust our
 souls with him1 and  beg that he would 
take us under his care for this end1 and
 bring us into  the ,father's presence  
with comfort and joy4 ,this is the      
soul's coming to  ,god by ,jesus        
,christ4    ,now such an act of faith as
 this is1 has some sensible tendency to 
promote the peace of a distressed       
conscience1 the sanctification of a     
sinful nature1 the solid hope of heaven1
 and a preparation for it4 ,but  still  
it must be acknowledged1 that its       
original and chief influence  arises    
from divine appointment4 ,the gospel is 

the power of ,god to  salvation1 and it 
is by divine promise and power that     
faith saves the  soul4 ,such a faith1 or
 trust in ,christ1 has all the promises 
of  gospel-blessings belonging to it4   
,god has appointed in his word1 and it  
is the standing rule of the gospel1 ,he 
that believeth shall be saved2  ,mark   
xvi4 #ae1 #af4    ,all the parts of     
salvation come by faith3 ,justification1
 and favour in  the sight of ,god2 ,rom4
 v4 #a4 ,being justified by faith1 we   
have peace  with ,god4 ,adoption comes  
also by faith2 ,gal4 iii4 #bf4 ,ye are  
the  children of ,god by faith in       
,christ ,jesus4 ,sanctification is      
ascribed to  the same principle3 ,acts  
xv4 #ai4 ,the ,gentiles had their hearts
  purified from sin by faith4 ,joy and  
hope come in this way also2 ,rom4  xv4  
#ac4 ,the ,god of hope fill you with all
 joy and peace in believing1  that you  
may abound in hope through the power of 
the ,holy ,ghost4 ,and  you may read    
several of these benefits of the gospel1

 these divine  ingredients of our       
salvation put together1 and all         
attributed to faith2  ,acts xxvi4 #ah4  
,i send thee now to the ,gentiles1 saith
 the ,lord ,jesus to  ,st4 ,paul1 to    
open their eyes1 to turn them from      
darkness to light1 and  from the power  
of ,satan unto ,god1 that they may      
receive forgiveness of  sins1 and       
inheritance among them who are          
sanctified1 by faith that is in  me4    
,faith1 or affiance in ,jesus ,christ1  
is an acceptance of this salvation1  it 
is a trust in the offered grace1 it is a
 dependance on the promises  of the     
gospel confirmed by ,christ1 it is the  
surrender of a sinful soul  to ,jesus   
the ,saviour to perform his whole work  
of grace for him and to  him2 and       
thereby the believing sinner1 according 
to the appointment of  ,god in his      
gospel1 partakes of all the benefits    
that are treasured up in  ,christ4      
,faith in the gospel relieves the       
distressed soul under a sense of the    

guilt of sin1 and the humble weary      
sinner finds mercy to forgive1 and      
strength to subdue it4 ,faith           
appropriates and applies the blood of   
,christ1 that sovereign medicine1 to the
 wounds of a guilty conscience1  and the
 conscience finds ease and refreshment4 
,it applies the grace of  ,christ1 that 
powerful antidote1 to expel the venom of
 in-dwelling sin1  and the soul is      
healed in some measure1 and the poison  
is expelled4 ,it  lays hold on the power
 of ,christ to assist in the performance
 of every  duty1 and it obtains divine  
assistance4 ,every true believer has    
experienced something of these benefits 
by a sincere surrender of  himself to   
,christ in such a way of trust and holy 
dependance4    ,can the thirsty soul    
taste of the running water1 and not find
  refreshment1 since ,god1 who created  
water1 has ordained it to refresh  the  
thirsty8 ,can weary limbs lie down on a 
bed1 and not find ease1 since  a bed is 
made to give ease and rest to the weary8

 ,can a fainting  creature drink a      
divine cordial appointed to give life1  
and yet feel no  revival8 ,no more can a
 guilty1 distressed1 and penitent sinner
 believe  the truths of the gospel1 and 
trust in ,jesus the ,saviour1 and yet   
find  no relief3 for this is the will   
and settled law of the ,god of heaven1  
that peace and holiness shall be        
obtained this way4    #c4 ,when faith   
grows up to assurance1 it approaches    
towards complete  salvation4 ,then the  
christian can say1 ,i know ,i have      
believed on the  ,son of ,god1 ,i know  
,i enjoy his favour4 ,then the holiness 
and the joy  increase1 for the salvation
 enters into the soul in fuller         
measures3 ,the  nearer faith arises to  
assurance of our own interest in the    
grace of  ,christ1 the more it supports 
the soul1 the more it comforts1 the more
 it  sanctifies1 and the more evidently 
doth the gospel appear to be divinely   
powerful to save us from sin and hell4  
8,can ,i believe ,god has pardoned me1  

so vile a rebel1 and forgiven me so     
many and aggravated offences1 and yet is
 it possible ,i should not love  him1   
and rejoice8 ,can ,i be assured he loves
 me1 and not make him a  return of my   
highest and warmest love8 ,can ,i       
believe that ,christ the ,son  of ,god  
died for me1 and shall ,i not consecrate
 myself and all the powers  of my nature
 to him1 that ,i may live devoted to his
 service8 ,he has  bought me with a     
price1 a dear and valuable price1 that  
of his own  blood1 and ,i must glorify  
him with my body and with my soul1 which
 are  his2 #a ,cor4 vi4 #bj4 ,can ,i    
believe that ,i am redeemed from hell   
and  destruction1 and shall ,i dare to  
walk in the road that leads to it8 ,and 
not rather run with patience and joy the
 race that is set before me1  till ,i   
arrive at the gates of heaven8 ,am ,i   
not assured that ,jesus the  beloved of 
,god suffered death for my sins1 and    
shall not ,i hate sin1  which caused his
 suffering8 ,sin1 which was the occasion

 of his agonies1  and the very sting of 
his sorrows6 ,i am crucified and dead to
 sin1 and  to this world1 by my union   
with a crucified ,saviour1 yet ,i live1 
saith  the divine apostle1 and the life 
that ,i now live in the flesh1 ,i live  
by the faith of the ,son of ,god1 who   
hath loved me1 and given himself for    
me2 ,gal4 ii4 #bj4 ,how is it possible  
that ,i should hope to be made like     
,christ in glory1 with a full assurance 
of arriving thither1 and not  purify    
myself as he is pure2 #a ,john iii4 #b1 
#c4 ,while ,i believe and am  persuaded 
that the promise of the joys of heaven  
shall be fulfilled to  me1 ,i would     
awaken myself hourly to the joyful      
prospect1 and be ever  preparing for the
 possession of that blessedness40       
,thus when faith arises to a sublime and
 eminent degree in this world1  the     
believer may be said to rejoice with joy
 unspeakable1 and full of  glory1 and to
 receive the end of his faith1 even the 
salvation of his  soul2 #a ,pet4 i4 #h1 

#i4    ,before ,i pass to the second    
head1 ,i desire leave to make these few 
remarks4    ,remark ,i4 ,though the     
first degree of faith or assent to the  
gospel be  necessary to salvation1 yet  
it is not of itself sufficient2 and     
though  the last degree of faith or     
assurance be gloriously useful in this  
work1  yet it is not absolutely         
necessary4    ,a mere assent to the     
truths of the gospel is not sufficient  
to save2 for  there are many who by the 
force of education1 or by the force of  
argument1 yield their assent to the     
doctrine1 and believe it to be true1    
yet it is a cold1 feeble1 languid       
assent2 it begins and ends in the  head1
 and never reaches the heart2 it does   
not awaken them thoroughly1  nor make   
them long after the pardon and the grace
 promised3 ,they seem to  sit still     
contented with the forms of their       
catechism1 and a general  belief of the 
christian religion1 so far as they know 
it2 but are under  no painful           

solicitude1 or concern of soul1 about   
the forgiveness of  their sins1 the     
sanctification of their natures1 their  
interest in the  favour of ,god and     
eternal happiness2 and therefore they   
proceed no  farther1 they never heartily
 apply themselves to ,jesus ,christ the 
only  ,saviour1 and they fall short of  
the blessing4 ,the devils believe as    
much  as they do1 but are in a state of 
damnation still4    ,again1 consider    
that a full assurance of our own        
interest in the favour  of ,god through 
,jesus ,christ1 is the highest degree of
 attainment on  earth2 but it is not    
necessary to the being of christianity1 
nor doth it  belong to every christian4 
,it is true indeed1 that every one ought
 to  seek after it by the frequent      
exercise of faith and love1 and every   
grace1 thus brightening the evidences of
 his saving interest in the  blessings  
of the gospel daily2 and where assurance
 is obtained upon  solid grounds1       
holiness and joy will rise by swift     

degrees1 and the soul  will make        
glorious advances towards the heavenly  
state and complete  salvation3 ,but some
 christians scarce ever arrive at this  
attainment all  their days4    ,since   
therefore a mere assent to the gospel in
 general is not sufficient  for         
salvation1 and a full assurance of our  
own interest is not  necessary1 it      
follows1 that an affiance or trust in   
,christ as a ,saviour  is the most      
essential and important act of faith4   
,this is that sacred  and appointed duty
 of a convinced soul1 whereby it is made
 partaker of  the blessings of salvation
 according to the gospel1 if it be      
practised  in the way which ,i have just
 before described4    ,,ii4 ,take notice
 here of the difference between the law 
and the gospel1  between the covenant of
 works1 and the covenant of grace4 ,the 
one gives  us life upon our working1 the
 other saves us from death1 and gives us
 a  right to heaven upon our believing1 
therefore one is called the law of      

works1 and the other the law of faith2  
,rom4 iii4 #bg1    ,it is proper here to
 observe1 that the scripture sometimes  
speaks of two  covenants2 the old and   
the new3 and means chiefly the conomy or
  dispensation of the ,jews under       
,moses1 and the conomy of ,christ1 or   
the  dispensation of the gospel since   
the ,messiah came4 ,but by the two      
covenants ,i now speak of1 ,i would be  
understood to mean the law or           
constitution of innocency1 and the      
constitution of grace4    ,by the       
constitution1 or law of innocency1 man  
was to have obtained  eternal life      
before his fall2 and as this law or     
covenant was given to  ,adam as the head
 and representative of all mankind1 so  
every son and  daughter of ,adam        
continues under it till they accept of  
the covenant of  grace1 or the offers of
 the gospel1 either in the darker or    
brighter  discoveries of it3 ,and       
therefore all mankind1 ,jews and        
,gentiles1 are  laid under condemnation 

by it in the writings of ,st4 ,paul1 in 
the second  and third chapters to the   
,romans4 ,by this law of works1 every   
mouth is  stopped1 and the whole world  
is become guilty before ,god2 ,rom4 iii4
 #ai4  ,though the nations of the ,jews 
and christians1 and perhaps the greatest
  part of the heathen world1 have had   
some revelations of the gospel or       
covenant of grace1 and have been under  
the outward offers of it2 yet  ,jews1   
heathens1 and national christians1 are  
all under the sentence of  the covenant 
of the law of works1 till they enter    
into the covenant of  grace by          
repentance and faith in the mercy of    
,god4    ,but the covenant of grace1 or 
the gospel is a new constitution1 which 
,god hath ordained for the relief of    
poor fallen miserable man1 condemned    
and perishing under the curse of the law
 of works4 ,it is a constitution  of    
grace1 whereby alone fallen sinners can 
obtain salvation4    ,the law of works  
demands universal obedience to all the  

commands of ,god1  obedience perfect and
 persevering2 for this is the language  
of it2 the  man that doth them shall    
live in them2 ,rom4 x4 #e4 and it curses
 every  sinner without hope or remedy2  
cursed is every one that continueth not 
in all things that are written in the   
book of the law to do them2 ,gal4  iii4 
#aj1 #ab4 ,but the voice of the gospel1 
the righteousness of faith1 or  the way 
of justification by ,christ1 speaketh on
 this wise1 ,with the  heart man        
believeth unto righteousness1 and with  
the mouth confession is  made unto      
salvation2 for the just shall live by   
faith2 ,rom4 x4 #aj4 ,gal4  iii4 #aa4   
,the one proclaims eternal life to all  
that perfectly obey1 the  other         
publishes salvation to all that believe1
 though their obedience be  very        
imperfect4    ,i grant indeed1 that the 
apostle cites these descriptions of the 
law of  works out of the books of       
,moses1 and therefore some persons would
  suppose him only to mean the          

particular law given to the ,jews at    
mount  ,sinai1 and not the general      
covenant of works made with ,adam1 and  
with  all mankind in him4    ,but to    
this ,i give these two answers3    #a4  
,the laws of works1 which the apostle   
speaks of in the epistle to the         
,romans1 particularly in the second and 
third chapters1 cannot signify  merely  
the ,jewish law2 for it is such a law as
 includes all the heathen  world1 as    
appears plain2 ,rom4 ii4 #ad1 #ae4 and  
by which the heathens as  well as the   
,jews were condemned1 and could never be
 justified2 ,rom4 iii4  #bj4 ,by the    
deeds of the law shall no flesh he      
justified in his sight1  for by the law 
is the knowledge of sin2 therefore this 
must be a law  that extended to all     
mankind1 since it stops every mouth1 and
 proclaims  the whole world guilty      
before ,god4    #b4 ,the law given to   
the ,jews1 or the covenant of ,sinai1 so
 far as it is  purely political1 was    
indeed a covenant of works2 and their   

continuance  in1 or rejection out of the
 land of ,canaan1 depended upon their   
own  works1 their obedience or          
disobedience to this law1 as it is often
  expressed in the writings of ,moses3  
,and upon this account it is used       
sometimes by the apostles as a very     
proper emblem or representative of  the 
covenant of works made with our first   
father ,adam1 who was to have  enjoyed  
or forfeited some earthly or heavenly   
paradise1 according to his  obedience or
 disobedience4 ,it is plain then1 that  
though ,st4 ,paul may  cite the law of  
,moses to shew the nature of a law of   
works in general1  yet it does not      
follow that he means only the law or    
covenant of ,sinai2  and it is as plain1
 by his including the ,gentiles under   
it1 that he does  not mean the law of   
,sinai1 but the original law or covenant
 of works  made with all mankind in     
,adam their father and their head1 and  
of which  the law of ,sinai was a proper
 emblem or figure4    ,all laws of works

 therefore are insufficient for the     
salvation of sinful  man1 and his       
restoration to ,god's favour and image1 
and eternal life4  ,the law of ,sinai   
was a law of works1 promising an earthly
 ,canaan to the  obedient ,jews4 ,the   
law of innocency in ,eden was a law of  
works1  promising life and immortality  
to obedient mankind4 ,but they have been
  both wretchedly broken2 man was turned
 out of paradise1 and the ,jews out  of 
,canaan1 because of disobedience4 ,but  
now the gospel whereby the ,jews  or    
,gentiles are to be saved1 or to obtain 
eternal life1 requires faith  in the    
mercy and promises of ,god in and       
through ,jesus ,christ2 and by  this    
means it saves us1 though our obedience 
be far short of perfection3  ,this was  
the way whereby the ,jews themselves    
were saved under the ,old  ,testament3  
for the gospel was preached to them as  
well as unto us2  ,heb4 iv4 #b4 though  
it was in darker hints1 and types and   
figures4 ,and in  this way were ,abraham

 and ,david justified as the apostle    
teaches2 ,rom4  iv4 #c1 #d1 #e1 #f4     
,though the ,jews' enjoyment of the land
 of ,canaan depended on their good      
works and obedience to the law of       
,moses1 yet their hope and enjoyment of 
heaven depended on their faith or trust 
in the mercy of ,god1 which was  to be  
farther revealed in the days of the     
,messiah4 ,and it is the same  gospel by
 which we are to obtain salvation1 since
 ,christ is come in the  flesh2 but with
 this difference1 that we are now more  
expressly required  to make ,jesus      
,christ the object of our faith1 and we 
have a thousand  clearer discoveries of 
his righteousness and grace than ever   
the ,jews  were favoured with4    ,happy
 mankind6 though fallen and ruined in   
,adam1 yet recovered and  raised to     
righteousness1 grace1 and glory by      
,jesus ,christ4 ,how dreadful  is that  
law which pronounces a curse and death  
upon every transgressor6  ,tribulation  
and wrath1 indignation and anguish upon 

every soul that  doth evil1 to the ,jew 
first and also to the ,gentile2 ,rom4   
ii4 #i4 ,but  how sweet and reviving is 
the grace of that gospel1 which becomes 
the  power of ,god to the salvation of  
every one that believeth1 to the ,jew   
first1 and also to the ,greek6    ,the  
great and blessed ,god saw the frailty  
of his creature man1 how ready  he was  
to ruin himself under a law of works2   
therefore he appointed his  recovery by 
the law of faith4 ,and what the law     
could not do1 in that it  was weak      
through the infirmity of flesh1 that he 
has sent his own ,son  ,jesus ,christ in
 the likeness of sinful flesh1 to do for
 us1 to fulfil  all the demands of the  
law1 both in the penalty and the        
precept1 to  finish transgression1 to   
made an end of sin1 by his own          
sufferings1  and to bring in an         
everlasting righteousness1 that         
whosoever believes  on him shall be     
saved4 ,blessed ,god6 ,how kind and     
condescending are thy  ways to the      

children of men6 ,how full of compassion
 to rebels1 who had  destroyed          
themselves6 ,how gentle are the methods 
of thy recovering  mercy6 ,if we will   
but confess our sins1 mourn over our own
 follies1  return to the ,lord our ,god 
by humble repentance1 and put our trust 
in an  almighty ,saviour1 there is peace
 and pardon1 there is grace1 and life1  
and glory provided for us1 and laid up  
in the hands of ,jesus ,christ our      
,lord4    ,,iii4 ,though the gospel     
offers us salvation by faith and not by 
works1  yet it effectually secures the  
practice of holiness since holiness is a
  part of that salvation4 ,we are saved 
from sin as well as from hell by  this  
gospel2 and we must have our souls      
prepared for heaven1 as well as  brought
 to the possession of it4 ,he that      
pretends to trust in ,christ1  for a    
deliverance from hell and has no desire 
to be made holy1 he has no  desire after
 such a salvation as ,christ proposes in
 his gospel1 nor is  he like to attain  

it4    ,we must be sensible then of the 
corruption of our natures1 the          
perverseness of our wills1 the vanity of
 our minds1 the earthliness of  our     
affections1 our inability to do that    
which is good for time to come1  as well
 as our guilt1 condemnation and misery1 
because of our  transgressions past3 ,we
 must desire that a thorough work of    
repentance  may be wrought in our       
hearts1 that the power and reign of sin 
may be  broken there1 and that we may   
become new creatures as well as desire  
to  escape the wrath of ,god1 and hell1 
and eternal death1 if ever we would  be 
partakers of that salvation which the   
gospel proposes4 ,christ will  not      
divide one part of his salvation from   
the other3 ,and in vain do we  presume  
to trust in him for happiness1 if we are
 not willing to be made  holy too4      
,how false and unreasonable are all the 
reproaches that are cast upon the       
doctrine of salvation by faith1 as      
though it tended to promote looseness   

of life1 and to indulge iniquity2 when  
that very salvation includes in  it a   
freedom from the power of sin1 and a    
delight in all that is holy8  ,this is  
the very character of ,christ our       
,saviour1 and the reason of his  name   
,jesus1 that he should save his people  
from their sins2 ,mat4 i4  #ba4 ,if we  
are delivered by ,christ1 it is from    
this present wicked  world2 ,gal4 i4 #d4
 ,if we are redeemed1 it is from all    
iniquity1 that  we might be a peculiar  
people purified to himself1 zealous of  
good  works2 ,tit4 ii4 #ad4    ,,iv4    
,though the gospel is such a glorious   
doctrine of grace1 that there  is no    
reason to be ashamed of it1 yet since it
 saves us by faith1 and  not by works1  
there is no reason for us to boast when 
we are saved4 ,we  may glory indeed in  
the cross of ,christ and make our boast 
in the  ,redeemer all the day long2 but 
the gospel for ever cuts off all ground 
of boasting in ourselves4 ,here the     
justice and mercy of ,god shine forth   

gloriously2 here the righteousness of   
,god is declared1 sinners find          
remission or pardon1 ,god is just1 and a
 justifier of him who  believeth in     
,jesus4 ,where is boasting then8 ,it is 
excluded4 ,by what law8  ,of works8     
,nay1 but by the law of ,faith2 ,rom4   
iii4 #be1 #bf1 #bg4 ,by grace  ye are   
saved through faith1 and that not of    
yourselves1 it is the gift  of ,god2 not
 of works1 lest any man should boast2   
,eph4 ii4 #h1 #i4    ,the gospel concurs
 with the law in this respect1 that it  
shews us our  own guilt and vileness1   
our ruin and our impotence to restore   
ourselves1  and therefore it has put all
 our help upon another4 ,god has laid   
our  help upon one that is mighty to    
save2 ,ps4 lxxxix4 #ai1 and he has      
ordained that the way whereby we should 
derive this salvation1 is by  renouncing
 all dependance upon self1 and trusting 
in ,christ and grace  for all that we   
enjoy and hope for4 ,this is the        
business of faith2 this  is the very    

nature of that ,christian virtue1 to    
disclaim all  self-sufficiency1 and     
receive all from mere mercy2 and        
therefore it is  appointed to be the    
means of our justification under the    
gospel2  therefore it is said so often  
in scripture1 that we are justified by  
faith1 that divine grace may have all   
the glory2 ,rom4 iv4 #af4 ,therefore  it
 is of faith1 that it might be of grace4
 ,we are ignorant and foolish1  and must
 derive wisdom from ,christ3 ,we are    
guilty1 and must receive  righteousness 
from him3 ,we are unholy1 he is the     
spring of our  sanctification3 ,we are  
captives and slaves to sin and ,satan1  
and we must  have redemption from him3  
,he is made of ,god to us wisdom1       
righteousness1 sanctification1 and      
redemption1 that no flesh might glory   
in his presence1 but he that glories1   
must glory in the ,lord2 #a ,cor4  i4   
#bi1 #cj4    ,man1 innocent man1 had    
power and righteousness1 and life put   
into his  own hands2 but the first ,adam

 grew vain in his self-sufficiency1 and 
he  foolishly sinned1 and lost it all3  
,therefore ,god1 in order to our        
recovery1 would put power1 and          
righteousness1 and life into the hands  
of  another1 even his own ,son1 the     
second ,adam1 that we might go out of   
ourselves1 and seek it all from another 
hand4 ,now faith1 or trust1 is  the     
proper act of the soul1 to express our  
own emptiness1 and our  dependance on   
another for all4    ,this is the        
language of faith1 8,lord1 ,i am a      
sinful and guilty creature2  ,i have no 
righteousness1 no merit1 to recommend me
 to thy favour2 ,i have  no power to    
change my unholy nature1 and rectify the
 criminal disorders  of my soul2 ,i am  
unable to subdue the sins that dwell in 
me1 or practise  the required duties of 
holiness2 ,i deserve condemnation and   
death1 and ,i  am by nature walking in  
the way to hell3 helpless and hopeless  
for ever  in myself1 but in thy rich    
grace is all my hope3 ,i rejoice in the 

discoveries of thy mercy2 ,i come at the
 call of thy gospel1 upon the  bended   
knees of my soul ,i accept of the       
proposals of thy grace2 ,i give  up     
myself to thy power and mercy1 as it is 
revealed in ,jesus ,christ1 thy  ,son1  
that ,i may be saved from sin and hell4 
,to me belongs nothing but  shame and   
confusion of face2 ,i renounce for ever 
all self-sufficiency1  and if ever ,i am
 saved1 thy grace shall have all the    
glory40 ,now when a  poor humbled sinner
 is brought thus far1 and receives the  
salvation of  ,god in this lowly posture
 of soul1 the great ,god has obtained a 
good  part of his designs in the gospel 
upon him2 self is humbled1 grace is     
glorified1 and the sinner is saved by   
faith4    ,v4 ,heaven is made up of     
believers4 ,the whole number of the     
saved were  once sinners1 and obtained  
salvation by faith4    ,the holy angels 
indeed never sinned1 and yet whether    
their confirmed  state of holiness and  
glory is not secured to them by trust or

  dependance on ,christ1 may be a       
reasonable enquiry2 for all things in   
heaven and earth are said to be gathered
 together1 and reconciled in  him2 ,eph4
 i4 #aj4 ,col4 i4 #bj4 ,but this we are 
sure of1 that not one of  all the race  
of ,adam hath been restored to the love 
of ,god1 or raised to  heaven1 by their 
own works but all by faith4 ,it is      
sovereign and  glorious grace that has  
saved them all1 and that by the gospel  
too1 in  the various editions of it1    
from the promise in ,eden1 till the full
  discovery of grace at the day of      
pentecost after the ascension of        
,christ4    ,o it is a pleasing         
entertainment of soul to send our       
thoughts forward to  the last great day1
 or to send them upward to the courts of
 heaven and  glory1 and to hear how the 
millions of redeemed sinners shout and  
sing  to the honour of divine grace6    
,how all that happy world of believers  
assist the melody1 and dwell upon the   
delightful sound4 8,not unto us1 ,o     

,god our ,father1 not unto us1 but to   
thine own name01 and to thy mercy  be   
all our honours paid though the ages of 
eternity4 ,we were a race of  guilty and
 perishing rebels1 who had sinned       
against thy majesty1 and  ruined our own
 souls3 ,we lay upon the borders of     
death and hell without  help1 and       
without hope3 ,we could do nothing to   
procure thy love1 nor  merit any thing  
by the best of our works3 ,but thou hast
 called us to  believe thy gospel1 to   
trust in thy grace1 and to lay down the 
arms of  our rebellion1 and to receive  
the blessings of salvation by faith3 ,we
  have nothing to boast of1 for we are  
mere receivers3 ,thou hast put forth    
thine almighty arm1 and hast made thy   
gospel the instrument of thy power  to  
save us2 and while we feel and taste the
 complete salvation1 thy  power and thy 
mercy shall have all the praise4    ,not
 unto us1 ,o ,lord ,jesus our ,saviour1 
not unto us is any honour due2  but to  
thy condescending love2 to thy          

compassion and death shall our  honours 
be paid1 and our acknowledgments made   
for help4 ,we saw ourselves  helpless1  
and were directed to thee for ever3 ,we 
trusted in thee1 and  thou hast saved   
us3 it is thy sufferings that have      
procured our pardon2  it is by faith in 
thy blood we find an atonement2 it is   
through thy  righteousness that we are  
justified and accepted of ,god1 and made
  partakers of these heavenly glories   
that shine all around us4 ,all our      
sacred comforts1 our excellencies1 and  
our joys are thine4 ,pride is  hidden   
from our eyes for ever1 and boasting is 
banished from all our  tongues3 ,it is  
thou hast fulfilled the law3 it is thou 
hast suffered the  curse2 it is thou    
hast purchased1 and promised1 and       
bestowed the  blessing4 ,we believed thy
 word1 we received thy grace1 and       
behold1 we1  dying sinners1 are raised  
to life1 and advanced to glory4 ,there  
is not a  soul of us but delights to    
join in these sublime anthems of        

worship2  ,worthy is the ,lamb that was 
slain to receive power1 and riches1 and 
wisdom1 and strength1 and honour1 and   
glory1 and blessing3 ,blessing1 and     
honour1 and glory1 and power be to him  
that sits upon the throne1 and to  the  
,lamb for ever4 ,amen4                  
,,hymn ,,for ,,sermon ,,xviii4          
,faith the ,way to ,salvation4          
,not by the laws of innocence           
,can ,adam's sons arrive at heaven2     
,new works can give us no pretence      
,to have our ancient sins forgiven4     
,not the best deeds that we have done1  
,can make a wounded conscience whole2   
,faith is the grace1 and faith alone1   
,that flies to ,christ1 and saves the   
soul4                     ,lord1 ,i     
believe thy heavenly word1              
,fain would ,i have my soul renew'd2    
,i mourn for sin1 and trust the ,lord1  
,to have it pardon'd and subdu'd4       
,o may thy grace its power display1     
,let guilt and death no longer reign2   
,save me in thine appointed way1        

,nor let my humble faith be vain4       
,,sermon ,,xix4                         
,none ,excluded from ,hope4  ,,rom4 i4  
#af4--,the ,gospel of ,christ1--it is   
the power of ,god unto salvation   to   
every one that believeth1 to the ,jew   
first1 and also to the ,greek4      ,we 
have seen the gospel of ,christ         
vindicated in the former discourses on  
this text1 and the glorious doctrines of
 it guarded against the various         
reproaches of an unbelieving world3 ,we 
have heard what a powerful  instrument  
it is in the hand of ,god for the       
salvation of perishing  sinners4 ,we    
have been taught the way to partake of  
this salvation1 and  that is by         
believing2 and we have learned what     
influence our faith has  in this sacred 
concernment4 ,i proceed now to the last 
thing which ,i  proposed1 and that is to
 shew the wide extent of this blessing  
of the  gospel2 for it brings salvation 
to every one that believes1 to the ,jew 
first1 and also to the ,greek4    ,where

 the word ,greek is used in opposition  
to the ,barbarian1 as it is in  the     
fourteenth verse before my text1 it     
signifies the learned part of  mankind1 
as distinguished from those that are    
unlearned2 the ,greeks  being the most  
famous among the nations for wisdom1    
knowledge1 or  learning in that day3    
,but when this same word stands in      
opposition to  the ,jew1 as it does here
 in my text1 then it includes all the   
heathen  world1 so that when the apostle
 says1 the gospel brings salvation both 
to the ,jew and the ,greek1 he shews the
 extent of this benefit to all  mankind 
that hear and receive it4    ,it may be 
worth our while to spend a few hints    
upon the order in which  the apostle    
represents the communication of this    
blessing1 viz4 to the  ,jew first1 and  
then to the ,greek or ,gentile4    ,when
 he describes1 in the second chapter of 
this epistle1 the terms or  conditions  
of the covenant of works1 he sets       
mankind in the same order2  he          

pronounces indignation and wrath upon   
every soul that doth evil1 of  the ,jew 
first1 and also of the ,gentile2 but    
glory1 honour and peace to  every man   
that worketh good1 to the ,jew first1   
and also to the ,gentile4  ,so when he  
declares the blessings of the covenant  
of grace or the  gospel1 he brings the  
salvation first upon the ,jews1 and then
 upon the  ,gentile nations3 ,and one   
reason of it may be this1 that the ,jews
 having  been favoured with an earlier  
and more express discovery of the nature
  and will of ,god than the heathens1   
they seem to stand fairest for the      
participation of divine blessings and   
that1 even by the law of works1 if  life
 and righteousness could have been      
obtained by it1 as well as by the       
covenant of grace1 or law of faith4 ,but
 if they abuse their knowledge1  and    
their sacred advantages1 to the neglect 
of ,god and godliness1 faith  and works1
 they justly fall under a more severe   
condemnation every way1  because their  

guilt is greater4    ,but there may be  
some special reasons given why ,god     
thought it proper1  in the course of his
 providence1 to send the notice of this 
salvation by  ,jesus ,christ among the  
,jews1 before he sent it to the ,gentile
 world4    ,i4 ,the ,jews were the      
chosen people of ,god1 the sons and     
daughters of  ,abraham1 his friend1 the 
first favourites of heaven1 considered  
as a  family and a nation3 and as he    
first preached to them the purity and   
perfection of his law1 whence they might
 discover their own sin and  misery1 so 
he published his gospel of grace by     
,jesus ,christ first among  them1 and   
sent his ,son with the messages of peace
 and forgiveness first  to their nation4
 ,the great ,god thought it becoming his
 equity to publish  his abounding mercy 
first toward them1 amongst whom he first
 published  his law1 to shew them their 
guilt and misery through the abounding  
of  sin3 8,by the law is the knowledge  
of sin2 and where sin has abounded1     

grace has much more abounded20 ,rom4    
iii4 and v4    ,,ii4 ,the ,jews had this
 same gospel preached to them many ages 
before in  types and emblems1 in sacred 
ceremonies and dark prophecies4 ,now it 
was  fit1 that the types and prophecies 
should be explained and the grace       
contained therein revealed first to     
them2 for hereby the gospel obtained  a 
great confirmation1 and established its 
own truth1 when it appeared in  all the 
parts of it so exactly answerable to the
 ancient figures1 and to  the           
predictions of many hundred years4 ,it  
was fit that the ,messiah  should appear
 among them first1 where his character  
add picture had been  drawn for many    
ages before1 that so he might be known  
and distinguished  whensoever he should 
visit the world4 ,it was fit that his   
doctrine  should be first published in  
plain language1 where it had been long  
written and spoken in metaphors4 ,thus  
the gospel went forth first from        
,jerusalem1 that it might be preached   

and proclaimed with more glorious       
evidence among the rest of the nations4 
,,iii4 ,jesus ,christ1 who is the       
subject and substance of the gospel1 was
  himself a ,jew1 of the seed of        
,abraham1 of the nation of ,israel4 ,he 
was  born1 he lived1 he died amongst    
them4 ,all the great affairs of his     
birth1 his life1 his ministry1 his death
 and resurrection1 were  transacted in  
their country1 and in the midst of them4
 ,it was fit the  benefit thereof should
 be first offered to them4    ,if this  
gospel of ,christ had been first        
preached to the gentiles1 while  it was 
kept silent and secret amongst the      
,jews1 there might have been  reason to 
suspect that there was some fraud or    
falsehood at the bottom1  and that this 
doctrine would not bear the light in the
 country where  these things were done1 
and that it would not stand the test of 
examination in the land of ,judea1 and  
therefore the story was told first      
among strangers3 ,and thus the gentiles 

might have found some difficulty  to    
receive it1 and been prejudiced against 
the belief of it4 ,but now1  when it is 
published through all the land of       
,israel1 and the apostles  appeal to    
their own countrymen for the truth of   
these transactions2 when  it has stood  
the test of public examination there1   
where the things were  transacted1 it   
goes forth to the rest of the nations   
with brighter  evidence and glory4      
,,iv4 ,i might add in the last place1   
that it was fit it should be first      
published to the ,jews1 who seemed to   
have the first claim to it2 that  since 
they refused it1 it might be offered to 
the poor gentile nations  with greater  
justice and equity1 even the ,jews      
themselves being judges4  ,such are the 
frequent hints given by ,st4 ,paul2     
,acts xiii4 #df4 ,it was  necessary that
 the word of ,god should have been first
 spoke to you2 but  seeing ye put it    
from you1 and judge yourselves unworthy 
of everlasting  life1 lo1 we turn to the

 ,gentiles4 ,be it known therefore unto 
you1 that  the salvation of ,god is sent
 unto the ,gentiles1 and they will hear 
it2  ,acts xxviii4 #bh4    ,when we     
think of that poor unhappy nation1 the  
,jews1 scattered abroad  among all the  
kingdoms of the earth1 banished from    
their own promised  land for their      
rejection of ,christ1 and yet hardened  
in their unbelief1  methinks we should  
send out a groan of pity for them2 for  
they are the  sons and daughters of     
,abraham1 the first favourites of our   
,god4 ,jesus  our ,saviour was their    
,messiah1 their kinsman1 and their      
rightful king4  ,we should send up a    
kind wish to heaven upon their account1 
8,how long1 ,o  ,lord1 how long shall   
,israel be cast off8 ,how long wilt thou
 be angry  with the children of         
,abraham1 thy friend8 ,when shall the   
day come for  the opening of their eyes1
 that they may look on ,jesus whom they 
pierced1 and believe and mourn8 ,when   
shall the veil be taken off  from their 

hearts1 that they may read the books of 
,moses1 and trust in  ,jesus of         
,nazareth1 whom their fathers           
crucified80    ,when we see one and     
another of the ,jewish nation in this   
great city1 and  think of their         
blindness and their zeal for the idle   
traditions of their  teachers1 and      
observe their ignorant rage against our 
blessed ,saviour3  when we behold the   
vain superstitions of their worship1 the
 thick  darkness that hangs upon them   
under the brightest beams of            
gospel-light1  and their wide distance  
from salvation1 we should let our eyes  
affect  our hearts1 and drop a tear of  
compassion upon their souls4 8,these    
were  they to whom the promises of      
salvation did first belong1 and to whom 
the  first news was brought1 that ,jesus
 the ,saviour is born4 ,these are they  
to whom the gospel was first preached4  
,god himself dwelt in the midst of      
them1 and the ,son of ,god was their    
brother1 their flesh and their blood4   

,though they are for a season cast off  
for their infidelity1 yet ,god has  told
 us1 that he has a secret love for that 
nation still for their  father          
,abraham's sake2 ,rom4 xi4 #bh4 and this
 love shall break forth in  its full    
glory one day4 ,make haste1 ,o          
deliverer1 who didst come out  of ,zion1
 make haste to fulfil thy promises1 and 
turn away ungodliness  from ,jacob4 ,let
 the fulness of the ,gentiles be brought
 in1 and let all  ,israel be saved4     
,bring them back from all the lands     
whither thine anger  hath scattered     
them4 ,release thy ancient people from  
their long  captivity to ,satan1 and    
their bands of thick darkness4 ,be thou1
 ,o  ,jesus1 who art the light of the   
,gentiles1 be thou also the glory of    
thy people ,israel40    ,but ,i would   
endeavour to make a larger improvement  
of this general head  of discourse4     
,does the gospel bring salvation to     
every one that believes without         
exception3 to all ranks and characters1 

and degrees1 and orders of men8  then   
let this grace be spread far abroad3    
,and let not the more polite  and nicer 
hearers grow tired1 or drowsy1 or       
disdainful1 while ,i amplify  a little  
and diffuse my thoughts into various    
particulars1 pointing out  the variety  
of the subjects of this grace2 for ,i   
would1 as it were1  mention every sinner
 by name1 that they may not be left only
 to  unaffecting general notions1 but   
being especially addressed they may all 
come and partake of this salvation by   
believing this gospel4    ,a glorious   
and extensive gospel indeed1 and a      
wide-spreading salvation8  ,to every one
 who believes6 ,none excluded from this 
blessing6    #a4 ,it is not confined to 
one nation1 or one family1 not to one   
tribe or  kindred of mankind1 as the law
 of ,moses was4 ,go preach the gospel1  
says our ,lord1 to every creature2 ,mark
 xvi4 #ae4 ,preach repentance and       
remission of sins in my name among all  
nations1 beginning at ,jerusalem2  ,luke

 xxiv4 #dg4 ,to the ,jew first1 but let 
not this grace be confined to  them3    
,publish this blessed doctrine also to  
the sinners among the ,greeks  and      
,gentiles4 ,you that are afar off from  
,god1 even in the ends of the  earth1 ye
 are called to look unto ,christ3 and be
 saved2 ,is4 xlv4 #bb4  ,it is no       
matter1 ,o sinner6 what thy father was1 
or what thy kindred are6  if thou art   
but a believer in ,christ1 thy soul is  
happy1 thy sins are  pardoned1 the      
gospel is the power of ,god to thy      
salvation4    #b4 ,it is not confined to
 one sex only1 or to one age4 ,the      
children are  called as well as the     
fathers1 and men and women are invited  
to partake  of this blessing together in
 ,christ4 ,there is neither male nor    
female1  neither young nor old1 neither 
,greek nor ,jew1 that have any          
distinction  put upon them1 to exclude  
them from this grace2 they are all one  
in  ,christ ,jesus2 ,gal4 iii4 #bh4     
,children1 have you seen the evil of    

your  sins1 and the danger of hell8 ,do 
you long for pardoning and saving       
grace1 and are you willing that ,christ 
should make your peace with ,god1  that 
he should enable you to serve him upon  
earth1 and prepare you for  heaven8     
,come then1 trust in this gospel1 give  
up yourselves to ,jesus  ,christ the    
,saviour in the manner ,i have spoken1  
and the salvation is  yours4 ,nor let   
old sinners thrust away this mercy from 
them1 under a  pretence that they have  
long abused it4 ,you are now under the  
joyful  sound of the gospel2 you sit now
 under the language of inviting love3   
,are you willing to be made new         
creatures before you die1 and to accept 
of a deliverance from hell1 though you  
are upon the very borders of it8        
,behold power enough in this gospel to  
deliver you3 ,the blood of ,christ  can 
wash out stains of the longest          
continuance2 ,the ,spirit of ,christ can
  change the skin of an old ,ethiopian1 
and create an old inveterate            

transgressor into holiness4 ,this gospel
 could save the thief upon the  cross1  
and ensure paradise to him4 ,it can     
rescue a dying rebel from  eternal      
death2 for it gives life and salvation  
to every one that  believes4    #c4 ,it 
is not limited to one rank or condition 
of men in the civil life1  but reaches  
to persons of every circumstance4 ,the  
rich and the poor1 the  master and the  
servant1 the prince and the peasant1    
must partake of  salvation by the same  
faith in the ,son of ,god4 ,the         
barbarian and the  ,scythian1 who seem  
to be born for slaves1 and the ,romans  
who are lords  of the earth1 the bond   
and the free1 have all an equal call to 
receive  this salvation2 ,col4 iii4 #aa4
 ,ye are all rich enough to obtain it3  
,there  is no purchase of these         
blessings by any other price but that of
 the  blood of ,jesus4 ,silver and      
,gold1 and the treasure of kings1 are   
all  contemptible offers in so sacred a 
concernment as this is4 ,the benefit  is

 too valuable to be bought at any meaner
 rate3 ,christ1 who paid for  it1 will  
bestow it freely on all4 ,if the rich   
will receive it1 they must  come without
 money1 and without price1 and accept of
 the free gift of  ,god1 as humble      
petitioners at his footstool2 and the   
poor that have no  money1 come ye and   
buy2 ,is4 lv4 #a1 #b4 ,let the vilest1  
meanest creature  come to this treasury 
of grace1 and with thankfulness receive 
the  salvation1 for it is bought        
already4 ,you are called only to trust  
in  this gospel1 to surrender yourselves
 to this ,saviour1 and the salvation    
shall be yours4 ,ye that are mean and   
low and base in this world1 there  are  
many of your brethren already joined in 
the fellowship of this  gospel3 ,come1  
enter yourselves into the blessed       
fraternity4 ,to the poor  the gospel is 
preached1 and the poor receive it4 ,but 
there are some  noble1 there are some   
great1 there are some rich1 that have   
felt the  power of it too3 ,there is    

,philemon the master1 and his servant   
,onesimus1  joined in the same faith1   
and partakers of the same salvation2    
,philem4  #af4    ,again1 #d4 ,it is not
 confined to persons whose intellectual 
excellencies  are superior to their     
neighbours1 or who exceed others in     
understanding  and the acquirements of  
the mind4 ,st4 ,paul was debtor both to 
the wise  and the unwise2 to the learned
 ,greek1 and to the ignorant and        
unpolished barbarian2 ,rom4 i4 #ad4 ,he 
preached the gospel to all of them3     
,for ,christ had a chosen number amongst
 them all4 ,if the witty1 and the  wise1
 and the learned will lay down their    
pride1 and submit to the  doctrine of   
,christ crucified1 and not call it      
foolishness3 ,if they will  humble their
 understandings to receive the sacred   
mysteries of our  religion1 ,god        
manifest in the flesh1 and put to death 
for the sins of  men1 and will place the
 concerns of their eternal welfare into 
the hands  of him who hung bleeding upon

 the cross3 ,if they are willing to be  
converted and become as little children1
 there is a door for them to  enter into
 the kingdom of heaven4 ,and as for you1
 whose understandings  are weak and     
unpolished with human learning1 this is 
a doctrine and a  gospel exactly fitted 
for your character3 ,it is no business  
of great  sagacity1 no ingenious matter 
to become a christian4 ,believe the     
truths  that are plainly revealed       
concerning your own sin and misery1 and 
the  power of ,jesus ,christ to save    
you2 bewail your own wretchedness and   
guilt1 and entrust yourselves in the    
arms of his grace1 that ye may be  made 
holy and happy1 and ye also shall become
 possessors of the same  kingdom4       
,father1 ,i thank thee1 ,lord of heaven 
and earth1 that though  these things may
 be hidden from the wise and the        
prudent1 yet thou hast  revealed them to
 babes2 ,mat4 xi4 #be1 #bf4    ,but ,i  
pursue the distributions of this grace  
yet farther3    #e4 ,no particular      

tempers or constitutions of men1 no     
different qualities  of soul or body1   
can exclude those that believe from the 
grace or  blessings of this gospel4 ,let
 not the strong man glory in his        
strength1 nor the comely figures of     
human nature boast themselves in  their 
beauty4 ,let not the weak be overwhelmed
 with despair1 nor the  deformed or     
uncomely stand afar off and abandon     
their hopes2 the same  ,saviour proposes
 the riches of his grace to all4 ,learn 
therefore to look  upon all your natural
 advantages1 and all your natural       
discouragements1  with a negligent eye  
in the matter of your salvation4 ,if you
 would be  strong to win heaven1 you    
must borrow all your strength from      
,christ and  the gospel4 ,if you would  
appear comely and honourable before the 
face of  ,god1 you must be clothed in   
the robe of righteousness1 and the      
garments  of salvation1 which he has    
prepared2 ,is4 lxi4 #aj4    ,nor can any
 difference in the natural qualities of 

the soul forbid any  person who believes
 in ,christ to hope for this salvation4 
,those who are  by nature proud or      
peevish1 sullen or passionate1 angry or 
revengeful1  have been made partakers of
 this grace1 as well as those who by the
  complexion of their animal frame1 and 
the original temper of their  minds1    
have had more of the natural virtues    
belonging to them2 such as  gentleness1 
meekness of spirit1 good-humour and     
kindness4 ,those who have  something in 
their very frame that is sly and crafty1
 or covetous1  wanton1 and intemperate1 
have felt the power of this gospel1 as  
well as  those that have been generous  
and sincere1 modest1 chaste1 and        
abstemious2 for the grace of the gospel1
 which was typified by the ark  of      
,noah1 takes in all manner of animals1  
clean and unclean1 and saves  them from 
the deluge of divine wrath that shall   
come upon an ungodly  world4 ,but there 
is this blessed difference1 that the    
brutes went out of  the ark with the    

same nature they brought in3 but those  
who come under  the protection and power
 of this gospel by faith1 they are in   
some  measure changed1 they are refined1
 they are sanctified4 ,the wolf that    
came in1 is turning into a lamb1 and the
 raven by degrees becomes a  dove1      
surely1 the gospel has begun to make    
them so1 for it has begun  their        
salvation4    ,i will grant indeed1 that
 the perverse temper of blood and       
spirits1 and  the very make of the man1 
as to his natural and vicious qualities1
 is  seldom entirely altered by the     
grace of ,god here on earth4 ,there will
 be  some sallies of animal nature1 some
 out-breakings of the irregular fire    
that is pent up in the constitution2 and
 these will too often mix  themselves   
with our conduct1 and interline our acts
 of virtue and duty4  ,but the holy     
soul1 who believes in ,christ1 will be  
humble1 will mourn1  will accuse and    
chide itself before ,god in secret1 and 
will be  importunate and restless in    

prayer for the victory4 ,the christian  
will  not suffer himself to be carried  
away willingly by the stream of vicious 
inclinations2 for he that is born of    
,god sinneth not2 #a ,john v4 #ah4  and 
it is in vain to talk of the gospel and 
salvation of faith and  grace1 if we    
give up the reins to vicious nature1 and
 bid a careless  farewell to any one    
virtue4    ,but to proceed yet farther  
in reckoning up the various characters  
of  men1 whom the gospel makes          
christians by the grace of faith4    #f4
 ,as no persons are excluded because of 
their natural constitution1 so  neither 
are any forbid the blessing of salvation
 because of their former  ill characters
 in the moral life4 ,not the greatest of
 sinners are shut  out from this        
blessing1 if they repent and believe the
 gospel4 ,not the  ,jews who crucified  
the ,lord of glory3 ,not the ,gentiles  
or ,greeks1 who  were slaves to         
superstition and idolatry1 and drenched 
in most infamous  and abominable        

practices2 the ,greeks1 who gave        
themselves up to work  uncleanness with 
greediness without ,god1 and without    
hope in the world4  ,one gospel has     
saved them all4 ,no former follies or   
faults1 no1 not the  greatest of sins   
against man1 or against ,god himself1   
ought to shut up a  humble soul under   
despair2 for this is a faithful saying1 
and worthy of  all acceptation1 that    
,jesus ,christ came to save the chief of
 sinners2 #a  ,tim4 i4 #ae4 ,and that is
 a word of most extensive grace which   
our ,saviour  speaks2 ,mat4 xii4 #ca4   
,all manner of sin and blasphemy shall  
be forgiven  unto men4    ,you who have 
enjoyed a happy education1 and had pious
 parents to boast  of1 as the ,jews     
boasted of ,abraham2 you who have many  
shining works of  sobriety and          
righteousness1 you are called to come   
and trust in this  gospel3 ,but you must
 renounce all your pretended merit1 and 
accept of  pardoning grace1 or you can  
never be saved4 ,and you that have      

nothing  that looks like a good work to 
glory in1 sinners as bad as the worst of
  ,gentiles1 come1 and believe this     
gospel1 and surrender yourselves to     
,jesus the ,prince and the ,saviour2 his
 blood is all-sufficient for the  pardon
 of your sins1 his righteousness is     
all-sufficient for your  justification2 
and his ,spirit can purify your sinful  
natures4 ,where sin  has abounded1 grace
 has much more abounded2 ,rom4 v4 #bj4  
,it is to the  everlasting honour of the
 gospel of ,christ1 that it has appeared
 to be  the power of ,god to the        
salvation of multitudes of such as you3 
,such  were some of you1 saith the      
apostle to the ,corinthians2 but ye are 
washed1 but ye are sanctified1 but ye   
are justified in the name of the  ,lord 
,jesus1 and by the ,spirit of our ,god2 
#a ,cor4 vi4 #aa4    ,and surely if     
great degrees of sin cannot exclude the 
penitent soul from  the benefit of the  
gospel2 then1 #g4 ,neither shall any    
person be excluded  because of the weak 

degrees of his faith2 ,him that is weak 
in the  faith1 receive ye2 for ,christ  
has received him2 ,rom4 xiv4 #a-c4 ,read
  that kind condescending promise1 and  
believe it2 ,mat4 xii4 #bj4 ,he will    
not break the bruised reed1 nor quench  
the smoking flax1 nor suppress1  nor    
despise the least1 the lowest desires of
 grace3 ,he will encourage  the youngest
 and the feeblest acts of sincere       
repentance and true faith1  though      
struggling under much sin and darkness1 
till it break out into  evident and     
active flame4 ,the little tender seed of
 grace under his  heavenly influences   
shall bud1 and blossom1 and spring up   
into full  glory4    ,how large and     
glorious is the salvation that attends  
faith in this  gospel6 ,how extensive is
 the grace of ,god our ,saviour6 ,how   
unsearchable  are the riches of his     
mercy6 ,o the heights and the depths1   
the lengths  and the breadths of the    
love of ,christ1 that pass all          
knowledge6 ,none  of the sons or        

daughters of ,adam the sinner1 are      
excluded from this  salvation1 where the
 gospel is preached1 but those who      
exclude  themselves by stubbornness and 
unbelief4 ,persons of every kind1 every 
character1 condition and quality1       
amongst men1 have found this gospel     
become the power of ,god to their       
salvation1 when they have fled to this  
refuge1 and believed in this ,saviour4  
,what improvement now shall ,i make of  
the last part of this discourse1  this  
wide extent of salvation bestowed on all
 who believe8 ,has every  single        
believer this salvation in some measure 
conferred on him1 and  wrought in him8  
,then here is a plain and evident test1 
whereby to try  our faith1 or a certain 
sign whereby we may judge1 whether we   
are true  believers1 or no4    ,the     
gospel is the manifestation of the power
 of ,god for the salvation of  every one
 that believes4 ,what have you found of 
this salvation begun in  you8 ,what have
 you felt of your own guilt and         

wretchedness by reason of  sin1 and of  
your danger of eternal death8 ,have you 
seen the death of  ,christ as an        
effectual atonement to procure the      
forgiveness of an  offended ,god8 ,have 
you beheld the power and grace of       
,christ sufficient  to renew your sinful
 natures1 and to form them after the    
image of ,god in  righteousness and true
 holiness8 ,have you found your         
conscience resting  upon the sacrifice  
of ,christ1 and your souls humbly       
expecting pardon and  peace there8 ,are 
your hearts turned away from every sin8 
,is the temper  of your mind made divine
 and heavenly1 and suited to the        
business and  blessedness of the upper  
world8 ,this is the salvation of ,christ
 which  the gospel proposes1 and bestows
 upon all that believe4    ,upon such   
solemn enquiries as these1 ,i am        
persuaded there is many a soul  must    
take up this heavy complaint1 8,alas6 ,i
 fear ,i am no believer3 ,i  have sat   
long under the sound of the gospel1 and 

,i have heard the  doctrine of ,christ  
crucified many years to no purpose2 for 
,i have never  found this gospel        
attended with any such powerful         
impressions as to  begin salvation in   
me4 ,i have been too thoughtless about  
the guilt of my  sins1 and about the    
forgiveness of them in the court of     
heaven4 ,nor have  ,i found my sinful   
nature changed1 nor my affections       
sanctified4 ,i have  very little of     
these spiritual desires and delights    
which have been  before described as    
part of my salvation1 ,i feel the inward
 workings of  my soul vain and carnal   
still2 ,i am not prepared for the       
heavenly world1  and surely then ,i have
 never truly believed in ,christ1 nor   
received his  gospel40    ,to such      
complaints as these1 ,i would propose   
these three several  answers3    ,answer
 ,i4 ,it may be so indeed4 ,all this    
complaint may be just and true2  and    
perhaps thou art an unbeliever still1   
dead in trespasses and sins1  and       

exposed every moment to the stroke of   
death1 and to everlasting  misery4 ,this
 is the case of many a thousand beside  
thyself3 ,even the  greatest part of    
those who are called christians1 are yet
 afar off from  ,god and from salvation1
 and have no just ground to suppose that
 they are  believers in ,christ4 ,but it
 is of infinite concern for thee1 ,o    
sinner1  to busy thyself about this     
enquiry4 ,there is not any one act in   
thy  life1 in which thou canst be       
engaged1 that is of greater and more    
awful  importance than this2 for thy    
heaven or thy hell depends upon it4     
,some sit all their days under the      
gospel1 and hear nothing but the        
outward sound1 always unmoved1          
unawakened1 and unaffected2 slumbering  
and nodding upon the borders of eternal 
fire2 while others hear the  voice of   
the ,son of ,god1 arise from the dead   
and receive a new1 a divine  life4 ,some
 in the same family1 perhaps of thy own 
kindred1 thy flesh and  blood1 or some  

that are upon the same seat in the      
public assembly1 are  convinced and     
converted1 believe in ,christ1 and are  
saved2 while thou  remainest a hard and 
impenitent sinner under the voice of the
 same  grace1 and the preaching of the  
same salvation4    ,and if this be thy  
case1 it is a dreadful one indeed4      
,consider1 how will  thy condemnation be
 aggravated1 that thou hast heard the   
gospel  published with so much glorious 
evidence in such a land1 and such an age
  of light as this is1 and yet thou     
abidest in the state of impenitence1    
and unbelief1 and death4 ,thou hast had 
the blessings of heaven offered  at thy 
door1 and hast hitherto refused to      
receive them4 ,thou hast sat1  as it    
were1 on the banks of the river of life1
 and never desired to  taste the living 
water4 ,thou hast dwelt near the shadow 
of the tree  of life1 but art an utter  
stranger to the fruit4 ,o6 with what a  
stupid  and a careless ear hast thou    
heard the things of thy everlasting     

peace6  ,think of it therefore1 and be  
horribly afraid3 ,if the gospel be not  
powerful for the salvation of thy soul1 
it will become through thy own          
impenitence1 a powerful means to        
increase thy damnation1 to make thy     
hell hotter1 and thy eternal sorrows    
more intolerable1 ,wo to thee1          
,capernaum6 ,wo to thee ,bethsaida6 ,wo 
unto you1 ,o sinners of ,great          
,britain1 ye have been exalted to heaven
 in divine favours1 and ye shall  be    
thrust down to hell1 if ye continue in  
unbelief4 ,it shall be more  tolerable  
in the day of ,judgment for ,sodom and  
,gomorrah1 than for you2  ,mat4 xi4 #ba4
    ,but art thou indeed yet an         
unbeliever8 ,yet sleeping the sleep of  
death8  ,it may be this is thy awakening
 time3 ,it may be this is the hour when 
thou shalt begin to hear the voice of   
,god in order to life4 ,o cherish  such 
important thoughts as these4 ,let them  
arise with thee in the  morning1 let    
them lie down at night with thee1 and   

give thyself no rest1  nor give rest to 
the ,god of heaven1 nor to ,jesus       
,christ the ,saviour1  till he has      
received thy soul into the arms of his  
love1 forgiven thy  sins1 and made thee 
a new creature1 that the gospel may not 
be to thy  soul the savour of eternal   
death4    ,,ii4 ,but perhaps the person 
who makes this complaint1 may be some   
humble1  melancholy christian1 some     
sincere believer in ,christ1 and yet    
under  dark and timorous apprehensions1 
concerning his own state4 ,it may be1   
poor trembling soul1 that thou hast     
found the preaching of the gospel to  be
 the power of ,god to thy salvation1    
though thou art not able rightly  to    
evidence it to thy own conscience4      
,thou hast not the joy of pardon indeed1
 but hast thou not some  glimmering     
hopes8 ,surely thou dost not abandon    
thyself to utter despair8  ,thou hast   
not assurance that ,christ has accepted 
of thee2 but art thou  not sincerely    
willing to surrender thyself to him1 to 

receive his  complete salvation in the  
holiness as well as the happiness of it8
 ,dost  thou not long to be pardoned and
 accepted of ,god1 for the sake of his  
death and obedience8 ,and art thou not  
heartily desirous to give him all  the  
honour of thy salvation8 ,thou hast not 
much power against sin1 but  dost thou  
not hate it with immortal hatred1 and   
esteem it thy constant  enemy8 ,does it 
not often cause thee to mourn before the
 ,lord1 because of  thy captive state1  
and the working of in-dwelling          
iniquities8 ,perhaps  thou dost not yet 
feel thyself to be manifestly saved from
 sin1 but art  thou not saved from the  
love of sin8 ,it dwells in thy flesh1 it
 may be1  and raises tumults there1 but 
not in thy desire and thy delight4      
,canst  thou not say with the apostle2  
,rom4 vii4 #bc1 #bd4 ,there is a law in 
my  members warring against the law of  
my mind8 ,but it is a daily torment  to 
me1 ,o wretched man that ,i am6 ,who    
shall deliver me8 ,thou dost not  love  

,god1 it may be1 according to thy wish  
and desire2 but is there any  thing     
which thou valuest more than ,god and   
his love8 ,art thou not truly  willing  
to love him above all things1 to be     
renewed and sanctified in  all the      
powers of thy nature1 to be fitted for  
the business of heaven1  and suited to  
the blessedness8    ,if thy heart can   
echo to this sort of language1 and the  
grace of ,god has  prevailed thus far in
 thee1 then thy salvation is begun2 the 
gospel has  shewn its divine power upon 
thee1 and thou art indeed to be numbered
  among the believers4    ,,iii4 ,but ,i
 would conclude my discourse with a word
 that may have equal  respect to saints 
or sinners4 ,if you are concerned       
sincerely about your  eternal welfare1  
but can see no comfortable evidences in 
yourselves of  the work of faith1 or the
 beginnings of salvation1 if all within 
you  appear to be guilt and sin1 and    
there is much of hell and darkness in   
the soul1 yet do not cast away all hope3

 ,arise and come to ,jesus the          
,saviour1 behold he calleth you4 ,this  
is the season of the grace of the       
gospel1 ,this is the accepted time1 this
 is the day of salvation4 ,make  haste  
now to the city of refuge1 fly now to   
the hope that is set before  you4       
,the promises are held open to thee1 ,o 
soul6 whosoever thou art1 even the      
promises of light and life1 of grace and
 eternal glory4 ,christ ,jesus  invites 
thee by the messengers of his gospel3   
,if there be some darkness  upon thy    
,spirit1 do not spend all thy time in   
laborious and fruitless  enquiries      
whether thou hast heretofore believed in
 ,christ1 or no2 but  come now with an  
humble sense of thy guilty and sinful   
circumstances1  and surrender thyself to
 his charge and care by a new act of    
faith1 or  trust1 or dependance4 ,plead 
with him to accept a vile criminal      
overloaded with guilt and misery1 and to
 make thee accepted with ,god by  a     
righteousness which was not thy own4    

,beseech him to look with pity on  thy  
unholy soul1 to sanctify and renew it1  
to take thy hard heart into  his hand1  
and soften it into repentance4 ,plead   
with him1 and say1 ,lord1  art not thou 
exalted to give repentance as well as   
remission8 ,entreat of  him to subdue   
thy sins1 to new-mould and create all   
the powers of thy  nature in the        
beauties of holiness1 and to prepare    
thee for the heavenly  state4 ,go and   
complain humbly at his mercy-seat1 how  
long thou hast sat  under the ministry  
of his own gospel1 and felt no divine   
power attending  it4 ,intrust thyself   
now to his care1 and place thyself by   
faith under  his divine influences4 ,he 
that comes in this manner1 shall in no  
wise  be cast out1 for the ,lord has    
promised to receive him2 ,john vi4 #cg4 
,wait on him with daily importunity1    
follow all the means of grace which  he 
hath appointed1 and the gospel of       
,christ shall appear in due time to  be 
the power of ,god1 even thy ,god1 to thy

 salvation4 ,amen4                      
,,hymn ,,for ,,sermon ,,xix4            
,none excluded from ,hope4              
,jesus1 thy blessings are not few1      
,nor is thy gospel weak8                
,thy grace can melt the stubborn ,jew1  
,and heal the dying ,greek4             
,wide as the reach of ,satan's rage1    
,doth thy salvation flow3               
',tis not confin'd to sex or age1       
,the lofty or the low4                  
,while grace is offer'd to the prince1  
,the poor may take their share3         
,no mortal has a just pretence1         
,to perish in despair4                  
,be wise1 ye men of strength and wit1   
,nor boast your native powers2          
,but to his sovereign grace submit1     
,and glory shall be yours4              
,come1 all ye vilest sinners1 come1     
,he'll form your souls anew3            
,his gospel and his heart have room     
,for rebels such as you4                
,his doctrine is almighty love2         
,there's virtue in his name1            

,to turn the raven to a dove1           
,the lion to a lamb4                    
,,sermon ,,xx4            ,christian    
,morality1 viz4 ,truth1 ,sincerity1 c4  
,,philip4 iv4 #h4--;,finally1 brethren1 
whatsoever things are true1 whatsoever  
things are honest1 or grave1 whatsoever 
things are just1 whatsoever  things are 
pure1 whatsoever things are lovely1     
whatsoever things are of   good report2 
if there be any virtue1 and if there be 
any praise1 think                       
on these things4                        
1 c4      ,faith and practice make up   
the whole of our religion3 ,a sacred    
compound1  and divinely necessary to our
 happiness and our heaven6 ,nor does the
  blessed apostle in any of his writings
 ever dwell so entirely on one of  them1
 as to forget the other4 ,in this letter
 to the saints at ,philippi1  practice  
has the largest share4 ,through every   
chapter he scatters up and  down        
particular directions for the conduct of
 those believers who dwelt  among the   

gentiles2 but he gives them two general 
rules1 by which they  were to walk4 ,the
 first is in the beginning of his       
epistle2 ,philip4 i4  #bg4 ,let your    
conversation be as becomes the gospel4  
,act always  agreeable to the temper and
 design of that gospel1 which brings    
salvation by ,jesus ,christ1 and then   
you will certainly practise every       
virtue of life2 your carriage can never 
be amiss4    ,and toward the latter end 
of his letter he saith1 ,finally1       
brethren1  before ,i take my leave of   
you1 ,i would give another general rule 
to  direct your practice3 ,i would      
recommend holiness to you under another 
view1 and describe it in such colours   
and characters1 as will not only        
approve themselves to your              
fellow-christians1 but even to the      
heathens  among whom you live1 that you 
may be1 as he expresses it in chap4  ii4
 ver4 #ae4 that ye may be blameless and 
harmless1 the sons of ,god  without     
rebuke in a wicked and perverse nation1 

among whom ye shine as  lights in the   
world2 that they that have a mind to    
speak evil of  christianity1 and cast   
what reproaches they can upon the       
doctrine of the  cross1 may not be able 
to find any flaw in your conversation1  
or any  ground to slander the doctrine  
which you profess4    ,the rule is this1
 whatsoever the light of nature1 and the
 better sort of  heathens1 esteem true  
and honest1 or decent1 and just1 and    
pure1 and  lovely1 and of good report1  
let these things be your meditation1 let
  these be your constant aim and design1
 let these be the business of your      
lives1 and your perpetual practice3     
,think of these things1 says the        
apostle1 and think of them so as to     
perform them4    ,in a day wherein the  
professors of christianity1 and of the  
glorious  doctrines of the gospel1 grow 
degenerate and loose in their lives1 and
  fall sometimes into vices1 which the  
better sort of the heathens have        
utterly condemned1 ,i think it may not  

be amiss to stir you up together  with  
myself to all holy watchfulness and     
caution2 that christianity in  our      
profession and in our practice may      
appear and shine in its own  bright     
raiment2 that the doctrine of ,god our  
,saviour may be adorned in  all things1 
and that it may look1 as it is indeed in
 itself1 a doctrine  according to       
godliness4    ,without any further      
preface1 or division of the words1 ,i   
shall take  these several sentences in  
the text1 as so many distinct characters
 of  morality1 or virtue1 which the     
apostle recommends2 and in discoursing  
of  each of them1 ,i shall follow nearly
 the same method2 viz4    ,i4 ,shew the 
sense1 latitude1 and extent of the      
duty4--,,ii4 ,make it appear1  that     
these duties are required by the law of 
nature4--,,iii4 ,discover what          
additional influence the gospel should  
have upon our consciences to the        
meditation and performance of such      
duties2 and sometimes1--,,iv4 ,i shall  

give directions toward the performance  
of them1 and guard against the  contrary
 sins4    ,whatsoever things are        
true4--,the first thing that the apostle
 mentions  is this1 whatsoever things   
are true1 let these be our meditation1  
and  our practice4    ,first1 ,let me   
shew the sense1 latitude1 and extent of 
this advice4    ,truth in general lies  
in a conformity of one thing to some    
other which  is made the standard or    
rule of it4 ,so a picture is said to be 
true1  when it is conformable to the    
face and figure of the person3 ,so a    
copy  of any writing is true1 when it is
 conformable to the original4 ,so a     
narrative or history is true1 when it   
describes matters fairly as they  were  
transacted1 and tells the circumstances 
just as they are4 ,and that  is true    
doctrine which is conformable to the    
word of ,god1 which is the  rule and    
standard divine truth4    ,but none of  
these agree to the design of my text4   
,for the apostle here  is describing    

moral characters1 and the duties of a   
christian4 ,truth in  this place is not 
so much to be considered as seated in   
the  understanding1 as it is in the     
will4 ,it signifies here integrity and  
uprightness1 in opposition to hypocrisy1
 insincerity1 or moral  falsehood4 ,and 
there are three things that make up the 
perfect character  of truth or          
integrity3    #a4 ,that our words be    
conformable to our hearts4--#b4 ,that   
our deeds be  conformable to our        
words4--#c4 ,that our whole carriage be 
conformable to  itself1 and consistent  
with itself at all times1 and in all    
places4    #a4 ,the first thing wherein 
this virtue consists1 is in the         
conformity of  our words to our hearts4 
,this is sometimes called veracity1     
sometimes  sincerity2 a necessary duty  
that belongs to every christian1 and    
that in  all the affairs of life4 ,we   
must be sincere in all relations of     
matters  of fact2 in all the narratives 
or accounts we give of either persons or

  things1 in all our discoveries of our 
esteem for other men1 and in all  our   
professions of love and good-will to    
others4 ,whatsoever we speak1 it  ought 
to be agreeable to the sentiment of our 
souls4    ,let us first consider what is
 that truth that is required in relating
  matters of fact1 and narratives       
concerning things or persons4 ,this is  
what ,solomon mentions2 ,prov4 xii4 #ag4
 ,he that speaketh truth1 sheweth  forth
 righteousness2 but a false witness     
deceit4 ,in the xvth ,psalm1  ver4 #b4  
it is the character of one of those who 
shall inhabit the holy  mountain of     
,god1 that he not only worketh          
righteousness1 but he speaketh  the     
truth in his heart4 ,that which he      
thinks in his heart to be true1 he      
clothes it in words1 and thus delivers  
it out to his fellow-creatures4  ,the   
apostle in ,eph4 iv4 #be4 makes mention 
of the same duty1 and presses  it upon  
those to whom he writes2 8,wherefore    
putting away lying1 speak  every man    

truth with his neighbour2 for we all are
 members one of  another30 ,members one 
of another1 as we belong to the same    
original1 as  we are born of the same   
first parents1 as we are made of one    
flesh and  blood1 as we are parts of the
 same civil society or nation1 and      
especially as we that profess           
christianity are related to one another 
in  nearer and diviner bonds1 as we are 
members of the general church or  body  
of ,christ4 ,now it does not become     
those that are joined in so near  a     
relation to lie and speak falsely1 and  
deceive one another1 no more  than the  
members of the natural body should do   
injury to each other1  whose single     
welfare lies much in the welfare of the 
whole body4    ,i grant it is possible  
for the best and wisest of men sometimes
 to be  mistaken in their apprehensions 
of things1 and they may happen to speak 
something that is false in the course of
 their conversation3 for they  may be   
deceived themselves1 and not know the   

truth4 ,but in matters which  they have 
occasion to speak of1 they ought to be  
as well informed of the  truth of things
 as present circumstances will admit1   
and to say nothing  to their neighbour  
but what they really believe themselves4
 ,when we  speak a thing which we       
sincerely believe1 and it happens not to
 be true1  that is properly called a    
,,mistake1 for we had no design to      
deceive the  person we converse with4   
,but when we speak the thing that is    
false1 and  we know it to be false1 or  
do not believe it to be true1 this is   
wilfully to deceive our neighbour2 and  
is properly called by the odious  name  
of ,,lying4    ,it is granted also1 that
 no person is always obliged to speak   
all that  he knows1 when he is giving an
 account of some particular affair or   
concern of life4 ,there are several     
seasons1 wherein it is a piece of       
prudence to be silent1 and not to       
publish all the truth4 ,we have a most  
remarkable instance of this in the      

prophet ,jeremiah1 when he had been     
admitted to the speech of ,zedekiah the 
king1 and had given him divine  counsel1
 that he should submit himself to the   
,chaldeans1 and save his  life1 and     
preserve the city from burning1 and at  
the same time had  intreated for        
himself1 that he might not return to    
,jonathan's house and  the dungeon1 lest
 he died there4 ,a little after1 the    
princes of ,israel  demanded of him what
 discourse he had with the king2 he     
concealed his  chief business from the  
princes1 which was about submission to  
the  ,chaldeans1 and told them that he  
presented his supplication to the  king1
 that he would not cause him to return  
to ,jonathan's house1 so the  princes   
left off speaking with him1 and the     
matter was not perceived2  ,jer4        
xxxviii4 #bd1 c4 ,there may be various  
occasions in life1 wherein it  is proper
 to keep ourselves upon the reserve4    
,silence is much commended  by ,solomon1
 who was made divinely wise2 ,prov4     

xxix4 #aa4 ,a fool uttereth  all his    
mind2 but a wise man keepeth it in till 
afterward4    ,yet it must be confessed 
too1 that sometimes the concealment of  
part of  the truth1 when it is          
necessarily due to the hearer1 in order 
to pass a  right judgment of the whole1 
is almost as criminal as a lie3 ,and    
herein  consists the guilt of partial   
representations4 ,but ,i cannot stay to 
discuss this point at large4    ,the    
great rule of veracity in general lies  
in being just and fair in our           
narratives and representations of things
 and in saying nothing but what  we     
believe to be true4 ,whatsoever         
therefore we have to speak to our       
fellow-creatures1 let us lay a charge   
upon our consciences perpetually1  that 
we speak according to the sentiments of 
our hearts2 and remember1  that what    
disguises soever our tongues put on1    
,god our ,judge sees  through them all4 
,and not only when we relate matters of 
fact1 but when we express our  sentiment

 of the characters of men1 let us be    
just to truth4 ,i confess1  brotherly   
love generally requires us to put the   
most favourable colours  on a blemished 
character1 and say the softest things   
that the matter  will bear2 love        
covereth a multitude of faults and      
follies1 and in this  case silence often
 becomes us best4 ,but when providence  
and duty  requires us to speak1 no      
pretences of love or charity are        
sufficient to  excuse a falsehood4      
,again1 when we have a bright character 
upon our tongues1 or when we are  paying
 civilities to our neighbours or        
friends1 let us take heed of  being     
lavish beyond what truth will allow4    
,the sins of complaisance may  be       
connived at or applauded by men1 and    
miscalled by the name of good  breeding2
 but the eye and ear of ,god take a     
juster and more severe  notice of the   
softest and smoothest falsehoods4    ,in
 all the discoveries of our esteem for  
other men1 let us speak no more  than we

 in our hearts believe4 ,it is a        
character of a very vicious time1  and a
 very degenerate and corrupt age1 ,ps4  
xii4 #b4 8,they speak every one  with   
his neighbour1 with flattering lips1 and
 with a double heart do  they speak2 but
 the ,lord shall cut off all flattering 
lips1 for he hates  them10 ver4 #c4     
,they speak flattery with their tongue1 
while at the same  time their throats   
are open sepulchres1 and they1 it may   
be1 attempt to  waste1 devour1 and      
destroy4 ,this character of the basest  
of men you read  in the vth ,psalm2 and 
you find the same hateful practice among
 the ,jews  in their deepest degeneracy2
 ,jer4 ix4 #e1 #h4 8,they will deceive  
every  one his neighbour1 and will not  
speak the truth4 ,one speaketh peaceably
  to his neighbour with his mouth1 but  
in heart he layeth wait for him40  ,but 
this which was so abominable in a ,jew1 
surely a christian ought to  stand at   
the greatest distance from it at all    
times4    ,as in discovery of our       

esteem1 so in the profession of our love
 and  good-will to our neighbour1 we    
must observe truth4 ,when your heart is 
not with your neighbour1 be not profuse 
of the language of friendship4  ,let    
love be without dissimulation2 ,rom4    
xii4 #i4 ,let love be sincere to  your  
fellow-creatures1 and love to your      
fellow-christians be upright and        
cordial4 ,let not that affection appear 
in a flourish of fine words1 if  it be  
not warm in your soul4 ,this is the     
first character of truth1 that  our     
words agree with our hearts4    ,,ii4   
,the next instance of the truth required
 in my text1 is1 when our  deeds are    
conformable to our words3 ,and this is  
called faithfulness1 as  the former is  
called veracity or sincerity4           
,faithfulness or truth1 in  this sense1 
has respect to our vows1 our promises1  
our resolutions1 or  our threatenings4  
#a4 ,vows are properly made to ,god     
alone3 ,and when they are made1 if the  
matter of them be lawful1 they ought to 

be performed4 8,when thou vowest  a vow1
 defer not to pay it4 ,better it is thou
 shouldst not vow1 than  that thou      
shouldst vow1 and not pay20 ,ec4 v4 #d1 
#e4    #b4 ,promises of things lawful   
made to our fellow-creatures1 must also 
be  fulfilled with religious care4 ,as  
for things unlawful1 they ought not to  
be promised4 ,we bind ourselves to      
perform what we promise1 and the law  of
 ,god binds us as well as the laws of   
social life4 ,in the xvth ,psalm1  ver4 
#d4 it is another of the characters of  
him that shall inhabit the  mountain of 
,god1 that he sweareth to his own hurt1 
and changeth not2  that is1 he makes a  
promise to his neighbour1 and though it 
be much to  his own disadvantage1 yet he
 doth not alter the word that is gone   
out of  his lips1 nor make a forfeiture 
of his truth by breach of his promise4  
,we should remember1 that when we bind  
ourselves by a promise to give any  good
 thing to another1 or to do any thing   
for the benefit of another1  the right  

of the thing promised passes over from  
us to the person to  whom the promise is
 made1 as much as if we had given him a 
legal bond1  with all the formalities of
 signing and sealing2 we have no power  
to  recal1 or reverse it without his    
leave4 ,always except the promise be    
made with a condition expressed1 or     
necessarily and evidently implied2  then
 indeed1 if the condition fail1 the     
promise is void4 ,but the lips of  a    
christian1 when they have once uttered  
an absolute promise1 have laid  a bond  
upon his soul2 and he dares not break   
the law of his ,god1 though  the law of 
man should not bind him4    #c4 ,the    
case of threatenings is somewhat        
different4 ,a promise makes over  the   
right of some benefit to another who may
 justly claim it2 but a  threatening    
only shews what punishment shall be due 
to another for such  a particular fault 
or offence4 ,if a superior propose and  
publish a law1  and therein threaten an 
inferior with some penalty1 the superior

 is  supposed to be at liberty1 whether 
he will execute the threatening of  his 
own law1 or no3 for the criminal will   
not claim it4 ,thence arises  the power 
of a superior to pardon a fault4    ,but
 if over and above the proposal and     
publication of this law1 a  father1 for 
instance1 or a master1 does solemnly    
foretel or declare that  he will        
certainly execute the penalty upon the  
child or servant  offending2 ,i think he
 ought generally to esteem himself bound
 to fulfil  such a declaration or       
threatening1 if it were made in a       
prudent and  lawful manner2 unless the  
repentance of the offender1 or some     
other  change of circumstances1 give him
 a just reason to change his mind and   
alter his purpose4    ,and in the fourth
 place1 the case is much the same when  
we make a solemn  resolution1 and       
publicly declare it1 that we will do    
such or such a  thing in time to come4  
,if this resolution be solemn and       
public1 and be  in all respects lawful1 

it should generally be performed2 unless
 some  other circumstances arise1 which 
we did not foresee1 or which escaped    
our present notice when the resolution  
was made3 otherwise we justly  expose   
ourselves to the censure of fickleness1 
inconstancy1 rashness1  and folly3 ,and 
such a conduct seems to intrench upon   
truth4 ,but this  leads me to the third 
or last instance of truth4    ,,iii4    
,another part of the character of truth 
is1 when our whole carriage  is         
conformable to itself4 ,when we are     
always of a piece with ourselves1  and  
our conduct is still consistent with our
 own character and  profession4 ,this is
 called constancy4    ,something of this
 might have been introduced indeed under
 the first or  second particulars1 when 
,i shewed how our words should agree    
with our  hearts1 and our deeds with our
 words2 for both these demand that our  
practice should correspond with our     
profession4 ,but ,i choose to cast all  
that ,i have to say on this subject     

under the head of constancy to our      
professions and pretences1 which implies
 a perpetual and persevering  honesty of
 thoughts1 words1 and actions1 and a    
regular consistency with  ourselves4    
,now that ,i may throw this matter into 
the easiest method1 ,i  shall shew how  
this exercise of christian truth will   
appear in a good  man at all times1 in  
all conditions of life1 in all places1  
and in all  companies4    #a4 ,at all   
times a good man is the same3 ,he ever  
maintains the same pious  and religious 
design1 and having set his face         
heavenward1 he travels on  in the sacred
 narrow path1 and never wilfully turns  
aside to the  right-hand or to the left3
 ,or if at any time he makes a false    
step1 he  recovers it again with        
humility and shame1 and repentance1 and 
his feet  return to the ways of         
holiness4    ,here let it be observed1  
that a good man may change his practices
 in  some lesser points of christianity1
 and alter his principles too in        

doctrines of less importance1 and yet he
 is not to be charged with  criminal    
inconstancy or falsehood3 ,for he never 
renounces all  improvement of knowledge1
 but is ever ready to receive further   
light1  and to retract his former errors
 and mistakes3 ,and indeed this is one  
glorious evidence of his being a        
constant friend to truth4 ,but being    
well established in the necessary and   
fundamental points of faith and         
practice1 he walks on regularly in his  
christian course without  wavering1 or  
wandering into forbidden paths1 ever    
pursuing his last  great end3 ,and this 
is a constant christian1 though his     
sentiments1 in  the latter part of his  
life1 may differ in several points from 
the  thoughts of his youth4    ,when the
 eye of the world smiles upon his       
profession1 and the sun shines  bright  
upon his party1 or when the clouds      
arise1 and the sharp winds of           
persecution blow1 he is still the same  
steady christian1 composed1  quiet1     

undisturbed2 not doubtful what he should
 do1 but aiming at  heaven1 he marches  
on homewards1 with the regular discharge
 of all his  duties to his ,god on high3
 nor does he forget his obligations to  
his  fellow-creatures on earth1 though  
in twenty instances they may forget or  
refuse to fulfil their duty to him4 ,his
 supreme obligations are to ,god  his   
,maker1 and to these he must be true and
 faithful4    ,how various were the     
trials that ,st4 ,paul met with from the
 ,jews1 and  from the ,greeks1 from the 
,jewish christian1 and the heathen      
converts8  ,but how bright and blessed  
an uniformity ran like a golden thread  
through his whole life and ministry8    
,hear the holy man often in his         
writings declaring his own stedfast     
adherence to the gospel3 ,hear him      
appealing to his ,ephesian disciples    
concerning his own conduct1 and  proving
 it to their consciences1 that he had in
 some good measure  acquitted himself   
according to this rule of christianity2 

,acts xx4 #ah4  ,when the elders of     
,ephesus were come to him1 ,ye know1    
says he1 that  from the first day that  
,i came into ,asia1 after what manner ,i
 have been  with you at all seasons1 and
 that was by the space of three years1  
as  in ver4 #ca4 serving the ,lord with 
all humility of mind1 with many tears   
and temptations that befel me3 ,and ,i  
was constantly testifying to the  ,jews 
and ,greeks1 faith and repentance1 and  
shunned not to declare the  whole       
counsel of ,god to you1 coveting no     
man's gold or apparel1 c4 ,i  have      
shewed you now1 that for these three    
years together ,i have  maintained the  
same holy conduct1 that so you might    
follow my example1  that ye might always
 act agreeable to yourselves1 and be    
constant to  your own virtuous and holy 
character4    ,but what an inconstant   
christian is he who changes his         
principles and  practices1 being blown  
about with the wind of prevailing party1
 and the  humour of the times8 ,who     

seems active in the cause of religion1  
when  religion is the fashion of the    
age2 but he grows ashamed of every part 
of godliness1 when the times turn upon  
him6 ,his religion dies1 when  piety is 
discouraged in the world1 and a saint   
becomes a name of  reproach6 ,to-day for
 the ,god of ,israel1 and to-morrow     
among the  worshippers of ,baal6 ,now a 
zealot for pure doctrine and worship1   
anon so  lukewarm and indifferent about 
every thing of religion1 as though it   
had  no place near his heart6           
,multiplying duties of godliness one    
week1 and  grossly negligent of all duty
 the next6 ,to-day preaching and        
practising  the rules of christianity1  
and to-morrow talking and living like a 
man  of heathenism8 ,true and constant  
to nothing1 but to his own fickle       
temper and inconstancy6    ,is it not a 
glorious character when we can say of a 
good man1 that 8all  that have known him
 give him a good word2 that those who   
have lived many  years with him1 and    

seen him in his unguarded hours1 and in 
the undress  of life1 pronounce him the 
same man as he appears in the public    
world40  ,they who have known him       
longest1 admire him most and love him   
best1 and  they bear a noble testimony  
to his virtues1 and his graces4 ,his    
graces  and his virtues advance with his
 years1 they imitate the morning sun1   
which keeps the same steady pace through
 the heavens1 but rises hourly1  and    
shines with a brighter lustre1 and with 
warmer beams4 8,the path of  the just1  
like the morning light1 shines more and 
more unto the perfect  day20 ,prov4 iv4 
#ah4    ,but what a wretched satire it  
is upon any man to say1 8,if you see him
  for an hour his talents will surprize 
and please you1 but if you have a       
year's acquaintance with him1 his evil  
qualities are so many and so  hateful1  
that all his charms vanish1 and he sinks
 and loses all your  esteem80 ,so a     
torch blazes high when it is first      
kindled1 but the flame  grows lower as  

it burns1 till it expire in stench and  
smoke4 ,where such  a censure is just1  
or such a simile well applied1 the man  
is far from  that fair character of     
truth and constancy which the gospel    
recommends4    #b4 ,a true christian is 
the same in all conditions of life4 ,let
 the  favours or the frowns of men      
attend him1 or the awful providence of  
,god  make a surprizing change in his   
affairs1 still he ceases not to look and
  live1 to speak and act like a         
christian4 ,is it not a very honourable 
account that you have heard sometimes   
given of a person in the height of      
prosperity1 and in the depth of         
afflictive circumstances1 that he is    
still the same man8 ,that he maintains  
his probity and his integrity1 and      
every virtue1 in the midst of all the   
revolutions of providence6 ,serene  and 
chearful1 calm1 peaceful and heavenly1  
holy and humble amidst them  all6 ,st4  
,paul was eminent for this grace4 8,i   
know10 saith he1 8how to be  abased and 

how to abound1 to be full and to be     
hungry3 ,i have learned to  be content  
in whatsoever state ,i am10 and to      
appear a christian under  every change  
of circumstances2 ,philip4 iv4 #aa1 #ab4
    ,the man of truth and constancy1    
when he is exalted and walks upon the   
mountains of prosperity and honour1 is  
not vain and haughty in his  treatment  
of inferiors1 nor does he look askew    
upon his former friends1  nor cast his  
eye down with contempt on his meaner    
brethren4 ,when his  mountain shakes and
 falls1 he descends calmly into the     
valley2 but he is  not of a mean1 abject
 and desponding spirit3 ,ever mindful of
 his high  birth as a christian1 and of 
his heavenly home1 he bears up with a   
sacred constancy of soul1 with a        
generous contempt of this world1 and    
all the vanishing honours and the       
uncertain possessions of it4 ,his       
behaviour is ever true to his holy      
profession1 and to his sublimest  hope4 
,is not this a character which each of  

us wish our own8 ,is it not  worthy of  
our aim and ambition1 our daily pursuit 
and labour to obtain8    ,there are some
 christians that know not how to bear   
the smiles of  providence3 and some who 
are as much untaught to bear the frown  
of it3  ,for their piety is ever        
changing1 as their circumstances are4   
,the first sort are they who are never  
very serious and devout but when  they  
lie under the chastisements of ,god3    
,they seem humble1 penitent1 and  pious 
when the rod of heaven is upon them1 but
 when that is once  removed1 they forget
 their sorrows and their seriousness    
together4 ,such  were the rebellious and
 inconstant ,jews of old1 when the ,lord
 slew them1  they sought him early1 and 
enquired after ,god2 but they took every
 new  occasion to murmur and rebel      
again3 ,there was no truth in their     
religion2 8their heart was not right    
with ,god10 nor 8were they stedfast  in 
his covenant20 ,ps4 lxxviii4 #cd4 8,in  
trouble they visited thee1 ,o  ,lord1   

and poured out a prayer when thy        
chastening was upon them2 but  their    
goodness was like a morning cloud1 and  
as the early dew1 it  vanished away20   
,is4 xxvi4 #af4 ,hos4 vi4 #d4    ,there 
is another sort of men who behave well  
enough in matters of virtue  and        
religion when they are in peaceful and  
easy circumstances2 but if  once they   
are smitten in their flesh1 in their    
good name or their  estate1 or have any 
of the comforts of life imbittered to   
them1 they  grow peevish and passionate1
 and nothing can please them2 they vent 
their impatience on their friends1 and  
throw their vexation of spirit  all     
around them1 as though they resolved to 
imitate that brutal  character which the
 prophet mentions1 like a wild bull in a
 net1  struggling1 and raving1 and full 
of fury under the rebuke of the  ,lord2 
,is4 li4 #bj4 ,surely both these        
qualities are very contrary to that     
serene and uniform practice of true     
godliness that becomes a saint4    #c4  

,in all places1 as well as in all times 
and circumstances1 the true  christian  
appears the same1 and is just to his own
 profession4  ,wheresoever he dwells1 or
 sojourns1 where he spends an hour or a 
year1  he is constant to himself1 and   
consistent with himself still4 ,he ever 
maintains the same pious designs1 and   
adorns and glorifies the doctrine  of   
the gospel in all things4 ,when at home 
and when abroad1 he is the  same person4
 ,when at church paying his honours and 
devotions to heaven2  when in his own   
family among his children and servants1 
or when in his  shop and in the affairs 
of life2 when in the street or on the   
exchange  conversing with the world1    
friends and strangers1 known and        
unknown2  when in his closet and secret 
chamber1 still he is the same good man3 
still acting consistent with himself and
 his profession1 still pursuing  a      
regular steady course of piety1 and his 
dying pillow confirms the  sincerity and
 practice of his life4 ,religion is ever

 uppermost in his  heart1 and all his   
affairs and businesses in the world1 are
 managed with  regard to his last great 
end4 ,thus though his engagements and   
actions of  life be very various daily1 
according to the various calls of duty2 
yet  his design is ever the same1 and   
the rule that governs all his practices 
is the word of ,god1 the gospel of our  
,lord ,jesus4    ,how far from the glory
 of this character were the             
false-hearted sons of  ,israel in       
,jeremiah's time6 ,they were guilty of  
stealing and murdering in  the streets1 
or by-ways1 or private-houses1 yet they 
came and stood  before the ,lord in the 
house which was called by his name2     
,jer4 vii4 #c1  #d1 c4 ,there were also 
in our ,saviour's days men of the same  
deceitful  spirit1 whom he frequently   
and sharply reproved under the odious   
name of  hypocrites1 who made long      
prayers in the temple1 and in the       
corners of  the streets2 but devoured   
widows' houses1 and neglected judgment1 

mercy  and faith2 who made clean the    
outside of their cup1 but filled it with
  all extortion1 luxury1 and excess4    
,you read their infamous manners at     
large in the vi4 and xxiii4 chapters of 
,matthew4    ,they had no more truth in 
them than whited sepulchres or flowery  
graves1  fair indeed and beautiful on   
the outside covering1 but all within is 
death1 and horror1 and rottenness4 ,o1  
how inconsistent were the two  pieces of
 this character one with another6 ,how  
far from that truth and  uprightness1   
that sincerity and constancy1 that the  
gospel requires1 and  so much approves  
of8 ,what a most sharp and shameful     
reproach is it1 and  yet a righteous one
 too1 that is thrown on some persons8   
,they are saints  at church1 and devils 
at home6    ,it is pity we must borrow a
 word from hell to describe any sort of 
men  that dwell on earth3 ,i would not  
willingly apply it to any particular    
person living3 ,but in describing a     
general character of this kind1 we  can 

hardly paint it in colours frightful    
enough4 ,in public they are all         
meekness and innocence1 all demure1 and 
abstemious1 and heavenly1 and  they     
transform themselves1 as their father   
does1 into angels of  light2 #b ,cor4   
xi4 #ad4 but follow them to their       
houses1 and you see a  surprizing       
change3 ,there luxury and riot1 there   
fury and passion reign  in every room1  
their dwelling is without ,god1 without 
prayer1 without  piety or peace1 and has
 more of hell than of heaven in it4 ,o  
my soul1  come not into their secret1 to
 their family1 my honour1 be not thou   
united6 for truth and goodness are far  
from them4    #d4 ,the true christian is
 the same in all companies3 ,and though 
he does  not think himself obliged to   
cast his pearls before swine1 to give   
that  which is holy to dogs1 or to      
impose a discourse of religion upon     
those  that hate it2 yet he never       
forgets his religion in the worst of    
company1  nor does he throw off the     

christian in the midst of heathens4 ,the
  general course of his life shines in  
the beauty of holiness1 and  glorifies  
his ,god in an impious world4 ,and there
 are seasons too1 when  he sees it      
necessary to rebuke public iniquity1 and
 bear a testimony  against a vicious    
age3 ,he has never any fellowship with  
the unfruitful  works of darkness1 but  
rather he reproves them2 ,eph4 v4 #aa4  
,yet  sometimes his prudence directs his
 christianity to lie concealed1 but he  
never dares do any thing that           
contradicts it4 ,it is like a garment   
that  he ever wears about him1 though he
 does not always wear it uppermost3 ,he 
keeps it ever as his guard1 though he   
does not always expose his glory4       
,what a scandal is it to any person who 
professes the name of ,christ1  that he 
can sometimes lay aside all his         
christianity1 and bury it in an  hour of
 riot6 ,that he can drink till midnight 
when he gets among  drunkards1 and take 
his cup as merrily and as often as they6

 ,that he can  relish a lewd or profane 
jest1 and make one too1 when he sits in 
the  company of lewd or profane jesters6
 ,that he can lisp out an oath1 and     
stammer at a curse1 or perhaps he can   
swear roundly when he is in the  midst  
of swearing wretches6 ,and yet he can   
pray and talk devoutly when  he falls   
into religious company1 and pretend to  
tremble at the  profaneness of the age4 
,what shameful hypocrisy and falsehood  
is this6    ,there are some persons who 
have appeared in the country to be      
professors  of religion1 and perhaps may
 have obtained a name of piety2 but when
  they come up to the city among loose  
libertines1 where their vices are       
better hid1 they give themselves up to  
loose practices1 and indulge a          
licentious month or two4 ,they are pious
 amongst their acquaintance1 and        
profane amongst strangers4 ,they have   
not impudence enough to be constant  in 
vice1 nor have they grace enough to be  
true to virtue4    ,there are some that 

speak fair to the face of their         
neighbour1 and  spread their compliments
 abroad before him2 but behind his back1
 in  other company1 they are as liberal 
of their reproaches1 and can hardly     
endure a good thing to be said of him4  
,their behaviour has brought an         
infamous word into the ,english tongue2 
for they are justly called  backbiters4 
,there are some children that pay the   
utmost deference to their parents  in   
appearance and shew1 and will not dare  
anything vicious while they  are under  
their eye2 but when they are mingled    
with their vain young  acquaintance1    
they run into many extravagances1 and   
give a loose to the  wild appetites of  
the flesh4 ,but these are not the       
children of truth4    ,there are some   
servants who make their zeal and        
diligence appear while  their master's  
eye is upon them2 but they are mere     
eye-servants and  false creatures1 for  
when they are out of his sight1 they can
 waste his  substance among merry       

companions1 and perhaps purloin and     
pilfer to  gratify their own            
covetousness1 or luxury3 or at best they
 make no  conscience of acting for their
 master's interest1 when he is absent4  
,thus different company hath a different
 influence on the thoughts1 the  words1 
and the works of men3 ,and some persons 
will run into every vice  and folly1    
rather than to oppose their company2    
they had rather sin  against ,god1 and  
be false to their profession1 than      
venture to be1 what  they call1 rude and
 uncivil to company4 ,so tender are they
 of giving  offence to men1 and so      
careless of offending the great and     
dreadful ,god6    ,there are some of all
 ranks and orders1 of all sexes and ages
 of  mankind1 that seem to be sober1 but
 have nothing of this divine virtue  of 
truth or constancy in them4 ,they would 
neither swear1 nor drink1 nor  game1 nor
 speak a lewd or impious word1 when they
 are in a sober family3  ,but when at   
any time they happen to come into houses

 without godliness1  they can follow the
 course of the family in all manner of  
iniquities1  and grow false to all their
 former appearances of goodness4    ,i  
might multiply instances of this kind1  
to shew what falsehoods and sly  deceits
 are practised amongst men who call     
themselves christians1 and  how         
inconsistent many of their actions are  
with their own professions  and         
pretences3 ,but this part of my         
discourse hath already exceeded its     
just bounds4 ,yet ,i think ,i ought not 
to leave it till ,i have answered  one  
objection4    ,objection4 ,it may be    
said here1 does not ,st4 ,paul1 one of  
the truest  christians and the best of  
men1 tell us1 that when he was among the
  ,jews1 he became as a ,jew1 and       
appeared like one that was under the    
law3  ,but when he was among the        
,gentiles1 who were without law1 he     
appeared  like a ,gentile too1 for he   
was not willing to offend the one or the
  other2 according to his own advice1   

,give none offence neither to the       
,jews1 neither to the ,gentiles1 nor to 
the church of ,god2 #a ,cor4 ix4 #bj4   
and chap4 x4 #cb4 ,to this ,i answer1   
,the blessed apostle1 when he had none  
but ,jews about him1 practised so  much 
of the ,jewish law as was consistent    
with christianity3 ,when he had  none   
but ,gentiles with him1 he declared his 
freedom and release from the  bonds of  
the ,jewish law1 and neglected the      
,jewish ceremonies1 for some  parts of  
the ,jewish law were now lawful for a   
season1 though they were  so far        
abolished that they were not necessary  
for a christian4 ,and the  apostle      
managed this affair with holy prudence1 
and with a religious  design to         
ingratiate himself and his ministry1 as 
much as possible both  with the ,jews   
and ,gentiles for the salvation of both 
of them3 ,for you  find this was his    
great end1 ,i am made all things to all 
men1 that ,i  might by all means save   
some2 and this ,i do for the gospel's   

sake2  ver4 #bb1 #bc4    ,yet you may   
observe1 that though he appeared free   
from the ,jewish law  when he was among 
the ,gentiles1 yet he did not carry it  
like a lawless  man1 but confined all   
his practice within the bounds of his   
duty to ,god  and his ,saviour1 being   
not without law to ,god1 but under the  
law to  ,christ2 ver4 #ba4 ,so that     
neither one sort of company nor the     
other  tempted him to neglect any duty1 
or to indulge any sin4    ,you may      
observe also upon another occasion1     
where ,jews and ,gentiles were  both    
present1 when he thought a conformity to
 any of the ,jewish customs  might give 
greater offence to the ,gentile         
christians1 and be likely to  do more   
hurt than good1 he withstood ,peter to  
the face1 for his sinful  compliance    
with the uncharitable ,jews3 ,he        
reproved him for dissembling1  and chid 
him because he walked not uprightly1    
according to the truth of  the gospel1  
and would not give place to him by      

subjection2 no1 not for  an hour2 ,gal4 
ii4 #e1 #aa1 #ad1 c4    ,there are some 
seasons therefore when we may indulge an
 innocent  compliance with our company  
in things lawful1 in order to do credit 
to  the gospel ,of ,christ1 and make our
 profession appear lovely and           
honourable in the eyes of all3 ,but     
there are other seasons when            
circumstances are so placed1 that we may
 not indulge the same  compliances1 lest
 our liberty be construed to an evil    
purpose1 and we  bring more scandal than
 honour to our profession by it4    ,i  
grant there are some difficulties       
attending particular cases in the       
christian life1 and it is hard to know  
sometimes how far we may go4 ,it  is no 
easy matter to tread in the apostle's   
steps1 to become all things  to all men1
 and yet be true to ,christ4 ,in the    
general1 let this be our  great rule1 to
 act always with honest zeal for the    
glory of ,god1 and see  that we please  
him in the first place2 and then as far 

as possible to  please all men1 not     
seeking our own profit1 but the profit  
of many1 that  they may be saved2 #a    
,cor4 x4 #ca1 #cb1 #cc4 ,and if while we
 endeavour to  be true to ,god1 we      
should happen to be less complaisant to 
men1 we shall  certainly find favour at 
the throne of ,god1 and then we ought   
not to be  over-solicitous whether men  
be pleased1 or no4    ,thus ,i have     
finished the first general head1 which  
was to shew the  extent and latitude of 
this virtue1 or what is included in the 
nature of  this truth1 which the apostle
 recommends to christians4 ,it contains 
in  it veracity or sincerity1           
faithfulness and constancy3 ,and a      
lovely  character it is indeed1 when it 
shines in its full glory4    ,but it is 
time now to enquire1 which of us can    
say1 8,this character  belongs to me8   
,am ,i this true1 this sincere1 this    
faithful1 this  constant christian8 ,am 
,i always careful that my words are     
conformable to  my heart1 and express   

the honest sense of my soul2 ,do ,i     
speak nothing  but what ,i believe to be
 true1 and set a continual guard upon   
the door  of my lips1 lest they utter   
deceit and falsehood8 ,do ,i neither    
flatter  my neighbour1 nor spread a     
false report of him8 ,am ,i watchful to 
make no  promises1 but what ,i mean     
sincerely to fulfil8 ,and am ,i as      
careful to  perform my vows and all my  
engagements8 ,am ,i sincere in the      
profession  of godliness1 and constant  
in my practice of it at all times and   
circumstances1 in all places and        
companies whatsoever80    ,let us ask   
our hearts again1 8,while we have heard 
this discourse1 how  many of us have sat
 here judging our neighbours1 and not   
ourselves3 ,have  we been distributing  
abroad the shameful characters of       
insincerity1  falsehood1 unfaithfulness1
 and inconstancy1 among our             
acquaintance8 ,or  have we applied the  
words as a test to our own souls1 as a  
trial of our  christianity8 ,have we    

taken a secret and malicious pleasure in
 fixing  these scandals upon others8 ,or
 have we begged of ,god to fix the      
conviction upon ourselves if we are     
guilty8 ,and which of us can stand up   
and say in the face of heaven1 ,we are  
innocent1 entirely innocent of all      
these charges80 ,o may the blessed      
,spirit1 the ,convincer and the         
,sanctifier1 shew each of us our own    
concern in this sermon1 awaken each  of 
us to a sense of our own iniquities1 and
 by his almighty grace work  in us      
repentance1 and restore us to truth and 
holiness6                               
,,sermon ,,xxi4            ,christian   
,morality1 viz4 ,truth1 ,sincerity1 c4  
,,philip4 iv4 #h4--,whatsoever things   
are true1--think on these things4       
,truth is a name of wide extent4 ,it    
includes in it the blessings of the     
head and the heart4 ,happy the man whose
 head is furnished with a large         
knowledge of divine and human truth1 and
 so far delivered from mistakes  and    

errors1 as to lay a foundation for      
wisdom and holiness6 ,but all the       
furniture of the head is not sufficient 
to make us truly wise and holy1  without
 the honesty and integrity of the heart4
 ,truth demands a room and  place there 
also3 ,and this is the truth which my   
text recommends4    ,the first thing ,i 
proposed1 was to shew the latitude and  
extent of this  duty--and ,i have       
described it as consisting in these     
three things2 #a4  ,veracity1 which is1 
when our words are conformable to the   
sentiments of  our mind4 #b4            
,faithfulness1 when our actions agree   
with our words4 #c4  ,constancy1 and    
that is when our practices are          
consistent with our pious  principles1  
and the whole course of our life is of a
 piece1 governed by  the same rules and 
dictates of morality and religion4      
,where these are  wanting1 that person  
is false1 faithless1 fickle1 and        
inconstant1 and  acts neither agreeable 
to his nature as a man1 nor to his      

character as a  christian4    ,the      
second thing ,i designed to shew1 was   
that the light of nature  dictates and  
requires the practice of this virtue3   
,and it will appear1  if we consider our
 relation either to ,god or man4    ,i4 
,if we consider our natural relation to 
,god1 both as our ,creator or  ,father1 
and as our ,lord or ,governor4          
,consider him as our ,father1 the       
,author of our being4 ,truth and        
faithfulness are the attributes of his  
nature1 and the necessary  characters of
 his conduct toward his creatures2 and  
many of the heathens  could tell us1    
that a likeness to ,god the ,father of  
our spirits1 in such  moral perfections 
of his nature1 is the duty and glory of 
mankind4 ,we  are his offspring1 saith  
,aratus1 a heathen poet2 ,acts xvii4    
#bh4 and  children should be like their 
divine ,parent4    ,the light of nature 
tells us1 that he is not only our       
,creator1 and our  ,father in this      
sense1 but he is our ,lord and ,governor

 also4 ,and he has  knowledge1 and he   
has power to answer and fulfil this high
 character and  station4 ,the great ,god
 who looks into our hearts1 who sees our
 souls  through and through1 he knows   
what our inward sentiments are while the
  falsehood is on our lips2 he remembers
 what our engagements and  contracts are
 while we renounce and break them2 he   
hates deceit1 lying1  and falsehood2 and
 all the civilized nations have ever    
supposed that he  will avenge it with   
peculiar judgments4    ,it is upon this 
supposition of an all-knowing and       
avenging power1 that  oaths are         
administered in all countries which are 
reformed from utter  barbarity4 ,an oath
 is appointed to be the confirmation of 
truth in what  we say or do4 ,therein   
,god himself1 with all his knowledge1   
his power and  his terrors1 is called   
upon to bear witness to what we speak1  
and to be  an avenger of perjury and    
falsehood4 ,surely we might venture to  
say1  that a day will come when the     

great and holy ,god will shew himself   
terrible to liars and deceivers1 if we  
had nothing but the light of  nature to 
tell us so4    ,,ii4 ,if we consider our
 relation to mankind1 truth will appear 
to be a  necessary duty4 ,man is a      
sociable creature1 he is made to love   
society2  but no society can be         
maintained without truth3 ,all falsehood
 therefore  is inconsistent with the    
social nature of mankind1 and           
consequently it  becomes contrary to the
 law and light of nature4 ,without truth
 we should  all become deceivers to one 
another1 every man a liar to his        
neighbour4  ,no contracts would be of   
any force2 no commerce could be         
maintained2  none of us would he able to
 trust another1 nor could we live safe  
by  those that dwell nearest to us4     
,he that indulges himself in lying1     
takes away his own credit1 and gives    
sufficient occasion for his neighbour   
not to believe him1 even when he        
happens to speak the truth2 for a man   

that will lie and deceive  sometimes1   
how can we tell that he is not dealing  
deceitfully with us1  even when he      
professes to be most faithful and true8 
,and children should  take notice of    
this1 that if once they indulge the sin 
of lying1 there  is nobody will ever    
believe what they say4    ,a liar is    
such an abandoned character amongst     
mankind1 that though there  are too many
 who deserve the name1 yet every one is 
ashamed of it4 ,it is  esteemed a       
reproach of so heinous and hateful a    
nature for a man to be  called a liar1  
that sometimes the life and the blood of
 the slanderer  has paid for it4 ,the   
very nature of man resents it highly1   
for it  implies in it1 that a man guilty
 of this vice deserves to be cut off    
from all society with mankind1 and to be
 thrust out of cities and  families like
 a beast of the earth4    ,the same     
thing may be said of an unfaithful man1 
a man who makes  promises1 contracts1   
and agreements1 and takes no care to    

perform them4  ,all commerce and traffic
 is confounded1 and the laws of it      
dissolved1 by  a person of this shameful
 conduct4 ,he that loses his credit and 
honour  by this sort of falsehood1 cuts 
himself off from many of the blessings  
of civil society1 and stands as it were 
excommunicated from the  friendship1 the
 company1 and commerce of his neighbours
 among whom he  dwells4 ,his character  
becomes hateful among men1 and his name 
is a word  of scandal and infamy4 ,but  
where a man is true to his word1 and    
punctual  in all his correspondencies1  
how fair is his reputation6 ,how        
honourable  is his name6 ,and he stands 
entitled to all the blessings of the    
society  where he resides4    ,i might  
borrow arguments also from the light of 
nature1 to shew what an  excellent      
virtue is that of constancy2 how useful 
in the whole course of  life2 how       
honourable a name does it gain a man in 
the world6 ,with what a  happy          
regularity his affairs proceed1 both in 

his household and in his  shop1 or      
business of life6 ,he maintains a sacred
 and steady peace of  mind1 and all men 
bless him3 but the character of a       
fickle1 wavering1  inconstant man1 is   
always mean and contemptible3 he is     
compared to a  weather-cock1 that is    
blown about by every wind3 and his name 
is thus  exalted1 or stuck on high1     
there to become a more public mark of   
jest  and ridicule4    ,the third thing 
,i proposed1 is to consider what are    
those additional  arguments that might  
be drawn from the gospel for the        
practice of this  truth and sincerity1  
this faithfulness and constancy3 ,for   
the gospel  doth not only confirm all   
the duties of morality that the light of
  nature dictates1 and establish all the
 reasons of them that the light of      
nature more feebly proposes1 but it adds
 also many arguments and motives  to    
enforce the same virtuous practices1    
which the mere light of nature  knows   
nothing of2 and ,i shall represent all  

these advantages of the  gospel here4   
,but ,i will not overload your memory   
with particulars1 and  therefore ,i     
shall speak them more generally1 and    
heap them together2 and  may your souls 
and mine feel the united force of them6 
,it is a gospel of truth we profess1    
even the eternal truth of ,god  revealed
 to men concerning our salvation and his
 glory4 ,there are a  multitude of      
scriptures where the gospel itself is   
called the truth1 and  the word of      
truth2 and it is a most inconsistent    
thing for the  professors of this gospel
 to be guilty of falsehood4    ,god the 
,father is the ,god of truth3 and never 
did he give so glorious a  demonstration
 of the sincerity of his love1 of the   
faithfulness of his  promises1 and of   
the constancy of his compassionate      
design to man1 as in  sending his own   
,son into the world1 according to his   
ancient prophecies  of a thousand years1
 and bestowing upon us ,jesus the       
,saviour4    ,jesus ,christ1 by whose   

name we are called1 he is the true and  
faithful  witness2 ,rev4 iii4 #ad4      
,truth1 and grace1 and peace1 came by   
him2  ,john i4 #ag4 ,he is called the   
truth2 ,john xiv4 #f4 ,he came down to  
bring  life and immortality to light by 
his gospel2 he came to tell us1 and he  
well knew1 that in his ,father's house  
were many mansions2 and if it  were not 
so1 says he1 ,i would have told you3    
,but it is not my business  to be a     
deceiver to men3 ,therefore all the     
life1 light1 and immortality  that ,i   
have discovered to you in my preaching1 
it is all sincere1 it is  all real4     
,when you enter into the other world1   
trusting my promises1 you  will find all
 my words fulfilled4 ,i would not have  
raised your  expectations1 if it had    
been otherwise4    ,again1 the ,holy    
,spirit is a ,spirit of truth2 it is he 
that guides us  into all truth2 ,john   
xvi4 #ac4 ,and the name of this ,father1
 and this  ,son1 and this ,holy ,spirit1
 is called upon us in our first         

admission to  christianity4 ,so that we 
wear the name of the ,god of truth upon 
us1 and  shall we indulge temptations to
 falsehood8 ,shall we practise deceit1  
who  profess a gospel of such truth1 and
 upon whom the name of the ,father1  the
 ,son1 and the ,holy ,ghost1 the name of
 the ,god of truth is pronounced  in    
baptism8    ,god is sincere in his      
revelations of grace1 and discoveries of
 his  pardoning mercy2 for he sent his  
own ,son to die for us1 and this is a   
proof of his sincerity in his designs of
 love4 ,let us then be sincere in  love 
to our ,god1 to our fellow-creatures1   
and fellow-christians4 ,jesus  ,christ  
is sincere in the profession of his     
love1 and he hath given us an           
infallible pledge of it1 for he hath    
given his life for us4 ,greater  love   
hath no man than this1 that a man lay   
down his life for his  friends2 ,john   
xv4 #ac4 ,but he hath laid down his life
 for enemies1 and  therefore he hath    
magnified his love1 and divinely        

demonstrated it to be  sincere and true1
 beyond all possibility of jealousies   
and exceptions4    ,god is faithful to  
all the promises of his gospel2 all his 
ways are  mercy and truth to his people3
 ,he is a ,god keeping covenant through 
all  generations4 ,this is the          
illustrious title that he assumes to    
himself1  and glories in3 ,and this is  
the name by which the ancient saints    
have  delighted to make their addresses 
to him4 ,these heavens shall be         
dissolved and perish in the flame1 and  
this earth become a smoking  cinder2    
8heaven and earth shall pass away1 but  
the word of the ,lord and  his truth    
abide for ever2 not one jot or tittle of
 them shall perish1  but all shall be   
fulfilled40    8,by two immutable       
things1 in which it is impossible for   
,god to lie20  that is1 his oath and his
 promise1 he hath established his       
covenant of  grace1 8that the heirs of  
salvation1 might have strong            
consolation20  ,heb4 vi4 #ah4 ,hereby it

 comes to pass that we have a sure hope 
of eternal  life2 for 8,god that cannot 
lie hath promised it to us in ,christ   
,jesus  before the world began20 ,tit4  
i4 #b4 and #b ,tim4 i4 #i4 ,and though  
it was  so long ago since the first     
promise was made1 the first promise made
 to  ,christ before the foundations of  
the world1 and the first promise made   
to fallen ,adam a little after the      
foundations of the world were laid2  yet
 our ,god hath not forgotten his        
promises and his covenant2 he remains   
still faithful to fulfil every word of  
grace 8that is gone is out of his       
lips20 ,ps4 lxxxix4 #cc1 #cd4 ,and      
should not this oblige us to like       
faithfulness to our fellow-creatures1   
since ,god1 who is so infinitely  our   
superior1 is pleased thus to bind       
himself by promises1 and thus to  fulfil
 them4    ,the constancy and            
immutability of ,god in his designs of  
mercy to  sinners1 should influence us  
to the practice of the same constancy of

  spirit in our professions of his      
gospel4 ,god acts always like himself1  
conformable to the glory1 and holiness1 
and dignity of his nature1 so  should   
we1 who are the sons and daughters of   
the most high and holy ,god4  ,he is    
uniform in his counsels and methods of  
grace and peace1 he is  unchangeable in 
his love1 and always the same3 8,and    
,jesus ,christ is the  same yesterday1  
to-day1 and for ever20 constant to      
himself1 and  consistent with himself in
 all the purposes of his mercy1 and in  
all the  prosecutions of those divine   
and eternal purposes in heaven and on   
earth4 ,no alteration of circumstances1 
no change of place1 from a cross  on    
earth to a throne in heaven1 can change 
his compassion and love to  his saints4 
,and shall we suffer our petty changes  
here on earth1 from a  higher to a lower
 part of a little mole-hill1 to make    
such a shameful  alteration in our      
conduct to our friends1 as too often    
endangers our  truth1 and discovers our 

inconstancy8    ,let us consider that by
 our profession of christianity we      
renounce  deceit and falsehood1 and all 
the hidden things of darkness3 ,we are  
children of the light1 then let us walk 
in the light and do the  truth1 and let 
our deeds be made manifest1 that they   
are wrought in  ,god2 that is1 in the   
faith and fear of ,god2 ,john iii4 #ba4 
,why should a  christian be a deceiver1 
when he bears the name of ,christ the   
faithful  and true8 ,how inconsistent a 
character is it for a christian to be a 
liar8 ,for a christian to be false1 and 
violate and break his word8 ,how        
dishonourable is it to the holy name we 
bear8    ,let the children of ,satan1   
who is a liar from the beginning1       
delight  themselves in falsehood1 and   
sport themselves in their own           
deceivings3  ,let those who renounce all
 hope in the promises of ,god1 imitate  
the  devil1 who is the father of lies3  
,but let us who trust in the ,god of    
truth1 who believe in ,jesus the        

,saviour1 and make his truth our hope1  
let us imitate our heavenly ,father and 
our blessed ,lord4 ,let us speak  the   
truth and practise it4 ,it was by a lie 
of the devil that our first  parents    
were deceived and ruined3 ,all our sin  
and misery sprung from  that falsehood1 
,ye shall not surely die4 ,and it is by 
our faith in the  truth and promise of  
,god that we hope for salvation4 ,while 
we therefore  remember either the spring
 of our ruin1 or the means of our       
recovery1 we  should love the truth1 and
 hate lying4    ,but there are motives  
of terror1 as well as arguments of grace
 and love1  that should ever influence  
us to sincerity and truth4 ,we should   
remember  that ,christ our ,lord has    
eyes like a flame of fire1 that he      
searches  the hearts and the reins1 and 
will render to every one according to   
their works2 ,rev4 ii4 #bc4 ,we should  
remember the dreadful threatenings  that
 ,christ the faithful and true ,witness1
 ,christ the ,lord and ,judge of  all   

men1 hath denounced against hypocrites4 
,you scarce find him  preaching a sermon
 of any length1 but he has one or more  
woes in it  ready for those that        
practise hypocrisy4    ,there is no sort
 of sinners that he treats with such    
infamous names1 and  such killing       
reproaches as he does the hypocrite4    
,they resemble the old  serpent1 the    
devil1 in subtlety and falsehood1 and   
therefore the  language of ,christ to   
them runs in this manner2 ,ye ,jews1 who
 are false  to the inward conviction of 
your own consciences1 ye are of your    
father1 the devil1 and the lusts of your
 father ye will do3 ,he was a  murderer 
from the beginning1 and abode not in the
 truth1 because there  is no truth in   
him4--,when he speaketh a lie1 he       
speaketh of his own2 for  he is a liar  
and the father of it2 ,john viii4 #dd4  
,it is as if our ,lord  had said1 8,the 
first lie that ever was made1 was made  
by the devil2 and  by his telling a lie1
 and our mother ,eve's believing it1 he 

murdered  mankind in ,adam their head4  
,and yet you false ,jews would imitate  
him1  and make him your father40 ,and   
again1 ,woe unto you scribes and        
pharisees1 hypocrites1--ye serpents1 ye 
generation of vipers1 sons of  the old  
serpent1 how can ye escape the damnation
 of hell2 ,mat4 xxiii4  #bi1 #cc4 ,your 
eternal punishment is most just and     
unavoidable4    ,in another of his      
discourses he makes the punishment of   
hypocrites to  be1 as it were1 the      
pattern of the punishment of the worst  
of  wickedness4 ,the servant who is     
intrusted with the household of his     
,lord1 that shall beat his fellows1 and 
shall eat and drink with the  drunken1  
his ,lord shall cut him asunder1 and    
appoint him his portion  with the       
hypocrite2 there shall be weeping and   
gnashing of teeth2 ,mat4  xxiv4 #ea4    
,and when you read the black catalogue  
of sinners1 who are  doomed to          
everlasting destruction2 ,rev4 xxi4 #h4 
the name of liars is put  in with a     

peculiar remark1 the unbelievers1 the   
murderers1 the  whoremongers1 the       
sorcerers1 idolaters1 and all liars     
shall have their  part in the lake which
 burneth with fire and brimstone1 which 
is the  second death4 ,as if he had     
said1 whosoever escapes hell1 no liar   
shall  escape it1 and it is repeated    
again in the next chapter1 ,without the 
gates of heaven are dogs1 and murderers1
 and idolaters1 and whosoever  loveth   
and maketh a lie2 ,rev4 xxii4 #ae4      
,whensoever therefore we find a         
temptation to falsehood1 let us set     
ourselves under the immediate eye of    
,god our ,judge1 ,god who shall bring   
to light the hidden things of darkness1 
and shall judge the secrets of  every   
heart one day by ,jesus ,christ our     
,lord2 #a ,cor4 iv4 #e4 ,rom4 ii4  #af4 
,if we did but always place ourselves as
 in the sight of the great  and dreadful
 ,god1 whose eye beholds every falsehood
 we practise1 and all  the hidden       
hypocrisy1 the lurking deceit of the    

soul1 whose ear attends  to every word  
of falsehood we speak1 and records it   
all in his book  against that great and 
terrible day of account2 surely we      
should find a  more effectual influence 
of it upon our spirits1 to guard us from
 such  words and actions as are         
inconsistent with the sincerity of a    
christian4    ,and let our hearts be    
melted into repentance for our past     
iniquities of  this kind1 and moulded   
into the love of truth by a delightful  
meditation  of the faithfulness of our  
,lord ,jesus ,christ to us1 in          
performing his  kind and dreadful       
undertaking to suffer for our sins4 ,let
 us dwell upon  the thoughts of his     
faithfulness to all his promises1 and   
think thus  with ourselves1 that he has 
engaged us to truth of every kind by the
  strongest bonds of duty and love3 ,and
 if we are false and unfaithful to  him 
in this world1 how justly may he cut us 
off from all our glorious  hopes and    
expectations in the world which is to   

come4    ,but this leads me to the      
fourth general head that ,i proposed2   
which was  to lay down some directions  
how christians may be preserved in the  
ways  of truth1 how they may secure and 
maintain this blessed character of      
integrity and uprightness which ,i have 
described4 ,and ,i think this may  be   
better performed by distinguishing      
truth1 or integrity1 into those  three  
distinct parts1 under which ,i treated  
of it before1 namely1  veracity1        
faithfulness1 and constancy1 and by     
giving some rules for the  preservation 
of each4    ,the rules to preserve      
veracity1 or to keep our words          
conformable to our  hearts1 are such as 
these3    ,i4 ,be persuaded in your own 
minds1 that no circumstances whatsoever 
can  make a lie lawful4 ,though when a  
question is asked1 there are many cases 
wherein it may be lawful to turn the    
discourse aside1 to wave a direct       
answer1 to be entirely silent2 or in    
some circumstances it may be both       

lawful1 prudent1 and proper1 to conceal 
a part of the truth1 as ,i hinted  in   
the former sermon2 yet in my opinion it 
is neither prudent1 proper  nor lawful1 
to speak a falsehood to deceive my      
neighbour4 ,the whole  truth may not    
always be necessary to be spoken to men2
 but such  falsehood is always a sin in 
the sight of ,god4 ,all lying is utterly
  forbidden2 and the true meaning of a  
lie is1 when we speak that which we     
believe to be false1 with a design to   
deceive the person to whom we  speak4   
,here may arise two questions3--,i4 ,if 
,i have a good and valuable end in      
speaking1 and my design is to serve the 
glory of ,god1 or the good of my        
neighbour1 may ,i not then use the art  
of lying1 or speak a known  falsehood   
without sin8--#b4 ,surely there are some
 sort of persons who have  no right to  
truth1 such as children1 common liars1  
knaves or cheats2 may  we not therefore 
deceive them by direct falsehoods1      
either for their  good1 or for our own8 

,these are enquiries of very great      
importance to the honour of truth1 to   
the satisfaction of conscience1 and to  
the welfare of mankind3 ,and it is  my  
present opinion 7and ,i think there is  
good reason for it7 that none  of these 
cases can make an express and deceitful 
falsehood to be lawful1  or change the  
nature of a lie1 and make it innocent2  
but to debate these  two cases as       
largely as they deserve1 would too much 
incumber the  present discourse2 ,i     
leave them therefore to be read with an 
honest and  serious mind1 as an         
,appendix to these sermons of truth1 and
 so proceed  to the next direction1 how 
to preserve our veracity4    ,,ii4 ,the 
second rule to preserve veracity is     
this2 accustom yourselves to  a sober1  
modest way of speaking1 avoid all those 
methods of speech that  border upon     
falsehood4 ,i shall mention a few of    
them1 to give sufficient  notice of what
 ,i mean4    ,some persons affect to be 
certain of every thing they speak1 and  

pronounce all that they say with the    
highest assurance4 ,if they are         
relating matters of fact1 which they    
only learn by report1 they tell you     
every circumstance without the least    
hesitation1 and endeavour even in a     
dubious matter to make the hearer       
believe it with the highest  confidence3
 ,they are never in the wrong1 never    
doubtful1 whether they  are in the right
 no4 ,if they are declaring their own   
sentiments of the  most difficult       
subject1 it is always as clear to them  
as the light1 they  are always as       
positive as if it were divinely         
revealed1 and written in  the most      
express words of scripture4    ,now such
 sort of speakers will often find they  
have been mistaken2 and  if they have   
modesty enough to retract their words1  
it is well3 but for  the most part they 
refuse conviction1 and often persist to 
maintain  their own error1 even almost  
against their own consciences4 ,in      
short1 it  appears to me1 that a man who

 dares frequently to assert doubtful    
matters with the most positive air of   
assurance1 has not so much  tenderness  
about his heart1 and such a religious   
fear of lying1 as a  good christian     
ought to have4    ,there are others     
again that affect to tell you nothing   
that is common1  but would always       
surprize the company with strange things
 and prodigies1  and all this out of the
 pride of their hearts1 and an ambition 
to have  their own stories applauded and
 admired by all that hear them4 ,this   
sort  of affectation oftentimes betrays 
a person into falsehood1 and secretly   
and insensibly allures him to say things
 that are neither credible nor  true4   
,sailors and travellers should set a    
special guard upon themselves  in this  
respect4    ,there are a third sort of  
talkers1 that when they discourse of    
common  things1 are ever expressing them
 in exalted and superlative language4   
,if  they speak of any thing small1 it  
is prodigiously small2 if they speak  of

 any thing great1 it is incomparably    
great4 ,if they name a man of  wisdom1  
he is the wisest man in the world2 or a 
woman of piety1 she is  the only saint  
in the nation4 ,an imprudent man with   
them is the greatest  fool in nature2   
and a little disappointing accident in  
life1 is an  intolerable vexation4 ,if  
they happen to hear a good sermon1 the  
preacher  was inspired1 not an angel    
could exceed him3 ,if it was a mean     
discourse1  the wretch had not a grain  
of sense and learning4 ,every opinion   
they  hold is divine and fundamental3   
,all their own sentiments1 even in      
lesser  matters1 are the very sense of  
,christ and his apostles1 and all that  
oppose them are guilty of heresy or     
nonsense4 ,now persons who have         
accustomed their tongues to this        
language in common discourse1 seem to   
want that due caution which the strict  
rules of godliness may seem to  require1
 and make a little too free with truth4 
,either their thoughts  are very        

injudicious1 if they can believe what   
they say2 or if they do  not believe it1
 they should make their words agree     
better with their  thoughts4    ,but    
besides the approaches to falsehood in  
this manner of conversation1  there is  
something in it that is very vain1 and  
almost ridiculous4  ,methinks such an   
extravagant talker is something like a  
man that walks  upon stilts through the 
open street1 or like one who wears a    
coat much  longer than his neighbours2  
and how tall soever they may think      
themselves1 the world will be ready to  
call one of them a child1 and the  other
 an idiot4    ,objection4 ,but are there
 not a multitude of such expressions in 
scripture in the books of ,job1 and the 
,psalms1 and the ,prophets1 wherein     
even the more plain or common           
occurrences of life are dressed up in   
very  magnificent language1 and in      
expressions that far exceed the truth of
  things8 ,does not ,david1 in his elegy
 upon ,saul and ,jonathan1 say1 they    

were swifter than eagles1 they were     
stronger than lions8 #b ,sam4 i4 #bc4   
,and even in ,st4 ,john's history of the
 life and death of ,christ1 does he  not
 suppose1 that if all things which      
,jesus did were written1 even the  world
 itself could not contain the books8    
,john xxi4 #be4    ,answer4 ,it is the  
natural language of poetry and prophecy1
 and the  custom of the eastern nations1
 to express things in a lofty and       
sublime  manner2 so that there is no    
danger of being deceived by that        
language1  when a prophet or a poet     
indulges such figures of speech4 ,now   
the books  of ,job and ,psalms1 and     
,david's elegy1 are so many ,hebrew     
poems4 ,the  business of oratory is     
a-kin to verse1 and sometimes requires a
  figurative style4 ,but in familiar    
language and common discourse1 it is    
not the custom of mankind to use such   
extravagance of expression3 ,the  hearer
 is many times ready to be led into a   
mistake thereby1 because he  supposes   

the speaker to mean plainly what he     
says4 ,and ,i would not  willingly      
indulge a habit of expressing my        
thoughts in such a manner in  common    
conversation1 as should deceive my      
hearers1 to humour a silly  affectation4
    ,as for the figure which ,st4 ,john 
uses to represent the variety of useful 
things which were said and done by our  
,saviour1 it is such as can lead  no man
 into a mistake1 for none can believe it
 to be understood in a  literal sense4  
,besides1 if one would indulge the most 
superlative  expressions and boldest    
figures that human language can furnish 
one  with1 to set out the honours of any
 person on earth1 there can be no  such 
proper or deserving subject as ,jesus   
,christ our ,lord4    ,,iii4 ,the third 
rule to preserve veracity is this1      
practise nothing which  you are ashamed 
of4 ,do nothing that you need be afraid 
of the ear of the  world3 ,walk         
carefully in the ways of virtue and     
duty3 ,fulfil your  obligations to ,god 

and man to the utmost of your power3    
,venture upon no  practice that needs a 
cover1 a disguise1 or an excuse2 and    
then you will  not be so often under the
 temptation of lying4    ,let children  
remember this1 and have a care of       
disobeying ,god1 or their  parents1 even
 when they are alone2 lest they be      
tempted to excuse their  faults by      
lying1 which indeed does but enlarge and
 double them1 rather  than diminish and 
excuse them4 ,let servants take notice  
of this1 and pay  all due honour and    
faithful obedience to their masters and 
governors8 or  else the devil1 and their
 own corrupt hearts1 will frequently    
join  together and help them to lie for 
the cover of their guilt4 ,let every    
one that hears this discourse watch over
 all their actions1 and confine  them   
within the rules of religion2 otherwise 
their practice1 which will  not bear the
 light1 will put them under a temptation
 to hide it behind a  refuge of lies4   
,and under this head ,i might           

particularly give this advice4 ,do not  
affect  a cunning way of life4 ,do not  
aim at the character of a subtle and    
crafty man4 ,be not fond of being let   
into secrets1 nor of engaging in        
intrigues of any sort4 ,there are some  
tempers of mankind that are  naturally  
addicted to craft1 and are ever seeking 
to outwit their  neighbours3 they seldom
 live upon the square1 or walk onward in
 an open  path2 but are still doubling1 
and turning1 and traversing their       
course4  ,they take a special pleasure  
in managing all their affairs with art  
and  subtilty1 and call it necessary    
prudence4 ,but if you would shew        
yourselves tender of the truth1 and     
preserve it1 let your course of life  be
 bold1 and free1 and open4 ,there is    
much prudence to be used in our  daily  
conduct1 without this crafty humour4    
,the integrity of a man will  preserve  
him1 and keep his tongue from falsehood2
 whereas a man who is  much engaged in  
crafty designs1 will now and then be    

tempted to intrench  upon truth1 and    
come near the brink of lying1 to carry  
on and cover all  his secret purposes4  
,methinks ,i could pity rather than envy
 the high station of courtiers4  ,how   
often they are constrained to put on    
disguise1 to colour or to  conceal their
 real designs6 ,how near they walk to   
the borders of  falsehood1 and tread    
hourly upon the very edge of a lie6     
,david1 the man  after ,god's own heart1
 while he kept his father's sheep1 was  
more secure  from this temptation2 but  
when he became a courtier and a king1 he
 was  often exposed1 and therefore he   
begs earnestly1 that ,god would remove  
from him the way of lying2 ,ps4 cxix4   
#bi4 ,he had felt the mischievous       
influence of this snare1 and dreaded the
 pernicious power of it4 ,to be  ever   
practising the politician at home and   
abroad1 is a constant snare  to         
sincerity2 and to live as a spy in a    
foreign court1 may be a post of  service
 to our own nation2 but it is exceeding 

dangerous to virtue and  truth4    ,,iv4
 ,have a care of indulging any violent  
passion1 for that will tempt  the tongue
 to fly out in extravagance of          
expression1 and out-run the  settled    
judgment of the mind4 ,whether it be    
grief or impatience1 or  anger and      
resentment1 it will engage the soul to  
form ideas far above  and beyond the    
truth of things1 and often arm the      
tongue with unruly  expressions1 even   
beyond the sentiments of the heart4     
,strife and  contention1 and noisy      
quarrels are very dangerous enemies to  
truth4    ,and upon this account1 above 
all things1 ,i would warn young         
christians  to avoid the excessive zeal 
of a party-spirit in the lesser         
differences  of religion4 ,there has    
been often a great deal of darkness1 and
 fire1 of  rage1 and deceit1 and        
falsehood in such sort of quarrels as   
these4 ,men  of natural warmth1 animated
 by an honest zeal for ,god and         
religion1  taking it into their head1   

that every doctrine besides their own is
  damnable heresy1 and all forms of     
worship different from their own1 are   
superstitious or schismatical1 and      
abominable in the sight of ,god2 they   
have1 under the influence of these      
principles1 kindled their passions to  a
 flame3 and to secure the reputation of 
their own party1 or vindicate  all their
 principles and practices1 they have    
made shameful inroads upon  truth1 even 
in relating matters of fact3 and as ,dr4
 ,tillotson well  expresses it1 that the
 zealots of all parties have got a      
scurvy trick of  lying for the truth2   
though he confesses he has never        
observed any that  would be so very fond
 of a false report1 or hug and caress a 
lie as the  papists have done4 ,and ,i  
wish no protestant had ever followed    
their  example4    ,i should proceed now
 to lay down rules how persons may best 
preserve  their faithfulness to vows or 
engagements of any kind4 ,but this may  
be  reserved to the next discourse4     

,,hymn ,,for ,,sermons ,,xx ,,and ,,xxi4
            ,christian ,morality1 viz4  
,truth1 ,sincerity1 c4                  
,let those who bear the christian name  
,their holy vows fulfil3                
,the saints1 the followers of the ,lamb1
                     ,are men of honour 
still4                     ,true to the 
solemn oaths they take1                 
,though to their hurt they swear2       
,constant and just to all they speak1   
,for ,god and angels hear4              
,still with their lips their hearts     
agree1                     ,nor         
flattering words devise2                
,they know the ,god of truth can see    
,through every false disguise4          
,they hate th' appearance of a lie1     
,in all the shapes it wears2            
,firm to the truth3 and when they die1  
,eternal life is theirs4                
,lo6 from afar the ,lord descends1      
,and brings the judgment down2          
,he bids his saints1 his faithful       
friends1                     ,rise and  

possess their crown4                    
,while ,satan trembles at the sight1    
,and devils wish to die1                
,where will the faithless hypocrite1    
,and guilty liar fly8                   
,,sermon ,,xxii4            ,christian  
,morality1 viz4 ,truth1 ,sincerity1 c4  
,,philip4 iv4 #h4--,whatsoever things   
are true1----think on these things4     
,when we are ever so well informed in   
the nature of our duty1 we still  want  
arguments to make our consciences feel  
the obligation4 ,flesh and  blood are   
frail and sinful2 grace is feeble and   
imperfect in the present  state2        
temptations surround us in this lower   
world1 and are ever ready  to allure or 
affright us from the paths of holiness3 
we have need  therefore of powerful     
motives to enforce every duty upon our  
practice4    ,in the first discourse on 
this subject1 we have heard the nature  
and  extent of that truth or sincerity  
which the gospel requires4 ,in the      
second we have considered what          

obligations are discovered by the light 
of nature to be faithful1 upright and   
constant in our words and our  ways2 and
 what additional motives the religion of
 ,christ has furnished  us with1 to     
practise the same virtues2 and may the  
good spirit of ,god  make our souls feel
 the power of them6 ,but nature is dark1
 as well as  feeble4 ,we are unskilful  
in the matters of holiness1 and know not
 how to  secure our virtue1 and to guard
 ourselves from temptation to the       
contrary vice1 unless we are informed by
 particular directions4 ,i begun  this  
work at the end of the last discourse4  
,and as truth was divided  into three   
parts1 viz4 veracity1 faithfulness1 and 
constancy2 so ,i  proposed to give      
special rules for the preservation of   
each of them4    ,the directions to     
preserve our veracity1 were these3      
#a4 ,be well persuaded in your minds1   
that a known and wilful lie is  utterly 
unlawful3 ,let your heart be established
 in this doctrine2 for a  slight        

conviction may be easily overcome by    
some advantageous  circumstances1 and   
the temptation will soon prevail4--#b4  
,be sober1  modest1 and cautious in the 
manner of your speech1 and do not allow 
yourself in those ways of expression    
which border upon lying2 for if you     
often accustom your tongue to venture   
near a lie1 you will be in danger       
sometimes of falling into it4--#c4 ,take
 care to do nothing that you need  to be
 ashamed of1 that so you may not be     
under the temptation of a lie  to cover 
or excuse it4--#d4 ,watch against the   
violence of any passion2 for  this will 
sorely endanger the veracity of your    
lips4 ,passion will carry  your judgment
 beyond the truth of things1 and then it
 will soon awaken  your tongue to an    
extravagance of language1 even beyond   
the present  irregular judgment of the  
mind4    ,i persuaded you there to      
beware of blind and fiery zeal1 and more
  especially in matters of small        
importance1 lest you should be tempted  

to  tell lies for a pretended defence of
 the truth4 ,the pious frauds1 as  they 
are called1 or the religious cheats that
 have been practised in  christendom in 
all ages1 have brought much dishonour to
 the gospel of  ,christ4    ,the second 
part of truth is faithfulness1 to our   
vows1 promises1 and  solemn resolutions4
 ,this is a conformity of our deeds to  
our words1 as  the former was a         
conformity of our words to our thoughts4
 ,and ,i come now  to lay down some     
rules how we may secure our             
faithfulness1 and maintain  our         
conscience and conversation free from   
guilt or blame in this respect  also4   
,i4 ,be very cautious in all the        
promises1 vows and obligations1 under   
which you lay yourself4 ,use a pious    
prudence in this matter1 and it will  be
 more easy to you to perform them4 ,do  
not multiply needless bonds upon  your  
souls4 ,the more care you take before   
you utter any thing with your  lips1 you
 will be more secure of fulfilling what 

your lips pronounce4 ,in  the case of   
vows1 there is no inconvenience of      
solemn engagements to ,god  to do what  
his law hath made your duty before4 ,and
 this was the custom  of the primitive  
christians1 as ,pliny1 a heathen1       
acquaints us1 that  they made vows1 and 
swore in their secret meetings1 not to  
commit  murder1 or theft1 or adultery1  
or indulge vicious courses4 ,it is good 
to  remind ourselves of what ,god       
requires1 and establish all our         
obligations  to the general practice of 
holiness4    ,but you had need be well  
advised before you make vows in matters 
that  are indifferent2 for many times   
this has exposed persons to greater     
snares and difficulties4 ,they have     
hoped to restrain the violence of       
natural appetites by means of their own 
devising2 and thus they have  been      
tempted to be unfaithful to ,god        
himself4 ,the word of ,god gives us     
this advice2 ,ec4 v4 #e1 #f4 ,better it 
is that thou shouldst not vow1 than     

that thou shouldst vow and not pay4     
,suffer not thy mouth to cause thy      
flesh to sin1 neither say thou before   
the angel1 it was an error4  ,wherefore 
should ,god be angry at thy voice1 and  
destroy the works of  thine own hands8  
,that is1 8,do not hastily engage       
thyself in vows1 such  as the weakness  
of flesh and blood will not suffer thee 
to perform3 ,nor  think of being        
absolved from thy own obligations in the
 presence of ,god1  and his holy angels1
 by foolish excuses1 and saying1 ,it was
 a mistake2  lest ,god1 being angry and 
offended at thy broken vows1 should     
bring a  curse upon thee and thy        
affairs40 ,there is most abundant       
experience of  the folly and danger of  
needless vows in the church of ,rome4   
,in the case of promises made to others1
 and public solemn resolutions1  be not 
too frequent in making of them4 ,see    
that the reason of things1  the         
providence of ,god1 and the             
circumstances of life1 seem to call you 

to it before you engage1 that so you may
 better maintain your  faithfulness1 and
 turn your words into deeds4 ,why should
 you make chains  to bind yourself1     
without necessity or reason8 ,why should
 you promise to  do this1 or to go      
thither in a thoughtless or trifling    
way1 and let your  tongue put needless  
bonds and fetters on your hands and feet
 for time to  come8 ,my son1 if thou art
 surety for a stranger1 or if thou make 
a  bargain without discretion1 or       
multiply promises without prudence1 thou
  art snared with the words of thy      
mouth4    ,there are some persons who   
are very free of their promises upon all
  occasions2 and often indulge this     
manner of speaking1 8,i am resolved to  
do such a thing to-day1 or ,i will      
certainly go to such a place            
to-morrow10 c4 ,whereas sometimes they  
find the thing impracticable1  sometimes
 it is inconsistent with their other    
duties of life1 sometimes  it lays them 
under great difficulties and            

inconveniences to fulfil such           
appointments1 and often they forget them
 too1 and so disappoint their  friends4 
,before you tie yourselves by your      
solemn resolves and engagements1 ask    
your hearts1 ,is it possible to be done1
 ,is it lawful8 ,is it convenient8  ,is 
it proper8 ,is it consistent with other 
promises8 ,is the thing which ,i  would 
promise due to my neighbour upon        
principles of honour1 virtue1           
gratitude1 religion8 ,is it necessary at
 all1 and is it necessary at this  time8
 ,methinks ,i would have no promise     
made1 but what should be kept2  and     
therefore ,i would set all these guards 
around my lips4 ,experience of  human   
affairs will teach us the use of these  
prudential rules1 if we  cannot learn   
them without it4 ,a watchful caution in 
all such sort of  language1 as lays us  
under any engagements to future         
practices1 is of  necessary use to      
secure our faithfulness1 and to maintain
 our truth with  honour4    ,besides1 ,i

 might add also1 that we should bring in
 something of ,god and  piety into the  
common engagements of life2 and this    
would preserve a  greater guard upon our
 tongues1 ,go to now1 ye that say1      
to-day or  to-morrow we will go into    
such a city1 and continue there a year1 
and  buy and sell1 and get gain3 whereas
 ye know not what shall be on the       
morrow2--for that ye ought to say1 ,if  
the ,lord will1 we shall live1 and  do  
this1 or that2 ,james iv4 #ac1 c4    ,if
 therefore we would secure our          
faithfulness as well as our veracity1   
it is necessary to learn a modest and   
cautious way of speaking and  accustom  
our tongues to practise it4 ,when we are
 relating any thing past  or present1   
the words1 ,i think1 ,i suppose1 it is  
my opinion1 are very  proper where the  
case has any thing doubtful in it3 ,so  
when we engage  ourselves to do any     
thing for time to come1 ,i intend1 ,i   
design1 ,i hope1  ,i will endeavour1 are
 more cautious methods of speech1 and   

very proper  upon most occasions of     
life1 except where the circumstances    
require a  more express promise1 whereby
 we bind all our faithfulness to the    
performance4    ,,ii4 ,i would add      
another rule in the case of vows and    
promises1 which  cannot but have some   
force toward the preservation of truth4 
,think  solemnly with yourself1 how     
miserable and abandoned a creature you  
must  be1 if neither ,god nor man should
 fulfil any of their promises or        
engagements to you1 and thereby you     
should awaken your soul and all your    
powers to perform your obligations to   
them4 ,what if your governors  should   
break their engagements to defend and   
protect you8 ,what if your  parents and 
your friends should refuse to help and  
assist1 to feed1 or  clothe1 or comfort 
you8 ,what if your debtors should refuse
 to pay what  they owe you8 and your    
servants deny you their obedience and   
help in a  most necessary hour8 ,what if
 your neighbours should disappoint you  

in  all the agreements and promises they
 make8 ,what if the great and blessed   
,god should seize all your forfeited    
mercies1 because of your  unfaithfulness
 to him1 and perform none of the        
promises of his word  which regard this 
life1 or the life to come8 ,what a load 
of calamities  would at once come upon  
you1 and overwhelm you in soul and body6
 ,you  would fall under universal       
distress and wretchedness in this world1
 and  have no hope for eternity2 and yet
 if you are careless to fulfil your     
covenants1 or wilfully break your       
engagements1 why should you expect  that
 ,god should fulfil any on his side8 ,or
 why should his kind  providence incline
 any creature to fulfil any on their    
side8    8,o blessed and holy ,god1 how 
false have we been to thee6 ,how fickle6
 ,how  unfaithful6 ,how often have we   
broken the solemn engagements under     
which  we have laid ourselves to thy    
majesty6 ,our comforts are all forfeited
  into thy hands1 and yet we have food  

and clothing given us2 the mercies  of  
the night and the day are continued to  
us2 thy compassions are  renewed every  
morning1 and in the evening thy         
faithfulness is glorified4  ,we are     
ready to charge our fellow-creatures    
with unfaithfulness1 and  reproach their
 breach of promise1 when we ourselves   
perhaps have been  the unfaithful       
dealers1 and have broken all those      
engagements and bonds  of kindness or   
duty which are the foundation of their  
promises4 ,we  seldom or never think of 
our own unfaithfulness to them or to    
thee1 but  delight ourselves in         
accusations1 while thou delightest in   
forgiveness4  ,o how often hast thou    
pardoned our broken vows1 and hast been 
slow to  anger6 ,but we though we are   
wretchedly unfaithful ourselves1 yet are
  slow and backward to forgive4 ,we have
 been guilty of many failures in  thy   
covenant1 and our everlasting hopes had 
been utterly lost1 if thy  covenant had 
not stood firmer on thy side than it has

 on ours4 ,blessed  be the name of      
,jesus1 our glorious ,surety1 our       
,advocate at thy  right-hand1 to whom   
thy promises were first given6 ,he has  
fulfilled all  his sacred engagements3  
,thy faithfulness to him can never fail3
 in him  are all our hopes established2 
by his grace we are kept from an utter  
renouncing of thy covenant1 though we   
have so often wretchedly failed in  the 
performance of it4 ,glory1 honour1 and  
praise be given to a faithful  ,god1 to 
a kind and faithful ,mediator40    ,i   
come now to propose a rule or two for   
the preservation of our  constancy1     
which is the third part of truth or     
integrity2 and to give  some directions 
how we may keep the whole course of our 
life consistent  with itself1 and       
agreeable to our profession4    ,i4 ,fix
 your great and general end1 your chief 
and everlasting design1  and keep it    
ever in your eye3 then you will         
certainly be more regular  and uniform  
in all your particular practices4 ,set  

your face towards  heaven betimes4 ,let 
it be the most solemn and unalterable   
business of  your lives to please ,god  
on earth1 in order to enjoy him in      
heaven1 and  then you will not be easily
 tempted aside by the flatteries or the 
terrors of this world1 to go astray and 
wander in the paths that lead to  hell4 
,give yourselves up to ,christ both in  
secret and in public4 ,devote           
yourselves to him1 to his fear1 and     
love1 and service1 in your private      
retirements1 and solemnize your         
obligations to him among the churches of
  his saints4 ,see that you are an      
inward christian1 and declare to the    
world1 that you are a follower of       
,christ4 ,mix with the sheep of his     
flock1 and you will find many advantages
 thereby to secure your truth  and      
constancy4 ,when a temptation comes to  
make you act like the sinners  of this  
world1 tell the world1 and tell your own
 heart1 that you are a  christian1 and  
you must pursue heaven4    ,,ii4 ,get   

above the fear of the world1 and the    
shame of professing strict  godliness4  
,it is sinful shame1 or sinful fear1    
that has a thousand times  tempted the  
professors of the name of ,christ1 to be
 false to their  profession1 to act     
unbecoming their character1 and         
inconsistent with  christianity4 ,it is 
from a certain feebleness and cowardice 
of soul that  they desire1 at any cost1 
to keep well with all men1 and are      
afraid1  sorely afraid1 to be out of the
 fashion1 or unconformable to this      
world3  therefore they venture upon some
 practice in company1 that their hearts 
would abhor1 if they were alone3        
,therefore they indulge many sinful     
compliances2 sometimes they countenance 
the lewd and the profane1 they  join in 
a jest upon things sacred1 they make the
 ministers of ,christ  their objects of 
ridicule2 and sometimes they fall into  
sensuality1  luxury1 and excess1 because
 they must do as their company does1 and
 have  not courage enough to refuse4    

,if we would be true to ,christ1 we must
 live above the world1 and be dead  to  
all its threatenings and reproaches4 ,if
 we are afraid of being  thought truly  
religious1 we shall not be able to      
maintain religion in  the truth of it4  
,there needs a sacred courage to be     
constant in the  faith4 ,we must learn  
to endure hardship as good soldiers of  
,christ1 if  we would be true to the    
,captain of our salvation4 ,all that    
belong to  his army are chosen and      
faithful2 ,rev4 xvii4 #ad4 ,it is a     
coward that  changes his side as oft as 
the enemy makes a flourish1 and he lists
  himself under every banner3 ,but the  
constant christian is a soldier         
faithful to the death1 and he shall     
receive the crown of life2 ,rev4  ii4   
#aj4    ,,iii4 ,never venture into the  
world without having solemnly committed 
yourself to the grace of ,christ4 ,trust
 your soul afresh in the hands of       
,jesus every morning1 that he may keep  
you true to himself all the day4  ,all  

the divine motives you have learned1 and
 all the solemn engagements  under which
 you lay your own souls1 will prove but 
a weak defence to  virtue without faith 
and prayer4 ,commit yourselves to him   
who is able to  keep you from falling1  
and to present you faultless4 ,your     
hearts1 your  lips1 and your lives must 
be in his keeping1 if you would have    
them true  to ,god or man4 ,your        
adversary the devil is watchful and busy
 with all  his wiles to tempt you to    
falsehood and inconstancy2 none but he  
who has  conquered the devil can be your
 sufficient guardian4 ,and when and     
wheresoever we find frailty and folly in
 ourselves1 ,o may the strength  of     
,christ appear in our weakness1 and be  
glorified in our preservation6    ,thus 
,i have finished all that ,i proposed   
concerning the first duty  recommended  
in my text1 ,whatsoever things are      
true--think on these  things4    ,there 
may be perhaps some other instances     
wherein this divine character  of truth1

 uprightness1 or integrity1 ought to    
appear in the conduct of  christians    
which do not so directly and immediately
 fall under the  general heads which ,i 
have before named3 ,but they may be     
easily reduced  to one or another of    
them4 ,there are various other methods  
of deceit and  falsehood practised in   
the world1 which break in upon this     
sacred  character of truth1 which ,i    
have not expressly mentioned before2    
such as  subscribing with the hand to   
testify our assent to opinions1 which we
 do  not believe2 counterfeiting the    
names or writings of other persons      
without their knowledge1 consent1 or    
approbation2 adding or blotting out  any
 thing from divine writings2 or doing   
the same to the writings or men  in     
civil affairs or contracts1 whereby one 
party or another may receive  damage2   
practising fraud or deceit1 or any      
criminal concealment in  matters of     
traffic1 or in matters of trust2 and1 in
 general1 forgery and  knavery of all   

kinds whatsoever3 some of these may1 by 
natural and easy  consequences1 be      
reduced to the heads ,i have spoken of1 
and are  effectually precluded by the   
large description of moral truth1 which 
,i  have given3 ,others of them fall as 
naturally under the general head of     
justice and injustice1 which will be the
 subject of one of the following        
discourses4                             
,,an ,,appendix  ,to the three foregoing
 ,sermons1 wherein two important        
,questions about                 ,,truth
 and ,,lying1 are debated at large4     
,question ,i4 ,if ,i have a good and    
valuable end in speaking1 and my design 
is to serve the glory of ,god1 or the   
good of my neighbour1 may ,i not  then  
use the art of lying1 or speak a known  
falsehood1 without sin8 ,did  not ,rahab
 the harlot practise this2 ,josh4 ii4   
#d1 #e4 when she hid the  spies of      
,israel1 and told the messengers of the 
king of ,jericho1 that  she knew not    
whence they came1 nor whither they went8

 ,and yet she is  commended by the      
apostle ,paul2 ,heb4 xi4 #ca4 ,that by  
faith the harlot  ,rahab perished not   
with unbelievers1 when she received the 
spies in  peace4    ,answer ,i4 ,when   
any action1 considered in itself1 is    
utterly unlawful1 it  is not possible   
that the goodness of the end or design1 
can so change  the law of ,god1 or alter
 the nature of things1 as to make that  
action  lawful4 ,the apostle ,paul      
brings the same objection2 ,rom4 iii4   
#g4 ,if the  truth of ,god hath more    
abounded through my lie unto his glory1 
why am ,i  judged as a sinner8 ,but in  
the next verse1 he speaks of it with    
indignation1 as a heinous slander cast  
upon him1 that he should maintain  this 
pernicious doctrine1 ,let us do evil    
that good may come3 ,and he  adds       
concerning these slanderers1 or         
concerning those who hold this  doctrine
 of doing evil with a good design1 that 
their damnation is  just2 ver4 #h4      
,answer ,,ii4 ,the case of ,rahab is    

easily adjusted in this manner1 without 
allowing a lie to be lawful3 ,rahab1    
though she was a woman of evil fame  in 
,jericho1 yet had heard of the promise  
of ,god to ,israel1 to establish  them  
in the land of ,canaan2 she believed    
this promise1 and under the  influence  
of this faith she entertained the spies1
 and thereby assisted  the ,israelites  
in the conquest of that city2 so far her
 action is  approved of ,god1 and       
mentioned with honour3 ,but she used a  
very sinful  method in compassing this  
design1 when she told a plain lie to the
  messengers of the king4 ,the          
timorousness of her temper was a sore   
temptation to her2 and though she fell  
into a criminal action1 yet ,god  so far
 excused the ill conduct1 as to forgive 
the falsehood1 and thereby  put a more  
signal honour upon the eminence of her  
faith4 ,her name stands  therefore      
recorded with honour in scripture among 
believers4 ,but the  lie1 though it was 
pardoned1 remains still a blemish to her

 character4    ,there may be also a     
reason given why the scripture does not 
particularly  make any sharp remark upon
 this falsehood of ,rahab3 for the great
 degree  of her ignorance does much     
lessen her fault1 though not cancel it4 
,a  woman of her character1 living in a 
heathen country1 may well be  supposed  
to have had little knowledge of the     
sinfulness of so beneficial  a lie as   
that was1 and no scruple about it4      
,but it is by no means a sufficient     
justification of her conduct1 that  the 
scripture does not directly censure her 
for lying2 for there are  many actions  
recorded in scripture1 both of saints   
and sinners1 which  are utterly unlawful
 in the sight of ,god1 which yet have   
not an express  censure passed upon     
them4 ,rahab's being an harlot is not   
censured in any  part of her history2   
nor ,judah's defiling ,tamar his        
daughter-in-law2 nor  ,jacob and        
,rebecca's complication of lies to gain 
the blessing2 nor the  most express and 

wicked lie of the old prophet in        
,bethel1 though it was  the cause of the
 death of another prophet2 #a ,kings    
xiii4 yet surely  these were crimes of  
heinous guilt4 ,the plain commands or   
prohibitions  of scripture are the rules
 to govern our practice3 ,nor can we    
fetch the  lawfulness or unlawfulness of
 any matter of fact from the mere       
silence  of the historical part of      
scripture about it4    ,question ,,ii4  
,if there are some persons who have not 
a right to truth1  may we not lawfully  
speak falsehood to them8 ,now to prove  
that some have  not a right to truth1 it
 is urged1 that truth or veracity is a  
virtue or  duty of the social life3 ,but
 there are many questions may be asked  
in  the social life which the speaker   
has no right to be informed of1 and     
therefore he has no right to truth when 
they are answered2 may we not  then     
answer them with falsehood8 ,there are  
also some characters of  persons who    
seem to have no part in the social life1

 as children who are  not capable of    
judging for themselves1 nor acting      
regularly in society2  may we not speak 
a falsehood to them for their good8     
,there are some who  practise no social 
virtue1 such as knaves and cheats1      
thieves1 and  pilferers2 surely these   
have no right to truth1 who are ever    
dealing in  falsehood2 and may we not   
cozen them who would cozen us8 ,i will  
first  offer two or three general       
answers to the question1 and then       
descend to  consider the particular     
instances4    ,answer ,i4 ,truth seems  
to be a matter of eternal right and     
unchangeable  equity4 ,and there are    
general and express commands given us in
 scripture  to speak the truth1 and     
there are as express prohibitions of    
falsehood  and lies4 ,now if there were 
any such exceptions as these against the
  general rule1 ,i think ,god would have
 given us some plainer evidence of      
these exceptions in so important a point
 as truth is1 upon which the  welfare of

 mankind so necessarily depends3 ,but ,i
 cannot find any such  evident          
exceptions given in the whole word of   
,god4    ,answer ,,ii4 ,when we say a   
person has no right to truth1 it may    
signify  one of these two things3    #a4
 ,that he has no right to demand of me a
 direct answer to his enquiry3  ,and ,i 
will readily grant it in this sense1    
there are thousands who have  no right  
to the truth2 and therefore ,i may wave 
the question1 ,i may give  them an      
insufficient answer1 or ,i may be       
silent1 and boldly refuse to  give them 
any answer at all4 ,but #b1 ,if his     
having no right to truth1 be  intended  
to signify1 that the character of his   
person1 or the nature of  his question1 
is such as releases me from all         
obligation to truth in  answering him1  
and that therefore ,i may lawfully tell 
him a falsehood2  then ,i deny the      
propositions3 ,for my obligation to     
speak truth doth not  all depend on the 
nature of his question1 nor doth it     

depend merely on  the character of the  
enquirer1 but on the eternal rule of    
equity1 and  the command of ,god4 ,and  
,i think this appears from hence1 that  
though ,i  were alone1 it would not be  
warrantable in me to assert with my lips
 a  known falsehood3 and in this case   
the right or claim of man can have no   
place nor consideration4    ,answer     
,,iii4 ,if this exception be made to the
 plain law of ,god1 that we  may speak a
 direct and express falsehood to any    
persons who in our  esteem have no right
 to the truth in their enquiry2 this    
seems to break  all the bands of human  
society1 violate all the faith of men1  
and render  the divine commands of      
veracity1 and the prohibitions of       
falsehood  almost useless4 ,the         
consciences of men would find a way of  
escape from  the greatest part of the   
bonds of duty1 and yet think they       
committed no  sin4    ,for let us       
consider1 who it is that must judge     
whether the person to  whom we speak has

 a right to truth or no4 ,is it not the 
speaker himself  who will be the judge8 
,now if the speaker must judge whether  
his  neighbour has a right to truth1    
there is no case1 wherein the speaker's 
interest may be any ways endangered by  
the truth1 but his own sinful  heart    
will readily whisper to him1 that the   
hearer has no right to truth  in such a 
question3 and conscience will easily be 
warped aside1 and  comply to pronounce a
 known falsehood1 under the colour and  
pretence of  this exception3 ,as for    
instance2 if the buyer asks the seller1 
how much  he gave for any merchandize8  
,the seller by this rule may tell him   
double  the price that it cost2 for he  
will say1 the buyer has no right to     
truth  in such a question as this is4   
,so if ,i ask an artificer1 how he      
fashions  his work1 or what tools he    
uses in it8 ,he may by this rule give me
 a  very false answer1 under pretence   
that ,i have no right to truth4    ,i   
readily grant in these cases1 that the  

enquirer has no right to demand  and    
claim an answer to such questions2      
therefore the seller or the  artificer  
may refuse to inform him4 ,but it is    
surprising to think that  any man should
 persuade himself1 that such a question 
being once asked1  gives him a right to 
tell a lie6 ,that any person should ever
 believe1  that the mere enquiry of a   
thing improper to be told1 absolves the 
answerer from all the obligations of    
truth1 which his duty to ,god and  man  
have laid upon him6 ,surely such a rule 
of conduct as this1 had need  have      
better arguments to establish it4 ,but  
those who maintain this  principle1 must
 rather recur to the character of the   
person who makes  the enquiry3 and here 
indeed they give a little better colour 
to their  cause4    ,i come therefore   
now to give particular answers to the   
instances  alledged2 #a4 ,concerning    
children4 #b4 ,concerning knaves and    
cheats4    ,instance ,i4 ,will you say1 
that children have no right to truth1   

because  they are not capable of civil  
society8    ,but ,i reply1 they are     
capable of knowing what truth and       
falsehood are1  and of being influenced 
by the one or the other2 they are       
capable of  being deceived1 and of      
knowing when they are deceived1 they are
 capable  of judging when they are      
treated with truth and sincerity1 and   
acting  according to the things you tell
 them2 or else to what purpose do you   
speak falsehood to them instead of      
truth1 and try to impose a lie upon     
them8    ,they are capable of resenting 
your conduct1 when they find out the    
falsehood2 and of refusing to believe   
you another time2 ,for the very  reason 
why they believe your falsehood at      
first1 is1 because they  suppose you    
speak truth to them1 and would not      
deceive them3 ,and it is  only upon this
 very principle that you yourselves can 
attempt to impose  upon them4    ,again1
 ,they are capable of learning from you 
and imitating your conduct1  and they   

will be so much more ready to practise  
lying1 and to deceive  you with it1 when
 they have found you practising lies1 in
 order to  deceive them4 ,suppose a     
mother has now and then persuaded a     
child to  take a wholesome bitter       
medicine1 by saying1 it is not bitter1  
or has  allured it to bed or to school  
by some of the arts of falsehood1 and   
this child should imitate the mother's  
example1 and grow up to a  confirmed    
liar2 what inward and piercing          
reflections must the mother  feel8      
,alas6 ,i have taught my child this     
sinful practice1 ,i myself have  led it 
into the ways of the devil3 ,how can ,i 
chide and correct by my  reproof that   
vice1 which ,i have taught by my        
example6    ,it is sufficiently evident 
therefore1 that though children are not 
capable of half the duties of the social
 life1 yet they are so far  capable of  
them1 as to know what truth and         
falsehood are1 and to resent1  and to   
practise accordingly3 ,and this is      

sufficient to the present  argument1 and
 fully answers the objection4 ,i think  
therefore it is  infinitely better to   
allure those1 whose understandings are  
weak1 and  whose wills are obstinate1 to
 the practice of duty1 by all the gentle
  arts of softness and fondness1 of     
persuasion and love1 than by venturing  
to make an inroad upon our own          
sincerity1 and to trifle with so sacred 
a  thing as truth4    ,but the querist  
may say1 ,suppose these softer arts have
 been tried1 and  have no effect1 and   
children may be in danger of destroying 
themselves1  if they are not immediately
 prevented by some plain and express    
falsehood2 is it then unlawful to       
preserve their lives by a lie8 ,answer4 
,it is a command of ,god indeed to      
preserve life1 but it must be done by   
lawful means4 ,may a man rob on the     
high-way1 to get money to feed and      
clothe him8 ,surely we ought to trust   
the kind care and providence of ,god    
with our own lives and others in the way

 of duty1 and not do evil that  good may
 come1 as was said under the former     
question4    ,thus much shall suffice   
for the case of children1 on pretence of
 their  being incapable of civil        
society4 ,but the querist will insist   
still on  the next instance3            
,instance ,,ii4 ,cheats1 and knaves1 and
 thievish criminals1 have no right  to  
truth2 for they have broken the bonds of
 civil society1 though not by  a public 
renunciation of them1 and therefore we  
may use all manner of  deceit toward    
them1 and treat them with express       
falsehood and lying1  wheresoever it may
 promote our own interest and safety4   
,to this ,i reply1 that the rule of     
,christ is1 ,whatsoever ye would that   
men should do unto you1 do ye also that 
unto them2 ,mat4 vii4 #ab4 ,but  this   
licentious doctrine cancels this divine 
rule1 and substitutes  another in the   
room of it1 viz4 ,whatsoever men do unto
 you1 do ye  also that unto them2 which 
is as widely different from the sacred  

rule  of ,christ1 as light is from      
darkness1 or heaven from hell4 ,by this 
new  rule we are no longer bound to     
practise that truth1 that justice1 that 
goodness to others1 which we think      
reasonable they should practise  towards
 us2 but we have leave to practise that 
falsehood and knavery1  that fraud1 and 
injustice1 and mischief to others1 which
 they do  actually practice towards us1 
or which we suspect they design to      
practise4    ,if one half of a city or a
 nation were fallen into knavish        
practices1  through the great degeneracy
 of the age1 or were become thievish    
pilferers1 the other half would1 by this
 rule1 practise knavery with  licence   
toward them1 and deal out falsehoods to 
them by divine  permission4 ,and then   
the charge would quickly be just and    
universal1  ,there is no truth in the   
land1 as ,hos4 iv4 #a4    ,there is     
indeed scarce any censure of a          
degenerate and corrupt age under  the   
,old ,testament1 but fraud and deceit1  

lies and falsehood1 make a  considerable
 part of the accusation or complaint2   
and surely ,god would  never allow any  
principles or practices that have so    
pernicious a  tendency4 ,hear how the   
prophets ,isaiah and ,jeremiah lament   
their  multiplied transgressions in     
conceiving and uttering from the heart  
words of falsehood3 ,truth is fallen    
into the street1 yea1 truth  faileth1   
and equity cannot enter2 ,is4 lix4 ,this
 is a nation that  obeyeth not the voice
 of the ,lord4 ,truth is perished1 and  
is cut off  from their mouth4 ,they     
deceive every one his neighbour1 and    
will not  speak the truth2 they bend    
their tongues like their bow for lies2  
,jer4  vii4 and ix4 ,now if this        
licentious principle were allowed1      
neither ,god  nor his prophets would    
ever want matter of complaint4    ,by   
this means also it will come to pass1   
that if a man happen once to  get the   
name and character of a thief or a      
cheat1 all his neighbours  will think   

themselves authorized to have no regard 
to truth or honesty  in all their       
dealings and discourse with him2 for    
this rule affirms that  he has no right 
to truth4 ,and when any person fancies  
that he has seen  reason to suspect or  
disbelieve his neighbour's honesty1 he  
will think  himself absolved from all   
obligations to speak truth to him4 ,but 
what a  wide and dreadful flood-gate    
would be opened by this means1 to let in
 an  inundation of fraud and falsehood1 
and to practise all manner of deceit6   
,let it be remarked also1 that this     
doctrine is near a-kin to the popish    
abomination1 8,that no faith is to be   
kept with heretics2 for they are a  sort
 of dangerous men1 who would ruin the   
church1 and therefore they  have no     
right to truth40 ,now what shameful and 
horrid perjuries1 and  what execrable   
mischiefs1 have sprung from this one    
impious principle of  the church of     
,rome8 ,the word of ,god gives no manner
 of indulgence to  such licentious      

principles as these4 ,we must wrong no  
man1 defraud no  man2 we must not render
 to any man evil for evil1 nor falsehood
 for  falsehood1 but overcome his evil  
with our good3 and we must provide      
things honest in the sight of men4      
,it will be said1 perhaps1 that the     
scripture most frequently mentions a    
neighbour1 or a brother1 or a           
fellow-christian1 in the prohibitions of
  lying and falsehood1 as in the ninth  
commandment1 ,bear no false witness     
against thy neighbour2 #a ,thess4 iv4   
#f4 ,no man defraud his brother4  ,eph4 
iv4 #be4 ,speak every man truth to his  
neighbour4 ,lev4 xix4 #aa4  ,lie not one
 to another4    ,but let it be replied1 
that the scripture demands righteousness
 for the  strangers also2 ,deut4 i4 #af4
 and in several other places4 ,and when 
,god1  by his prophet ,malachi1 forbids 
treacherous dealing with a brother1 he  
gives this reason for it1 ,have we not  
all one ,father8 ,hath not one ,god     
created us8 ,therefore all mankind are  

brethren in this sense4 ,our duty  to   
speak and practise truth1 arises from   
our obligations to the law of  ,god2 and
 since ,god has not released us by any  
such exceptions1 the lying  and         
deceitful carriage of men does not      
authorise us to practise deceit  and    
lying4 ,it is indeed a piece of an old  
latin verse1 that is in the  mouth of   
many1 8,fallere fallentum non est       
fraus20 which may be  ,englished thus1  
,to cheat a knave is no cheating3 ,but  
,i know no verse in  scripture that     
gives us this liberty4 ,and ,i think we 
may by the same  rule steal from them   
that would steal from us1 or plunder    
those who  would plunder us4    ,i will 
readily grant1 that when a contract or  
bargain is made1 whereby  both parties  
are obliged mutually to perform         
something to or for each  other1 whether
 this contract be expressed in verbal   
promises1 or implied  in the nature of  
things1 and by the known customs of     
mankind1 then if  one of the parties    

fail of performance1 the other is       
thereby released  from his promise or   
engagement3 and the reason is most      
evident1 because  the promise or        
engagement was made in a conditional    
manner2 and if the  condition on one    
side be not fulfilled1 the agreement or 
bargain on the  other side is void1 and 
utterly ceases2 so that a man is        
innocent in  this case1 though he does  
not perform his promise4 ,now this is so
 well  known to all men by the light of 
nature1 and the easiest reasoning1 that 
there is no need to enlarge upon it4    
,according to this general and known    
rule1 suppose a merchant order any      
quantity of goods from his correspondent
 by the first ship1 and promise  payment
 by such a day2 if the sending of those 
goods be neglected1 and  carelessly     
delayed1 the merchant is not bound to   
keep his first  appointed time for      
payment4 ,an hundred instances there are
 of the like  nature1 which a small     
degree of reason1 and an honest         

conscience1 will  easily determine1     
without intrenching upon truth4 ,such is
 the case of  all conditional promises  
and contracts4 ,but if a man be never so
 great a  knave1 and ,i should make him 
a lawful and an absolute promise of any 
thing1 surely ,i ought to perform it1   
and not satisfy my conscience in  the   
practice of deceit and falsehood1 under 
a pretence that he had no  right to     
truth4    ,there are other cases which  
may occur in human affairs1 and create  
difficulty in the minds of sincere      
christians1 a solution of which may  be 
found in books written on those         
subjects3 ,but ,i think most of them    
may be easily answered by the general   
principles before laid down3 ,and1  to  
finish this subject1 ,i add1 that ,i    
know of no circumstances that can  make 
a plain1 and express1 and known lie to  
become lawful3 ,if life  itself were in 
danger1 yet the express prohibitions of 
falsehood and  lying in the law of ,god1
 make it safer1 in point of conscience1 

to  venture the loss of any earthly     
comfort1 and life also1 rather than     
venture upon a plain and solemn lie4    
,and1 in my opinion1 that man1 who1     
being assisted by divine grace1         
maintains the truth boldly1 or refuses  
to speak a known falsehood to a         
murderer1 or a bloody tyrant1 and       
bravely resigns his life upon the  spot1
 he dies a martyr to truth2 his name    
shall be registered with  honour among  
the saints of ,god on earth1 and his    
soul shall have its  place among the    
martyrs in the upper world4             
,,hymn ,,for ,,sermon ,,xxii4           
,faithfulness4                          
,hath ,god been faithful to his word1   
,and sent to men the promis'd grace1    
,shall ,i not imitate the ,lord1        
,and practise what my lips profess8     
,hath ,christ fulfill'd his kind design1
                     ,the dreadful work 
he undertook1                     ,and  
died to make salvation mine1            
,and well perform'd whate'er he spoke8  

,doth not his faithfulness afford       
,a noble theme to raise my song8        
,and shall ,i dare deny my ,lord1       
,or utter falsehood with my tongue8     
,my ,king1 my ,saviour1 and my ,god6    
,let grace my sinful soul renew1        
,wash my offences with thy blood1       
,and make my heart sincere and true4    
,,sermon ,,xxiii4            ,christian 
,morality1 viz4 ,gravity1 ,decency1 c4  
,,philip4 iv4 #h4--,whatsoever things   
are honest1 or grave1 c4 think on       
these things4                           
1 c4      ,since the translation of the 
bible into the ,english tongue is so    
excellent a performance in itself1 and  
so necessary a service to the  church3  
,i feel a sensible regret1 whensoever   
there is occasion to  complain of it1 or
 to correct it4 ,in the main1 ,i may    
venture to say  boldly1 it teaches us   
all the necessary doctrines and duties  
of  christianity in a very ample and    
complete manner1 and sets them in an    
evident light3 ,and what the ,spirit of 

,god spoke in ancient times in  ,greek  
and ,hebrew1 is sufficiently manifested 
to us for our salvation in  the ,english
 bible4    ,but in this part of the     
verse1 which ,i am now to discourse of1 
the word  which we render honest1 is not
 so well translated as ,i could wish2   
for  honesty is contained in the words  
true and just1 which go before1 and     
follow my text4 ,but the ,greek 1 more  
properly signifies grave1  decent1 or   
venerable2 and so you find it in the    
margin1 which will  oftentimes help you1
 when the word in the ,english text is  
not so  expressive of the original      
sense4 ,the same word  is rendered grave
  in several other places of scripture3 
,it is three times so expressed in  the 
third chapter of the first epistle to   
,timothy1 ver4 #h4 ,the deacons  must be
 grave4 ,ver4 #aa4 ,their wives also    
must be grave4 ,ver4 #e4 ,a  bishop must
 have his children in subjection with   
all gravity4    ,it is a word that is   
used in ,greek authors to represent the 

character of  an aged man1 a            
philosopher1 or a magistrate among the  
heathens4 ,it  carries in it the idea of
 an honourable gravity1 and a venerable 
decency  of behaviour2 and this is what 
the apostle recommends to the practice  
of  christians4 ,it is as if he had     
said1 8,the character of every common   
christian should have something in it so
 honourable1 as may command a  sort of  
veneration and respect from all persons 
they converse with1 as  much as the     
character of a wise old man1 a          
magistrate1 or a philosopher1  does in  
the heathen world40    ,to improve this 
subject1 ,i shall shew1    ,i4 ,wherein 
this gravity consists4--,,ii4 ,how the  
light of nature recommends  it4--,,iii4 
,how the gospel enforces it4--,,iv4 ,lay
 down a direction or two1 in  order to  
obtain it4    ,first1 ,this gravity and 
venerable decency which the apostle     
recommends  in my text1 may be supposed 
to consist in these three things4    #a4
 ,a moderation and decency in our       

apparel4--#b4 ,a gravity and sobriety in
  our speech and conversation4--#c4     
,honour1 decency1 and dignity in our    
whole deportment and behaviour4    ,i4  
,a moderation and decency in our        
apparel1 such as becomes the  profession
 of persons whose chief ornament is     
religion and godliness4  ,this the      
apostles1 both ,st4 ,peter and ,st4     
,paul1 each in their turn1  insist upon1
 as a necessary qualification of women  
who profess  christianity1 and as an    
ornament to the doctrine of the gospel  
of  ,christ2 #a ,pet4 iii4 #b1 #c4 ,let 
your conversation be with fear2 whose   
adorning let it not be that outward     
adorning of plaiting the hair1 and      
wearing of gold2 #a ,tim4 ii4 #i1 #aj4  
,the apostle ,paul bids ,timothy the    
young evangelist teach the same doctrine
 and practice4 ,in like manner1  ,i will
 also that women adorn themselves in    
modest apparel with  shamefacedness and 
sobriety2 as becometh women professing  
godliness4--,not that all christians    

must utterly abandon those richer  and  
costly methods of ornament1 gold or     
pearls1 which the apostle there  makes  
mention of2 for every one of us should  
wear such raiment as suits  our         
character and our age1 our company and  
business in the world3 ,but  let not    
these be our chief ornaments1 still     
remembering that we are  christians1 and
 let our apparel1 as well as our        
conversation1 shew that  we despise     
trifles and thus maintain the dignity of
 our high and holy  calling4    ,here1  
saith a#bh learned commentator1 8it is  
worthy to be noted by the  women that   
this precept ought not to be slighted by
 them1 as of little  moment1 seeing it  
is so carefully inculcated by the two   
chief apostles  of the ,jew and         
,gentile1 ,st4 ,peter and ,st4 ,paul2   
and the contrary is  represented as a   
practice opposite to godliness40    ,nor
 while you are dressing1 should you     
forget that you are sinners1 and        
therefore should put on shamefacedness2 

for all our ornaments and  clothing are 
but a memorial of our first sin and     
shame4 ,and when we take  a pride in our
 garments1 it looks as if we had        
forgotten the original of  them1 the    
loss of our innocency4 ,nor is this sort
 of advice to be  confined to the female
 world3 ,for1 as the same author        
expresses it1 8,if  it be so unbecoming 
a christian woman to be thus concerned  
in adorning  and tricking up her body1  
it must be much more unbecoming a       
christian  man1 and that which makes him
 truly to deserve the name of a fop40   
,it is  a token of a light and vain mind
 to be too fond of gaudy habits1 a mind 
not much affected with sin or with      
salvation4 ,surely christians are born  
for greater things1 and their aim should
 point at higher excellencies  than     
these are4 ,let their chief ornaments be
 the graces of the ,spirit1  and the    
virtues of the heart and life4 ,a well  
adorned body1 and a  neglected mind1    
very ill becomes a professor of the     

gospel4    ,christians should look like 
strangers and pilgrims here1 and not    
think  themselves undressed1 unless they
 are conformed to all the niceties and  
fashions of the world4 ,sometimes1 it   
may be1 we are too much afraid we  shall
 not look like the children of this     
world2 whereas the apostle  advises us  
rather to look like strangers4 ,we are  
travelling homeward  through a foreign  
country1 having the ornaments of        
holiness on us1 which  is the raiment of
 heaven4 ,i confess we are not required 
to affect  singularity1 nor to seek a   
foolish and useless distinction from the
  customs of our country1 where they are
 proper1 innocent1 and becoming2  for   
the kingdom of ,god does not consist in 
any affected peculiarities of  dress or 
behaviour2 but let us remember too1 that
 it is below the glory  of our          
character1 and the dignity of our       
calling1 to have our thoughts  uneasy1  
if every pin and point that belongs to  
our apparel be not placed  in the most  

fashionable manner2 to fret and rage1 if
 every fold of our  garment be not      
adjusted in perfect conformity to the   
mode4    ,then we may be said to fall   
short of that venerable decency in our  
apparel which christianity should teach 
us1 when we are among the first  in any 
new devised and gaudy fashions2 when we 
are some of the foremost  in the        
gaieties of the age3 ,when we run to the
 extremes of every new  mode1 and affect
 to vie with the vainest of our sex3    
,when the business  of dressing is made 
one of the most frequent1 important1 and
 solemn  enquiries and concerns of life2
 and when it employs some of our most   
serious thoughts1 and our warmest       
passions3 ,when we indulge a greater    
expence in finery than our circumstances
 will allow1 or our stations  require3  
,when we waste more time in adorning    
ourselves1 than the duties  we owe to   
,god or man1 will reasonably permit2 and
 especially if we  intrench upon the    
hours which should be devoted to sacred 

purposes4 ,i  should add also1 that then
 we certainly break in upon christian   
sobriety1 when we indulge such sort of  
clothing as in its own nature  becomes a
 temptation to immodesty1 and brings    
fuel to the impure fire of  the eyes1 or
 of the heart4    ,i would not be       
thought to treat too largely upon this  
subject or handle  it too severely2 but 
let us remember1 that our biggest danger
 in this  age is excess1 and luxury1 and
 vanity of mind3 ,we are pretty secure  
now-a-days from too great a carelessness
 in this respect4    ,,ii4 ,gravity and 
sobriety in our speech is another part  
of that  honourable conduct and         
character which we ought to maintain1   
and to  which the holy apostle invites  
us4 ,in the second chapter of ,titus1   
ver4  #f1 #g1 #h4 you have this         
direction of the apostle to ,titus the  
evangelist1  how he ought to behave     
himself1 and what he speaks to him      
chiefly as a  minister1 may be given as 
a rule to all christians whom he must   

instruct  in all things1 shewing thyself
 a pattern of good works2 in doctrine1  
or in discourse1 shewing incorruptness1 
gravity1 and sincerity2 sound  speech   
that cannot be condemned1 that he that  
is of the contrary part  may be ashamed1
 having no evil to say of you4 ,he gives
 the christians  at ,ephesus the same   
advice2 ,eph4 iv4 #bi4 ,let no corrupt  
communication  proceed out of your      
mouth1 but that which is good to the use
 of  edifying1 that it may minister     
grace unto the hearers4 ,talk of        
something that may improve one another  
in knowledge1 in virtue1 in  religion3  
,and let each of us be ashamed to think 
that we have been an  hour or two in    
each other's company1 and have neither  
spoke nor heard  any thing that is worth
 remembrance4 ,how often1 after a visit 
among  friends1 must we take up this    
just and shameful complaint1 8,alas1 ,i 
have  said nothing for their            
improvement1 nor heard any thing for my 
own60    ,in ,eph4 v4 #d1 the apostle   

there secludes some sort of conversation
 from  the lips of christians1 ,neither 
filthiness1 nor foolish talking1 nor    
jesting1 which are not convenient1 which
 are  1 not  agreeable to our           
profession4 ,foolish talking and jesting
 are here  forbidden1 as well as        
filthiness4 ,by foolish talking1 we may 
suppose  such sort of language to be    
intended1 from which it is impossible   
any  profit or advantage1 should arise  
to a wise or a good man4 ,and by        
jesting the apostle here designs such   
sharp and biting jests that wound  the  
reputation of a person concerning whom  
they are spoken4 ,such a turn  of wit1  
as the original word signifies1 that at 
the same time wounds a  good name1 and  
gives a bitter reproach3 ,not that every
 thing pleasantly  spoken is supposed to
 be unlawful2 or that the apostle any   
where forbids  all manner of mirth and  
jesting in conversation2 for there are  
proper  times and seasons for such sort 
of discourse3 ,and there may be valuable

  ends in it too1 when it is innocently 
used1 on purpose to recreate  nature1   
and refresh the mind4 ,and how far this 
may be indulged1 ,i shall  have occasion
 to speak toward the end of this sermon4
    ,,iii4 ,another thing that is       
included in this word gravity1 is honour
 and  decency in our whole deportment   
and behaviour4 ,each of us should be    
careful to maintain our public character
 as a christian1 with a due  sense of   
the dignity of it4 ,christians should be
 ashamed to debase the  powers of their 
nature1 to practise any thing that is   
sordid and  unworthy2 nor make the      
members of their flesh1 nor the         
faculties of  their mind1 slaves to that
 which is ridiculous or foolish4    ,how
 unbecoming is it to see a christian    
spoil his countenance1 and  disfigure a 
human face1 by practising all the wild  
and wanton grimaces  of folly and       
madness6 ,to see man1 who is made after 
the image of the ,son  of ,god1 distort 
his body in the most antic postures1 and

 give up all the  honours of his nature 
to base and senseless merriment6 ,surely
 the duties  of christianity lead us to 
nothing below the dignity of man4 ,here 
,i  would not be mistaken1 nor do ,i    
pretend that the gospel requires such a 
constant solemnity of countenance and   
language1 as though we were all         
preachers1 or always preaching4 ,there  
is no need to put on serious airs  at   
all times3 ,we are not bound to banish  
mirth when we become  christians4       
,laughter is a natural action1 and the  
faculty was not given  to mankind in    
vain1 nor is the exercise of it         
forbidden for ever4    ,the chief ends  
of it seem to be these two2 either to   
recreate animal  nature by expressions  
of mirth1 or to put folly out of        
countenance4    ,there may be times to  
recreate nature1 to unbend the spirits  
from  business1 and to indulge mirth    
among our friends4 ,the wise man assures
  us1 there is a time to laugh1 as well 
as to mourn4 ,there are times  proper   

for weeping1 and some persons may have  
times for dancing too2 ,ec4  iii4 #d4   
,and in the #aith verse of the xth      
chapter the same divine writer  says1 a 
feast is made for laughter4 ,at the     
mutual entertainment of  friends we may 
be merry1 and not sin4 ,our holy        
religion only demands  this of us1 that 
we confine our mirth within the limits  
of virtue1 and  take heed lest when we  
give a loose to the sprightly powers of 
animal  nature we should transgress the 
rules of piety1 or trespass upon things 
sacred4    ,another purpose for which   
laughter was made1 is to reprove and    
punish  folly1 and put vice out of      
countenance4 ,there are seasons wherein 
a wise  man or a christian may treat    
some criminal or silly characters with  
ridicule and mockery4 ,elijah the       
prophet condescended thus to correct    
the priests and worshippers of ,baal2   
but this sort of conversation must  by  
no means be the business of our lives1  
and the daily work and labour  of our   

thoughts and our tongues4 ,it is the    
heart of a fool that is in  the house of
 mirth1 for he would dwell there        
continually2 ,ec4 vii4 #d4  ,if we are  
always affecting to throw out some turns
 of wit upon every  occurrence of life1 
and tack on a jest to every thing that  
is spoken1 if  we interline all our     
discourse and conversation with         
merriment1 banter  and joking1 it is    
very unworthy of that gravity and honour
 that belongs  to the christian life4   
,the second head of discourse which ,i  
proposed1 is to prove that the  light of
 nature1 or the law of reason1 requires 
something of this  gravity of speech and
 behaviour2 and this is manifest1 if we 
consider  the nature of man in          
opposition to the brute that perishes1  
or the  growth and age of man in        
distinction from children and babes4    
#a4 ,if we consider man in opposition to
 the brutal world3 ,man1 who has a      
rational soul1 should act conformable to
 that sublime principle within  him1 and

 not devote himself to a life of        
fantastic humour1 or content  himself   
with the character of an everlasting    
trifler4 ,what a poor and  contemptible 
account is it of any person to say1 he  
is a walking jest1 a  mere living       
trifle8 ,his thoughts are made up of    
vanity and emptiness1  his voice is     
laughter1 and his whole life is composed
 of impertinences4    ,there is a sort  
of persons in the world who never think 
well of  themselves but when they are   
dressed in gay attire1 and hope to      
command  the respect of mankind by      
spreading abroad their own fine         
feathers4  ,their raiment is the        
brightest and best thing that belongs to
 them1 and  therefore they affect to    
shew it4 ,there is another sort of men  
who value  themselves upon their merry  
humour1 and that they can make their    
company  laugh when they please4 ,but   
the more refined and rational part of   
the  world value all these creatures as 
they do peacocks1 or other animals  that

 imitate the voice and actions of man4  
,they use them as an  entertainment for 
their eyes or ears1 to give a fit of    
diversion1 or to  pass away a merry     
hour4 ,we generally look upon this kind 
of people as  very worthless things1 as 
something beneath ourselves and as      
sinking  below their own species4 ,we   
seldom converse with them upon the      
level1 or  to attain any of the nobler  
purposes of life4 ,we only borrow their 
wit1  or their folly1 their humour1 or  
their finery1 for a season of           
amusement1 and justly despise them when 
the laughing hour is at an end4  ,reason
 itself tells us1 that human nature was 
made for something greater  and better1 
for contemplation and action much       
superior to what these  trifling        
creatures are acquainted with4 ,again1  
#b4 ,if we consider man as he stands in 
distinction from childhood1 surely  a   
more grave and solemn carriage becomes  
him4--,children are pleased with        
painted toys2 gaudy garments and        

sounding trifles are their chief        
delight4 ,they are entertained with     
little impertinences1 agreeable to      
their ignorance and the weakness of     
their age3 ,but it is a shame to a      
person of well-grown years to practise  
the child for ever4 ,he that  devotes   
himself to a life of useless idleness1  
and treads round the  circle of         
perpetual mirth and amusement1 without  
profit to himself or  the world1 is but 
a child in longer garments1 or an infant
 of larger  size4    ,the third general 
head leads us to consider1 what forcible
 arguments  christianity furnishes us   
with to practise this sobriety1 gravity 
and  decency of behaviour3 ,and ,i shall
 throw them all into a few              
expostulations4    #a4 ,do we not bear  
the name of ,christ1 a sacred and       
venerable name8 ,and  shall we cast     
disgrace upon it by any thing that is   
mean and  dishonourable8 ,do we not     
profess to be the followers of a        
crucified  ,jesus1 to be disciples of   

the cross8 ,but wherein do we follow    
him1 if we  spend our days in mirth and 
trifling8 ,his conduct was all holy and 
heavenly1 and we can never look like his
 disciples1 if our conversation  savour 
of earth and vanity4 ,what a noble      
simplicity runs through all his         
speeches1 through all the actions and   
the behaviour of our blessed ,lord6     
,and how little do we imitate him1 if we
 fondly pursue the gay follies of  life 
in our dress1 in our speech1 and in     
every thing we do6 ,no glarings  of     
affected wit1 nor insipid pertness1 can 
add any thing to our  character as      
christians4    #b4 ,let us remember that
 we are the sons and daughters of the   
,most ,high  ,god4 ,we profess to       
separate ourselves from the triflings   
and  impertinences of this world1 as    
well as from the impiety and guilt of   
it4 8,come out from among them1 saith   
the ,lord1 and ,i will be your  ,father1
 and ye shall be my sons and my         
daughters1 saith ,god almighty40        

,surely the children of a prince should 
behave with solemnity and honour1  when 
they are in the midst of the lower      
orders of mankind2 and the  children of 
the ,king of heaven should remember the 
dignity of their  birth1 and their high 
relation1 when they are conversant among
 the sons  of earth4 ,their carriage    
indeed should not be proud and haughty  
to the  men of this world2 ,jesus1 the  
only begotten ,son1 was meek and lowly3 
,and  there is a sacred art of          
maintaining a divine humility1 among the
  meanest of our fellow-creatures1      
without indulging the practice of any   
thing mean and ridiculous4 ,our blessed 
,lord was a companion of  fishermen1 but
 not of mimics and public jesters4      
#c4 ,let us think again1 that we are    
bought with a high and valuable  price2 
we are redeemed1 not with corruptible   
things1 as silver and  gold1 but with   
the precious blood of ,christ1 as of a  
lamb without  blemish and without spot2 
#a ,pet4 i4 #ag1 #ah4 ,and what is it   

that we are  redeemed from8 ,it is from 
this evil world1 and from a vain        
conversation4  ,the ,son of ,god hath   
loved us1 and washed us in his own      
blood1 and  shall we defile these souls 
of ours with the meannesses of this life
  which ,christ hath cleansed in so rich
 a laver8 ,he hath made us kings  and   
priests unto ,god and his ,father4 ,let 
us now and then ask ourselves  and      
enquire1 is our language and behaviour  
becoming such illustrious  names1 such  
titles1 such honours1 as are put upon us
 by the ,father and  the ,son8    #d4   
,again1 let us review our profession2   
,what is our calling8 ,what is our      
design8 ,what is our hope8 ,are we not  
born from above8 ,are we not  pilgrims  
and strangers here8 ,do not we profess  
to seek a better country1  that is1 a   
heavenly8 ,do we not live for heaven and
 immortality8 ,how  unbecoming is it    
then for christians to be perpetually   
light1 and vain1  and frothy8 ,how      
unbecoming our holy and heavenly        

calling1 and our  everlasting hopes8 ,if
 we are children of the light and of the
 day1 let  us not live as though we     
belonged to the night and darkness3 ,let
 us not  sleep1 nor trifle as others do1
 but watch and be sober4 ,and especially
  if our natural temper be sanguine and 
sprightly1 and incline to assume  vain  
airs1 there is more need of constant    
watchfulness over the heart  and life1  
and a bridle upon the tongue1 lest we   
should speak  indecencies1 and be guilty
 of folly and madness4    ,here this    
sermon may be divided4    ,the last     
thing ,i designed1 was to propose some  
directions in order to  cure the levity 
of the mind1 and to maintain such a     
decent gravity in  the course of our    
life as becomes the gospel4             
,direction ,i4 ,let us meditate often on
 the most sublime and the most  awful   
parts of christianity2 and through the  
assistance of the ,spirit of  ,god1     
these will be effectual guards against  
this vanity of temper4    ,the sublime  

truths of christianity demand our       
frequent review4 ,let us  often rise    
high in our thoughts1 and let our faith 
look far backwards to  the eternal ages 
before this world was4 ,let us          
contemplate the love of  ,god the       
,father1 in contriving our salvation1   
before he stretched abroad  these       
heavens1 or laid the foundations of this
 earth4 ,let us think of  the           
condescension of his mercy1 when he     
chose fallen perishing sinners  to be   
the objects of his everlasting love4    
,let us dwell upon his  compassion to   
man1 when he appointed his own ,son to  
take flesh upon him1  and to become our 
,mediator and sacrifice4 ,let us survey 
with holy wonder  the various glories of
 the ,son of ,god1 by whom and for whom 
all things  were made1 who upholds all  
things by the word of his power1 and who
 is  the express image of his ,father4  
,let us behold him consenting to hide   
all these honours behind a veil of flesh
 and blood1 walking the streets  of     

,jerusalem1 and travelling on foot      
through the villages of ,israel1        
attended with a few poor despicable men1
 or surrounded with the  reproaches of  
the blaspheming ,jews4 ,let us look upon
 this illustrious  person1 who was      
adored by angels1 yet unknown and       
unglorified among the  sons of men1 and 
humbled even to death and the grave2    
then gaze on him  rising again from the 
dead1 and declared to be the ,son of    
,god with  power1 exalted at the        
right-hand of the ,majesty on high1 and 
ruling all  the millions of inhabitants 
of the visible and invisible worlds4    
,surely  if our souls were inured to the
 meditation of such sublime wonders as  
these1 we should not easily immerse     
ourselves in trifles and fooleries4     
,again1 let us meditate on the more     
awful doctrines1 the more solemn and    
dreadful truths of our religion1 and    
these will be an effectual  restraint to
 a vain temper of mind4 ,let us think on
 the justice of ,god  manifested in the 

destruction of sinners in all ages1 when
 it appeared  in a prodigious flood of  
water1 and with a deluge of rain        
testified  against the wickedness of the
 old world2 and when it came down in    
flaming fire upon ,sodom1 and upon the  
cities of the plain4 ,let us  meditate  
on the wrath of ,god1 that has been     
revealed in numerous  instances against 
all the ungodliness and unrighteousness 
of men4 ,let us  contemplate that divine
 and severe justice1 that appeared in   
the  sufferings and death of ,god's own 
,son1 when it pleased the ,father to    
bruise him1 and to make his soul an     
offering for sin4 ,let us think of  his 
agonies in the garden1 and on the cross1
 when he bore the weight of  our        
iniquities1 and stood in the place of   
sinners4 ,let us send our  thoughts down
 to the regions of death and hell1 and  
behold the fallen  angels bound in      
chains of darkness1 and groaning under  
present torments1  yet waiting for the  
day of greater vengeance4 ,let us think 

with  ourselves what millions of our    
fellow-sinners1 the sons and daughters  
of  ,adam1 lie there banished from the  
presence of the ,lord1 and tormented    
with fire in their consciences without  
remedy1 and without hope1 and  say1 why 
are not we there too8    ,let us often  
look forward to the awful moment of our 
death1 and the time  of our departure   
from all the flattering scenes of this  
present world4  ,this will put a damp   
upon the vainest mind1 and hang with a  
painful  weight upon the sons of mirth  
and levity4 ,this will be a means to    
restrain us from that foolish and       
trifling behaviour1 which otherwise  our
 tempers might incline us to4 ,and let  
us remember the solemn hour  when we    
must stand before the tribunal of our   
,lord ,jesus ,christ1  divested of all  
these gaudy shews of life1 in which we  
are now ready to  pride ourselves1 and  
there we must receive a sentence without
 repeal1  which shall send us to heaven 
or to hell at once1 and fix our         

everlasting state4 ,these are terrors or
 glories too solemn to be trifled  with2
 these are thoughts that will hold our  
souls awake and serious1  this will     
preserve that gravity of mind which     
becomes a christian1 and  keep us in a  
prepared temper to fulfil present duty1 
and to wait the  final event of all     
things4    ,,ii4 ,if we would maintain  
that venerable decency in our frame of  
spirit1  and in our deportment1 which   
becomes the gospel1 let us set ourselves
  about some useful employment for the  
service of ,god1 or our                 
fellow-creatures1 or for our own best   
improvement4 ,if ,satan find the  mind  
empty of thought1 and the hands void of 
all business1 he will be  ready to fill 
them with temptations to iniquity and   
mischief3 ,and the  triflers of this    
world will be ready to seize upon such a
 person as a  fit partner for their     
impertinences1 and allure him into      
follies beneath  the dignity of human   
nature1 and the character of a          

christian4    ,i have often pitied some 
of the dependents of honourable and     
wealthy  families of both sexes1 the    
unhappiness of whose education has given
  them nothing to do1 nor taught them to
 employ their hands or their  minds3    
,therefore they spend their hours in    
sauntering1 not knowing  whither to go1 
and are at a loss what to do with       
themselves to wear  their life away4    
,upon this account they give themselves 
up sometimes to  the mean and scandalous
 pleasures of the lowest of the people1 
and spend  their hours in chattering and
 vulgar merriment4 ,they make the       
business  of their dress the study and  
labour of half the day1 and spend       
another  part of it in trifling         
discourse and laughter1 and in          
scattering jests  and scandal upon their
 neighbours or acquaintance4 ,all these 
pieces of  folly and immorality would be
 rectified1 if they would but find out  
for  themselves some daily and proper   
business to be employed in4 ,king       

,solomon at his leisure hours studied   
natural and moral philosophy1 he        
discoursed of the nature of vegetables1 
from the cedar to the hyssop1  and of   
beasts1 birds1 and fishes besides his   
proverbs and rules of  prudence for the 
government of human life2 #a ,kings iv4 
#cb1 #cc4 ,st4 ,paul1  when he was not  
employed in his sacred work1 yet he     
would not be idle2  and having no need  
to study for his sermons which he had by
 inspiration1  therefore he wrought with
 his hands at tent-making1 and          
maintained  himself by it3 8,not1 says  
he1 because we have not power to eat    
your  bread while we teach you the      
gospel3 but to make ourselves an example
 to  you40 ,see ,acts xviii4 #c4 and #b 
,thess4 iii4 #h1 #i4 ,and good ,dorcas1 
when  she had no business of her own1   
made coats and garments for the poor2   
,acts ix4 #cf1 #ci4 ,such honourable    
examples as these deserve our           
imitation4    ,,iii4 ,let us keep a     
strict watch over ourselves when we     

indulge mirth1  and set a double guard  
upon the seasons of recreation and      
divertisement4    ,the rules of religion
 do not so restrain us from the common  
entertainments of life1 as to render us 
melancholy creatures1 and unfit  for    
company4 ,there is no need to become    
mere mopes or hermits1 in order  to be  
christians4 ,the gospel does not deprive
 us of such joys as belong  to our      
natures1 but it refines and heightens   
our delights4 ,it draws our  souls      
farther away from mean and brutal       
pleasures1 and raises them to  manly    
satisfactions1 to entertainments worthy 
of a rational nature1  worthy of a      
creature that is made in the image of   
,god4 ,the innocent  entertainments of  
life are not utterly forbidden to       
christians1 but are  regulated by the   
gospel4    ,when we have considered and 
found them to be lawful1 then they are  
to be  regulated these two ways4--#a4   
,all our recreations and divertisements 
must  have some valuable end proposed4  

#b4 ,we must distinguish the proper time
  and season of them1 and confine our   
diversions to that season4    #a4 ,they 
must always have some valuable end      
proposed4 ,the chief and most  useful   
design of them is to make us more       
chearful and fitter for some  hours or  
days of service afterwards4 ,recreation 
must not be our trade or  business1 but 
merely used as a means to prepare us for
 the valuable  businesses of life4      
,the scripture indeed tells us1 that 8of
 every idle word that men shall  speak1 
there shall be an account given in the  
day of judgment20 ,mat4  xii4 #cf4 ,and 
much more of idle hours and actions4    
,but this doth not  utterly exclude all 
manner of recreations1 or all words of  
pleasantry1  which may be innocently and
 properly used upon some occasions2 but 
whatsoever words1 whatsoever            
conversation1 whatsoever sort of        
pleasurable entertainments1 we indulge  
ourselves in1 which have no  valuable   
end1 no useful design in them3 ,these   

will bear but an ill  aspect before the 
judgment-seat of ,christ4 ,we shall not 
be able to give  a tolerable account of 
such idle words or hours at that day2   
and it is  the judge himself who tells  
us so1 and adds his ,amen to it4    ,it 
is proper more especially for persons   
that are of a melancholy  temper1 or    
that have perhaps been overwhelmed with 
bodily diseases1 or  overloaded with    
some sorrows1 or cares1 or businesses of
 life1 to give  themselves a little     
loose or diversion now and then in      
delightful  conversation1 or other      
recreations and exercises4 ,these may be
 as useful  as a glass of wine to       
refresh nature1 to make the heart glad1 
and the  spirits lightsome2 for they    
tend to fit this animal body of ours for
  better service to the soul in future  
duties that ,god calls us to3 ,and so   
long as we confine our recreations to   
this design1 and keep this end in  view1
 our words of pleasantry in private     
conversation1 and even our  recreations1

 and diversions that are more public1   
may be agreeable to  the mind and will  
of ,god2 for it is his will1 that our   
whole nature1  flesh and spirit1 should 
be kept in the fittest frame for duty4  
,and some  natures are so constituted1  
that they will hardly be kept in a      
temper  fit for duty1 without some      
divertisements and recreations4 ,where  
this  therefore is the end1 these       
practices cannot be called idle1 that   
is1  impertinent1 and to no purpose4    
,but where no reasonable design is      
proposed1 sports and merriments are     
hardly to be defended1 for all  rational
 creatures ought to act with a view to  
some valuable end4    #b4 ,another      
regulation which ought to be given to   
all our diversions1 is  this2 we should 
narrowly watch1 lest the time of our    
recreations intrude  upon the hours and 
seasons of business or of religion4     
,there is a time  to laugh1 the wise man
 tells us1 as well as a time to labour  
or to pray2  but laughter must be       

confined to its proper place and proper 
time1 and  not intrench upon the season 
where affairs of bigger importance1 and 
matters of grave and serious consequence
 should be transacted4    ,conscience   
has something to do in matters of       
recreation as well as in  our religious 
or civil affairs3 ,and as it can never  
be lawful to rob ,god  or our families  
of any of the time that should be       
devoted to their  service1 on purpose to
 lay it out in diversion1 so neither is 
it by any  means proper to let the      
seasons of diversion come too near the  
seasons  of worship4 ,when a loose is   
given to all the natural powers in mirth
 and  pleasure1 they are not so easily  
recollected all at once for the sacred  
service of religion4 ,nor should we run 
hastily away from the duties of         
worship1 and plunge ourselves into the  
midst even of innocent merriment2  for  
this would look as though we were weary 
of devotion1 and longed to  be at play4 
,a wise christian will divide his times 

aright1 and make all  the parts of his  
conduct to succeed one another in a     
decent order4    ,besides1 the hours of 
recreation should not be multiplied by  
those  persons who have least need of   
them2 such are persons of a chearful and
  healthy constitution3 ,and they will  
be used more sparingly by christians  of
 maturer age1 and longer standing in    
religion4 ,as a child grows up  toward  
man1 he leaves off the impertinences of 
infancy1 and the sports  and trifles of 
childhood2 and as a man grows up more   
and more toward a  perfect christian1   
his methods of pleasure will be changed 
from light  and gay1 to that which is   
grave and solid4    ,to conclude this   
subject1 ,i would mention only one      
powerful motive to  preserve christian  
gravity1 and that is1 that hereby the   
temper of your  spirit will be better   
prepared for every religious duty1      
whether it be  prayer or praise1 and    
better fitted to meet every providence1 
whether it  be prosperous or afflictive3

 ,whereas those who perpetually indulge 
a  merry temper of mind1 when a         
prosperous providence attends them1 they
  are tempted to excessive vanity and   
carnal joy2 their hearts are not  filled
 with thankfulness to that ,god from    
whom their mercies come1 being  too     
thoughtless and regardless of the       
original donor4 ,on the other hand1     
when affliction smites them1 they are in
 danger of despising the stroke  of the 
rod1 nor does the correction of their   
heavenly ,father make so  deep and      
useful an impression upon their spirit  
as it ought to do4    ,when in the      
course of our lives we maintain such a  
grave and composed  frame as becomes a  
christian1 we find our hearts more ready
 for all the  duties of worship4 ,we are
 prepared to receive evil tidings as    
well as  good1 and to attend on the will
 of ,god in all his outgoings of        
providence4 ,we are ready to receive    
messages of sorrow1 or the summons  of  
death1 for we are still conversing with 

,god3 ,we keep the invisible  world in  
the eye of our faith3 ,and our spirits  
are ready prepared to  depart from the  
flesh1 and to meet our ,god and our     
,saviour in the  unknown regions of     
light and immortality4                  
,,hymn ,,for ,,sermon ,,xxiii4          
,christian ,morality1 viz4 ,gravity1    
,decency1 c4                      ,are  
we not sons and heirs of ,god8          
,are we not bought with ,jesus' blood8  
,do we not hope for heavenly joys1      
,and shall we stoop to trifling toys8   
,can laughter feed th' immortal mind8   
,were spirits of celestial kind         
,made for a jest1 for sport and play1   
,to wear our time1 and waste the day8   
,doth vain discourse or empty mirth     
,well suit the honours of our birth8    
,shall we be fond of gay attire1        
,which children love1 and fools admire8 
,what if we wear the richest vest1      
,peacocks and flies are better drest3   
,this flesh1 with all its gaudy forms1  
,must drop to dust and feed the worms4  

,lord1 raise our hearts and passions    
higher1                  ,touch our vain
 souls with sacred fire2                
,then with an elevated eye              
,we'll pass these glittering trifles by4
                    ,we'll look on all  
the toys below                  ,with   
such disdain as angels do1              
,and wait the call that bids us rise    
,to promis'd mansions in the skies4     
,footnote #bh3      ,dr4 ,whitby4       
,,sermon ,,xxiv4                        
,christian ,morality1 viz4 ,justice1 c4 
,,philip4 iv4 #h4--,whatsoever things   
are true1 whatsoever things are honest1 
or grave1 whatsoever things are         
just----think on these things4          
----      ,in many parts of the sacred  
writings1 there appears a very close    
connexion of the subjects which are     
handled2 a natural order is  observed1  
and a beautiful transition made from one
 to the other3 ,but  this is not to be  
expected in every text1 nor is it at all
 necessary  that it should be so4 ,when 

,st4 ,paul enumerates several virtues or
 vices1  he sometimes heaps them        
together1 and doth not design any       
regularity or  natural order in placing 
them4 ,our commentators therefore in    
such cases1  when they are once resolved
 to find these beauties and connections 
where  the holy writer did not intend   
them1 they oftentimes torture and strain
  both their own invention1 and the     
words of scripture4 ,thus1 ,i fear1 ,i  
should do1 if ,i would attempt to give a
 reason why the apostle in this         
collection of virtues1 named gravity or 
decency before justice1 which is  of so 
much greater importance in the christian
 life4    ,i take them therefore in the 
order in which they lie2 and having     
treated  of truth and gravity1 ,i       
proceed now to consider the third piece 
of  morality which he mentions1 that is1
 justice1 ,whatsoever things are        
just1--think on these things2 let these 
be the objects of your  meditation and  
of your practice4    ,and here if ,i    

should entertain you in two discourses  
with this single  subject of justice1 ,i
 hope ,i shall not exceed the limits of 
your  patience3 ,for it is what the     
apostle frequently insists upon as a    
glory  to christianity1 that those that 
profess it be just or righteous4 ,you   
who have fixed your hope on the grace of
 ,god1 and have a design to  honour the 
gospel1 to you ,i would recommend this  
great duty of the law1  and that in this
 method3    ,i4 ,i shall endeavour to   
shew what is the general nature of this 
justice1  and lay down the universal    
rule of it4--,,ii4 ,discover in various 
special  instances what those things    
are1 which are just1 or wherein our     
justice  or righteousness must          
appear4--,,iii4 ,i shall give some proof
 of this great  duty of justice or      
righteousness by the light of nature1   
and according  to the law of            
reason4--,,iv4 ,shew what forcible      
influence the gospel of  ,christ has to 
recommend justice to your meditation and

 practice4--,v4  ,propose a few         
directions how to guard yourselves      
against temptations to  injustice1 or   
rather point out some of the chief      
springs of injustice1  that you may     
avoid them4    ,and while ,i proceed in 
this work1 you will rejoice inwardly if 
you find  your own consciences sincerely
 answering to the characters of this    
virtue in any good measure3 ,and if     
there be any shall find himself a       
guilty sinner1 and very deficient in    
this practice1 let him be reproved1     
ashamed1 and amend4    ,first then1 ,let
 us consider the nature of this justice1
 and what is the  most universal rule of
 it4    ,in general1 justice consists in
 giving to every one their due4         
,according  to the stations in which    
,god has placed us1 and according to the
 several  relations in which providence 
has joined us to our fellow-creatures1  
every person we converse with hath      
something due to him2 and this we are   
bound to pay as men1 and much more as   

christians4 ,but since cases and        
circumstances are infinite1 and it is   
impossible for any book to  contain1 or 
any man to receive and remember so many 
special rules for  justice1 as there may
 be occurring circumstances in the      
world1 which  require the practice of   
it2 our ,lord ,jesus ,christ has        
therefore given us  one short rule      
whereby to judge what is due to every   
man1 and fitted it  to every purpose3   
,mat4 vii4 #ab4 ,all things whatsoever  
ye would that men  should do unto you1  
do ye even so to them2 ,for this is the 
law and the  prophets4    ,i confess    
there may happen in human affairs some  
cases of such exceeding  intricacy and  
difficulty1 that very few persons have  
skill enough to  determine precisely    
what is due1 or what would be strictly  
just and  righteous3 ,nor will this rule
 infallibly lead us into the perfect    
knowledge of it2 but even in such cases1
 a sincere honest man consulting  his   
own conscience1 and asking1 what he     

thought reasonable that his  neighbour1 
in the like case1 should do to him1     
would seldom wander far  from strict    
justice2 and by practising agreeably to 
this general law1  would approve his    
conduct both in the sight of ,god and   
men4    ,thus our blessed ,saviour hath 
set up a court of equity in the breast  
of  every man4 ,this rule is easy to be 
understood1 and ready to be applied     
upon every occasion4 ,the meanest of    
them may learn and practise it1 and  the
 highest are bound to obey it4 ,this is 
that divine and comprehensive  rule of  
justice or righteousness1 by which you  
must regulate all your  actions1 and    
give every one their due3 8,do to       
others1 as you would have  them do to   
you30 ,not as an unreasonable self-love 
would wish to receive  from others1 but 
as your own conscience would think it   
reasonable others  should do to you1 as 
,i have explained it at large in a      
sermon on that  text4#bi    ,the second 
thing proposed1 was to discover in      

various instances what  those things are
 which are just1 or wherein our         
righteousness must  appear4    ,here it 
is necessary to distinguish justice into
 that which belongs to  magistrates1 and
 that which belongs to private persons4 
,that which belongs to magistrates is   
called distributive justice1  because it
 divides and distributes such rewards   
and punishments as are  due to every    
one1 according to the merit or demerit  
of the person2 and  this is done either 
by the law and light of nature1 or by   
the laws of  the land in which we dwell4
 ,now in this sort of justice the       
general rule  of our ,saviour1 of which 
we have been speaking1 is of excellent  
and  constant use4 ,let a prince or a   
magistrate place himself in the room of 
a subject or inferior1 and ask what is  
equitable and just that his  governor   
should practise toward him1 and let that
 be the measure of his  own conduct     
toward his subjects or inferiors3 ,let  
him exercise his  authority according to

 this sacred rule of righteousness4     
,but in our separate assemblies we have 
very little need to speak of the  duty  
of magistrates1 or of distributive      
justice1 since there are very  few of   
that rank and order of men among our    
hearers4 ,we have reason to  give hearty
 thanks to our present governors1 who   
distribute so much  justice to us1 as to
 give us the liberty of worshipping ,god
 in a manner  that differs from theirs4 
,i apply myself therefore immediately to
 consider that justice which  belongs   
chiefly to private persons1 and which is
 their duty to practise4  ,this is      
called commutative justice4 ,this is    
that equity of dealing1 that  mutual    
exchange of benefits1 and rendering to  
every one their due1 which  is necessary
 between man and man1 in order to the   
common welfare of each  other4 ,this is 
that justice that is due from every     
person toward his  neighbour1 whether he
 be superior1 inferior1 or equal3 ,and  
,i think the  following instances which 

,i shall mention1 will comprehend most  
of the  cases wherein the practice of   
justice is required3    ,i4 ,it is just 
that we honour1 reverence and respect   
those who are our  superiors in any     
kind2 whether parents1 masters1         
magistrates1 ministers1  or teachers1 or
 whatsoever other character of          
superiority there be in  the natural1   
the civil1 or the religious life2       
otherwise we do not pay  them their due4
    ,honour and obedience are due to    
parents4 ,it is the first command of the
  second table4 ,honour thy father and  
thy mother1 that thy days may be  long  
in the land4 ,children obey your        
parents1 for this is right in the       
,lord4 ,manifest your affectionate duty 
toward them4 ,pay all due  submission to
 their commands1 and all honourable     
regard to their advice4    ,honour the  
king as supreme1 and other ministers of 
justice as  subordinate to him1 and     
submit to them in all the just          
executions of  their authority3 ,this is

 due from subjects to princes4          
,servants1 be  obedient to them that are
 your masters according to the flesh1 in
  singleness of heart as unto ,christ1  
with good-will1 doing service as to  the
 ,lord1 and not to men4 ,your faithful1 
diligent1 and cheerful service  is their
 due4 ,let those that labour in the word
 and doctrine be counted  worthy of     
double honour1 that is1 of respect and  
maintenance3 ,it is due  to them in the 
church where they are set as elders1 if 
they rule well4 ,i  mention these hints 
but very briefly1 and for the most part 
in the  language of scripture1 as       
instances wherein these characters of   
superiority demand honour and duty from 
inferiors4    ,i grant there may be     
other obligations to respect and honour 
our  superiors in some of these cases1  
besides the mere law of justice3 but    
this law of commutative justice that ,i 
am now treating of1 obliges us to  it4  
,the light of nature and scripture both 
suppose and oblige parents to  take care

 of their children1 to advise and       
instruct1 nourish and provide  for them2
 therefore obedience and honour becomes 
their due4 ,the command  of submission  
given to subjects1 supposes and obliges 
princes and rulers  to protect and      
defend them from all injury4 ,the       
precept of chearful and  willing        
obedience given to servants1 supposes   
and obliges masters to do  the same     
things unto them2 that is1 to treat them
 with good-will1 and  chearfully give   
them their food and clothing1 or their  
wages and hire2  ,eph4 vi4 #i4 ,nature  
and scripture suppose ministers and     
teachers to be  capable and willing to  
give good advice1 counsel1 and          
instruction to  those who are younger1  
or who accept of their preaching2       
therefore let  respect and honour be    
paid where it is due4    ,it is the     
foundation and rule of commutative      
justice in all these  instances1 that   
whilst inferiors are obliged to pay due 
regards to those  that are above them1  

the superiors are equally obliged to    
confer those  benefits on persons of a  
lower character1 which the law of ,god1 
and the  light of nature require2 but   
some of the cases ,i have mentioned1    
will  fall in naturally under the       
following particulars4    ,,ii4 ,another
 instance of commutative justice1 is the
 particular kindness  that is due to    
near relations4 ,this is a very         
beautiful and a pleasant  part of life1 
where it is well managed1 this          
affectionate and delightful  exchange of
 good turns one for another4    ,now    
that it is due to near relatives1       
according to the appointment of  ,god1  
will be made evident in this manner3    
,god1 the great ,creator of all things1 
could have produced all men  immediately
 by his own power1 and have made them   
arise up in several  successions of     
time1 without such a propagation or     
dependance one upon  another1 if he had 
pleased2 and then there would have been 
none of these  tender and engaging      

relations of father1 son1 and brother4  
,but the wise  ,creator hath ordained   
otherwise2 he hath appointed such       
methods for the  building of families1  
and continuing mankind in the world1 as 
bind every  soul of us by the ties of   
nature to one another2 ,acts xvii4 #bf4 
,of one  blood hath ,god made all the   
nations of the earth4 ,and those that   
are  nearer a-kin to one another1       
especially in the same family1 as       
brethren  and sisters1 ought to look    
upon themselves under more peculiar and 
mutual obligations to do kindnesses for 
each other in the first place1          
according to their capacity4 ,the       
obligation lies on each party1 because  
it lies upon the other4 ,my brother is  
bound to love and help me1  therefore it
 is my duty to help and love my brother3
 ,for a brother is  born for adversity2 
,prov4 xvii4 #ag4 ,it is the sovereign  
will of ,heaven1  that there should be  
such near relations1 who should be bound
 by the law  of creation and duty to    

protect1 to support1 and assist one     
another in a  time of adversity3 ,this  
is the design of ,god the ,creator1 in  
the course  of his providence1 in his   
subdivision and propagation of all the  
families of the earth4    ,and as it is 
a piece of justice to confer this mutual
 help which is due  to near relations1  
so there is something of justice too in 
our  distinguishing acts of kindness and
 assistance according to difference  of 
necessity1 and according to difference  
of merit4 ,i cannot believe ,i  am bound
 to love or serve every brother1 or     
every sister1 with equal  degree of     
affection and kindness1 whatsoever their
 character be1 whether  virtuous or     
vicious3 ,nor to bestow equal benefits  
upon them1 where there  is not equal    
necessity3 this can never be of a divine
 appointment4 ,and  though there is some
 duty1 some kindness1 some assistance   
always due to  those that are our near  
relatives1 yet this very rule of justice
 obliges  us to give more respect or    

love to those that are in themselves    
more  honourable and worthy1 and those  
who merit more at our hands1 may        
reasonably expect it4 ,this will farther
 appear from the next particular4       
,,iii4 ,another instance of justice is1 
love to those that love us1 and         
gratitude to those that have done us    
good4 ,those that have been  serviceable
 to us in the concerns of our souls1 or 
our bodies1 demand  kindness from us1   
and returns of service1 according to    
their benefits1  and our capacity4      
,let us first take notice of the        
gratitude that is due for spiritual     
benefits4 ,the christian ,galatians1 who
 were converted from idolatry and       
heathenism1 and reconciled to ,god by   
the preaching of ,st4 ,paul1 had such  a
 powerful and penetrating sense of their
 obligations to him1 that if it  were   
possible1 saith the apostle1 ,i bear you
 record1 ye would have  plucked out your
 own eyes1 and given them to me2 ,gal4  
iv4 #ae4 ,and when  the same apostle    

writes to ,philemon1 who was converted  
to the faith by  his ministry1 he gently
 insinuates the obligations he was      
under2 though  ,i do not think proper to
 tell thee1 saith he1 how thou owest    
unto me  even thine own self2 ver4 #ai4 
,st4 ,paul speaks upon this principle in
  many places of his epistle2 #a ,cor4  
ix4 #aa4 ,if we have sown unto you      
spiritual things1 is it a great thing if
 we should reap your carnal  things8    
,and when he gives an account of the    
contribution which the  christians of   
,macedonia and ,achaia made for the poor
 saints at  ,jerusalem1 he expresses    
himself thus3 ,it hath pleased them     
verily to  make this contribution1 and  
their debtors they are4 ,for if the     
,gentiles  have been made partakers of  
their spiritual things1 their duty is   
also  to minister unto them in carnal   
things2 because it was from the ,jews   
that the gospel first came forth1 and   
was preached among the ,gentiles2  ,rom4
 xv4 #bg4    ,there is some sort of     

gratitude due also to those who by their
 writings1  or more especially by their 
conversation or instructions1 have      
improved  our understandings1 and added 
to our knowledge in things natural or   
moral1 as well as divine4 ,there are    
some persons in the world1 who have     
advanced their intellectuals in a very  
sensible manner1 by the company  of     
their friends1 but they have so much of 
pride and self reigning in  them1 that  
they refuse to acknowledge it3 ,they    
would fain have the world  believe that 
it is the rich soil of their own        
understanding has produced  this harvest
 of itself3 ,they are ambitious and fond
 to have it thought  that their notions 
are all their own4 ,though they plumed  
themselves with  borrowed feathers1 they
 are unwilling to confess whence they   
received  them1 and pretend they are    
owing to nature only4 ,but pride is a   
secret  vice1 and a cursed spring of    
injustice in more instances than one1 as
 ,i  shall shew hereafter4    ,after the

 benefits bestowed on our souls1 we     
ought to consider what is  due to those 
that have served our bodies1 or our     
natural life4 ,those  that have healed  
our diseases1 that have saved us from   
imminent dangers  and calamities1 or    
present death2 those that have fed or   
clothed us1 or  supported life when we  
were poor and destitute3 ,all these     
deserve  particular kinds of            
remembrance1 and due returns of service4
 ,those that  have either vindicated our
 honour1 or increased our reputation1   
and  spread our good name in the world1 
stand entitled also to some agreeable   
returns of benefit4    ,do not let us   
imagine then1 that gratitude is a mere  
heroic virtue1 that  we may pay or not  
pay at our pleasure2 for nature dictates
 it to us1 as  a piece of strict        
commutative justice1 and equity of      
dealing between man  and man4 ,we may be
 very properly said to treat our        
neighbour unjustly1  if we refuse to    
serve him again1 who hath first served  

us1 when his  distressed circumstances  
shall require our assistance4    ,there 
are some cases indeed wherein the person
 who is obliged by his  neighbour's     
kindness1 cannot possibly make a return 
equal to the benefit  received1 without 
ruining himself and his family1 or      
exposing himself  much more than his    
neighbour did to serve him4 ,there are  
cases wherein  the person who hath      
obliged us1 may over-rate his kindness1 
and  undervalue all our acknowledgments3
 ,he may require most unreasonable      
returns1 and think he is never          
sufficiently recompensed4 ,there are    
cases  also wherein the benefactor may  
repent of his past services1 may        
endeavour to take away the benefit      
bestowed1 may without reason commence  a
 resolute enmity1 and do what in him    
lies to cancel all former  obligations3 
,in such circumstances as these1 the    
obligation of gratitude  may be         
diminished1 and perhaps may cease       
altogether4 ,and though  sometimes1 in  

these very cases1 there may be high and 
heavy charges of  ingratitude brought by
 the first benefactor against a person  
of a very  grateful mind2 yet these     
accusations may be utterly unjust in the
 sight  of ,god1 who knoweth and        
weigheth all circumstances in a         
righteous  balance4 ,but where no such  
bars are laid in the way1 it is evident 
that  the practice of gratitude1 and a  
mutual return of benefits1 is but a     
piece of natural justice4 ,the very     
publicans and sinners do good to  those1
 that do good to them3 ,mat4 v4 #df4    
,luke viii4 #cb4    ,,iv4 ,another piece
 of justice is1 the payment of the full 
due to those  whom we bargain or deal   
with1 whether the contract be made      
formally in  words1 or implied in the   
nature of things1 according to the      
customs of  mankind4 ,and under this    
head1 not only those who buy and sell1  
who lend  and borrow2 but all ranks and 
degrees of mankind1 who have any        
commerce  with each other1 are included1

 from the prince upon the throne1 to the
  day-labourer in the high-ways and     
hedges4    ,the very notion of          
commutative justice implies the giving  
one good thing  in barter of exchange   
for another4 ,and all commerce amongst  
men was  originally carried on this way1
 viz4 the husbandman gave corn1 the     
grazier cattle2 the draper gave cloth2  
the artificers and labourers  their     
skill and work2 the prince and rich man 
gave food and protection2  the poor and 
the subject gave their attendance and   
service3 ,and thus  mankind lived by an 
exchange of benefits4 ,but when they    
found many  inconveniences arise from   
this manner of dealing1 they contrived  
another  way of exchanges1 and that is  
by money1 which by universal agreement  
is  made the common measure of all      
things in contract3 ,and since that     
time1  skill and labour1 attendance and 
services are exchanged for money1 as    
well as goods and merchandizes4 ,now    
herein consists the practice of         

justice1 that every one render to his   
neighbour that which is due upon  the   
account of any of these benefits or     
conveniencies of life he  receives from 
him4    ,let us give the first place to 
kings and rulers in this discourse1 as  
justice requires4 ,though the           
distribution of special rewards and     
punishments may have something in it of 
a distinct nature1 yet the  common      
protection which they owe all their     
subjects1 and the obedience  and tribute
 which their subjects owe them upon that
 account1 are  properly a part of       
commutative justice4 ,by their oath of  
magistracy1 and  by our engagements of  
allegiance expressed or implied1 we     
bargain with  them for protection1 and  
we ought to pay them tribute4 ,they     
accept of a  high and heavy charge1 and 
agree to execute the laws of the land   
for the  good of the people3 ,therefore 
not only the purses1 but the consciences
  of the people are under obligations to
 pay taxes to the magistrate for  the   

support of his governing power1 and the 
maintenance of his honour  and          
authority1 that he may the better fulfil
 the glorious and useful  work4 ,this is
 what the apostle insists upon1 and     
argues in that known  place1 the xiii4  
chapter to the ,romans2 ,rulers are     
ordained of ,god1 not  for a terror to  
good works1 but to the evil4 ,the ruler 
is the minister  of ,god to thee for    
good1 and he beareth not the sword in   
vain2 he is an  avenger to execute wrath
 upon him that doth evil4 ,wherefore ye 
must  needs be subject1 not only for    
wrath1 that is1 for fear of his anger3  
but for conscience sake1 as a matter of 
justice and duty3 ,and for this  cause  
also pay tribute4 ,and it is to be      
noted1 the apostle puts our duty  in    
this respect upon the foot of justice2  
ver4 #g4 ,render therefore to  all their
 dues2 that is1 whatsoever things are   
just1 perform to them2  render tribute  
to whom tribute is due1 custom to whom  
custom1 fear to  whom fear1 honour to   

whom honour4    ,as the payment of      
tribute and taxes to those who undertake
 our  protection1 defence1 and safety1  
is a necessary duty2 so the payment of  
a salary to a teacher1 of wages to a    
servant1 of money or merchandize to  a  
trader1 of hire to the workman1 are     
other parts of justice4 ,let not  the   
labourer that hath reaped down your     
fields1 or wrought in your  service1 go 
without his hire1 which was a practice  
the apostle  reproached in his days2    
,james v4 #d4 ,the law of ,moses is very
 strict in  this matter2 ,deut4 xxiv4   
#ad1 #ae4 ,thou shalt not oppress a     
hired servant  that is poor and needy1  
whether he be of thy brethren1 or a     
stranger4  ,to express it in modern     
language2 whether he be a christian or  
not1 a  good man or an evil man1 let him
 have his hire4 ,if he is so poor that  
he  cannot tell how to provide for      
himself to answer the necessities of the
  evening1 then see that thou pay him   
the hire of the day1 nor let the sun  go

 down upon it1 for he is poor1 and sets 
his heart1 or depends upon it4          
,trespass not upon his poverty by thy   
withholding his due so long as may  turn
 to his prejudice2 let not his hire1    
which is detained by fraud1 cry  against
 thee1 for the ,lord of hosts1 the ,god 
of ,justice will hear the  cry of the   
oppressed4    ,and not only in the case 
of a poor labourer1 but in every other  
instance  make conscience of paying that
 which you have borrowed1 or what you   
owe  to your neighbour1 and that not    
only in full measure1 but at the        
appointed time of payment3 ,the time is 
part of the contract as well as  the    
money4 ,do not say1 8,i intend to be    
honest1 but ,i will not pay this  week1 
or this month40 ,do not withhold what is
 due1 and say to thy  neighbour1 ,go1   
and come again1 when thou hast it by    
thee2 ,withhold not  good from him to   
whom it is due1 when it is in the power 
of thine hand  to do it4 ,this is forbid
 by the inspired preacher ,solomon2     

,prov4 iii4  #bg1 #bh4 ,nor is this     
agreeable to the golden rule of our     
,saviour1 ,do to  others as ye would    
that others should do unto you4    ,v4  
,help to our fellow-creatures in cases  
of great necessity1 seems to be  another
 piece of human justice1 even though    
they have never done any  thing actually
 for us4 ,we are bound to defend our    
neighbour from  apparent injury1 so far 
as is consistent with our own safety1   
and  sometimes farther too4 ,it is our  
duty to direct him in the right way1    
when he is wandering or uncertain4 ,it  
is a piece of justice to warn him  of   
approaching danger1 and to give him some
 assistance in case of sudden  calamity 
or distress attending him4 ,when we see 
his soul1 or his body1  or his estate in
 imminent hazard1 we ought to give him  
notice of it2 we  should put forth some 
efforts of kindness for his security1   
and pluck  him as a brand out of the    
fire4 ,our own conscience dictates this 
to us1  since we should think it a very 

reasonable thing to expect the same     
kindness from our neighbour1 when we are
 found in the like  circumstances4      
,can we suppose that the law of ,god    
should appoint us to lift the ox or  the
 ass of our neighbour out of a pit1 or  
to restore his sheep to him  when going 
astray2 ,deut4 xxii4 #a4 and yet that we
 are not bound to  fulfil the same duty 
of love toward our neighbour himself8   
,nay1 the  command of ,moses reaches    
still farther2 ,ex4 xxiii4 #d4 ,if thou 
meet  thine enemy's ox or his ass going 
astray1 thou shalt surely bring it  back
 to him again4 ,how much more should    
this be practised toward the  soul or   
the body of a fellow-christian8    ,if  
the law of justice require us to secure 
the cattle or possessions of  our       
neighbour2 surely then we are obliged to
 deal as kindly with his  reputation and
 good name1 which in some cases is the  
best part of a  man's estate1 and is    
almost as dear to many as their health  
or life4  ,when we happen therefore into

 such company as give their tongues a   
loose  to scandal1 and we hear our      
neighbour vilified and reproached1 we   
ought  to ward off the calumny1 and to  
refute the scandal1 where we know that  
our neighbour does not deserve it4      
,this piece of justice or duty1 to      
assist a suffering neighbour1 arises    
from the social nature of man1 who by   
the law of nature is so far born  for a 
social life1 as to come into the world  
with this claim1 and under  this sort of
 obligations2 for a naked exposed infant
 may claim the  patronage and protection
 of every eye that beholds him4 ,and    
where other  circumstances are equal1   
those who are most capable of affording 
help1  seem to be most obliged4 ,now if 
it be a work of human justice to        
preserve such a helpless piece of human 
nature from death1 surely every  infant 
grown up to any degrees of capacity and 
manhood1 ought in like  manner to esteem
 himself obliged to afford some         
assistance to his  fellow-creatures1    

according to their distress1 and his    
capacity well  considered and adjusted4 
,therefore1 my assistance or relief of  
an injured or perishing creature1  is a 
sort of duty to mankind1 though the     
person himself be an utter  stranger to 
me3 ,the history of the good ,samaritan 
in the gospel tells  me1 that in such a 
case every man is my neighbour1 though  
he be of a  different nation1 sect1 or  
party4 ,but when men are                
fellow-subjects1 or  fellow-citizens1 or
 combined in any natural1 civil1 or     
religious  society1 this rule of justice
 appears with more force and evidence2  
it  strikes a brighter light upon the   
conscience1 and ought to have more      
power upon the heart and practice2 for  
combination into society is an  implicit
 contract or promise of mutual help     
under necessity4    ,i confess1 several 
of the instances which ,i have mentioned
 under this  fifth head may be referred 
also to charity and mercy1 of which ,i  
shall  speak hereafter3 but for as much 

as the light of nature and the law of   
,god require these beneficial actions of
 men toward each other1 ,i have  here   
placed them under the head of justice4  
,,vi4 ,the last piece of justice which  
,i shall mention1 is reparation to      
those whom we have wilfully injured1 as 
far as possible3 ,and this is a  certain
 duty1 whether we have done them injury 
in their souls1 in their  bodies1 in    
their estates1 or in their reputation4  
,if we have led them into errors or     
heresy by our conversation2 if we       
tempted them to sin by our allurement or
 example2 if we have solicited  their   
assistance in any base or guilty        
practices of our own2 we ought          
seriously to employ our best powers and 
prayers toward their recovery  from the 
snare of the devil3 ,if we have wilfully
 injured their health2  if we have      
blasted their credit2 if we have thrown 
a blot upon their  good name2 if we have
 defrauded them of any part of their    
due1 or wasted  their substance1 let us 

know and consider that the law of       
justice  requires us to make what       
restitution we are capable of3 ,but     
still it  must be done in such a manner 
as must consist with our duty to the    
rest  of our fellow-creatures round     
about us4 ,it is a vain thing to pretend
 to  be sorry and repent that we have   
done our neighbour a wilful injury or   
to flatter him with idle compliments of 
asking his pardon1 while it lays  in our
 power to repair the damage he sustains 
in a way of consistence  with our       
duties1 and yet we obstinately refuse   
it3 ,such a repentance as  this cannot  
be sincere in the sight of ,god1 nor    
have we any reason to  hope that his    
justice or mercy will condescend to     
accept it4    ,we have heard these      
various instances of justice1 this large
 and  particular account what is due to 
our neighbour1 in the manifold          
relations and businesses of life4 ,i    
grant there are several difficulties    
that may attend some of these instances 

in the particular practise of  them1 by 
reason of the infinite variety of       
circumstances which may  surround our   
actions1 and the unforeseen occurrences 
of human life4 ,the  strictest rules of 
equity or justice1 in some cases1       
require a  mitigation2 and it is        
impossible to say before-hand what shall
 be  precisely and exactly due to our   
neighbour in every new accident or      
occurrence4 ,but a sincere love of      
justice wrought deep into the heart1    
and a sacred regard to the golden rule  
of equity which ,christ hath given  us1 
will lead us through most of these      
perplexities into the paths of          
righteousness and truth4    ,it is time 
now to have the question put close to   
conscience2 ,has this  been the manner  
of our life8 ,has this been our conduct 
toward our  fellow-creatures8 ,are we   
children1 and have we paid all due      
honour and  obedience to our parents8   
,has the father no cause to complain    
that we  have disobeyed his authority8  

,has the mother no reason to say1 that  
we  have scorned her advice1 or abused  
her tenderness and compassion8 ,are we  
servants1 have we never wasted the goods
 of our master1 nor spent that  time in 
idle company1 in folly1 or in sin1 which
 should have been  employed in his      
service8 ,have we dealt with our        
relatives in the same  family as becomes
 a brother1 a sister1 or a near kinsman1
 and fulfilled  the duties to which we  
were born8 ,do we never neglect to make 
due  acknowledgments for favours        
received8 ,have we loved those that love
 us1  and practised the law of justice  
and gratitude to those who have rescued 
our souls and bodies from distress and  
danger1 or laid obligations upon  us by 
peculiar benefits48    ,am ,i a trader1 
and do ,i practise strict justice and   
truth1 in all that ,i  buy1 and in all  
that ,i sell8 ,have ,i been carefully   
solicitous to wrong  no man1 to defraud 
no man1 to cheat and cozen no man8 ,do  
,i hate the arts  of falsehood and      

knavery8 ,have ,i paid the full due to  
all that ,i deal  with1 and do ,i keep  
the proper time of payment1 which       
contract or custom  have appointed8     
,have ,i defended my neighbour from     
injury1 and assisted  him in the day of 
his distress1 as ,i myself should       
reasonably hope for  his defence and    
assistance8 ,have ,i sought to rescue   
his good name from  reproach and slander
 when it has been attacked8 ,or have ,i 
rather fallen  in with slanderers1 and  
joined in with the wilful scandal8 ,have
 ,i  honestly sought to make restitution
 to another where ,i have been guilty   
of wilful injury1 and done what in me   
lays to repair the damage that my       
injustice has brought upon him8 ,have ,i
 attempted to repair his losses1  so far
 as is consistent with the duties of my 
other relations in life8    ,where is   
the person that can lay his hand upon   
his heart1 and say1 ,i am  guiltless    
before ,god in all this8 ,who can wash  
his hands in innocency1  and pronounce  

himself righteous8 ,surely such a       
discourse as this is1  should awaken    
conscience to sensible acts of          
repentance and mourning2 we  should be  
willing and ready to yield to the       
conviction1 where the word  of ,god     
fastens the charge upon us1 and lay     
ourselves low before the  throne of a   
righteous ,god4 ,blessed ,lord ,god1 if 
thou art strict to mark  iniquities1 who
 can stand before thee8 ,but there is   
forgiveness with  thee that thou mayest 
be feared4 ,we have failed in many      
instances of  duty toward our           
fellow-creatures1 as well as toward thee
 our ,creator3 ,we  have neither given  
to ,god nor to our neighbour the full   
due of love  which thy righteous law    
requires3 ,we lie down in the dust      
before thee1  and betake ourselves to   
the refuge that is set before us3 ,jesus
 the  righteous is our hope1 he not only
 paid to ,god and man all their due1 in 
the course of his holy life1 but he also
 restored that honour to thy  justice by

 his death1 which we had taken away by  
our unrighteousness4 ,o  may every soul 
of us be forgiven for his sake1 and     
created anew in  ,christ ,jesus unto    
good works8 ,amen4                      
,,hymn ,,for ,,sermon ,,xxiv4           
,christian ,morality1 viz4 ,justice and 
,equity4                        ,come   
let us search our ways1 and try1        
,have they been just and right8         
,is the great rule of equity            
,our practise and delight8              
,what we would have our neighbour do1   
,have we still done the same8           
,and ne'er delay'd to pay his due1      
,nor injur'd his good name8             
,do we relieve the poor distress'd1     
,nor give our tongues a loose           
,to make their names our scorn and jest1
                      ,nor treat them   
with abuse8                      ,have  
we not found our envy grow1             
,to hear another's praise8              
,nor robb'd him of his honour due1      
,by sly malicious ways8                 

,in all we sell and all we buy1         
,is justice our design8                 
,do we remember ,god is nigh1           
,and fear the wrath divine8             
,in vain we talk of ,jesu's blood1      
,and boast his name in vain1            
,if we can slight the laws of ,god1     
,and prove unjust to men4    ,footnote  
#bi3      ,see ,sermon ,,xxxiii4        
,,sermon ,,xxv4                         
,christian ,morality1 viz4 ,justice1 c4 
,,philip4 iv4 #h4--,whatsoever things   
are just1 c4----think on these things4  
,if a bare proposal of the rule of duty1
 and the mention of the various         
instances of it1 were sufficient to     
persuade mankind to the practice2  then 
,i need not prolong my discourse on this
 subject of honesty and  justice3 ,for  
,i have already proposed the sacred rule
 which our ,saviour  has given us1 ,do  
to others as ye would that others should
 do to you2 and  ,i have described the  
several instances wherein this rule must
 direct our  conduct1 that we may be    

just and righteous in all our dealings  
amongst  men4    ,but alas6 our natures 
are so corrupt1 our consciences are so  
unwilling  to receive the laws of duty1 
and our perverse wills and passions have
 so  much reluctance to the practice1   
that we have need of arguments to       
enforce it upon conscience1 we have need
 of powerful motives to awaken  our     
souls to righteousness1 and it is       
necessary therefore that ,i proceed  to 
the third head of discourse which ,i    
proposed1 and that is to shew how  far  
the light of nature dictates to us the  
duty of common justice1 and  what       
arguments may be drawn from thence to   
influence men to be honest4    ,i4 ,if  
we consider the natural right that every
 man hath to keep that  which belongs to
 him1 it will appear that this is the   
gift of ,god as the  ,god of nature4    
,god1 the common author of all our      
beings1 requires that  this right be    
held sacred and inviolable4    ,i shall 
not run back to ancient ages1 to trace  

the original grounds of  property1 or   
how men became entitled to any of their 
possessions3 ,it is  sufficient for me1 
that every man is born into this world  
with a right  to his life1 to his limbs1
 to his liberty and safety1 and to the  
good  things of this world which he     
possesses according to the laws of      
nature1  and of the nation where he is  
born4 ,he has a right also that these   
should be secure from the hands of      
injustice and violence1 unless he       
himself be some way concerned in the    
practice of injury to his               
fellow-creatures4 ,that man therefore   
who offers injustice or violence to  his
 neighbour in his body1 or his soul1 or 
estate1 he robs him of his  natural     
right which ,god hath given him1 and    
which the law of nature  secures to him3
 ,he sins against the ,god of nature1   
the common ,father of  mankind2 and his 
conscience hath reason to expect that   
the ,god of  nature1 who is just and    
righteous1 will avenge the mischief done

 to his  injured creatures4    ,let it  
be always observed and excepted here1   
that the great ,god himself1  considered
 merely as the ,god of nature1 and where
 he has not bound  himself by promise1  
reserves a right to resume what he has  
given1 and  especially when his         
creatures have made a forfeiture of     
their blessings  by sinning against     
their ,maker3 ,but this does not        
authorize men to  deprive one another of
 their possessions1 unless he has       
appointed them  from heaven the         
executioners of his vengeance by a most 
evident and  infallible commission      
particularly given by ,god himself2 as  
in the case  of the ,israelites spoiling
 the ,egyptians of their borrowed       
jewels1 and  depriving the ,canaanites  
of their lands1 and their lives3 ,but ,i
 know not  any instance of that kind    
ever since4    ,,ii4 ,if we consider the
 need that every man stands in of the   
help of his  fellow-creatures1 justice  
and honesty will appear to be a natural 

duty  of the social life3 ,and ,god1 as 
he is the ,governor of the world1 will  
take vengeance of any neglect or        
violation of this duty1 either in this  
world1 or in the other4    ,commutative 
justice1 as it is described in the      
former discourse1 is  built upon this   
foundation1 that one man has need of    
another's  assistance3 ,nor is there any
 the meanest figure amongst mankind so  
very  worthless1 useless1 and           
contemptible1 but he may be capable of  
doing us  some service either now or    
hereafter4 ,it is possible we may be in 
such  circumstances1 as to stand in need
 of the help of the meanest1 as well  as
 of the mighty2 and therefore the duty  
of social life obliges us to  practice  
the rules of justice toward all4 ,the   
rich stand in need of the  poor to      
perform the meaner offices for their    
convenience1 as much as the  poor stand 
in need of the rich to supply them with 
food or money4 ,the  master has need of 
the servant to assist and obey him1 as  

well as the  servant stands in need of  
maintenance or wages from the hands of  
his  master4 ,one man can never procure 
for himself all the necessaries1 and    
all the conveniences of life6 it is     
indeed impossible4 ,the same man  cannot
 sow his own corn reap his own harvest1 
keep his own sheep1 make  his own bread1
 form all his own garments1 build his   
own house1 fashion  his own furniture1  
and secure his own possessions2 no man  
can provide  for himself in all         
respects1 without the assistance of his 
fellow-creatures4 ,now those from whom  
he expects to receive help in any  of   
these instances1 it is necessary he     
should give them help in other          
instances wherein they stand in need of 
his4 ,this is one foundation of  justice
 between man and man2 that so every man 
may have the necessaries  and           
conveniences of life by his neighbour's 
assistance4 ,thus the king  himself1 as 
,solomon says1 is served by the field2  
,eccl4 v4 #i4 ,the  prince stands in    

need of the plowman3 ,the plowman gives 
food to the  prince1 and the prince     
gives to the plowman protection and     
safety4    ,i might run through the     
various instances wherein justice is to 
be  practised1 and shew how the higher  
and lower orders and characters of  men 
have mutual need of each other3 ,the    
buyer and the seller1 the  artificer and
 the merchant1 the teacher and the      
scholar2 and thus ,i  might make it     
appear1 that unless a due exchange of   
benefits be  maintained1 and the        
practice of justice secured1 none of us 
could enjoy  the safety1 the ease1 or   
the conveniences of life4    ,where     
there is no practice of justice amongst 
men1 no man can live safe  by his       
neighbour3 ,every one that is mighty and
 malicious1 that is proud  or covetous1 
that is envious or knavish1 would rob   
another of his due1  and either assume  
the possessions of his neighbour to     
himself1 or make  havoc of them1 and    
destroy them4 ,there would be           

everlasting confusion  amongst men1     
slander and theft1 cheating and knavery2
 plunder and  slaughter1 and bloody     
violence would reign among all the      
tribes of  mankind2 if justice were     
banished from the earth2 for neither    
life1 nor  liberty1 nor peace1 nor any  
of our possessions1 nor our good name1  
can  be secured without it4 ,therefore  
the light and law of nature sets a      
sacred guard upon justice1 and has      
written the necessity of it in the      
consciences of all men1 who have not    
seared those consciences as with a      
red-hot iron1 and rased out so much of  
human nature from their souls4    ,the  
practice of justice has so extensive an 
influence into the whole  conduct of our
 lives1 and the welfare of mankind1 that
 some of the  heathen writers have made 
it to be comprehensive of all virtues4  
,but because sinful men are ready to    
break the bonds of commutative  justice 
and invade the property1 the peace1 or  
the life of their  neighbours1 therefore

 government is appointed1 and           
magistrates are  ordained to maintain   
peace and equity amongst men1 and to    
punish the  breakers of it4 ,this is the
 greatest reason why there must be such 
a  thing as magistracy and distributive 
justice amongst mankind2 that those  who
 commit outrage upon their neighbours1  
and practice injustice toward  them1 may
 be punished by the laws3 ,for1 as the  
apostle says to ,timothy1  the law is   
not made for the righteous1 but for the 
disobedient1 for the  ungodly1 and for  
sinners2 for murderers1 stealers1 and   
liars1 c4 ,that  it may be a strong     
restraint upon the violent inclinations 
of men1 and  bring just vengeance upon  
them1 when they bring injury upon their 
neighbours4 ,therefore it is for the    
welfare of the innocent and the         
righteous1 that the laws have ordained  
vengeance for the guilty2 that  those   
who would not injure their              
fellow-creatures1 may be guarded in the 
enjoyment of their own property and     

their peace1 and may have them  secured 
from the sons of injustice4    ,and     
besides all the punishment that such    
sinners justly receive from men  on     
earth1 ,god1 the great ,governor of the 
world1 has often revealed his  wrath    
from heaven against all the             
unrighteousness of men1 as well as      
their ungodliness4 ,he has hereby       
proclaimed his public approbation of    
justice1 and his hatred of all iniquity4
 ,his terrors have sometimes  appeared  
in signal and severe instances against  
those who have been  notoriously        
unrighteous1 and who have broken all the
 rules of equity in  the treatment of   
their fellow-creatures4 ,this the       
heathens themselves  have taken notice  
of4 ,and they thought this to be so     
necessary for the  government of the    
world1 that their priests have invented 
a sort of  goddess called ,nemesis1     
whose office is to avenge the practice  
of fraud  or violence1 and to bring down
 curses on the head of this kind of     

criminals4    ,as the ancient records of
 the heathen world give us some         
histories of  divine vengeance1 so the  
bible abounds with more awful and       
illustrious  instances of this kind2    
which leads me to1    ,the fourth head  
of my discourse2 and that is1 to        
consider what forcible  arguments and   
motives the christian religion affords  
for the practice of  justice among men4 
,if ,i were to speak of distributive    
justice1 or that which belongs to the   
practice of the magistrate1 never was it
 more gloriously manifest1 than  in and 
by ,god the ,father1 when he refused to 
pass by our iniquities  without         
punishment1 and laid the dreadful weight
 of it upon the head and  soul of his   
own ,son4 ,never could magistracy       
receive such a glory1 as  when our ,lord
 ,jesus ,christ1 the ,son of ,god1 hung 
and died upon the  cross1 suffering the 
penalty that the law of ,god1 the       
supreme  magistrate1 had denounced      
against sinners4    ,and as punishing   

justice was glorified in all its        
terrors1 so rewarding  justice also     
appeared most illustrious4 ,because our 
,lord ,jesus ,christ  had fulfilled     
obedience not only to the broken law    
which we lay under1  but to those       
peculiar laws which ,god the ,father    
also gave him as a  ,mediator2 therefore
 it pleased ,god highly to advance him1 
according to  his own eternal covenant4 
,god rewarded him1 as a magistrate1     
distributing justice to a person who had
 done the greatest things for  the      
honour of his sovereign3 ,he exalted him
 at his own right-hand1 and  gave him a 
name above every name1 that at the name 
of ,jesus every knee  should bow2 for he
 deserved it at the hands of his        
,father1 and his  ,father distributed   
rewards equal to his desert4            
,rewarding justice again appears        
glorious1 in that ,god the ,father      
communicates unto us the rewards of the 
sufferings of his own ,son4 ,god  is    
faithful and just to forgive us our     

sins1 because the blood of ,jesus       
,christ1 his ,son1 has paid for all our 
follies and unrighteousness2 #a  ,john  
i4 #i4 ,faithful and just to his ,son1  
that he may not go without the  rewards 
of his sufferings3 ,faithful and just to
 us1 because it was in  our name and    
stead that the ,son suffered4 ,but not  
to insist upon this  longer1 commutative
 justice is abundantly enforced also by 
many  considerations drawn from the     
books of the ,old ,testament1 as well as
  from the gospel of ,christ4    ,if we 
consult the moral statutes of ,god1     
which were given to the ,jews1  we shall
 find them full of righteousness4 ,these
 statutes are of  everlasting force1 and
 their divine solemnity should impress  
our  consciences4 ,that which is        
altogether just shalt thou follow1 that 
thou  mayest live and inherit the land3 
,and the judges and officers shall      
judge the people with righteous         
judgment1 and shall shew no respect to  
persons1 nor take a gift to pervert     

justice2 ,deut4 xvi4 #ah1 #ai1 #bj4 ,ye 
shall not steal1 nor deal falsely1 nor  
lie to one another4 ,thou shalt  not    
defraud thy neighbour1 nor rob him4 ,the
 wages of him that is hired  shall not  
abide with thee all night until the     
morning4 ,ye shall do no                
unrighteousness in judgment1 in weight1 
or in measure1 just balances and  just  
weights shall ye have2 ,i am the ,lord  
your ,god2 ,lev4 xix4 #ab1 c4  ,a false 
balance is an abomination to the ,lord2 
but a just weight is his  delight2      
,prov4 xi4 #a4 ,to do justice and       
judgment is more acceptable to  the     
,lord than sacrifice2 ,prov4 iii4 #ae4  
,woe to him that buildeth his  house by 
unrighteousness1 and his chambers by    
wrong1 who uses his  neighbour's service
 without wages1 and giveth him not for  
his work2  ,jer4 xxii4 #ac4 ,remove not 
the ancient land-marks1 nor enter into  
the  field of the fatherless3 for their 
,redeemer is mighty1 and he shall  plead
 their cause with thee2 ,prov4 xxiii4   

#aj1 #aa4    ,if we review the records  
of the ,jewish history1 we shall find   
the cruel  and the covetous1 the tyrant 
and the oppressor1 made terrible        
examples  of the vengeance of ,god      
against unrighteousness4 ,survey the    
plagues of  ,egypt1 and the dreadful    
desolations of that fruitful country1   
with the  destruction of the first-born 
by the midnight pestilence1 and the     
armies  of ,pharaoh drowned in the ,red 
sea1 and you may read there the wrath of
  ,god against the unrighteousness of   
men1 written in dreadful characters4    
,they treated the race of ,israel with  
cruelty and sore oppression2 they       
destroyed their male-children1 and      
provoked ,god to bring swift            
destruction upon themselves4 ,behold    
,adonibezek1 king of the ,canaanites1   
with his thumbs and his great toes cut  
off by ,joshua1 and confessing the      
justice of the great ,god4 ,three-score 
and ten kings1 saith he1 with  their    
great toes and their thumbs cut off1    

have gathered their meat  under my      
table3 ,as ,i have done1 so ,god hath   
requited me2 ,judges i4 #g4  ,see the   
dogs licking up the blood of ,ahab in   
the place where he slew  ,naboth the    
,jezreelite1 in order to take unjust    
possession of his  vineyard2 #a ,kings  
xxi4 #ai4 ,these things which were      
written of old time1  remain upon record
 for our instruction in the days of     
christianity4    ,but let us take more  
special notice what influences may be   
derived from  the gospel1 and from the  
name of ,christ1 to enforce the practice
 of  justice among men4    ,i4 ,if we   
look to our ,lord ,jesus ,christ as a   
law-giver1 how various and  how plain   
are his solemn and repeated commands1   
not only in his sermon  upon the mount1 
but upon other occasions too1 that      
justice be practised  between man and   
man4 ,he hath explained to us that      
glorious rule of  equity1 on purpose to 
make the practice of justice easy1      
plain1 and  universal1 love your        

neighbour as yourself2 that is1 do to   
others1 as  ye would that others do to  
you4    ,we cannot but think that the   
holy soul of our ,lord ,jesus was       
concerned  to secure the practice of    
justice and righteousness among his     
followers1  when we read his terrible   
rebuke to the pharisees for the neglect 
of it1  and a curse pronounced upon     
them2 ,mat4 xxiii4 #bc4 8,woe unto you  
scribes  and pharisees1 hypocrites3 for 
ye pay tythe of mint1 and anise1 and    
cummin1 and have omitted the weightier  
matters of the law1 judgment1  mercy1   
and faith40 ,judgment in that place may 
signify commutative and  distributive   
justice3 all manner of exercise of      
righteousness towards  their            
fellow-creatures4 ,under a pretence of  
serving ,god better than your           
neighbours1 and crowding his temple with
 your presence1 and his altar  with     
sacrifices and gifts1 ye abandon common 
justice1 ye neglect the  righteousness  
due to your fellow-creatures4 ,there is 

a woe denounced  upon you1 and my       
,father will inflict the curse1 for he  
hates robbery  for burnt-offering2 ,is4 
lxi4 #h4 ,nor will the ,god of heaven   
excuse you  from paying your dues to men
 on earth1 under pretence of paying     
honour  or sacrifices to him4    ,there 
are many other threatenings in the ,new 
,testament written against  those that  
neglect justice1 and pronounced by the  
apostles in the name  and authority of  
,christ1 their exalted ,lord4 ,the      
covetous and  extortioners1 those that  
take away the light of their            
fellow-creatures1  are shut out from the
 heavenly blessedness2 #a ,cor4 vi4 #aj4
 8,know ye not1  says the apostle1 that 
none of these shall inherit the kingdom 
of ,god80  ,as much as to say1 it is so 
very obvious a thing1 that an unjust man
 can  never enter into heaven1          
whatsoever pretence he makes1 that ,i   
may appeal  to the meanest capacity1 ye 
all know it4 ,god will repay vengeance  
to  them that do wrong to their         

neighbours1 whether they be great or    
mean1  for there is no respect of       
persons with him2 ,col4 iii4 #be4       
,,ii4 ,consider ,christ as a pattern of 
justice and righteousness4 ,look to  the
 example of our ,lord ,jesus2 you see   
him1 who was the sovereign  ,magistrate 
and ,lord of all1 who could distribute  
crowns and kingdoms to  men1 submitting 
himself to commutative justice among    
creatures4    ,behold the ,son of ,god1 
who was the brightness of his ,father's 
glory1 and  the delight of his soul     
before the creation2 behold him stooping
 down to  our world1 and taking flesh   
and blood upon him to become our        
brother1  that he might shew us how we  
ought to love our brethren4 ,it was an  
unparalleled instance of divine love    
that ,christ has given us1 when he  came
 down from heaven to become our         
neighbour1 and to dwell amongst us1     
that he might teach us to love our      
neighbours as ourselves4    ,behold the 
glorious ,son of ,god subjecting himself

 to his earthly  parents1 to ,joseph the
 carpenter1 and to ,mary his mother1    
that he might  instruct us how to pay   
obedience to our superior relations4    
,see how the  ,king of kings pays       
tribute to ,csar1 when he was so poor1  
that he was  forced to send ,peter a    
fishing1 to procure the tribute-money by
 a  miracle4 ,and though the beasts of  
the field were his1 and he could have   
commanded the cattle upon a thousand    
hills1 to make provision for his        
followers2 yet he would not dispossess  
the owners of them1 but created  food on
 purpose to feed four or five thousand  
in the wilderness4    ,,iii4 ,if we     
consider ,christ as a glorious          
benefactor1 who has taken care  to      
provide for us the necessaries of this  
life1 and hath purchased for  us1 at the
 hands of ,god1 the eternal treasures of
 heaven and glory4 ,has  not this       
blessed consideration force enough to   
guard us against all  temptations to    
injustice8 ,shall a christian break the 

rules of equity1  and steal1 or cheat1  
or plunder his neighbour to gain money  
or  merchandise1 who has the promises of
 ,god for his support in a way of       
diligence and humble faith8 ,shall we   
sully our consciences1 and defile  our  
souls with knavery and injustice for a  
little of the pelf of this  world1 when 
we have the unsearchable riches of      
,christ made over to us in  the gospel1 
and the inheritance of heaven in        
reversion8    ,,iv4 ,let us consider the
 very nature and design of the gospel of
 ,christ1  it is to make sinners holy1  
to make the unjust righteous3 ,the new  
man of  christianity must be created in 
righteousness and true holiness4        
,therefore are we purchased with the    
blood of ,christ1 that we might be a    
peculiar peeple1 zealous of good works2 
,tit4 ii4 #ad4    ,it is a shame and    
scandal to the christian name1 when one 
who wears it  is unrighteous or         
dishonest4 ,an unjust christian1 what a 
contradiction  is it in itself1 and how 

it disgraces the profession of the      
gospel6 ,hear  how the great apostle    
treats his ,corinthian disciples when   
such sort of  sins were found amongst   
them2 #a ,cor4 vi4 #a-h4 ,dare any of   
you1 having a  matter against another1  
go to law before the unjust man and the 
infidel8  ,dare any of you injure your  
neighbour1 your fellow-christian8 ,i    
speak  this to your shame4 ,brother goes
 to law with brother1 and ye injure one 
another4 ,why do not you rather suffer  
wrong8 nay1 you do wrong1 and  defraud1 
and that your own brethren4 ,but what is
 the consequence8 ,such  wretches as    
these are1 shall never inherit the      
kingdom of ,god4    ,the grace of ,god  
that bringeth salvation2 ,tit4 ii4 #i1  
#aj4 teacheth us  to deny ungodliness   
and worldly lusts1 and to live soberly  
and  righteously1 and religiously1 in   
this present evil world4 ,it teacheth   
us righteousness towards men1 as well as
 sobriety among ourselves1 and          
godliness towards the ,king of heaven4  

,but how hath this divine religion  been
 scandalized for want of justice in the 
professors of it6  ,scandalized among   
heathen kingdoms1 among ,turks and      
unbelievers6 and  christianity in our   
own land1 how hath it been dishonoured  
by the  practices of those that pretend 
to that holy name6 ,how hath the        
conversion of wild heathens in the      
,indian nations been hindered by the    
injustice and fraud of christian        
merchants and traders there1 or by      
merchants who call themselves           
christians4 ,i have heard it said by    
persons whom ,i could fully credit1 that
 a ,turk when he is suspected of  fraud 
and cheating1 will reply1 8,what1 do you
 think ,i am a christian80 ,o  how hath 
the gospel of the lovely ,jesus been    
rendered odious by the  abominable      
practices of those that pretend to      
honour him6 ,what  falsehood1 what      
lying1 what perjury1 and cheating1 and  
deceit1 and  violence have been         
practised by our traders in foreign     

lands6 ,thus there  has been an ill     
savour of our holy christianity carried 
beyond the seas1  by those1 perhaps1 who
 have pretended to convert the infidels4
 ,and many  in our own nation1 who have 
begun to set their faces towards heaven1
  have been sorely disgusted at the     
knavish practices of professors1 and    
been tempted to think that all religion 
is a jest1 and to abandon the           
ordinances of the gospel4 ,but when     
souls stumble1 and fall1 and perish  by 
such discouragements1 woe to him that   
gave the offence1 and laid this         
stumbling-block of iniquity in their    
way4 ,how heavy must the blood of  souls
 lay upon such sinners6    ,surely there
 has been enough said on this head to   
discourage oppression1  deceit1 and     
injustice in the professors of          
christianity1 if argument1  and shame1  
and terror can have power and prevalence
 over sin and  temptation4 ,o may       
almighty grace attend this discourse of 
justice1 and  work the sacred love of it

 in the hearts of men6    ,now if ye are
 made willing to walk by the rules of   
equity and justice1  instead of         
proposing particular directions for this
 end1 ,i shall  proceed1    ,in the     
fifth and last place1 to point out the  
various springs of  injustice1 that ye  
may avoid them4    ,the great and       
general spring of injustice to our      
neighbour is a criminal  and excessive  
love to ourselves4 ,for since the       
comprehensive notion of  justice lies in
 this1 to give to every one that which  
is due1 it  follows1 that the general   
notion of injustice consists in taking  
to  ourselves more than is due1 or in   
giving less than is due to our          
neighbour4    ,there are a thousand     
instances of this unrighteousness among 
men1 in  reference to their bodies1     
their souls1 their good name1 or their  
possessions in the world4 ,this general 
term of injustice is so  extensive1 that
 it includes a great part of the sins   
forbidden in the  second table4         

,disobedience to parents and governors1 
rebellion1 treason1  murder1 adultery1  
theft1 violence and plunder1 cheating1  
and deceit1 and  slander1 with all      
sinful desires to possess what belongs  
to our  neighbour1 may be justly ranked 
under the head of unrighteousness3 ,and 
they spring from this one fountain1     
namely1 an excessive regard to self4    
,it is to this natural and exalted idol 
that we sacrifice the peace and  the    
property1 the good name1 and even the   
life of our fellow-creatures4  ,nor will
 any method be effectual to secure us   
from the practice of  injustice1 till we
 learn to degrade self a little in our  
own esteem1 and  to judge of our        
neighbour1 and of the things that are   
his due1 by the  same rule and measure  
by which we take an estimate1 of        
ourselves1 and of  what is due to us4   
,let us put our neighbour in the place  
of self1 and  judge how he ought to be  
treated4    ,but that we may more       
effectually guard ourselves from the    

temptations of  injustice1 let us       
descend to particulars1 and we shall    
find that almost  all the unrighteous   
practices of men spring from some of    
these six  principles2 viz4             
covetousness1 pride1 luxury1 sloth1     
malice against  men1 or distrust of     
,god4    ,i4 ,covetousness is a great   
spring of injustice4 ,this consists in  
an  immoderate desire of possessing3    
,and we are told by the apostle1 that   
the love of money is the root of all    
evil1 which while some have coveted     
after1 they have not only erred from the
 faith1 but they have ventured  upon    
many sins1 as well as pierced themselves
 through with many sorrows4  ,for they  
that will be rich1 fall into temptation1
 and a snare1 and into  many foolish and
 hurtful lusts1 which draw men in       
destruction and  perdition2 #a ,tim4 vi4
 #i1 #aj4 ,solomon is of the same mind2 
,prov4 xxviii4  #bj1 #bb4 ,he that      
maketh haste to be rich1 shall not be   
innocent1 for he  hath an evil eye upon 

the possessions of his neighbour4    ,it
 is from this cursed root of            
covetousness that a multitude of bitter 
fruits proceed4 ,it is by this vicious  
principle working within us1 that  we   
are tempted to take what is not our due1
 either by craft or by  violence4 ,hence
 it is that men cheat each other in     
their daily commerce1  they defraud and 
over-reach their neighbour1 if they can1
 in every  bargain they make1 and try   
all the arts of subtle knavery1 in order
 to  enrich themselves4 ,they divest    
their souls of truth and virtue1 and put
  off conscience and shame to load      
themselves with thick clay4    ,it is   
covetousness that teaches the sons of   
men to practise upon their  dealers with
 a false balance and a deceitful beam4  
,they shorten their  measures1 and      
lessen their weights by which they sell 
their goods3 ,but  when the case alters1
 and they buy any thing for themselves1 
they will1  if possible1 take another   
sort of weight1 or use a different      

measure2  all which are an abomination  
to the ,lord4    ,it is the same evil   
and unrighteous principle that persuades
 the seller  to put off corrupt and     
damaged wares for good and sound1 and to
 cozen  his neighbour with merchandize  
that is by no means such as he          
reasonably  expects4 ,it is this        
principle that persuades the buyer also 
to cheat his  neighbour with corrupt and
 false money1 which he knows to be      
unlawful  coin4 ,for corrupt merchandize
 and corrupt money1 false balances1     
light  weights1 and scanty measure1 seem
 all to stand in the same rank of       
deceit3 ,these are all weapons of craft 
and knavery to give a secret  wound to  
their neighbour's estate1 they all      
belong to the armory of  fraud1 and the 
magazine of unrighteousness4    ,it is  
this covetous humour that tempts the    
tongues of men to speak  flattering     
falsehoods in their daily dealings1 and 
some of them make an  hourly sacrifice  
of truth to the gain of a penny4 ,it is 

from this  principle that they break    
their promises of payment2 they withhold
 the  money that is due to their        
neighbour1 beyond all reasonable time1  
and  that for no other reason but to    
gain by the loan of it3 ,they delay the 
payment of their poor creditors for many
 months1 or perhaps for years1  and put 
the advantage which they make of this   
delay into their own  purse4 ,this is a 
frequent1 but an unrighteous practice in
 our day3 ,for  the profit that accrues 
by the detaining of money that is due to
 another  beyond the customary or       
contracted time of payment1 should      
doubtless be  given to the person to    
whom the principal money was due2 or at 
least he  should have such a valuable   
share of it as may compensate the damage
 or  loss he sustains by the delay4     
,it is a covetous desire of gain that   
tempts men to practise extortion1  and  
to prey upon the necessities of those   
they deal with4 ,when the buyer  wants  
any conveniency of life1 they force him 

to give much more than it  is worth1    
because he stands in the utmost need of 
it2 or they constrain  the seller       
perhaps to part with some of his most   
valuable possessions  for a trifle1     
because he is under special necessity   
and present  distress4 ,this was the    
extortion which ,jacob practised upon   
his brother  ,esau1 when he made him    
sell his birth-right for a mess of      
pottage1 while  he was faint with       
hunting4 ,and it is the same iniquity   
when we impose  upon the ignorance or   
known unskilfulness of the persons we   
deal with2  and especially when we make 
our advantage of children or servants1  
or of  persons who confess their own    
ignorance1 and leave the choice of the  
goods1 or the determination of the      
price1 to the conscience of him that    
sells4    ,we may indeed set a just     
value upon our own goods2 but we must   
not set a  price upon any man's pressing
 necessity1 nor raise a tax upon his    
ignorance4 ,it can never be certainly   

determined how much it is lawful  for a 
trader to get by his merchandize3       
,doubtless he may sometimes make  a     
greater gain of the same things than at 
another3 ,and this is often  necessary1 
in order to compensate the losses1 the  
risks or dangers that  he passes        
through4 ,he may lawfully make those    
advantages which the  change of things1 
and the divine providence often puts    
into his hands3  ,nor is it unlawful for
 him to take more of some persons than  
he does of  others for the same         
merchandize2 for he may treat some of   
his customers  favourably1 though he    
must deal righteously and justly with   
them all4  ,but let him see to it that  
he use ingenuity towards the poor1 the  
necessitous1 and the unskilful1 as well 
as moderation toward all men4  ,the     
circumstances of things are so various1 
that much of the practice of  justice   
must be left to the court of equity in  
every man's breast1 under  the sacred   
influence of this rule1 ,do that to     

others which you think  reasonable that 
others should do to you4 ,it is best in 
all doubtful and  difficult cases to    
practise what is fair and honourable in 
the sight of  men1 and what is safe and 
innocent in the sight of ,god3 for a    
good  conscience is better than the     
largest gain3 ,but where the sacred     
principles of virtue are over-borne by  
corrupt inclinations1 the moral  powers 
of the soul are stretched at first to   
the lengths of moderate  iniquity1 and  
conscience is strained to the indulgence
 of some smaller  unrighteousness3 but  
virtue will die by degrees1 and         
conscience will  learn in time to allow 
bolder injustice4 ,and then1 though it  
may be  stupified and senseless for a   
season1 yet let the sinner know1 that it
  will have its feeling return again1   
and the guilt of knavery and  falsehood 
will torture the soul with unknown      
agonies here or hereafter4    ,but the  
wretched influence of this vice of      
covetousness is not confined  only to   

traffic and merchandize3 ,it spreads its
 unrighteousness much  farther and      
wider3 ,it tempts the sons and daughters
 of men to withhold  due honour and     
necessary supplies from their aged      
parents1 and exposes  to great hardships
 in the latter end of life1 those to    
whom we owe our  life itself1 and the   
comforts of it in our younger years4 ,it
 withholds  wages from the servant1 and 
salary from him that has earned it4 ,it 
forbids those who have received benefits
 to make a grateful return to  their    
benefactors4 ,it will teach a man to    
stop his ears at the cry of  his        
neighbour in distress1 lest it should   
cost some money for his  relief4 ,it    
refuses an alms to the starving poor1   
and finds an excuse for  the churl1 lest
 he stretch out his hand of bounty to a 
perishing family4  ,it is so wrapped up 
in self1 that it never considers what is
 due to  another2 and ventures to break 
all the rules of righteousness rather   
than diminish its own estate1 or part   

with any thing it can call mine4  ,it   
would suffer a church or a kingdom to   
sink and perish1 and let the  public    
peace be broken1 and the nation         
dissolved1 if it might but secure       
itself and its own possessions in the   
midst of those ruins4 ,an accursed      
vice4 ,an iniquity big with misery and  
desolation6 yet it hides itself  too    
often from conviction and reproof2 it   
runs like a river under  ground1 and    
attempts to conceal itself under the    
specious disguises of  frugality and    
virtue1 while it practises all the      
mischiefs we have been  describing4     
,,ii4 ,pride is another spring of       
injustice4 ,but having broken up the    
fountain of covetousness as of a great  
deep1 and traced it in its  various     
streams1 the labour of drying them up   
has employed so much time1  that the    
pursuit of the other springs of         
unrighteousness must be delayed  till a 
further season4                         
,,hymn ,,for ,,sermon ,,xxv4            

,christian ,morality1 viz4 ,justice and 
,truth4                         ,great  
,god1 thy holy law requires1            
,to curb our covetous desires1          
,forbids to plunder1 steal1 or cheat1   
,to practise falsehood or deceit4       
,thy ,son hath set a pattern too1       
,he paid to ,god and men their due3     
,a dreadful debt he paid to ,god1       
,and bought our pardon with his blood4  
,amazing justice6 boundless love6       
,do we not feel our passions move8      
,do we not grieve that we have been     
,faithless to ,god1 or false to men8    
,have we no righteous debt denied1      
,through wanton luxury or pride8        
,nor vex'd the poor with long delay1    
,and made them groan for want of pay8   
,have we ne'er thrown a needless shame1 
,or scandal on our neighbour's name8    
,o happy men1 whose age and youth       
,have ever dealt in love and truth2     
,but if our justice once be gone1       
,and leave our faith and hope alone2    
,if honesty be banish'd hence           

,religion is a vain pretence4           
,,sermon ,,xxvi4                        
,christian ,morality1 viz4 ,justice1 c4 
,,philip4 iv4 #h4--,whatsoever things   
are just1 whatsoever things are pure1   
think on these things4                  
1  4      ,justice and truth are two of 
the chief bands that preserve human     
society4 ,if truth and justice perish   
from the earth1 the sons of men  would  
become like the savages of the          
wilderness1 where the strong or the     
crafty animals prey upon the weak1 the  
simple1 and the innocent4 ,the  ,lord   
,god1 the author of nature1 is a ,god of
 justice1 and he has written  something 
of this law in the consciences of men4  
,but the ,god of grace  has given us    
much plainer rules for the practice of  
it1 hath allured us  to righteousness by
 sweeter motives1 and hath guarded it by
 more awful  and solemn terrors4 ,these 
things have been the subject of the     
former  discourse2 and that we may1 as  
far as possible1 assist towards the     

rooting out injustice from the hearts   
and lives of christians1 ,i have  begun 
to point out some of the chief          
principles1 or springs of it4    ,the   
first which ,i mentioned is             
covetousness1 a vicious weed that grows 
in corrupt nature1 and is fruitful of a 
thousand unrighteous actions4    ,i     
proceed now to the second1 that is      
pride4 ,when a person sets too high  a  
value upon himself1 and aggrandizes     
himself in his own esteem1 he is  ready 
to imagine that all things are due to   
him1 and there is very  little left to  
become due to his neighbour4 ,the proud1
 as well as the  covetous man1 is full  
of self1 and he forgets the command of  
love to his  neighbour3 ,he treats him  
as if he was not made of the same clay1 
and  lives as though he were obliged to 
no duty to his fellow-creatures4 ,this  
is evident in a variety of instances4   
,it is pride that forbids us to give due
 respect to those that are above  us in 
the family1 in the church1 or in the    

civil state3 ,and instead of  paying the
 honours that are due to superiors1 we  
are tempted to treat  them with         
insolence and scorn4 ,many a father in  
our degenerate age1 has  found this     
unhappy effect of raising his children  
too soon and too high3  ,and the mother 
has seen her sin1 and felt it in her    
punishment1 when she  has cockered up   
her young offspring in pride1 and       
thereby taught them to  break the rules 
of justice1 to slight all her authority1
 and make a  scoff of that pre-eminence 
which ,god and nature have given her4   
,the  proud man is ready to say in his  
heart1 8,all that are around me ought to
  pay me respect1 and do me justice10   
while he is regardless of the  respect  
due to others4 8,let them carry it      
towards me as they ought1 and  ,i will  
carry it toward them as ,i please40     
,it is pride that inclines us to throw a
 blot here and there upon the  good name
 of our neighbour1 and to blemish his   
reputation1 lest he  should outshine us4

 ,when some honourable mention is made  
of another  person in our company1      
especially if it be one of our own sex1 
our own  rank or degree in the world1 do
 we not feel something rising within to 
lessen their honour1 and to stain their 
character8 ,it is through this  vanity  
and ambition of mind1 that we are       
tempted to defame and reproach  our     
neighbour1 and to rob him of his just   
honour among men1 and we  endeavour to  
build our own fame and credit upon the  
ruin of his4 ,but it  is a sandy1 or    
rather an impious foundation2 and the   
fame that is built  upon such ground    
will never stand4 ,pride inclines us to 
assume more  respect than is due to     
ourselves1 and to take it away from our 
neighbour1 even as covetousness tempts  
us to take more money to  ourselves than
 is due1 and to deprive our neighbour of
 it4 ,thus both of  them are opposite to
 the sacred rule of justice2 one to that
 justice  which we owe to our           
neighbour's estate1 and the other to his

 good name4    ,but the evil influence  
of pride spreads farther also2 for it   
teaches us  to practise unrighteousness 
in matters of property3 ,it instructs us
 in  the methods of oppression1 and     
inspires us with a wicked courage to    
practise it2 ,ps4 lxxiii4 #f1 #g1 #h4   
,when pride compasses men as a chain1   
and they wear it as a golden ornament1  
then violence covers them as a  garment2
 and though their eyes stand out with   
fatness1 and they have  more than heart 
could wish1 yet they are corrupt1 and   
speak wickedly  concerning oppression4  
,they gripe those that are poor1 because
 they  themselves are mighty4 ,they     
refuse to pay the just demands of their 
neighbours1 they speak loftily1 and     
stand it out with them against all      
right and justice1 because they are     
great in the world4 ,it is the rule  of 
justice to change places with our humble
 neighbour1 and ask  ourselves1 what we 
should think due to us1 if we were in   
his place4 ,or  at least we should set  

ourselves and our neighbour upon the    
level1 and  consider what is just and   
right on both sides4 ,but the heart of  
pride  cannot bear such a rule1 it      
exalts itself far above the level of    
mankind1 and practises toward those that
 are around it with a superior          
insolence and injustice4 ,cursed pride1 
the first-born of hell6 ,it seized  our 
first parents and tempted them to aim at
 godhead1 to practice injury  to ,god   
himself1 and assume a right to the fruit
 of the forbidden tree6  ,vile iniquity1
 that hath tainted all the seed of      
,adam6 ,it is a haughty  poison that was
 infused into our veins with the first  
sin2 and where  shall we find the son or
 daughter of ,eve that is not infected  
with it8  ,blessed be the grace of ,god1
 wheresoever its dominion is broken1 so 
that  it does not break out into all the
 works of unrighteousness4    ,the third
 spring of injustice among men is       
profuseness and luxury4 ,when  persons  
affect to live in a manner above what   

their circumstances will  afford1 they  
are tempted to intrench upon the        
property of their  neighbour1 either by 
cheating or by violence4    ,it is the  
language of luxury1 8,i must indulge my 
appetite1 my table must  be furnished   
with a costly variety1 and ,i must eat  
and drink with  elegance1 as is the     
modish phrase4 ,i must treat my friends 
when they  visit me1 with fashionable   
entertainments2 ,i must keep fine       
company1 and  make a figure in the      
world2 ,i must appear in such an        
equipage as my  neighbour allows        
himself1 though he be ten times richer  
than ,i am4 ,i  must have many changes  
of raiment1 for it is a mean and vulgar 
thing to  appear too often in the same  
dress3 ,my house must be furnished after
 the  mode1 and ,i must shine at home   
and abroad in silks or in silver2 for ,i
  cannot bear the thought that such or  
such a one should out-shine and         
over-top me40 ,then the patrimony is    
sold or mortgaged to raise present      

supplies1 and the rich food and         
clothing1 and luxurious expences of a   
twelve-month1 devour and swallow up     
seven years income1 or the gain of  half
 their lives4    ,what remains then1    
when their own substance is not         
sufficient to supply  their vanity1 but 
that they make an inroad upon the       
property of their  neighbour8 ,they run 
deep into debt with the artificer and   
trader1 and  they never concern         
themselves how to make payment4 ,the    
workman has built  them palaces1 instead
 of such common dwellings as their      
character  requires1 and the artificers 
of various kinds have furnished out     
their  bravery of apparel or equipage3  
,but the unhappy creditors are ready to 
starve in tattered raiment1 through the 
oppression and injustice of  their      
luxurious neighbour4 ,and when they make
 a modest demand of what is  due to     
them1 they meet with nothing but a frown
 or a jest1 and the  reproachful names  
of saucy and impertinent4 ,but1 wo to   

him that covets  an evil covetousness to
 his house1 that he may set his nest on 
high2--for  the stone shall cry out of  
the wall against the oppressor3 ,the    
beam out  of the timber shall answer it1
 and shall bear witness against         
unrighteousness2 ,hab4 ii4 #i1 #aa4     
,this is the crying guilt of many1 and  
very commonly practised in this  city1  
in greater or in less degrees2 but      
perhaps the profuse wretch  pursues a   
bolder course of injustice1 and betakes 
himself to robbery and  plunder3 ,he    
lies at watch on the high-ways1 he      
seizes and assaults the  innocent       
traveller1 and deprives him of his      
wealth and every thing  valuable1 in    
order to support his own wild and       
extravagant expences4  ,luxury must be  
fed1 though justice be starved2 and     
luxury must be  clothed1 though justice 
go naked4    ,my hearers perhaps will   
think themselves unconcerned in all this
 story1  and take no share of conviction
 to themselves1 nor do ,i know any of   

them  to whom half this charge belongs4 
,but let it be considered1 that men do  
not usually rise to this degree of      
madness all at once4 ,unrighteousness   
has several steps and stages in its     
race2 if we indulge our appetites1  and 
spread our tables1 or form our apparel  
or our furniture but a little  beyond   
our income1 if we once begin to admit   
such a manner of life and  expence as   
exceeds our estate1 in order to please  
our own sensual or  vain inclinations1  
or to vie with our neighbours1 we expose
 ourselves to  most evident temptations 
of injustice1 and lead our souls into   
sinful  snares4 8,we cannot live        
frugally as our fathers did3 ,the       
fashion is  altered1 and we must follow 
it1 whether the purse can bear it or    
no40    ,hence arise the impetuous      
desires of hasty and extravagant gains  
by  gaming1 in order to recover what is 
lost by luxury4 ,men venture largely    
upon the turn of a dye1 and defraud     
their honest creditors of their  bread  

and life1 to pay1 what they call in     
their cant1 the debts of  honour4 ,a    
wanton sort of justice and illegal      
equity6 ,it is the luxurious  fashion of
 life that hath filled our land with the
 itch of gaming2 and  if the turn of a  
wheel can entitle them to thousands1    
they despise the  slow and tedious ways 
of supplying their wants by labour1     
business1 or  traffic4 ,thus honest     
industry is discouraged1 and trade1     
which is the  political life of our     
nation1 lies groaning and expiring4     
,hence proceeds the wicked custom of    
breaking promises to those that we  deal
 with1 and long delays of payment1 till 
we imagine that the debt is  cancelled1 
by being almost forgotten4 ,a vain and  
criminal imagination6  ,as though the   
daily increase of interest1 and the     
patience of the  creditor1 could make   
the principal cease to be due6 ,as      
though time1 and  unjust delay could pay
 debts without money4    ,hence flows   
the unrighteous practice of borrowing   

without any design to  pay1 which is    
gross and shameful iniquity3 ,i would   
hope none of the  professors of religion
 have so far abandoned all sense of     
righteousness4  ,yet there are too many1
 who1 when once they have borrowed1 grow
 so  careless and negligent of payment1 
that it brings a disgrace upon their    
profession1 and a blot upon their       
character4 ,profuse and thoughtless     
sinners1 who run in debt to every one   
that will trust them for the daily      
conveniencies of life6 ,though they have
 no reasonable prospect of  paying1 yet 
they ask their neighbour to lend1 with a
 free and courageous  countenance1 and  
put a bold face upon their venturous    
iniquity1 being  too proud to let their 
poverty be known4 ,but the ,god of      
justice beholds  their crime1 and writes
 their names down in his book among the 
unrighteous4 ,ps4 xxxvii4 #ba4 ,the     
wicked borroweth and payeth not  again4 
,hence it comes to pass that there are  
so many bankrupts in our days1  even    

among the professors of strict religion3
 ,a shameful and ungodly  practice1 if  
it arise from luxury and profuseness1 or
 from a careless  neglect of their      
proper affairs6 ,it was thought         
sufficient1 in the days  of our fathers1
 to deserve an expulsion from the church
 of ,christ1  unless they could         
evidently make it appear1 that it was   
merely the  unforeseen and frowning     
providences of ,god1 they were reduced  
to this  extremity4--,there is many a   
man hath groaned away his latter years  
in  poverty1 and perhaps in a cold      
prison1 and in most forlorn             
circumstances  of life1 by means of the 
profuseness of his youth3 ,and he hath  
been  taught to read the guilt of his   
luxury and injustice in a long and      
painful lesson4    ,but a profuse and   
sensual humour is not only the spring of
  unrighteousness among persons of      
better rank and circumstance in the     
world1 but it tempts servants also to be
 unjust to their masters3 ,they  will   

now and then provide a treat for        
themselves and their friends2 they  must
 eat nicely1 and drink to excess3 ,and  
thus they waste their master's          
substance4 ,they must keep good company 
in the world1 and now and then  spend a 
licentious hour or two1 while their just
 and reasonable service  at home is     
neglected2 and perhaps the purse of the 
master must pay for  all4    ,under the 
same head ,i may bring a charge of      
injustice against the  careless and     
wasteful servant1 who persuades himself 
that his master is  rich enough1 and    
therefore he is not solicitous to buy or
 sell1 or  manage any affairs for him to
 the best advantage4 ,he permits the    
goods  of his master to be wasted or    
embezzled1 he grows liberal and generous
  at his master's cost1 and has no      
thought of the golden rule of our       
,saviour1 to manage his master's        
concerns with the same frugality and    
conduct1 as he would expect a servant   
should do for him4 ,but it is time  ,i  

proceed to the next particular4    ,the 
fourth occasion of injustice1 is sloth  
and idleness4 ,for the  slothful man is 
a brother to him that is a great waster2
 ,prov4 xviii4  #i4    ,whosoever wants 
the necessaries1 or the conveniencies of
 life1 is bound  to obtain them by      
labour and diligence1 if he is not      
possessed of them  by any other methods 
of favourable providence4 ,in the sweat 
of thy  brows shalt thou eat thy bread1 
was the command given to ,adam1 when he 
was turned out of paradise1 and         
forfeited his property in the fruits of 
,eden4 ,but when once a person gets an  
aversion to business1 when he finds  a  
pleasure in sauntering and trifles1 and 
indulges idleness and a lazy  life2 then
 he is tempted to seek the supports and 
comforts of nature by  some practices of
 unrighteousness4 ,the slothful man will
 be clothed  with rags1 unless he       
procure better clothing by fraud or     
violence2  ,prov4 xxiii4 #ba4    ,hence 
it is that persons learn the art of     

stealing1 and possess  themselves of the
 goods or the money of their neighbour  
by thievery4  ,they mark out the houses 
in the day1 and break them up at        
midnight for  plunder4 ,they remove the 
ancient land-marks1 to enlarge their own
  borders2 they violently take away     
flocks1 and feed upon them4 ,they go    
forth to their unrighteous work in the  
morning1 and rise betimes for a  prey4  
,they reap down the corn in their       
neighbour's field1 and the wicked       
gather the vintage4 ,they cause the     
naked to lodge without cloathing1 and   
take away the sheaf from the hungry4    
,these are they that rebel against  the 
light1 they abide not in the paths      
thereof4 ,though ,god does not lay      
folly to them1 nor punish their crimes  
by his immediate judgments1 yet  his    
eyes are upon their ways2 ,job xxiv4    
#b-bc4 ,and many times his  providence  
brings their crimes to light1 and they  
are punished for their  iniquity by the 
sentence of the judge4 ,o what a shame  

and scandal is it1  that in a nation    
professing christianity1 there should be
 such  multitudes trained up to the     
pilfering trade1 and educated for       
infamy1  for transportation1 and the    
gibbet6    ,there are others1 whose     
hands refuse to labour1 and whose temper
 of mind  delights in idleness1 but they
 venture not upon these bolder crimes2  
they learn other unrighteous arts of    
cheating and falsehood1 and fall  into  
the same evil practices1 which ,i have  
just before described under  the head of
 luxury4 ,but when luxury1 pride1 and   
sloth join their forces  together1 the  
temptation to injustice becomes         
exceeding strong1 and  there are few who
 have power to resist it4 ,such was the 
unjust steward1  whom our blessed       
,saviour represents in a parable1       
procuring himself a  way of living by   
cheating his ,lord3 ,luke xvi4 #a1 #b1  
#c1 #d4 ,he had wasted  his master's    
goods1 and he was to be cashiered from  
his service3 ,what  shall ,i do1 said   

he1 ,i have not been used to work1 ,i   
cannot dig2 there  is the sloth of the  
man3 ,he had lived well in his          
stewardship1 and was  grown proud1 to   
beg ,i am ashamed4 ,well1 ,i can purloin
 no more of my  ,lord's estate for      
myself1 but ,i can do it for his        
debtors2 ,i will cheat  him in his      
accounts1 and make all his debtors my   
friends1 by cancelling  a good part of  
their obligations1 and then ,i shall get
 a livelihood  amongst them4 ,o that all
 such practices had been found no where 
but in  parables6    ,some that have    
been reduced to poverty by idleness1 and
 have borrowed  boldly what they could  
never pay1 yet wipe their mouths1 and   
think  themselves innocent and          
righteous1 because they have not a      
sufficiency  to make payment3 ,whereas1 
in truth1 it is their own sloth that    
makes  them poor1 and keeps them so4    
,some of these idle creatures waste     
their  days in drowsiness and           
inactivity4 8,a little more sleep1 a    

little more  slumber1 so poverty comes  
upon them like an armed man without     
resistance40 ,others are a little more  
sprightly1 and they spend their  hours  
in an inquisitive impertinence1 in      
public news and private  slander1 in    
searching and tatling of the affairs of 
other persons and  their families1 while
 they eat1 and drink and live upon the  
labour of  the diligent1 and unjustly   
serve themselves out of the industry of 
their  neighbour4 ,so the worthless     
drone wastes the summer's day in buzzing
 and  trifling1 he gads abroad1 and     
wanders with idle flight2 then he       
returns1  and feeds upon the honey that 
the bee has gathered1 and abuses the    
industry of a better animal4    ,st4    
,paul takes notice of this sort of      
people at ,thessalonica who call        
themselves christians1 and reproves them
 with just severity2 ,we hear  there are
 some which walk among you disorderly1  
working not at all1 but  are busy       
bodies4 ,now them that are such1 we     

command and exhort by our  ,lord ,jesus 
,christ1 that with quietness they work1 
and eat their own  bread3 ,for even when
 we were with you this we commanded you1
 that if any  would not work neither    
should he eat2 #b ,thess4 iii4 #aj1 c4  
,and in his  letter to the ,ephesians1  
he exhorts the thief to diligence4 ,let 
him  that stole steal no more1 but      
rather let him labour1 working with his 
hands1 the thing which is good2 and that
 not only for his own support1  but that
 he may have to give to him that        
needeth2 ,eph4 iv4 #bh4 ,how  little do 
those christians read their bibles6 ,or 
how little do they mind  what the great 
apostle tells them6 ,they profess they  
were never brought  up to work1 and give
 that answer roundly as a sufficient    
excuse for  idleness3 ,and therefore    
when they become poor and necessitous1  
they  think it the duty of others to    
maintain them1 without stretching out   
their hand for any thing but to beg and 
receive4 ,they will apply  themselves to

 no employment1 though they are told    
their duty  continually3 ,their pride1  
indolence1 and sloth withhold them from 
labour1 though they are called to it    
daily in the loudest language in  which 
,god now-a-days speaks to his creatures2
 and that is the voice of  reason1 of   
scripture1 and of providence4    ,but   
there is another sort of sloth and      
idleness1 that leads on to the  practice
 of injustice too1 and that is when men 
are busy in their  trades1 and the      
affairs of life1 but seldom look into   
their accounts1 or  perhaps keep none at
 all3 ,and thus they live upon the      
spend1 and are  utterly ignorant whether
 their income will support it4 ,they eat
 and  drink with daily chearfulness1 and
 sleep sound upon their pillow1 while   
they know not whether their food and    
raiment1 and even the bed they rest  on1
 be their own or no4 ,perhaps they have 
let their accounts run long  behind1    
they are a little jealous of their      
circumstances1 and then it is  an       

unpleasant and tedious task to take a   
thorough review of them4 ,by  this means
 they run on venturing and heedless1    
till justice overtakes  them1 and ruin  
seizes them at once4 ,then they see what
 a shameful and  cruel inroad they have 
made upon their neighbour's property3   
,they find  then that they have fed and 
clothed themselves and their household  
out  of their neighbour's estate4 ,what 
shall ,i say to persons of this         
character8 ,their souls are generally   
hardened on all sides against           
conviction1 and it is with much         
difficulty they are ever brought to     
confess their own folly1 their sloth and
 unrighteousness4 ,ask thyself1 ,o  man1
 ,o woman1 ask thyself this short and   
solemn question1 8,am ,i willing  my    
neighbour should deal thus with me1 and 
spend my substance for his  daily       
support80    ,here let it be observed1  
that ,i would always except from this   
accusation  such as are mere children   
and cannot work1 or such as are aged1   

and past  all ability of labour1 such as
 are weak and sick1 and rendered thereby
  utterly incapable of working1 and such
 as seek work with honest  diligence1   
and would be glad to be employed in any 
thing they can do1 if  they could find  
others to employ them4 ,some of these   
indigent and  necessitous persons are in
 every city1 and they seem to be marked 
out by  providence as the proper objects
 of compassion and bounty1 and are not  
to be blended with the slothful and idle
 creatures in the general charge  of    
unrighteousness4    ,fifthly1 ,the next 
spring of injustice is malice and envy4 
,this is the  vilest of all1 and the    
most like the devil2 for it contrives   
mischief1  and brings injury upon       
others1 without seeking gain and        
advantage to  self4 ,this is a vile     
iniquity1 and has a great deal of the   
spirit of  cruelty and of hell in it1   
where ill-nature and spite reign and    
triumph4    ,though envy and malice     
awaken and excite the sinner to acts of 

unrighteousness and violence1 and tempt 
us to rob our neighbour of what  is his 
due2 yet these vicious principles aim   
more frequently to disturb  the peace1  
or health1 and good name of our         
neighbour1 than to injure his  estate4  
,it is wrath and hatred that boils up   
the blood into fury and  revenge1 and   
moves us to smite our neighbour with the
 fist of  wickedness2 nor is the guilty 
passion allayed till it has practised   
mischief to his body1 or his reputation1
 or his family1 or to something  that   
belongs to him4 ,hence proceed murders  
and death1 and all the train  of evils  
and injuries of the cruel and bloody    
kind4 ,it was from this  principle that 
,cain slew ,abel his brother1 that the  
sons of ,jacob sold  ,joseph into       
slavery3 ,it was from this principle    
that ,sanballat and  ,tobiah joined     
their rage and their counsels against   
the ,jews1 that they  might hinder the  
rebuilding of ,jerusalem1 and endeavour 
to destroy the  builders1 and throw down

 the work2 ,neh4 ii4 #aj4    ,i hope    
there are no examples of this flagrant  
injustice to be found  among us who     
profess piety4 ,but are there none of us
 guilty of some  lesser injuries rising 
from the same principle8 ,are there none
 of us  that indulge our tongues to     
backbite and slander1 to make our       
neighbours  look odious1 or to make     
ourselves easy or merry8 ,this is to    
play the  madman1 who casts abroad      
fire-brands1 arrows1 and death1--and    
saith1 ,am  ,i not in sport8 ,prov4     
xxvi4 #ah1 #ai4 ,are there none of us   
that delight  to teaze1 and vex1 and    
torture our neighbour by disagreeable   
speeches  and sly reproach8 ,do we never
 envy and provoke one another1 contrary 
to  the apostle's express prohibition8  
,gal4 v4 #bf4 ,do we not take pleasure  
to repeat the things that make each     
other uneasy1 in order to vent the  gall
 within us1 and scatter the venom upon  
our neighbour's good name8  ,this is    
malice and unrighteousness together2 a  

complicated crime1 which  one would     
think should be abhorred by every       
christian1 if one did not  frequently   
see and feel the practice of it among   
the professors of the  name of ,christ4 
,i might well compare such creatures to 
a wasp or hornet1  who first teaze and  
disquiet us with their endless humming1 
and ere we  can get rid of them1 they   
fix their painful sting in our flesh2   
though  neither the pain nor the teazing
 vexation they give us1 can procure any 
conveniency to those peevish insects1   
those noisy animals of a little  angry  
soul4    ,if we are poor1 this evil     
humour tempts us to envy the riches of  
our  neighbour1 and we magnify and exalt
 them beyond the truth1 that we may     
give some colour to our splenetic and   
uneasy carriage4 ,if we are  afflicted1 
or in pain1 we envy the welfare and the 
ease of others1 we  enlarge our         
paraphrases upon their blessings1 and   
blacken their  character1 that they may 
appear unworthy of such favours1 and    

worthy of  our indignation and envy4    
8,when shall the time come1 ,o ,lord    
,jesus1 thou  king of righteousness1 and
 king of peace1 when shall that day     
appear1  that ,ephraim shall not envy   
,judah1 nor ,judah molest ,ephraim8     
,when  shall it be that no ravenous     
beast shall come near ,zion1 and there  
shall  be nothing to hurt or destroy in 
all thy holy mountain80    ,the last    
spring of injustice that ,i shall       
mention1 is unbelief1 and  distrust of  
the providence of ,god4 ,when persons   
are in low  circumstances1 they are     
sometimes hurried by the power of this  
temptation to use sinful means in order 
to obtain what they want1 or at  least  
what they fancy they want for the       
comfortable support of life4 ,the  word 
of ,god has many engaging promises in   
it1 to those who are diligent  in their 
duty3 ,though the soul of the sluggard  
desireth1 and hath  nothing2 yet the    
soul of the diligent shall be made fat3 
,prov4 xiii4 #d4  ,it is the hand of a  

diligent man that maketh rich1 for it   
hath the  blessing of the ,lord upon it4
 ,god can increase the handful of meal  
in  the barrel1 and lengthen out the    
stream of oil from the little cruse1    
that the debts of the widow may be paid 
thereby1 and her family find  provision2
 #a ,kings xvii4 #ab1 #ad4 ,and even    
since the days of miracles  have ceased1
 there are many christians who have     
lived by faith1 and have  found wonders 
of support1 not much inferior to this   
ancient miracle4    ,but those who know 
not the way of living by faith1 are too 
ready to  indulge themselves in some    
little pilfering or cheating methods to 
procure a subsistence4 ,thus unbelief   
has a plain tendency to                 
unrighteousness1 but he that believeth  
shall not make haste2 ,is4  xxviii4 #af4
 ,he that believes the care of ,god     
toward his own people1 and  puts his    
trust in his ,redeemer1 who is ,lord of 
all things1 he that lives  upon the     
covenant of ,god daily he shall not make

 haste to make himself  rich1 or to     
possess himself of the comforts of life 
by any methods of  injustice2 his faith 
and diligence shall be rewarded at least
 with daily  bread4    ,and now having  
finished this subject1 ,i must beg      
pardon of my reader for  insisting so   
largely on those two virtues1 justice   
and truth1 in my  text4 ,but they are of
 so divine a necessity to make up the   
character of  a christian1 they are of  
so valuable importance to the glory of  
the  gospel1 and so shameful an inroad  
has been made upon them in various      
instances in our degenerate age1 that ,i
 was willing to attempt something  to   
retrieve this part of godliness3 ,and ,o
 may the convincing and  sanctifying    
,spirit of ,god attend it with his      
sacred influences1 that  those who are  
called by the sacred name of christian1 
may never bring a  blemish upon it by   
deserving the characters of false and   
unjust6    ,the ,second ,part of this   
,sermon4    ,the next virtue mentioned  

in my text1 is purity2 whatsoever things
 are  pure1--think on these things4 ,the
 sense of this word  in the ,greek1  is 
extended so far by some critics1 as to  
include temperance in eating  and       
drinking1 as well as chastity and       
modesty in all our words and  behaviour2
 and thus it signifies almost the same  
with sobriety1 and  implies a restraint 
upon all the excessive and irregular    
appetites that  human nature is subject 
to4 ,under these two heads ,i shall     
treat of  purity briefly1 and shew under
 each of them how the light of nature1  
and  how the gospel of ,christ requires 
the practice of it4    ,i4 ,temperance  
in eating and drinking may be included  
in this command of  purity1 for we can  
hardly suppose the apostle omitted so   
necessary a  virtue1 and it is not      
mentioned at all1 if it be not implied  
here4 ,it is  not beneath the doctrine  
of christianity to condescend to give   
rules  about the most common affairs of 
human life1 even food and raiment4 ,it  

is a piece of impurity to imitate the   
swine1 and to gorge ourselves  beyond   
measure2 to give up ourselves to fulfil 
every luscious appetite1  and every     
luxurious inclination of the taste4     
,an indulgence of this sort of vice1    
what infinite disorders doth it  bring  
upon mankind6 ,if a man would read the  
character of a drunkard  painted in very
 bright and proper colours1 and receive 
the foulest ideas  of it in the fairest 
oratory1 he cannot find a better        
description than  ,prov4 xxiii4 #bi-cb4 
,who hath woe8 ,who hath sorrow8 ,who   
hath  contentions8 ,who hath babbling8  
,who hath wounds without cause8 ,who    
hath  redness of eyes8 ,they that tarry 
long at the wine1 they that go to seek  
mixed wine4 ,look not therefore upon the
 wine when it is red1 when it  giveth   
its colour in the cup1 when it moveth   
itself aright4 ,some men in  our age    
well understand what ,solomon here      
means4 ,but at the last it  biteth like 
a serpent1 and stingeth like an adder4  

,the pleasure will be  attended with    
intolerable pain and mortal injury1 when
 the excess of  liquor shall work like  
so much venom poured into the veins1 and
 cast  thee into diseases as incurable  
as the biting of any serpent2 it will do
  thee more mischief than an adder with 
all his poison4 ,there are many  that   
have felt the words of ,solomon true1   
when their voluptuous sins  have been   
dreadfully recompensed with ruin to     
their soul and body4    ,but the        
inspired writer dwells upon the         
loathsome subject1 and bids us  mark the
 particular effects of it3 ,thine eyes  
shall behold strange  women1 and thine  
heart shall utter perverse things2      
,prov4 xxiii4 #cc4  that is1 says a     
learned paraphrast#cj upon the text1    
8thy thoughts will  not only grow       
confused1 and all things appear to thee 
otherwise than  they are2 but lustful   
and adulterous desires will be stirred  
up1 which  thou canst not rule1 and thy 
mouth being without a bridle1 will break

  forth into unseemly1 nay1 filthy1     
scurrilous1 or1 perhaps1 blasphemous    
language1 without respect to ,god or    
man40 ,yea1 thou shalt be1 saith the    
wise man1 as he that lieth down in the  
midst of the sea1 or as he that  lieth  
upon the top of a mast2 ver4 #cd4 that  
is1 8,thou wilt sottishly run  thyself  
into the extremest hazards1 without any 
apprehensions of danger1  being no more 
able to direct thy course1 than a pilot 
who snores when a  ship is tossed in the
 midst of the sea2 no more able to take 
notice of  the peril thou art in1 than  
he that falls asleep on the top of a    
mast1  where he was set to keep the     
watch40 ,they have stricken me1 shalt   
thou  say1 and ,i was not sick2 they    
have beaten me1 and ,i felt it not4     
,when  ,i shall awake1 ,i will seek it  
yet again2 ver4 #ce4 ,it is as if the   
wise  man had said1 8,that to complete  
thy misery1 thou shalt not only be      
mocked1 and abused1 and beaten1 but thou
 shalt be as senseless as if no  harm   

had befallen thee3 ,and no sooner wilt  
thou open thine eyes1 but  thou wilt    
stupidly seek an occasion to be drunk1  
and be beaten again40    ,my friends1   
have ye never seen a drunkard make that 
odious figure1 in  which ,solomon       
represents him8 ,you find human nature  
is constant to  itself3 ,it appears now 
in ,britain1 just as it is described in 
the days  of old at ,jerusalem in all   
its vicious excesses4 ,there is a great 
degree  of likeness between our         
forefathers' intemperance1 and their    
children of  late posterity4 ,one would 
think one such a spectacle as this1 or  
the  mere report of it1 with an         
assurance of the truth1 should be enough
 to  forbid our lips the excess of      
liquor1 and to set a guard upon         
ourselves  in the hour of temptation4   
,not only those who overwhelm themselves
 with strong drink1 and forget  reason  
and themselves1 but those that are      
mighty to drink wine1 have a  severe    
censure cast upon them1 and a curse in  

the book of ,god3 ,is4 v4  #aa4 not only
 woe to them1 that rise up early in the 
morning1 that they  may find strong     
drink1 and continue till night1 till    
wine inflame them2  but woe to them that
 are mighty to drink wine1 even though  
they are  not utterly overcome by it1 to
 the disorder and disgrace of their     
understandings1 verse #bb4 ,the reason  
is1 because nature will not bear  such a
 quantity of wine or strong liquors at  
first2 and it is presumed  men have     
forced nature beyond its original       
capacity1 and thus have grown  up1 by   
degrees of sin1 to such a strength in   
drinking4 ,these are they  that call    
evil good and good evil1 and that glory 
in their shame4    ,hearken to thy      
father's advice1 ,o youth1 and despise  
not thy mother's  counsel2 hear thou1 my
 son1 and be wise1 and guide thine heart
 in the  way of temperance4 ,be not     
among wine-bibbers1 amongst riotous     
eaters of  flesh2 ver4 #ai4 ,youth is   
greedy of pleasure1 and in danger of    

being  corrupted by it2 therefore avoid 
the society of drunkards and gluttons4  
,you see they are joined together in the
 prohibition and threatening of  the    
word of ,god1 8for the glutton and the  
drunkard shall both come to  poverty40  
,a wanton indulgence of the taste will  
tempt men to revelling  and riot1 thence
 follows a neglect of all business2 and 
many a prodigal1  who had a fair estate1
 is by this means become a beggar or a  
prisoner4  ,let us be watchful therefore
 when we sit down at a plentiful table1 
and  put a knife1 as it were1 to our    
throat1 if we feel the danger of a sharp
  and wanton appetite2 let the guard of 
our virtue be as sharp and active  as   
our thirst or hunger4 ,let us not be    
desirous of feasting ourselves  with    
dainties1 for they too often prove      
deceitful meat3 ,and though they  are   
never so tempting to the palate1 yet    
they may disturb the health of  the     
body1 or indispose the mind for the     
service of virtue4 ,but this  leads me  

to the next general head1 and that is1  
,to consider how the  light of nature   
condemns this vice1 this sort of        
impurity4    ,if it were my business to 
make a flourish with learned citations1 
it  were an easy matter to bring the    
,greeks and ,romans hither to pass      
sentence upon the glutton and the       
drunkard1 and all the luxury of the     
taste2 for it is too mean an indulgence 
either for a man or a christian4  ,it   
does not become human nature to endanger
 the welfare of all its  powers1 and    
enslave them all to the single sense of 
tasting1 8,i am  greater1 says ,seneca1 
and born to greater things1 than to be a
 slave to  this body1 or to live merely 
to become a strainer of meats and       
drinks40  ,the wisest of men1 and the   
best writers of all ages1 even in the   
heathen  nations1 have passed their     
heavy censures on these impure and      
brutal  follies1 whereby we are reduced 
to the rank of beasts that perish1 or   
perhaps sunk below them by the practices

 of intemperance2 for there are  but few
 of that lower rank of creatures1 who   
swill themselves beyond the  demands of 
nature2 or1 at least1 beyond what nature
 is able to bear4    ,let us argue a    
little upon this head from the          
principles of reason1 and  consider that
 the chief designs of food are these    
two1 the support of  our nature1 and the
 refreshment of our spirits4 ,therefore 
give food to  him that is hungry1 that  
life may be maintained3 ,give drink to  
him that  is thirsty1 to assist the     
supports of life1 and to refresh it4    
,give  strong drink to him that is ready
 to faint1 that his spirits may be      
recruited3 and wine to him that is heavy
 of heart1 that he may forget  his      
sorrows2 ,prov4 xxxi4 #f1 #g4 ,it is    
evident that every thing1 which  goes   
beyond the mere necessity of nature for 
its support1 does not  presently become 
sinful2 because the refreshment of      
nature is also one  end and design of   
our food4 ,remember that the supports of

 nature are  designed by the ,god of    
nature to make us fit for all the       
services and  duties of life1 and the   
refreshments of it are ordained by the  
same  ,author of nature1 to render us   
chearful in the discharge of those      
duties4 ,the one is necessary to give us
 a capacity to perform1 and the  other  
proper to render the performance        
chearful and delightful to us1  and to  
intermingle our labour with such        
innocent delights as may awaken  our    
thankfulness to the bounty of our       
,creator4    ,thence it will follow1    
that the rich are allowed to furnish    
their tables  with a variety of pleasing
 and grateful food2 and that feasts     
designed  for chearful enjoyment of our 
friends1 are by no means forbidden by   
the  light of reason1 or of scripture3  
,for we gain vigour for action1 by      
having the spirits raised and           
exhilerated4 ,but it will follow also1  
that  when we have our choice of what we
 shall eat or drink1 we ought to        

determine not merely by pleasure and    
appetite1 nor feed till we are  unfit   
for service4 ,if we know1 or have a good
 guess beforehand1 that  this cup1 or   
this dish1 will render us unfit for the 
proper business of  the day1 or         
incapable of the several duties we are  
called to2 yet if1  for the sake of mere
 sensuality1 we venture upon it1 ,god   
will number it  among our sins against  
the light of nature4 ,those ends        
therefore for  which ,god hath ordained 
our various food1 both in his creation  
and in  his providence1 namely1 the     
support of nature1 and its refreshment2 
let  these be our designs in eating1 and
 give rules for our determination  what 
food we should partake of4    ,it must  
be granted indeed1 that a sickly person 
may be indulged in more  solicitude     
about food1 and may make it a matter of 
more distinguishing  choice than persons
 vigorous and healthy4 ,but then the    
great end must  still be kept in the    
eye1 that is1 the recovery of strength  

for future  service1 where they are much
 cut off from present work3 ,for neither
 the  sick nor the healthy1 should live 
for the sake of eating1 but both  should
 eat for the sake of living and working4
    ,now if the light of nature requires
 such purity and temperance1 how much   
more doth the gospel of our ,lord ,jesus
 ,christ oblige us to it8    ,i4 ,it is 
the command of our ,redeemer1 8that we  
take heed of surfeiting  and            
drunkenness1 lest our hearts at any time
 be overcharged with them20  ,luke xxi4 
#cd4 ,and what charge doth the holy     
apostle give1 ,eph4 v4 #ah4  ,be not    
drunken with wine1 wherein is excess1   
but be ye filled with  the ,spirit1     
speaking to one another in psalms and   
hymns1 and spiritual  songs4 ,do not be 
so indulgent to your palate and your    
glass1 as to let  excess of wine        
overtake you1 lest you christians should
 do as heathens  have done1 and break   
out into irregular songs1 and licentious
 or profane  mirth2 but seek rather the 

largest influences of the blessed       
,spirit1 and  give a sacred loose to a  
devout frame3 ,break out into divine    
psalms or  songs2 comfort yourselves1   
and edify your neighbours thereby4 ,in  
,rom4  xiii4 #ac1 #ad4 ,st4 ,paul       
advises us how we should behave         
ourselves in this  point2 ,let us walk  
honestly1 as in the day2 not in rioting 
and  drunkenness2--but put ye on the    
,lord ,jesus ,christ1 and make not      
provision  for the flesh1 to fulfil it  
in the lusts thereof4 ,put on the spirit
 of  the gospel1 and the ornaments of   
christianity1 and then you cannot for   
shame seek the pleasures of the brute1  
nor sink down into the base  impurities 
of the animal nature3 ,if you have put  
on the ,lord ,jesus  ,christ1 and are   
his disciples indeed1 then look like    
christians2 let the  very life of       
,christ be manifest in your lives3 ,live
 above these animal  desires1 these     
lower designs of the flesh1 which is not
 the chief nature  of the man1 much less

 should it be the chief end of          
christians to  gratify it4    ,,ii4 ,let
 christians consider1 that the original 
ruin of their natures1  soul and body1  
arose from the indulgence of a foolish  
appetite4 ,when our  mother ,eve saw the
 fruit of the forbidden tree1 she       
thought it was  pleasant to the eye1 and
 good for food3 ,she tasted it herself1 
and  tempted ,adam to the sin that      
ruined him and all his offspring4 ,when 
therefore a temptation to this sort of  
guilt appears1 let us think of  all the 
miseries of our fallen state1 and not   
dare to repeat that crime1  which had   
such dismal consequences4 ,it brought   
iniquity1 pain1 and death  into human   
nature1 and begun all that dishonour to 
,god1 and all that  mischief among men1 
that ever was found in this lower world4
    ,,iii4 ,every saint ought to have a 
mortal quarrel with the flesh1 because  
he carries about the seeds of iniquity  
in it1 and the springs of  perverse     
appetite which ought always to be kept  

under1 lest our very  spirits become    
carnal1 and we lose our heavenly crown4 
,therefore saith  the apostle2 #a ,cor4 
ix4 #bg4 ,i keep under my body1 and     
bring it under  subjection1 and         
endeavour to be temperate in all things1
 that running  in the christian race1 ,i
 may obtain the prize4 ,it is the       
business of a  christian to eat and     
drink in due season1 for strength and   
refreshment1  not for luxury and        
drunkenness1 which ,solomon forbids to  
princes2 ,eccl4  x4 #ag4 ,it was an     
excellent saying of that holy man1 ,mr4 
,joseph ,allein2  8,i sit down to my    
table not to please my appetite1 or to  
pamper my  flesh1 but to maintain a     
servant of ,jesus ,christ1 that he may  
be fit for  the ,lord's work40    ,,iv4 
,the saints should be pure and holy2    
even in the affairs of the  natural     
life2 for they have meat to eat1 that   
the world knows not of3  they drink of  
the pleasures that flow from ,god1 and  
from his covenant2  and therefore should

 not be over-solicitous about pleasing  
their meaner  appetites4 ,those that    
indulge themselves in carnal delicacies1
 and make  enquiry for the pleasures of 
the flesh1 as the main business of life1
  what shall ,i eat1 and what shall ,i  
drink8 ,those that live in a round of   
sensuality1 they debase their souls1    
make themselves unfit for the  duties   
and pleasures of a christian1 unfit for 
divine communications1  for holy        
fellowship1 heavenly meditation1 and    
lively exercises of faith1  upon unseen 
things2 they damp their zeal for ,god1  
blunt their relish for  religious       
delights1 and are perpetually defiling  
their own consciences4  ,these are they 
that make their ,god their belly1 while 
they profess to  be christians4 ,but the
 apostle1 in ,phil4 iii4 #ah1 #ai4 tells
 us1  8whatsoever they profess1 they are
 enemies of the cross of ,christ1 and   
,i cannot speak of it1 says he1 without 
weeping40    ,now if there be any such  
sinners amongst us1 such slaves to a    

paltry  appetite1 that make it a        
business of too solemn and solicitous   
enquiry1  8,how we shall regale the     
palate1 and gratify the taste30 ,if     
there are  any of us that know not how  
to forbid ourselves a savoury or        
luscious  dish1 even though we know or  
expect it will discompose the flesh or  
the  mind3 ,if we have not temperance   
enough to deny the superfluous or       
excessive glass1 when it comes to our   
turn1 nor virtue nor courage  enough to 
refuse it1 let us take our share in the 
reproofs of this  discourse2 and let us 
remember that we have had fair warning  
this day  from the word of ,god1 that we
 may not drown our souls in sensual     
indulgences1 and make ourselves unfit   
for the duties of life1 or for the      
business or the joy of heaven4          
,,hymn ,,for ,,sermon ,,xxvi4           
,christian ,morality1 viz4 ,temperance4 
,is it a man's divinest good1           
,to make his soul a slave to food8      
,vile as the beast1 whose spirit dies1  

,and has no hope above the skies8       
,can meats or choicest wines procure    
,delights that ever shall endure1       
,was not ,i born above the swine1       
,and shall ,i make their pleasures mine8
                      ,am ,i not made   
for nobler things8                      
,made to ascend on angel's wings8       
,shall my best powers be thus debas'd   
,and part with heaven to please my      
taste8                      ,can ,i     
forget the fatal deed1                  
,how ,eve brought death on all her seed1
                    ,she tasted the     
forbidden tree1                         
,anger'd her ,god1 and ruin'd me4       
,was life designed alone to eat8        
,what is the mouth1 or what the meat8   
,both from the ground derive their      
birth1                    ,and both     
shall mix with common earth4            
,great ,god new-mould my sensual mind   
,and let my joys be more refin'd2       
,raise me to dwell among the blest1     
,and fit me for thy heavenly feast4     

,footnote #cj3      ,bishop ,patrick4   
,,sermon ,,xxvii4                       
,christian ,morality1 viz4 ,chastity1 c4
   ,,philip4 iv4 #h4--,whatsoever things
 are pure1 c4--think on these things4   
1 c4      ,purity of heart and life1 in 
the perfect beauty of it1 belongs to no 
man  since our original apostacy4 ,that 
foul and shameful departure from ,god1  
has rendered us all unholy and unclean4 
,but we are recalled to seek our        
ancient glory1 by the messengers of     
heaven1 and the ministry of the  gospel4
 ,the apostle exhorts us to it in the   
text4 ,if the word pure be  taken in its
 largest extent1 it may include in it   
temperance in meats  and drinks1 as well
 as chastity in behaviour4 ,you have    
heard already a  discourse of           
temperance1 with so hateful an account  
of the crimes of  gluttony and          
drunkenness1 that ,i hope my hearers    
have conceived a sacred  aversion of    
such sensualities4    ,let us now       
proceed to the second sense implied in  

the word1 and that is1  modesty and     
chastity of speech and behaviour4 ,this 
is a most eminent1  and most undeniable 
part of that purity1 which ,st4 ,paul   
here requires2  and this1 in many of his
 epistles he insists upon as necessary1 
in order  to make up the character of a 
christian1 and render it honourable2 and
  ,st4 ,peter recommends it to the pious
 women in his day1 as a means of the    
conversion of their husbands1 who were  
gentiles3 ,that they who obeyed  not the
 word of the gospel1 might be won to a  
good esteem of  christianity1 while they
 beheld the chaste conversation of their
  wives2 #a ,pet4 iii4 #a1 #b4    ,this 
virtue stands in opposition to those    
several vices1 which are  distinguished 
by different names in scripture1 such as
 adultery1  fornication1 lasciviousness4
 #a4 ,adultery1 when one of the persons 
who  are guilty of impure embraces1 is  
under the sacred bonds of marriage4 ,by 
the commission of this sin there is     
injury done to another family1 and  thus

 it is not only an offence against the  
laws of purity1 but a  violation of the 
laws of justice4 #b4 ,fornication1 when 
both the guilty  persons are free and   
unmarried4 ,it has been sufficiently    
proved by many  writers1 that this is   
utterly unlawful1 however some have     
attempted to  varnish the guilt1 and    
excuse the crime4 #c4 ,lasciviousness1  
which  consists in giving a loose to    
those impure thoughts1 words1 and       
actions1  which have an apparent        
tendency toward the sins                
before-mentioned4  ,besides these1 there
 are other names and instances of       
unclean  abominations1 which ,i wish    
could be utterly rooted out from human  
nature1 by burying them in everlasting  
silence4    ,if ,i were to fetch        
arguments from reason and the light of  
nature1 ,i  might make it appear that   
these things are criminal and contrary  
to  those rules of morality1 which were 
written in the heart of man4 ,and       
perhaps they would have appeared in the 

same guilty colours to all men1  if the 
light of nature were not obscured by    
corrupt passions1 and  licentious       
appetite4 ,the practice of these impure 
vices is inconsistent  with the great   
ends for which ,god has formed our      
natures1 has raised us  above the beasts
 that perish1 and has inclined mankind  
to form  themselves into societies for  
mutual benefit4 ,the brutes1 who have no
  nature superior to the animal are not 
governed by the same laws4 ,but the     
,god of nature1 who has made us compound
 beings and 7shall ,i say87 hath  joined
 an animal and an angel together to make
 up a man1 expects that  the angel      
should govern the animal in all its     
natural propensities and  confine it    
within the rules of religion and the    
social life4    ,these vices are also   
contrary to the solemn ordinances of    
marriage which  the blessed ,god        
instituted in paradise in a state of    
innocency1 and  designed to continue    
through all generations4 ,if these      

impurities of  conversation were        
publicly permitted1 all the tender and  
most engaging  names of relation and    
kindred1 such as father1 sister1 and    
brother1  would be confounded1 and      
almost abolished among mankind2 and what
 dismal  consequences would hence ensue8
 ,in what helpless circumstances would  
children be then brought into this      
world8 ,and many of the ends of human   
society would become frustrate and vain4
    ,i confess indeed1 that several of  
these vices were practised in the       
heathen world without any inward remorse
 of the mind1 without private  reproof  
or public shame4 ,some of these         
impurities were allowed by the  laws of 
their country2 some were indulged at    
festivals1 and sometimes  they were     
mingled with their religious ceremonies1
 and made part of the  worship of their 
gods2 ,idol gods6 ,abominable religions6
 ,base and  shameful worshippers6 ,for  
it is a shame1 saith the apostle1 even  
to  speak of those things that are done 

in secret2 those unfruitful works of    
darkness3 ,eph4 v4 #aa1 #ab4 ,yet there 
have been several of the grave1 the     
sober1 and the wisest among the         
,gentiles1 who being constrained by the 
mere force of reason1 have spoke against
 these corrupt practises1 and  have     
adorned the virtue of chastity with many
 honourable encomiums4    ,but how      
doubtful soever this duty hath been     
reckoned among the heathen  nations1 yet
 it is made necessary by the principles 
of the christian  religion1 and a strong
 and severe guard of prohibitions and   
threatenings  is set all around to      
secure the practice of it4 ,now that ,i 
may speak of  this subject as becomes   
me1 and recommend it in language pure   
and  undefiled1 ,i shall set before you 
some of these scriptures1 that bear     
witness against all the violations of   
it1 under the following heads3    ,i4   
,the express precepts of the law of ,god
 demand the first place in this         
catalogue of divine testimonies against 

impurity1 for they were  delivered at   
,mount ,sinai to many hundred thousands 
at once1 they were  ushered in with     
lightning1 and pronounced with thunder4 
,ex4 xx4 #ad4  ,thou shalt not commit   
adultery4 ,this is the seventh command3 
,and that  there may not be the least   
tendency toward this sin1 the tenth     
command  is set as a preservative and   
defence1 thou shalt not so much as covet
  thy neighbour's wife1 verse #ag4 ,in  
this epitome and sum of the laws of     
,god1 whereby he rules his creatures1   
which is called the decalogue or  ten   
commandments1 you find this vice of     
impurity is twice forbidden2  once in   
the perfect act1 and again in the       
criminal wish and intention4  ,observe  
here1 that though the words of these    
commands directly point to  adultery1   
yet it appears by the very reason of    
things1 as well as from  other passages 
of scripture1 that all unchaste         
thoughts1 words1 and  actions1 are here 
forbidden1 as our younger years have    

been taught in  the catechism4    ,nor  
is this a law that belonged only to the 
,jews1 for the ,new ,testament  mentions
 and enjoins this command with the rest1
 which are of equal  force under the    
gospel4 ,the law forbids all manner of  
lust1 and saith2  ,thou shalt not covet2
 ,rom4 vii4 #g4 ,the great apostle puts 
the  ,thessalonians in mind of what he  
had taught them as the law of ,christ4  
#a  ,thess4 iv4 #b1 #c1 #d1 #e4 ,for ye 
know what commandments we gave you by   
the  ,lord ,jesus4 ,for this is the will
 of ,god1 even your sanctification1 that
  you should abstain from fornication3  
,that every one of you should know  how 
to possess his vessel in sanctification 
and honour2 not in the lust  of         
concupiscence1 even as the ,gentiles    
which know not ,god4 ,it is as  much as 
if he had said1 it is a dishonour to    
christianity1 and a step of  return to  
heathenism1 to give a loose to impure   
lusts4 ,he repeats the  same thing2     
,eph4 iv4 #ag-ba4 8,this ,i say         

therefore1 and testify in the  ,lord1   
that ye henceforth walk not as other    
,gentiles walk1 in the vanity  of their 
minds1 having the understanding         
darkened1 and being alienated  from the 
life of ,god through the ignorance that 
is in them2 because of  the blindness of
 their heart3 ,who being past feeling1  
have given  themselves over to          
lasciviousness1 to work all uncleanness 
with  greediness4 ,but ye have not so   
learned ,christ20 8if so be ye have been
  led by him1 and taught the truth as it
 is in ,jesus40 ,in vain ye profess  to 
have learned the truth as it is in      
,jesus1 or to have put on ,christ1      
while you practise the same abominations
 as ye did before1 while ye walk  and   
live as the heathen world4    ,,ii4 ,the
 hateful description of these sins which
 is given us by the holy  writers1      
should print the same odious image of   
them upon our minds1 and  for ever      
forbid the practice4 ,solomon1 a great  
king1 and a man of  excellent wisdom1   

had well known the mischief and madness 
of this sort  of vice2 he gives his son 
the most solemn charge against it in    
various  parts of the book of ,proverbs1
 more especially in the vi4 and vii4    
chapters1 which he spends entirely upon 
this theme1 and in the ii4 and  vi4 and 
the ix4 chapters1 where he applies near 
half of them to the same  design2       
wherein after he has shewn the          
insinuating flatteries of the  wanton   
woman he never fails to give notice of  
the terrible attendants of  those that  
follow her4 ,for her house inclines to  
death1 and her paths  unto the dead2    
none that go to her return again1       
neither take they hold  of the paths of 
life4 ,there is scarce any iniquity that
 does so  effectually harden the heart1 
and prevent all repentance4 ,let not    
thine  heart therefore decline to her   
ways2 go not astray in her paths3 ,for  
she  has cast down many wounded1 yea1   
many strong men have been slain by her3 
,her house is the way to hell1 going    

down to the chambers of death4 ,this    
leads me to the next particular4        
,,iii4 ,if we consider the dismal       
effects of these impure practices1 as   
they are recorded in sacred history1    
they should keep our souls awake1  and  
keep us always to the watch1 lest we be 
ensnared4 ,behold ,sampson the          
strongest of men1 who was a holy        
,nazarite1 and devoted to ,god2 how was 
he brought down shamefully from the     
heights of his glory to prison and      
slavery1 to blindness and death by the  
love of strange women6 ,behold the      
,jewish hero lying like a thoughtless   
fool upon the lap of ,delilah1 while    
the seven sacred locks of his head were 
shaven1 and his divine  strength went   
from him1 for the ,lord departed6       
,behold the wretched  captive with his  
eyes bored out by the ,philistines1     
bound with fetters  of brass1 and       
grinding in the prison-house6 ,behold   
the man who was once  their terror1 now 
become their sport1 their mockery1 and  

their  laughing-stock in the house of   
,dagon their god3 ,see him there crushed
 to  pieces1 and expiring under the     
weight of his own revenge upon his      
,philistine enemies2 and all this for   
the love of a harlot6 ,mark the         
mischiefs1 the calamities1 and the      
bloodshed that pursued the house of     
,david1 when adultery and guilt in the  
matter of ,uriah had provoked his  ,god6
 ,see how sin and death made wide       
inroads into his household6 ,see  there 
his son ,amnon slain by his brother     
,absalom for the folly he had  wrought  
in ,israel1 and the incest with his     
sister ,tamar8 ,think of  ,solomon the  
wisest of men1 whose heart was enticed  
away by strange women  from the ,god and
 religion of his fathers1 when he paid  
such profane and  criminal regard to the
 idols of his mistresses1 as to build   
temples for  them near the temple of    
,jehovah2 and 8the ,lord was angry with 
,solomon1  when his wives turned away   
his heart after other gods1 and he rent 

the  kingdom from him in the days of his
 son ,rehoboam10 and made a long and    
fatal separation between the tribes of  
,israel for many generations4 ,and1  to 
name no more1 turn your eyes to ,sodom  
and ,gomorrah1 and the cities of  the   
plain1 giving themselves over to        
fornication1 and going after  strange   
flesh2 mark how the ,lord rained fire   
and brimstone out of  heaven upon them1 
and they are set forth for an example   
suffering the  vengeance of eternal     
fire2 ,jude #g4    ,,iv4 ,think of the  
dreadful threatenings that are denounced
 against impure  sinners in the word of 
,god1 and you will find these are       
flaming  witnesses against their        
practice2 ,hos4 iv4 #a-e1 8,the ,lord   
hath a  controversy with the inhabitants
 of the land1 because of killing1       
stealing1 and adultery3 therefore shall 
the land mourn40 ,and ,god seems  to    
forbid the prophets to give them        
reproof1 as though he resolved to       
destroy them4 ,let no man strive and    

reprove another4 ,his mercy and         
forgiveness seem to be put to a stand2  
,jer4 v4 #g1 #i4 8,how shall ,i pardon  
thee for this8 saith the ,lord2 thy     
children have forsaken me when ,i fed   
them to the full1 they then committed   
adultery1 and assembled themselves  in  
troops in the harlots' houses4 ,shall ,i
 not visit them for these  things1 saith
 the ,lord8 and shall not my soul be    
avenged on such a  nation as this80     
,when the apostle ,paul had represented 
this sort of vice  in #a ,cor4 vi4 #ah1 
#ai4 8as a defilement of the body1 which
 is the temple  of ,god1 and the        
habitation of the ,holy ,spirit20 he    
adds this word of  terror2 iii4 #ag4    
8,if any man defile the temple of ,god1 
him shall ,god  destroy2 for the temple 
of ,god is and ought to be holy10 and   
not kept as  a nest for unclean vermin4 
8,be not deceived2 neither fornicators1 
nor  idolaters1 nor adulterers1 nor     
those who indulge vile impurities1 shall
  inherit the kingdom of ,god20 #a ,cor4

 vi4 #i1 #aj4 ,such were some of you1   
indeed1 says ,st4 ,paul to his converts1
 but ye are washed and  sanctified from 
these pollutions1 or you could never    
have been saved4  ,therefore saith the  
same holy writer1 8let neither          
fornication1 nor any  unclean practices 
be so much as once named amongst you as 
becometh  saints20 that is1 let them    
never be named without abhorrence4 8,for
 this  ye know1 that no whoremonger1 nor
 any unclean person1 nor covetous man   
who is an idolater1 hath any inheritance
 in the kingdom of ,christ and of  ,god4
 ,let no man deceive you with vain      
words2 for because of these things      
cometh the wrath of ,god upon the       
children of disobedience20 ,eph4 v4     
#c-f4  ,the visions of ,st4 ,john in the
 book of the ,revelation1 pronounce the 
doom of whoremongers with the rest of   
notorious sinners1 and give them  8their
 part in the lake which burneth with    
fire and brimstone1 which is  the second
 death20 ,rev4 xxi4 #h4 ,how impiously  

bold are those sinners1  who dare       
venture through all these terrors to    
gratify a sensual  appetite6 ,who can   
rush upon the point of the avenging     
sword of ,god1 and  plunge themselves   
into everlasting burnings1 to taste the 
deceitful  baits of impure and forbidden
 pleasure6    ,before ,i conclude this  
head1 ,i would just hint a few          
directions to those  who would preserve 
their modesty and virtue1 and prevail   
against all  temptations to impurity4   
#a4 ,set a severe watch upon your eyes  
and your heart4 ,keep all the powers  of
 nature under a proper discipline1 and  
guard all the avenues of the  soul4     
,secure your senses without1 and your   
fancy within1 as much as  possible1 from
 all allurements of this kind4 ,let us  
remember that sin  often begins in the  
imagination1 and therefore we must      
establish a  strict guard upon our      
roving thoughts1 and reduce them when   
they first  begin to go astray4 ,we must
 lay a strong chain of restraint upon   

those  endless wanderers2 for our       
,saviour himself tells us1 ,out of the  
heart  proceed adulteries and           
fornications1 which defile the man2     
,mat4 xv4 #ai4    ,we must make a       
self-denying covenant with our eyes1    
that we may not look  upon temptation1  
lest we be led astray from the paths of 
purity4 ,our  blessed ,lord himself     
gives us a sufficient caution1 when he  
explains the  seventh commandment2 ,mat4
 v4 #bh4 ,i say unto you that whosoever 
looketh  on a woman to lust after her1  
hath committed adultery with her already
  in his heart4 ,when our ,saviour      
forbids a wanton look1 he requires that 
we put a veil upon our eyes1 lest like  
wandering stars or foolish fires  they  
betray us into foul and miry pits of    
pollution1 or lead us to deep  and      
dangerous pollutions4    ,avoid all     
impure representations1 pictures1 and   
images3 ,turn your eyes  from immodest  
sights1 and your ears from polluted     
language1 whether it  be in discourse1  

or writing1 a lewd jest1 or a wanton    
song4 ,let them not  entertain you1     
though they may be attended and adorned 
with never so  many colours of wit1 and 
charms of music4 ,romances and novels1  
and  invented stories of forbidden love1
 have painted over these impurities     
with shining eloquence1 and awakened the
 same foolish passions in the  reader4  
,o how unhappily has the art of verse1  
which was first  consecrated to the     
service of the temple1 been prostituted 
to the vilest  purposes1 to give gay    
colours to temptation1 and gild over the
 foulest  images of iniquity6 ,and what 
a multitude of souls may date the       
commencement of their guilt and ruin    
from the time when they began to        
frequent the poisonous entertainments of
 the stage6 ,their ears which  were     
shocked at first with some of the coarse
 and foul expressions of  modern comedy1
 by degrees are hardened to bear the    
most offensive  language3 ,their modesty
 and blushing dies and vanishes by      

degrees1 till  at last they learn to    
relish the grossest pollutions of the   
theatre1 and  perhaps put the fable into
 practice4    ,as faith and salvation   
come by hearing1 so iniquity and        
everlasting  death come sometimes by    
hearing too4 ,and what we would not     
hear1 surely  we should not speak4 ,let 
us then set a guard upon our tongues1   
lest they  border upon forbidden        
language4 ,no filthiness1 no foolish    
talking1 no  corrupt communication must 
proceed out of our mouths2 ,eph4 iv4    
#bi4 and  v4 #d4 ,we should not affect  
those speeches of a double meaning1     
which  lead the thoughts away to lewd   
and wanton conceits1 and make foul      
impressions upon the mind4 ,let your    
ears hate to be treated with such       
indecencies1 nor let our lips dare to   
treat others so4    #b4 ,do not make too
 rich provisions for the feeding of the 
flesh2 indulge  not yourselves on the   
delicacies of the taste1 nor in the     
luxury of  excessive sleep3 ,both of    

these may incline animal nature to      
licentious  desires3 ,stand afar off    
from gluttony and excess of wine1 nor   
pamper the  body beyond the just        
support1 and due refreshment of nature4 
,the holy  apostle in his prohibitions1 
couples 8chambering and wantonness with 
rioting and drunken practice20 ,rom4    
xiii4 #ac4 and calls them all works  of 
darkness4 ,it is a good remark of       
,kempis1 a devout papist in former      
days1 8,bridle the appetites of the     
palate1 get a sovereignty over them1    
and you will be better able to master   
every other appetite40    #c4 ,always   
employ yourselves in something innocent 
and useful1 that may  engage the powers 
of the body1 or the mind1 or both1 that 
so temptation  may never find you idle4 
,the springs of the sin of ,sodom were  
fulness  of bread1 and abundance of     
idleness2 therefore they grew haughty1  
and  committed abomination before the   
,lord2 ,ezek4 xvi4 #di1 #ej4 ,this is an
  advice of ,jerome1 one of the         

christian fathers4 ,be still doing some 
work1 that the devil1 when he comes to  
tempt1 may always find thee busy4       
,where you are in danger of these sins1 
put yourselves upon a necessity  of     
diligence all the day1 that you may have
 no time nor room for wild  imaginations
 nor impure indulgences4    #d4 ,avoid  
the seasons1 the places1 and the objects
 of temptation1 as far  as it is        
consistent with the necessary duties of 
life3 ,for he that hath  no caution     
about him1 and is not afraid of being   
tempted1 he is not  acquainted with     
human weakness1 nor is he so much afraid
 of sin as he  ought to be4    #e4      
,maintain an everlasting and awful sense
 of the presence of ,god thy  ,maker1   
thy ,governor1 and thy ,judge4 ,remember
 the ,lord beholds the secret  workings 
of the heart1 and the foul practices of 
darkness and midnight4  ,there is not a 
place where the eye of ,god cannot come4
 ,what an  honourable character hath    
young ,joseph acquired in the word of   

,god1 and  his name stands recorded with
 renown in divine history through all   
ages1  for his flight from the          
allurements of an immodest woman3 ,the  
guard  which he continually placed upon 
his virtue1 was the all-seeing eye of   
heaven4 8,how can ,i do this great      
wickedness1 and sin against ,god80 ,gen4
  xxxix4 #i4    #f4 ,get those          
scriptures written in your hearts1 and  
ready at all times  in your memories1   
which may be the most effectual         
antidotes and  preservatives against all
 forbidden pleasure4 ,this was the      
ancient  practise of the saints4 ,ps4   
cxix4 #aa4 8,thy word have ,i hid in my 
heart1  that ,i might not sin against   
thee40 ,the word of ,god is the sword of
 the  ,spirit1 to put to flight1 and to 
slay whole armies of iniquity4    #g4   
,fly daily to the mercy-seat for divine 
aid3 ,commit thy soul and body  to the  
keeping of ,christ2 he is exalted and   
authorized to take care of  sinners1 who
 make him their refuge3 he is also      

compassionate and ready  to succour the 
tempted4 ,there is cleansing virtue in  
the blood of ,christ  to wash away the  
foulest guilt1 and to sprinkle the      
conscience of the  humble penitent with 
peace and pardon3 and there is          
all-sufficient power  and grace with him
 to subdue the most raging vices4 ,make 
haste to him by  humble faith1 and most 
importunate prayer3 ,continue instant at
 the  throne3 ,never rest till he hath  
by his providence and his grace         
delivered you from the dangerous        
temptation1 or made you conqueror over  
the sin that easily besets you4 ,there  
are a thousand souls in heaven1  who    
were once conflicting here with the same
 impure temptations1 but  they gained   
the victory by the blood and ,spirit of 
,christ1 and are made  more than        
conquerors through him who hath loved   
them4    ,i fear ,i have trespassed upon
 my hearers1 in dwelling thus long on   
this  dangerous theme4 ,it is time to   
retire1 and end my discourse4 ,those who

  have a mind to be better furnished    
with weapons and divine armour  against 
these enemies of purity and virtue1 ,i  
would recommend to them  three books1   
where they may find abundant provision3 
,and these are ,mr4  ,ostervald's       
,treatise of ,uncleanness1 ,mr4 ,henry's
 ,four ,discourses against  immorality1 
and ,mr4 ,baxter's ,christian           
,directory1 tome #a chap4 #h4 part  #e4 
,and may the holy and pure ,spirit1 who 
attended at the baptism of our  ,saviour
 in the form of a dove1 which is an     
emblem of chastity1 may he  give these  
waters of the sanctuary a divine        
efficacy to purify the souls  of        
polluted sinners1 and to guard the      
innocent and the tempted from  these    
dangerous pollutions6                   
,,hymn ,,for ,,sermon ,,xxvii4          
,christian ,morality1 viz4 ,chastity4   
,the lord1 how great his majesty1       
,how pure are all his ways1             
,sinners unclean offend his eyes1       
,nor stand before his face4             

,thou hast ordain'd immortal woes1      
,and everlasting fire1                  
,to be the just reward of those         
,who follow loose desire4               
,i hear1 ,i read the dreadful doom      
,of ,sodom2 in thy word2                
,and dares a feeble worm presume        
,thus to provoke the ,lord8             
,dear ,saviour1 guard me by thy grace1  
,from thoughts and words unclean1       
,nor let temptation gain success        
,to draw my soul to sin4                
,,sermon ,,xxviii4           ,christian 
,morality1 viz4 a ,lovely ,carriage1 c4 
,,philip4 iv4 #h4--,whatsoever things   
are lovely----think on these things4    
1 c4      ,man was a lovely creature in 
his first formation and innocence1      
however  he has been debased and        
dishonoured by the fall4 ,now there is  
nothing in  all the religion of ,christ 
but what tends to restore man to the    
excellencies of his original state1 or  
to exalt him above them1 and to  render 
him all over amiable4 ,to this end truth

 and sincerity are  recommended to him  
in the gospel1 with a venerable decency 
in all his  conduct4 ,to this end he is 
required to practise justice to his     
neighbour1 and to keep himself pure and 
chaste from all the vices of            
sensuality4 ,thus far we have proceeded 
in improving the text4 ,and the  man who
 has attained thus far1 has many lovely 
qualities belonging to  him1 such as lay
 a foundation for a good report1 and    
deserve our  praises4    ,yet there are 
many things in human conversation1 which
 do not directly  fall under the        
commands of truth and gravity1 justice  
and purity3 ,these  the apostle         
recommends to the ,philippians1 under   
the following  characters1 viz4 things  
that are lovely1 that are of good       
report1  deeds of virtue1 and worthy of 
praise4    ,the things that are lovely1 
are such as look well among men1 and    
have a  good appearance in the eyes of  
the world3 ,those things that gain the  
love of our fellow-creatures3 ,not      

merely such religious practices1 as     
make us beloved by fellow-christians1   
but such a temper and conduct as        
commands the esteem and respect even of 
the ungodly1 and those that  profess not
 strict religion4 ,this ought to be the 
carriage of the saints  of the ,most    
,high1 they should practise those things
 that are grateful  and pleasing to     
human nature1 so far as innocence       
allows3 those things  that may recommend
 our conversation to our neighbours1 and
 procure the  love of all men4 ,is it   
not a very desirable thing to have it   
said of any  particular christian1 all  
that know him love him2 he hath no      
enemies but  those that are unacquainted
 with him1 unless it be such as hate him
 upon  the same ground as the devil     
doth1 and that is because of his piety  
and  goodness8 ,but to explain this more
 fully1 and impress it with more power  
upon every one of our consciences1 ,i   
will descend to particular  instances of
 a lovely carriage4 ,and here ,i shall  

mention but these few1  viz4 prudence1  
moderation1 humility1 meekness1         
patience1 and love4    ,i4 ,prudence is 
a lovely quality4 ,this teaches us to   
speak every word1  and perform every    
action of life at a proper time1 in the 
proper place1  and toward the proper    
person4 ,it is prudence that            
distinguishes our  various behaviour    
toward our fellow-creatures1 according  
to their  different ranks and degrees   
among mankind1 or the different         
relations in  which we stand to them4   
,it is a very desirable excellency to   
know when  it is proper to speak1 and   
when it is best to keep silence2 at what
  seasons1 and in what company we should
 awaken our zeal1 and exert our  active 
powers2 or when we should hide          
ourselves1 or put a bridle upon  our    
lips1 and sit still1 and hear4          
,prudence is of infinite use in all the 
affairs of life and religion3 ,nor  is  
there any hour of the day1 nor any place
 wherein we spend that hour1  whether   

alone or in public1 but gives occasion  
for some exercise of this  virtue4 ,it  
does not belong to human nature to      
possess this in  perfection3 ,perfect   
prudence dwells with ,god alone1 ,god   
the most lovely  of beings3 ,he that    
comes nearest to it1 is the wisest of   
men1 and he  gains the love and high    
esteem of all that are near him2 for his
 conduct  in life is of singular        
advantage to those that converse with   
him1 as  well as to himself4 ,this man  
is consulted by his friends as an       
earthly  oracle1 and by his advice he   
saves many from ruin4 ,thus he wins and 
wears their honour and their love4      
,there are many good qualities both of  
the natural and moral kind that  must   
meet together1 to make up a prudent man4
 ,he must be furnished with  a memory of
 things past1 and with just and proper  
observations made upon  them1 that he   
may know how to improve every           
opportunity and occurrence  of life to  
the best purposes when the same         

occasions return4 ,there is no  prudence
 without some degrees of experience4    
,but experience alone is not            
sufficient2 he should have also a wide  
extent of soul1 and be able to  take a  
large and comprehensive survey of the   
concurrent circumstances of  things     
present3 ,and he must be blessed with a 
solid judgment1 that by  putting many   
things at once into the balance1 he may 
find which  outweighs the rest1 and     
determine his present conduct thereby4  
,he must  have a degree of sagacity1 to 
foresee future events1 according to the 
usual consequences of things in this    
mortal state4 ,the prudent man  foresees
 the evil1 and hideth himself2 but the  
simple pass on1 and are  punished2      
,prov4 xxii4 #c4 that is1 ,they suffer  
for their want of prudence  and         
foresight4 ,and besides all these1 he   
should be a man of firm and  steady     
resolution to go through difficulties1  
and to put in practice  what his        
judgment has determined4    ,rash and   

ungoverned passions are great enemies of
 this virtue4 ,both  these push a man   
onward to a hasty and irregular conduct4
 ,his lips  multiply folly1 and his     
hands practise it through the impatience
 of his  spirit4 ,his unguarded talk1   
and precipitant actions plunge himself  
into  snares1 and sometimes involve his 
acquaintance in the same mischief4      
,there are other characters also        
inconsistent with prudence1 such as an  
unthinking and an unsteady temper4 ,the 
thoughtless person lives at a  venture1 
walks always at random1 and seems to aim
 at nothing4 ,he enjoys  the present    
hour indeed1 talking and acting         
according to the mere  appearances of   
things4 ,he is content with a slight    
sudden view of any  thing without       
recollection or forethought2 and in a   
most literal sense  takes no thought for
 the morrow4 ,the fickle and inconstant 
man1 he may  aim at something indeed1   
and have honest designs in his head1 but
 is  ever changing the means to attain  

them1 and pursues nothing with that     
steadiness that prudence requires1 or   
that the necessity of human  affairs    
demands of every man that would be wise 
and happy4 ,such men may  be pitied as  
weak and silly1 but they are seldom     
esteemed1 or much  beloved in the world1
 while prudence is so much wanting4     
,there is no necessity that ,i should   
cite special parts of the word of  ,god1
 to encourage us to seek this most      
amiable quality1 since the              
recommendations of true wisdom1 both    
human and divine1 are scattered up  and 
down through all the sacred writings3   
,and the ,spirit of ,god has  given us  
one or two books on purpose to teach us 
prudence2 these are  ,ecclesiastes and  
the ,proverbs of ,solomon4 ,nor can ,i  
propose any better  direction to gain   
universal wisdom1 that to read the book 
of ,proverbs  often with diligence and  
humble prayer4    ,,ii4 ,moderation is  
another lovely quality4 ,it teaches us  
to maintain a  medium between those wild

 extremes1 into which human nature is   
ready to  run upon every occasion4      
,when a warm and imprudent talker adorns
 some common character with  excessive  
praises1 and carries it up to the stars2
 the moderate man puts  in a cautious   
word1 and thinks it is sufficient to    
raise it half so  high4 ,or when he     
hears a vast and unreasonable load of   
accusation and  infamy thrown upon some 
lesser mistakes in life1 the moderate   
man puts  in a soft word of excuse1     
lightens the burden of reproach1 and    
relieves  the good name of the sufferer 
from being pressed to death4 ,when he   
sees  oppression and violence practised 
among his neighbours1 the justice of    
his soul directs him to take the part of
 the injured person1 and his own        
moderation and goodness inclines him to 
do it in such a manner1 as may  calm and
 suppress the resentment of the         
oppressed1 and soften and melt  the     
oppressor into compliance with the rules
 of justice4 ,thus he  reconciles them  

both1 without giving offence to either4 
,when any sects of christians seem to be
 carried away with the furious  torrent 
of some prevailing notions1 or some     
unnecessary practices1 some  special    
superstition1 or a contentious spirit1  
the moderate man tries to  shew how much
 of truth and goodness may be found     
amongst each party1  where all agree to 
hold ,christ ,jesus the head2 though he 
dares not  renounce a grain of truth or 
necessary duty1 for the sake of peace1  
and  he would contend earnestly1 where  
providence calls him1 for the  essential
 articles of faith which were once      
delivered to the saints2 for  he knows  
the wisdom that is from above is first  
pure1 and then  peaceable2 ,james iii4  
#ag4 ,yet he takes this occasion to     
prove that some  truths or some         
practices1 are articles of less         
importance to the  christian life2 that 
they are not worthy of such unchristian 
quarrels2  and thus he attempts1 as far 
as possible1 to reconcile the angry     

disputers4 ,sometimes he has the        
happiness to shew them both that they   
fight in the dark2 he explains their    
opinions and their contests1 and  puts  
the best sense upon both of them3 ,and  
when he hath brought them  into the     
light1 he makes it appear that they are 
friends and brethren2  and that religion
 and the gospel are safe on both sides1 
if they would  dwell together without   
fighting1 but that it is sorely         
endangered by  their battles4 ,so ,st4  
,paul dealt with the ,jewish and gentile
 christians1  and assured them that they
 both belonged to the kingdom of ,god1  
and the  church of ,christ1 though they 
quarrelled about flesh1 and herbs1 and  
holy-days4 ,how lovely1 how glorious1   
how desirable is such a character  as   
this6    ,i confess when a party-spirit 
runs high among the different sects of  
religion1 or the different divisions of 
mankind1 this most amiable  virtue is   
called by the scandalous names of       
indifferency1 and  lukewarmness1 and    

trimming2 and it sustains a world of    
reproaches from  both the quarrelling   
parties4 ,moderation1 though it is the  
blessed  principle1 which awakens and   
assists men to become peace-makers1 yet 
at  the same time when it enters into   
the battle to divide the contenders1  it
 receives an unkind stroke from either  
side4 ,this the reconciler  expects1 and
 he bears it for the sake of union and  
love4    ,the moderate man in cases of  
private property or interest1 does not  
insist upon the utmost of his own right 
with a stiff and unyielding  obstinacy1 
but abates of his just pretensions for  
the sake of peace2 and  what he         
practises himself1 he persuades others  
to practise in the like  contests4 ,this
 is that moderation and gentleness1     
which the great  apostle recommends a   
few verses before my text4 ,phil4 iv4   
#e4 ,let your  moderation be known unto 
all men4 ,and our blessed ,lord himself 
gives  the moderate man this illustrious
 encomium1 blessed are the meek1 who    

submit rather than quarrel1 for they    
shall inherit the earth4 ,blessed  are  
the peace-makers1 for they shall be     
called the children of ,god2  ,mat4 v4  
#e-i4 ,happy souls whom the ,god of     
truth1 and the ,god of peace1           
acknowledges for his children1 and to   
whom he promises a large  inheritance6  
,and let it be observed also1 that      
whatsoever hard usage the sons of  peace
 may meet with1 while the ferment of    
parties is hottest1 and the  storm is   
high1 yet when the clamour and rage are 
sunk and calm1 when the  party-fury hath
 spent itself1 and is grown cool enough 
to suffer men to  bethink themselves1   
and to see all things in their true     
colours1 then  the man of moderation    
stands approved of men as well as of    
,god2 the  divine virtue appears in its 
own lovely form1 and receives a becoming
  share of honour4    ,,iii4 ,humility  
is a lovely virtue4 ,it is beautiful and
 becoming for a man  to divest himself  
of all affected grandeur1 and not to    

exalt his head  above his neighbour4 ,o 
that we were all clothed with humility6 
,it is an  ornament that becomes sinners
 well4 ,let us put it on with our daily 
raiment1 and strive to vie with each    
other which shall practise this  grace  
in the greatest perfection4    ,how     
unlovely a carriage is it to boast      
ourselves of any superior quality  we   
possess1 or to assume lofty airs1       
because we have more money than our     
neighbours6 ,to aggrandize ourselves in 
our own esteem1 in our own  language1 in
 our behaviour1 because we fancy        
ourselves to be better  dressed1 or     
better fed than our fellow-creatures6   
,and if we have a  little honour put    
upon us by the providence of ,god1 it is
 a criminal  vanity for us to grow      
haughty and insolent upon that account4 
,i am in  pain whensoever ,i hear a man 
treat his servant as he does his dog3 as
  though a poor man were not made of the
 same clay1 nor born of the same        
ancient race as his master3 ,as though  

,adam1 whose name is dust1 was not  our 
common father1 or a lord had not the    
same original as other men4    ,nay1 the
 nobler possessions of the mind1        
ingenuity and learning1 and  even grace 
itself1 are no sufficient ground for    
pride4 ,it is a comely  thing to see a  
man exalted by many divine gifts1 and   
yet abasing  himself4 ,it is a lovely   
sight to behold a person well adorned   
with  virtue and merit1 and glorified in
 the mouths of all men1 and yet         
concealing himself3 ,to see a man of    
shining worth drawing1 as it were1 a    
curtain before himself1 that the world  
might not see him1 while the  world do  
what they can to do him justice1 and    
draw aside the veil to  make his merit  
visible4 ,not that a man of worth is    
always bound to  practise concealment2  
this would be to rob mankind of the     
blessing ,god  has designed for them1   
and to wrap up his talents1 in the      
unprofitable  napkin4 ,but there are    
occasions wherein a worthy and          

illustrious person  may be equally      
useful to the world1 and yet withdraw   
himself from public  applause4 ,this is 
the hour to make his humility appear4   
,how graceful and engaging is it in     
persons of title and quality to stoop   
to those that are of a mean degree1 to  
converse freely at proper seasons  with 
those that are poor and despicable in   
the world1 to give them leave  to offer 
their humble requests1 or sometimes to  
debate a point of  importance with them3
 ,not all the dignity of their raiment  
can render  them half so honourable as  
this condescension does2 for nothing    
makes  them so much like ,god4 ,the     
,high and ,holy ,one1 who inhabits      
eternity1  stoops down from heaven to   
visit the afflicted1 and to dwell with  
the  poor4 ,and surely1 when we set     
ourselves before the divine ,majesty1 we
  are meaner and more contemptible in   
his eyes1 than it is possible for  any  
fellow-creature to be in ours2 he       
humbles himself to behold princes4      

,it must be allowed indeed1 that where  
,god and the world have placed any      
person in a superior station1 and given 
him a sensible advancement above  his   
fellow-creatures1 he is not bound to    
renounce the honours that are  his due1 
nor to act beneath the dignity of his   
character and state4 ,this  would be to 
confound all the beautiful order of     
things in the natural1  civil1 and      
religious life4 ,but there are cases and
 seasons that often  occur1 when great  
degrees of humility may be practised    
without danger of  sinking one's own    
character1 or doing a dishonour to our  
station in the  world4 ,there is an art 
of maintaining state with an air of     
modesty1 nor  is there any need to put  
on haughty and scornful airs1 in order  
to  secure the honours of a tribunal1 or
 the highest offices of magistracy4  ,i 
have known a man who acted in an exalted
 station with so much  condescension and
 candour1 that all men agreed to love   
and honour him so  far1 that it was hard

 to say1 whether he was most honoured1  
or most  beloved4    ,how amiable a     
behaviour is it in younger persons1 when
 respect is paid  to age1 and the honour
 is given to the hoary head that nature 
and  scripture join to require2 ,lev4   
xix4 #cb4 8,thou shalt rise up before   
the  hoary head1 and honour the face of 
the old man3 and fear thy ,god3 ,i am   
the ,lord4 ,though the character of the 
aged person1 in respect of riches1      
quality1 and learning1 may be much      
inferior1 yet the wisdom that is        
naturally supposed to be derived from   
long experience1 lays a foundation  for 
this superior honour4 ,and ,i look upon 
it as a part of the shame and  just     
reproach of our day1 that there is such 
a licentious insolence  assumed by youth
 to treat their elders with contempt4   
,but so much the  more lovely is the    
carriage of those who1 in spite of evil 
custom1 treat  old age with reverence1  
and abhor the pert and petulant         
indignities that  some of their         

companions cast upon the writings and   
counsels of their  ancestors40    ,and  
here ,i beg leave also humbly to        
admonish my fathers1 that they  practise
 the lovely grace of condescension1 when
 they converse with  those that are     
young4 ,i entreat them to permit a youth
 of an inquisitive  genius1 to propose  
an argument for some farther improvement
 of  knowledge1 or to raise an objection
 against an established doctrine1 and   
not to answer him with an imperious     
frown1 or with the reproaches of  heresy
 or impertinence4 ,i beseech them to    
indulge the rising generation  in some  
degrees of freedom of sentiment1 and to 
offer some demonstration  for their own 
opinions1 besides their authority1 and  
the multitude of  their years4 ,the     
apostle ,peter's advice may be addressed
 to persons of  all ages and characters2
 #a ,pet4 v4 #e4 ,ye younger1 submit    
yourselves to  the elder3 ,yea1 all of  
you be subject one to another1 and be   
clothed  with humility2 for ,god        

resisteth the proud1 and giveth grace to
 the  humble4 ,if we have more knowledge
 than others1 how lovely is our         
conduct1 when we teach and instruct     
them1 not like sovereigns of their      
faith1 and dictators to their           
understanding1 but in a way of friendly 
conversation1 and mutual improvement8   
,if any thing occurs to be debated1  it 
is a sign of modesty to yield to the    
force of argument1 and not to  resolve  
before-hand to be infallible and        
obstinate1 as though we were  exempted  
from the common frailty of human nature1
 and free from all  possibility of      
mistake4 ,while we are arguing with     
others1 in order to  convince them1 how 
graceful a thing it is1 when we have the
 power of the  argument on our own side1
 to keep ourselves from insult and      
triumph6 how  engaging a behaviour      
toward our opponent1 when we seem to    
part as though  we were equal in the    
debate1 while it is evident to all the  
company1  that the truth lies wholly on 

our side6    ,yet ,i will own there are 
seasons1 when the obstinate and the     
assuming  disputant should be made to   
feel the force of an argument1 by       
displaying  it in its victorious and    
triumphant colours3 ,but this is seldom 
to be  practised1 so as to insult the   
opposite party1 except in cases where   
they have shewn a haughty and           
insufferable insolence4 ,some persons   
perhaps can hardly be taught humility   
without being severely humbled2  and yet
 where there is need of this            
chastisement1 ,i had rather any other   
hand should be employed in it than mine4
    ,,iv4 ,meekness is another of the   
lovely graces4 ,this is contrary to     
wrath  and malice1 and all the angry    
passions1 as humility stands in         
opposition  to pride4 ,as there are     
generally some secret workings of pride 
in the  heart1 when a man gives         
indulgence to his wrathful passions2 so 
where a  person has thoroughly learned  
the practice of humility1 the grace of  

meekness is easily attained1 and indeed 
it seems to be a necessary  consequent  
of it4    ,how lovely is the character  
of a man1 who can hear himself censured 
and  reviled1 without reviling again6   
,who can sustain repeated affronts1     
without kindling into flame and fury4   
,who has learned to bear injuries  from 
his fellow-creatures1 and yet withhold  
himself from meditating  revenge6 ,he   
can sit and hear a strong opposition    
made to his sentiments1  without        
conceiving an affront3 ,he can bear to  
be contradicted without  resenting3 ,and
 as he never loves to give offence to   
any man1 so neither  is he presently    
offended4 ,it is only the more peevish  
and feeble pieces  of human nature1 that
 are ready to take offence at trifles1  
and many  times they make their own     
foolish jealousies a sufficient ground  
for  their indignation4    ,we cannot   
expect to pass through the world1 and   
find every thing  peaceful and pleasant 
in it4 ,all men will not be of our mind1

 nor agree  to promote our interest4    
,there are savages in this wilderness1  
which  lies in our way to the heavenly  
,canaan2 and we must sometimes hear them
  roar against us4 ,divine courage will 
enable us to walk onward without  fear1 
and meekness will teach us to pass by   
without resenting4 ,we should  learn to 
feel many a spark of angry fire falling 
upon us1 from the  tongues of others1   
and yet our hearts should not be like   
tinder ready to  catch the flame1 and to
 return the blaze4 ,the meek christian1 
at such a  season1 possesses his soul in
 patience1 as good ,david did1 when     
,shimei  sent his malice and his curses 
after him3 ,the saint at that time was  
in  an humble temper1 and said1 ,let    
,shimei curse4 ,we should not render    
evil for evil1 but according to the     
sacred direction of scripture1          
endeavour to overcome evil with good2   
,rom4 xii4 #ba4    ,anger is not utterly
 forbidden to the christian2 yet happy  
is he that  has the least occasion for  

it4 ,in ,eph4 iv4 #bf4 the apostle gives
 this  rule3 ,be ye angry1 and sin not4 
,as if he would have said1 when the     
affairs of life seem to require a just  
resentment and anger1 look upon  it as a
 dangerous moment1 and watch against a  
sinful excess4 ,let us  never give a    
wild loose to our wrath1 but always hold
 the reins of  government with a strong 
hand1 lest it break out into forbidden  
mischief4 ,when we give ourselves leave 
to be offended1 let the anger  appear to
 be directed against the sin of the     
offender1 if possible1 more  than       
against his person4    ,let our anger be
 well-timed1 both as to the season and  
the length of it4  ,the seasons of it   
should be very uncommon2 a christian    
should seldom  awaken his anger1 and the
 continuance of it must be very short4  
,let not  the sun go down upon your     
wrath1 nor give place to the devil2     
,eph4 iv4  #bf1 #bg4 ,the long sullen   
resentment which is practised by some   
persons1  carried on from day to day    

with a gloomy silence1 and now and then 
venting itself in a spiteful word1 or a 
sly reproach1 is by no means  becoming  
the name and spirit of a christian4     
,this is giving place to  the devil1 and
 making room for him to lodge in our    
hearts4 ,this is as  much contrary to   
meekness1 as a short and sudden fury is1
 and perhaps  carries in it a guilt more
 aggravated in the sight of ,god4       
,yet neither should our anger indulge   
itself in loud and noisy practises1  nor
 fill the house with a brawling sound4  
,it is better to dwell in a  corner of  
the house-top1 than to cohabit in a     
palace with such a  brawling companion  
of life2 ,prov4 xxi4 #i4 ,and the wise  
man has repeated  it again in the xxv4  
chapter1 as a matter worthy of a double 
notice4 ,st4  ,paul forbids this        
practice to the ,ephesians3 ,let all    
bitterness1 and  wrath1 and anger1 and  
clamour1 and evil-speaking1 be put away 
from you1  with all malice2 ,eph4 iv4   
#ca4    ,nor should our resentments     

carry us to any cruel practices4 ,the   
word of  ,god spends its curses upon    
such sort of anger2 ,gen4 xlix4 #g4     
,cursed be  the wrath of ,simeon1 for it
 was fierce1 and the anger of ,levi1 for
 it  was cruel4 ,you know what mischiefs
 it hurried them into1 even to foul     
treachery and murder1 and the           
destruction of a whole country4 ,the    
grace  of meekness is an enemy to all   
these practices1 and a happy            
preservative  from them4    ,v4         
,patience is a lovely virtue4 ,i am not 
now speaking of that religious  exercise
 of it1 which consists in a humble      
submission to the providences  of ,god1 
without repining at his hand1 or sending
 up our murmurs against  heaven2 but a  
patient conduct to our fellow-creatures1
 is the thing  which ,i chiefly design  
here to recommend4    ,when some persons
 stand in need of any of the necessaries
 or  conveniences of life1 they must be 
supplied first1 they can brook no       
delay2 let all the world stand by       

waiting till they are served2 and  their
 anger is quickly kindled if their      
affairs are not dispatched in a  moment4
 ,they make no allowances for the       
necessities or conveniences of  others2 
nor for the various accidents that      
attend human life1 which may  stop the  
speed of the most diligent servant1 and 
constrain him  unwillingly to delay his 
message or his work4 ,but the patient   
christian  considers all things2 desires
 but his share of the attendance of his 
fellow-creatures1 and waits without     
clamour till the proper season4 ,he     
makes wise and kind allowances for every
 incident of life that may give  just   
occasion to a delay2 and gains the love 
of all that are about him  by his most  
engaging carriage4    ,how lovely is it 
to see a teacher waiting upon those that
 are slow of  understanding1 and taking 
due time and pains to make the learner  
conceive what he means1 without         
upbraiding him with his weakness1 or    
reproaching him with the names of stupid

 and senseless8 ,this is to  imitate    
,god1 the ,god of long suffering and    
patience1 ,who giveth wisdom  to all    
that ask1 and upbraideth not2 ,james i4 
#e4 ,the patient man  attends and waits 
upon those that are slow of speech1 and 
hears an  argument fully proposed before
 he makes his reply4 ,this is an        
honourable  and lovely character2 ,but  
he that answereth a matter before he    
heareth  it1 it is folly and shame unto 
him2 ,prov4 xviii4 #ac4 ,perhaps he is  
utterly mistaken in the objection which 
his friend was going to make1  then he  
is justly put to the blush for his folly
 and impatience4    ,the virtue of      
patience teaches us to be calm and easy 
toward our  fellow-creatures1 while we  
sustain sharp and continued afflictions 
from  the hand of ,god4 ,it is the      
unhappy conduct of some christians1 that
 when  the great ,god puts them under   
any sore trial or chastisement1 they are
  angry with all their friends around   
them1 and scatter abroad their          

discontents in the family1 and many     
times make them fall heaviest upon      
their most intimate friends4 ,if one    
were to search this matter to the       
bottom1 we should find the spring of it 
is an impatience at the  sovereign hand 
of ,god2 but because their christianity 
forbids them to  vent their uneasiness  
at heaven1 they divert the stream of    
their  resentment1 and make their       
fellow-creatures feel it3 ,so a piece of
  unripe fruit pressed with a heavy     
weight from above1 scatters its sour    
juice on every thing that stands near   
it1 and gives a just emblem of the      
impatient christian4    ,but what a     
lovely sight is it to behold a person   
burdened with many  sorrows1 and perhaps
 his flesh upon him has pain and        
anguish1 while his  soul mourns within  
him2 yet his passions are calm2 he      
possesses his  spirit in patience1 he   
takes kindly all the relief that his    
friends  attempt to afford him1 nor does
 he give them any grief or uneasiness   

but  what they feel through the force of
 mere sympathy and compassion8 ,thus1   
even in the midst of calamities1 he     
knits the hearts of his friends  faster 
to himself1 and lays greater obligations
 upon their love by so  lovely and      
divine a conduct under the weight of his
 heavy sorrows4    ,,vi4 ,love to       
mankind in the various branches of it1  
is a most lovely  quality1 and well     
becomes a christian4    ,should ,i speak
 of love in the heart1 which ever thinks
 the best  concerning others1 and wishes
 and seeks their welfare and happiness3 
,should ,i speak of it as it works on   
the tongue1 and appears in all  friendly
 language1 whether the object be present
 or afar off3 ,should ,i  describe it as
 it discovers itself in the hand of     
assistance and bounty1  to relieve the  
poor and helpless3 ,each of these would 
yield sufficient  matter for a whole    
discourse2 and this grace would appear  
lovely in all  its forms4 ,it is a pain 
to my thoughts to omit it here3         

,methinks ,i can  hardly tell how to let
 it go without large encomiums3 ,nor    
could ,i  prevail with myself to pass it
 over now with so brief a mention1 if ,i
  did not design to employ an hour or   
two on this subject hereafter4    ,the  
,second ,part of this ,sermon4    ,i    
proceed to shew how the very light of   
nature recommends every  agreeable and  
obliging character2 every lovely quality
 that is found  among mankind2 and      
reason exhorts us to the acquirement and
 practice of  it4    ,i4 ,our own       
interest directs us to it4 ,it is a     
natural good quality1 and  a most useful
 thing to desire the love of others1 to 
seek the favour of  our                 
fellow-creatures4 ,it is a very lawful  
ambition to covet the  good-will of     
those with whom we converse2 and to     
pursue such practices  as may procure us
 a place in their good opinion and      
friendship4 ,we who  are born for       
society1 must naturally desire to stand 
well with mankind2  and that our        

neighbours should wish our welfare1     
should treat us with  decency1 and      
civility1 and love2 should assist our   
interest1 and do us  good when we stand 
in need of them3 ,and if so1 then the   
rule of justice  obliges us to practise 
the same towards them1 which we desire  
they  should practise towards us4 ,the  
more we exercise of humility1  meekness1
 patience1 charity1 and good-will       
towards our  neighbours1 the more reason
 have we to expect the same returns of a
  lovely carriage from them4 ,and it is 
no small advantage in life1 for a       
person to be much beloved4 ,when he     
falls under sudden distresses1 every    
man is ready to relieve him1 when he    
meets with perplexing difficulties  he  
has the ready assistance of multitudes  
at his command1 because he  hath many   
lovers4    ,,ii4 ,it is a most generous 
character1 and the sign of a great and  
good  soul1 to delight to please those  
with whom we converse4 ,it is a lovely  
sight to behold a person solicitous to  

make all around about him easy  and     
happy4 ,such amiable souls as these it  
is a frequent practice1 and a  pleasure 
to them1 to contradict1 their own       
natural inclinations1 in  order to serve
 the desires1 or the interest of their  
friends4 ,happy  temper6 that finds so  
much satisfaction in this self-denial1  
that the  very virtue loses its name1   
and it becomes but another sort of      
self-pleasing4 ,such persons are in     
pain1 when they find their friends  hard
 to be pleased1 and they suffer         
sometimes too much uneasiness in        
themselves1 because of the perverse     
humours of those they converse with4    
,this uneasiness indeed may arise to a  
criminal excess1 but the spring of  it  
has something amiable4 ,i could wish    
every soul of us would learn a  lovely  
carriage4 ,for1    ,,iii4 ,it makes us  
resemble ,god himself4 ,and yet there   
are some that will  be selfish and      
churlish1 that will practise the furious
 or the peevish  passions1 through some 

reigning principle of pride1 or         
covetousness1  impatience1 or envy4     
,there are some that delight in vexing  
their  fellow-creatures1 and in giving  
them torment and pain4 ,part of these   
qualities make us a-kin to brutes of the
 worser kind1 when we take care  of none
 but self1 and are regardless of        
neighbour's welfare4 8,if self be       
healthy and rich1 easy and honoured1 it 
is no matter though the rest of  the    
world sustain sickness1 and poverty1 and
 scandal40 ,others of these  unlovely   
characters approach nearer to the spirit
 of the devil1 who  takes delight in    
torturing his fellow-creatures1 and     
doing what mischief  he can amongst men4
    ,but it is a ,god-like temper to    
take a sweet satisfaction in diffusing  
our goodness1 and in pleasing and in    
serving all that are near us4 ,let  us  
then be followers of ,god as dear       
children2 ,eph4 v4 i4 ,he is the        
original beauty1 he is the loveliest and
 the best of beings4 ,to be good1  and  

to do good1 is a divine perfection1 and 
let us remember it is a  perfection that
 may be imitated too4 ,he causes his sun
 to rise1 and his  rain to fall on the  
just and on the unjust1 and fills the   
hearts even  of the evil as well as the 
good with food and gladness1 when he    
gives  them fruitful seasons2 ,acts xiv4
 #ag4 ,let us not dare then to be rough 
and quarrelsome1 and sullen1 and        
ill-natured1 while we profess to be his 
offspring4 ,let there be something      
lovely in our whole temper and  conduct1
 while we pretend to be imitators of the
 ,god of love4 ,and does  the light of  
nature furnish us with all these motives
 for a lovely  carriage8 then surely the
 light of scripture enforces them all4  
,the  gospel obliges christians to this 
practice by much stronger arguments1    
and it lays on us more substantial      
obligations4    ,i4 ,the blessed and    
ever glorious ,trinity1 the ,father1 the
 ,son and the  ,holy ,spirit1 give us in
 the gospel a divine example of this    

practice4  ,has ,god1 the great and     
glorious ,god1 manifested a lovely      
conduct in his  works of creation1 and  
his ways of providence2 how much more   
glorious a  pattern has he set us in the
 transactions of his redeeming love6    
,what  condescension hath he here shewn6
 ,what gentleness6 what patience and    
forbearance6 what forgiveness6 what     
infinite and endless discoveries of     
grace has he made in his gospel6 ,god   
the ,father reconciling the world  to   
himself by ,jesus ,christ1 has a        
peculiar sweetness of aspect and most   
amiable appearance4 ,here every         
christian beholds him such as he        
revealed  himself to ,moses1 when he    
caused his glory to pass before him2    
,ex4  xxxiv4 #f4 ,the ,lord1 the ,lord  
,god1 merciful and gracious1            
long-suffering1 and abundant in goodness
 and truth1 c4 ,the ,son of ,god        
stooping down to take flesh and blood   
upon him1 made the most amiable  figure 
in the universe4 ,even in his glorious  

and triumphant state in  heaven1 he is  
represented by a lamb that was slain1 an
 emblem of  meekness and innocence4 ,and
 if ever the blessed ,spirit appeared in
 the  shape of any living creature1 it  
was in the form of a dove1 a lovely  and
 gentle animal4 ,thus the blessed       
,trinity conspire to teach us this      
amiable and divine carriage4    ,,ii4   
,the ,son of ,god incarnate has brought 
a lovely pattern of this  practice      
nearer to us in his whole deportment on 
earth4 ,i cannot part  with the most    
graceful example of our ,lord ,jesus    
,christ with a slight  notice4 ,he came 
into this world partly with a design to 
become our  pattern in every virtue1 and
 in every grace4 ,let us turn our eyes  
towards him in all the circumstances and
 behaviours of life1 and he will  ever  
appear1 as he is in himself1 the        
chiefest of ten thousands1 and          
altogether lovely4 ,let us take a survey
 of him under those several             
particulars1 in which an amiable        

carriage has been described4    ,is     
prudence a lovely virtue8 ,how perfectly
 wise was the conduct of our  ,lord6    
,how carefully did he attend to the     
circumstances of time and  place1 while 
he dwelt among mankind6 ,how happily did
 he suit his  conversation to his       
company6 ,how wisely did he derive his  
divine  discourses from the daily       
occurrences of life6 ,how admirably did 
he  distribute his benefits according to
 the various necessities of men6 ,so    
that the unprejudiced world pronounced  
concerning him1 ,he has done all  things
 well4 ,shall we be rash and foolish1   
fickle and imprudent1 and  live at      
random in our words and our works1 when 
we have so divine a  pattern of prudence
 before us in the history of the gospel8
    ,is moderation another lovely       
character1 and a peace-maker an amiable 
title8 ,such was our blessed ,lord1 and 
such should his followers be4 ,how      
glorious a sight is it to behold the    
,son of ,god coming down from heaven  to

 be a mediator betwixt his offended     
,father and his offending  creatures6 to
 reconcile heaven and earth together1   
and rather than fail  in this attempt1  
he gladly exposed himself to shame and  
death1 and made  a cement of everlasting
 friendship betwixt ,god and man with   
his own  blood4 ,shall we1 who are      
reconciled by such amazing transactions1
  quarrel with each other for trifles1  
and form ourselves into parties for     
rage1 and strife1 and hatred1 and yet   
profess the name of the great           
reconciler6 ,are we not commanded to    
follow peace with all men1 as far  as   
possible1 with the security of our      
holiness and peace with ,god8 ,and  how 
can we otherwise hope to be the subjects
 and favourites of the  ,prince of      
peace8    ,is humility another part of  
an amiable character8 ,who was ever     
humble as  the ,son of ,god8 ,the       
brightness of his ,father's glory1 and  
the express  image of his person1 who   
emptied himself1 and took upon him the  

form of  a servant1 and was made in the 
likeness of men1 and humbled himself yet
  lower1 even to the death of the cross1
 and to the dust of the grave2  ,phil4  
ii4 #f-i4 ,therefore the ,father loved  
him1 and the ,father exalted  him4 ,this
 is the man1 the ,god-man1 who calls us 
to the practice of this  virtue2 ,learn 
of me1 says he1 for ,i am meek and      
lowly1 and ye shall  find rest for your 
souls2 ,mat4 xi4 #bi4 ,what folly and   
madness is it for  dust and ashes to be 
proud1 when ,god's own ,son was humble8 
,and he gives  us a noble instance to   
assure us that humility is a lovely     
quality3 ,when  the rich young man in   
the gospel came and kneeled before him  
to ask his  advice1 ,jesus looked upon  
him and loved him2 and would have left  
it  upon record in his word1 that there 
was something lovely in a modest and    
humble carriage1 even where the saving  
grace of ,god was wanting3 ,mark x4     
#ba4    ,meekness and patience are the  
next things ,i mentioned1 that go to    

make  up the character of a lovely      
person4 ,but who was meek as the ,son of
 ,god  is8 ,what affronts did he endure 
even while he was inviting sinners in   
the most affecting language to their own
 eternal happiness8 ,what  shameful     
mockery did he sustain8 ,what loads of  
malicious and infamous  blasphemy8 ,but 
when he was reviled1 he reviled not     
again2 #a ,pet4 ii4  #bc4 as a sheep    
before her shearer is dumb1 so opened he
 not his mouth2  ,is4 liii4 #g4 ,o when 
shall we learn to imitate our blessed   
,lord1 and  forbear and forgive as he   
did4    ,how was his patience tried to  
the utmost8 ,and that not only in the   
fruitless and thankless labours of his  
life among a cruel and insolent  race of
 men1 but in the approaches of his      
bloody death4 ,when the blessed         
,redeemer lay agonizing in the garden1  
or hung bleeding on the cross1 to  see  
him oppressed with the weight of the    
wrath of ,god due to our sins1          
conflicting with the rage of devils1    

forsaken by his friends1 and  surrounded
 with the profane insults of barbarous  
men3 ,what a mournful  and moving       
spectacle6 ,and yet there is something  
divinely amiable in it1  to behold him  
all over calm and patient1 and          
meditating immortal and  forgiving love4
 ,what unworthy followers are we of the 
blessed ,jesus1  the ,lamb that was     
slain1 when upon every occasion we take 
fire1 and  break out into an impatient  
fury8    ,but if ,i should enter upon   
the last instance of a lovely character1
 and  begin the mention of love1 how far
 beyond all example1 and beyond all     
description1 is the love of our ,lord   
,jesus6 ,how tender were the            
compassions of his heart6 ,how extensive
 the benevolence of his soul6  ,what    
melting language of love dropped from   
his lips hourly6 ,and how were  his     
mortal and immortal powers employed in  
procuring infinite blessings  for sinful
 men1 in distributing them amongst the  
rebellious6 ,o that we  could learn to  

think1 and speak1 and act like our      
blessed ,saviour whose  life and whose  
death was a rich and various scene of   
divine and human  love6    ,,iii4 ,i    
might draw further arguments from the   
examples1 and from the  writings of the 
apostles and holy men in the primitive  
days of  christianity2 when they were   
all of one heart and one soul1 and did  
every thing to please and serve their   
fellow-christians4 ,i would mention  the
 epistles of ,st4 ,john2 what a divine  
spirit of love breathes in them6  ,but  
next to our ,lord ,jesus1 ,i should     
rather turn your eyes and thoughts  to  
the temper and conduct of ,st4 ,paul1   
the greatest of the apostles1 and  the  
nearest to ,christ4 ,how did he please  
all men1 not seeking his own  profit1   
but their salvation1 even as ,christ    
pleased not himself8 ,and he  leaves us 
his own example in subordination to his 
,lord1 ,be ye followers  of me1 even as 
,i also am of ,christ2 ,rom4 xv4 #a-c4  
and give none  offence1 neither to ,jew 

nor ,gentile2 #a ,cor4 x4 #cb4 ,who is  
there  sorrowful among you1 and ,i      
sympathize not8 ,who is weak1 and ,i am 
not  weak8 ,who is offended1 and ,i do  
not share in the pain8 #b ,cor4 xi4 #bi4
  ,i bear and endure all things for the 
elect's sake1 that they may be  saved2  
#b ,tim4 ii4 #aj4 ,how lovely was his   
behaviour in all respects8 ,his         
epistles are full of it1 it shines      
through every page3 ,his character      
demands a volume to describe it1 all    
worthy of our imitation and our  wonder4
    ,but ,i must hasten to the last     
motive derived from christianity1 and   
that  is the nature and design of the   
gospel itself4 ,it is the most lovely of
  all religions4 ,wisdom1 humility1     
peace1 patience1 meekness1 moderation1  
and love1 run through every part of the 
covenant of grace1 like so many  bright 
and beautiful colours joined together in
 the rainbow1 that  stretches its glory 
round the lower sky1 and seals an       
ancient and  everlasting peace between  

earth and heaven4    ,there is therefore
 the most sovereign and constraining    
obligation laid  upon us christians1 to 
do all things that are lovely1 that we  
may make  our holy religion appear like 
itself1 and cause christianity to be    
beloved of men4 ,every christian is in  
some degree entrusted with the  honour  
of ,christ1 and with the credit and     
renown of his gospel4 ,let us  be       
watchful then to take all opportunities1
 and use all pious methods to  make our 
hope appear glorious1 and set the name  
of ,christ in its own  amiable light1   
and to adorn the doctrine of ,god our   
,saviour4    ,how dishonourable and     
shameful a thing is it for a christian  
to have an  unlovely carriage1 or to    
shew any thing in his conduct that is   
rough and  forbidding6 ,what a blemish  
does it cast upon the gospel which he   
professes6 ,let us talk what we will of 
the sublimer glories of  christianity1  
and profess an acquaintance with the    
deepest mysteries1  yet with all our    

flaming zeal for the faith1 we may      
become scandals to  the gospel1 if we   
abandon the practices of love4 ,the     
world will judge of  our religion by our
 temper and carriage4 ,we give occasion 
therefore to  the world to upbraid us1  
,what do you more than others8 ,if we1  
who  pretend to be christians1 who have 
professed the most lovely of all        
religions1 are guilty of practices      
unworthy of the sacred name3 ,when  they
 see our carriage as bad as others1 they
 will be ready to cry out1  8,what is   
your beloved more than another beloved80
 ,what are your  doctrines better than  
others1 if your practice differs not    
from others6  ,and are you willing it   
should be said of you1 that you are the 
occasions  of shame and scandal to the  
name and religion of ,christ8    ,we    
should do all things that are amiable in
 the sight of men1 that the  gospel may 
have the glory of it3 ,shall ,i say1 the
 gospel of ,christ  deserves it at our  
hands8 ,if the gospel brings so rich a  

salvation to  us1 it is fitting we      
should bring a great deal of honour to  
it4 ,how  honourable is it to the gospel
 of ,christ1 when persons of a rough1   
crabbed1 sour temper1 are converted by  
this gospel1 are become  christians     
indeed1 and are made all over amiable1  
and soft1 and obliging  in their        
deportments2 when they carry it like new
 creatures1 like  persons that are      
changed indeed1 that have much of the   
spirit of love in  them1 the temper of  
the gospel1 and the temper of heaven6   
,it is this  gospel1 as ,i have said    
before1 that turns lions into lambs1 and
 ravens  into doves1 the most savage    
creatures into mild and gentle4         
,while we are thus engaged in the       
practice of love1 we have no need to    
abandon our zeal for the truth2 but we  
should separate our divine zeal  from   
all our own guilty passions1 lest       
instead of honouring ,god1 we  should   
destroy his children4 ,the servant of   
the ,lord may be bold and  stedfast in  

the defence of the gospel1 but he must  
be gentle towards  all men1 ready to    
teach1 and patient under injuries4 ,he  
must not  strive like a hero for        
victory1 but when any oppose themselves 
to the  truth1 he must instruct them in 
meekness2 #b ,tim4 ii4 #bd4 ,while we   
are  peaceful and harmless1 we may be at
 the same time prudent and wise2 our    
,lord ,jesus has joined these two       
characters2 ,mat4 x4 #af4 ,and it is a  
very  lovely inscription for a disciple 
of ,christ to wear in all his public    
and private conversation1 wise as       
serpents1 and harmless as doves4  ,thus 
we may guard ourselves from the malice  
of the world1 while we  attempt to win  
them by all the sacred methods of       
humanity and divine  goodness4          
,,hymn ,,for ,,sermon ,,xxviii4         
,christian ,morality1 viz4 a ,lovely    
,carriage4                        ,o    
'tis a lovely thing to see              
,a man of prudent heart1                
,whose thoughts1 and lips and life agree

                      ,to act a useful  
part4                      ,when envy1  
strife1 and wars begin                  
,in little angry fools2                 
,mark how the sons of peace come in1    
,and quench the kindling coals4         
,their minds are humble1 mild and meek1 
,nor let their fury rise2               
,nor passion moves their lips to speak1 
,nor pride exalts their eyes4           
,their frame is prudence mix'd with     
love2                      ,good works  
fulfil their day2                       
,they join the serpent with the dove1   
,but cast the sting away4               
,such was the ,saviour of mankind1      
,such pleasures he pursu'd2             
,his flesh and blood were all refin'd1  
,his soul divinely good4                
,lord1 can these plants of virtue grow  
,in such a soul as mine8                
,thy grace can form my nature so        
,and make my heart like thine4          
,,sermon ,,xxix4         ,christian     
,morality1 viz4 ,things of good ,report1

 c4    ,,philip4 iv4 #h4--,whatsoever   
things are of good report1--think on    
these                                   
things4                               1 
c4      ,the value of a good name was so
 great under the ,jewish dispensation1  
that the ,spirit of ,god does not think 
it beneath his care to recommend  it to 
his chosen people1 by the mouth of      
,solomon1 the wisest of men4 ,it  is    
better and more worth than precious     
ointment2 ,eccl4 vii4 #a4 ,it was       
counted an ornament and entertainment at
 public feasts1 to have rich  oils      
poured upon the head2 the price of some 
of them was exceeding  great2 they gave 
refreshment to the natural spirits1 and 
spread a  perfume through all the       
company4 ,but a good name is of greater 
price1 it  is a rich ornament to the    
character of him that possesses it1 and 
has a  considerable influence toward his
 happiness2 so that to use the words of 
,solomon again2 ,prov4 xxii4 #a4 ,it is 
rather to be chosen than great  riches4 

,the blessed apostle of the ,gentiles is
 of the same mind1 and he  recommends to
 the christian world1 the practice of   
those things that are  of good report1  
which is the way1 whereby a good name is
 to be obtained4  ,he had just before   
recommended to us the things that are   
lovely in the  eyes of men1 and such as 
will render us well-beloved among our   
neighbours4 ,now he invites us to the   
practice of those things that are  of   
good report in the world1 such as will  
procure us reputation1 and a  good name1
 where we may live1 especially among the
 wise and sober part  of mankind4 ,this 
hath some difference in it from the     
former1 though it  must be granted1 that
 all things that are lovely1 have also a
 tendency  to obtain a good name4       
,there are many things in the conduct of
 life1 which do not so directly  offer  
themselves to us1 as parts of necessary 
justice1 piety1 or  goodness4 ,but yet  
they are such as bear a good character  
in the world1  and they give to the man 

that practises them1 a good reputation  
among  his fellow creatures3 on the     
contrary1 there are several other       
practices1 which is not easy to prove   
directly sinful1 yet they are of  ill   
report1 and they ought not to be        
indulged among christians4 ,among  these
 practices of good report1 some are     
changeable with the times and  customs  
of the country1 and they obtain a       
different character and  esteem1        
according to the age and place wherein  
we dwell2 others always  and in all     
places among sober and wise men1 obtain 
the same character2  they have been in  
all ages and in all nations1 esteemed   
things of good  report3 ,the nature of  
them seems to be unchangeable3 ,and it  
is this sort  of actions only that ,i   
shall take notice of4 ,by various       
particulars this  head will be better   
illustrated and improved1 than it can be
 by any  general descriptions4    ,it is
 a matter of good report to mind our own
 business1 yet to be of a  public       

spirit1 to be regular in our conduct1 to
 keep the best company1  to abstain from
 the utmost bounds of things lawful1 and
 in doubtful  matters1 to follow the    
practices of the wisest and the best4   
,as ,i  discourse upon each of these    
particulars1 ,i shall observe what are  
those  opposite practices of evil       
report1 which we ought to avoid4    ,i4 
,it is a thing of good report to mind   
our own business4--,the holy  apostle   
requires it2 #a ,thess4 iii4 #aa4 ,that 
ye study to be quiet1 and  to do your   
own business4 ,one would think there    
should be no need of  study and         
application in order to be quiet2 but   
some persons are of so  turbulent and   
restless a temper1 that they naturally  
intermeddle with  everything3 ,they had 
need take pains with themselves to keep 
themselves  quiet1 and busy only in     
their proper work4 ,the word in the     
,greek   signifies that we should be    
ambitious of quietness and  diligence in
 our calling1 for it is a matter of     

honour and credit4 ,in  whatsoever      
station we are placed1 it is industry   
must gain reputation4  ,there are other 
great and valuable advantages of it1 but
 ,i confine  myself now to this one1    
that is a thing of good report among    
men4    ,if persons are called to       
magistracy1 let them attend to the work 
of  their superior post4 ,let them rule 
and govern with all diligence1 and      
fulfil that office well1 with which ,god
 has entrusted them4 ,let them  employ  
themselves much in their proper sphere1 
and not wear the  honourable title in   
idleness1 or bear the sword in vain1    
which hath been  too frequent a practice
 in this great city1 and thereby vice   
has grown  rampant1 and reformation of  
manners hath been shamefully            
discouraged4    ,these who are made     
ministers of the gospel1 let them make  
it their  business to win souls to      
salvation1 to bring in sinners to faith 
and  holiness1 and to edify the saints  
by their exhortations1 by their         

doctrine1 by their example4 ,we should  
be instant in season1 and out of        
season1 reprove1 rebuke1 and exhort with
 all long-suffering and  doctrine2 #b   
,tim4 iv4 #b4 ,let him that ministers   
wait on his ministry3  ,he that         
teacheth1 on teaching2 he that          
exhorteth1 on exhortation2 ,rom4  xii4  
#g4 ,let us not waste our time and our  
best talents in the pursuit of          
laborious trifles1 in intricate and     
perplexing controversies1 which are     
less necessary to the life of           
christianity1 or on useless and angry   
squabbles1 which divide and tear the    
church4 ,nor let us throw away these    
thoughts and hours1 on pompous ornaments
 of learning1 on critical or  polite1   
studies1 or curious and artificial      
works1 which should be  devoted to      
matters of more sacred importance4      
,if we are engaged in trades1           
manufactures1 or merchandize in the     
world1  let us shew all industry2 and   
honest labour and care1 and thus walk   

with  ,god1 every man in his calling1   
wherein he is called1 till the          
providence of ,god evidently leads him  
to other work2 #a ,cor4 vii4 #be4 ,and  
thus we may refute the calumnies of     
those who would seek all occasions  to  
reflect upon us for our stricter        
profession of religion4 ,there are  many
 encouraging promises given to diligence
 in the word of ,god4 ,i shall  mention 
but one at present that agrees with my  
present subject2 ,prov4  xxii4 #bi4     
,seest thou a man diligent in his       
business1 he shall stand  before kings1 
he shall not stand before mean men4     
,that is1 8his good  report and his     
reputation shall grow and increase1 that
 he shall be  brought into more         
honourable company1 and to a more       
exalted station40    ,if we are         
servants1 let us devote our time and    
thoughts to the business  which our     
superiors have entrusted us with1 and   
seek their interest with  ah honest     
soul4 ,if we are children and scholars1 

under instruction1 let  us apply our    
minds to learn the things we are taught1
 and attend to the  instructions of     
those who teach us4 ,every one of us    
have our proper  work1 which demands our
 application to it4 ,there are many     
enemies to  this virtue1 many practices 
inconsistent with the character of      
diligence1 as it is celebrated and      
recommended in the word of ,god4        
,first1 ,sloth or laziness stands       
foremost in this rank4 ,surely the      
powers of our mind and body were never  
made to be useless4 ,go to the  ant1    
thou sluggard1 and learn industry of    
that little animal4 ,can we  think we   
were born to be cumberers of the ground1
 and mere burdens of  the earth we dwell
 on8 ,let us shake off this stupid and  
infamous humour1  let us rise to an     
active life1 and answer the ends of our 
creation4 ,and  for the same reason it  
is1 that there ought to be a restraint  
put upon  an excess of sleep1 and       
slumber4 ,you know the character of the 

drowsy  wretch1 that turns from side to 
side upon his bed1 as a heavy door upon 
its hinges2 and the sluggard1 who with  
folded hands sits still and  lets the   
weeds grow over his corn2 but these men 
shall be clothed with  rags2 ,prov4 xxi4
 #ad4    ,secondly1 ,luxury and an      
intemperate love of pleasure1 is another
 enemy  to diligence in our callings4   
,it is an odious character that is given
 to  the inhabitants of ,crete by one of
 their own poets2 and the ,spirit of    
,god confirms the truth of it2 ,titus i4
 #ab4 ,the ,cretans are evil beasts1    
slow bellies2 so shamefully engaged in  
gluttony and the luxury of the  palate1 
that they render themselves heavy1      
stupid1 and unfit for  business2 ,a lazy
 generation of men1 that have much more 
inclination to  eat and drink1 and live 
like brutes1 than to employ themselves  
in any  honest labour1 that is worthy of
 human nature1 or becomes a man4        
,under the same reproof ,i may justly   
bring an excessive indulgence of  sports

 or recreations1 beyond what is         
necessary for the refreshment of        
nature1 and the recruit of our spirits1 
in order to fulfil duty with  more      
diligence3 ,this was intimated in a     
former discourse4 ,it is but a          
character of ill report1 when a man is  
too often found in the place of  sports 
and unnecessary diversions1 while he    
ought to be in his shop1 or  in other   
proper business of his life4 ,prov4 xxi4
 #bg4 8,he that loveth  pleasure shall  
be a poor man2 and he that loves wine   
and oil1 feastings  and entertainments1 
he shall not be rich40    ,thirdly1 ,a  
tattling humour1 excessive talking1 and 
an idle inquisitive  impertinence1 are  
great enemies also to that industry1    
that is  recommended to us4 ,solomon    
assures us1 that though there is profit 
in  all labour1 yet the talk of the     
lips1 tendeth only to penury2 ,prov4    
xiv4 #bc4 ,and he redoubles it upon our 
ears1 that a prating fool shall  fall3  
,prov4 x4 #h-aj4 ,there are some persons

 that love to talk of any  thing1 or    
every thing1 besides their own business2
 like foolish children  that turn every 
page of their books1 and flutter a      
little about every  part of them1       
besides where their lesson is4 ,every   
moving feather is  ready to seize the   
fancy of these triflers1 this fickle and
 talkative  race of men3 ,they are but  
taller children4 ,every little story    
entertains  their idle inclination1 and 
gives them fresh employment to tell it  
over  again4 ,they had rather do any    
thing than the duty of the present hour2
  they spend their time like the        
inhabitants of ,athens1 in little else  
but hearing or telling some new thing4  
,some of these persons are ready to     
intermingle themselves with every  man's
 concernments1 uncalled and undesired3  
,they search into the secrets  of       
families1 in order to gratify a wicked  
humour1 to spread abroad and  publish   
some private scandal4 ,they creep into  
houses1 to make mischief  there1 and by 

tattling and repeating matters of       
contest1 they  separate very friends1   
and raise angry quarrels in peaceful    
families2  ,prov4 xvii4 #i4 ,such       
persons seem to deserve the public      
censure of the  magistrate1 in the      
opinion of the apostle ,peter2 #a ,peter
 iv4 #ae4 ,but  let none of you1 that   
are christians1 suffer as an evil-doer1 
or as a  busy body in other men's       
matters4 ,he himself once fell under the
  censure of ,christ our ,lord1 for this
 inquisitive and needless curiosity4    
,john xxi4 #ba1 #bb4 ,when ,st4 ,peter  
had received a prophecy from his master 
concerning his own martyrdom1 he had    
also an express notice what his own     
business was1 viz4 to follow his master4
 ,but ,peter had a mind to  know what   
should become of ,john too2 8,lord1 says
 he1 and what shall  this man do or     
suffer8 ,what if ,i will1 says our      
blessed ,lord1 that  he tarry till ,i   
come again8 ,what is that to thee8 ,is  
that thy  business1 ,peter1 to know what

 shall befal ,john8 ,mind thy own duty1 
and  follow thou me40 ,a wise and divine
 rebuke from our risen ,saviour6  ,after
 this1 ,st4 ,peter well knew how to     
censure such impertinence1 and to       
reprove busy-bodies4    ,of the same    
mind is the apostle ,paul4 ,he advises  
women how to behave  themselves1 that   
they may not fall under this charge4    
,let them guide  the house1 says he1 and
 employ themselves in domestic affairs3 
for if  they neglect this work1 they    
learn to be idle1 wandering about from  
house to house2 and not only idle1 but  
tattlers also1 and busy-bodies1         
speaking things which they ought not2   
gathering up matter for slander  of     
their neighbours at their next visit1   
where every one is ashamed to  be       
silent1 and therefore each is ready to  
furnish the company with their  share4  
,but this practice1 in the opinion of   
the sacred writer furnishes  the        
adversary with daily occasion to slander
 christianity1 and to speak             

reproachfully of the gospel1 and it is a
 thing of very ill fame2 #a  ,tim4 v4   
#ac1 #ad4    ,,ii4 ,a public spirit is  
another thing of good report4 ,though   
christians  must be diligent in their   
business1 yet they should not confine   
all  their cares within the narrow      
circle of self1 but have a hearty       
solicitude for the welfare of the nation
 in which they dwell1 for the           
neighbours among whom they inhabit1 for 
the church of ,christ in the  world1 and
 extend their concern to the happiness  
of mankind3 ,the apostle  directs       
,timothy to make supplications1 prayers1
 and intercessions for  all men1 and to 
take such a satisfaction in the mercies 
they receive1  as to give thanks to ,god
 upon their account2 #a ,tim4 ii4 #a4   
,he exhorts  the ,ephesians to prayer   
and supplication for all the saints2    
,eph4 vi4  #ah4 ,and what he taught1 he 
also practised in an eminent and        
glorious  manner2 the care of all the   
churches came daily upon him3 ,and you  

find  him in the beginning of his       
epistles lifting up his petitions and   
his  praises to heaven continually for  
the churches to whom he writes4    ,we  
should rejoice with them that rejoice1  
and weep with them that  weep1 and share
 with our fellow-christians in their    
joys and their  sorrows1 that we may    
thereby double their joys1 and lighten  
the weight  of their sorrows by a       
blessed sympathy4 ,rom4 xii4 #ae4 ,we   
should bear  one another's burdens1 and 
so fulfil the law of ,christ2 ,gal4 vi4 
#b4 ,and  in #a ,cor4 x4 #bd4 he saith1 
8,let no man seek his own1 but every man
  another's wealth1 or welfare20 that   
is1 8,let no man be so wholly  swallowed
 up in his own profit and peace1 as     
utterly to neglect the  peace and profit
 of his neighbour40 ,but though this be 
so honourable and  becoming a practice1 
yet it has ever been too much neglected1
 even among  the professors of the      
gospel2 for ,st4 ,paul tells the        
,philippians1 that  ,timothy was a      

singular instance of this good quality2 
,phil4 ii4 #bj1 #ba4  ,i have no man    
like minded1 who will naturally care for
 your state2 for  all seek their own1   
not the things which are ,jesus         
,christ's4    ,some may be ready to     
raise an objection here1 and say1 8,how 
is this  consistent with the former     
character and practice which ,i         
recommended1  namely1 that every man    
mind his own business80    ,i grant that
 this ought generally to be our first   
care1 that we fulfil  the duties of our 
own particular station well1 and see to 
it1 that  ourselves and our household be
 supported3 ,this is usually the loudest
  call of providence1 for he that       
provides not for those of his own house1
  when it is in his power1 does not     
answer the demands of christianity1  but
 is worse than an infidel1 or one that  
has denied the faith2 #a ,tim4  v4 #h4  
,but there are many sacred and civil    
services may be done for the            
neighbourhood1 the church1 and the      

nation1 without any culpable  hinderance
 to our own affairs4 ,so much time may  
be easily redeemed from  sloth and      
slumber1 from useless and impertinent   
conversation1 as the  public may call   
for at our hands4 ,and when there is a  
day of distress or  trouble come upon   
our friends1 upon the land wherein we   
dwell1 or the  churches of ,christ in   
the world1 when virtue and religion are 
in sinking  circumstances1 we are called
 sometimes to lay out a larger part of  
our  time and strength1 our interest and
 our substance1 for the welfare of  the 
public1 which otherwise perhaps might be
 due to ourselves1 and our  own family4 
,in such cases as these1 christian      
prudence must direct us  how to         
distinguish wisely1 and determine how   
far this self-denial is to  be          
exercised1 in order to promote the      
happiness of mankind1 and the  public   
honour of ,christ4 ,this is a thing of  
good report in the church  and in the   
world1 and it will turn to our honour in

 the day of the ,lord4    ,but let no   
man deceive himself1 and vainly imagine 
that he may lay claim  to the honour of 
a public spirit1 because he spends half 
his days in  places of public resort1   
and in fruitless enquiries and          
chatterings  about the affairs of       
government1 and the business of the     
state2 perhaps  he extends his care also
 to ,muscovy and ,persia1 as well as    
,great  ,britain1 while the care of his 
shop is a little thing with him1 the    
business of his study or counting-house 
is forgotten1 and his family  complains 
of woeful neglect3 ,nor are public      
affairs mended by all his  impertinence4
    ,if this sermon be too long1 it is  
best divided here4    ,,iii4 ,regularity
 in the conduct of our affairs is a     
becoming character1  and will gain us a 
good name amongst men4 ,as there are    
many and various  duties that belong to 
the natural1 the civil1 and the         
religious life2 it  is a piece of       
eminent wisdom to appoint proper seasons

 and rules for the  performance of them2
 nor should we think it beneath us1 as  
far as  possible1 to govern ourselves by
 those rules1 and keep to our own       
appointed seasons2 otherwise all our    
affairs will be ready to run into       
confusion1 one duty will be apt to      
intrench upon another1 and some of  the 
duties of life or godliness will be     
neglected1 or quite forsaken1  under a  
pretence of want of time4    ,one thing 
that intrenches upon the regular hours  
and orders of life1 is  a trifling and  
dilatory temper1 putting off necessary  
business1 whether  it be work or        
devotion1 till the last moment2 and     
then1 if the least  accident intervenes1
 we have not left ourselves sufficient  
time to  perform it4 ,these are the     
persons who are frequently found in a   
hurry  and confusion1 because they have 
neglected to do the proper work in the  
proper season4 ,their business is always
 done in haste1 and often  unfinished4  
,these are they who keep no             

appointments1 who are seldom true  to   
their hour1 who make their friends wait 
for them upon all occasions1  who often 
create uneasiness to all the company1   
and put a whole family  out of order4   
,what an unbecoming behaviour is this6  
,what an ill aspect  it bears6          
especially if these delayers are in any 
degree inferior1 or  the younger parts  
of a house4 ,and yet it might easily be 
prevented1 by  taking the first         
opportunity for every business4 ,o it is
 an excellent1 a  golden rule1 8,never  
leave that till to-morrow1 which may be 
done to-day1  nor trust the business of 
this hour to the care of the next10 for 
the  next is not mine4    ,when servants
 are of this dilatory and trifling      
humour1 they waste their  master's time 
perpetually1 and put their superiors to 
many  inconveniences4 ,they prevent one 
another's business as well as neglect   
their own4 ,you would wonder how they   
could spend three or four hours in  a   
common errand1 and make a family wait   

half a day for a message1 that  might be
 dispatched in half an hour4 ,they      
cannot keep their eyes or  their ears   
from attending to every object they     
meet2 their endless  curiosity of       
enquiry1 and their irresistible         
inclination to talk of  every thing that
 does not concern them1 is an           
everlasting hinderance to  their proper 
work4 ,this active sort of idleness is  
much harder to be  cured than that of   
the slow and stupid kind2 and you see it
 belongs to  the poor as well as the    
rich2 though it is a matter of          
disreputation and  infamy to both4      
,persons of this unhappy conduct1       
whether of high or low degree1 are in   
great danger of trifling in the most    
sacred and divine concernments1 as  well
 as in common life4 ,they sometimes     
manage their spiritual and  immortal    
affairs in the same dilatory manner1 but
 with more dreadful and  fatal          
consequence4 ,they put off repentance   
from day to day1 and delay  their solemn

 transactions with ,god1 till sickness  
seizes them1 or till  death approaches3 
,then what hurry of spirit6 ,what       
dreadful confusion of  soul6 ,what      
tumults and terrors overwhelm them6 ,and
 it is well if the  matters of their    
salvation be not unfinished at the last 
hour1 and  themselves made miserable to 
all eternity1 because they trifled away 
life and time4    ,a second enemy to    
this regular conduct of life1 and which 
indeed is  derived from the former1 is  
this1 an inversion of the order of      
nature1  and a change of the seasons    
which ,god hath appointed for business  
and  rest4 ,i confess this is not       
now-a-days a matter of ill report in    
itself1  however contrary it be to the  
laws of nature and the creation3 ,but it
 is  attended with many irregularities1 
and sometimes with infamous practices   
too3 ,and therefore ,i would spend one  
page to give it an ill name2 and to     
bring it into just discredit4    ,god   
has made every thing beautiful in its   

season2 ,eccl4 iii4 #aa4 ,the  sun      
ariseth2--and man goeth forth to his    
work until the evening2 ,ps4  civ4 #bb1 
#bc4 ,it is more natural and healthful  
to pursue the concerns of  life1 as much
 as possible by day-light4 ,midnight    
studies are prejudicial  to nature3 ,a  
painful experience calls me to repent of
 the faults of my  younger years1 and   
there are many before me have had the   
same call to  repentance4 ,wearing out  
the lightsome hours in sleep1 is an     
unnatural  waste of sun-beams4 ,there is
 no light so friendly to animal nature  
as  that of the sun4 ,midnight          
assemblies1 festivals1 and              
entertainments1  exhaust the spirits1   
and make a needless profusion of the    
necessaries of  life3 ,they carry a very
 ill appearance with them1 even where no
  wickedness is indulged1 they are      
practices of evil report1 and deserve   
censure and shame4    ,it is no honour  
to our whole nation1 that we have       
learned the fashion of  doing nothing in

 the morning2 among persons of mode the 
day often begins  at noon3 ,the hours of
 business are grown much later among us 
than our  forefathers could bear4 ,they 
knew the worth of day-light4 ,in some   
things  indeed we are bound to comply   
with custom1 or we must forsake the     
world3  for a few can never stem the    
general tide1 or reform a degenerate    
age3  ,and there are some few trades and
 employments which demand labour at     
night4 ,but in our general conduct we   
should endeavour to act more  agreeably 
to the laws of creation and nature1 and 
to reduce families to  a little better  
order1 wheresover we have power and     
influence4 ,surely it  can be no great  
hardship for any persons in health to   
begin their duty  with the rising sun1  
for almost half the year4 ,we should not
 think it  sufficient to get up a little
 before noon1 nor should we turn the    
morning of ,god and nature into         
midnight1 nor make the decline of the   
sun  serve for our morning work4    ,i  

would not be thought in this page to    
reflect upon the weak1 the  sickly1 and 
the aged parts of mankind1 whose nature 
may require longer  sleep1 and a larger 
degree of rest to recruit their spirits3
 ,nor do ,i  accuse those unhealthy     
persons1 who can get no slumber till the
 night is  half spent1 and are thereby  
constrained1 merely for the sake of     
health1  to let their bed intrench upon 
so many hours of day-light3 ,yet ,i     
persuade myself1 that if these last     
would but bear the inconveniences  they 
complain of for a week or two1 if they  
would break off their  morning-slumber  
early1 and early betake themselves to   
rest1 nature would  quickly learn a     
better habit1 the reformation would soon
 grow easy3 ,and  perhaps this might    
advance their health in a sensible      
manner1 beyond all  their old           
indulgences1 or their present           
expectations4    ,an excessive love of  
company1 an affectation of going abroad1
 a delight  in wine and strong drink1   

are the third sort of enemies to that   
regularity and order which ,i am now    
recommending4 ,such practices are       
censured in the word of ,god2 ,i have   
called the prophet ,isaiah1 in a  former
 discourse1 to witness against the      
drunkard1 but ,i must ask leave  to cite
 the same text again1 against the       
wasters of time in taverns1 or  meaner  
drinking-houses4 ,wo to them that go to 
their cups in a morning3  ,this throws  
all the business of the day out of      
order2 and sometimes they  are tempted  
to continue until night1 or at least    
they return thither  again and stay till
 wine inflames them3 then all the       
follies of life  play their parts2 but  
they forget religion1 and regard not the
 work1  nor the worship of the ,lord2   
,is4 v4 #aa1 #ab4 ,how often has it been
  found1 that the religion of the       
closet1 as well as that of the family1  
hath been shortened and omitted1 and by 
degrees thrust out of doors1 and        
forgotten1 for want of shaking off every

 impediment1 and confining  ourselves to
 proper seasons4 ,we intend to fulfil   
our duties1 but we  intend it at random1
 without keeping any time for it3 ,and  
thus some  households1 that would be    
called ,christians1 live without ,god in
 the  world4 ,they that tarry long at   
wine1 or in any needless company1 and   
lengthen put the hours of their needless
 absence from home1 may count           
themselves guilty of the several        
disorders that are committed in the     
family2 which would be rectified1 or    
entirely prevented by the presence  of  
the master4    ,i confess sometimes     
necessary business detains a person     
beyond his usual  and appointed hour3   
there must also be some allowances made 
for the  unhappy engagements which may  
attend some particular callings in the  
world4 ,our own consciences must be the 
final judges in this case3 ,but  let us 
be faithful and honest1 and frequently  
make an enquiry1 whether  our conduct be
 regular or no3 and whether it be the   

necessity of affairs  that intrenches   
upon the seasons of duty1 or whether it 
be a careless  indifference of spirit4  
,good orders in a household1 and regular
 hours  for all the duties and          
enjoyments of life1 give beauty and     
ornament to  life itself3 ,like a       
musical instrument1 where every string  
is wound up  to strike its proper note1 
and the skillful musician keeps his     
time1 how  does it entertain the ear    
with innocent pleasure1 and refresh the 
heart1  when practised at proper        
seasons8 ,such a family appears like a  
,bethel1 a  house of ,god1 and the ,lord
 himself delights to dwell in it4 ,o may
 it be  my lot and portion always to    
inhabit in such a tabernacle1 till ,i   
lay  down this body in the dust1 and my 
soul arises to the well-ordered  family 
of heaven6    ,,iv4 ,sorting ourselves  
with the best company is another        
beautiful part of  ,christian conduct1  
and procures a good report4 ,by the best
 of company1 ,i  do not intend the      

greatest or the richest1 nor the most   
ingenious and  witty2 for there are some
 of these that are vain and vile enough2
 but  the best in my esteem1 are those  
who are most virtuous1 most pious1 most 
knowing and wise1 or those that are     
seeking after virtue1 piety1 and        
wisdom4 ,thus by conversation with the  
one1 we may be always doing good1  and  
with the other we may be always         
receiving some good4 ,he that  walketh  
with wise men1 shall grow yet wiser1 but
 the companion of fools  shall be       
destroyed2 ,prov4 xiii4 #bj4 ,be not    
deceived1 ,god is not  mocked1 evil     
communications corrupt good manners4 ,a 
heathenish poet1  and an inspired       
apostle agree in these words2 #a ,cor4  
xv4 #cc4 ,if we are  engaged much in    
converse with those that are light1 and 
frothy1 and  vain1 we shall gain the    
same levity of temper4 ,if we talk much 
with the  profane1 we shall be tempted  
now and then to a profane expression    
too4  8,can a man touch pitch1 and not  

be defiled60 ,can a man pass through the
  flames1 and his clothes not be singed8
 ,neither can those that walk           
frequently and delightfully amongst     
light1 vain1 intemperate persons1       
escape being defiled by them4    ,it is 
true1 the apostle tells us1 if we would 
utterly seclude ourselves  from all     
manner of converse with persons of ill  
character1 we must  abandon society1 and
 almost go out of the world2 #a ,cor4 v4
 #aj4 ,but the  meaning of the apostle1 
when he bids us avoid evil companions   
is1 as  much as possible1 to shun their 
company2 see therefore that it is a     
necessary call of providence leads you  
amongst them2 otherwise abstain4  ,those
 who give themselves up to be           
entertained by every one that will      
entertain them1 those who will walk with
 every companion1 and will herd  with   
every drove1 they are in danger of being
 corrupted with any vice1  and of       
learning every ill principle4 ,but if   
through the grace of ,god1 we  should   

escape the infection1 of error or sin1  
yet we shall loose our  good name by    
keeping ill company4 ,a delight in base 
and worthless  companions1 will make the
 world judge that we are like them3     
,whereas we  shall gain a part of the   
good character of our associates and    
acquaintance1 and derive honour from    
them1 if we are so happy as to have     
friendship and intimacy with persons of 
piety1 learning and virtue4 ,may  these 
be the friends of my choice1 and my     
companions for ever6    ,v4 ,abstinence 
from the utmost bounds of things lawful1
 is another  practice of good report    
amongst men4 ,it is but a narrow line in
 many  cases1 that divides1 between a   
lawful and a sinful practice2 and if we 
will venture1 as near as possible to the
 very borders of what we think  lawful1 
we shew too great an inclination to the 
bordering iniquity1 and  we shall often 
be in danger of treading on forbidden   
ground4 ,if we  indulge the love of     
pleasure1 or give an unguarded loose to 

any unlawful  passion1 we shall find it 
difficult to with-hold the violence of  
corrupt  nature from transgressing the  
lawful bounds4 ,if a wild horse be      
indulged  in his career1 it is well if  
he does not break the reins1 and fling  
the  rider4 ,it is a foolish fancy to   
walk upon the edge of a precipice1      
unless we could infallibly secure our   
head from giddiness1 or our feet  from  
stumbling4 ,it is much safer therefore  
to keep a proper distance  from fatal   
danger4 ,the world will give us but an  
ill character1 and say  very justly     
concerning us1 that we are not much     
afraid of vice1 if we  dare rashly      
venture into temptation4    ,it is the  
advice of the ,holy ,spirit1 and ,st4   
,paul to the christian  converts1       
,abstain from all appearance of evil2 #a
 ,thess4 v4 #bb4 ,and the  ,apostle     
,jude requires us to hate even the      
garments that are spotted by  the flesh2
 ,jude1 verse #bc4 ,every thing that    
looks like guilt should  forbid our     

approach2 we should chuse to stand afar 
off1 and withhold our  desires1 lest we 
defile our consciences1 and bring a     
blemish upon our  character4 ,what an   
honour is it to any man1 when it is said
 concerning  him1 8,he has a tender     
soul1 and a conscience that will not    
stretch1 to  the length of the loose    
customs and fashions of the times3 he   
dares not  allow himself all the        
liberties that are innocent and lawful1 
lest he  should wound his own spirit1   
and his good name1 by venturing too near
 to  the borders of iniquity40 ,let such
 a temper be our constant guard and     
ornament4    ,,vi4 ,following the common
 practices of the saints in doubtful    
matters1 is  another thing of good      
report1 and ought to be so among those  
that  profess the name of ,christ8      
,whether it be in our trade and         
business1 in  our apparel1 or our       
visits1 in our forms of address to our  
superiors1 or  common methods of        
conversation and civility1 of           

recreation1 or  entertainment1 let the  
general customs of the saints of the    
purest ages1  or the customs of the     
purest churches1 and the best christians
 in our  own age1 be a direction to our 
practice4 ,ask for the good old way1    
says the prophet ,jeremy1 and if we know
 not what part to chuse1 let us  go by  
the footsteps of the flock of ,christ4  
,enquire what the followers  of our     
,lord have done in past ages1 and what  
the wisest and best of them  do in our  
own age1 and this will give us a        
considerable assistance to  determine   
what ought to be our practice4    ,in #a
 ,cor4 xi4 #af4 the apostle ,paul seems 
to refer to this general head1  for our 
determination in doubtful matters4 ,when
 he had been proposing  the law of      
nature1 or the order of creation1 to    
direct the man and the  woman what sort 
of covering they ought to wear1 viz4    
that a woman  ought not to be uncovered1
 and that a man should not wear long    
hair1  that is1 should not nourish his  

hair to make it grow long1 as women1 nor
  manage it with a nice and effeminate  
curiosity1 he concludes with this       
sentence1 ,if any man seem to be        
contentious1 that is1 if any man be  not
 contented with the arguments ,i have   
brought1 but will carry on  contention  
and dispute1 let him remember this      
decisive argument1 that  we have no such
 custom1 nor the churches of ,god2 we   
the preachers of  the gospel1 and the   
apostles of ,christ1 have neither found 
nor approved  such sort of customs among
 the christians where we have lived1 nor
 are  they practised in any of the      
churches of ,god1 which we have heard   
of4    ,i will readily allow1 that the  
strict professors of religion in some   
particular ages of the church1 may have 
generally indulged either some          
unreasonable scruples1 or some          
unreasonable liberties4 ,there are some 
practices of evident and undoubted      
lawfulness1 which have been forbidden   
in severe and dreadful language by some 

or other of our religious  ancestors2   
such as wearing borrowed hair1 or       
suffering our own to reach  the         
shoulders2 using any thing that borders 
upon lot or chance1 except  in matters  
of sacred or solemn concernment3 wishing
 a friend's health  when we drink2      
practising any part of our civil calling
 after sun-set on  ,saturdays1 or even  
calling the months1 or the days of the  
week by names  borrowed from the        
heathens1 such as ,monday or ,tuesday2  
,january1 or  ,february3 ,yet in such   
cases as these1 had ,i lived amongst    
them1 ,i would  have conformed to their 
customs1 and have given no offence2 but 
,i would  have taken every proper       
occasion to shew that these were        
unnecessary  scruples4    ,this was the 
conduct of ,st4 ,paul1 in the           
controversy about eating meats  offered 
to idols2 #a ,cor4 viii4 #h4 ,meat      
commendeth us not to ,god2 for  neither 
if we eat1 are we the better2 neither if
 we eat not1 are we the  worse4 ,there  

he declares how needless these scruples 
were2 and #a ,cor4  x4 #be4 to shew that
 christian liberty1 where no scrupulous 
person was  present and opposed it1 he  
bids them1 eat whatsoever is sold in the
  shambles1 asking no questions for     
conscience-sake4 ,but in both these     
places he cautions them against         
offending the weaker brethren1 and shews
  also how afraid he was of giving      
offence1 or acting in their presence    
contrary to their practices1 even though
 they were built on needless  scruples4 
,verse #ac4 ,i will eat no flesh while  
the world standeth1 if it  make my      
brother to offend2 that is1 if it tempt 
him to grow bold1 and  venture upon the 
same food against his conscience4 ,and  
the apostle  practised this self-denial1
 lest he should sin against his weak    
brother1 lest he should grieve him by   
his uncharitable licence2 as  ,rom4 xiv4
 #ae4 ,this holy caution and tenderness 
of offending the weak1  was the constant
 practice of that blessed saint1 who had

 more knowledge  than all of us1 but he 
had more condescension and self-denial  
too4 ,o  that we might all make him our 
pattern1 and practise the charity we    
preach so loudly1 and profess with such 
a modern assurance6    ,there are other 
practices which might be comprised under
 this general  character1 and           
recommended as things of good report4   
,but ,i must not  draw such discourses  
out to a tiresome length1 which perhaps 
may create  but too much pain and       
uneasiness1 by the very sense and       
subject of which  they treat4 ,yet      
certainly it is a part of our duty and  
our interest to  know1 and meditate1 and
 practise those things that may gain us 
a good  name and reputation in the      
world1 and may brighten our character   
among  the churches of ,christ2 and to  
avoid every thing that would blemish our
  honour1 or sink our esteem among wise 
and good men4 ,what arguments may  be   
drawn from the light of nature to       
enforce this exhortation1 or what  more 

powerful motives are derived from the   
gospel1 to awaken and excite  us to the 
practice of all that is honourable1     
shall be considered in the  next        
discourse1 when ,i treat of the matters 
of virtue and praise1 which  are        
recommended in the last words of my     
text4                                   
,,hymn ,,for ,,sermon ,,xxix4           
,christian ,morality1 viz4 ,things of   
,good ,report4                          
,is it a thing of good report1          
,to squander life and time away8        
,to cut the hours of duty short1        
,while toys and follies waste the day6  
,to ask and prattle all affairs1        
,and mind all business but our own8     
,to live at random void of cares1       
,while all things to confusion run8     
,doth this become the christian name1   
,to venture near the tempter's door8    
,to sort with men of evil fame1         
,and yet presume to stand secure8       
,am ,i my own sufficient guard1         
,while ,i expose my soul to shame8      

,can the short joys of sin reward       
,the lasting blemish of my name8        
,o may it be my constant choice         
,to walk with men of grace below1       
',till ,i arrive where heavenly joys1   
,and never-fading honours grow6         
,,sermon ,,xxx4  ,christian ,morality1  
viz4 ,courage and ,honour2 or ,virtue   
and ,praise4    ,,philip4 iv4           
#h4----;,if there be any virtue1 and if 
there be any praise1                    
think on these things4                  
1 c4      ,virtue is an honourable and  
extensive name3 ,it is used by moral    
writers  to include all the duties we   
owe to ourselves1 or our                
fellow-creatures2 such as sobriety1     
temperance1 faithfulness1  justice1     
prudence1 goodness1 and mercy2 and the  
sense of it is  sometimes stretched so  
far1 as to comprehend also the duties of
 religion  which we owe to ,god4 ,but   
let us take notice1 that the first and  
original signification of the word both 
in the ,greek and ,latin tongues  is    

much more limited1 and it means only    
power or courage4 ,the ,greek  word 1   
used here by the apostle1 is derived    
from 1 the name of  ,mars1 or the       
heathen god of war3 ,and doubtless the  
most ancient meaning  of it among the   
,greek writers was warlike valour1      
though in time the  philosophers        
enlarged the sense of it to include     
every moral  excellency4    ,the several
 places in the ,new ,testament where the
 word is used1 have  chief reference to 
some work or glorious power when it is  
applied to  ,god1 or courage when it    
refers to men4 ,i wish ,i could stay    
here to  explain them all1 but ,i must  
mention one of them1 viz4 #b ,peter i4  
#e4  ,add to your faith virtue1 to      
virtue knowledge1 to knowledge          
temperance1 c4 ,virtue is to be added to
 faith1 that is1 next to your  belief of
 the gospel1 get courage to profess what
 you believe3 ,is it not  to be         
supposed1 that in this place virtue can 
signify the whole of  morality1 because 

the particular virtues of temperance1   
patience1 and  charity are named also3  
,and therefore this must signify some   
part of  morality distinct from the     
rest1 viz4 a strength or fortitude of   
soul4    ,and for the same reason the   
word virtue in my text cannot signify   
the  whole system of moral duties       
because ,st4 ,paul in the same verse had
 been  recommending truth1 justice1 and 
purity or temperance1 which are so many 
pieces of morality2 and it is not       
reasonable to imagine that he brings  in
 a general name that comprehends them   
all in the midst of so many             
particulars1 which is contrary to the   
use of all writers1 and to his own      
custom too4 ,i confess if he had said1  
if there be any other virtue1 as  he    
does in the like case2 ,rom4 xiii4 #i4  
when he had omitted any  particular1 we 
might then have understood virtue in the
 general sense2  but now it is evident1 
that he means a particular excellency1  
distinct  from those before-mentioned2  

and the word itself requires us to      
understand a brave1 bold1 and generous  
spirit and practice4 ,he  recommends to 
them a great and excellent behaviour1   
wherein their holy  courage may appear1 
when the call of providence gives a just
 occasion4    ,courage is a virtue which
 stands in opposition both to fear and  
shame2  and it guards the mind of man   
from the evil influence of both those   
passions4 ,the man of courage has not   
such a feeling fondness for his  flesh  
nor his estate1 as to be afraid to      
profess his sentiments1 or to  fulfil   
his duty at every call of providence1   
though his estate may  suffer damage by 
it1 or his flesh be exposed to pain3    
,nor has he such a  tenderness for his  
honour1 as to secure it with the loss of
 his  innocence4 ,he is not ashamed to  
appear for virtue in an age of vice and 
scandal3 ,he stands up boldly for the   
honour of his ,god1 and ventures a      
thousand perils rather than wound his   
conscience1 or betray his trust3  ,he   

dares profess and practise temperance   
among an herd of drunkards1 and  purity 
in the midst of the lewd and unclean3   
,the man of courage can  despise the    
threatenings of the great1 and the      
scoffs of the witty1  conscious of his  
own integrity and truth4 ,he can face   
and oppose the  world with all its      
terrors2 and travel onwards in the paths
 of piety  without fear4 ,the righteous 
man is as bold as a lion2 ,prov4 xxviii4
 #a4    ,now it is the apostle's advice 
to the ,philippian converts1 that       
whensoever there is any just occasion   
given to exert their fortitude1  whether
 it be in the defence of the rights of  
mankind1 and the liberties  of their    
country1 or in vindication of the cause 
of ,god or virtue1 let  the christian   
take those opportunities to speak his   
mind1 and shew his  courage2 let him    
make it appear that the meek of the     
earth may sometimes  resist the mighty  
oppressors1 that the followers of the   
,lamb dare to  oppose the wild beasts of

 the age1 and are ready to sacrifice all
 that  human nature calls dear for the  
service of ,god1 or the welfare of their
  fellow-creatures4    ,the heathen     
world may derive some arguments from the
 light of reason1  and some perhaps from
 more corrupt and selfish principles1 to
 awaken  their valour1 and to raise     
heroes amongst them3 ,but there is      
nothing  among all the writings of the  
philosophers1 or the examples of their  
real or their fabled heroes1 that can   
raise and support so illustrious  and   
divine a courage1 as the principles and 
the patterns with which the  gospel of  
,christ has furnished us2 whether we    
look to ,jesus1 the founder  of our     
religion1 the ,son of ,god in our       
nature1 or to his apostles1 or to  the  
primitive martyrs1 among whom some of   
the weaker sex and the weaker  age1 have
 outshone the glory1 and darkened the   
lustre of all the great  men of         
heathenism4    ,what blessed views hath 
the gospel given us of heaven and future

  happiness1 to animate our zeal1 and to
 engage us to the boldest efforts  of   
goodness6 ,what promises of almighty    
power to assist us in our sacred        
attempts1 and to bear up our spirits6   
,what rich and infallible  assurances   
have we in the word of ,god to support  
our highest  expectations1 that if we   
are faithful to the death1 we shall     
receive a  crown of life6 ,rev4 ii4 #aj4
 ,and ,jesus our forerunner hath already
 taken  possession of all these prizes  
and glories to reward the conquerors4   
,shall we sink and despond at any dark  
appearances8 ,shall our spirits  fail us
 in the midst of duty1 when we have so  
many divine motives to  valour and holy 
fortitude8 ,methinks there should be    
nothing too hard for  a christian to    
undertake or suffer1 when ,god and      
providence call him to  it4 ,i confess  
that flesh and blood are frail and      
feeble3 ,animal nature  overwhelms the  
soul with its shudderings1 and forbids  
the execution of  the bravest purposes4 

,it is only grace1 divine grace1 that   
can  strengthen the trembling christian1
 and make him venture through dangers   
and death in the way to the heavenly    
crown4 ,it is this gives power to  the  
promises1 and makes the saint believe   
the performance4 ,it is this  sets      
heaven before his eyes1 and gives it    
such an attractive influence1  such a   
sovereign conquest over all his fears2  
it even braces the sinews  of nature1   
and exalts the spirits to despise danger
 and pain4 ,what  wonders of holy       
fortitude might a christian perform1 if 
the eye of his  faith were kept always  
open1 and firmly fixed on those bright  
and  everlasting invisibles8    ,but ,i 
shall enlarge no farther on this        
argument of christian courage1  and ,i  
am the more inclined to dismiss this    
subject at present1 having  reserved    
some discourses on it for another       
season#ca4    ,i proceed therefore to   
the last exhortation in my text1 ,if    
there be any  praise1 any actions that  

deserve honour amongst men1 think on    
these  things1 engage yourselves in the 
practice1 and obtain the honour4 ,the   
praise which the apostle here           
recommends1 may be described as ,cicero1
  the famous ,roman orator1 describes   
glory2 it is1 8,the concurrent and      
unanimous commendation of good men1 or  
the general voice of wise and           
uncorrupted judges1 concerning any      
eminent practice of virtue40    ,the    
holy apostle had just before recommended
 things of good report1 and  now he     
exhorts them to the practice of laudable
 actions or things that  merit praise4  
,the difference between these two is    
this3 a good report  signifies a clear  
and unblemished character1 fair         
reputation among men1  a good name among
 those with whom our daily acquaintance 
lies1 and our  civil conversation and   
business4 ,but praise implies a         
considerable  degree of applause or     
honour1 obtained by some eminent        
actions1 or some  extraordinary         

instances of wisdom1 courage1 or        
goodness4 ,a man that has  never        
attained to any great degree of         
excellence above his neighbours1  may   
yet have a fair reputation in the world3
 ,but the word praise seems  to imply a 
great and honourable name1 as well as a 
good one4    ,i shall mention but two   
general instances1 wherein we may       
suppose the  apostle recommends to us   
the practice of those things that are   
laudable3  ,one is1 an extraordinary    
conduct in common affairs2 the other is 
an  improvement of the seasons1 or      
occasions of extraordinary virtue4      
,i4 ,it is a thing praise-worthy to     
labour after an extraordinary conduct   
and uncommon excellence in our common   
affairs of life1 to excel all  others in
 the things that relate to our station  
in the world4 ,let each  of us search   
and enquire1 what is it within our reach
 that shines  brightest among men1 and  
then pursue it with vigour4    ,if a    
person1 who professes religion in the   

strictest manner1 and in the  purest    
forms1 be made a magistrate or public   
officer1 let him do  something          
extraordinary for the public welfare1 if
 it be possible1 and  merit the public  
thanks and praise of the community4 ,so 
if a man be  called to the ministry of  
the gospel1 let him imitate the blessed 
apostle in zeal for ,christ2 as in #a   
,cor4 xv4 #aj4 ,i laboured more--than   
they all4 ,let there be no bounds to our
 desires of excellence1 and our  zeal   
for the salvation of men4 ,covet        
earnestly the best gifts1 says  the     
apostle2 #a ,cor4 xii4 #ca4 and animate 
them with the noblest graces4  ,there is
 a holy emulation wherein we may vie    
with one another1 and each  of us get as
 near perfection as possible4 ,this is  
praise-worthy4 ,i told  you before1 that
 magistrates or ministers must be       
diligent in their work  to gain a good  
report1 but they must double that       
diligence to obtain  special praise4    
,so in the most common employments of   

life1 and the management of daily       
affairs abroad or at home1 we should    
aspire to be patterns of every  thing   
that is good and laudable1 that we may  
all be able to say as ,st4  ,paul1 ,be  
ye followers of me1 even as ,i also am  
of ,christ3 #a ,cor4 xi4  #a4 ,am ,i a  
master8 ,let me have a holy ambition to 
be the best of masters1  and by an      
excellent conduct constrain all my      
servants to praise and love  me2 except 
such vulgar and brutal souls that no    
kindness can engage1 no  merit can      
oblige1 and no virtue can influence4 ,am
 ,i a servant8 ,let my  zeal for my     
master's interest exceed all my fellows1
 and my faithfulness  and diligence in  
every duty extort honour even from those
 who envy me1  and deserve the esteem   
and love of those that are above me4 ,if
 ,i am an  artificer1 and ,god hath     
given me any superior talents or        
capacities1 ,i  should not employ those 
superior talents in trifles1 but use    
them to  some most valuable purposes1   

for the benefit of mankind1 beyond what 
former ages have known4 ,i should       
promote useful knowledge1 if ,i am a    
philosopher1 and carry it on farther    
than my fathers have done4 ,these  are  
some instances wherein we may perform   
actions of praise that are  becoming a  
man or a ,christian4    ,,ii4 ,it is a  
thing praise-worthy to improve all the  
seasons and occasions  of extraordinary 
virtue1 to seize on those special       
opportunities which  providence now and 
then may give us to exert uncommon      
degrees of wisdom  or mercy1 activity or
 courage4    ,we are always required to 
be faithful to our rulers1 and kind to  
our  neighbours and friends3 ,but when  
our king or our country is in some      
imminent danger1 when some threatening  
mischief hangs over a family1 or  a     
city1 when our friend or brother1 or    
even a stranger1 is in immediate  peril 
of life1 there may be a glorious        
occasion for some great and  generous   
exercise of loyalty1 fortitude1         

compassion1 or love1 to save a  friend  
or a stranger1 a prince or a nation4    
,all the world shall agree to  praise   
the man who performs that noble service4
    ,we are bound always to be liberal1 
and to give to the poor1 but  sometimes 
we have an opportunity to exercise that 
grace of liberality in  a more ample and
 generous manner1 so as to deserve and  
obtain an  honourable name3 ,as when a  
great number of distressed wretches come
 to  the city or place where we dwell1  
or when some general calamity involves  
all our poor neighbours1 and reduces    
them to great straits1 then we  should  
exercise bounty beyond the common       
measure3 ,thus a christian shall  have  
the honour of relieving the poor more   
than heathens do1 or those  who make no 
profession of godliness4    ,so in the  
practice of charity and forgiveness1    
,jesus our ,lord requires  us to forgive
 our enemies1 and to do good to those   
that hate1 and abuse1  and persecute us3
 ,but when it lies in our power to do a 

most  considerable service to a person  
that has done us the highest injury1    
then there is a special providence      
calling us to perform a glorious  action
 of praise4 ,such was the character of  
that great and good man  ,archbishop    
,cranmer1 of whom it is said1 if any man
 had done him an  injury1 he would ever 
afterward be his friend4    ,in short1  
whensoever an occasion arises to give an
 eminent and glorious  proof of         
generosity or compassion1 of gratitude  
or goodness1 of zeal for  ,god1 or love 
to men1 it is the apostle's advice1 that
 a christian should  seize the golden   
hour1 and not suffer a heathen to       
prevent or exceed  him4 ,and among      
christians1 let those who profess the   
severest virtue1  and the purest methods
 of christianity be the persons who     
seize most of  these opportunities to   
perform actions worthy of praise4 ,but  
when there  is any thing mean and base1 
scandalous and sordid appears in the    
world1  as it never should be said that 

a christian has done it1 so neither     
would ,i ever have such a scandal fall  
upon any person who professes the       
strictest forms of godliness4    ,i come
 in the next place to consider1 what    
arguments may be drawn from  the light  
of reason1 to excite us to actions of   
good report1 and such as  are worthy of 
special praises2 for in the foregoing   
discourse ,i told  you1 that ,i should  
join the arguments or motives together1 
which belong  to both these             
exhortations4    ,i4 ,if a person       
practises things of good report1 and    
acquires to himself  reputation and     
praise amongst men1 he does himself and 
his family a  considerable kindness by  
it4 ,if a man has not a good name1 he   
can  neither expect to be entertained in
 any society with pleasure1 nor to      
receive any special benefits from the   
world4 ,a person of ill report is       
rather hated than beloved1 he is shunned
 and avoided rather than  desired1 and  
his neighbours will treat him with      

neglect rather than  assistance4 ,his   
very name is mentioned with disgrace    
instead of praise4  ,whereas1 on the    
other hand1 a man whose excellent       
character has deserved  a good report   
and honour among his fellow-citizens1   
has every one ready  to invite him to   
their company1 and willing to reach out 
to him their  friendly hand when he is  
fallen into danger or distress4         
,besides1 such a person lays up honour  
for his household1 and provides  the    
friendship of mankind for the help of   
his family in generations yet  to come4 
,it is confessed indeed1 that the spirit
 of the world has too  much baseness in 
it1 and too great a neglect of real     
merit3 ,yet when a  man has deserved    
exceeding well of his country1 and      
acquired any special  degrees of praise 
or renown amongst them1 the world is not
 yet quite so  brutal and degenerate1   
but that it has given many instances of 
bounty  and goodness to the posterity of
 a man of honour4 ,his name shall be had

  in everlasting remembrance1 and the   
generation of the upright shall be      
blessed4 ,ps4 cxii4 #b1 #f4    ,,ii4 ,a 
man that has obtained a good report and 
honour in the world1 by  many reputable 
actions1 is capable of much greater     
service both to ,god  and his           
fellow-creatures4 ,if we have gained    
esteem and reputation among  men1 they  
will be more ready to hearken to our    
counsel1 and comply with  our advice4   
,we shall have more influence on        
mankind1 both to promote the  honour of 
,god and the benefit of men4 ,a word    
that we speak1 will make  deeper        
impression1 and be attended with greater
 success4 ,a word or a  look of ,cato   
among the ,romans1 would do more to     
restrain vice1 and to  shame the        
vicious1 than the frown of an emperor4  
,,iii4 ,there is so much real and inward
 satisfaction arises from a good        
character1 obtained by a life of virtue 
and piety1 that a man who knows  the    
pleasure of it1 would not renounce the  

practices which may attain  it4 ,i      
confess it is a more important matter to
 secure a good conscience  than a good  
name1 and to obtain praise in the sight 
of ,god1 than in the  lips of men3 ,but 
where both these are joined together by 
the favour of  divine providence1 our   
virtue and piety has a larger reward1   
and our  natures are so framed and      
composed1 that we cannot help taking    
some  satisfaction in it4 ,prov4 xv4    
#cj4 ,a good report makes the bones fat2
  that is1 as one expresses it1 it      
revives the heart to such a degree1 as  
renders the body more healthful and     
vigorous4    ,methinks those persons    
have something very degenerate in them1 
and their  conduct is a little unnatural
 who seem to have lost the very desire  
of a  good name or reputation4 ,i cannot
 but wonder to hear a person boast of   
his scorn and contempt of it in such    
language as this2 8,i will pursue my    
own designs1 ,i will gratify and please 
myself1 and ,i care not what the  world 

says of me40 ,surely if such language   
did become a christian1 the  scripture  
would not be so solicitous to recommend 
a good name and things  of good report4 
,this naturally leads me to consider1   
what influence christianity has to      
excite us to the practice of reputable  
actions and such as deserve  honour     
amongst men4    ,here we may first take 
notice1 how often the scripture proposes
 honour  as a reward of goodness and    
virtue4 ,our ,saviour promises it to    
those  that are humble and              
condescending2 if thou art ready at some
  entertainment to seat thyself in a    
lower place2 ,luke xiv4 #aj4 ,the       
master of the feast shall exalt thee1   
and thou shalt have worship in the      
presence of those that sit at meat with 
thee2 for he that humbleth  himself     
shall be exalted4 ,st4 ,paul tells the  
christians1 do that which  is good1 and 
thou shalt have praise from the ruling  
power1 for  magistrates are appointed   
for the praise of them that do well2 #a 

,pet4  ii4 #ad4 ,solomon proposes the   
same motive2 ,prov4 iv4 #g1 #h4 ,wisdom 
is the  principal thing1 therefore get  
wisdom2--she shall bring thee to honour 
when thou dost embrace her4 ,the apostle
 recommends often to the  christians of 
his day a good name amongst infidels and
 heathens1 a good  report of them which 
are without2 and he mentions it as an   
eminent  character of a companion of    
,titus1 that his praise is in the gospel
  throughout all the churches2 #b ,cor4 
viii4 #ah4 ,and it is recorded to the   
honour of ,demetrius by ,st4 ,john1 that
 he had a good report of all men1  even 
of the truth itself2 #c ,john verse #ab4
 ,christians and heathens  speak well of
 him1 and his good character is just and
 true4 ,nor must it  be forgotten1 that 
in this little collection of advices in 
my text the  apostle twice recommends   
such practices as deserve honour among  
men1  viz4 things of good report1 and   
things worthy of praise4    ,surely if  
we did but consider how much our        

,saviour and his gospel gain  by it in  
the world1 we should ever be engaged in 
works of good report1  and practising   
that which may redound to our praise1   
for hereby we  spread a good savor of   
the name of ,christ wide in the world1  
and our  holy religion reaps sensible   
honour and advantage by it4 ,when the   
name  of any person is celebrated       
amongst men for something great and     
useful1  when his deeds are mentioned   
with public praise1 it is quickly       
enquired1  8,what religion is he of80   
,is he a heathen8 ,then the glory will  
be  ascribed to idolaters1 and the      
honour perhaps be given to their idols4 
,is he a christian8 ,then the name of   
,christ our ,lord will gain reputation  
by it1 and men will speak more          
favourably of that doctrine which was   
adorned with such eminent virtue and    
piety4 ,this did unknown service to  the
 gospel in the first propagation of it1 
when it appeared in the  world1 that the
 characters and the lives of christians 

were lovely1 that  their works were all 
goodness1 that they were persons of an  
excellent  spirit1 and obtained a good  
report among their heathen neighbours3  
they  saw their good works1 and were    
thereby led1 by degrees1 to glorify     
their  heavenly ,father1 and their      
,saviour4    ,and where there is any    
separation made from the public worship 
of a  nation1 with a profession to      
reform any corruptions of doctrine or   
practice1 how much honour would be done 
to these reforming principles1  and how 
much service to this interest1 if every 
one that is engaged in  it were always  
practising things of good report1 and   
aiming at some  eminency and uncommon   
goodness in their various stations of   
life4 ,if  therefore we have any love   
for ,christ our ,lord1 if we have any   
zeal for  his glory1 if we have any     
regard to the honour of the gospel1 or  
if we  would bring any credit to the    
particular profession we make1 let us   
set  a severe watch upon ourselves      

against every thing that would blemish  
our  character in the world1 and let us 
aspire to all superior excellencies     
that are within our reach1 that we may  
be to the praise of the glory of  his   
grace1 who has made us accepted in the  
beloved2 ,eph4 i4 #f4    ,it is         
necessary here to remove two or three   
objections out of the way1  that may    
seem to attend this exhortation of the  
apostle4    ,the first is this3 ,if a   
good name be so valuable a thing1 why   
should  there be such a woe denounced by
 our ,saviour against those that have   
the  good word of all men3 ,luke vi4    
#bf4 ,woe unto you when all men shall   
speak well of you2 for so did their     
fathers to the false prophets4    ,i4   
,answer4 ,that the design of our        
,saviour is to shew1 that no man in a   
degenerate and corrupt age1 can attain  
the high esteem and hearty good  word of
 all persons in the world1 but those who
 are time-servers and  hypocrites1 who  
can suit themselves to every company1   

and comply with  every change of the    
times2 who can profess to be religious1 
and yet  indulge themselves or others in
 the practice of their secret           
iniquities2  such were the false        
prophets of old4 ,such a person as this 
may for a  short season get all men to  
speak well of him3 ,the drunkards will  
commend him1 for he can get drunk as    
well as they1 and the swearer1 for  he  
can join with them in swearing2 and the 
men of piety may be deceived  in him1   
and give him a good report1 for his     
tongue is tipped with  religious        
language1 and he seems to be a saint2   
but in reality he is an  universal      
hypocrite1 and true to nothing4 ,our    
,lord ,jesus hates and  censures such a 
character as this is1 and this is the   
design of his  reproof4 ,again1    ,,ii4
 ,let it be noted1 that this sort of    
sinners can hold the good word of  all  
men but for a very short time4 ,the     
drunkards1 the profane1 and the  lewd1  
may caress a man for a season who       

complies with their vices2 yet  when    
they hear that he pretends to be        
religious among persons of piety1  they 
will speak evil of him in abundance1 and
 brand him for an  hypocrite1 which is a
 more loathsome name2 and his pious     
acquaintance1  when they shall find out 
his practice of secret wickedness1 they 
will  justly fix the same odious        
character upon him3 ,thus he who before 
had  the good word of all men1 shall    
then be loaded with public scandal and  
infamy4 ,i add further1    ,,iii4 ,that 
a good report signifies a good character
 and honourable  reputation among all   
wise and good men1 upon the account of  
valuable  qualities1 and the exercise of
 virtue and goodness2 and where a man   
manages his affairs with an excellent   
conduct in this respect1 and keeps      
himself without a blemish1 he will      
command some degree of esteem and       
reverence from the viler part of the    
world3 ,his good name will be  general1 
though perhaps not universal2 and if the

 wicked world finds  occasion to speak  
evil of him in any thing1 it is only in 
the matters of  his ,god1 and his       
exemplary practice of piety4 ,this      
thought introduces    ,the second       
objection1 viz4 if a good name amongst  
men be so desirable1  why does our      
,saviour say1 ,mat4 v4 #aa1 #ab4        
,blessed are ye when men shall  revile  
you1 and shall speak all manner of evil 
against you1 falsely for  my sake2 then 
rejoice ye1 and be exceeding glad1 for  
great is your  reward in heaven1 for so 
persecuted they the prophets that were  
before  you4    ,answer4 ,it is supposed
 that the evil which men speak of you is
 false2  for so our ,saviour expresseth 
it1 when they shall speak all manner of 
evil against you1 falsely for my sake4  
,they shall scandalize you as  being ill
 men1 merely because you are christians2
 and throw upon you  many odiums1 which 
your practice has never deserved1 on    
purpose to  expose the christian        
religion4 ,the apostle ,peter agrees    

with our ,lord  ,jesus ,christ in the   
same design2 #a ,pet4 iii4 #af4 ,keep a 
good  conscience1 that whereas they     
speak evil of you as evil-doers1 they   
may  be ashamed while they falsely      
accuse your good conversation in ,jesus 
,christ4    ,now when it appears to be  
pure hatred of ,god and of goodness1 of 
,christ  and his gospel1 for which you  
are reproached1 then you have cause to  
rejoice1 because ,christ is on your     
side3 ,so he was reproached in the  days
 of his flesh1 so the prophets that went
 before him1 and the  apostles that     
succeeded him2 #a ,pet4 iv4 #ad4 ,the   
,spirit of ,god and of  glory resteth   
upon you1 for on their part he is evil  
spoken of1 but on  your part he is      
glorified4 ,happy are ye1 for ,christ   
and you are joined  together in the same
 cause3 and you who have glorified him  
on earth1  shall be glorified together  
with him in heaven4    ,the third       
objection is this2 if praise amongst men
 be lawful to be  sought1 how comes it  

to pass that there are so many reproofs 
given to  those who seek the praise of  
men8 ,how can these scriptures be       
reconciled  with some others that are   
cited before to encourage actions worthy
 of  praise6 ,how often does our        
,saviour severely rebuke the pharisees  
for  this practice1 that they do their  
good works to be seen of men8 ,mat4  vi4
 #b1 #e1 #af4 ,john v4 #dd4    ,answer4 
,it is evident that these hypocrites    
whom our ,saviour reproves1  neglected  
all inward piety before ,god1 and       
practised the outward forms  of         
godliness merely to gain the praise of  
men1 they loved and  valued it more than
 the praise of ,god2 ,john xii4 #dc4    
,they received  honour of one another1  
and had no concern about that superior  
blessing1  that divine esteem and       
approbation which ,god only can bestow1 
and which  only would stand them in     
stead hereafter4 ,where the praise of   
,god is  inconsistent with the praise of
 men1 there it is evident we must       

despise  the censures or the praises of 
the world1 and seek the divine          
approbation only3 ,but where these two  
benefits may be happily conjoined1  we  
are not bound to separate them4 ,god    
never requires us to seek infamy  and   
reproach1 or to abandon that honour that
 belongs to truth and  goodness4    ,but
 that ,i may more effectually guard     
every christian against all the  dangers
 and temptations that may attend a good 
name1 and honour in the  world1 ,i would
 conclude the discourse with these four 
advices3    ,i4 ,make not the praise of 
men your chief aim or design in any     
thing you  do3 ,but let it be your first
 and chiefest care to approve yourselves
 to  ,god and your own consciences4 ,do 
those actions that are worthy of        
praise2 and whether the world           
acknowledge it or no1 your souls will   
find  inward peace1 your labour of love 
shall not be forgotten of ,god1 he is   
faithful who hath promised2 ,heb4 x4    
#bc4    ,,ii4 ,if you are so happy as to

 obtain the esteem of men1 set a guard  
upon  your soul1 lest pride and vanity  
take occasion to arise and shew         
themselves4 ,have a care lest ,satan the
 tempter gain an advantage against  you 
by the fruits of your virtue and the    
eminence of your graces4 ,pride  is such
 a cursed twining weed1 it will         
sometimes root itself in virtue  and    
honour1 it will grow up to an equal     
height1 and make its supporters  wither 
and die4    ,,iii4 ,let all the honour  
you acquire among men1 be improved to   
the honour  of your ,god and ,saviour4  
,if you make your own applause your     
great end1  ,jesus will say to you      
another day1 as he did once to the      
pharisees1  ,verily ,i say unto you1 ye 
have your reward2 ,mat4 vi4 #b1 #e1 #af4
 ,the  praise of men will be your whole 
recompence1 and there is nothing more   
remains for you4 ,whensoever therefore  
you receive applause from the  world1   
make the world know that it was not the 
man but the christian  that practised   

the virtue1 and gained the praise4 ,not 
,i1 but the grace  of ,god1 which was   
with me2 #a ,cor4 xv4 #aj4 ,if you so   
manage all your  laudable actions1 that 
,jesus ,christ and his name may gain    
some honour by  them1 this shall turn to
 your praise and glory in the day of    
,christ1 as  well as to the praise of   
,god your ,saviour4    ,,iv4 ,when the  
providence of ,god and his grace have   
favoured you so far as  to gain a good  
character in the world1 have a care of  
every thing that  may impeach your      
honour1 or sully your reputation4       
,remember the lesson  that ,solomon     
teaches you from so contemptible a thing
 as a dead fly2 a  few of them will     
cause the ointment of the apothecary to 
send forth a  stinking savour2 so does a
 little folly disgrace a man who is in  
reputation for wisdom and honour2 ,eccl4
 x4 #a4 ,the blemish that arises  from  
one base or foolish action will darken a
 bright character1 and  cancel the      
honour that has cost the labour of many 

years to acquire2 ,and  the gospel of   
our ,lord ,jesus ,christ will suffer    
much by it also1 it  those persons once 
descend to folly and disgrace1 who have 
risen high  before in the regions of    
wisdom and public esteem4    ,happy     
those christians who walk closely with  
,god to the end of life1 and  keep their
 garments unspotted6 ,when they die1    
they leave a perfumed name  behind them 
to the churches1 and to the families to 
which they have  belonged2 and perhaps  
they bequeath a lasting honour to       
religion as long  as the world shall    
stand4 ,such has been the character of  
some of the  saints in ancient ages of  
the world1 such in the elder and later  
days of  christianity3 ,the brightness  
and savour of their good name abides to 
this day amongst us1 as an ornament to  
religion1 and a rich perfume to  the    
gospel of our ,lord ,jesus4 ,to him be  
glory and dominion for ever and  ever4  
,amen4                                  
,,hymn ,,for ,,sermon ,,xxx4            

,christian ,morality1 viz4 ,courage and 
,honour4                        ,do ,i  
believe what ,jesus saith1              
,and think his gospel true8             
,lord1 make me bold to own my faith1    
,and practise virtue too4               
,suppress my shame1 subdue my fear1     
,arm me with heavenly zeal1             
,that ,i may make thy power appear1     
,and works of praise fulfil4            
,if men shall see my virtue shine1      
,and spread my name abroad2             
,thine is the power1 the praise is      
thine1                      ,my ,saviour
 and my ,god6                      ,thus
 when the ,saints in glory meet1        
,their lips proclaim thy grace2         
,they cast their honours at thy feet1   
,and own their borrow'd rays4           
,footnote #ca3      ,see the two        
following sermons4                      
,,sermon ,,xxxi4                ,holy   
,fortitude1 or ,remedies against ,fear4 
#a ,,cor4 xvi4 #ac4----,stand ,fast in  
the faith1 quit you like men1 be strong4

      ,in the first ages of             
christianity1 the professors of the     
gospel had  great need of divine        
courage1 that they might stand the many 
shocks of  opposition1 reproach and     
violence4 ,the ,corinthian heathens1    
though they  were a polite and learned  
people1 yet they were blind and         
obstinate in  their own superstitions   
and idolatry1 and rooted in the profane 
and  vicious customs of their ancestors4
 ,it required a large stock of holy     
fortitude1 to profess and practise a new
 religion among them1 that ran  counter 
to all their former opinions1 and their 
manners4 ,therefore ,st4  ,paul1 who    
planted the gospel in that city1 calls  
upon his converts to  shake off         
cowardice and fear1 to stand firm and   
unmoved in the  profession of their     
faith1 to behave like men of war1 like  
heroes1 in  the practice of             
christianity1 and to exert all their    
strength of soul in  this glorious work4
 ,stand fast in the faith1 quit you like

 men1 be  strong4    ,it is true1 we    
live not in a heathen country1 among    
lewd and barbarous  superstitions3 ,the 
land where our lot is cast1 is honoured 
with the  christian name1 and professes 
the religion of ,jesus3 yet let me tell 
you1 infidelity is a growing temptation 
of this age1 the gospel of  ,christ hath
 plentiful ridicule thrown upon it1 by  
many of our neighbours  that go under   
the name of christians1 and we may      
sometimes be called to  put on courage  
for the defence of this gospel4    ,but 
besides this1 there are many things     
occurring in the divine life1  that     
require us to put on this holy fortitude
 of soul4 ,the very nature  of men is so
 corrupt and vicious1 their hearts are  
so averse to the holy  precepts of      
christianity1 the multitude of sinners  
is so exceeding great  in every nation1 
even where the gospel is professed1 the 
customs of this  world are so contrary  
to the rules of the gospel1 and the     
malice and  rage of ,satan with his evil

 angels1 is so constant and so violent  
against the religion and the name of    
,christ1 that it is true at all  times1 
as well as in the primitive age1 that   
all that will live godly  in ,christ    
,jesus shall suffer persecution2 #b     
,tim4 iii4 #ab4 ,when we  become        
soldiers of ,christ1 and resolve to be  
religious in good earnest1  we must     
reckon upon enemies and oppositions1 we 
must be prepared to  endure hardness2   
chapter ii4 verse #c4    ,our business  
therefore is1 to seek for a spirit of   
power and holy  fortitude1 that we may  
be void of fear in the profession of our
 faith1  and in the practice of our     
daily duties4 ,not the ,corinthians     
only1 but  we also1 must watch1 and     
stand fast in the faith1 we must quit   
ourselves like men1 and be strong4 ,if  
we are frighted at the sound of  every  
reproach1 or terrified by the fierce    
opposition of a wicked world1  we shall 
be in danger of turning back from the   
paths of christianity1  and of losing   

the heavenly prize4 ,such doctrines1 and
 such practices as  the gospel teaches1 
require the professors of them to be    
bold and  valiant4    ,and besides the  
difficulties we shall meet with from a  
degenerate and  sinful world1 there are 
many other trials that attend the       
christian  life4 ,sorrows and sufferings
 belong to human nature1 in this fallen 
and  unhappy state3 ,man is born to     
trouble as the sparks fly upward2 ,job  
v4  #g4 ,this earth is designed for a   
stage of conflict1 a scene of probation1
  where each of us must act our parts1  
under the eye and notice of ,god our    
supreme governor1 and our final         
rewarder4 ,he expects that we should put
  on a sacred hardiness of soul2 he     
requires that we should not indulge a   
spirit of fear1 but be armed with power 
and courage1 that we may endure  to the 
end4 ,and blessed be his name that he   
hath given us promises to  raise our    
hope1 that as he endued his people in   
ancient times with his  grace1 so he    

will bestow this spirit of holy         
fortitude upon us also1 and  that as our
 day is1 so our strength shall be4      
,to cast my discourse into some method1 
,i shall1    ,first1 ,briefly describe  
this divine temper of mind4 ,in the next
 place1  ,secondly1 ,i would represent  
the various occasions which we shall    
find  for the exercise of it4 ,thirdly1 
,i shall mention a few motives to       
incite us to acquire this holy          
fortitude1 and to maintain it throughout
  our whole course of life4 ,and        
,fourthly1 propose some remedies against
  a spirit of slavish fear1 which is    
directly opposite to this christian     
virtue4    ,the first thing proposed is1
 to describe what ,i mean by fortitude  
and  courage2 and to this end1 we must  
distinguish it into that of the active  
and that of the passive kind4 ,active   
valour or courage1 is such a temper  of 
soul1 as to attempt and venture upon any
 bold act of duty1 which may  endanger  
our present case1 and worldly interest2 

and prompts us to  pursue it with a     
becoming steadiness and bravery of mind1
 undaunted at  every opposition we meet 
with1 and unterrified at all the        
threatening  dangers that stand in our  
way4 ,passive valour is such an habitual
  firmness and constancy of soul1 as    
enables us to bear what sufferings we   
fall under1 without repinings and inward
 vexations1 and without any  outward    
tokens of sinking and despondency4 ,when
 we sustain heavy  sorrows1 or anguish  
of the flesh1 without any wild and      
unreasonable  groanings of nature1      
without rage and unbecoming resentment1 
without  tumult and confusion of spirit4
 ,and this should be the temper of our  
souls1 and our christian conduct1       
whether the sufferings which we feel1   
arise from the immediate hand of ,god1  
or from the injustice and violence  of  
men4    ,in the second place1 ,i come to
 represent the various occasions that we
  shall find in the christian life1 for 
the exercise of this holy courage1  and 

that under both kinds of it1 viz4 the   
active and the passive1 or  that which  
consists in doing1 and that which       
consists in suffering2 and  ,i shall    
enlarge upon each of them in a practical
 way4 ,active valour is  necessary for a
 professor of the christian faith3 ,and 
when and  wheresoever divine providence 
gives us any just occasions for the     
exercise of this sort of fortitude1 let 
no christian refuse them1 or  shamefully
 withdraw from his duty4 ,the occasions 
we have for it are such  as these3      
,i4 ,when we are called to profess and  
practise strict piety1 even under  the  
special view and notice of profane      
sinners4 ,perhaps our dwelling may  be  
cast among profligate wretches1 who live
 without ,god in the world2  but we must
 not be afraid to own1 that we fear the 
great ,god1 and that  we worship that   
awful name1 which their blasphemies     
affront and vilify4  ,nor must we be    
ashamed to let the world know1 that we  
cannot pass a day  without calling upon 

our ,god1 and that prayer is as         
necessary to us1 as  our daily food4 ,it
 is strange and monstrous that it should
 ever be  accounted a matter of shame   
among creatures to acknowledge the ,god 
that  made them1 or that it should ever 
need any courage to profess homage and  
adoration to our ,creator6 ,what        
degenerate times do we live in1 that it 
should require some fortitude to tell   
the world1 that we who are  creatures   
confess a ,god6 ,and yet sometimes even 
this very fortitude is  wanting1 and we 
are contented to look like atheists1    
lest we should be  thought religious4   
,base cowardise6 and degenerate times   
indeed6    ,,ii4 ,when we happen into   
the company of infidels and apostates   
from  christianity1 who throw their     
impious jests on the gospel of ,christ1 
we  may find a plain call of providence 
to stand up for his name and honour4    
,it is true1 there are few of us who are
 sent to travel beyond the seas1  and to
 engage in necessary converse about     

religion with heathens2 but ,i  hinted  
before1 that infidelity is a growing    
mischief of the present age1  even in   
our own land4 ,it seems to be a         
spreading infection1 and how far  the   
great ,god may suffer it to prevail1 he 
only knows4 ,there are  multitudes      
already that have made shipwreck of the 
faith of ,christ1 and  betake themselves
 only to the dim and glimmering light of
 nature1 as a  sufficient refuge for    
their souls1 and their only guide in    
matters of  religion3 ,a poor doubtful  
guide1 and a dangerous refuge6 ,and yet 
these  men are continually instructing  
one another to wage war against the     
blessed gospel1 and rise in arms of     
defiance against the only ,saviour4  ,it
 is proper then for us to enquire1 are  
we ready to declare ourselves           
christians if we are called to it1 when 
deists and scoffers surround us  with   
their abominable jests1 or their wanton 
cavils8 ,for though  sometimes they     
argue against our creed with calmness   

and decency1 yet it  must be confessed  
that those are the most common weapons  
which this sort  of men make use of4    
,dare we now make a profession of our   
faith among men  of infidelity1 and not 
value their banter1 and their insolent  
reproaches8 ,let us remember1 that      
christian courage must encounter        
mockery and slanders as well as other   
terrors3 ,courage must guard us  against
 sinful shame1 as well as against sinful
 fear4 ,can we glory in a  crucified    
,saviour as the wisdom and the power of 
,god1 if we should be  placed between   
the ,jews on one side1 and the heathens 
on the other1 who  load this doctrine   
with folly and scandal4 ,st4 ,paul was a
 brave example2  ,o that every soul of  
us could as bravely imitate him6 ,but   
let us proceed  to some more occasions  
of courage a-kin to this4    ,perhaps we
 content ourselves to be christians in  
our closets1 and to  frequent the public
 assemblies of worship without shame or 
fear1 because  our neighbours do the    

same3 ,but ,i would enquire of such     
general  professors of christianity1 why
 are you so backward to give up your    
names to ,christ1 and attend on the     
special ordinance of his holy supper8   
,is it not because you are ashamed to   
appear in such a strict profession  of  
godliness1 and to be known and observed 
by the world1 as those that  have       
devoted themselves to the ,lord in his  
church8 ,this is certainly the  case of 
some younger converts4 ,let them here be
 put in mind of their  former neglects1 
and their present duty4 ,be strong in   
the ,lord1 banish a  shameful shame1 and
 seal your covenant in the blood of     
,christ1 his cross  is your hope1 and   
why should you not make it your glory   
too8    ,if you are ashamed of such a   
public profession in peaceful times1    
what  will ye do if days of trial should
 come8 ,would you be ready to vindicate 
your separation from the church of      
,rome1 and all its superstitions8       
,would you have courage enough to       

maintain the purity of your profession1 
and your close adherence to scripture1  
in opposition to all the  inventions and
 traditions of men8 ,would your heart be
 strong to persist  in your peculiar    
practices of religion1 in the most      
scriptural forms of  it1 in an hour of  
persecution and danger8 ,blessed be ,god
 for a  protestant king on the throne1  
and a glorious race of protestant       
princes  to succeed him4 ,may the       
blessings of heaven from above descend  
on them  all1 and render them in their  
successions an everlasting blessing to  
,great ,britain and all the protestant  
churches6 ,but a christian indeed       
should be so formed1 and so furnished1  
as to be ready to profess and  practise 
his religion in every nation1 and in    
every age1 in the midst of  storms as   
well as under the shining sun4    ,,iii4
 ,when we are called to practise an     
unfashionable virtue1 or to  refuse     
compliance with any fashionable vice4   
,this is another occasion  that demands 

the exercise of christian fortitude4    
,let us survey a few  instances of this 
kind4    ,it is an unfashionable thing  
now-a-days to introduce a word of       
practical  godliness into company3 ,the 
polite world will tell us1 it spoils    
conversation3 ,mark1 what a silence is  
spread over the room1 when any  person  
dares to begin so disagreeable a        
subject2 there is none to second  him1  
he may preach alone1 and it is well if  
he escapes a profane scoff4  ,this is a 
very true1 but a very shameful account  
of things1 according to  the present    
mode4 ,any thing but religion is thought
 fit to entertain a  friend4 ,even where
 persons of piety meet together in their
 visits1 this  sort of language is      
banished from company and the parlour1  
and it is  confined only to ,god and the
 closet4 ,alas6 we are ashamed to appear
  truly religious2 but if we had holy   
courage enough1 one person would not  be
 afraid to begin1 nor another to carry  
on such divine discourse4 ,there  are   

surely some happy moments wherein an    
useful word may be introduced  with     
prudence and decency1 to warm each      
other's hearts1 and to rekindle  the    
holy fire of love and devotion that is  
almost expiring4    ,again1 perhaps we  
may be much engaged in the world among  
persons that  make no conscience of     
speaking truth3 ,but if we would be     
christians  indeed1 we must have courage
 enough always to shew a hatred of      
falsehood1 and keep up a tenderness of  
spirit1 lest we be drawn to the  borders
 of a lie2 nor must we be ashamed to let
 the world know that we  are the devoted
 servants of truth4 ,when some knavish  
or unjust practice  has overspread a    
city or a country1 and become almost    
universal1 we must  dare to be honest in
 a cheating world2 we must maintain our 
righteousness1 and let it shine in the  
midst of a deceitful age1 though        
perhaps we may be called scrupulous     
fools4 ,if we happen to be engaged in   
necessary business with persons who     

drink to excess1 we must boldly deny    
the imposed glass1 we must secure our   
own sobriety1 even in the midst of      
drunkards1 and as much as possible avoid
 their society3 ,nor should any         
scandalous names of puritan and         
precisian affright us from the paths of 
strict holiness4 ,when we meet with     
gross affronts in the world1 we may  be 
made the scorn and jest of all the      
company1 if we decline the modish       
customs of satisfaction and bloody      
revenge2 we may be charged with         
cowardice among the ruffians of the age2
 but a man of honour must have  courage 
to bear this charge1 unless he will     
venture to run upon the  sword of ,god  
which is drawn and pointed against      
revenge1 duelling1 and  murder4    ,when
 the fashion of dress or visits1 of     
salutations or entertainments1  exceeds 
the bounds of modesty or temperance1 or 
intrenches upon truth or  religion1 we  
must bravely dare to be unfashionable1  
and have no  fellowship with any        

unfruitful works of darkness2 ,eph4 v4  
#aa4 ,we must  obey the great and holy  
,god1 rather than comply with the sinful
 customs  of men4                 8',tis
 brave to meet the world1 stand fast    
among               ,whole crowds1 and  
not be carried with the throng40    ,i  
grant that religion doth not consist in 
singularity1 but there are  some seasons
 when we must be singular1 if we would  
be holy1 and exert a  sacred fortitude  
of soul1 to secure ourselves from the   
defilements of  the world4 ,come out    
from among them is the language of ,god 
in such  cases1 touch not the unclean   
thing1 and be ye separate1 saith the    
,lord2  #b ,cor4 vi4 #ag4    ,,iv4      
,another instance of necessary courage1 
is1 when we are called to  undertake the
 cause of the oppressed1 to plead for   
the poor against the  mighty1 or to     
vindicate the innocent against the men  
of slander or  violence4 ,it is a       
cowardly spirit1 a spirit of shameful   
pride1 or  selfish meanness1 to trample 

upon those that are lying upon the      
ground1  to tread upon the poor and the 
distressed1 and sometimes through fear  
of  the mighty1 as well as scorn of the 
poor1 to neglect the cries of those     
that are injured4 ,this indeed is the   
custom of the world2 but if we be  the  
disciples of ,christ1 we must have more 
courage than this1 we must  open our    
mouths for the dumb1 and plead the cause
 of those that cannot  speak for        
themselves2 ,prov4 xxxi4 #h4    ,when we
 happen into company that delight in    
scandal1 and the slander  goes round    
from tongue to tongue1 we must first    
guard our lips from the  infamous       
compliance1 though we cannot defend our 
ears3 ,and then we  should have some    
compassion on the absent person1 who    
perhaps may be  loaded with calumny and 
lies3 ,nor should we be afraid or       
ashamed to put  in a relieving word2 to 
support the good name of those that are 
oppressed by malicious reproaches4 ,and 
if the censure be never so just1  yet   

where providence doth not plainly call  
us to join in that censure1  let us not 
betray such an inclination to           
evil-speaking1 nor shew such a  base and
 mean soul1 as to call names for        
company4    ,where the life or the      
estate of our neighbour is in danger1 we
 must  venture something to secure it1  
as well as to defend his good name4     
,this  advice is given in ,prov4 xxiv4  
#aa1 #ab4 ,if thou forbear to deliver   
them  that are drawn out to death1 and  
those that are ready to be slain2 if    
thou sayest1 behold1 we knew it not1    
doth not he that pondereth the  heart   
consider8 ,that is1 if there are any    
persons drawn out to death1  and ready  
to be slain by sinful oppression1 and   
that thou had a just and  reasonable    
power in thine hand to preserve them1 it
 is not thy duty to  stand still or hide
 thyself1 and say1 behold ,i knew it    
not4 ,he that  lets the ox or the ass of
 his neighbour go astray or sink under a
  burden1 and passeth away regardless as

 though he did not know it1 is  under   
the censure of the word of ,god2 and    
much more do we deserve the  censure1 if
 we abandon our fellow-creatures of     
human nature to perish1  when we are    
able to save them4 ,the all-wise and    
almighty ,god considers  it1 and he will
 not approve of such meanness of spirit1
 and such a  shameful defect of         
christian charity4    ,v4 ,it is a work 
which calls for courage to admonish our 
brethren when  they depart from the ways
 of righteousness1 and to reprove sin   
among  those with whom we converse4 ,the
 law of ,god requires it2 ,lev4 xix4    
#ag4  ,thou shalt not hate thy brother  
in thine heart3 thou shalt in any wise  
rebuke thy neighbour1 and not suffer sin
 upon him4 ,it is expressed as  though a
 neglect of reproof1 where it is a duty1
 looks like a sort of  hatred1 or want  
of love4 ,but for the most part it is   
want of courage  forbids it4 ,let it be 
done with holy boldness2 but without    
wrath and  resentment1 or selfish       

revenge2 let it be expressed and managed
 with all  love and gentleness1 with all
 humility and compassion1 and with a    
becoming exercise of those lovely       
characters of moderation and meekness1  
which ,i have elsewhere described4      
,nathan the prophet ingeniously reproved
 ,david the king for his adultery  and  
murder4 ,and we should learn the most   
artful and obliging methods1  and the   
softest language of reproof1 that we may
 practise it with more  courage1        
security1 and success2 and the more     
secret it is1 it will  generally be most
 successful4 ,if at any time we are     
called by most  evident providence1 to  
give an open rebuke in the face of the  
world1  together with courage1 we must  
put on all wisdom and humility1 lest we 
publish our own conceit and pride1 and  
provoke wrath without hope of  success4 
,when we rebuke the profane and impious 
wretch1 for the most  glaring iniquity1 
we should use our best prudence in      
distinguishing  proper seasons1 lest we 

cast a pearl before swine1 and it become
  useless1 and be trodden under foot2   
,mat4 vii4 #f4    ,sometimes it is hard 
to know what is our duty in this respect
 but thus  far in general it may be     
said1 ,this should be done whensoever   
there is a  great and evident           
probability of doing service to ,god and
 souls by it3  ,whensoever a vindication
 of the name of ,god and his honour     
requires it1  or when there is any just 
hope of doing good to men2 there is     
indeed a  time to keep silence in this  
case1 and there is a time to speak4 ,o  
may  the word and ,spirit and providence
 of ,god join together to give us       
direction in this difficult duty1 and   
courage to perform it6    ,,vi4         
,reformation of all kinds1 whether in   
families or churches1 in  cities1 or    
nations1 demands a good degree of       
resolution and courage4 ,it  is a brave 
and daring enterprize1 to stem the      
torrent of the age we live  in1 and to  
attempt to change the vicious customs of

 a city or nation4 ,we  must have a soul
 inspired with zeal for piety and       
goodness1 if we would  contest the point
 with the guilty1 and cover them with   
deserved shame1  or bring them to       
deserved punishment4 ,blessed be ,god   
there are societies  formed in our age  
for this glorious purpose6 ,may         
everlasting success  attend their zeal1 
and may their heads be covered with     
divine protection  in every hour of     
danger6    ,we have need of courage to  
stand up for truth and purity in the    
church  of ,christ1 when it is over-run 
with corrupt doctrines1 wicked heresies1
  superstitions1 and false worship4 ,we 
must use our endeavour to root out      
these evil weeds by all the sacred      
influences of reason and scripture2  not
 by rage and violence1 not by fraud and 
falsehood1 not by slander and           
scandalous language1 not by calling in  
the power of the magistrate and  the    
sword of the state to assist us2 ,christ
 hath not allowed his  followers such   

weapons as these against superstition   
and heresy2 ,the  sword of the ,spirit  
is the word of ,god2 ,eph4 vi4 #ag4 ,the
 weapons of  our warfare are not carnal2
 #b ,cor4 x4 #d4    ,and when we have   
endeavoured to reform the offenders by  
all christian  methods1 and find no     
success1 we must dare to separate       
ourselves from  the many and the mighty1
 who will not be reformed4 ,this was the
 glorious  practice of our fathers1 the 
protestants and the puritans1 in the    
several seasons of their reformation1   
when they were called to oppose  the    
greater or the lesser corruptions of the
 christian church4    ,if our kindred or
 families are fallen into any foolish1  
vain1 or sinful  practices1 or any civil
 society to which we belong hath        
departed from  the rules of justice or  
truth1 it belongs to a christian to     
become a  public good1 by using his     
influence1 as far as it goes1 toward the
  rectifying of every disorder4 ,he     
should put on a divine fortitude1       

whensoever providence calls him to      
attempt a reformation amongst them4     
,there is need of a noble spirit and a  
pious bravery1 to rise up against  any  
foolish or vicious customs1 to combat   
any rooted principles or  habits of     
error or iniquity1 and to oppose any    
number of persons that  are engaged in  
an evil course4 ,moses forbids us to    
follow a multitude  to do evil2 ,ex4    
xxiii4 #b4 ,and there are seasons when  
we may be called  to oppose a multitude 
of evil-doers3 ,and though no man stand 
by us1 yet  we are bound to stand by the
 cause of ,god and goodness4 ,so divine 
a  cause deserves and demands such      
divine courage4    ,how glorious was the
 character of ,caleb and ,joshua1 who   
spoke well of  the land of promise1 and 
encouraged the armies of ,israel while  
all the  rest of the spies which were   
sent brought an evil report upon the    
good  land3 ,num4 xiii4 #ca1 #cb4 ,the  
people believed the evil report1 and    
spoke  of stoning ,joshua and ,caleb4   

,but the glory of the ,lord appeared in 
the  tabernacle1 and ,god himself gave a
 testimony from heaven to the sacred    
courage and honour of these ,jewish     
heroes4 ,what a brave spirit dwelt in   
,elijah1 who attempted to reform ,israel
 from idolatry6 ,he would not fall  down
 and worship ,baal1 though he thought he
 had been left alone1 the  only         
worshipper of the true ,god in the      
nation2 #a ,kings xix4 #ad4    ,,vii4   
,there are some other1 and very common  
occasions for the exercise of  sacred   
courage1 which attend persons especially
 in the lower ranks of  life3 ,as for   
instance2 when a servant is called by   
providence to speak  the truth1 and yet 
he dare not do it without offending his 
master3 ,when  a poor man is required to
 bear witness in some important concern1
 and  his rich neighbour frowns and     
looks sour upon him3 ,when a person of  
an  inferior character is tempted to    
join with the mighty in some unjust and 
dishonourable practices1 and while his  

superiors invite him to it1 his         
conscience forbids his compliance4 ,it  
is a noble act of christian  courage1 in
 such instances as these1 to follow     
truth1 equity1 and  conscience1         
wheresoever they lead1 in opposition to 
all the allurements1  the frowns1 and   
the threatenings of persons in an higher
 station4 ,let  those who fall under    
such a temptation remember1 there is an 
higher  than the highest1 and the great 
,god1 the ,lord of heaven and earth1 is 
the patron of truth and righteousness1  
the guardian of innocence1 and  the     
dreadful avenger of deceit and lying4   
,i might add other instances of a       
kindred nature in common life1 wherein  
christian fortitude is greatly          
necessary1 especially in this corrupt   
and  degenerate age3 ,as when a trader  
must look poverty in the face1 and meet 
approaching ruin in his outward         
circumstances1 unless he make some      
inroad upon his honesty1 and practise   
falsehood and deceit4 ,but if the  case 

be thus1 if a christian sees himself    
sinking in the world1 by the  frowns of 
providence1 he must dare to sink rather 
than cheat his  neighbour1 and save     
himself by any base and dishonest       
methods4 ,a man of  religion and honour 
must stand firm to his word1 must follow
 strict  equity in all things1 and      
neither enter into any methods of fraud1
 nor  of violence1 to retrieve his      
decaying circumstances4    ,o how many  
little knavish contrivances do persons  
often practise to  secure a good bargain
 to themselves1 and sometimes they      
support their  dying credit in the world
 at the expence and loss of their       
innocent  neighbour6 ,they borrow what  
they know they are not able to pay3     
,they  draw up false accounts of their  
own estate3 ,they impose upon the       
credulous with words of a double        
meaning1 or with downright lies3 ,they  
almost forget they are christians1 for  
fear lest they should be undone1  and   
practise the things at which an heathen 

would have blushed and  started1 because
 they have not courage enough to be     
honest and poor4    ,,viii4 ,christians 
have need of holy fortitude1 to venture 
their lives at  the demand of           
providence1 and expose themselves to    
violence1 and to a  bloody death4       
,sometimes they are called to this      
glorious service in the  cause of ,god  
and his church3 ,so were many of the    
prophets1 the apostles1  and primitive  
christians1 as well as the martyrs of   
later ages4  ,sometimes in the cause of 
our country1 divine providence calls us 
to  expose our blood1 and to assist or  
guard the nation against invasions  from
 abroad1 or tumults at home1 and to     
quell the rage of a brutal  multitude4  
,in a just and necessary war for our    
country1 or in a defence  of our natural
 or religious rights1 we may fight with 
christian courage1  when we have well   
surveyed the justice of our cause1 and  
find it  approved of ,god4 ,and there   
are seasons when we may be called to    

venture  our lives for our christian    
brethren2 #a ,john iii4 #ae4    ,but    
perhaps some of these things may come as
 naturally also under the  head of      
passive valour and courage3 ,and indeed 
the most active valour of  the greatest 
heroes is built upon that which is      
passive4 ,it is on this  account they   
dare venture to expose their flesh to   
wounds1 their names  to reproach1 or    
their bodies to death1 because they can 
bear the wounds1  the reproaches1 or    
death itself with a noble serenity and  
fortitude of  soul4 ,all the active     
boldness in the world is but rashness   
and folly  where such a hardiness and   
patience are utterly wanting4 ,of this  
passive  valour ,i shall mention but two
 particular cases wherein christians    
must  exert themselves4    ,i4 ,when we 
are called to bear sickness1 pain1      
shame1 losses1  disappointments1 all the
 sorrowful changes of life1 or death    
itself from  the mere hand of ,god4     
,this is to be done with a steadiness of

 spirit1  with a firmness of soul1 with 
christian fortitude1 with a sacred and  
serene calm upon all our powers and     
passions1 without fretting or  vexing1  
or inward disquietude4 ,it is a sign of 
a weak mind to be overset  with every   
blast of wind4 ,if thou faintest in the 
day of adversity1 thy  strength is but  
small2 ,prov4 xxiv4 #aj4 ,we must not   
indeed despise the  chastening of the   
,almighty1 nor must we faint when we are
 rebuked of  him2 ,heb4 xii4 #e4    ,let
 the men of this world that know not    
,christ1 that are not acquainted  with  
the gospel1 and have not felt the powers
 of the world to come1 let  them fret   
and grow peevish at every disappointment
 that falls upon them  in their earthly 
comforts1 or when their flesh is visited
 with sore  pains3 ,but it does not     
become a christian to be sour and       
fretful under  the afflicting hand of   
,god1 for it is the hand of his heavenly
 ,father4  ,to be overwhelmed and almost
 distracted with the crosses we meet    

with in  the world1 is not becoming the 
character of a child of ,god1 one that  
is  high born1 that has his birth from  
heaven1 and his family there2 it is a   
shame for him to grow wild with         
impatience1 or to run into desperate    
courses for relief4 ,this is not        
courage1 but mere cowardice of soul1 to 
put an end to our own life in order to  
escape from our sorrows4 ,the  wisest   
among the heathens reproved it as a     
meanness of spirit2 and  surely it is   
much more unbecoming the religion of    
,christ1 and that  divine fortitude that
 every christian should be endued with4 
,we are not  to be affrighted1 though   
the mountains should be turned upside   
down1 and  cast into the midst of the   
sea4 ,the ,lord of hosts is our shield  
and  defence1 he is a rock above all the
 waves1 and if our feet are fixed  upon 
this rock1 what need have we for terror8
 ,the name of the ,god of  ,jacob1 in   
the xlvi4 ,psalm1 is a match for all our
 foes1 and a sovereign  remedy for all  

our fears4    ,christian courage appears
 also upon a bed of sickness1 when1 at  
the call  of ,god1 we look death in the 
face with a chearful soul4 ,when all our
  friends stand around us1 and every    
one1 by the lamentable air that sits  in
 their faces1 gives us notice of our    
approaching dissolution1 then to  look  
upon death with a serene countenance1   
and not be affrighted1 but  venture     
boldly into the invisible world2 this is
 a glorious fortitude  derived from the 
grace of faith4    ,,ii4 ,another       
instance of passive valour is1 when we  
bear persecutions of  all sorts from the
 hand of men with a holy courage1 for   
the sake of ,god4  ,when we can be      
plundered of our possessions in this    
world1 and stripped  of all our         
comforts1 and yet be easy4 ,ye took     
joyfully the spoiling of  your goods1   
says the apostle to the ,hebrews2       
chapter x4 verses #cc1  #cd4 and ye     
endured the great fight of afflictions  
with chearfulness1  knowing that in     

heaven ye have a better and more        
enduring substance4 ,in  ,heb4 xi4 verse
 #cf4 when the apostle speaks of the    
ancient ,jewish  saints1 they had trial 
of cruel mockings and scourgings1 of    
bonds and  imprisonments1 they were     
stoned1 they were sawn asunder1 were    
tempted1  were slain with the sword3    
they wandered about in sheep-skins1 and 
goat-skins1 being destitute1 afflicted1 
tormented3 but they were men  above this
 world1 of whom the world was not       
worthy3 ,they had a spirit  of divine   
courage that made them too great for    
this world1 although they  were almost  
banished out of it1 and wandered among  
the beasts of the  earth4 ,let not      
christians then be guilty of base and   
mean compliances1  to preserve their    
substance in the world1 nor to cover    
their names from  slanders and infamy1  
nor to secure their liberties or their  
lives when  ,christ calls us to part    
with them4 ,if there be any virtue1 if  
there be  any praise1 think on these    

things4 ,if there be any call to the    
practice  of such courage1 for the sake 
of ,christ1 remember these exhortations1
  and be not afraid4    ,thus ,i have   
given you variety of instances both of  
active and passive  valour1 as they are 
to be exercised in the christian life3  
,i fear they  are too many for the best 
and boldest of us to practise1 even     
under all  our advantages4 ,but in order
 to render them a little more easy to   
christians1 the following motives and   
directions may give some  assistance    
under the influence of the blessed      
,spirit4 ,and these shall be  the       
subject of the next discourse4          
,recollection4--,and now1 ,o my soul1 it
 is time to turn thy thoughts  inward1  
and enquire1 how much of this discourse 
is suited to thy own  case8 ,thou       
acknowledgest there is a ,god1 but art  
thou not sometimes  ashamed to call upon
 him in the morning for his presence all
 the day1  lest thy companions should   
know thou hast been upon thy knees8     

,hast thou  courage to ask a blessing on
 thy food in the place where others     
deride  the practice8    ,thou hast     
learned and thou hast believed the      
religion of ,christ1 but  hast thou ever
 yet had courage enough to make a solemn
 and public  profession of it8 ,hast    
thou ever yet publicly given thy name up
 to  ,christ as one of his subjects1 and
 joined thyself to his visible kingdom  
amongst men3 ,or art thou only a        
believer in secret1 ashamed to make     
profession of thy faith1 by joining     
thyself to some christian assembly8  ,if
 this be thy state1 thou hast now a loud
 call to add fortitude to thy  faith1   
and assume christian courage to profess 
the sacred name in which  thou hast     
believed4    ,or art thou a professor of
 this holy religion8 ,thou hast listed  
thyself  under the banner of ,christ1 in
 these days of liberty and peace1 and   
while thou dwellest among those who     
encourage thy faith and profession4     
,but enquire into thyself1 hast thou    

such a love to the gospel1 as to  glory 
in it even amongst infidels1 who make it
 the object of their  mockery and       
reproach8 ,has this divine religion so  
deep a root in thy  heart1 as to bear   
and resist the storms of the world1 and 
to stand firm  and flourish still8 ,hast
 thou courage to declare thyself a      
disciple of  the cross1 and a professor 
of a crucified ,saviour1 when thou shalt
  happen to be in the company of those  
who blaspheme him8    ,hast thou        
obtained holy boldness enough to        
practise virtue when it is  out of      
fashion1 and canst thou refuse to comply
 with the warmest  temptations to a     
fashionable sin8 ,hast thou got such a  
victory over  thyself as to dare to be  
singular1 if thy company would lead thee
 into  any modish vice8 ,this is an hard
 lesson to young and tender minds1 but  
it must be learned4 ,o my soul1 if thou 
wilt be a christian indeed1 hast  thou  
courage to vindicate the innocent1 when 
he is assaulted with  slanders1 and to  

frown upon those who delight in scandal8
 ,or art thou so  meanly spirited1 as to
 join in a common jest1 that is thrown  
upon the  absent1 and to mix with the   
odious tribe of back-biters8 ,remember  
this  is a shameful baseness of spirit3 
but a christian must be a man of        
honour4    ,canst thou see thy friends1 
thy companions1 indulge a sinful course1
 and  hast thou not one kind admonition 
for them8 ,hast thou not virtue and     
courage enough to warn thy brother1 and 
to turn his foot from the path  of      
iniquity1 that leads to ruin and death8 
,but remember also1 that  gentleness and
 love must attend thy rebukes1 if thou  
ever desirest they  should attain       
success4 ,a reprover should have a bold1
 but a tender  spirit4 ,what zeal hast  
thou1 ,o my soul1 for reformation8 ,or  
canst thou  bear with immoralities and  
corruptions of every kind8 ,and rather  
than  venture to displease man1 wilt    
thou let thy neighbours go on for ever  
to  displease ,god8 ,what wouldest thou 

do1 if thou wert called to face the     
great1 and to profess religion before   
the mighty men of the earth8 ,is  thy   
faith grown bold enough to shew itself  
in a court1 in a palace1 and  to venture
 all thy earthly interests for the      
defence of it8    ,thus far concerning  
thy active fortitude4 ,but how stands   
the case with  regard to passive valour1
 and enduring of sufferings8 ,is thy    
heart firm  under sharp trials of       
providence8 ,canst thou resign thy      
health and thy  ease into the hand of   
,god without fretting or repining8 ,or  
doth thy  courage faint1 and thy        
impatience shamefully discover itself   
under the  common pains and diseases of 
nature8 ,i grant there is much of       
weakness  derived even to a manly       
spirit1 from the distempers of the      
flesh3 ,when  the nerves are unbraced1  
and the tabernacle of the body          
tottering1 the  soul partakes of the    
infirmities of this poor fleshly engine4
 ,o frail  unhappy state of human       

nature1 and souls that dwell in clay6   
,but is it  thy constant labour and     
prayer1 that patience may have its      
perfect work1  that thy spirit may be   
ever sedate under all the pains and     
disquietudes  of this mortal flesh1 and 
thy temper kept serene under all the    
frowns  and clouds of heaven8    ,art   
thou ready to face the king of terrors1 
and to descend into that  dark valley8  
,thou must meet this adversary shortly1 
,o my soul6 ,labour  therefore daily to 
get courage and victory over death1 by  
faith in a  dying and a rising ,saviour4
 ,happy is that faith that has no carnal
 fear  attending it1 but is got above   
the frowns and smiles of this world4 ,my
  soul longs after it1 and reaches at   
it1 as something within the power of    
her present attainment through the grace
 of ,christ4 ,i long to be armed  with  
this sacred courage1 and to have my     
heart fortified all round with  these   
divine munitions4 ,i would fain be calm 
and serene in the midst of  buffetings  

and reproaches1 and pursue my course    
steadily toward heaven1  under the      
banner of faith1 through all the arrows 
of slander and malice4  ,lord ,jesus1 ,i
 wait for thy divine influence1 to      
bestow this grace1 and  thy divine      
teachings1 to put me in the way to      
obtain it4                              
,,hymn ,,for ,,sermon ,,xxxi4           
,holy ,fortitude1 or ,remedies against  
,fear4                         ,am ,i a 
soldier of the cross1                   
,a follower of the ,lamb8               
,and shall ,i fear to own his cause1    
,or blush to speak his name8            
,must ,i be carry'd to the skies1       
,on flow'ry beds of ease2               
,while others fought to win the prize1  
,and sail'd through bloody seas8        
,are there no foes for me to face8      
,must ,i not stem the flood8            
,is this vile world a friend to grace1  
,to help me on to ,god8                 
,sure ,i must fight if ,i would reign2  
,increase my courage1 ,lord6            

,i'll bear the toil1 endure the pain1   
,supported by thy word4                 
,thy saints in all this glorious war1   
,shall conquer though they die2         
,they see the triumph from afar1        
,and seize it with their eye4           
,when that illustrious day shall rise1  
,and all thy armies shine1              
,in robes of victory through the skies1 
,the glory shall be thine4              
,,sermon ,,xxxii4                ,holy  
,fortitude1 or ,remedies against ,fear4 
#a ,,cor4 xvi4 #ac4--,stand fast in the 
,faith1 quit you like ,men1 be strong4  
,having described this holy temper of   
spirit1 this fortitude both of the      
active and passive kind1 and having set 
before you various occasions for  its   
exercise in the christian life1 ,i      
proceed now to the third thing  which ,i
 proposed1 and that is1 to excite you by
 some engaging motives1  to seek after  
this temper1 which is so necessary for a
 christian4 ,i  shall not enforce this  
from the light of nature1 and from the  

mere laws  of reason1 which have been   
joined with ambitious and selfish       
principles  in some of the pagan heroes1
 and have influenced many a man1 in the 
days  of heathenism1 to some great      
exploits of fortitude and fame4 ,there  
is  nothing in all the principles of    
natural religion1 that makes the mind   
brave and noble but it receives high    
advancements and glorious efficacy  from
 christianity4 ,i would call you1       
,first1 ,to cast your eyes on the noble 
patterns of courage that you  find in   
the ,new ,testament4 ,i do not invite   
you to meditate the examples  of heathen
 warriors1 but consider the example of  
christian heroes1 your  predecessors1   
who have stood fast in the faith1 who   
have quitted  themselves like men1 in   
numerous and shining instances of active
 and  passive courage4 ,look at the     
blessed apostles1 ,peter and ,john1 when
 they  rejoiced to suffer shame for the 
sake of ,christ their ,lord1 and boldly 
told the council of priests1 that they  

must preach the name of ,jesus1 in      
opposition to their menaces3 ,they must 
obey ,god rather than men4 ,look at     
,st4 ,paul the most eminent christian   
hero3 ,behold him in the midst of the   
,roman soldiers1 and a violent multitude
 of unbelieving ,jews4 ,hear how he     
acknowledges his exalted ,saviour before
 captains and centurions1 before  king  
,agrippa1 before ,felix and ,festus1 who
 were two successive governors  of      
,judea6 ,and with the same fortitude of 
soul he appeared before ,csar1  at      
,rome4 ,i am not ashamed1 says he1 of   
the gospel of ,christ2 ,rom4 i4  #af4   
for he whom ,i have trusted in is       
almighty to support me4 ,read that  most
 generous and pathetic speech of his2   
,acts xxi4 #ac4 when the spirit  of     
prophecy had foretold that ,paul should 
be bound at ,jerusalem1 and  delivered  
captive into the hands of the ,gentiles2
 his friends and  strangers besought him
 not to go up to that city4 ,then ,paul 
answered1  ,what mean ye to weep1 and to

 break mine heart8 ,for ,i am ready1 not
 to  be bound only1 but also to die at  
,jerusalem for the name of the ,lord    
,jesus4 ,i know1 says he1 and the ,holy 
,ghost is witness1 that bonds and       
afflictions wait for me1 but none of    
these things move me1 neither count  ,i 
my life dear to myself1 that ,i may     
finish my course with joy1 and the      
ministry which ,i have received of the  
,lord ,jesus1 to testify the gospel  of 
the grace of ,god2 ,acts xx4 #bd4       
,now when a special occasion calls us to
 the exercise of this virtue1 and  to   
confess ,christ before the world1 for us
 to be mealy-mouthed1 and  baffled1 and 
frighted at the countenances of men1    
this is to forsake the  example of the  
blessed apostles1 and obey men rather   
than ,god4 ,the  prophets and the       
apostles1 the ancient saints and the    
primitive martyrs  have given us noble  
patterns of this virtue2 and why should 
our spirits  fail us1 or our lips       
tremble1 if we are called to the same   

glorious  confession8 ,is not our       
religion divine8 ,is not the gospel     
still worthy  of the same honour8 ,is   
not our ,god the same almighty8 ,is not 
our  ,redeemer the same ,jesus8 ,and    
does not a dying1 a rising1 and a       
reigning  ,saviour deserve the same     
homage of our tongues1 and demand the   
same  glory at our hands8 ,yes1 surely  
he demands it of us1 and he deserves it 
infinitely3 ,and not only his apostles1 
but his own example teacheth us  to     
practise this fortitude1 both of the    
active and the passive kind4 ,in  the   
,second place then1 behold this perfect 
pattern of fortitude1 ,jesus the  ,son  
of ,god3 ,when he came into the world in
 the midst of poverty1 and  made but a  
mean figure1 as the son of a carpenter1 
he was called to  oppose the whole      
nation of the ,jews1 and the priests and
 princes of  ,jerusalem2 he was sent to 
reform the vicious customs of a wicked  
and  degenerate age4 ,how did he stand  
and face danger without fear8 ,when he  

went into the temple1 with what a sacred
 zeal did he scourge the buyers  and    
sellers out of his ,father's house of   
prayer8 ,ye know what a noble  testimony
 he bare to the truth1 when he was      
called before the great men1  the rulers
 of the church and state4 ,you know     
again1 what instances of  passive       
courage our ,lord ,jesus manifested1    
when he was hatefully  reproached1 and  
suffered shameful indignities from a    
rude multitude3  ,when he was           
persecuted1 when he was buffeted1 when  
he wrestled with many  and mighty       
sorrows1 when his friends left him alone
 in the hands of his  cruel enemies4    
,it must be confessed1 his spirit       
trembled within him1 and he was sore    
amazed1 when it pleased his ,father to  
bruise him1 and put him to grief1  and  
to make his soul an offering for sin2   
,is4 liii4 #aj4 ,these were  unknown and
 inexpressible burdens1 that made him   
groan indeed2 and  offered strong cries 
and tears to heaven1 that the cup of    

terror might  pass from him4 ,if ever   
his courage seemed to fail him1 it was  
in that  agony in the garden1 when he   
endured more than any mere man could    
bear4  ,a formidable and a dismal hour1 
when the ,father hid his face from him1 
and the powers of darkness fell upon him
 with angelic might and fury6  ,but     
these are sorrows of atonement1 which   
the saints are never called to  suffer4 
,and yet by secret divine supports1     
,jesus endured all these  agonies1 and  
upon the cross he triumphed not only    
over the malice of  men1 but over       
principalities and powers of hell1 and  
made an open shew  of them2 ,col4 ii4   
#ae4 perhaps1 before armies of the      
invisible world1  and millions of       
applauding angels4    ,read the sacred  
advice2 ,heb4 xii4 #a1 #b1 #c4 ,not only
 look ye1 says the  apostle1 to the     
great cloud of witnesses that are gone  
before1 but above  all look to ,jesus1  
the ,author and ,finisher of your faith1
 who1 for the  joy that was set before  

him1 endured the cross1 and despised the
 shame1  and is set down at the         
right-hand of the throne of ,god4       
,consider him  that endured such        
contradiction of sinners against        
himself1 that opposed  a multitude1 a   
legion1 a world of sinners1 lest ye be  
weary and faint in  your minds1 nor let 
your spirits sink while you behold his  
divine  fortitude3 ,let such an         
illustrious scene animate your souls1   
and inspire  the fainting believer with 
new courage4 ,consider1    ,thirdly1    
,what you are2 if you are christians1 ye
 are soldiers of  ,christ1 ye have      
already entered the lists1 with all the 
powers of hell1  and are ye afraid of   
man that is a worm1 and the son of man  
that is a  worm8 ,job xxv4 #f4 ,ye have 
ranged yourselves under the banner of   
the  ,redeemer1 and the ,redeemer's army
 must fight against all the armies of   
darkness and their allies4 ,you have set
 up to oppose sin and ,satan1 two       
powerful enemies1 and are ye afraid to  

be brow-beaten by a fellow-worm1  one   
who is weak and mortal like yourselves8 
,consider1    ,fourthly1 ,if ye are     
christians1 what promises of the divine 
presence  and help you have in the      
bible1 and when the mighty ,god has     
given such  divine encouragement1 he    
chides his people into courage2 ,is4 li4
 #ab1 #ac4  ,i1 even ,i am he that      
comforteth you3 who art thou1 that thou 
shouldst  be afraid of a man that shall 
die1 and of the son of man which shall  
be  made as grass8 ,and forgettest the  
,lord thy ,maker1 that hath stretched   
forth the heavens1 and laid the         
foundations of the earth8 and hast      
feared continually every day1 because of
 the fury of the oppressor8 ,a  generous
 and divine cordial to keep the soul    
from fainting6 ,the presence  of ,god is
 an effectual support4 ,st4 ,paul found 
it so2 for when all men  forsook him1   
the ,lord stood by and strengthened him2
 #a ,tim4 iv4 #af1 #ag4  ,alas6 we are  
poor1 feeble1 trembling soldiers1 our   

hands hang down1 and  our faces gather  
paleness3 ,but we dare to confront the  
terrors of this  world1 if we taste and 
feel such divine encouragements4 ,we    
know that a  weak christian can do      
wonders with an almighty ,saviour and an
  all-sufficient promise4 ,when ,st4    
,paul had this word given him1 ,my grace
  is sufficient for thee1 he could glory
 even in infirmities1 that the  power of
 ,christ might rest upon him2 #b ,cor4  
xii4 #i4 ,the little feeble  man1 of a  
contemptible presence1 could do all     
things through ,christ  strengthening   
him2 ,phil4 iv4 #ac4 ,and every believer
 has the same  ,almighty ,helper1 the   
same gospel1 and the same promises4     
,in the last place1 consider the large  
and never-fading crown of glory1  that  
awaits the conqueror at the end of the  
christian conflict4 ,be thou  faithful  
unto death1 and ,i will give thee a     
crown of life2 ,rev4 ii4 #aj4  ,consider
 the honour and triumph1 those riches of
 glory1 and that  everlasting           

inheritance1 that shall be your reward  
in the future world1  through the grace 
of our ,lord ,jesus ,christ2 ,he that   
overcometh shall  sit down with me on my
 throne1 c4 ,rev4 iii4 #ba4 ,he that    
overcometh  shall inherit all things2   
chap4 xxi4 #g4 ,put all these together  
in the  balances1 with a few crosses and
 disappointments1 a little trouble and  
uneasiness1 nay1 though you should add  
torture and death in the same  scale1   
you may easily judge which will         
outweigh4 ,gaze at your crown of  life1 
and your immortal hopes1 till you feel  
your souls divinely  animated to the    
combat3 ,learn from the apostle1 and    
assume that glorious  language2 ,our    
light afflictions1 which are but for a  
moment1 are  scarce to be mentioned or  
named with the far more exceeding and   
eternal  weight of glory that shall be  
revealed2 #b ,cor4 iv4 #ag4 ,therefore  
we  both labour and suffer reproach2    
therefore we bear all present sorrows   
with holy courage1 because we look not  

at the things that are seen1  little    
things that are temporal2 but look at   
the great unseen things  that are       
eternal2 #b ,cor4 iv4 #ah4    ,the      
fourth and last general head of         
discourse shall now furnish us with     
some sacred remedies against this       
slavish fear4 ,the passion of fear in   
general1 is wisely wrought by the great 
,god into human nature3 ,it is a        
disturbance both of our animal          
composition1 and of the mind upon the   
apprehension of some approaching evil1  
or upon the apparent danger of  it4     
,this is an excellent provision1 which  
the ,god of nature has made1 to  guard  
us from many mischiefs4 ,it is innocent 
and useful when it is fixed  on a proper
 object1 and exercised in a proper      
degree4 ,it becomes a part  of our      
religion when ,god is the object of our 
fear1 whereby we maintain  such a holy  
awe of his majesty1 as awakens a        
constant desire to please  him1 joined  
with a temper of holy love4    ,but when

 we suffer creatures to raise and       
influence our fears upon every          
occasion1 so as to ruffle and disquiet  
our spirits to throw the soul  from off 
its rest1 and to turn us aside from the 
steady course of duty1  then it becomes 
a sinful and forbidden passion1 and we  
should make it  our business to watch   
against it1 and suppress it4 ,there are 
some  persons so feeble in their native 
constitutions1 or their spirits are so  
weakened by the distempers of the flesh1
 that fear is a constant tyrant  over   
them3 ,their case is to be pitied       
indeed1 but they ought to stir up       
themselves as far as possible to shake  
off this bondage1 lest it  withhold them
 from the practice of necessary duties1 
and rob them of all  the comforts of    
religion4 ,this slavish fear is a       
disease of the mind1 as  well as a      
weakness of nature2 and besides1 our    
summoning together all  the powers and  
precepts of reason1 we should also apply
 the remedies of  religion1 in order to 

remove it3 ,if the divine ,spirit concur
 with his  blessing1 the following      
methods may be made happily successful3 
,i4 ,see to it that ye are christians   
indeed1 that you have the power of      
religion wrought in your hearts1        
otherwise you will never be able boldly 
to maintain the form and the profession 
of it1 in an hour of danger4  ,fear will
 prevail over every thing but true      
faith3 ,and if your religion  be not    
inward and sincere and built on solid   
foundations1 it will  tremble and       
totter1 and be in great danger of being 
utterly lost4 ,one  hard name1 one      
biting reproach1 one witty scoff or ugly
 slander1 will  dash the hypocrite out  
of countenance1 and he dares not stand  
up for his  ,god and ,saviour4    ,and  
remember also that your faith must be   
always kept awake and lively4  ,see to  
it that your hope be not only well      
established1 but you must  preserve your
 evidences for heaven ever clear1 that  
ye may look upon  yourselves as the care

 and charge of ,christ1 and under the   
special eye  and protection of ,god your
 ,saviour4 ,this was the divine         
foundation on  which the great apostle  
raised his courage in the gospel to so  
high a  degree4 ,i am neither afraid to 
suffer these things1 says he1 that is1  
bonds and imprisonments2 nor am ,i      
ashamed of this gospel1 for ,i know     
whom ,i have believed1 ,i know him as my
 ,saviour1 and ,i am persuaded he is    
able to keep that which ,i have         
committed to him against the day of his 
appearance2 #b ,tim4 i4 #ab4    ,if you 
would raise your spirits to a sublime   
pitch of holy fortitude1  brighten your 
faith and hope daily1 by a frequent     
examination of the  frame of your       
hearts1 by watchful walking before ,god1
 by committing your  souls afresh into  
the hands of ,jesus and his ,spirit1 for
 pardoning and  renewing grace1 that you
 may believe on just and solid grounds1 
that you  are the children of ,god1 and 
that ,jesus is your salvation4 ,a lively

  faith gives divine courage4 ,faith is 
a noble shield to ward off fear1  and   
our helmet is the hope of salvation4    
,take heed of defiling yourselves with  
sensuality3 ,take heed of any false     
biasses on your spirit1 and wrong       
designs in your actions1 lest you  bring
 fresh guilt upon your consciences4     
,guilt will create fear1 and  fill the  
soul with a perplexing tumult of        
thoughts4 ,but when the terrors  of this
 world assault you on every side1       
reproaches and threatenings1  the frowns
 of your friends1 and the rage of your  
enemies1 you may be all  serene and     
peaceful within1 while you maintain a   
sacred consciousness of  soul1 that you 
have been seeking the light of truth1   
and pursuing the  path of duty4 ,when ,i
 can say1 ,god is my witness that ,i am 
sincerely  labouring in his service1    
when ,i can look up to heaven1 though my
  friends scorn me1 and say1 my record  
is on high2 ,i may imitate the faith    
and courage of ,job in his best hours1  

and leave all my interests in the  hand 
of my ,god4 ,let our faith be active    
then1 and our conscience clear1  that we
 may read our title to all the promises1
 and apply them to our  own case with   
courage and assurance4 ,the ,god of hope
 will fill us with  all joy and peace in
 believing2 ,rom4 xv4 #ac4    ,the      
covenant of grace is a blessed treasury3
 ,there is armour of defence  to be     
found against every assault and danger4 
,if the promises of the  covenant be    
ours1 we shall be secured of a happy    
final issue of all our  sufferings3 ,all
 things shall work together for our     
good2 ,rom4 viii4  #bh4 ,if ,god be for 
us who shall be against us8 verse #ca4  
,if we behold  ,god engaged on our side1
 we may defy a legion of adversaries in 
the name  of the ,lord our ,god4 ,thou  
art my glory1 says the ,psalmist1 and my
  shield1 and the lifter up of my head2 
,ps4 iii4 #c4 ,the little word1 my1     
shews his own interest in his ,god1 and 
then he can grow brave in the  very     

centre of a thousand deaths and dangers4
 ,i will not be afraid of  ten thousands
 of people that have set themselves     
against me round  about2 verse #f4      
,,ii4 ,get a large and general          
acquaintance with the promises of the   
gospel#cb1 that in every special time of
 need you may have some  suitable word  
of refuge and support4 ,from xl4 to the 
xlv4 chapters of  ,isaiah1 there is a   
variety of rich encouragements against  
slavish fear3  ,and there is another    
treasure of them from the l4 to lv4     
,many a  christian has been able to live
 upon them1 in the most dangerous and   
distressing seasons4 ,they are divine   
springs of courage1 and they  overflow  
with consolation4 ,the assurances of    
holy ,david in the midst of  his perils1
 have been a glorious support to the    
fearful soul4 ,several of  his ,psalms  
are filled with the same heavenly       
cordials4 ,you can hardly  find three of
 them together1 without some triumphs of
 faith in them4 ,in  the writings of the

 evangelists1 and in the epistles you   
may read many  precious promises        
scattered abroad1 to allay your fears4  
,in the second  and third chapters of   
the ,revelation1 they stand thick as the
 spangles  of heaven3 ,they sparkle like
 stars in the firmament at midnight1 and
  they ever shine brightest in the      
darkest sky4 ,it is with unknown        
pleasure that the soul of a christian   
contemplates and surveys those  heavenly
 lights in the most gloomy and dismal   
hours1 and they turn the  shadows of    
death into morning4    ,though it is of 
excellent use1 to have the mind and     
memory well stored  with the various    
promises of the covenant1 yet in some   
special seasons  of trial1 it is of     
eminent advantage to keep the mind and  
thoughts fixed  upon some single        
promise1 that is most suited to the     
present danger or  suffering2 and to the
 present taste and relish of the soul4  
,in such a  season1 the running speedily
 from one promise to another1 and       

skimming  over them with a slight       
survey1 will not be so effectual a      
relief1 as  fixing upon some peculiar   
and proper word of grace1 and living    
upon it  for a whole day together4 ,thus
 every morning you may take some new    
comforter with you1 and let it abide    
upon your heart all day1 and it  will   
whisper to your soul with divine        
sweetness in the dark and solitary      
watches of the night4 ,when some special
 terror possesses your thoughts1  and   
the heavy oppression returns often upon 
your spirits1 or when any  fresh assault
 comes on you from without or within1   
fly to the word you  have chosen for    
your refuge2 repeat it often1 and cleave
 to it by  meditation4 ,the name of the 
,lord is a strong tower3 the righteous  
runneth into it and is safe2 ,prov4     
xviii4 #aj4 ,and remember ,god has      
magnified his own word above all the    
rest of his name2 ,ps4 cxxxviii4 #b4    
,try this method1 it has been successful
 and well approved1 and ,i doubt  not   

but that you will be able to attest the 
success of it through the  aids of      
divine grace4    ,,iii4 ,preserve the   
spirit of prayer always in exercise1 and
 the spirit of  fortitude will descend  
on you4 ,address the throne of ,god with
  earnestness and faith1 and cry to the 
,lord the ,god of your salvation        
without ceasing4 ,it is he gives spirits
 to renew the battle1 when we are       
almost tired and grow weary2 ,is4 xl4   
#bh1 #bi4 ,he gives courage in the      
midst of terrors1 for he can preserve   
and secure us in the extremest  perils4 
,we despaired of life1 saith the        
apostle1 and had the sentence  of death 
in ourselves1 but we were delivered1 for
 we trusted in him that  raiseth the    
dead2 #b ,cor4 i4 #h1 #i1 #aj4 ,it is he
 that repels the most  imminent danger1 
it is he that rebukes the spirit of     
fear1 and gives us  the spirit of power1
 and holy fortitude2 #b ,tim4 i4 #g4    
,wait on the ,lord1  and be of good     
courage1 and he shall strengthen thy    

heart2 wait ,i say on  the ,lord2 ,ps4  
xxvii4 #ad4    ,but be sure in all your 
addresses to the mercy-seat1 have an eye
 to  ,christ ,jesus the ,mediator1 your 
advocate at the throne1 and the ,captain
  of your ,salvation1 who is engaged to 
see you brought safe to heaven4 ,the    
,father has entrusted you as sheep in   
his hand1 and he will not suffer  you to
 perish4 ,look to him as your great     
,high-priest and ,intercessor in        
heaven2 and since you have such a       
,high-priest as ,jesus the ,son of ,god1
  who can be touched with the feeling of
 our infirmities1 let us come  boldly to
 the throne of grace1 that we may obtain
 mercy1 and find grace  to help in time 
of need2 ,heb4 iv4 #ad1 #ae1 #af4 ,many 
a feeble christian  who has gone to the 
mercy-seat1 trembling and terrified     
under huge  apprehensions of danger1 and
 almost overwhelmed with tumultuous     
fears1  has risen up from his knees with
 a heavenly calmness and composure3 ,the
  army of his fears has vanished at     

once1 and he has gone out to face the   
most formidable of his adversaries1 with
 divine resolution and courage4  8,i    
sought the ,lord and he heard me1 and   
delivered me from all my fears4  ,they  
looked unto him and were enlightened1   
and their faces were not  ashamed4 ,the 
angel of the ,lord encampeth round about
 them that fear him1  and delivereth    
them4 ,o taste and see that the ,lord is
 good3 ,blessed is  the man that        
trusteth in him20 ,ps4 xxxiv4 #d-h4 8,in
 the day when ,i cried1  thou answeredst
 me3 and didst strengthen me with       
strength in my soul20  ,ps4 cxxxviii4   
#c4    ,,iv4 ,get a greater degree of   
weanedness from the flesh1 and from all 
the  delights and satisfactions that    
belong to this mortal life3 ,then as you
  will not feel so great a pain in being
 stripped of them1 so neither will  your
 soul be filled with terror1 when you   
are in danger of losing them4  ,learn to
 put off a little of that sinful        
tenderness for self1 which we  brought  

into the world with us4 ,one of the     
first lessons in the school  of ,christ1
 is self-denial2 ,mat4 xvi4 #bd4 ,if any
 man will come after me1  that is1 be my
 disciple1 let him deny himself1 and    
take up his cross1  and follow me4      
,it is a certain tender fondness for our
 flesh that makes us afraid of  pain4   
,it is a fondness for our name and      
reputation that makes us afraid  of     
reproaches4 ,it is a fondness for our   
possessions1 and our easy  circumstances
 in the world that makes us afraid of   
poverty3 ,and too  great a fondness for 
life makes us afraid of dying4          
,whensoever therefore  the cause of     
,christ plainly calls us to risk our    
name and honour in the  world1 to part  
with our wealth or our ease1 and to     
venture and to expose  life itself1 we  
shrink from the command2 slavish and    
sinful fear  prevails mightily upon us1 
because we love earth1 and self1 and    
flesh  better than we ought to do4 ,we  
must subdue this self-love1 and unmanly 

softness1 if we would approve ourselves 
as good soldiers of ,jesus  ,christ1 and
 gain a spirit of sacred courage and    
resolution4 ,we must be  dead to the    
things of flesh and sense1 and gain a   
victory over the  complaints and        
groanings of nature4 ,we must go as far 
as we can toward  parting with          
right-hands1 and right-eyes1 in every   
sense of the words1  if we would be     
christians indeed4    ,v4 ,endeavour to 
keep yourselves always employed in some 
proper work1  that your fears may be    
diverted when they cannot immediately be
  overcome4 ,if our thoughts and hands  
are idle and empty we lie open to  the  
invasion and tumult of our fears1 and we
 give them leave to assault  us on all  
sides4    ,the passion and principle of 
this slavish fear1 is mingled with our  
flesh and blood1 and therefore we must  
employ even our flesh and blood  in some
 better business1 that we may turn the  
current of animal nature1  and leave the
 imagination no leisure to sit brooding 

over its own  terrors4 ,want of         
occupation and engagement of the powers 
of nature1  exposes the mind of man to  
the inroad of all the frightful images1 
that  fancy can furnish out1 and to all 
the terrifying suggestions of a         
watchful and malicious tempter4 ,that   
wicked spirit has some strange and      
unknown methods of access to our souls3 
,he will worry the sheep of  ,christ    
with terrors1 when he is not suffered to
 devour or destroy them2  and an        
unbusied mind is prepared to admit his  
worst temptations4    ,but while ,i am  
pressing you to find out some employment
 for yourselves1  take care that it be  
such as may approve itself to ,god and  
your own  consciences4 ,we must be ever 
found in the way of duty1 as ,i hinted  
before1 if we would support a holy      
courage4 ,it is only the righteous  that
 has just reason to be bold as a lion4  
,be ready to meet ,christ the  judge1   
and his glorious appearance at all      
times1 and then you need not  fear all  

that earth or hell can do against you4  
,if this ,sermon be too long1 it may be 
divided here4    ,let us proceed now to 
propose some further remedies against   
this slavish  passion of fear4    ,,vi4 
,keep your eye fixed on the hand of ,god
 in all the affairs of men4  ,view his  
powerful and over-ruling providence in  
all things1 even in  those things that  
awaken your most troublesome fears4     
,think with  yourselves1 that you put   
creatures in the place of ,god1 if you  
fear them  more than ,god1 as though    
they were the sovereign lords and       
disposers of  all your comforts4 ,learn 
to see ,god in all things1 and behold   
him in all  things as your ,god1 and    
then creatures will have but little     
influence to  awaken any of the passions
 of the soul1 or to raise distressing   
fears  within you4    ,are your spirits 
so weak1 that thunder and lightning1 and
 the storms of  the air affright you8   
,think who it is that commands the      
tempests to  arise1 and quashes the     

storms at his pleasure4 ,in whose hand  
is the  thunder8 ,who kindles the       
lightning8 ,who directs the flashes1 and
 guides  every sweeping blast of wind or
 fire to its appointed place8 ,remember 
the disciples in the midst of the storm1
 and the language of ,jesus  walking    
upon the water1 ,it is ,i1 be not       
afraid2 ,mat4 xiv4 #bg4    ,or if the   
public commotions of the world awaken   
your fears1 read the  name and presence 
of ,god1 even your ,god1 in the xlvi4   
,psalm1 and rejoice  and stand firm     
amidst the tumult and shaking of the    
nations4 ,god is our  refuge and        
strength1 a very present help1 in       
trouble4 ,therefore we will  not fear1  
though the earth be removed1 and though 
the mountains be cast  into the midst of
 the sea1 verses #b1 #c4 ,the heathen   
raged1 the  kingdoms were moved3 ,he    
uttered his voice1 the earth melted2    
verse #f4  ,the ,lord of hosts is with  
us1 the ,god of ,jacob is our refuge2   
verse  #aa4 ,selah#cc4    ,or perhaps   

more particular and personal dangers and
 afflictions threaten  your good name1  
your estate1 your flesh1 your life4     
,well1 the name of  ,god in his presence
 is an universal spring of comfort and  
courage1 a  wide spreading shield       
against every mischief4    ,are you     
terrified at the thoughts of personal   
reproach and slander1 know  that the    
tongues of men are within the reach of  
the hand of ,god1 and he  can cast a    
bridle of restraint upon them1 but if he
 take off that  restraint1 and leave    
them to their own perverseness and rage1
 learn to  say as good ,david1 when     
,shimei cursed him2 the hand of the     
,lord is in  it1 ,god hath given him a  
loose to curse me3 ,and thus sweetly    
compose  yourselves to an acquiescence  
in the providential will of your        
heavenly  ,father4    ,is poverty and   
want the thing you dread8 ,but is not   
,god your heavenly  ,father8 ,and can   
you not trust him to provide for his    
children8 ,will he  give the young      

ravens their food1 when they cry1 and   
will he not feed  his sons and his      
daughters8 ,it is true you may be       
reduced to bread and  water1 and brought
 down to the very lowest circumstances1 
and you must  submit to his will3 ,god  
will feed your nature1 though he will   
not feed  your pride4    ,are you       
affrighted at the thoughts of sickness  
and pain8 ,remember  diseases are the   
servants of our ,lord ,christ1 he can   
bid pains and  anguish of body go or    
come as he pleases2 nor can they seize  
you without  his commission1 nor tarry  
with you beyond his appointed moment4   
,commit  your flesh to him as well as   
your spirit3 ,he is a wise physician1   
and he  will deal tenderly with you3 ,he
 has worn flesh and blood1 and has a    
sympathising heart1 nor will he grieve  
his own members beyond what his  wisdom 
and his love sees needful4    ,are you  
afraid of persecuting enemies1 that hunt
 you from place to  place1 and would    
pursue you even to the death8 ,remember 

that they are  but the slaves of ,satan1
 and they and their master are all in a 
chain1  under the sovereign dominion of 
,christ your ,lord4 ,the wicked of the  
earth1 in this sense1 are called the    
hand of ,god2 ,ps4 xvii4 #ad4 ,they are 
but as instruments to execute his divine
 purposes1 and they cannot move  nor act
 beyond his permission4 ,he put a hook  
in the nostrils of  ,sennacherib1 that  
,assyrian wild beast1 and a bridle into 
his jaws2 he  suffered him to come and  
gaze at ,jerusalem1 then in one night   
the angel  of death destroyed all his   
army1 and the ,lord put a song of       
triumph into  the mouth of his people4  
,in a time of persecution in the last   
century1 some pious ministers were  met 
together1 expressing their mutual fears1
 and consulting how to  provide for     
their own safety3 ,when one stood up in 
the spirit of faith1  and said1 ,we are 
all immortal till our work is done2     
whereby he  declared his lively sense of
 the restraining power of ,god over the 

malice of men1 and his assurance that   
,god would preserve them in life1  so   
long as he had any service to employ    
them in4 ,this was in truth a  sublime  
thought3 ,a ,roman orator or a ,greek   
poet would have been admired  and       
celebrated for it by all the critics3   
,this was the language of  faith1 and it
 had a sublime and glorious effect1 it  
dispersed their  fears at once1 and they
 went away rejoicing4    ,,vii4         
,recollect your own experiences of the  
goodness of ,god in carrying  you       
through former seasons of danger and    
sorrow4 ,i will remember1 says  ,david1 
the works of the ,lord1 and his wonders 
of old2 ,ps4 lxxvii4 #aa4  ,i will      
remember the special deliverances ,i    
have obtained in times of  most imminent
 peril4 ,think with yourselves how high 
the tempest of your  fears has sometimes
 risen1 and ,god has sunk them at once  
into silence4  ,think how extreme your  
danger has been1 when you have been     
perplexed in  a wilderness of thorns1   

and have seen no way for your escape1   
but the  eye of ,god hath found a path  
of safety for you1 a path which the     
eagle's  eye hath not seen3 ,he has led 
you as one that was blind1 by the way   
that  you knew not1 he has made darkness
 light before you1 and crooked things   
straight1 according to his promise2 ,is4
 xlii4 #af4    ,and remember also1 that 
sometimes when the very evil which you  
feared  has fallen upon you1 it has not 
been half so heavy and painful as your  
fears have represented it1 and you have 
been enabled to bear that which  you    
thought was intolerable4 ,remember the  
years of ancient time1 and  rejoice in  
that ,god who has often disappointed    
your fears of  destruction1 and has     
outdone all your hopes in a way of      
deliverance4 ,i  said1 ,i am cut off    
from the earth1 and shall go to the     
gates of the  grave3 ,i reckoned from   
night till the morning that he will cut 
me off  with pining sickness1 from day  
even to night1 he will make an end of   

me3  ,but in love to my soul1 ,o ,lord1 
thou hast delivered it from the pit of  
corruption1 for thou hast cast all my   
sins behind thy back4 ,perhaps  your own
 experience may teach you to sing this  
song of ,hezekiah1 as it  is recorded2  
,is4 xxxviii4 #aj-ag4 ,or to join with  
holy ,david1 and repeat  his hymns of   
praise4 ,and thus1 beside your own      
experiences you may  review the happy   
experiences of the saints of old1 or of 
,christians in  later times1 and        
encourage your faith in opposition to   
all your fears4    ,,viii4 ,charge your 
conscience solemnly with the authority  
of the divine  command to suppress your 
fears4 ,remember that the exercises of  
faith1  courage1 and holy firmness of   
soul1 are duties as well as blessings4  
,read how often the great ,god forbids  
his people to indulge their fears2  ,is4
 xl4 #aj-ac1 #ad4 xliii4 #a-e4 xliv4    
#b-h4 ,fear not1 is a command           
perpetually repeated1 because ,god well 
knew how prone our feeble natures  are  

to be affrighted at every appearance of 
danger3 ,and even when he  calls his    
people ,jacob a worm1 and confesses the 
extreme weakness of  their nature under 
that emblem1 yet he insists on the same 
precept  still1 ,fear not thou worm     
,jacob2 ,is4 xli4 #ad4    ,our blessed  
,lord joins frequently in the same      
prohibition of a slavish  fear2 ,mat4 x4
 #bh4 ,fear not them which can kill the 
body1 but are not  able to kill the     
soul2 but fear him rather1 who can      
destroy body and  soul in hell4 ,and    
,peter1 who once wanted courage1 and    
denied his ,lord1  in his elder and     
better days1 grew bolder for the name of
 ,christ1 and he  forbids us to be      
afraid or troubled at the terror of men2
 #a ,pet4 iii4  #ac4 ,he repeats the    
charge of the prophet ,isaiah1 sanctify 
the ,lord of  hosts in your heart2 ,is4 
viii4 #ac4 ,the ,lord of hosts alone is 
the  proper object of our supreme fear4 
,this will over-rule and abolish all    
other fears1 as the little noises of    

earth are lost in the thunders of       
heaven4 ,the fear of ,god in a sublime  
degree will be an effectual cure of  our
 sinful fear of creatures4    ,it is    
true1 the principal of fear is a natural
 affection1 it is rooted  in flesh and  
blood1 it grows high and domineers1     
especially in some  constitutions1 and  
when the natural spirits are enfeebled1 
it still  gains the greater ascendancy  
over us3 ,but if it be indulged and     
encouraged1 it soon becomes sinful1 for 
it seems to stand opposite to  the grace
 of faith1 and too often prevails over  
it4 ,therefore ,christ  chides his      
disciples1 when they were affrighted in 
the storm while he  was in the ship3    
,why are ye so fearful8 ,how is it that 
ye have no  faith8 ,mark iv4 #dj4 ,and  
even when ,peter was walking upon the   
water1 and  ,christ was near him1 he    
saith1 ,o thou of little faith1         
wherefore didst  thou doubt8 ,mat4 xiv4 
#ca4 ,for a christian to give himself up
 to the  wild tyranny of his fears1 is  

contrary to the very spirit and design  
of  the gospel of ,christ2 ,rom4 viii4  
#ae4 ,ye have not received the spirit of
  bondage to fear1 but the spirit of    
adoption4 ,the spirit of power and      
love2 #b ,tim4 i4 #g4 ,remember then you
 are the sons and daughters of ,god3    
,it is below the dignity of your        
character to yield to this slavery1 and 
your ,father himself reproves1 and your 
,redeemer forbids it4    ,,ix4 ,think of
 the many advantages that arise from a  
holy fortitude of  spirit in the midst  
of dangers4 ,this divine temper of mind 
will  establish your feet on a rock in  
the midst of storms1 it will animate    
you to practise every duty1 and to      
prevent many of the mischiefs you  fear4
 ,this will preserve the soul in a      
sacred serenity and calmness  under all 
the gloomy and painful events of        
providence4 ,without this  firmness of  
spirit you can never practise what      
,christ commands his  disciples1 and    
that is1 to possess their souls in      

patience in the hour  of their distress2
 ,luke xxi4 #ai4 ,but we may keep up the
 government of  ourselves by a holy     
fortitude and calm submission to the    
will of ,god4  ,this will make sorrows  
lighter1 and the heaviest afflictions   
become more  tolerable4    ,whereas1 if 
we give a loose to fear1 it throws the  
whole frame of nature  into a tumultuous
 hurry and confusion1 it takes away the 
use of prudence  to contrive the proper 
means for our escape1 it cuts the sinews
 of our  most active powers1 and        
enfeebles our whole nature1 so that we  
become an  easy prey to every adversary4
 ,the more we are affrighted1 the less  
able  are we to defend ourselves4       
,fear is a dreadful bondage of the soul1
 and it holds the man in chains3        
,therefore in the text just now cited1  
the spirit of fear is called a  spirit  
of bondage4 ,it is this that brings the 
soul down to taste the  bitterness1 and 
to feel the smart of those very evils   
which affright us  at a distance1 and   

which perhaps never come near us4 ,those
 very  sufferings which are prevented by
 the mercy of ,god1 we endure them in   
our thoughts1 and feel the pain of them 
by an indulgence of an excessive  fear4 
,we suffer an affliction once1 if we are
 overwhelmed with the  terror of it3    
,and if at last it does really overtake 
us1 we double the  suffering1 and make  
the pain the longer4 ,oftentimes in     
cases of bodily  distempers1 the fear   
itself brings the disease1 and          
aggravates all the  symptoms4 ,if we    
could read the records of the grave1 we 
should find that  many a person has been
 oppressed1 and sunk down to death1 by  
the  excessive fear of dying4    ,the   
last remedy of fear which ,i shall      
mention1 is this1 suppose the  worst    
that can come1 and be calmly prepared   
for it3 ,this will be a  mighty relief  
against the tyranny of our fears4       
,you are afraid of losing your honour   
among men1 afraid to bear the  scourge  
of their tongues1 and bitter reproaches4

 ,but think with  yourselves1 when      
slander and falsehood have done their   
worst1 it is but  the wind of the breath
 of man1 and this cannot hurt your best 
interest1  while you stand approved of  
,god4 ,infamy amongst men is but a      
trifling  evil if compared with praise  
honour and glory among the saints before
  the throne1 and the applause of ,jesus
 and his angels at the last great  day4 
,you are frighted with the hideous      
appearance of poverty1 because scorn    
attends it as well as want4 ,but our    
blessed ,lord had not where to lay  his 
head2 he was fed by the bounty of kind  
friends and pious women1 who  ministered
 to him of their substance4 ,the great  
and the wise1 the rich  and the learned 
of that day1 made him their mockery3    
,the very finger of  scorn pointed at   
him in the streets3 ,and why should the 
disciple think  it necessary that he    
should be above his ,lord4 ,ye may be   
poor in this  world1 and at the same    
time rich in faith1 and heirs of the    

kingdom2  ,james ii4 #e4    ,you are    
afraid of sickness and pains of the     
flesh1 and your life becomes  a burden  
to you1 by reason of your constant dread
 of some infectious  distempers4 ,you   
shift your dwellings1 you hide          
yourselves at home1 and  yet you enjoy  
no peace4 ,suppose the distemper should 
seize you1 has not  sickness often      
brought your soul nearer to ,god8 ,and  
if your outward man  has decayed1 your  
inward man and your best interest have  
had a rich  advancement thereby4    ,you
 are terrified at the threatening of    
bloody men4 ,it must be granted1  that  
flesh has a strong empire over the soul 
where dangers of torment  and death     
appear4 ,but suppose men of violence    
kill the body1 then you  will be        
dismissed at once from all their fury1  
and from your own fears4  ,their terror 
cannot reach beyond the grave2 that is a
 safe and peaceful  hiding-place4       
,but perhaps you are frighted at the    
thoughts of dying1 even in the  common  

way of nature3 ,it may be1 the king of  
terrors dresses himself in  formidable  
airs1 and shakes your very frame3 ,but  
would you live here on  earth for ever8 
,a christian who has hopes and          
interests1 and possessions  beyond the  
regions of time and sense1 should not be
 afraid to enter upon  them4 ,remember  
that death itself1 even in its most     
formidable  appearance1 is ordained of  
,god to open the door of heaven for you1
 and  let your souls into the joy of    
eternal life3 ,the grace of your        
,redeemer1  and the epistle of ,st4     
,paul1 join to teach you this song1 ,o  
death1  where is thy sting8 ,and ,o     
grave1 where is thy victory8 #a ,cor4   
xv4 #ee4    ,thus1 by keeping your soul 
in a ready preparation for the worst    
events  that your fear can imagine1 you 
overcome this tyrant of the soul1 and   
triumph over this slavish passion4 ,thus
 you transform your very terrors  into  
joys1 and gather honey out of the lion1 
as ,samson did4 ,the more  fatal your   

dangers are1 the nearer is your final   
deliverance4 ,say to  yourself1 ,is my  
feeble flesh tottering into the grave8  
,then my soul is  so much nearer to the 
gates of glory4 ,this is the holy skill 
of turning  evil into good4 ,such a     
faith1 kept in lively exercise can make 
roses  spring out of the midst of       
thorns1 and change the briars of the    
wilderness into the fruit-frees of      
paradise4 ,o what a state of divine  and
 sacred peace does that christian enjoy1
 who can look stedfastly upon  the face 
of danger1 in its most frightful forms1 
and say through grace1  ,i am prepared6 
,though ,i walk through the valley of   
the shadow of death1  ,i will fear no   
evil1 for my ,god is with me1 and he    
will be with me for  ever4              
,recollection4--,what progress hast thou
 made1 ,o my soul1 in acquiring  this   
sacred fortitude8 ,the former discourse 
has taught thee the  necessity of it1   
and the various occasions for the       
exercise of it in the  course of the    

christian life4 ,in this latter sermon  
thou hast heard the  motives that should
 awaken all thy powers to obtain and    
practise it1 and  thou hast been        
informed what are some of the most      
sovereign remedies  against thy foolish 
and sinful fears4 ,methinks ,i feel the 
want of this  holy hardiness of soul1 to
 walk through the midst of temptations  
unmoved1 unterrified1 and undefiled4 ,my
 virtue and my religion have too  often 
suffered by the prevailing power of a   
slavish fear3 my conscience  has lost   
its innocence and peace by too many     
sinful compliances4 ,what  shall ,i do  
to harden my spirit all over1 that      
temptation and slavish  fear may not    
find a place to enter4    ,for this end 
,i review the glorious motives set      
before me4 ,for this end ,i  look to the
 noble army of martyrs1 to the blessed  
society of the  apostles1 to the cloud  
of witnesses which have trod the same   
path before  me1 who have borne an      
undaunted testimony to the same religion

 which ,i  profess4 ,i would chide and  
shame myself out of my sinful cowardice1
  while ,i behold their illustrious     
examples of zeal4 ,but above all ,i fix 
my eye upon ,jesus1 the divine author of
 this religion1 the ,author and         
,finisher of my faith2 ,heb4 xii4 #b4 ,i
 would learn of the ,captain of my      
salvation1 who was made perfect through 
sufferings2 ,heb4 ii4 #aj4 ,i  would    
learn of my divine ,teacher1 to endure  
hardships like a good  soldier of       
,christ1 while ,i fight under his       
banner1 against those very  enemies that
 he hath subdued4    ,consider1 my soul1
 what thou art3 ,what is thy character  
and profession3  ,if thou art a         
christian indeed1 thou hast taken up    
arms against sin and  ,satan1 and a     
world that is in rebellion against ,god3
 ,and shall the frown  of a man make    
thee drop thy weapons1 and discourage   
thee from the  glorious service8 ,thou  
hast many rich encouragements to expect 
divine  assistance3 ,many joyful        

assurances of victory are given to them 
that  endure in the day of conflict1 and
 a glorious crown stands ready for      
those that overcome4 ,o may the crown of
 glory sparkle in my eye1 and  grow     
brighter and larger by a nearer view1   
and a perpetual contemplation  of it6   
,make me forgetful of ease and health1  
,o my ,god1 and of all my  mortal       
interests1 while ,i press forward with  
sacred courage to lay hold  on this     
crown6 ,blessed ,saviour1 make me       
triumph over every difficulty1  till    
death the last of all my enemies1 be    
subdued1 and ,i have obtained  the      
glorious prize4    ,i would shake myself
 out of my fears1 and awaken my zeal by 
such motives  as these4 ,and ,o that ,i 
could treasure up in my memory the      
various  remedies of which ,i have heard
 this day1 to heal this infirmity of my 
nature1 and to overcome these foolish   
and sinful terrors of spirit6 ,i  will  
review my faith1 and the grounds of my  
hope1 that ,i may know that ,i  am a    

christian indeed1 that ,i am one of the 
sheep of ,christ1 and under  his divine 
care2 and ,i would watch against every  
temptation1 lest ,i  contract a new     
guilt and defilement1 and thereby darken
 my evidence and  awaken my fears4 ,i   
would survey with pleasure the gracious 
words of  promise1 which are scattered  
up and down in the book of ,god4 ,o may 
the  blessed ,spirit print many of them 
on my heart1 that they may be always    
present with me1 and that ,i may find   
them within my reach1 and ready at  hand
 as a special cordial in every fainting 
hour6 ,i would run to them as  my sure  
refuge in every season of danger and    
conflict1 and be animated  to confront a
 sinful world4    ,give1 me1 ,o my ,god1
 give me the spirit of prayer1 and let  
me keep ever  near to the throne of     
grace1 that my soul may not come thither
 as a  stranger1 but that in every      
surprize ,i may address thee as a ,god  
near at  hand1 and that in the name of  
my great ,high-priest1 ,jesus the ,son  

of  ,god1 ,i may find grace ready to    
help me in the time of need4    ,wean   
me1 ,o ,lord1 from all the delights and 
hopes of flesh and sense8  ,mortify me  
to all the humours and joys of a        
perishing life1 and a vain  world4 ,arm 
my soul all over with a religious       
hardiness1 that ,i may  venture into the
 field of battle1 and may scarce feel   
the wounds which ,i  receive1 in thy    
cause4 ,give me the happy skill of      
diverting my fears1  when ,i cannot at  
once subdue them1 and lead me into      
proper employments  of my heart and hand
 for this purpose4    ,i would live as  
under the eye of ,god4 ,i would take    
notice of his hand in  all the affairs  
of life1 and all the dangers that attend
 me4 ,i would  learn of ,moses to endure
 the fight of afflictions1 as seeing him
 who is  invisible4 ,let me hear thy    
voice1 ,o ,jesus1 my ,saviour1 let me   
hear thy  voice walking upon the waters2
 when ,i am tossed about upon the waves 
of  distress and difficulty1 speak to my

 soul1 and say1 ,it is ,i1 be not       
afraid4    ,surely ,i have had some     
experience of the ,divine ,presence with
 me in the  midst of dangers3 ,god has  
sometimes disappointed all my fears1 and
  interposed his shield of power and    
love for my defence3 ,why should not ,i 
trust a faithful ,god1 and that infinite
 goodness which ,i have already  tasted 
of8 ,i charge my conscience with the    
authority of thy word4 ,o  ,lord1 when  
thou forbiddest all my sinful fears1 ,i 
would renounce them  too1 ,i would      
struggle to break these painful fetters1
 and fight against  this inward slavery 
of the soul1 these domestic tyrants4 ,o 
that the  spirit of power were always   
with me1 to dispel the spirit of        
bondage4    ,i would be bravely prepared
 for the worst of sufferings1 to which  
my  circumstances in this life may      
expose me4 ,i would be ready to meet    
contempt and scandal1 poverty1 sickness1
 and death itself4 ,jesus can  support  
me in the heaviest distresses1 though   

all the sorrows ,i fear  should come    
upon me4 ,he can bear me on the wings of
 faith and hope1 high  above all the    
turmoils and disquietudes of life3 ,he  
can carry me through  the shadow of the 
dark valley1 and scatter all the terrors
 of it4 ,give  me1 ,o ,lord1 these wings
 of faith and hope1 and bear me upon    
them through  all the remains of my     
short journey in the wilderness3 ,make  
me active  and zealous in thy cause     
while ,i live1 and convey me safely     
above the  reach of fear1 through the   
valley of death1 to the inheritance     
prepared  for me in the land of light4  
,then my fears shall cease for ever1 for
  enemies and dangers are not known in  
that land4 ,there all our conflicts     
shall be changed into everlasting       
triumphs1 while songs of honour and     
salvation ascend in a full choir to the 
grace that has made us  overcomers4     
,amen4                                  
,,hymn ,,for ,,sermon ,,xxxii4          
,holy ,fortitude1 or ,remedies against  

,fear4                      ,when       
tumults of unruly fear                  
,rise in my heart1 and riot there1      
,what shall ,i do to calm my breast1    
,and get the vexing foe supprest8       
,what power can these wild thoughts     
control1                  ,this ruffling
 tempest of the soul8                   
,where shall ,i fly in this distress1   
,but to the throne of glorious grace8   
,my faith would seize some promise1     
,lord2                  ,there's power  
and safety in thy word3                 
,not all that earth or hell can say1    
,shall tempt or drive my soul away4     
,i call the days of old to mind1        
,when ,i have found my ,god was kind2   
,my heavenly ,friend is still the same2 
,salvation to his holy name4            
,great ,god1 preserve my conscience     
clean2                  ,wash me from   
guilt1 forgive my sin2                  
,thy love shall guard me from surprize1 
,though threat'ning dangers round me    
rise4                    ,when fear like

 a wild ocean raves1                    
,let ,jesus walk upon the waves1        
,and say1 8'tis ,i20 that heavenly voice
                  ,shall sink the storm1
 and raise my joys4    ,footnote #cb3   
,a little book published lately by ,mr4 
,samuel ,clark1 of ,st4 ,alban's1 is    
of excellent use for this purpose4 ,the 
title of it is 8,a ,collection of    the
 ,promises of ,scripture under their    
proper heads40 #agbj4    ,footnote #cc3 
,that is an excellent treatise which    
,mr4 ,flavel has published against      
sinful fear1 especially in times of     
public danger and persecution3 ,and     
his little book of keeping the heart1   
has some valuable chapters in    it1    
containing rich preservatives against   
this weakness of the mind4              
,,sermon ,,xxxiii4                      
,the ,universal ,rule of ,equity4       
,,mat4 vii4 #ab4--;,all things          
whatsoever ye would that men should do  
unto    you1 do ye even so unto them2   
for this is the law and the prophets4   

,when our blessed ,lord took upon him   
the public office of a prophet or       
teacher amongst men1 he found it was not
 only necessary to instruct them  in the
 sacred mysteries of religion1 and      
inform them of their duty to  ,god his  
,father1 and to himself2 but he employed
 much of his ministry  also1 to teach   
them the practice of social virtue1 and 
how they should  behave toward their    
fellow-creatures4 ,in the heathen world 
the rules of  morality were lost in a   
great measure1 as well as the rules of  
piety and  worship2 and the ,jews1 the  
peculiar people of ,god1 had grossly    
corrupted  both the one and the other4  
,as our ,saviour refined the practice of
  religion towards ,god1 and raised it  
by his gospel1 to a high and  heavenly  
degree1 beyond what mortals had known   
before1 so he explained  and established
 the rules of moral virtue1 in a more   
glorious and  convincing manner than the
 world had been acquainted with4        
,read his life1 and observe how often he

 takes occasion in the several  seasons 
of his preaching1 to give particular    
directions for our conduct  toward our  
neighbours4 ,but after all1 he knew that
 the nature of man was  corrupt1 his    
passions strong1 his memory frail1 and  
that he would be  ready to neglect1 or  
forget his various sacred precepts1 when
 there was  most need to practise them2 
and therefore he thought it proper to   
give  one short and comprehensive rule  
of equity to regulate all our conduct1  
that should be written as it were in our
 very souls3 ,and this is  contained in 
the words of my text1 whatsoever ye     
would that men should  do unto you1 do  
ye even so unto them2 for this is the   
law and the  prophets4    ,to dilate a  
little upon this subject1 and refresh a 
living sense of it  upon your memories  
and your consciences1 ,i shall follow   
this method1 and  enquire1    ,i4 ,what 
is the true meaning of this divine      
rule4--,,ii4 ,what is the special       
argument that our ,lord uses in order to

 enforce it4 ,,iii4 ,wherein the        
particular excellencies of it           
appear4--,,iv4 ,i shall conclude with   
some  reflections on this subject4      
,first1 ,what is the true meaning of    
this rule8    ,in order to understand   
this rule aright1 we must consider what 
it does  not require1 as well as what it
 does3 ,for on the one side1 some       
selfish  necessitous and unreasonable   
persons may expect more from us than    
this  rule obliges us to perform3 ,and  
on the other side1 a timorous and weak  
conscience may perhaps be led into a    
mistake1 and think itself bound by  this
 rule to perform some instances of      
kindness to others1 which are  utterly  
unreasonable and unrequired1 and which  
might be injurious on  other accounts to
 ourselves1 or to our families1 or to   
the rest of  mankind4    ,we must       
remember then1 that this rule does not  
mean to oblige us to give  all that to  
another1 or do all that for another1    
which we could possibly  desire or wish 

to be bestowed upon us1 or done for us2 
but whatsoever we  could reasonably     
desire1 and justly expect another should
 do to us1 that  we ought to do to him  
when he is in the like circumstances4   
,all that in  our calm and sedate       
thoughts we judge fit and proper another
 should do  for us1 that we should      
practise and do for him4 ,such requests 
as we  could make to others1 and could  
justify them to ourselves in our own    
consciences1 according to the principles
 of humanity1 the rules of civil        
society1 and the rights of mankind1 such
 we ought not to deny to others  when   
they stand in need4 ,not all that a fond
 self-love would prompt us  to ask1 but 
all that our conscience tells us we     
might with reason  expect4    ,i shall  
mention an instance or two1 which will  
more fully explain what ,i  mean4    ,a 
criminal under righteous condemnation   
for murder or robbery1 may think  thus  
with himself1 ,surely ,i would pardon   
the judge or the prince1 if he  were in 

my circumstances1 therefore he ought to 
pardon me2 ,or the judge  himself might 
think1 ,i should be glad to be pardoned 
or not condemned  if ,i were in the case
 of this criminal1 therefore ,i will not
 condemn  him4 ,this sort of thoughts   
arising from unreasonable and unjust    
principles1 either of a sinful          
self-love1 or indulgence to iniquity1   
are  not to be the measure of our       
actions nor expectations2 these are not 
just and reasonable desires1 nor can our
 own conscience in our sedate  and calm 
enquiries judge so concerning them4     
,again1 if we were poor and starving1 it
 may be we would be glad if our  rich   
neighbour would settle upon us a        
competent estate sufficient to  maintain
 us for the term of our lives2 but this 
we cannot reasonably  expect1 or        
reasonably desire and demand2 therefore 
we are not bound1 be  our circumstances 
never so large1 to settle such a        
competency upon our  poor neighbours1 be
 their circumstances never so mean4 ,we 

cannot  rationally expect these things  
should be done unto us1 we cannot       
equitably desire them of another1       
therefore we are not bound to do thus   
to another4    ,but if we are placed as 
criminals at the bar of judgment1 we may
  reasonably expect that all the        
favourable circumstances which attend   
our  accusation1 should be well weighed1
 and all the kind allowances made1      
which the nature of the charge or crime 
will admit2 for our consciences  would  
think it reasonable to allow so much to 
any criminal1 if we  ourselves were     
placed in the chair of magistracy4 ,or  
if we1 through the  frowns of           
providence1 are poor and starving1 we   
may reasonably expect  our rich         
neighbour should bestow upon us a little
 of his bread1 a little  of his         
clothing1 to supply our extreme         
necessities now and then2 and  thus much
 our neighbour may expect from us1 when 
he is fallen into decay  by the         
providence of ,god1 while our           

circumstances are large1 and we are     
well furnished for such bounty4    ,thus
 you see the true intent and meaning of 
this universal law of  equity1 viz4     
,that we practise toward our neighbour  
in such a manner as  our own hearts and 
consciences would think it reasonable he
 should  practise towards us in the like
 case4    ,the ,second enquiry was this4
 ,what special argument doth our ,lord  
use  to enforce the observance of this  
sacred precept8    ,when our ,saviour   
had laid down this general rule1 he     
adds1 8,this is the  law and the        
prophets20 that is1 this is the summary 
of all the rules of  duty1 which are    
written in the law of ,moses1 concerning
 our carriage to  our neighbour1 and of 
all the laws which are explained by the 
succeeding  prophets1 and sacred writers
 under the ,old ,testament4 ,they are   
all  comprehended in this short line2   
,do to others1 as you would have others 
do to you4 ,it is very nearly the same  
thing1 in other words with the  law of  

,moses1 ,love thy neighbour as thyself2 
,lev4 xix4 #ah4 but it is  much plainer 
and more intelligible3 ,and indeed this 
rule of ,moses is to  be understood and 
interpreted1 and applied in practice    
according to this  plainer rule of      
,christ1 thus1 8,let thy love to thy    
neighbour be as great  as thou canst    
reasonably expect or desire thy         
neighbour's love should be  to thyself40
    ,when our blessed ,lord gives an    
abridgment or abstract of the ten       
commandments1 he doth it in these words2
 ,mat4 xxii4 #cg1 #ch1 #ci4 ,love  the  
,lord thy ,god with all thy heart and   
soul1 that is1 love ,god above  all     
things3 this is the first and great     
commandment4 ,and the second is  like   
unto it2 love thy neighbour as thyself2 
that is1 consider him as a  piece of    
human nature1 as a second self1 and     
imitate thy love to thyself  in thy     
conduct toward him3 ,or1 according to my
 text1 it may be explained  thus2       
enquire of thy own heart how thou       

wouldst have him love thee1 and  let    
this be the rule and measure of thy love
 to him4 ,all our duties to  ,god or    
man1 all the commands of the first and  
the second table1 all the  dictates of  
the law and prophets depend on these two
 commandments4    ,then we answer the   
design of the law1 then we obey the     
prophets1 then we  fulfil the commands  
of ,moses1 and of ,christ1 when we give 
to ,god our  supreme love1 and when we  
put ourselves in the room of our        
neighbour1  and then carry it toward    
him1 according to the love we expect he 
should  bear us4 ,this is loving our    
neighbours as ourselves1 and this love  
is  the fulfilling of the law2 ,rom4    
xiii4 #aj4 ,when our ,saviour delivers  
the  words of my text1 it is as if he   
had said to us1 8,if ye would practise  
all the duties that you owe to your     
fellow-creatures1 and fulfil all the    
laws of the second table1 in the most   
compendious and perfect manner1         
remember and practise this one general  

direction1 deal with the rest of        
mankind as your conscience judges they  
should deal with you40 ,but this  leads 
me to the3    ,third enquiry1 viz4      
wherein do the peculiar excellencies of 
this  rule appear3    ,this golden rule 
hath many excellent properties belonging
 to it4 ,i shall  mention a few on      
purpose to impress it on your           
consciences with more  conviction1      
pleasure and power4    ,i4 ,it is a rule
 that is easy to be understood1 and as  
easy to be applied  by the meanest and  
weakest understanding4 ,it is so plain1 
that what is  said by ,isaiah concerning
 all the precepts of the gospel1 is more
  eminently true of this2 it is a       
highway of holiness1 and the wayfaring  
man1 though a fool1 shall not err       
therein2 ,is4 xxxv4 #h4 ,the laws of man
  are often expressed in such obscure   
language and terms of art1 that they    
puzzle us to find out the meaning of    
them3 ,and the nice distinctions and    
subtle reasonings of men1 oftentimes add

 to their darkness1 and raise  new      
disputes3 ,but this is a law that every 
man understands2 nor is it  easy to be  
clouded by the comments and glosses of  
crafty men1 if we are  but sincerely    
resolved to judge and practise according
 to it4 ,by the  means of this rule1    
they who never studied the civil law1   
nor took pains  in enquiring the moral  
dictates of the light of nature2 they   
who never  examined the statutes of a   
nation1 nor the rules of natural        
justice1 are  all furnished with a law  
or rule of equity in their own minds1 by
 which  to manage their whole practice1 
with regard to their neighbours4 ,those 
who are not capable of long trains of   
reasoning1 or of applying several       
general rules to all their particular   
cases3 yet are able to look into  their 
own hearts1 and to ask this easy        
question1 8,would ,i myself be  content 
to have others deal thus with me8 ,why  
thou should ,i deal thus  with another80
    ,,ii4 ,it is a very short rule1 and 

easy to be remembered3 ,the weakest     
memory can retain it2 and the meanest of
 mankind may carry this about  with     
them1 and have it ready upon all        
occasions4 ,it is of admirable use1  to 
solve a thousand cases of conscience    
that may arise on the sudden1  and may  
perplex our minds with difficulty4 8,it 
lies ready10 says a  considerable       
author1 8for present use upon all       
exigencies and occasions4  ,we can      
scarce be so far surprized by an        
immediate necessity of acting as  not to
 have time for a short recourse to this 
rule1 or room for a sudden  glance1 as  
it were1 upon it in our minds1 where it 
rests and sparkles  always like the urim
 and thummim on the breast of ,aaron40  
,if we have no written cases of         
conscience1 no books at hand to direct  
our practice1 if we have no faithful    
minister near us1 no wise and pious     
friend to consult on a sudden occasion1 
this one rule1 written in the  heart1   
may serve instead of all other helps4   

,this blessed precept  strikes a sudden 
and sacred light into the mind1 where   
the case may seem  intricate3 ,it shines
 upon our way1 and makes our path plain1
 where an  honest and scrupulous        
conscience might be just before         
bewildered in the  dark1 and not know   
how to act4 8,practise that1 ,o man6    
toward thy  neighbour1 which thou art   
convinced thy neighbour should practise 
toward  thee40    ,,iii4 ,this excellent
 precept of ,christ1 carries greater    
evidence to the  conscience1 and a      
stronger degree of conviction in it1    
than any other  rule of moral virtue4   
,as ,i said before1 that a little reason
 will serve  to apply it1 so ,i say now1
 there is not much need of reasoning to 
find  it out2 for we fetch the proof of 
it from within ourselves1 even from  our
 own inward sensation and feeling4 ,if  
we would know what is just and          
equitable to do to our neighbour1 we    
need but ask our own inward sense1  and 
our conscience together1 what we would  

think equitable and just to  receive    
from him8 ,thus there is but one and the
 same measure of justice1  by which we  
must mete it out to ourselves and       
others2 and that measure  lies within   
us1 even in the heart4 ,we are very     
sensible of benefits and  injuries that 
we ourselves receive1 and this very     
sense of injuries and  benefits1 is1 as 
it were1 transcribed into our           
conscience1 from the  tenderest part of 
our own souls1 and becomes there a rule 
of equity1 how  we should treat our     
neighbours4    ,it is a most righteous  
precept of the ancient ,jewish law1 and 
of  universal obligation2 ,deut4 xxv4   
#ac1 #ad1 #ae4 ,thou shalt not have in  
thy  bag1 or in thine house1 divers     
weights1 and divers measures2 a great   
and  a small3 ,that is1 one wherewith to
 buy1 and another wherewith to sell2    
but thou shalt have a perfect and just  
weight2 a perfect and just  measure     
shalt thou have4 ,this precept as soon  
as it is mentioned1  strikes the        

conscience with conviction of the       
justice of it3 ,and what is  said here  
of traffic and dealing1 holds as truly  
of the general commerce  between man and
 man1 in all the ordinary and           
extraordinary affairs of  life3 ,that   
mutual exchange of good offices1 whereby
 society is upheld1  must be regulated  
in the same manner1 and by the same     
rule2 and the  immediate conviction of  
the equity of it1 doth as strongly      
strike the  conscience4 8,there must be 
a perfect weight1 and a just measure10  
saith  the author before-cited1 8by     
which all men are mutually obliged to   
regulate their conduct1 in acting and   
suffering1 in commanding and  obeying1  
in giving and receiving3 and this can be
 no other than the  equal and righteous 
rule of the text2 the doing in all cases
 and to all  persons1 even as we would  
be done unto4 ,there is no one so absurd
 and  unreasonable1 as not to see1 and  
acknowledge the absolute equity of this 
command in the theory1 however he may   

swerve and decline from it in his       
practice40 ,for1 it is founded not only 
in the reason of things1 and in  the    
common share1 and equal interest that we
 all have in human nature2  but it is   
also written in the most sensible and   
the tenderest part of  our constitution2
 and from thence it is derived to the   
mind and  judgment1 as a law of         
behaviour towards our fellow-creatures4 
,,iv4 ,hence it comes to pass1 that it  
is a precept particularly fitted for    
practice1 because it includes in it a   
powerful motive to stir us up to  do    
what he enjoins4 ,this character of it1 
,i borrow from the same author1  who    
talks thus upon it3 8,other moral maxims
 propose naked truths to the            
understanding1 which operate often but  
faintly and slowly on the will  and     
passions1 the two active principles of  
the mind of man3 ,but it is  the        
peculiar character of this rule1 that it
 addresseth itself equally  to all these
 powers1 even to the passions1 and the  

will1 as well as the  understanding4 ,it
 not only directs1 but influences2 it   
imparts both  light and heat2 and at the
 same time that it informs us clearly   
what we  are to do1 excites us also in  
the most tender moving manner1 to the   
performance of it2 for in truth1 its    
seat is not more in the brain1 than  in 
the heart of man3 ,it appeals to our    
very senses themselves1 and  exerts its 
secret force in so prevailing a way1    
that it is even felt as  well as        
understood by us40    8,there is nothing
 that we know1 that gives a man so true 
and lively a  sense of the sufferings of
 others1 or restrains him so powerfully 
from  doing unrighteous and oppressive  
things1 as his having smarted formerly  
himself under the experience of them4   
,now the supposing another man's  ill   
usage to be our own2 is the giving      
ourselves a present sense1 as it  were1 
and a kind of feigned experience of it2 
which doth1 for the time  serve all the 
purposes of a true one40    ,v4 ,it is  

such a rule1 as if well applied1 will   
almost always secure our  neighbour from
 injury1 and secure us from guilt1 if we
 should chance to  hurt him4 ,god will  
not impute guilt to us1 if we should    
happen to  mistake in a point of        
doubtful enquiry1 and to hurt our       
neighbour by a  conscientious obedience 
to this rule4    ,i say1 it will almost 
always secure us from injuring our      
neighbour1 ,i  cannot say1 it is always 
an absolute1 infallible1 and certain    
rule of  right and wrong2 for our       
knowledge of the eternal rules of right 
and  wrong is but imperfect2 neither our
 own heads or hearts1 are furnished     
with all the various and particular     
principles of equity4 ,a mere enquiry   
into our own hearts or consciences1 can 
never give us a perfect  knowledge of   
the abstracted rules of justice3 ,nor   
can it determine us to  the certain     
practice of it1 in all the most         
intricate cases1 unless  these perfect  
rules of justice were fully written in  

the heart of every  man4 ,but under the 
present circumstances of mankind1 in    
this poor1  ignorant1 and corrupt state 
of human nature1 it appears to be the   
best1  the most righteous1 the most     
secure1 and the most universal rule that
  ever could be invented or given to    
men2 for it will certainly secure and   
prevent every man from injuring his     
neighbour in all cases1 except where  he
 himself is willing and content to      
receive equal injury3 ,and ,i am  sure1 
self-love will tell us1 that these cases
 are exceeding few4    ,it is evident   
therefore1 that an honest man will      
scarce ever mistake in  keeping close to
 this rule4 ,and if ,i should then      
happen to do an injury  to my neighbour1
 instead of strict equity1 yet ,i can   
appeal to ,god1 and  say1 ,i endeavoured
 to apply this rule to my conscience1 in
 the present  circumstances1 with the   
utmost sincerity4 ,i acted no otherwise 
to my  neighbour1 than ,i desired or    
judged it reasonable for my neighbour1  

to  act towards me in the like case4    
,and surely my unavoidable mistake will 
not be imputed to me as a crime1 where  
,i have honestly followed the rule  my  
,saviour has given me1 and acted therein
 according to the best  capacity of my  
judgment4    ,,vi4 ,it is a rule as much
 fitted to awaken us to sincere         
repentance upon  the transgression of   
it1 as it is to direct us to our present
 duty4 ,this  rule abides in the bosom  
of a christian1 it dwells so near him1  
that it  is1 as it were1 mingled with   
conscience itself2 and by this means it 
becomes not only a safe guide1 but a    
sharp reprover too3 ,it soon puts us  in
 mind where either inclination or       
practice warps toward injustice and     
deceit4 ,have we never felt our         
conscience sting us with a bitter       
reflection derived from this rule1 when 
we have neglected in any  instance to   
fulfil our duty to our neighbour8 ,i am 
sure if we kept it  much in view1 we    
could neither practise injustice with   

ease of mind1 nor  dwell long under this
 guilt1 without some inward reproaches3 
,if the  precept had not power enough to
 restrain us from present sin1 yet it   
would spur us on to serious and speedy  
repentance4    ,here the sermon may be  
divided1 if it be too long to be read in
 a  family at once4    ,,vii4 ,it is a  
most extensive rule1 with regard to all 
the stations1 ranks  and characters of  
mankind3 for it is perfectly suited to  
them all3 ,and ,i  think it may be said1
 that it is equally useful to the rich  
and the  poor1 to the buyer and the     
seller1 to the prince and to the        
peasant1 to  the master and the servant3
 ,they all come under the single rule of
 duty  and justice3 ,this should govern 
them in all their conduct4 ,be your     
condition1 ,o christians1 what it will  
in the world1 do but put  yourselves    
into the circumstances of one another1  
in your own thoughts1  for a moment1 and
 ask what is reasonable to be done to   
yourselves8 ,and  your consciences will 

return a speedy and easy answer what you
 should do  to others4    ,let the      
tenant say1 8,if ,i were a landlord1    
what should ,i think  reasonable that my
 tenant should pay me80 ,and the        
landlord should ask  himself1 8,were ,i 
a tenant1 what should ,i claim of my    
landlord80 ,i would  have the master    
enquire1 8,what should ,i expect1 if ,i 
were a servant1 at  the hand of my      
master80 ,and let the servant say1      
8,what1 if ,i were a  master1 should ,i 
expect from the hands of one that served
 me80 ,parents  should ask themselves1  
8if ,i had been a negligent child1 and  
guilty of  some trifling offence1 could 
,i think it just my father should be in 
such  a passion with me80 ,and the son  
should enquire1 8if ,i were a father1   
would ,i not think it reasonable my     
child should obey me in such  particular
 instances or commands80 ,thus the      
landlord and tenant1 thus  the master   
and servant1 thus the father and the son
 may come to an  adjustment of their    

mutual obligations4    ,the merchant    
should say to himself1 8if ,i were an   
artificer1 should ,i  think it          
reasonable that the labour of my hands1 
and the sweat of my  brows1 should be   
screwed down to so cheap a price80 ,the 
seller of goods  should say1 8,if ,i    
were the buyer1 would ,i think it just  
to have such  corrupt or faulty wares   
put into my hands8 ,am ,i willing to    
have my  necessity1 my ignorance1 or    
unwariness thus imposed upon80 ,and the 
buyer  should ask himself1 8,if ,i were 
the seller1 should ,i bear to have my   
goods thus run down and depreciated     
below the just value80    ,the learned  
professions may also learn their duty   
from this rule4 ,the  lawyer should say 
to himself1 8,what if ,i were the client
 should ,i think  it equitable to have  
my cause so long delayed1 by so many    
shiftings and  escapes1 from a          
determination80 ,the physicians and the 
surgeons should  put themselves in the  
places of their sick and wounded        

patients1 and  say1 8,do we prescribe   
never a potion1 or use never a plaster  
more than  we would think proper for    
ourselves1 if we were languishing under 
the  same sickness or wounds8 ,do we    
take the same safe and speedy methods of
  relief for others that we would have  
applied to ourselves80 ,and the         
preachers of the gospel should place    
themselves in the room of their         
hearers1 and say1 8,do we labour in our 
closets1 in our secret hours of         
retirement1 and in our public           
ministrations1 for the conversion and   
salvation of those who hear us1 as we   
would have ministers do for us1 if  we  
were perishing in our sins1 and in      
danger of eternal death8 ,do we  take   
such pains to awaken the slumberers upon
 the borders of hell1 as we  ourselves  
would have others take1 in order to     
awaken us out of such  fatal slumbers8  
,do we study and contrive with what     
divine cordials we  shall refresh and   
comfort the mourners in ,zion1 even as  

we should desire  to be comforted and   
refreshed80 ,such sort of self-enquiries
 as these1  will lead us to the practice
 of our present duty1 and solve many a  
difficult case of conscience better than
 turning over the largest  volumes4     
,,viii4 ,this sacred rule is a most     
comprehensive one1 with regard to all   
the actions and duties that concern our 
neighbours4 ,it is not confined  merely 
to the practice of justice1 but it      
extends much wider and  farther3 ,it is 
of mighty influence in the direction and
 practice of  meekness1 of patience1 of 
charity1 of truth and faithfulness1 and 
every  kind of social virtue1 and a most
 happy guard against every social vice4 
,it would be endless to enter into all  
the special cases of vice and  virtue1  
which relate to the social life1 and to 
shew how much they are  affected by this
 rule1 and what divine advantages we may
 attain for the  practice of morality1  
by keeping this one sentence ever upon  
our  thoughts4 ,yet ,i cannot pass over 

so important a theme1 without giving a  
short specimen of some of these         
advantages4    ,this golden precept     
would teach us how to regulate our      
temper and  general behaviour in the    
world4 ,am ,i not willing to be treated 
in an  affable and civil manner by those
 who converse with me8 ,let me treat    
others then with all becoming civility1 
and make it appear that  christianity is
 a religion of true honour1 and that a  
christian is  indeed a well-bred man4   
,do ,i think it unreasonable that my    
neighbour1  though he be my superior1   
should assume haughty airs and disdain  
me8 ,let  me watch therefore against all
 such scornful speeches and disdainful  
airs1 when ,i converse with one1 who is 
inferior to me4 ,do ,i think it a       
grievous thing1 that a man should break 
out into sudden passion against  me1 if 
,i happen to speak a word contrary to   
his sentiment1 or to set  himself in a  
rage for a trifle8 ,let me set a strict 
guard then over all  my passionate      

powers1 and learn to bear opposition    
without impatience4  ,let me quench the 
first risings of sudden anger1 lest they
 kindle into  an ungoverned flame1 and  
hurry me on to the practice of what ,i  
condemn  in others4    ,this excellent  
rule would teach us tenderness and      
beneficence to those  that are unhappy4 
,we should never make a jest of the lame
 or the blind1  the crooked or the      
deformed3 we should never ridicule the  
natural  infirmities of the meanest of  
our fellow-creatures1 nor their         
providential disadvantages1 if we did   
but put ourselves in the room of  the   
blind and lame1 the deformed and the    
poor1 and ask whether we should  think  
it just and reasonable to be made the   
mockery and the jest of  those that     
behold us4 ,we should certainly be      
inclined to visit the sick1  and feed   
the hungry1 to give drink to him that is
 a-thirst1 and to  secure the feeble and
 helpless from the oppression of the    
mighty1 if we  enquired of our own      

hearts1 what treatment we should expect 
if we were  hungry and thirsty1 if we   
were sick and helpless4    ,this blessed
 command of our ,saviour would incline  
us to reprove with  gentleness1 to      
punish with mercy1 and never to censure 
others without a  just reason1 and a    
plain call of providence2 for we        
ourselves desire and  would reasonably  
expect this sort of treatment from      
others4 ,if we  carried this sentence   
always in our memories1 should we blaze 
abroad  scandalous reports before we    
know the truth of them8 and publish     
doubtful suspicions of our neighbour's  
guilt8 ,should we blacken his  character
 to the utmost1 even where there is a   
real crime1 and make no  reasonable     
allowances for him8 ,should we          
perpetually teaze children1  servants1  
or friends with old faults1 and make    
their follies and  miscarriages the     
matter of our delightful conversation8  
,should we  censure every little        
deviation from the truth1 as heresy8    

,should we  pronounce anathemas and     
curses upon him that leaves out of his  
creed a  few hard words which men have  
invented1 or that differs from us in the
  business of meats1 and days1 and      
ceremonies8 ,we ourselves think it hard 
to have doubtful reports of evil        
published concerning us1 and suspicions 
blown up into guilt3 ,we think it hard  
if our crimes are aggravated to  the    
utmost1 and no reasonable allowances are
 made3 ,we find it very  painful to us1 
and think it unreasonable to be ever    
teazed with the  mention of our former  
follies1 or to have our little          
differences from  another's faith or    
worship to be pronounced heresy1 and to 
be cut off  from the church for it4     
,in short1 if this blessed rule of our  
,saviour did but more universally       
obtain1 we should never persecute one   
another for our disagreement in         
opinion1 for we should then learn this  
lesson1 that another has as much  right 
to differ from me in his sentiment1 as  

,i have to differ from him4  ,if this   
rule did but prevail amongst all that   
own the christian name2  then truth1    
honesty and justice1 meekness and love  
would reign and  triumph through all the
 churches of ,christ1 and those vile    
affections  and practices of pride1     
envy1 wrath1 cruelty1 backbiting1 and   
persecution would be banished for ever  
from amongst us4    ,,ix4 ,it is not    
only a rule of equity and love to direct
 our whole conduct  toward our          
neighbours in the social life1 but it is
 also a rule of the  highest prudence   
with regard to ourselves2 and it        
promotes our own  interest in the best  
manner3 ,for if we make conscience of   
treating our  neighbours according to   
all the justice and tenderness that this
 rule  will incline us to1 we may       
reasonably expect the same kind and     
tender  treatment from those that are   
round about us4 ,such a practice will   
naturally engage the greatest part of   
mankind on our side1 whensoever we      

happen to be assaulted or oppressed by  
the sons of malice or violence4  ,happy 
is that person who has gained the love  
of mankind1 by making the  love of      
himself a rule and measure of his       
actions toward them1 and has  piously   
followed that precept of the law of     
,god1 ,love thy neighbour as  thyself4  
,let us remember that we live in a      
changeable world1 and the scenes of     
life are continually shifting4 ,i am now
 a master1 and in possession of  riches1
 and if ,i treat my servant1 or any poor
 man insolently1 ,i may  expect the like
 insolent treatment if my circumstances 
sink1 and reduce  me to a state of      
poverty or service4 ,but if ,i follow   
this golden rule of  our ,saviour1 in   
treating my inferiors1 ,i do1 as it     
were1 hoard up for  myself a treasure of
 merit and benevolence amongst men1     
which ,i may hope  to receive and taste 
of1 in the day of my necessity and      
distress4 ,thus  in behaving myself     
toward others according to this holy    

rule of  friendship1 ,i not only please 
and obey my ,god and my ,saviour1 but ,i
  happily secure my temporal interests  
also4    ,x4 ,in the last place1 to     
mention no more4 ,this rule is fitted to
 make  the whole world as happy as the  
present state of things will admit4 ,it 
is not to be described nor conceived    
what a multitude of blessings and       
felicities the practice of this single  
precept would introduce among all       
mankind4    ,if we were not thus wrapped
 up entirely in self1 in our own party1 
or in  our own kindred1 but could look  
upon our neighbours as ourselves1 and   
seek their advantage together with our  
own1 every man would become a  diffusive
 blessing amongst his neighbours1 and   
the mutual benefits of  mankind would   
scatter happiness through all the world4
 ,in such a  beneficent state as this1  
every man would be1 as it were1 a good  
angel  to all that came within the reach
 of his commerce2 this earth would be a 
little image of heaven2 and our present 

social life amongst men would be  a     
foretaste of our future happiness among 
saints and angels4 ,in those  glorious  
regions1 every one rejoices in the      
welfare of the whole  community and they
 have a double relish of their own      
personal  blessedness1 by the pleasure  
they take in contributing to the        
blessedness of all their fellows4       
,thus have ,i given a short and very    
imperfect account of the excellencies   
of this sacred rule of equity and love1 
and named some of the advantages  it has
 above most other precepts of morality4 
,it remains only that ,i  make two or   
three reflections on so agreeable a     
subject4    ,reflection ,i4 ,in what a  
compendious method has our ,saviour     
provided for  the practice of all the   
moral duties enjoined by ,moses and the 
prophets6  ,for he has summed them up in
 a very few words1 and reduced them to  
one  short rule2 but the extent and     
comprehension of it is universal1 and   
almost infinite4--,though we should     

forget twenty particular precepts of    
love and righteousness1 yet if this be  
fresh in our thoughts1 and always  ready
 at hand1 we shall practise all those   
particular precepts  effectually1 by the
 mere influence of this one general     
rule4 ,it is true1  it is a real        
advantage toward our practice of virtue 
and justice1 to  have the mind stored   
with special precepts1 suited           
particularly to every  case2 but where  
the memory is defective1 or other rules 
are not learned1  this golden one will  
do very much towards supplying the place
 of many4  ,our ,saviour himself grants 
this truth1 when he says2 ,this is the  
law  and the prophets4    ,,ii4 ,what   
divine wisdom is manifested in making   
this golden rule of  equity a           
fundamental law1 in the two most famous 
religions that ever ,god  appointed to  
the children of men2 that is1 the       
,jewish and the christian6  ,love thy   
neighbour as thyself1 was a rule        
appointed to the ,jews2 ,lev4  xix4 #ah4

 ,this is repeated by our ,saviour2     
,mat4 xix4 #ai4 ,and a happy            
explication or comment on it given in my
 text1 ,whatsoever ye would that  men   
should do to you1 do ye even so unto    
them2 for this is the law and  the      
prophets4 ,there were none of the       
heathen philosophers that  delivered    
this as a general law1 in so strong1 so 
universal1 and so  comprehensive a      
manner as our ,saviour has done1 though 
one or two of  them offered some        
occasional hints of the same kind4 ,but 
our ,saviour  appoints it as the grand  
rule of social virtue1 amongst all the  
subjects  of his kingdom2 and he tells  
us too1 that this is the sum and        
substance  of the directions given by   
,moses and the prophets for the conduct 
of men  toward their fellow-creatures4  
,the wisdom of this precept eminently   
appears herein3 ,our blessed ,lord  well
 knew that self-love would be a powerful
 temptation to men1 to turn  them aside 
from the sacred laws of justice1 in     

treating their  neighbours2 and         
therefore he wisely takes this very     
principle of  self-love1 and joins it in
 the consultation with our reason and   
conscience1 how we should carry it      
toward our fellow-creatures4 ,thus by   
his divine prudence1 he constrains even 
this selfish and rebellious  principle  
to assist our consciences and our       
rational powers1 in  directing us how to
 practise the social duties of life4    
,it was ,christ the ,son of ,god who    
gave laws to ,moses for ,israel before  
his incarnation1 and it is he who is    
come in the flesh1 as a preacher of     
righteousness to men1 in these latter   
days2 and in both these seasons of      
legislature1 he has manifested this     
sacred wisdom3 ,ye know the heart of  a 
stranger1 saith the ,lord1 in his       
dictates to ,moses2 ,ex4 xxiii4 #b4  for
 ye were strangers in the land of       
,egypt2 therefore thou shalt not        
oppress a stranger4 ,and he gives us    
still the same general rule for our     

conduct2 8,look into your own hearts1   
consider what human nature is1 you  know
 you are men of like frailty with       
others1 enquire what treatment you      
would reasonably expect from your       
fellows1 and be sure you practise in    
the same manner toward them40    ,,iii4 
,since the wisdom of ,christ thought fit
 to teach us rules of equity  and       
righteousness amongst men1 and has1 as  
it were1 extracted the very  soul and   
spirit of all social duties1 and summed 
them up in this short  sentence3 ,let   
not the disciples of ,christ forget this
 rule2 nor let the  most eminent and    
exalted christians think it beneath     
their study and  their practice4 ,the   
love of ,god and ,christ is not the     
whole of our duty1  nor can we be       
christians indeed1 if we neglect to love
 our neighbour4  ,how vain are all our  
pretences to faith in ,christ1 and piety
 toward ,god1  if we grow careless in   
our conduct toward men8 ,all our fancied
  attainments in the school of ,christ1 

how are they disgraced and  destroyed1  
if we abandon this rule of moral virtue1
 and treat our  neighbours contrary to  
this divine principle of equity and     
love4    ,what shall we answer in the   
great judgment-day to an enquiring ,god1
 when  in flaming fire he shall put us  
in mind3 8,i gave you a plain and easy  
rule of righteousness in my word1 ,i    
wrote it in your hearts also1 in  very  
legible characters3 ,if you had but     
looked carefully into your  consciences1
 you might have read it there3 ,but you 
resolved to sacrifice  all to your      
lusts3 you have wronged and defrauded   
your brethren1 and  exposed yourselves  
to my righteous sentence1 for your      
wilful practice of  unrighteousness     
against so plain a law40    ,it is a    
just remark which has often been made on
 this occasion3 8,the  heathen emperor  
,severus shall rise up in the judgment  
with such a  generation of christians1  
and condemn them3 ,for he1 by the light 
of  nature1 was taught highly to        

reverence this precept10 when he had    
learned it from the professors of       
christianity4 ,you might read it upon   
the walls of his palace2 it was engraven
 there to govern his court in  the times
 of peace2 and it is said1 he carried it
 to war with him in the  banners of his 
army1 that it might regulate his        
conduct1 upon all  military occurrences4
 ,what a pity it is that ,severus was a 
heathen6 ,or  rather what a shame and   
sorrow it is1 that there should be so   
few of  this character in the courts1 in
 the armies1 in the markets1 the shops1 
and the families of christians8 ,when   
will that blessed day come1 that  shall 
bring this departed glory back again to 
the church of ,christ8 ,when  shall the 
spirit of faith and charity be poured   
down from on high1 and  righteousness   
come from heaven to dwell among us8     
,recollection4--,blessed ,saviour1 how  
great is thy goodness1 to give us so    
complete1 so plain1 so easy1 and so     
divine a rule to square all our  actions

 in the social life6 ,how happily hast  
thou comprized ,moses and  the prophets 
in two short lines1 that is1 the command
 of a supreme love  to the ,lord our    
,god1 and a love to our neighbour like  
that which we bear  to ourselves8       
,remember1 ,o my soul1 this short and   
comprehensive lesson2 and amongst  all  
thy duties and zeal toward thy ,god1    
forget not this rule of conduct  toward 
thy fellow-creatures4 ,i can never      
complain1 it is too high and  hard for  
my understanding to apprehend1 or too   
tiresome and painful for  my memory to  
retain1 or too burdensome to carry it   
about always with me4  ,i am convinced1 
fully convinced of the justice of it3   
,it strikes upon my  conscience with    
strong light and evidence1 and sometimes
 ,i feel the  force of it1 like an      
inward motive1 awakening me to the      
practice of all  that it enjoins4 ,o    
that ,i might ever live under its       
prevailing  influences1 and then ,i     
might humbly appeal to ,god1 that ,i    

have  transacted my affairs with men1 by
 the principles of sincere godliness1   
truth and justice4    ,forgive1 ,o my   
gracious ,god1 all the wretched         
instances of my departure  from this    
sacred law of equity4 ,this sacred law  
will awaken the soul to  repentance1 as 
well as direct it to duty2 and whatever 
station of life ,i  am engaged in1      
whatever rank1 character1 office1 or    
relation ,i bear in  the world1 or in   
the church of ,christ2 let me form all  
my future conduct  by this command of my
 ,saviour1 let me bring all my past     
actions to this  holy test1 and let my  
conscience repent or rejoice4    ,o how 
bright a lustre would be cast on the    
religion of ,jesus1 and on all  the     
professors of it1 if this rule were     
always in use6 ,but alas6 it lies       
silent in our bibles1 and we hear it    
not2 or it sleeps in our bosom and  we  
awake it not1 when we have most need of 
its assistance4 ,we read and  we forget 
even this short rule of righteousness1  

and thus we practice  iniquity daily1   
and injure our neighbours without       
remorse4 ,o wretched  creatures that we 
are8 ,how great is our negligence and   
our guilt1 that  we do not so much as   
ask our consciences honestly1 how we    
should treat  our fellow-creatures2 but 
we ask our lusts and our passions1 we   
enquire  of our ambition and pride1 our 
covetousness1 our wrath and revenge1 how
  we should behave to others4           
,reflect1 ,o my soul1 how often thou    
hast turned aside from this blessed     
rule of thy ,saviour1 by consulting with
 the corrupt principles of flesh  and   
blood4 ,how often hast thou neglected   
this holy precept1 to follow  the       
vicious customs of a sinful world1 and a
 degenerate age6 ,a  degenerate age     
indeed1 that has forgot the practise of 
truth and love6  ,where shall we write  
this rule in large and golden letters1  
that the  whole city might read it      
daily8 ,shall we engrave it on every    
door1 that  all who pass by may see it8 

,shall it stand fixed to every post of  
the  house1 that it may direct all your 
domestic conduct8 ,shall it meet us at  
the entrance of every shop1 and thus    
guard our traffic from iniquity1  and   
sanctify all our commerce8 ,shall we    
make a philactery of it1 and  wear it on
 the borders of our garments1 that we   
may never put it off1  unless we lie    
down to sleep1 and cannot act8 ,but the 
,spirit of ,christ is  the best writer  
of his own golden rule1 and the heart of
 man is the best  table to receive and  
bear this writing4 ,o that the holy     
,spirit would  write this sacred law of 
justice and love more deeply1 more      
effectually  in all our hearts1 that the
 religion of our ,saviour might look    
like  itself1 all amiable and holy2 and 
that while we give glory to ,god on     
high1 for his saving grace1 we might    
find peace and truth spreading  through 
all the earth1 and good-will multiplied 
among the children of  men4 ,thus the   
will of ,god would be done on earth1 as 

it is in heaven1  and the kingdom of our
 ,redeemer come in its expected glory4  
,amen4 ,even  so come ,lord ,jesus4     
,,hymn ,,for ,,sermon ,,xxxiii4         
,the ,universal ,rule of ,equity4       
,blessed ,redeemer1 how divine1         
,how righteous is this rule of thine1   
8,never to deal with others worse1      
,than we would have them deal with us40 
,this golden lesson short and plain1    
,gives nor the mind nor memory pain3    
,and every conscience must approve      
,this universal law of love4            
',tis written in each mortal breast1    
,where all our tenderest wishes rest2   
,we draw it from our inmost veins1      
,where love to self resides and reigns4 
,is reason ever at a loss8              
,call in self-love to judge the cause2  
,let our own fondest passion shew       
,how we should treat our neighbours too4
                      ,how bless'd would
 every nation prove1                    
,thus rul'd by equity and love6         
,all would be friends without a foe1    

,and form a paradise below4             
,jesus1 forgive us that we keep         
,thy sacred law of love asleep2         
,and take our envy1 wrath and pride1    
,those savage passions1 for our guide4  
,,sermon ,,xxxiv4                       
,the ,atonement of ,christ4             
,,rom4 iii4 #be4--,whom ,god hath set   
forth to be a propitiation----      ,it 
is one of the chief glories of the      
gospel1 that it discovers a full        
atonement for sin by the blood of       
,christ1 that it sets before us the     
reconciliation of sinners to an offended
 ,god1 by the death of his own  ,son4   
,one would be ready to wonder1 that any 
of the guilty race of ,adam  should be  
unwilling to receive so divine a        
discovery1 or should refuse a  blessing 
so important4    ,but such unhappy      
principles have prevailed over the minds
 of some men1  and particularly the     
,socinians in the last age1 that they   
have been  content to venture their     
eternal hopes on the mercy of ,god1     

without a  dependance on the            
satisfaction made for sin1 by ,jesus the
 ,saviour4 ,they  imagine ,christ the   
,son of ,god came into our world chiefly
 to be a  teacher of grace and duty1 to 
be an example of piety and virtue1 to   
plead with ,god for sinners1 and in     
short to do little more than any  other 
divine prophet might have been employed 
in1 if the wisdom of ,god  had so       
appointed it4 ,they suppose he yielded  
to death that he might seal  his        
doctrine with his blood1 and might set  
us a glorious pattern of  suffering and 
dying1 and then he led the way to our   
resurrection1 by his  own rising from   
the dead4    ,it is granted indeed1     
these are some of the designs of the    
coming of  ,christ1 some of the         
necessary parts of the blessed gospel3  
,but it seems  to me1 that this blessed 
gospel is shamefully curtailed1 and     
deprived of  some of its most important 
designs and honours1 if a proper        
atonement  for sin by the blood of      

,christ be left out of it4    ,forgive  
me1 my fellow-christians1 if ,i spend a 
discourse or two on this  great article 
of our common faith4 ,i think it of so  
high a moment1 that  ,i would fain      
pronounce and publish it aloud in an age
 that verges  towards infidelity2 ,i    
would glory in the cross of ,christ1 and
 endeavour  to support this doctrine    
with all my power4 ,o may none of those 
who bear  the christian name1 ever grow 
weary of it1 or run back again to the   
mere  religion of nature1 as though we  
had no gospel6    ,i shall not spin out 
my thoughts1 or employ yours in a       
laborious enquiry  into the connection  
of the words1 but take them just as they
 lie1 and  make this plain sentence the 
foundation of my discourse4             
,doctrine4--,god hath set forth his     
,son1 ,jesus ,christ1 to be a           
propitiation  for the sins of men4      
,when the apostle says1 ,god hath set   
him forth1 ,christ is plainly the       
person intended3 and this greek word 1  

set forth1 denotes  either1 #a4 ,that   
,god hath fore-ordained and appointed   
his ,son to become  our propitiation by 
his divine purpose in eternity1 which   
purpose he  executed here in time3 ,or1 
#b4 ,it intends that ,god hath set him  
forth1  that is1 proposed and offered   
him to the world as an atonement for the
  sins of those who trust in the merit  
of his death2 for so the following      
words intimate1 ,god set him forth for a
 propitiation1 through faith in  his    
blood4 ,i am not solicitous which of    
these senses the reader will  chuse2    
either of them perfectly agrees with the
 design of the apostle4    ,i would just
 take a brief notice also1 that some    
interpreters transpose  the words of the
 text a little1 and read them thus1 whom
 ,god hath set  forth to be a           
propitiation in his blood through faith1
 and thus they  suppose the apostle1 in 
this very verse1 declares that ,christ  
atoned for  our sins by his own blood3  
,and if this be the true sense of it1 it

 does  but more effectually confirm the 
design of my doctrine1 which is to shew 
that ,christ1 by his bloody death1      
became a sacrifice to ,god1 in order to 
make satisfaction for the crimes of men4
 ,my method of discourse shall be  this3
    ,i4 ,to explain more at large the   
manner in which ,i conceive ,christ to  
become an atonement or propitiation for 
our sins4--,,ii4 ,to give some  reasons 
to prove1 that he is ordained of ,god1  
and set forth or offered  to the world  
under this character4--,and1 ,,iii4 ,i  
shall shew what glorious  use is made of
 this doctrine throughout the whole     
christian life4    ,first1 ,let me      
explain the manner wherein ,christ      
becomes an atonement  or propitiation   
for sin4 ,and to render this point easy 
to the lowest  understanding1 ,i would  
draw it out into these propositions3    
,proposition ,i4 ,the great ,god having 
made man1 appointed to govern him by  a 
wise and righteous law1 wherein glory   
and honour1 life and immortality  are   

the designed rewards for perfect        
obedience2 but tribulation and  wrath1  
pain and death1 are the appointed       
recompence to sinners who  violate his  
law4    ,this law is in a great measure 
engraven on the hearts and consciences  
of  all men by nature2 at least the     
general precepts of it are written in   
the conscience3 ,and mankind1 by the    
light of nature1 has some notion  also  
of these penalties1 viz4 the indignation
 and wrath of ,god on  those that do    
evil4 ,and such as have enjoyed the     
benefit of divine  revelation1 in       
patriarchal1 ,jewish1 or christian      
times1 have had much  clearer           
discoveries thereof4 ,this might be     
proved at large from the  discourse of  
,st4 ,paul2 ,rom4 ii4 #f-af4 compared   
with ,rom4 i4 #cb4 ,the  heathens who   
are without the law1 have the work of   
the law written in  their hearts1 and   
they know1 or might know1 that those who
 break it  are worthy of death4    ,,ii4
 ,all mankind have broken the law of    

,god4 ,there is none righteous2  no1 not
 one2 ,rom4 iii4 #aj4 ,by sinning       
against ,god1 we have lost all  pretence
 to the reward of life1 and immortality1
 and glory2 ,rom4 iii4  #bc4 ,all have  
sinned and come short of the glory of   
,god4 ,and we have  also subjected      
ourselves to guilt and punishment2 verse
 #ai4 ,every mouth  is stopped1 and all 
the world becomes guilty before ,god4 ,a
 sentence of  wrath and death is passed 
upon all men1 for that all have sinned2 
,rom4  v4 #ab4 and the best of saints   
were by nature dead in trespasses and   
sins1 and the children of wrath even as 
others2 ,eph4 ii4 #a-c4    ,,iii4 ,god  
in ,his infinite wisdom did not think   
fit to pardon sinful man1  without some 
compensation for his broken law1 some   
recompence for the  dishonour done to   
his government4 ,he did not see it      
proper to forgive  all our guilt without
 some satisfaction for breaking his holy
 commands4  ,i will not enter into that 
curious enquiry1 whether ,god1          

considered  absolutely as a sovereign1  
could have done it4 ,it is enough for us
 that  he hath1 in effect1 declared he  
would not do it1 and that probably for  
such reasons as these3    #a4 ,if the   
,great ,ruler of the world had pardoned 
the sins of men without  any            
satisfaction1 then his laws might have  
seemed not worth the  vindicating4 ,it  
might have been questioned1 whether his 
statutes were so  wisely contrived and  
framed1 as to deserve a vindication1 if 
he had  freely forgiven all rebels that 
had broken them1 without any            
consideration1 without any satisfaction 
at all4 ,it becomes a wise  lawgiver to 
see that his wisdom in framing his laws1
 be not exposed to  dishonour2 and      
therefore his laws must be vindicated1  
when they are  broken4    #b4 ,men would
 have been tempted to persist in their  
rebellions1 and to  repeat their old    
offences continually1 if there had been 
no vindication  of the honour of the    
law1 nor any of the threatenings of it  

had been  executed4 ,therefore ,god     
requires a satisfaction for his broken  
commands1  that his subjects might be   
kept in due obedience1 by an awful fear 
of  his governing justice4 ,and it is on
 this account1 viz4 to deter and  fright
 men from sinning1 and breaking his     
laws1 he hath given them an  account in 
what a severe and terrible manner he    
dealt with angels that  sinned1 he      
spared them not2 #b ,pet4 ii4 #d4 but   
delivered them to chains  of darkness   
until the judgment of the great day2    
,jude #f4    #c4 ,his forms of          
government among his creatures1 might   
have appeared as a  matter of small     
importance3 ,his threatenings might have
 been counted a  trifling and useless   
formality1 and mere vain terrors1 if he 
had given  laws1 and took no care       
whether they were obeyed or no3 and if  
he let  those creatures that broke them 
come off1 without any tokens of his     
displeasure1 without any reparation of  
the honour due to his law and           

government3 ,let not sinners deceive    
themselves with vain hopes1 and  dress  
up the great ,god in their own          
imaginations1 as a being of mere  mercy1
 as an ,almighty ,creator1 that keeps no
 discipline or authority  among his     
creatures2 ,gal4 vi4 #g4 8,be not       
deceived1 ,god is not mocked2 ,he  that 
soweth to the flesh shall reap          
destruction40    #d4 ,god had a mind to 
make a very illustrious display1 both of
 his  justice and of his grace among    
mankind1 which should be the solemn     
spectacle and the wonder of other worlds
 besides this1 even the world of        
angels1 principalities and powers2 and  
therefore he hath designed his  grace   
and his justice should mutually set     
forth each other1 in his  transactions  
with sinful man3 ,on this account he    
would not pardon sin1  without a        
satisfaction2 but he thought fit to     
require and demand that  sin be         
punished1 and that the honour of the law
 be repaired to the full1  that his     

justice might shine in full glory3 ,and 
at the same time1 in  order to display  
his rich mercy1 he would find out a way 
to save  multitudes of these rebellious 
creatures4    ,these1 and other reasons1
 infinitely superior to all our         
thoughts1 might  be in the divine mind1 
why ,god would not pardon sinners       
without a  satisfaction4    ,,iv4 ,man1 
poor sinful man1 is not able to make any
 satisfaction to ,god  for his own sins1
 by his utmost labours of future        
obedience3 ,for all  that he can do for 
time to come1 is but mere necessary     
duty1 if he had  not sinned at all2 and 
therefore this can never make any       
recompence to  the governing justice of 
,god1 for his past transgressions4      
,it is a most strange vain doctrine of  
the papists1 that some persons are  such
 great saints1 that they do works of    
heroic virtue beyond what they  are     
required to do2 and these they call     
works of supererogation1 whereby  they  
can merit some favours at the hands of  

,god1 not only for  themselves1 but for 
their neighbours too4 ,strange doctrine 
indeed1 made  up of folly1 pride1 and   
absurdity6 ,our best services are so    
much due to  ,god1 that if any man could
 practise complete righteousness1 and   
fulfil  the law of ,god constantly      
through all his life1 it would not make 
amends  for one past offence1 nor merit 
any favour of ,god for a criminal       
creature4    ,but1 alas6 man is so far  
from being able to fulfil perfect       
righteousness  for time to come1 that in
 this fallen state1 he can do nothing   
that is  truly good3 he broke the law of
 ,god in days past1 and he goes on to   
break it daily and hourly4 ,his         
understanding is grown so dark1 his will
  so perverse1 and his affections and   
appetites so corrupt and vicious1 by    
his departure from ,god1 that he cannot 
answer the present demands of  duty2    
much less can he bring an offering of   
righteousness to atone for  past        
iniquities4 8,we are by nature dead in  

trespasses and sins40    ,v4 ,neither   
can this guilty1 wretched creature man1 
make any satisfaction  to the broken law
 of ,god by his sufferings1 any more    
than by his doings4  ,for the penalty of
 the law is tribulation and anguish of  
soul and body1  the wrath of ,god and   
death3 and how far this dreadful        
sentence reaches1  what miseries are    
implied in it1 and how long the         
execution of it must  continue1 who can 
tell8 ,this we know1 that ,god himself1 
who sees the  full evil1 and complete   
desert or demerit of sin1 hath1 in some 
places  of scripture1 threatened eternal
 punishment of sinners4    ,and if we   
may venture to judge concerning the     
greatness of the guilt1  and demerit of 
our offences against ,god1 by the same  
rules1 by which  reason teaches us to   
judge of the guilt and demerit of an    
offence  against our fellow-creatures1  
we must say the guilt of sin is         
infinite2  and therefore the punishment 
due to a sinning creature is            

everlasting1  because he cannot any     
other way sustain punishment equal to   
his infinite  demerit of sin4 ,among men
 the crime is always aggravated in      
proportion  to the person1 against whom 
it is committed3 ,therefore any offence 
against a father1 or a king1 has much   
more guilt in it1 and is more  severely 
punished1 than the same offence         
committed against an inferior1  or an   
equal4 ,an attempt upon the life of a   
neighbour1 is punished ,with            
imprisonment or a fine3 ,but an attempt 
made on the life of a king  deserves    
death4    ,now the great ,god our       
,creator1 being a king of infinite glory
 and  majesty1 infinitely superior to   
his creature man1 every offence against 
this ,god1 has a sort of infinity in    
it#cd3 ,and ,god may demand             
satisfaction equal to the offence1 that 
is infinite1 which poor sinful  man can 
never pay1 so as to out-live the        
payment4 ,on this account1 he is        
exposed to the execution of the sentence

 of ,god for ever3 ,his punishment  has 
no end4 ,perhaps this will be counted an
 old-fashioned argument1 and  not so    
generally received in our day1 as it was
 in the days of our  fathers3 ,therefore
 ,i have examined it afresh with all the
 skill ,i have1  and having surveyed the
 objections which are raised against it1
 ,i think  they are not hard to be      
answered3 ,and1 after all1 so far as ,i 
can judge  in a may of reasoning upon   
what scripture has revealed1 this       
argument  seems to have weight and      
strength in it still4    ,were it not   
for the supposition of the infinite     
guilt and demerit of  sin1 ,i do not so 
plainly see the justice or equity of    
,god in preparing  everlasting chains of
 darkness1 and eternal fire1 for the    
devil and his  angels1 as a proper      
punishment due to their first act of    
rebellion  against him1 and because they
 kept not their own first estate#ce2    
,jude #f4 ,nor indeed do ,i see such    
evident reason1 why sinners among men   

should be threatened with eternal       
punishments1 and punished with          
everlasting destruction1 as a legal     
penalty due to past sins2 ,mat4 xxv4    
#df4 and #b ,thess4 i4 #i4 which sins   
were done perhaps in a few days or      
hours1 unless upon a supposition that   
all offences committed against the      
infinite majesty of ,god1 have a sort of
 infinite demerit in them4    ,i beg    
leave to add this one thought more1 and 
that is1 if sin has not a  sort of      
infinite demerit in it1 ,i cannot see   
why man himself1 by some  years of penal
 sufferings1 might not make full        
atonement for his own  sins3 ,but the   
language and current of scripture seems 
to represent  sinful man as for ever    
lost to all hope in himself1 and then   
the  necessity of a ,mediator appears   
with evidence and glory4    ,,vi4       
,though man be incapable to satisfy for 
his own violation of the law1  either by
 his obedience or his punishment1 and so
 to restore himself to  the favour of   

,god1 yet ,god would not suffer all     
mankind to perish4  ,therefore out of   
his abundant mercy1 he appointed his own
 ,son to  undertake this work4 ,his own1
 his only begotten ,son1 who is the     
brightness of his ,father's glory1 and  
who lay in the bosom of the ,father     
before all worlds1 his ,son who was one 
with the ,father1 by a communion  of the
 godhead1 and who is himself1 on this   
account1 called ,god over  all1 blessed 
for ever2 this well-beloved ,son of ,god
 is ordained and  appointed to be the   
great ,reconciler between ,god and man4 
,,vii4 ,because ,god intended to make a 
full display of the terrors of his      
justice1 and his divine resentment for  
the violation of his law2  therefore he 
appointed his own ,son to satisfy for   
the breach of it1 by  becoming a proper 
sacrifice of expiation or atonement3    
,now1 both among  ,jews and heathens1   
the original notion and design of an    
expiatory  sacrifice1 is1 when some     
other creature or person is put in the  

room or  place of the transgressor1 and 
the punishment or pain due to the       
transgressor is transferred to that     
other person or creature4 ,therefore    
beasts were slain for the offences of   
men1 who were supposed to deserve       
death4 ,and when any person became a    
surety for a city or nation that was    
defiled with sin1 among the heathens1   
that person was substituted in  their   
room1 and so devoted to death4 ,so the  
,son of ,god became a surety  for sinful
 men3 ,it pleased the ,father to make   
him their sacrifice1 and  substituted   
him in their stead3 ,god ordained that  
he should put himself  into their       
circumstances1 as far as was possible1  
with a due  condescendency to his       
superior character1 and that he should  
sustain1 as  near as possible1 the very 
same pains and penalties which sinful   
man had  incurred4 ,since tribulation   
and anguish of soul and body1 a sense of
 the  wrath of ,god1 and death1 were the
 appointed penalties of the sin of man2 

therefore he determined that his own    
,son should pass through all these3     
,and since the law curses all that      
continue not in all the commands of  it1
 therefore ,christ was made a curse for 
us1 that he might redeem us  from the   
curse of the law2 ,gal4 iii4 #aj-ac4    
,hereby he gave a most awful  and       
sensible demonstration to this visible  
world of mankind1 and  perhaps1 much    
more to the invisible world of angels   
and devils1 how  dreadful a thing it is 
to break the law of a ,god1 what        
infinite evil is  contained in sin1 and 
at what a terrible rate it must be      
expiated and  atoned for4    ,,viii4    
,the ,son of ,god being immortal1 could 
not sustain all these  penalties of the 
law which man had broken1 without taking
 the mortal  nature of man upon him1    
without assuming flesh and blood3 ,thus 
his  incarnation was necessary1 that he 
might be a more proper surety1          
substitute1 and representative of man   
who had sinned2 and that he might  be   

capable of suffering pain1 and anguish1 
and death itself1 in the room  and stead
 of sinful men4 ,it was because the     
children who were given to  ,christ2    
,heb4 ii4 #ac1 #ad4 because these       
children were partakers of flesh  and   
blood1 therefore he himself also took   
part of the same1 that through  death he
 might redeem them1 that by his own     
dying he might make  atonement for their
 sins2 ,heb4 x4 #e4 ,sacrifice and      
offering of beasts1  thou wouldst not   
accept as equivalent for the sins of    
men3 ,but a body  hast thou prepared me1
 saith our ,lord1 that men might be     
redeemed by  the offering the body of   
,christ1 once for all2 ver4 #aj4    ,it 
was in the prospect of the ,son of ,god 
becoming man1 by taking flesh  and blood
 upon him1 that ,god spake thus to      
,david2 ,ps4 lxxxix4 #ai4 8,i  have     
exalted one chosen out of the people2   
that is1 out of mankind3 ,i  have laid  
help upon one that is mighty3 ,and when 
he was found in fashion  as a man20     

,phil4 ii4 #aj4 ,god laid on him the    
iniquities of us all by  imputation2    
,is4 liii4 #e1 #f4 even as the sins1 and
 iniquities1 and  trespasses of the     
children of ,israel were laid on the    
head of the goat  of old1 by the        
confession and hand of ,aaron2 ,lev4    
xvi4 #ba4    ,when the guilt was thus   
transferred to him1 as far as it was    
possible  for the ,son of ,god to       
sustain it1 he then became liable to    
punishment2  and indeed that seems to me
 to be the truest and justest idea of   
transferred or imputed guilt1 viz4 when 
a surety is accepted to suffer  in the  
room of the offender1 then the pain or  
penalty is due to him by  consent3 ,and 
as this is the true original and        
foundation of expiatory  sacrifices1 as 
,i have shewn before1 so this seems to  
be the foundation  of that particular   
manner1 wherein scripture teaches us    
this doctrine3  8,he that knew no sin   
was made sin for us1 that we might be   
made the  righteousness of ,god in him20

 #b ,cor4 v4 #ba4 8,his own self bare   
our sins  in his own body on the tree20 
#a ,pet4 ii4 #bd4 8,the chastisement or 
punishment of our peace was upon him1   
and by his stripes we are healed20  ,is4
 liii4 #e4 ,and in many other places of 
scripture we read the same sort  of     
language4 ,this doctrine is supported   
with great strength1 by the most        
learned and pious ,dr4 ,owen1 in his    
short treatise of the satisfaction of   
,christ4    ,upon this account1 though  
,god the ,father was never truly angry  
with his  beloved ,son1 yet it pleased  
the ,father to bruise him1 when he stood
 in  the room of guilty creatures4 ,the 
,father himself put him to grief1 and   
made his soul an offering for sin2 ,is4 
liii4 #aj4 ,then the ,son of ,god  began
 to be sore amazed1 and very heavy at   
the approaching deluge of  this sorrow2 
,mark xiv4 #cc4 ,the ,father forsook him
 for a season1 withdrew  his comfortable
 influences1 and gave him some such     
exquisite sight and  sense of that      

indignation and wrath that was due to   
sin1 as filled his  holy soul with      
anguish1 8his soul was exceeding        
sorrowful even unto  death20 ,mat4 xxvi4
 #ch4 ,while his body sweat drops of    
blood in the  garden3 ,and at last he   
poured out his soul to death1 and 8gave 
his life  a ransom for many3 he         
reconciled us to ,god by the blood of   
his cross20  ,col4 i4 #bj4    ,though we
 allow the human nature of ,christ to be
 the highest1 the  noblest1 and best of 
creatures1 and in that sense might be   
worth ten  thousand of us3 yet if sin   
has an infinite evil in it1 then no mere
  creature1 by all his sufferings1 could
 make complete and equal  satisfaction  
for sin3 ,but when the ,son of ,god1 who
 is one with the  ,father1 takes flesh  
and blood upon him1 and becomes ,god    
manifest in the  flesh1 here ,god and   
man are united in one complex person1   
and hereby we  enjoy an all-sufficient  
,saviour1 a ,reconciler beyond all      
exception1 a  ,sacrifice of atonement1  

equal to the guilt of our               
transgressions4 ,and so  far as ,i can  
judge1 it is on this account one apostle
 says2 ,acts xx4 #bh4  8,god redeemed   
the church with his own blood2 and      
another asserts1 ,hereby  perceive we   
the love of ,god1 that he laid down his 
life for us20 #a ,john  iii4 #af4       
,and ,i do not yet see sufficient reason
 why that expression of ,st4 ,paul2     
,heb4 ix4 #ad4 may not be referred to   
the same sense4 8,how much more shall   
the blood of ,christ1 who through the   
eternal ,spirit offered himself  without
 spot to ,god1 purge your conscience1   
c40 ,if the eternal ,spirit  signify the
 divine nature or godhead1 which dwelt  
bodily in the man  ,jesus1 then the     
dignity of his complete person is made  
the foundation of  the value of his     
blood4 ,this dignity of the godhead     
which was personally  united to the man 
who suffered1 spreads an infinite value 
over his  sufferings and merit3 ,and    
this renders them equal to that infinite

 guilt  and demerit of sin1 which would 
have extended the punishment of man to  
everlasting ages4 ,the infinite dignity 
of the person suffering1 answers  to the
 infinite dignity of the person         
offended1 and so takes away the         
necessity of the everlasting duration of
 it4    ,thus our blessed ,mediator1 the
 man ,jesus ,christ1 in whom dwells all 
the  fulness of the godhead bodily1     
fulfilled the righteous demands of the  
law1 and suffered the penalties due to  
our sins4 ,he magnified his  ,father's  
law in this manner1 and made it         
honourable1 beyond what all the  sons of
 ,adam could do by their utmost         
sufferings4 ,thus the justice of  ,god  
shines most gloriously in the sufferings
 of his ,son ,jesus ,christ3  ,thus the 
great ,god vindicated his own character1
 as a wise and righteous  law-giver1    
before the face of men and angels1 in   
the anguish and death  of his own ,son3 
,he gave a most awful and formidable    
assurance1 that he  was not a ,god to be

 trifled with1 and that the sin of his  
creatures  should not go unpunished4 ,he
 that spared not his own ,son1 when he  
stood  in the room of sinners1 will     
never spare guilty rebels that persist  
in  their rebellions4 ,thus far we see  
how ,christ became a sacrifice of       
atonement4    ,,ix4 ,god1 the great     
,ruler of the world1 having received    
such ample  satisfaction for sin1 by the
 sufferings of his own ,son1 can        
honourably  forgive his creature man1   
who was the transgressor4 ,there is so  
glorious  a reparation made to the      
honour of his righteous and broken law1 
that he  can pardon sinners without     
dishonour to himself1 and his           
government4 ,he  can glorify his justice
 and his mercy1 at once1 in a most      
exuberant and  illustrious manner1 since
 his own ,son has become a priest of    
atonement1  and offered up himself as a 
sacrifice1 to make propitiation for sin3
  ,he can declare his righteousness1    
though he passes by a thousand  offences

 that are past1 and can shew himself1   
just to his own law and  government1 at 
the same time that he forgives millions 
of sins2 and is a  justifier of him who 
believeth in ,jesus2 ,rom4 iii4 #be1    
#bf4    ,x4 ,i might add in the last    
place1 since my text intimates it1 that 
as  the great ,god in his eternal       
counsels1 appointed his ,son ,jesus     
,christ to  undertake this difficult and
 glorious work1 for the salvation of    
sinful  men1 so in the days of the      
gospel he has1 in the most plain and    
explicit  manner1 offered this          
reconciliation to sinners who return to 
,god by the  mediation of ,jesus        
,christ3 ,he has proposed peace to those
 who are  sincerely desirous to be      
reconciled to ,god1 and to have all     
enmity done  away on both sides2 to     
those who trust in the virtue of the    
blood of  ,christ1 as the foundation of 
this divine peace between ,god and them1
 or  in the language of my text1 to     
those who have faith in his blood4      

,but let it be remembered1 that this    
desire to be reconciled1 must  proceed  
from a painful sense of sin1 that makes 
a separation between ,god  and the soul3
 ,this implies sincere repentance in the
 nature of it4 ,it  must be such a faith
 in ,jesus and his sacrifice1 as works  
powerfully by  holy love1 and produces  
all the good fruits of religion in the  
heart and  life4 ,all faith is useless  
to attain peace with ,god1 unless it    
carries  in it the springs and seeds of 
love and holiness4 ,though we are       
justified by faith1 yet it must not be a
 mere bold presumption1 but a  living   
faith1 which will appear in its fruits4 
,thus ,i have endeavoured to perform the
 first thing ,i proposed1 and that  was 
to shew in what manner ,i conceive of   
the ,son of ,god becoming an  atonement 
for the sins of men4 ,far be it from me1
 to imagine that every  one must believe
 these things just after the same order1
 and in the same  manner in which ,i    
have learned to conceive of them3       

,several learned and  pious men have    
explained the manner of this atonement  
in another way3  ,but they agree in the 
doctrine of a proper satisfaction for   
sin4  ,different persons behold the     
representation of these great and       
important  things of christianity in    
different lights3 ,and though1 according
 to my  measure of knowledge in the     
scripture1 this manner of conception of 
the  atonement of ,christ seems most    
agreeable to the word of ,god1 yet1 ,i  
am  fully persuaded1 ,god has never made
 salvation to depend upon a nice        
exactness of sentiment about the mere   
order of ranging these divine           
discoveries1 or about the precise       
logical relations of the sufferings of  
,christ1 to our sins1 or to our pardon4 
,whosoever sincerely confesses and      
repents of sin1 and trusts in the       
all-sufficient atonement and sacrifice  
of ,christ1 to remove the guilt of it1  
has abundant assurance from  scripture1 
that the blood of ,jesus ,christ will   

cleanse him from all sin1  and that the 
,son of ,god has been1 and will be his  
,high-priest1 to  reconcile him to ,god 
the ,father4    ,the ,recollection4--,it
 becomes me now to reflect on what ,i   
have heard this  day4 ,the atonement of 
,christ is one of the chief glories1 and
 most  surprising wonders of my         
religion3 ,it is the ground of my hope1 
it is  the very life of my soul4 ,here  
,i have been learning the several       
transactions of the great ,god1 the     
,creator and ,ruler of the world1 with  
all the children of men from the        
beginning of their creation4 ,the light 
of nature informs me in an imperfect    
manner1 and the scripture with much     
brighter evidence assures me1 that ,i   
was made under the law1 and not  born to
 live at random1 according to the wild  
dictates of appetite and  passion4 ,i am
 informed also1 my ,creator has guarded 
the honour of his  law with indignation 
and wrath1 with pain of the flesh1 and  
anguish of  the mind1 and death itself1 

as the penalties to be inflicted on     
those  that break it4 ,a law divinely   
wise and righteous1 and a sanction of   
solemn and divine terror6    ,but1 alas6
 ,i am one of the sinful guilty race of 
man4 ,my very nature is  corrupt1 my    
powers of action are unholy1 and ,i have
 broken the law of my  ,god in a        
thousand instances4 ,my conscience      
condemns me1 my mouth is  stopped1 ,i am
 guilty before ,god1 ,i lie under the   
sentence of his  condemning law by      
nature1 and am by nature a child of     
disobedience1 and  a child of wrath4 ,it
 is a glorious instance of divine mercy 
and  forbearance1 that he has not       
executed the severities of his law upon 
me  long ago3 ,it is rich mercy and     
adorable patience that my flesh and     
spirit have not been filled with all    
these terrors1 that ,i am not made  as  
wretched as ,i have been rebellious4    
,nor can ,i expect1 that the great and  
terrible ,god1 who sent his  indignation
 upon angels when they sinned1 turned   

them out of heaven1 and  chained them in
 darkness1 should forgive all my        
infinite offences1  without some        
reparation made for the honour of his   
broken law4 ,he is a  great ,god indeed1
 his majesty is tremendous1 and every   
thing that  belongs to him must have its
 due honour4    ,if ,i labour with all  
my powers to make him some recompence   
for my past  iniquities by new          
obedience1 ,i find it is impossible4    
,the best of my  righteousnesses are all
 defective3 ,my holiest services want   
some  forgiveness as well as my wilful  
sins4 ,nor can ,i suffer the punishment 
due to my iniquities1 without being for 
ever miserable4 ,all the doors of  hope 
are shut against me1 nor by the utmost  
effort and labour of my own  powers1 can
 ,i find a way to escape3 ,if ,i am left
 to myself in this  state1 ,i must      
despair and perish4 ,but blessed1 for   
ever blessed be the  mercy of my ,god1  
that he has sent his own ,son to take   
flesh and blood  upon him4 ,he has sent 

him in the likeness of sinful flesh to  
become a  sacrifice for sin1 to sustain 
the sorrows which ,i could never        
sustain1  and to provide a laver of his 
own blood to cleanse us from all sin4   
,lord1 ,i humbly approach this sacred   
laver1 to wash away the defilements  of 
my soul4    ,christ is become a         
sacrifice to divine justice1 in the room
 and stead of  men4 ,and he is also our 
great ,high-priest3 ,for he offered     
himself up to  the strokes of justice1  
and the penal demands of the law of     
,god1 and  thereby he hath shewn himself
 to be a priest of reconciliation4 ,how 
adorable is this contrivance6 ,how      
amazing is this love6 ,how should       
sinners be surprized with a sense of    
this abounding grace6 ,here ,i behold   
the ,son of ,god stooping down from the 
height of his glory1 to become a  mortal
 man1 surrounded with flesh and sorrows3
 ,i behold the first  favourite of      
heaven1 the first beloved ,son leaving  
the bosom of his  ,father1 and the      

fulness of celestial joys1 that he might
 unite himself  to our feeble nature1   
and taste the anguish and the smart that
 our  rebellious had deserved4 ,i behold
 him forsaken of his ,father1 and lying 
under the weight and terror of some     
unknown discoveries and impressions  of 
that divine indignation and wrath that  
was due to sinners2 unknown  impressions
 indeed1 that struck the ,son of ,god   
with amazement1 and made  his soul      
exceeding sorrowful even to death4      
,and was all this for my sins1 ,o my    
,saviour2 ,didst thou sustain these     
heavy sufferings from the hand of ,god1 
that such a rebel as ,i might be        
reconciled8 ,yes1 all this for my sins1 
if ,i am found a sincere believer  on   
the ,son of ,god4    ,enquire now1 ,o my
 soul1 dost thou believe in ,christ8    
,hast thou seen thy  heavy guilt1 and   
thy danger of eternal death8 ,hast thou 
been weary and  heavy laden with a sense
 of thy past iniquities8 ,hast thou been
 pained  at thy heart under the present 

power of indwelling sin3 ,and hast thou 
fled for refuge to the hope set before  
thee in the gospel8 ,hast thou  joyfully
 received ,jesus the ,saviour by faith  
in his blood8 by a living  and active   
faith8 ,hast thou committed thyself to  
him1 to be delivered  from the reign of 
sin1 as well as from the condemnation of
 it8 ,then  mayest thou join with the   
blessed apostle1 and speak in the       
language of  faith1 ,he loved me1 and   
gave himself for me8 ,gal4 ii4 #bj4     
,let me meditate again the sorrows and  
agonies of my dear1 my adored           
,redeemer4 ,infinite agonies and        
sorrows1 beyond all the powers of       
language4 ,is my heart made of stone1   
that it can hear such an history  and   
not melt within me1 have ,i no tender   
part within me to bleed at the          
rehearsal of such anguish1 and such     
love8 ,blessed ,jesus smite the rock  of
 my heart1 and let it pour out new      
streams of repentance and  affectionate 
gratitude4 ,i was dead1 and the ,son of 

,god gave himself up  to death1 in order
 to raise me to life again4 ,i was a    
traitor and an  enemy1 and he hath      
sustained the arrows of the ,almighty to
 reconcile me  to his ,father1 and turn 
away his infinite indignation4 ,my great
  ,high-priest has offered up himself a 
bloody sacrifice for me1 that my  guilt 
might be forgiven1 and cancelled for    
ever4    ,think1 ,o my soul1 study1     
contrive1 speak1 what wilt thou render  
to the  ,lord for such astonishing      
condescension1 and such unexampled      
grace4 ,how  wilt thou show thy         
inestimable value of his atonement8     
,what does he  require of thee1 but to  
keep those garments clean1 which he has 
washed  in so rich a fountain as his own
 blood8 ,and shall ,i ever wilfully     
indulge the practice of sin again1 and  
return to my old defilements8  ,shall ,i
 ever consent to break the law of my    
,god8 ,have ,i not seen the  dreadful   
nature and dismal effects of it1 in the 
agonies and death of my  dearest ,lord8 

,what shall ,i do that ,i may never sin 
more8 ,lord1 ,i cannot  preserve myself 
from the fatal infection1 while ,i dwell
 in a world where  sin reigns all around
 me1 in a world that lies in wickedness2
 and while  ,i am so nearly allied to   
flesh and blood1 where folly1 vice1 and 
sin run  through every vein to my heart4
 ,jesus1 ,i commit myself afresh to thy 
care1 thou wilt save the soul that thou 
hast purchased at so dear a  rate2 thou 
wilt accept and save a returning        
penitent4 ,here ,i devote my  life1 my  
self1 my flesh and spirit1 and all my   
powers to thy obedience1  and the       
purposes of thy glory for ever and ever3
 ,my soul looks up to  thee with an eye 
of humble confidence1 and my faith and  
hope rest on thy  everlasting love4     
,amen4                                  
,,hymn ,,for ,,sermon ,,xxxiv4          
,the ,atonement of ,christ4             
,how is our nature spoil'd by sin6      
,yet nature ne'er hath found            
,the way to make the conscience clean1  

,or heal the painful wound4             
,in vain we seek for peace with ,god    
,by methods of our own2                 
,jesus there's nothing but thy blood    
,can bring us near thy throne4          
,the threat'nings of the broken law     
,impress our souls with dread3          
,if ,god his sword of vengeance draw1   
,it strikes our spirits dead4           
,but thy illustrious sacrifice          
,hath answered these demands2           
,and peace and pardon from the skies    
,come down by ,jesus' hands4            
,here all the ancient types agree1      
,the altar and the lamb3                
,and prophets in their visions see      
,salvation through his name4            
',tis by thy death we live1 ,o ,lord3   
',tis on thy cross we rest3             
,for ever be thy love ador'd1           
,thy name for ever blest4    ,footnote  
#cd3      ,every circumstance that      
aggravates any crime1 must aggravate it 
in a    degree proportionable to that   
circumstance2 otherwise we could never  

determine what is the degree of this    
aggravation1 nor adjust the             
punishment in proportion to it4 ,on this
 account1 if the crime he    committed  
against ,god1 an infinite being1 the    
guilt must be infinitely    aggravated4 
,footnote #ce3      ,i grant1 #a4 ,that 
their continual persistence and         
obstinacy in sinful    practices1 may   
naturally render them continually       
miserable2 and #b4    ,this continued   
obstinacy may also1 in a legal sense1   
merit continual    new punishment4 ,and 
perhaps1 on these two reasons1 the      
actual eternity    of hell may be justly
 supported4 ,but unless we suppose every
 wilful    rebellion against the        
infinite ,majesty of ,god1 to have also 
a sort of    infinite evil in it1 ,i do 
not see that everlasting chains1 and    
eternal    fire1 are a proper deserved  
punishment1 legally due to their first  
rebellion1 that is1 to one act of sin4  
,,sermon ,,xxxv4                        
,the ,atonement of ,christ4             

,,rom4 iii4 #be4--,whom ,god hath set   
forth to be a propitiation----          
,having explained the manner in which   
,christ is a propitiation for sin2 ,i   
come in the second place to propose some
 reasons to evince the truth of  this   
doctrine1 namely1 ,that ,god hath       
ordained his ,son ,jesus to be our      
propitiation or sacrifice of atonement4 
,and here ,i shall proceed by  degrees1 
from some apparent probabilities1 to    
more evident and  convincing proofs4    
,i4 ,the first reason ,i shall give for 
it is this1 that an atonement for  sin1 
and an effectual method to answer the   
demands of an offended ,god1  is the    
first great blessing which guilty       
mankind stood in need of3 but  the      
powers of nature could never procure it1
 nor could the light of  reason ever    
shew them how to obtain it3 ,now it is  
the design of the  gospel of ,christ to 
supply the wants and deficiencies of    
guilty nature1  that is both impotent   
and blind2 it is to introduce an        

effectual  reconciliation between ,god  
and sinners2 it is to point out an      
atonement  to them1 answerable to their 
guilt1 which they wanted1 and to        
discover a  solid foundation for peace4 
,this is done in the death of ,christ4  
,a few easy reflections of natural      
conscience1 will acquaint all the       
thinking part of men that they are      
sinners1 that they have offended the    
great and glorious ,god who made them3  
,and those that have read the  histories
 of mankind1 and have surveyed distant  
nations and past ages1  have found this 
to be almost the universal enquiry of   
men1 8,what shall  we do to pacify the  
anger of that ,god1 against whom we have
 sinned80 ,the  heathen world had an    
awful notion of the vengeance of heaven4
 ,hence  arose endless forms of         
superstition3 ,how many long and costly 
ceremonies1 what painful and bloody     
rites of worship have been invented  and
 practised by men1 to make some         
compensation for their crimes8 ,all  the

 craft and contrivance of their priests1
 could never have prevailed  with the   
bulk of mankind1 to take such yokes of  
bondage upon them1 if  there had not    
been something in natural conscience1   
which wanted an  atonement and peace to 
be made with heaven1 from a sense of    
their own  guilt4    ,the prophet ,micah
 introduces this general language of an 
awakened  conscience1 ,wherewith shall  
,i come before the ,lord1 or bow myself 
before the high ,god8 ,shall ,i come    
before him with burnt-offerings8--,will 
the ,lord be pleased with thousands of  
rams1 or with ten thousands of  rivers  
of oil8 ,shall ,i give my first-born for
 my transgression1 the  fruit of my body
 for the sin of my soul8 ,micah vi4 #f1 
#g4 ,alas6 ,all  these are vain and     
fruitless proposals3 ,but the gospel    
makes the  enquiring conscience easy1   
when it proposes the blood of the ,son  
of ,god1  appointed by the ,father as a 
satisfactory offering for the sins of   
men3  ,this is what the guilty world    

wanted1 but could never find out4 ,this 
the  gospel hath revealed and set in an 
open light4    ,and indeed1 if the great
 ,god who is offended1 did ever send    
down a  ,peace-maker to reconcile heaven
 and earth1 it is very reasonable to    
suppose that he should answer the       
universal cry of nature distressed  with
 guilt2 and that he should furnish      
sinful creatures with such an  atonement
 for sin1 and such a solid foundation   
for their acceptance with  himself1 as  
might fully satisfy their reason and    
their awakened  consciences4 ,and this  
is no where to be found in so evident   
and complete  a manner1 as in the death 
of ,christ4    ,,ii4 ,the very first    
discoveries of grace1 which were made to
 man after  his fall1 implied in them   
something of an atonement for sin1 and  
pointed  to the propitiation which      
,christ has now made2 ,gen4 iii4 #ae1 c4
 ,the  first appearance of grace was the
 promise given that the seed of the     
woman should bruise the head of the     

serpent1 that is1 he should abolish  the
 guilt1 mischief1 and misery that sin   
and the tempter had introduced3  ,but in
 order to do this1 the woman's seed must
 have his heel bruised1  must sustain   
some personal sufferings4               
,immediately after this1 sacrifices of  
beasts were instituted#cf as a  type and
 prefiguration of some future glorious  
sacrifice and atonement  that should be 
made to ,god for the sins of men4 ,now  
it is the very  notion of an expiatory  
sacrifice1 as ,i have shewn before1 that
 some  creature is provided to stand in 
the room of the original transgressor   
and to bear his guilt and suffer        
punishment in his stead1 that thereby   
the transgressor having his guilt taken 
away1 may be delivered and  saved4 ,and 
when ,adam was ordered to put a beast to
 death which had not  sinned1 in order  
to worship or honour ,god by it1 and    
when he found that  he himself who had  
sinned1 was not put to death1 it was not
 hard for him  to understand that the   

beast was put to death in his room and  
stead3 ,and  it is not unlikely that    
,god told him so4    ,let us consider   
further1 that it is exceeding probable1 
when the ,lord  ,god made coats of skins
 for ,adam and his wife2 ,gen4 iii4 #ba4
 these were  the skins of the beasts    
that had been put to death in sacrifice3
 ,and  thus ,god made it appear to them1
 that their nakedness was covered1 and  
the shame of their guilt removed1 by a  
blessing derived from the beasts  that  
were slain4 ,the skins of the sacrifices
 being put upon their  bodies1 might    
abate something of their former fear1   
and encourage them  to appear before    
,god1 who were terrified a little       
before1 at the  thoughts of their guilt 
and nakedness4 ,their deserved death was
  transferred to the sacrificed animal2 
and the skin of the animal  sacrificed1 
was transferred to them as a covering   
for their guilt and  shame4 ,these are  
no obscure intimations of benefit and   
safety to be  derived to sinners1 from  

some atonement to be made for sin4      
,if we will hearken to ,st4 ,paul1 he   
explains the first promise1 when he     
says1 ,heb4 ii4 #ad4 that ,christ took  
flesh and blood upon him1 that he       
might1 by his own death destroy the     
devil1 who had the power of death1  or  
had introduced it into the world4 ,here 
the ,saviour's heel was  bruised1 and   
the head of the serpent broken2 nor can 
it be well  supposed1 how the death of  
,christ should destroy the works of the 
devil1  but by making an atonement for  
the sins of men2 for which sins divine  
justice had put them under his power or 
tyranny4    ,i will not presume to say1 
that ,adam himself could read so much   
gospel  as this in those first words of 
promise2 or that he knew in so explicit 
and distinct a manner1 the designs and  
ends of a sacrifice1 when ,god  taught  
him the practice3 ,yet it is very       
probable1 that the great ,god           
condescended to give a much farther     
explication both of the first words  of 

comfort concerning the seed of the      
woman1 and of his own appointment  of   
sacrifices1 and of the reason of them1  
than ,moses has written1 or  than we who
 live at this distance of time can ever 
certainly know4    ,,iii4 ,suppose what 
,i have yet offered1 be too obscure a   
foundation for  this doctrine1 yet let  
us consider that the following train of 
ceremonies1 which were appointed by ,god
 in the ,jewish church1 when he         
separated a peculiar people to himself1 
are plain significations of such  an    
atonement for sin as our ,lord ,jesus   
has made1 and they confirm the  meaning 
of the first institution of sacrifices4 
,i will grant indeed1 that many of the  
ceremonies of the ,jewish church1  had  
also some other intendments1 viz4 ,to   
distinguish the nation of  ,israel from 
the ,gentile world1 and to keep them in 
subjection to ,god1  who was their      
political head or king1 as well as their
 ,god1 to preserve  them as a nation in 
his favour1 and restore them when they  

had offended  him as their governor and 
king3 ,but a few considerations will    
give us  sufficient evidence1 that these
 are mere subordinate designs of ,god in
  the ,jewish law1 and especially in his
 institution of the ceremonies of       
atonement and priesthood4    ,first     
,consideration4--,the ,jewish ceremonies
 are often represented as  types or     
figures of gospel-blessings by the      
apostle ,paul2 #b ,cor4 iii4  ,gal4 vi4 
,col4 ii4 ,heb4 vii1 viii1 ix1 x4 ,the  
levitical ceremonial rites  were but the
 letter1 of which the gospel of ,christ 
is the spirit or  meaning3 ,those were  
but as a veil to cover the good things  
of the  gospel2 they were but weak and  
poor rudiments or elements of learning1 
to lead us into the knowledge of        
gospel-blessings4 8,the law was our     
school-master to bring us to ,christ4   
,they were but a shadow of things to    
come1 whose substance or body is        
,christ2 ,they served but to the example
  and shadow of heavenly things3 that   

is1 the things of the gospel3 ,they     
were a figure for the time present2 a   
shadow of those good things to  come1   
which the ,holy ,ghost signified by     
them40 ,the great end of these  ,jewish 
ceremonial appointments in the sense of 
this inspired writer1  was1 that they   
should stand but as types and figures of
 things under the  gospel2 as emblems of
 the various offices of the ,messiah    
that was to  come1 and eminently of his 
priesthood and propitiation4 ,now the   
substance is superior to the shadow4    
,second ,consideration4--,this is more  
evident still1 if we consider that  many
 of the defilements which were to be    
removed by these sacrifices and         
purifications1 were of an external and  
corporeal nature1 which1  considered in 
themselves1 were generally innocent as  
to moral guilt1 and  did not want such  
sort of bloody purgations#cg4 ,thence we
 may  reasonably infer1 that these      
external defilements of the body1 did   
typify and represent the moral and      

sinful pollutions of the soul3 and      
consequently1 that the external and     
corporeal forms of atonement and        
purgation were chiefly designed as types
 and figures of the blood of  ,christ1  
which was a real propitiation for the   
sins of the soul4    ,third             
,consideration4--,the most exact and    
happy resemblance and  conformity1      
between the method of atonement by the  
priesthood and  sacrifice of ,christ1   
and the appointed rites of the levitical
 priesthood  and atonement1 very        
naturally leads us to suppose1 that one 
was designed  to figure out and foretel 
the other2 especially since the         
scripture  gives us such frequent hints 
of it4 ,the great ,god1 to whom all his 
own  works are known from the beginning 
of the world1 had the sacrifice and     
priesthood of his ,son ,jesus ever in   
his eye1 when he ordained the ,jewish   
forms of atonement4 ,he kept in view    
,jesus the high-priest1 who was         
hereafter to enter into heaven in the   

virtue of his own blood1 when he        
appointed ,aaron to go into the holy    
place1 the figure of the true1 with  the
 blood of the yearly expiation4 ,he kept
 in view the merit of ,christ's  death1 
which was to be applied to our souls and
 consciences by faith1  when he         
appointed the people to be sprinkled    
with the blood of the  sacrifices3 ,and 
therefore the blood of ,christ is called
 the blood of  sprinkling2 ,heb4 xii4   
#bd4 ,and when he ordained the morning  
and evening  lamb for a continual       
burnt-offering1 he pointed1 though afar 
off1 to the  ,messiah1 the ,lamb of     
,god1 that must take away the sins of   
men4    ,these resemblances might be    
shewn in a multitude of other instances3
 but  ,i cannot omit this one1 viz4 ,as 
the killing of the beast was designed   
to hold forth the violent and bloody    
death of ,christ1 the great  sacrifice2 
so the burning of the flesh and entrails
 on the altar by that  divine fire1     
which was always kept alive there1 and  

which was kindled at  first from heaven1
 seems plainly intended to foretel those
 sacred divine  impressions of the      
indignation of ,god due to sinners1     
which were to be  made upon the holy    
soul of ,christ himself1 when it pleased
 the ,father  to bruise him1 and put him
 to grief3 ,for the indignation of ,god 
is  often represented by fire4    ,we   
must not imagine therefore1 that these  
levitical ordinances were  first in the 
design of ,god1 as proper statutes for  
the ,jewish nation1  and then that the  
,son of ,god came into the world1 and   
passed through  such special scenes of  
life1 death1 and resurrection1 merely in
 order to  copy out these ,jewish       
ordinances3 ,but we must conceive the   
,son of ,god1  first designed as our    
great ,atonement and ,high-priest on    
earth1 and in  heaven3 ,and in the view 
and foresight hereof all those levitical
  ordinances were given to the ,jews as 
figures and emblems1 to give early      
notice before-hand1 of the blessings of 

the great ,messiah4 ,surely the         
atonement of the ,messiah1 which was to 
be a real relief for the guilt of  all  
nations1 was of much more importance1   
and held a higher rank in the  ideas and
 designs of ,god1 than the mere         
ceremonies given to a single  nation4   
,if it should be objected still1 that   
those ,jewish rites have been  plainly  
proved by some learned men to be        
political services done to ,god  as     
their ,king and ,governor1 for he dwelt 
in ,jerusalem as their king1 and  kept  
his court among them in the tabernacle  
and the temple4 ,i answer3    #a4 ,this 
may very well be granted as an inferior 
and subordinate design  of ,god3 ,for   
the consideration of ,god1 as the civil 
or political ruler of  the ,jewish      
nation1 is much inferior to the         
consideration of him as the  ,creator1  
and the ,lord of the souls and          
consciences1 not only of the  nation of 
,israel1 but of all mankind1 who were to
 derive benefit from  the sacrifice of  

,christ4 ,the supreme intent and meaning
 of any  constitution1 does by no means 
destroy those which are subordinate4 ,it
  may be allowed also3    #b4 ,that the 
sacrifices duly offered1 did make a real
 and proper  atonement for the political
 guilt of the ,israelites in the sight  
of ,god1  considered as their peculiar  
king1 and continued them in his         
political  favour1 or restored them to  
it1 after some breach of the ,jewish    
laws4  ,this seems to be the sense of   
the apostle1 ,heb4 ix4 #ac4 ,the blood  
of  bulls and goats sanctifies to the   
purifying of the flesh1 as well as of   
many expressions in the books of ,moses4
 ,and yet these same sacrifices  might  
make a typical atonement for their moral
 guilt in the sight of  ,god1 considered
 as their ,god1 that is1 as the ,lord of
 conscience1 and  the ,god of the souls 
of men3 ,and all this with a direct     
aspect upon the  sacrifice of ,christ1  
the great and real atonement that was to
 come3 ,and  indeed1 the next words2    

,heb4 ix4 #ad4 intimate so much1 ,how   
much more  shall the blood of ,christ   
purge your consciences from dead works8 
that  is1 from works of sin which       
deserve death in the sight or judgment  
of  ,god1 considered as the supreme     
,lord of souls and consciences4         
,these sacrifices1 ,i say1 could make   
but a typical atonement for moral  guilt
 in the sight of ,god1 considered as    
their ,god2 for it is  sufficiently     
evident to any thinking mind1 that it   
was not possible for  the blood of bulls
 and goats to take away sin1 as         
committed against a  ,god2 ,heb4 x4 #d4 
,and therefore the ,jews themselves1    
when they had offered  their chief      
sacrifice of yearly expiation1 had not  
so clear1 so full1  and so satisfactory 
a peace in their consciences1 as the    
gospel of  ,christ bestows on           
christians2 ,the apostle says1 verse #a1
 #b4 ,the comers  thereunto were not    
made perfect2 for if they had the       
worshippers once  purged1 would have no 

more conscience of sin1 or sense of     
guilt4  ,wherefore1 when ,christ came   
into the world1 he saith1 sacrifice and 
offering1 that is1 of bulls and goats1  
thou wouldst not1 for they were  not    
sufficient1 but a body hast thou        
prepared me2 and for what end this  was 
done1 the following verses tell us1 that
 sinners might be purified  from the    
guilty defilements of sin1 through the  
offering of the body of  ,jesus ,christ 
once for all2 verse #aj4    ,thus the   
blessed ,god1 who designed in due time  
to make his own ,son an  atonement for  
sinners1 did early give some            
emblematical notices of this  divine    
atonement to those few who were taught  
to understand them3 ,and in  this manner
 he kept alive in the world the hope of 
some such glorious  future transaction1 
which should be the ground-work of peace
 between ,god  and men1 by the appointed
 death and sacrifice of beasts          
throughout all  ages1 ever since he made
 the first promise1 and gave the first  

hope of  grace to fallen man4    ,and   
indeed1 all the souls that were         
pardoned1 and all the sins that were    
remitted under the several ancient      
dispensations of ,adam1 ,noah1 ,abraham1
  and ,moses1 must be referred to the   
virtue of this great sacrifice of the   
,son of ,god1 though all who were       
pardoned might not distinctly know the  
ground of it4 ,him hath ,god set forth  
to be a propitiation for the  remission 
of sins that are past in far distant    
ages1 as well as for  sins that are yet 
to come2 ,rom4 iii4 #be4 ,his sacrifice 
has a most  extensive efficacy1 it      
reaches through all nations1 and all    
ages1 from  the beginning of the world  
to the end of it4 ,it was this sacrifice
 of  ,christ1 that gave virtue to all   
other institutions and rights of        
atonement that were appointed by ,god   
himself4 ,in themselves they were  weak 
and insufficient1 but they were made    
powerful through the blood of  ,christ1 
to speak pardon and peace in some       

measure1 to the guilty  conscience1     
though since ,christ is come1 we hear   
the joyful sound of  peace and pardon   
more distinctly4    ,,iv4 ,nor was this 
doctrine manifested only in the ancient 
forms of  worship and sacrifice which   
,god had ordained1 but some of the      
noblest of  the following prophecies    
confirm and explain the first promise1  
and shew  that ,christ was to die as an 
atoning sacrifice for the sins of men4  
,i  will mention only the words of those
 two great men1 ,isaiah and ,daniel4    
,by ,daniel we are told1 that the       
,messiah shall be cut off1 but not for  
himself1 and the design of this is1 to  
finish transgression1 to make an  end of
 sin1 to make reconciliation for        
iniquity1 and to bring in  everlasting  
righteousness2 ,dan4 ix4 #bd1 #bf4      
,isaiah speaks the same  thing more     
largely1 in his liii4 chapter1 verses   
#e1 #f1 #aj1 #aa4 ,christ  was wounded  
for our transgressions1 he was bruised  
for our iniquities1  the chastisement of

 our peace was upon him1 and by his     
stripes we are  healed3 ,we like sheep  
have gone astray1 and the ,lord hath    
laid on him  the iniquity of us         
all4----,it pleased the ,lord to bruise 
him1 and to put  him to grief1 and to   
make his soul an offering for sin4--,by 
the knowledge  of him shall he justify  
many1 for he shall bear their           
iniquities4 ,how  exceeding plain and   
strong is this language to support my   
doctrine1 and  how exceeding hard to    
construe it to any other sense6    ,it  
may not be amiss to subjoin the witness 
of ,john the ,baptist1 who was  more    
than a prophet1 and the very fore-runner
 of the ,messiah2 ,john i4  #bf4 ,behold
 the ,lamb of ,god1 who taketh away the 
sin of the world4 ,now  a ,lamb takes   
away sin in no other way than by dying  
as a sacrifice4 ,thus  our blessed      
,redeemer who1 once in the end of the   
world1 appeared to put  away sin by the 
sacrifice of himself1 as a great ,high  
priest1 was1 as it  were1 ushered into  

his office by a long train of types and 
prophecies3  ,all these went before him1
 that when his great sacrifice was      
offered1 it  might not seem a strange   
thing1 but might be more easily received
 by all  the world1 who stood in so much
 need of him1 and to whom the tradition 
of sacrifices had been conveyed from    
,noah2 and especially by the ,jews1  who
 had so much notice of him before1 by   
more express revelations beyond  what   
the heathens could learn by their broken
 traditions of sacrifice4    ,v4 ,our   
,saviour himself1 among the rest of his 
ministrations as a  prophet1 taught us  
the doctrine of atonement for sin by his
 death1 and  that in these three ways3  
#a4 ,he did speak of it1 though but     
sparingly1 in plain and express         
language to his own disciples in        
private4 ,mat4 xx4 #bh4 ,the ,son of man
  came not to be ministered unto1 but to
 minister1 and to give his life a       
ransom for many3 ,and this he spoke a   
little after he had foretold his        

sufferings1 his crucifixion1 his death1 
and his rising again the third  day4    
#b4 ,he preached this doctrine publicly 
to the multitude in parables and        
figures of speech2 ,john vi4 #ea4 ,the  
bread that ,i will give is my flesh1    
which ,i will give for the life of the  
world4 ,except ye eat the flesh of  the 
,son of man1 and drink his blood1 ye    
have no life in you3 ,which can  signify
 nothing but his dying as a propitiation
 for sin1 that we might  live by our    
feeding upon his sacrifice1 or partaking
 the benefit of it4  ,john xii4 #bd4    
,the hour is come that the ,son of man  
must be glorified4  ,except a corn of   
wheat fall into the ground and die1 it  
abideth alone3  but if it die1 it       
bringeth forth much fruit4 ,verse #cb4  
,if ,i be lifted  up from the earth1 ,i 
will draw all men unto me3 ,this he     
said1 signifying  what death he should  
die4 ,his being lifted up on the cross  
should draw  many souls to him as their 
way to the favour of ,god4 ,once he     

spoke it in  a little plainer language1 
in public2 ,john x4 #aa4 where he       
represents  himself as the good         
,shepherd1 who lays down his life for   
his sheep4    #c4 ,he taught the same   
doctrine both in types or emblems1 and  
in plain  language1 just before he died1
 at the institution of the holy supper2 
,luke xxii4 #ai4 ,he took bread--and    
brake it1 saying1 ,this is my body      
which is given for you4 ,and of the cup 
he said1 ,this cup is the ,new          
,testament in my blood which is shed for
 you2 or as ,st4 ,matthew  expresses it1
 ,this is my blood of the ,new          
,testament which is shed for  many1 for 
the remission of sins4 ,these things put
 together1 make it  evident that ,christ
 himself taught this doctrine4          
,objection4 ,but it will be said1 ,how  
can we suppose that this doctrine of    
atonement by the death of ,christ1      
should be so considerable a part of  the
 gospel1 if our blessed ,redeemer1 the  
great ,prophet of his church1  spoke so 

seldom of it in public1 and that in so  
obscure a manner8    ,answer #a4 ,this  
doctrine of atonement for sin by his    
death1 and the  acceptance of it with   
,god the ,father1 could not be so well  
preached in  public till he died1 and   
rose again2 for his death was the       
foundation of  this atonement2 his      
resurrection and his ascension to heaven
 were the  proofs of its being accepted 
of ,god4 ,now it was divinely wise and  
proper  for our ,lord not to preach such
 doctrines too freely in public to the  
multitude1 till these events should     
appear in the world4 ,if he had  spoken 
all these things1 concerning himself it 
would have probably  amazed and         
confounded the common people1 and raised
 their rage or their  ridicule2 so      
ignorant and so full of prejudice as    
they were in that day4    #b4 ,if       
,christ had publicly and plainly        
preached up the atonement of his  death1
 he must thereby have foretold openly   
that he must die as a  sacrifice2 and   

this might have had very ill effects on 
the malicious  ,jews1 either1 #a4 ,to   
provoke them to kill him1 before his    
hour was come1  and pretend that they   
only obeyed his own prophecy and        
commission when  they put him to death3 
,or1 #b4 ,they might lay hold on him1   
and keep him  prisoner without killing  
him1 to endeavour to falsify his        
prophecies of  his death1 and thus      
attempt to make void his doctrine of    
atonement4    ,it is true1 ,god1 by his 
immediate influence on the wills of men1
 could  have prevented these effects3   
,but it is not the manner of ,god's     
conduct  in providence to answer and    
accomplish his own predictions by such  
immediate1 divine1 and over-ruling      
restraints upon the wills of men1 if  it
 may done otherwise4 ,and therefore     
indeed1 the prophecies1 and  especially 
such as are accomplished in the same age
 in which they are  spoken1 are usually 
given forth in metaphors and parables1  
that men may  not so clearly and        

perfectly understand them1 and that     
,god1 in his moral  government of the   
world1 may not be constrained to go out 
of his common  and ordinary methods1 in 
order to bring these prophecies to pass4
    #c4 ,it is evident1 from many       
expressions in the evangelists1 that it 
was  not the design of ,christ1 in his  
own life-time1 to publish the grace and 
glory of the gospel1 in so clear1 so    
distinct1 and so complete a manner1  as 
he designed to have it published by his 
apostles after he was gone to  heaven4  
,the design of his own public ministry  
was rather to prepare the  way for the  
setting up of his own kingdom in the    
world1 than to set it  up in the full   
glory of it in his own person4          
,according to this view of  things1 his 
preaching was formed2 ,repent ye for the
 kingdom of heaven  is at hand2 ,mat4   
iv4 #ag4 ,that is1 the gospel state     
approaches1 or hath  approached to you4 
,the prayer he taught his disciples     
stands on the same  foot1 wherein they  

are instructed to pray1 ,thy kingdom    
come2 ,mat4 vi4  #aj4 ,therefore when he
 spake to the multitude1 of the special 
glories of  his gospel1 and especially  
of his atoning sacrifice1 it was        
generally in  parables2 and when he     
instructed his disciples more           
particularly in  private1 he gave them  
but hints of it1 and told them that they
 should  publish these things upon the  
house-tops after the ,son of man should 
rise from the dead1 but not before4     
,even just before his death1 his own    
disciples themselves could not  bear    
many things that he had to teach them2  
,john xvi4 #ab4 ,these things  were     
reserved therefore for the forty days   
communication with them  after his      
resurrection1 when he spake with them of
 things pertaining  to the kingdom of   
,god2 ,acts i4 #c4 and more especially  
for the  teachings of his own ,spirit1  
which he poured out upon them after he  
went to heaven4 ,by these means they    
were more completely furnished for      

their ministry1 and learned the         
doctrines of the gospel1 in a more      
perfect manner than ever our ,lord      
himself taught them in his  life-time4  
,thus it appears that though ,christ was
 the founder of a new  religion among   
men1 yet there is good reason to be     
given1 why he did  not teach plainly and
 publicly some of the chief doctrines of
 this  religion1 during his own life on 
earth1 viz4 because these doctrines     
were built on his death1 his rising     
again1 and ascending to heaven1  which  
events were then unaccomplished#ch4     
,thence we may infer1 as we pass along1 
that if we would learn the  plainest and
 fullest account of the gospel of       
,christ1 it is not enough  for us to    
consult merely his public sermons1 or   
the histories of his  life1 which are   
called the four gospels1 but we must    
read carefully the  writings of the     
apostles after he went to heaven2 for1  
during the life  of ,christ1 neither did
 he preach1 nor did the apostles        

themselves learn  this gospel in the    
complete extent and glory of it4 ,but   
this is only an  inference by the way4  
,this is a proper pause in the middle of
 this sermon1 when it is read in        
families4    ,let us proceed to the next
 reason to prove that ,christ was a     
propitiation for our sins in his death4 
,,vi4 ,the terrors of soul1 the         
consternation and inward agonies which  
our  blessed ,lord sustained a little   
before his death1 were a sufficient     
proof that he endured punishments in his
 soul which were due to sin4  ,these    
were vastly greater than the            
persecutions of bloody men1 and the     
mere fears of dying3 ,can it ever be    
imagined1 that the ,son of ,god1 whose  
virtues and graces1 whose patience and  
holy fortitude sparkled with  divine    
lustre in the various parts of his life1
 should have shewn so  much natural     
fear1 and innocent disquietude of       
spirit1 at the mere  thoughts of death  
by the hands of men1 as if he had       

nothing else to  encounter with8 ,when  
this dreadful hour was come1 and the    
powers of  darkness were let loose upon 
him1 he began to be sore amazed1 and    
very  heavy2 ,mark xiv4 #bc4 ,he told   
his disciples1 ,my soul is exceeding    
sorrowful even unto death2 ,he went     
forward a little1 and fell on the       
ground1 and prayed1 that if it were     
possible that hour might pass from  him4
 ,he entreated his ,father1 with prayers
 and supplications1 with  strong cries  
and tears2 ,heb4 v4 #g4 ,such a terror  
was upon his spirits1  that three times 
he repeated the same petition1 that he  
might be excused  if possible from      
drinking that cup of sorrow4 ,the       
agonies of his soul  pressed great drops
 of blood through the pores of his body1
 and bathed  him in a crimson sweat4    
,these cries and tears1 these agonies   
and these  sweats of blood preached the 
doctrine of atonement with dreadful     
power1  and uncontested evidence4 ,and  
as upon the cross1 so in the garden1 it 

is  probable his ,father forsook him1 or
 hid his face from him1 so that he  had 
need of an angel to be sent down from   
heaven on purpose to comfort  or        
strengthen him2 ,luke xxii4 #dc4 ,it was
 here that he learned feelingly  what   
was the curse of the broken law1 what   
was that indignation and  wrath1        
tribulation and anguish1 that were due  
to the sin of man4 ,here  the seed of   
the woman maintained a combat with that 
great serpent1 the  devil1 and had his  
heel bruised2 that is1 his lower nature 
filled with  anguish4 ,and it is most   
probable1 that his nature being worn out
 with  this load of distress1 was the   
true reason why he expired on the cross 
much sooner than was expected1 so that  
,pilate marvelled to hear that he  was  
already dead2 ,mark xv4 #dd4    ,i think
 it is impossible for the ,socinians1   
who represent the death of  ,christ     
chiefly as a martyrdom for the truth of 
his doctrine1 and an  example of        
patience in suffering1 to support their 

scheme against this  argument1 or to    
give any tolerable account of this      
amazement which  possessed his spirit   
before his enemies came near him1 and of
 these  agonies of soul which our       
blessed ,lord sustained4 ,surely such   
sorrows  and such terrors demonstrate   
the work of propitiation and the        
dreadful  labour of reconciling an      
offended ,god and sinful man4    ,,vii4 
,this doctrine of satisfaction for sin  
by the death of ,christ is  declared1   
and confirmed1 and explained at large by
 the apostles in their  writings1 when  
they were fully furnished for their     
ministry1 by the  gifts of the ,holy    
,ghost4 ,read ,st4 ,paul's letters to   
the churches1 and  you find them        
abounding in such expressions as these3 
,christ died for  our sins2 #a ,cor4 xv4
 #c4 ,he gave himself for us1 to redeem 
us from all  iniquity2 ,tit4 ii4 #ac4   
,we have redemption through his blood2  
,eph4 i4  #g4 ,god was in ,christ       
reconciling the world to himself1 not   

imputing  their trespasses to them4 ,he 
was made sin2 #b ,cor4 v4 #ai1 #ba4 ,and
 he  was made a curse for us2 ,gal4 iii4
 #ac4 ,he is our propitiation and       
atonement2 #a ,john ii4 #b4 ,he appeared
 to put away sin by the sacrifice  of   
himself2 ,heb4 ix4 #bf4 ,when we were   
enemies we were reconciled to  ,god by  
his death2 ,rom4 v4 #aj4 ,he made peace 
by the blood of his  cross2 ,col4 i4    
#bj4 ,he was delivered for our offences1
 and raised again  for our              
justification2 ,rom4 iii4 #be4 ,by the  
righteousness of one man1  the free gift
 came upon all men to justification of  
life4 ,by the  obedience of one shall   
many be made righteous2 ,rom4 v4 #ah1   
#ai4    ,now in the writings of ,st4    
,paul on this subject1 we may observe   
three  things4    #a4 ,he speaks this   
language1 when in a plain doctrinal way 
he is teaching  the gospel of ,christ1  
therefore these expressions of his are  
to be  understood in the common sense   
and meaning of the words4 ,it would be a

  very great force and torture put upon 
these expressions1 if we construe  them 
only to mean1 that ,god promised        
forgiveness to penitent sinners by      
,jesus ,christ1 as a messenger of grace1
 and that ,christ died as a martyr  to  
bear witness to this truth4 ,read his   
epistles to the ,romans1 the            
,ephesians1 the ,colossians1 and the    
,hebrews1 where he treats of these      
subjects1 and you will find that the    
apostle in his doctrine of  atonement1  
means much more than this2 for he talks 
in a plain rational  and argumentative  
style and method1 to inform the minds of
 men1 of the  true design of the death  
of ,christ1 and give them the clear     
knowledge of  the truth4    #b4 ,he not 
only represents the death of ,christ as 
our atonement for sin1  but he declares 
this to be the great end of his         
appearing in the flesh4  ,heb4 ii4 #ad4 
,because the children were partakers of 
flesh and blood1 he  himself also took  
part of the same1 that through his own  

death he might  destroy the devil4 ,heb4
 x4 #e4 ,sacrifices of bulls and goats  
were  insufficient1 but a body hast thou
 prepared me4--ix4 #bf4 ,once in the    
end of the world he appeared to put away
 sin by the sacrifice of  himself4 ,this
 was the design of his incarnation4     
#c4 ,he makes the cross of ,christ1 and 
,christ crucified1 to stand for the     
gospel itself1 and glories in it2 #a    
,cor4 i4 #bc1 #bd4 ,christ crucified is 
the wisdom of ,god1 and the power of    
,god2--ii4 #b4 ,i desired to know       
nothing among you but ,christ1 and him  
crucified4 ,gal4 vi4 #ad4 ,god  forbid  
that ,i should glory1 save in the cross 
of ,christ3 ,and many such  expressions 
he uses1 as though the public sermons of
 ,christ1 the example  of ,christ1 and  
the duties that he prescribed1 were all 
as nothing  without the atoning virtue  
of his death1 and his sacrifice on the  
cross2  for all these would not save us 
without his dying4 ,this is eminently   
the  gospel4    ,nor is the apostle     

,paul singular in declaring this        
doctrine of  atonement1 or different in 
his sentiments from the other apostles4 
,you  find ,peter and ,john saying the  
same things in their epistles3 #a ,pet4 
i4  #ah1 #ai4 8,ye were not redeemed    
with silver and gold1 but with the      
precious blood of ,christ1 as of a lamb 
without blemish40--ii4 #bd4 8,who  his  
own self bare our sins in his own body  
on the tree4 ,ver4 #ba4 ,christ  hath   
once suffered for sins1 the just for the
 unjust1 to bring us to  ,god40 #a ,john
 i4 #g4 8,the blood of ,jesus ,christ   
cleanseth us from all  sin40----ii4 #a1 
#b4 8,jesus ,christ the righteous is the
 propitiation for our  sins40 iii4 #af4 
8,hereby perceive we the love of ,god1  
that he laid down  his life for us40    
,rev4 i4 #e1 #f4 ,unto him that loved us
 and washed us  from our sins in his own
 blood be glory and dominion for ever4  
,these  apostles take every occasion to 
publish the same gospel and the same    
promises and hopes of salvation1 by the 

death and sacrifice of our ,lord  ,jesus
 ,christ4    ,,viii4 ,to sum up many    
arguments in one1 ,these were the       
doctrines that  were witnessed to the   
world by those amazing gifts of the     
,holy ,ghost1  which attended the       
gospel#ci4 ,the gifts of tongues1 the   
wonders of  prophecy1 the powers of     
healing and destroying1 communicated to 
men in  such a manner as the world never
 saw1 and astonished the spectators1 all
  confirmed the truth of this atonement 
which the apostles preached4 ,these     
were the discoveries that were made so  
gloriously successful for the           
conversion of nations4 ,these doctrines 
subdued kingdoms to the belief of  them1
 and triumphed over the souls of men3   
,these were the truths that  changed the
 corrupt natures of men into virtue1    
piety1 and goodness1  that turned       
sinners into saints in multitudes1 and  
raised a church for  ,christ in the     
world1 in spite of all the rage of      
enemies1 the  superstitions of the      

priests1 the learning and sophistry of  
the  philosophers1 the wild prejudices  
of the people1 and the tyranny of       
princes4    ,the primitive christian    
writers who were converted to the faith1
 teach  us these same doctrines of the  
grace of ,god1 through the atonement of 
,christ1 the pardon of sin through his  
blood1 which had so much power  over    
their own souls4 ,in the faith of these 
doctrines1 and the hope of  eternal life
 by them1 they became the glorious      
confessors and martyrs of  a crucified  
,christ1 and cast down the tempter and  
the accuser by the  blood of the ,lamb4 
,this is the doctrine that has been     
delivered down to  us through all ages  
of the christian church2 and though the 
antichristian powers have mingled it    
with many of their superstitions1  yet  
the gates of hell have never been able  
to prevail against it1 so as  to root it
 out4 ,this is the religion which1 two  
hundred years ago1 was  reformed from   
popish corruptions1 and while our       

blessed reformers  laboured to recover  
and convey it to us in its primitive    
glory1 many of  them were called to     
witness and seal it with their own      
blood4    ,an occasional                
,remark4--,since these were the truths  
that the last1 and  brightest1 and best 
revelation of ,god communicated to men3 
since this  propitiation of ,christ was 
the doctrine which the inspired apostles
  taught1 and in which all the foregoing
 revelations centre1 even from the      
beginning of the world3 ,it is by this  
therefore1 that all the former and      
darker discoveries are to be explained2 
all the types and shadows of  ceremonial
 worship1 and the obscure language of   
prophecy1 must have  their true light   
cast upon them by this doctrine4 ,this  
is the clue to  guide us into the       
mysteries and deep things of ,god1 which
 lay hid under  the veils for so many   
ages4 ,the great apostle ,st4 ,paul     
shews us how to  penetrate and unfold   
all the ancient dispensations1 by the   

doctrine of  the ,son of ,god coming    
into the flesh1 by his dying as a       
sacrifice for  sin1 by his rising and   
ascending to heaven1 by his appearing   
there as a  priest to intercede for     
sinners in the virtue of his sacrifice1 
and by  his sitting there as a king1 to 
reign over all things for the salvation 
of his people1 whom he has purchased    
with his own blood4    ,the             
,recollection4--,what a variety of      
supports has this blessed doctrine  of  
our reconciliation to ,god by the       
atoning death of ,christ8 ,what a  train
 of arguments to confirm it are drawn   
down from the very first  entrance of   
sin into the world8 ,guilty nature urges
 us on to enquire  after such an        
atonement1 and the bible reveals it to  
us in a long  succession of types1      
promises1 and prophecies1 in narratives 
and plain  instructions1 in darker or   
brighter discoveries from the beginning 
of  mankind4    ,if ,i forsake the      
gospel of ,christ1 and his atonement for

 sin1 whither  shall my guilty          
conscience fly to find a better relief8 
,this is the  doctrine that supplies the
 chiefest wants of a guilty creature1   
and the  chief defects of natural light 
and reason4 ,nature shews me no way to  
recompense the justice of ,god for my   
innumerable sins4 ,nature shews me      
nothing which ,god will accept in the   
room of my own perfect obedience1  or in
 the room of my everlasting punishment4 
,if ,i leave thee1 ,o ,jesus1  whither  
should ,i go8 ,thy sufferings are the   
spring of my hope of pardon1  and my    
eternal life depends on thy painful and 
shameful death4    ,i see and obtain in 
this gospel of atonement all that the   
heathen world  laboured for in vain1 by 
many wild inventions1 and painful       
superstitions4 ,the anger of the ,god of
 heaven is pacified by the  sufferings  
of ,jesus his ,son4 ,o my ,god1 let my  
soul never run back to  infidelity and  
heathenism1 and rove abroad among the   
foolish inventions  of men1 in quest of 

any other methods of atonement4 ,the    
blood of ,jesus  is all my hope4        
,here ,i see the gracious promises of   
ancient times fulfilled1 even the  first
 promise of mercy that was ever made to 
fallen man4 ,here ,i behold  the        
accomplishment of the predictions of the
 holy prophets since the  world began2  
#a ,pet4 i4 #aa4 8,it was the ,spirit of
 ,christ spake in them1  concerning the 
sufferings of ,christ1 and the glory    
that should follow20  ,gen4 iii4 #ae4   
,here ,i see 8the seed of the woman     
breaking the head of the  serpent20 #a  
,john iii4 #h4 ,the ,son of ,god        
manifested1 and by his own  death1      
destroyed the works of the devil4 ,here 
,i behold2 ,dan4 ix4 #bd1  #bf4 the     
,messiah cut off1 but not for himself4  
,i behold him here on his  cross1       
finishing iniquity1 transgression1 and  
sin2 and bringing in  everlasting       
righteousness4 ,i see1 ,is4 liii4 #aj4  
his soul made an  offering for the sins 
of men3 ,and the prophets ,isaiah and   

,daniel  conspiring with the blessed    
apostles to point to ,jesus as an       
all-sufficient ,saviour4    ,i see the  
types and shadows of the ,jewish        
religion so happily answered  in this   
doctrine of the priesthood and sacrifice
 of ,christ1 that ,i am  well assured   
that this is the substance1 for it bears
 the shape and  lineaments of the       
shadow4 ,this is the great original2 for
 if carries the  exact resemblance of   
the types and pictures that went before4
 ,the  ancient religion of emblems and  
figures was confirmed by the amazing    
wonders of ,moses2 but the religion of  
,christ1 which contains in it the       
substance and true glory of all former  
dispensations1 is not only  attested by 
the miracles of the ,son of ,god1 but he
 himself also appears  in the midst of  
it1 in so divine a correspondence with  
the typical  ordinances of ,moses1 as   
gives a double and most undoubted       
confirmation  to his own blessed gospel1
 and his own atonement for sin4 ,every  

thing  that established the religion of 
the ,jews1 serves to establish me in the
  religion of ,christ4 ,their lavers and
 washings1 their altars and  sacrifices 
were divine2 but they were divine only  
for a season4 ,these  ancient veils     
which covered the gospel1 were of ,god's
 own contrivance2  and when they were   
exhibited to the people1 especially in  
the days of  ,moses and ,solomon1 they  
made a bright and sacred appearance2 but
 now the  gospel stands forth unveiled1 
and in perfect light1 ,god himself hath 
folded up these veils as an old garment1
 and laid them aside4 ,the  substance is
 come1 and the shadows disappear4       
,blessed be the ,lord that ,i  was      
brought forth since the ,sun of         
,righteousness is risen upon the  earth1
 and the morning clouds are vanished    
away4    ,i hear ,jesus1 my great       
,prophet1 preaching this doctrine of    
propitiation  for our sins by his death1
 in his own ministry2 though he was     
content to  do it in a more obscure and 

imperfect manner3 ,and ,i now see the   
reason  why he taught this truth chiefly
 in parables1 because it was not proper 
in that age to be published to the      
multitude in plain language1 till he    
had actually died and rose again4    ,i 
behold his terrible agonies in the      
garden1 before he came near the  cross4 
,i see the blessed ,son of ,god         
labouring under the burden of our       
guilt1 wrestling1 and sweating blood1   
under the unknown impressions of  that  
tribulation and wrath1 that indignation 
and anguish which was due  to my sins4  
,what else could make so glorious and   
divine a person  discover such dreadful 
distress of soul8 ,again1 he cries out  
on the  cross with anguish of spirit1 he
 bleeds1 he groans1 he dies4 ,i         
acknowledge the truth of the doctrine of
 his atonement4 ,i read it in all  his  
agonies4 ,these are such sufferings1 and
 such sorrows as are beyond  all that   
men could inflict1 or that a mere man   
could bear1 beyond all  the common      

terrors of death and the grave4 ,my     
,saviour sustained a  heavier burden1   
and was engaged in harder work2 a labour
 more dreadful  and more glorious4 ,he  
was then making atonement to divine     
justice for my  sins4 ,and blessed be   
his name for ever and ever4    ,i read  
the same doctrine of atonement for sin1 
by the death of ,christ1  in the        
writings of his holy apostles4 ,this was
 the gospel which they  preached to the 
,jews1 and to the rest of the nations4  
,this they  delivered down in the sacred
 records of the ,new ,testament1 whence 
we  derive our religion and our hope4   
,the language in which they expressed   
our reconciliation to ,god1 by the death
 of ,christ1 carries with it such       
evidence1 and such strength1 that if ,i 
believe these books to be divine1  ,i   
cannot but receive this doctrine as the 
truth of ,god2 and ,i would  learn of   
,st4 ,paul2 ,gal4 vi4 #ad4 to glory in  
the cross of ,christ2  and--ii4 #bj4 to 
live by the faith of the ,son of ,god1  

who loved me1 and  gave himself for me4 
,when ,i read the astonishing gifts of  
the blessed ,spirit1 communicated to    
the first preachers and professors of   
the gospel1 when ,i survey these  gifts 
in all their extensive glory1 and in all
 their force of argument1  ,i look upon 
all of them as a heap of united wonders1
 conspiring to  support this doctrine of
 the propitiation of ,christ1 which was 
every  where taught by these inspired   
favourites of heaven4 ,every strange    
tongue which they spoke1 teaches me this
 blessed truth4 ,every disease of  body 
which they healed1 assures me1 that the 
stripes which ,christ  sustained1 were  
for the healing of our souls4 ,every    
unclean spirit which  they cast out1    
establishes my belief1 that by the      
atoning death of  ,christ we are        
delivered from the power of the devil4  
,every surprising  wonder which they    
wrought1 gives me a firmer persuasion of
 this wondrous  doctrine1 that the ,son 
of ,god died to give us life4           

,blessed ,saviour1 let the same spirit1 
by whose influence they healed the      
sick1 they cast out devils1 and wrought 
all these wonders1 write this  holy     
religion1 and this doctrine of thy      
atonement for sins deep in my  heart4 ,o
 let me make it my daily food1 the      
support and the life of my  soul4 ,teach
 me to apply it to all the holy purposes
 for which so  glorious a doctrine was  
revealed to the world4 ,in the faith of 
this  atonement1 by the blood of ,jesus1
 let me join in the songs of angels1    
and pronounce with joy2 ,luke ii4 #ad4  
,glory to ,god in the highest1 peace  on
 earth1 and good-will to men2 ,glory to 
,god my ,father1 and my ,saviour3       
,pardon1 life1 and salvation to dying   
sinners4 ,amen4                         
,,hymn ,,for ,,sermon ,,xxxv4           
,faith and ,repentance encouraged by the
 ,sacrifice of ,christ4                 
,where shall the guilty conscience go   
,to find a sure relief8                 
,can bleeding bulls or goats bestow     

,a balm to ease my grief8               
,will popish rites and penances1        
,release my soul from sin8              
,what insufficient things are these     
,to calm the wrath divine6              
,god1 the great ,god1 who rules the     
skies1                      ,the        
gracious and the just1                  
,makes his own ,son our sacrifice3      
,and there lies all our trust4          
,o never let my thoughts renounce       
,the gospel of my ,god1                 
,where vilest crimes are cleans'd at    
once                      ,in ,christ's 
atoning blood4                          
,here rest my faith1 and ne'er remove2  
,here let repentance rise1              
,while ,i behold his bleeding love1     
,his dying agonies4                     
,with shame and sorrow here ,i own      
,how great my guilt has been2           
,this is my way t' approach the throne1 
,and ,god forgives my sin4    ,footnote 
#cf3      ,though we have no express    
revelation in scripture1 that sacrifices

    were now instituted1 yet there is   
abundant reason to believe it3 ,for1    
#a4 ,abel offered bloody sacrifices4    
,now we can hardly suppose that ,adam   
or ,abel would ever invent such a       
strange ceremony to please ,god with    
it3 ,nor could reason ever dictate to   
them1 that ,god1 their ,creator1        
would be pleased with such a bloody     
practice1 as cutting his living         
creatures to pieces1 and then burning   
them with fire4 ,nor would ,god    who  
is jealous of his prerogative in matters
 of worship1 ever have    shewn his     
acceptance of these rites1 if he himself
 had not appointed    them4 #b4 ,though 
we do not read that ,adam offered       
sacrifice1 yet it is    plain he was not
 permitted to eat flesh2 and therefore  
it is more    probable1 that when he    
killed beasts1 it was for sacrifices3   
,and ,god    taught him to make         
cloathing for himself out of their      
skins4 ,this was    immediately after   
the fall4    ,footnote #cg3      ,it may

 be worthy our notice here1 that blood  
is no very proper liquid    for         
purification of any defilements1 unless 
it be1 as it represents    death to be  
an atonement for the guilt of sin1 which
 is a moral    defilement of the soul4  
,and yet ,heb4 ix4 #bb4 ,almost all     
things under    the law are purged by   
blood3 ,one would think water should be 
a much    better cleanser3 ,but we find 
this purging or cleaning signifies      
atonement for sin1 when the very next   
words give us the reason why    blood is
 appointed1 viz4 because pardon or      
remission is the thing    sought2 for   
without shedding of blood is no         
remission4      ,it is plain therefore1 
that to a guilty and defiled soul or    
conscience1 every thing is defiled2 as  
,tit4 i4 #ac4 ,but when both the        
people and their sacred utensils were   
sprinkled with blood1 it denotes    that
 all things are sanctified and pure1 to 
those whose souls partake    of the     
atonement of ,christ1 and whose sins are

 remitted through his    bloody death4  
,footnote #ch3      ,i grant there are  
some other ingenious and probable       
reasons offered by    the author of     
,miscellanea ,sacra1 why ,christ did not
 communicate his    gospel so completely
 to his disciples in his own life-time2 
,essay #a4    p4 #aef-aei1 but what ,i  
have mentioned is sufficient for my     
purpose4    ,footnote #ci3      ,it was 
generally agreed that these gifts of the
 ,holy ,ghost were never    set in such 
an illustrious light1 for the defence of
 christianity1 as    in a late treatise1
 entitled ,miscellanea ,sacra1 ,essay   
,i4 especially    from page #ada to the 
end4                                    
,,sermon ,,xxxvi4     ,the ,use of the  
foregoing ,sermons1 with intermingled   
,reflections4        ,,rom4 iii4        
#be4--,whom ,god hath set forth to be a 
propitiation----      ,this glorious    
doctrine of the propitiation of ,christ1
 has been explained  and proved at large
 in the former discourses4 ,it remains  

that we shew  the proper uses of it4 ,if
 we would set our thoughts at work to   
draw  inferences1 we might derive thence
 many truths1 as well as duties4 ,but   
as my chief design is to promote        
practical godliness1 ,i shall content   
myself with mentioning two doctrinal    
inferences1 and all the rest shall  more
 immediately direct our practice4       
,first doctrinal inference4 ,how vain   
are all the labours and pretences of    
mankind1 sinful1 guilty mankind1 to seek
 or hope for any better religion  than  
that which is contained in the gospel of
 ,christ6 ,it is here alone1  that we   
can find the solid and rational         
principles of reconciliation to  an     
offended ,god4 ,this doctrine of        
atonement for sin by the sufferings of  
,christ1 is a substantial ground for our
 establishment in christianity1  and    
should be an effectual persuasive1 to   
continue in the profession of  the      
gospel2 ,heb4 iv4 #ad4 ,having such a   
,high-priest as ,jesus the ,son of      

,god1 who after he had died for our     
sins1 rose again1 and entered into      
heaven1 let us hold fast our profession4
 ,all the religions that ,god  ever     
appointed for fallen man1 meet and      
centre here4 ,if you have any  regard to
 reason and argument1 if you would      
follow the dictates of  revelation1 or  
if you would seek the peace and         
happiness of your souls1  never1 never  
forsake the religion of ,jesus4         
,reflection4--8,my soul1 hast thou heard
 this doctrine of the propitiation  of  
,christ1 and the arguments that support 
it in the last discourse8 ,dost  thou   
receive1 dost thou believe this great   
article of faith8 ,hold it  fast then1  
and live upon it continually4 ,never    
hope to find a surer  spring of pardon1 
nor a sweeter relief for a guilty       
conscience4 ,maintain  this hope1 and   
hold fast thy bible1 where this blessing
 is discovered to  men4 ,keep upon thy  
spirit a due sense and relish of this   
atonement for  sin3 ,it will be a       

blessed guard against infidelity1 and   
assist thee to  stand in an hour of     
temptation1 against the cavils of men1  
who have  renounced the gospel of ,god4 
8,but remember1 ,o my soul1 that if thou
 sin wilfully against this gospel1  that
 is1 if thou abandon this grace1 and    
reject it utterly with contempt  and    
opposition1 after thou hast received the
 knowledge of the truth1  there         
remaineth no more sacrifice for sin1 but
 a certain fearful looking  for of      
judgment and fiery indignation which    
shall devour the  adversaries20 ,heb4 x4
 #bf1 #bg4 ,this scripture seems to     
stand like a  divine engine1 charged    
with vengeance and eternal death1 and   
pointed not  only against the primitive 
apostates1 but against some of the      
profane  infidels and scoffers of our   
age1 who have renounced1 reproached1 and
  ridiculed the gospel which they once  
professed4 ,remember also1 that it      
carries in it a very dangerous and      
threatening aspect1 upon those who      

continue to profess the religion of the 
bible1 but cancel out of it the         
doctrine of the atonement of ,christ2   
for there remains no other  sacrifice4  
,have a care1 therefore1 ,o my soul1 and
 stand at a distance  from their        
company1 who deny the propitiatory      
virtue of the blood of  ,christ6 ,let   
them find a better ground to build their
 hopes of pardon  upon3 ,but do thou lay
 thy foundation on this rock1 and the   
powers of  hell shall not prevail       
against it4    ,second doctrinal        
inference4--,how strange and            
unreasonable is the doctrine  of the    
popish church1 who while they profess to
 believe the religion of  ,christ1 yet  
introduce many other methods of         
atonement for sin beside the  sufferings
 of the ,son of ,god1 and the atonement 
which ,jesus has made4    ,every time   
they celebrate the ,lord's-supper1 and  
the priest communicates  the consecrated
 bread to his deluded followers1 they   
suppose there is a  fresh propitiation  

made for sin3 ,therefore they call it   
the sacrifice of  the mass1 and imagine 
that their unscriptural representation  
of this  holy ordinance1 is a real      
propitiation1 not only for the sins of  
the  living1 but for those that are dead
 also4 ,whereas ,st4 ,paul assures us2  
,heb4 ix4 #bh4--;,christ was once       
offered to bear the sins of many4 ,heb4 
x4  #ad4 ,by one offering he hath for   
ever perfected them that are            
sanctified4 ,i confess1 this practice1  
of theirs in the mass1 looks  something 
like a pretence of honour1 to the name  
and death of ,christ2  because1 they    
declare1 the mass is but1 as it were1 a 
repetition of the  very sacrifice of    
,christ himself3 ,though that is        
expressly contrary to  the language of  
scripture2 for 8this man ,jesus1 after  
he had offered one  sacrifice for sin1  
for ever sat down at the right-hand of  
,god20 ,heb4 x4  #ab4 because his single
 sacrifice was all-sufficient1 and needs
 no  repetition4    ,but1 besides this1 

they have many other methods of         
atonement which men  perform1 and which 
they add to the atonement of ,christ4   
,what are all  their imposed penances1  
their pilgrimages on bare feet1 the     
scourgings  of their own bodies1 the    
garments of hair worn upon their flesh1 
and  their multitudes of repeated ,latin
 prayers8 ,what are they all but        
toilsome and painful labours1 invented  
by men1 to make atonement for the  sins 
of the soul8    ,reflection4--8,blessed 
be the name of our ,god1 who has        
delivered our  nation from this bondage 
of iniquity1 from these foolish yokes   
and  burdens of superstition2 these     
profane dishonours done to the sacrifice
  and atonement of ,jesus our ,saviour4 
,we are ready to look on popery now  as 
lying afar off1 across the seas1 as an  
evil thing at a great  distance1 and are
 not so much impressed with a grateful  
sense of our  preservation from it4 ,we 
are too soon forgetful of our narrow    
escape  from this mischief1 by the late 

revolution1 and the protestant          
succession2 by the arm of ,god1 and by  
the two best of kings1 ,william our     
deliverer1 and ,george our defender4    
,had it not been for these  providences 
of heaven1 and these princes on earth1  
our land might have  been filled with   
these superstitions1 and they might have
 been imposed  on us1 under the         
penalties of imprisonment and poverty1  
torment and  death4 ,and how could we   
stand in the fiery trial8 ,awake1 ,o my 
heart1 and  let my tongue awake into    
songs of praise and salvation1 that ,i  
am not  tempted or compelled to disgrace
 the blood of my ,saviour by having     
other  atonements for sin imposed on my 
conscience4 ,and in the midst of thy    
praises to ,god1 ,o my soul1 drop a tear
 of pity on thy brethren1 who  dwell in 
the midst of these temptations1 and in  
the language of  christian sympathy1    
lift up a groan to heaven for them1 and 
say1 ,how  long1 ,o ,lord1 how long80   
,but let my thoughts return home from   

the popish countries and their          
superstitions4 ,it is not enough for me 
to renounce the inventions of  men1 as  
any part of my righteousness1 to procure
 my pardon and  acceptance in the sight 
of ,god1 but even the duties which ,god 
himself  has required1 the duties of    
faith and love1 of repentance and new   
obedience1 must never stand in the room 
of the atonement of ,christ4 ,they  are 
all poor defective works1 and want to be
 sprinkled with the blood of  his       
sacrifice6 ,they were never designed to 
join with the obedience of  ,christ1 in 
procuring the favour of an offended     
,god4 ,have a care1  therefore1 ,o my   
soul1 of resting in the best of thy holy
 services1 or of  making them a matter  
of merit1 to introduce thee before his  
presence4  ,when thou art raised nearest
 to heaven in the practice of christian 
graces and duties1 fall down before the 
throne1 confess thy  unworthiness1 and  
say2 ,ps4 cxxx4 #c1 #d4 ,if thou1 ,o    
,lord1 shouldst mark  iniquities1 who   

can stand8 ,but there is forgiveness    
with thee1 and  plentiful redemption by 
the blood of ,jesus4 ,there lies all my 
hope4    ,thus ,i have finished the two 
inferences for instruction1 ,i proceed  
now  to those which more immediately    
relate to our practice4 ,this blessed   
doctrine of the atonement of ,christ1   
runs like a golden thread through  the  
whole of our religion3 ,it unites the   
several parts of it in a sweet  harmony1
 and casts a lustre over them all4 ,let 
us then particularly  survey some of the
 various practical uses to which it may 
be applied4    #a4 ,it is a solid       
foundation1 on which the greatest of    
sinners may hope  for acceptance with   
,god1 when they return to him3 ,it is a 
sufficient  ground for their firm trust 
in ,christ as a ,saviour1 and a reviving
  cordial against sinking in despair4   
,let the crimes of a creature be never  
so great and heinous1 yet the  atonement
 of the ,son of ,god is equal to them   
all4 ,let the defilements  and stains of

 the soul be never so deep and crimson1 
the blood of ,christ  has a strange and 
divine virtue to wash them away1 and to 
make the  sinner white as snow1 even in 
the sight of a holy ,god4 ,rev4 vii4    
#ad4  ,they washed their garments1 and  
made them white in the blood of the     
,lamb4 ,this is a faithful saying1 as   
,st4 ,paul tells ,timothy1 and  worthy  
of all acceptation1 ,christ ,jesus came 
into the world to save  sinners1 of whom
 ,i am chief2 #a ,tim4 i4 #ae4 ,and our 
,saviour assures us1  ,all manner of sin
 and blasphemy shall be forgiven to men2
 ,mat4 xii4  #ad4 because that he knew  
that he could make compensation to      
divine  ,justice for all this guilt4    
,therefore all sorts of blasphemers and 
criminals shall be forgiven1 but those  
who blaspheme the ,holy ,spirit in  his 
highest attestations to this gospel1 and
 utterly refuse this  atonement of      
,christ4 #a ,john i4 #g4 ,the blood of  
,jesus ,christ cleanseth  us from all   
sin2 it is a divine sacrifice1 and      

all-sufficient  propitiation1 extensive 
as our iniquities4    ,jesus is an able 
and an almighty ,saviour1 so that the   
vilest of sinners  need not despair1 if 
they are but willing to return to ,god1 
and come  unto him1 that they may be    
saved in his own way4 ,the deepest      
wounds that  were ever made in the      
conscience by sins1 against light1 and  
against  love1 sins of long continuance1
 sins of old obstinacy and repeated     
backslidings1 sins of the blackest      
aggravations1 may all be healed by      
applying the blood of ,christ4 ,awake1  
arise1 ,o sinner1 fly to the hope  that 
is set before thee8 ,in vain will you   
try a thousand remedies1 this  is the   
only relief4 ,a soul stung with the     
guilt of sin1 as with a fiery  serpent1 
must look up to ,jesus hanging on the   
cross1 there alone can he  find healing 
and life4    ,reflection4--8,and what is
 my state8 and what is my present case8 
,am ,i a  sinner under the first        
awakenings of conscience8 ,is my spirit 

filled  with dreadful apprehensions of  
an offended ,god1 and of a law that     
pronounceth curses and death8 ,am #a    
enquiring1 ,what shall ,i do to flee    
from the wrath to come8 ,does the load  
of all my past offences lie heavy  upon 
me8 ,are my sins gone over my head as a 
heavy burden1 too heavy for  me to bear8
 ,does ,satan the tempter and the       
accuser1 terrify and hurry me  with     
despairing thoughts8 ,does he tell me   
that my crimes are too big to  be       
forgiven8 ,but ,satan is a liar from the
 beginning4 ,the gospel of  ,christ is  
divinely true4 ,i come to ,jesus as a   
great ,high-priest in the  blood of his 
atonement3 ,i come weary and heavy      
laden1 under a sense of  the guilt of   
past sins1 and the remaining power of   
them in my soul4 ,o  ,jesus fulfil thy  
promise1 and give rest to my labouring  
and wounded  spirit6 ,speak a word of   
peace and pardon to a sinking creature1 
and  raise and receive him to hope and  
salvation4 ,i am worthy to perish for   

ever1 but thy death is worthy to procure
 life for me4 ,here ,i rest my          
heavy-laden soul1 and with humble hope  
,i wait for thy mercy4    8,or1 am ,i a 
professor of religion that have fallen  
under great decays  and wretched        
backslidings8 ,are old terrors and      
agonies returned upon my  conscience    
with redoubled smart and anguish8 ,do ,i
 see my guilt8 ,my  shameful wanderings1
 my loathsome iniquities8 ,do ,i seem as
 it were to be  cast out from ,god8 ,and
 does he seem to shut the door of heaven
 against  my prayers8 ,yet ,i will not  
despair3 ,i will come in the name of    
,jesus the  great atonement4 ,wash my   
guilty soul1 ,o blessed ,redeemer1 with 
thy  blood1 and ,i will look again      
toward the holy temple4 ,i will lift up 
a  humble eye toward an offended ,god4  
,thy sacrifice is ever fresh in the     
power and virtue of it4 ,the ,lamb as it
 had been slain1 appears in  heaven with
 the marks of his sacrifice4 ,i return  
with a broken heart to  my heavenly     

,father3 ,i return trembling and hoping 
in the merit of that  everlasting       
atonement1 and wait for restoring grace4
    8,or1 am ,i endeavouring to walk    
closely with my ,god1 in all the duties 
of  holiness1 but daily infirmities     
break out1 daily follies and guilt      
attend me8 ,i make sore complaints      
indeed1 because of the perpetual        
workings of indwelling sin2 yet ,i will 
not despair4 ,i love the word of  ,god1 
and ,i read it to keep me from sinning3 
,but ,st4 ,john assures me if  any man  
sin through the weakness of nature1 and 
the prevalence of daily  temptations1 we
 have an advocate with the ,father1 even
 ,jesus the  righteous2 #a ,john ii4 #a1
 #b4 ,and he is an effectual ,advocate1 
because he  is a propitiation for our   
sins2 and he pleads in the virtue of his
 own  blood4 ,o may ,i ever maintain a  
constant exercise of faith on the ,son  
of  ,god1 as my great ,high-priest6 ,may
 ,i keep up a lively and delightful     
sense of the all-sufficiency of his     

atonement upon my spirit1 that this     
which is the glory of my religion1 may  
also be the daily life of my  soul40    
,,ii4 ,this doctrine of atonement for   
sin1 should be used as a powerful       
motive to excite repentance in every    
heart where sin hath dwelt4  ,repentance
 and forgiveness are joined together in 
the commission of our  exalted ,saviour2
 ,acts v4 #ca4 ,grace is a sweet and    
constraining motive to  duty4 ,there is 
abundant encouragement for sinners to   
repent and mourn  before ,god for their 
past transgressions1 because the blood  
of ,jesus has  provided pardon for them4
 #a ,john i4 #i4 ,if we confess our     
sins1 ,god is  faithful to his own word1
 and just and true to his ,son ,jesus1  
to  forgive such offenders1 and his     
blood will cleanse us from our sins4    
,the fallen angels are not called and   
encouraged by divine mercy1 to  repent  
of their heinous rebellions2 for there  
is no ,saviour1 there is no  atoning    
sacrifice provided for them4            

,reflection4--8,and is there such an    
atonement made8 ,and are there such     
pardons provided for such guilty        
wretches as ,i have been8 ,is ,god      
reconciling himself to men1 and         
reconciling men to himself1 by the blood
  of ,jesus8 ,then let my soul mourn for
 all her follies1 all her past          
iniquities4 ,let me be covered with     
shame1 and lie in the dust at the  foot 
of ,god4 ,o let him speak peace and     
forgiveness to me1 through the  blood of
 ,christ4 ,i remember my guilt1 and am  
confounded1 and open my  mouth no more  
to vindicate myself3 ,i am overwhelmed  
with this amazing  instance of divine   
love3 ,god has sent his ,son to die for 
me1 and is  pacified toward me1 for all 
that ,i have done against him4 ,o       
wretched  creature that ,i am1 that ever
 ,i should rebel against a ,god of such 
compassion6 ,against a ,god1 who all    
this while had such kind designs        
towards me1 and was making his own way  
to reconciliation and peace1  through   

the blood of his own ,son6 ,i find now  
by sweet experience1 what ,i  have been 
often told by other christians1 that the
 most kindly workings  of true          
repentance1 arise from the sense of a   
forgiving ,god1 and a dying  ,saviour40 
,,iii4 ,let us use this atonement of    
,christ1 as our constant way of access  
to ,god in all our prayers4 ,this is the
 only safe method of address to  the    
mercy-seat3 ,it is ordained for this    
very purpose1 to help a sinner  near to 
,god2 ,heb4 x4 #ai1 #ba1 #bb4--;,having 
therefore1 brethren1 boldness  to come  
into the holiest by the blood of        
,jesus1--and having a ,high-priest  over
 the house of ,god1 let us draw near    
with a true heart4 ,he is  ascended to  
heaven before us1 he is entered within  
the veil in virtue of  his sacrifice3 he
 has bespoke acceptance for our persons 
before the  throne1 and a favourable    
audience for all our prayers4           
,whatsoever we ask  of the ,father1 we  
must ask it in his name1 and especially 

in the name  and virtue of his great    
atonement3 ,all the blessings that ,god 
has to  bestow1 are purchased by his    
sufferings4    ,reflection4--8,remember1
 ,o my soul1 and be humble2 remember    
thou canst not  be a welcome guest even 
at the throne of grace1 unless thou art 
sprinkled with the blood of ,jesus4 ,the
 ,god whom thou hast offended1 is a     
great ,god1 and a terrible1 a ,god of   
holiness1 like a devouring fire2 a  ,god
 of awful majesty and severe justice1   
who will by no means clear the  guilty1 
without some recompence for his broken  
law4 ,dare not to approach  him         
therefore1 but under the protection of  
the blood of his ,son3 ,christ  is set  
forth as our propitiation through faith 
in his blood4 ,if thou  bring the       
atonement of ,christ in the hand of thy 
faith1 thou shalt find  sweet and easy  
access3 ,and when thou art filled with  
inward sorrows1  thou mayest pour them  
all out1 and spread thy complaints and  
thy burdens  before the eyes of thy     

,god1 with inward consolation and hope4 
8,lord1 ,i have sinned1 but thy ,son has
 suffered3 ,i come to the throne of     
grace in his name4 ,my offences cry for 
vengeance1 but the blood of ,jesus      
speaks better things1 and cries louder  
for peace and pardon4 ,let the  voice of
 that blood which has made full         
satisfaction for the vilest  sins1      
prevail over all my unworthiness4 ,let  
the ,lamb which is in the  midst of the 
throne be honoured this day1 by         
introducing a guilty  creature with all 
his complaints and sorrows into thy     
awful presence1  and thy divine favour4 
,let me obtain grace in the hour of my  
distress  and necessity3 ,and1 ,o that  
,i may find such success1 and such ease 
of  soul1 in drawing near to ,god by the
 blood of ,christ1 that on all          
occasions ,i may run to this refuge1 and
 maintain humble and constant  communion
 with ,god my ,father1 in this new and  
living way of access4 ,may  this earthly
 and foolish spirit of mine1 never be   

such a stranger as it  has been at the  
mercy-seat1 since the door of approach  
is always open1  since ,i have so       
glorious an introducer40    ,,iv4 ,we   
should use this atonement of ,christ1 as
 a divine guard against  temptation and 
sin2 #a ,pet4 i4 #ae1 #ah1 #ai4 ,as he  
which hath called you  is holy1 so be ye
 holy in all manner of conversation--for
 ye are redeemed  with the precious     
blood of ,christ1 as of a lamb without  
blemish and  without spot4              
,reflection4--8,and has this soul of    
mine1 which was in slavery to sin and   
the power of ,satan1 been redeemed by   
the death of the ,son of ,god8 and      
shall ,i run back to my old slavery1 and
 give myself up again to the  reign and 
tyranny of sin8 ,has this guilty and    
polluted soul been washed  in so        
precious a laver as the blood of the    
,son of ,god8 ,and shall ,i  defile     
myself again8 ,shall ,i return with the 
dog to his vomit1 or with  the swine    
that was washed1 to her wallowing in the

 mire80 #b ,pet4 ii4 #bb4  ,it was sin  
that cost my ,redeemer so dear1 that    
cost him agonies and  death3 ,and shall 
,i indulge such an enemy in my heart1   
and obey it in my  practice8 ,god       
forbid6 ,how shall ,i that am dead to   
sin1 by my interest in  a dying         
,saviour1 live any longer therein8 ,rom4
 vi4 #b4 ,it is a scandal  and reproach 
to this blessed doctrine of atonement1  
if ,i should ever  dare give a loose to 
my iniquities1 while ,i profess faith in
 the blood  of ,christ4 ,grant1 ,o      
,jesus1 that ,i may never turn this     
adorable grace of  thine into           
wantonness4    ,v4 ,the atonement of    
,christ is an argument of prevailing    
force to be used  in prayer1 when we    
plead for the aids of the blessed       
,spirit2 when we ask  for his sacred    
influences to enlighten1 to sanctify1 or
 to comfort our  souls4 ,the ,spirit    
flows down to us in the blood of        
,christ4    ,reflection4--8,holy        
,father1 thou hast not withheld thy ,son

 ,jesus1 but hast  given him to die for 
me1 and wilt thou not give me thy       
,spirit to live in  me1 and to raise me 
to a divine life8 ,even when ,i was dead
 in trespasses  and sins1 my blessed    
,saviour poured out his own soul to     
death1 that ,i  might be recovered to   
thy favour2 and shall ,i not have thy   
image  impressed upon me by the ,spirit1
 that ,i may appear before thee in the  
beauty of holiness8 ,shall ,i be        
sprinkled with the blood of ,christ1 and
  have my errors forgiven1 and shall ,i 
not have divine light bestowed upon  me1
 that ,i may not wander afresh in the   
ways of error and darkness6 ,is  my     
guilt cancelled1 and are my iniquities  
removed by the great atonement  of the  
,son of ,god1 and wilt thou not bestow  
thy sanctifying ,spirit upon  me1 to    
guard me from renewed guilt and fresh   
iniquities8 ,lord1 have ,i  not fled to 
lay hold on the hope set before me8     
,hast thou not forgiven  all my sins8   
,and shall not the ,spirit the          

,comforter1 speak peace to my  soul1 and
 fill me with hope and joy in believing8
 ,wilt thou deny thy  ,spirit to any    
creature1 for whom thy ,son has poured  
out his invaluable  life and blood80    
,if this sermon be too long1 here is a  
proper pause4    ,how great and         
desirable are the advantages that we    
have found already to  be derived from  
this gospel of atonement8 ,may our souls
 possess and  improve them all8 ,but    
there are still more treasures of divine
 grace to  be dug out of this golden    
mine3 ,it is an inexhausted fountain of 
duties  and blessings4 ,i proceed       
therefore to point out more of them to  
the eye  of faith4    ,,vi4 ,we should  
use this doctrine of propitiation for   
sin by the death of  ,christ1 as an     
everlasting spring of holy love to ,god 
the ,father1 and to  his ,son ,jesus    
,christ4 ,great and unspeakable was the 
love of ,god the  ,father2 #a ,john iv4 
#aj4 8,herein is love2 not that we loved
 him1 but he  hath loved us1 and sent   

his ,son to be a propitiation for our   
sins40  ,great and unspeakable is the   
love of ,jesus the ,saviour2 8it has    
heights1  and depths1 and lengths1 and  
breadths in it which pass our           
knowledge20  ,eph4 iii4 #ah4 ,for1 8when
 we were enemies1 he died to reconcile  
us to  ,god20 ,rom4 v4 #aj4 ,the great  
and blessed ,god had no richer gift than
 his  ,son1 and he bestowed his ,son    
upon us4 ,christ ,jesus himself made his
  flesh and soul an offering for our    
sins4 ,it was a spring of divine love   
that arose from the bosom of ,god1 and  
runs through all this sacred            
transaction in many blessed streams3 ,it
 runs through all the length of  time   
into a long eternity4 ,how should this  
melt and soften our hearts1  into       
returns of love to the great ,god1 and  
to his ,son ,jesus ,christ4 ,we  love   
him1 saith the beloved apostle1 because 
he first loved us2 #a  ,john iv4 #ai4   
,reflection4--8,and what shall ,i do to 
raise my love to ,god my ,father1 and   

my blessed ,redeemer8 ,when ,i was a    
stranger and an enemy1 ,god reconciled  
me to himself1 by sending his ,son to   
die for me4 ,how hard is this  wretched 
heart of mine1 that it feels no more    
powerful impressions from  this amazing 
love and compassion of ,god to a rebel  
creature8 ,what  sorrows1 what          
indignities1 what bitter scoffs1 what   
loads of reproach1  what inward and     
unknown agonies of soul1 what a shameful
 and painful and  cursed death1 did the 
blessed ,son of ,god endure for my sake3
 ,and can ,i  forbear to love him8      
,alas6 how cold are my affections6 ,how 
feeble and  languid is my zeal6 ,what   
poor sorry returns do ,i make for these 
infinite  condescensions of divine love6
 ,warm my heart1 ,o ,jesus with this    
love1  and inflame all my affections4 ,o
 may all the powers of my soul exert    
their utmost diligence in the service of
 the ,son of ,god1 that has  redeemed   
me6 ,his love was stronger than death3  
and shall it not  constrain me to love  

him8 ,did he lay down his life for my   
sake1 and  shall ,i not lay out and     
employ my life with all my talents and  
capacities to his honour8 ,blessed      
,jesus1 ,i grieve1 ,i mourn1 ,i am      
confounded that ,i feel no more of the  
constraining influences of thy  dying   
love1 to make all my duty and obedience 
easy and delightful40    ,,vii4 ,this   
doctrine carries in it a strong         
persuasive to that love and  pity which 
we should shew on all occasions to our  
fellow-creatures4 ,when  the apostle    
,john had magnified the love of ,god1 in
 that he had sent his  ,son to be a     
propitiation for our sins3 ,he makes    
this inference1  ,beloved1 if ,god so   
loved us1 we ought also to love one     
another2 #a ,john  iv4 #aa4 ,and in the 
foregoing chapter1 iii4 #af4 he raises  
this inference  of love to a sublime    
degree3 ,because ,god hath laid down his
 life for  us1 we ought to lay down our 
lives for the brethren4 ,but how can any
  person make a pretence to             

christianity1 who hath the goods of this
  world1 and seeth his brother have     
need1 and shutteth up his bowels of     
compassion from him8 verse #ag4 ,how can
 such an hardened and cruel heart       
pretend that the love of ,god dwells    
there8    ,this blessed truth of the    
forgiveness of sin through the          
propitiation of  ,christ1 demands of us 
the duties of forbearance and           
forgiveness1 of  kindness and tenderness
 to men4 8,be ye kind one to another1   
and  tender-hearted1 forgiving one      
another even as ,god for ,christ's sake 
hath  forgiven you20 ,eph4 iv4 #cb4     
,shall ,christians bite and devour each 
other1  shall they rage against each    
other with bitter reproaches1 shall they
  quarrel1 and grieve1 and wound each   
other who were once fellow-slaves in    
the chains of guilt1 and death1 and were
 redeemed together by the  voluntary    
death of the ,son of ,god8 ,shall they  
who have known and tasted  such divine  
compassion1 imitate the rage1 and       

malice1 and envy of hell1  rather than  
the heavenly example of the blessed     
,jesus8    ,reflection4--8,and hast thou
 never felt the influence of this divine
  truth1 ,o my soul1 this blessed       
doctrine of atoning love8 ,dost thou    
swell  with anger8 ,dost thou resent    
every supposed injury8 ,dost thou       
indulge a  spirit of revenge8 ,and do   
thy thoughts contrive mischief to men1  
while  the thoughts of the ,son of ,god 
are all tenderness and compassion       
towards  thee8 ,had he resented all thy 
iniquities1 had he meditated vengeance  
for  all thy crimes1 he had never laid  
down his life to rescue thee from  hell1
 and thy state and thy case had been    
miserable without hope4    8,hast thou  
no pity for the poor1 when their        
necessities and groans cry  aloud for   
thy relief8 ,the ,son of ,god did not   
deal thus with thee3 ,he  expended the  
riches of his love upon thee1 even his  
unsearchable riches  of grace3 ,and when
 no other price was sufficient to redeem

 thee from  death1 he gave up himself   
for thee1 and made his own soul an      
offering  for thy sins4--,remember      
therefore1 when provocations to anger   
are set  before thee1 and thou feelest  
the inward rising passion1 remember the 
death and love of the ,son of ,god1     
remember the price of thy  forgiveness40
    ,,viii4 ,patience under heavy       
afflictions1 is another divine lesson   
that we  should learn from this doctrine
 of the atoning death of ,christ2 and   
not  patience only1 but holy joy in the 
midst of earthly sorrows may be  derived
 from the same spring4 ,rom4 v4 #a1 #b1 
#c1 #h4 8,being justified by  faith we  
have peace with ,god through our ,lord  
,jesus ,christ2--we rejoice  in hope of 
the glory of ,god2 and not only so1 but 
we glory in  tribulations1--because ,god
 has commended his love towards us at   
this  rate1 in that while we were yet   
sinners ,christ died for us40           
,reflection4--8,why then should my      
spirit be overwhelmed under the troubles

  of this life8 ,surely the mercies     
which ,i enjoy are infinitely greater   
than all my sorrows4 ,god has redeemed  
my soul from hell by the blood of  his  
,son4 ,lord1 ,i would suppress all      
repining thoughts2 ,i am humble1 ,i am  
thankful2 and though thou visitest me   
with chastisements1 to reduce me  from  
my follies1 thou hast not laid on me the
 burden of my sins1 nor  called me to   
the hard and dreadful work of answering 
the severe demands  of thy broken law4  
,this burden thy own ,son has borne2    
this work he has  performed4 ,the cup of
 common sorrows which my heavenly       
,father puts  into my hand1 shall ,i not
 drink it6 ,it is not a cup of such     
anguish and  terror as the ,son of ,god 
drank up for my sake4 ,why should a     
creature  saved from hell1 be impatient 
and uneasy at any of the little         
sufferings  which he sustains here on   
earth6    8,this is not only a powerful 
argument to compose my soul to          
resignation  under troubles1 but even to

 raise me to holy joy4 ,surely he that  
has  loved me1 and has given his own    
,son up to death for me1 does not       
afflict  me willingly1 nor grieve my    
spirit beyond what he sees necessary4   
,he  transacts all his affairs with me  
according to that covenant of love      
whereby he ordained his ,son to die for 
me2 and he will bestow upon me  every   
good thing in its proper season3 ,he    
that spared not his own ,son1  but gave 
him up to die for us1 shall he not with 
him freely give us all  things2 ,rom4   
viii4 #cb4    8,bless the name of thy   
,god1 ,o my soul1 let my heart be filled
 with  thankfulness1 and my lips with   
praise3 ,he has distinguished thee1 my  
soul1 by peculiar blessings4 ,he has    
made no such preparation of an          
atonement for angels1 those heavenly    
creatures1 when they sinned against     
him1 but they are cast down into chains 
of darkness1 and why am not ,i  cast    
into chains of darkness too8 ,he has not
 revealed this grace to  several large  

heathen nations3 ,they know nothing of a
 ,redeemer3 ,but he  has revealed his   
,son to me1 in the glory and grace of   
his atonement ,he  has raised me to the 
hope of eternal life1 by the death and  
the  resurrection of ,jesus his ,son4   
,let all my murmurings and impatience be
  silent for ever4 ,the worst of my     
present sufferings are not worthy to  be
 compared with the glory that shall be  
revealed1 the glory purchased  by the   
sufferings of ,christ20 ,rom4 viii4 #ah4
    ,,ix4 ,the doctrine of the atonement
 of ,christ gives us a blessed          
invitation to the ,lord's-supper1 where 
,christ crucified is set forth  before  
us in the memorials of his propitiation4
    ,the propitiation of ,christ is of  
so constant and universal use in the    
whole of our religion1 that our blessed 
,lord would not suffer us to live       
without some sensible tokens and signs  
of it1 and these are to be  frequently  
repeated to the end of the world2 and   
therefore he has given  a most express  

and positive command2 ,luke xxii4 #ai4  
,this do in  remembrance of me4 ,and the
 apostle ,paul2 #a ,cor4 xi4 #bi4 where 
he  teaches the ,corinthians this       
ordinance1 assures them1 ,as often as ye
  eat this bread1 and drink this cup1 ye
 do shew the ,lord's death till he      
come4 ,our blessed ,lord has not given  
us such a peculiar memorial of any  of  
his other actions or offices as he has  
of his priesthood and  sacrifice4       
,reflection4--8,and shall ,i not do     
honour to the memory of my dying        
,saviour8 ,shall ,i refuse to remember  
my great ,high-priest1 and his          
propitiation for sin1 in the way and    
manner in which he has enjoined me8  ,do
 ,i not trust in the death of ,christ   
for my salvation1 and shall ,i not      
glory in his cross1 and profess it      
before the world8 ,do ,i not stand in   
daily need of this bread of life which  
was broken for my sake1 and shall  ,i   
reject the memorials of his broken body1
 when his flesh and spirit  were made an

 offering for my guilt3 ,do ,i not hope 
for forgiveness  through his blood1 and 
shall ,i not drink this cup of          
reconciliation  which he has mingled6 ,i
 have learned by the gospel1 the        
excellency and  virtue of the           
propitiation of ,christ1 to cancel my   
iniquities1 and shall  ,i not receive   
this propitiation in all the methods of 
his own  appointment8 ,shall ,i dare to 
say1 it is enough for me to read it in  
the  bible1 and to hear it in the       
ministry of the word1 and to meditate on
 it  in private1 when my ,lord has given
 me an express command to receive it    
also in those emblems and sensible      
figures of bread and wine1 and has      
sanctified them for this very purpose8  
,is this a kind return to him that  died
 for me8    8,blessed ,redeemer1 forgive
 all my omissions1 my delays my careless
 or  slothful neglects of this holy     
ordinance of thine1 and all my sinful   
indifferency about it4 ,o scatter all my
 doubts1 banish all my excuses1  and    

bring me to thy holy table as a penitent
 and humble disciple1 as a  worthy and  
joyful receiver2 there let me join with 
my fellow-christians  and remember thy  
dying love40    ,x4 ,we may use this    
doctrine as our most effectual defence  
against the  terrors of dying2 and as   
our joyful hope of a blessed            
resurrection4    ,the atonement of      
,christ is a divine support in the      
agonies of death4 ,at  such a season a  
thousand past iniquities will sometimes 
crowd in upon  the memory1 and fill the 
soul with horror1 and perhaps ,satan the
 accuser  makes a dreadful assault upon 
the conscience at the same time1 and    
torments the spirit with painful        
agonies3 ,but the most formidable       
terrors1 the sharpest agonies find a    
relief here1 the very sting of  death is
 taken away by the death of ,christ2 #a 
,cor4 xv4 #ef4 ,the sting of  death is  
sin1 and the strength of sin to condemn 
us is the law of ,god3  but thanks be to
 ,god through ,christ ,jesus1 who hath  

answered the  demands of the condemning 
law1 and taken away the sting of death  
by his  atoning sacrifice4    ,we may   
now venture into the presence of a holy 
and righteous ,god1 laying  fresh hold  
of the atonement in a dying hour by a   
living faith1 and  having our departing 
spirits sprinkled with the blood of     
,christ4 ,it was  this very blood in the
 virtue of which ,jesus himself was     
raised from the  dead2 ,heb4 xiii4 #bj4 
,the ,god of peace brought again from   
the dead our  ,lord ,jesus1 the great   
,shepherd of the sheep1 through the     
blood of the  everlasting covenant4 ,it 
was in the virtue of this blood that he 
ascended and appeared before ,god in    
heaven2 ,heb4 ix4 #ab4 ,christ by his   
own blood entered into the holy place1  
having obtained eternal  redemption for 
us4    ,did the cursed guilt of our sins
 bring the ,son of ,god down from heaven
  to earth1 did it smite him to death1  
and lay him low in the grave8 ,but  the 
power of his complete atonement has     

broken the bonds of death and  the      
grave2 this has brought him back to life
 again1 and has raised him  from earth  
to heaven2 and by the same blood of his 
cross he has opened  an effectual way   
for our rising from the dead1 and our   
final admission  into the place of      
blessedness4 ,as ,aaron the ,jewish     
high-priest might not  dare to venture  
into the holy of holies without the     
blood of expiation1  so ,christ our     
great ,high-priest1 when he had once    
taken our sins upon  him1 might not     
ascend to heaven into the presence of   
,god1 till in the  language of scripture
 he could carry his blood with him1 till
 he could  shew a full atonement4 ,now  
that very same blood and sacrifice which
 gave  ,christ himself a joyful         
admission into heaven1 who was the great
  ,shepherd and the ,representative of  
his people1 will also give every one  of
 his sheep a safe and glorious entrance 
into the presence of ,god4 ,this  we may
 hope for with a chearful heart1 when   

our departing spirits are  called away  
from this lower world4 ,and for the     
further joy of our faith1  we should    
remember also1 that in the virtue of the
 same blood we shall  be raised from the
 grave3 ,the grave shall obey the voice 
of him that  died for us2 for he has    
ransomed us from the power of it4 ,then 
the soul  and body of every disciple of 
,christ shall be introduced with divine 
acceptance to dwell where ,jesus is1 and
 to behold his glory2 ,john  xvii4 #bd4 
,reflection4--8,why then art thou so    
terrified1 ,o my soul1 at the thoughts  
of dying8 ,why all these shudderings of 
the flesh1 and these agonies of  spirit 
at the apprehensions of death and the   
grave8 ,are the sins of thy  life great 
and numerous8 ,do they throng in upon   
thy conscience1 and fill  thy thoughts  
with tumult and terror8 ,remember the   
time1 the dark and  dismal hour1 when   
,jesus thy ,saviour bore all those very 
sins in his own  body on the tree3      
,there the demands of ,divine ,justice  

were all answered1  and sin has now no  
power to condemn the saint1 nor has     
death power to  hurt him in his best    
interests20 ,rom4 viii4 #cd4 8,who shall
 condemn8 ,it  is ,christ that died1    
yea1 rather has risen again1 as a       
complete  conqueror over death40 ,and is
 not ,christ thy ,head1 thy ,redeemer   
and the  ,captain of thy salvation8     
8,let me call to mind the solemn seasons
 of transaction between ,christ  and my 
soul4 ,have ,i not resigned myself to   
him as an all-sufficient  ,saviour1 to  
deliver me both from the guilt and the  
power of every sin8  ,have ,i not       
trusted in the blood of his atonement1  
and felt the  quickening power of his   
,spirit as the fruit of his blood8 ,has 
he not  raised me to a new life8 ,what  
if the mortal body must die1 because it 
has sin in it1 yet my ,spirit shall live
 because ,christ is my  righteousness4  
,fear not then1 ,o my soul1 but go      
chearfully through the  gates of death  
when he calleth thee4 ,jesus has taken  

away the terrors of  that dark passage4 
,he has deprived death of its sting1 and
 sanctified  the grave for a sweet      
sleeping place4 ,awaken all the powers  
of thy  faith1 and triumph over the     
conquered enemy4 ,the justice of ,god is
  become thy friend1 and death can do no
 mischief to the friends of ,god1       
reconciled by the blood of ,jesus4 ,look
 forward and behold thy great           
,fore-runner ready to introduce thee    
into the presence of his ,father and    
thy ,father1 his ,god and thy ,god1 with
 exceeding joy4 ,bid a joyful  farewell 
to flesh and sense1 those busy tempters2
 farewell to time and  this world1 and  
all things that are not divine and holy4
 ,turn thy back  on all visible objects1
 close thine eyes with a smiling        
countenance1  forget earth for ever1 and
 enter into the heavenly mansions40     
,,xi4 ,the view of ,christ as our       
propitiation1 is not only a safe defence
  against the terrors of death1 but it  
is a divine allurement toward the  upper

 world4 ,there lives our dear ,redeemer1
 our blessed and beloved  ,lord1 who    
ransomed our souls from sin and hell4   
,there he reigns on the  throne as king 
of glory1 who once hung on the cross as 
our sacrifice of  atonement3 ,the ,lamb 
of ,god in the midst of the throne1 with
 the signals  of his death upon him4    
,the sight of these signals shall open  
all our  springs of love3 ,joy1 love1   
and gratitude shall fill the departed   
spirit3 ,as soon as we are absent from  
the body1 we are present with the  ,lord
 who died for us4    ,reflection4--8,o  
happy day and happy hour indeed1 that   
shall finish the  long absence of my    
beloved1 and place me within sight of my
 adored  ,jesus6 ,when shall ,i see that
 lovely1 that illustrious ,friend1 who  
laid  down his own life to rescue mine1 
his own valuable life to ransom a  worm1
 a rebel that deserved to die4 ,he      
suffered1 he groaned1 he died3  but he  
rose again1 the blessed ,saviour arose1 
he lives1 he reigns  exalted over all   

the creation4 ,faith beholds him risen1 
and reigning1  but it is through a      
glass1 it is at a distance1 and but     
darkly4 ,i wait1  ,i hope for a more    
divine pleasure2 it is a delight worth  
dying for1 to  behold him face to face1 
to see him as he is1 to converse with   
his  wondrous person1 and to survey his 
glories4 ,alas6 my soul is too patient  
of this long distance and separation4 ,o
 for the wings of love1 to bear  my     
spirit upward in holy breathings6       
,methinks ,i would long to be near  him1
 to be with him1 to give him my highest 
praises and thanks for my  share in his 
dying love4 ,i would rise to join with  
the blessed  acclamations1 the holy     
songs of the saints on high1 while they 
behold  their exalted ,saviour4 ,how    
sweet their songs6 ,how loud their      
acclamations6 ,this is the man1 the     
,god-man who died for me6 ,this is the  
,son of ,god1 who was buffetted1 who was
 crowned with thorns1 who endured       
exquisite anguish1 and unknown sorrows  

for me1 who was scourged1 and  wounded1 
and crucified for me6 ,this is the      
glorious ,person1 the ,lamb of  ,god1   
who washed me from my sins in his own   
blood4 ,blessing1 honour1 and  salvation
 to his holy name forever40 ,amen4      
,,hymn ,,for ,,sermon ,,xxxvi4          
,christ's ,propitiation improved4       
,lord1 didst thou send thy ,son to die  
,for such a guilty wretch as ,i8        
,and shall thy mercy not impart         
,thy spirit to renew my heart8          
,lord1 best thou wash'd my garments     
clean                    ,in ,jesu's    
blood from shame and sin8               
,shall ,i not strive with all my power  
,that sin pollute my soul no more6      
,shall ,i not bear my ,father's rod1    
,the kind corrections of my ,god1       
,when ,christ upon the cursed tree      
,sustain'd a heavier load for me8       
,why should ,i dread my dying day       
,since ,christ hath took the curse away1
                    ,and taught me with 
my latest breath                    ,to 

triumph o'er thy terrors1 death8        
,o rather let me wish and cry1          
8,when shall my soul get loose and fly  
,to upper worlds8 ,when shall ,i see1   
,the ,god1 the man1 that dy'd for me80  
,i shall behold his glories there1      
,and pay him my eternal share           
,of praise1 and gratitude1 and love1    
,among ten thousand saints above4       
,,sermon ,,xxxvii4                      
,the ,christian's ,treasure4            
#a ,,cor4 iii4 #ba4--;,all things are   
yours4      ,it is a peculiar delight of
 this apostle to survey the blessings we
  derive from ,christ1 and to run over  
the glories of the gospel in flowing    
language4 ,at the end of this chapter he
 reckons up the privileges of the       
saints1 and tells them1 they have an    
interest in all things3 8,it does  not  
become you1 says he1 to enter into      
parties1 and to glory in any  single    
man1 no1 not in ,paul1 ,apollos1 nor    
,cephas1 for all things are  yours1     
whether life or death1 whether this     

world or the other1 whether  things     
present or things to come1 all are      
yours40    ,to improve this proposition1
 and to bring it down to some practical 
purposes1 let us consider1    ,i4 ,what 
we are to understand by this extensive  
privilege of true  christians1 contained
 in this expression1 ,all things are    
yours2 and  what is the true limitation 
of the sense of it4--,,ii4--,it shall be
 proved1  that notwithstanding the      
limited sense of these words1 yet the   
saints  have a richer treasure in them1 
than the greatest riches of a           
sinner4--,,iii4 ,we shall enquire how   
christians come to possess such a       
treasure4 ,and1--,,iv4 ,see what use may
 be made of this doctrine3    ,first1   
,what are we to understand by this      
expression1 ,all things are  yours8 ,to 
answer this enquiry clearly1 ,i am      
constrained to introduce  these two     
negatives3    #a4 ,we are not to suppose
 here that all things are in the        
possession of  true christians1 and     

under their power4 ,this truth every man
 is a  witness of1 that the saints have 
neither heaven nor earth in their       
present possession4 ,the sun and stars  
are not at their command1 nor the       
riches of this world in their chest1 nor
 the kingdoms of this world  under their
 government4 ,no1 by no means1 for they 
are most times poor  and mean in this   
world1 many of them destitute of the    
common supports of  nature1 and the     
comforts of life4 ,christ himself their 
,lord and ,master  had not where to lay 
his head3 ,and the apostles1 who were   
the chief of  christians1 suffered      
8hunger and thirst1 were naked and      
buffetted2 they  had sometimes neither  
food nor raiment1 neither rest nor      
peace1 nor any  certain dwelling-place20
 #a ,cor4 iv4 #aa4    #b4 ,and as all   
things are not in their possession1 so  
neither are we to  understand that all  
things in a civil sense are their right 
and  property4 ,they have not a just    
claim and demand of the good things     

which  their neighbours possess1 nor    
ought they to take possession of them1  
though they had power to do it4 ,it is a
 very wicked principle which has  no    
countenance from scripture1 and has been
 abused to most unrighteous  and bloody 
purposes1 that dominion is founded in   
grace1 or that the  saints have a       
present civil right to all the earth1   
and the good things  of it4 ,from this  
sort of doctrine1 some men of furious   
zeal and  enthusiasm have been tempted  
to rise and seize on the property of    
their  neighbours4 ,and indeed1 all the 
persecution in the world upon the       
account of religion1 is built on this   
principle1 8that the saints alone  have 
a right to peace and liberty1 to honour 
and money1 and all the good  things of  
this life2 and that the heretic and the 
sinner have no right  to any thing40    
,and though persecutors are very much   
ashamed to own this  doctrine in words1 
yet they confirm it and comment upon it1
 in all their  oppressive and bloody    

practices4    ,but the christian        
religion knows no such principles2 it   
allows every  man's property and        
interest in the goods of this world1    
whether he be a  ,turk or a ,jew1 a     
heathen or a christian1 a saint or a    
sinner4 ,it is  providence has disposed 
of these outward things in the civil    
life1 and  men become entitled to them1 
by the laws and agreement of civil      
society3  ,and thus a rich wicked man   
may be righteously possessed of a fine  
house1  and purple raiment1 may have a  
well spread table1 and large lands1 and 
dominions1 while a saint may happen to  
lie at his door destitute of  bread and 
clothing4    ,but in what sense than can
 it be said1 that 8all things are       
theirs40    ,to give a just answer to   
this enquiry1 we must take notice1 that 
the  apostle's first design here1 is to 
shew1 that believers need not be so     
fond of assuming to themselves a        
peculiar interest in one minister or    
another1 for they may enjoy the gifts of

 all2 all are for their sakes3  ,and    
from this single hint he rises high into
 the privileges of the  saints4 ,not    
ministers only1 as ,paul and ,cephas1   
are designed for their  benefit2 but all
 are theirs3 ,all things in heaven or   
earth1 in time1 or  in eternity1 are    
appointed to do some service to them4   
,this therefore ,i  take to be the true 
sense of my text1 viz4 8,that all things
 in the  creation of ,god1 all things in
 all his vast dominions1 which a        
christian  can or shall at any time have
 to do with1 shall as certainly serve to
  promote his true interest1 and his    
final happiness1 as though he himself   
had sovereign dominion over them1 or    
present possession of them30 ,always    
supposing that the christian maintains  
his character1 and acts in his  station 
becoming the dignity of his holy and    
heavenly calling4    ,the plain meaning 
of the words is1 that all things shall  
work for the  good of the saints4 ,but  
the apostle chuses to express this in a 

noble  manner here1 and by such an      
exalted figure of speech as aggrandizes 
the  character of the saints1 and raises
 their dignity3 ,and therefore he       
represents them as having a property in 
all things1 and speaks sublimely  of    
them1 as though they were possessors of 
heaven and earth4 ,now the  ground on   
which he builds this manner of speaking1
 may be set in a just  and easy light4  
,we can properly be said to possess     
nothing but what  turns to our account1 
what is of some service or advantage to 
us2 and  therefore in the common        
language of life1 we say1 concerning a  
rich  covetous man1 8he is a poor       
wretch1 he has nothing1 because he      
receives  benefit from so small a part  
of his estate3 ,and in truth1 he has no 
more  than he enjoys or uses40 ,now the 
true christian reaps the benefit of all 
things2 and ,god1 the great ,god1 the   
,possessor of heaven and earth1 makes   
all things work together for the benefit
 of his people2 and in this  sense it is

 that all things are theirs4    ,all    
things shall turn to their advantage1   
either1 #a4 for the support and  comfort
 of their temporal life2 or1 #b4 for the
 beginning and improvement  of their    
spiritual life2 or1 #c4 for their       
possession and enjoyment of  life       
eternal4    ,but instead of collecting  
all the treasures and riches of the     
saints  under these three general heads1
 ,i shall chuse rather to make a        
paraphrase on the whole verse of my     
text1 and thus discover the interest    
that a christian has in the persons and 
things of earth and heaven4  8,whether  
,paul1 or ,apollos1 or ,cephas1 or the  
world1 or life1 or death1  or things    
present1 or things to come1 all are     
yours40    ,i4 ,the ministers of the    
gospel are yours4    ,is ,paul appointed
 an apostle separated to the gospel by  
the immediate  call of ,christ2 it is   
for your sakes1 ,o ye ,corinthians1 that
 he was  chosen and called6 ,christ had 
you in his eye1 and upon his heart1 when

  he stopped him in the midst of his    
fury and persecution2 when he           
overwhelmed him with glory1 in the road 
to ,damascus2 and from a  persecutor1   
made an apostle of him1 and a preacher  
of the cross of  ,jesus3 ,for he        
designed then to send him to ,corinth1  
to call you from  heathenism1 and to    
save your souls4    ,is ,paul a man of  
learning and of bright parts8 ,is he    
endowed with  profound knowledge of     
divine mysteries above his brethren8 ,is
 he fit to  preach for the conversion of
 the heathen world1 and to write the    
great  things of ,god for the church1 in
 all future ages8 ,it is for your sakes1
  ,o christians1 that he is thus        
endowed3 ,it is for you1 ,o believers in
  ,great ,britain1 though you live as it
 were at the ends of the earth1 and  in 
the old age of the world2 it is even for
 you that he was appointed  and inspired
 to write his epistles to ,rome1        
,corinth1 and ,ephesus1 and  the rest of
 the early churches4 ,it is by his      

writings1 that you have  been           
enlightened in the mysteries of ,christ1
 and the wonders of the  gospel4 ,almost
 seventeen hundred years ago was he made
 the apostle of  the gentiles1 and that 
partly for your sakes4 ,paul himself is 
yours4    ,was ,apollos an eloquent man1
 and mighty in the scriptures8 ,it was  
for  you1 ,o primitive christians1 that 
he had the gift of oratory bestowed on  
him4 ,has any minister in our age and   
place of abode a peculiar talent of     
eloquence1 hath he a vivacity of fancy1 
a strength of expression1 a  sweet      
accent1 and a commanding voice8 ,it is  
designed for the conviction  and        
salvation of your souls4 ,can he thunder
 like the voice of ,god on  mount       
,sinai1 and flash the terrors of the    
law1 like lightning1 upon your          
consciences8 ,it is to awaken you out of
 your carnal slumber and security  in   
sin1 to make you fly from the wrath to  
come1 and cry out1 ,what shall  ,i do to
 be saved8 ,can he set the blessings of 

salvation in a glorious  and convincing 
light8 ,it is to persuade you to accept 
them4 ,has he the  art of striking the  
passions1 and touching the inward       
springs of the  soul8 ,can he spread the
 invitations of grace before you1 in    
alluring  language8 ,can he dissolve his
 thoughts in the tenderest accents of   
speech1 and moisten his words with his  
tears8 ,it is all designed as a  means1 
in the hands of the ,spirit1 to melt    
your hearts to repentance1  and to      
soften your souls to receive the        
impressions of the gospel4 ,has  he the 
holy skill of displaying the glories of 
our blessed ,saviour8 ,can  he set off  
the miracles of his life8 ,can he talk  
of his bleeding and his  dying love in  
the most affecting manner8 ,can he paint
 him in the honours  of his             
resurrection1 his triumph and his       
exalted state1 in most  magnificent     
colours8 ,it is all for the assistance  
of your faith1 the  kindling of your    
love1 and the advancement of your joy4  

,not ,paul only1  but ,apollos is yours4
    ,is ,cephas or ,peter a man of      
boldness and courage to defend the      
truths of  the gospel1 or to speak for  
,christ amongst infidels8 ,it is to lead
 you  onward as the soldiers of ,christ1
 through the midst of dangers1 and to   
encourage you to face the persecuting   
world bravely in the profession of  the 
cross4    ,or is the character of       
,cephas1 as an instructor of the young1 
and a  condescending preacher to babes8 
,he has this talent given him for your  
sakes too1 to feed you while you were   
babes in ,christ1 with the sincere  milk
 of the word1 to set before you the     
first principles of the oracles  of     
,god1 and assist you to imbibe the      
rudiments of christianity1 before  you  
were fit to receive the more exalted    
doctrines1 and be fed with  stronger    
meat4 ,thus not only ,paul and ,apollos1
 but ,cephas is yours4 ,all  the        
officers in the church1 both ordinary   
and extraordinary1 are  appointed for   

your sakes4 ,it is for you that ,christ 
ascended on high1  and gave gifts to    
men4 ,read and believe it2 ,eph4 iv4    
#aa1 #ab4 8,and he  gave some apostles2 
and some prophets2 and some evangelists2
 and some  pastors and teachers2 for the
 perfecting of the saints1 for the work 
of  the ministry1 for the edifying of   
the body of ,christ40    ,and as the    
gifts and graces of the ministers of the
 gospel are designed  for the benefit of
 the church1 so the outward             
circumstances that attend  them1 their  
sorrows1 and their joys are ordained for
 the advantage of  christians3 ,and ,st4
 ,paul rejoices in it2 #b ,cor4 i4 #c1  
#d1 #f4 8,blessed be  ,god1 even the    
,father of our ,lord ,jesus ,christ1 the
 ,father of mercies1  and the ,god of   
all comfort1 who comforteth us in all   
our tribulation1  that we may be able to
 comfort them which are in any trouble1 
by the  comfort wherewith we ourselves  
are comforted of ,god2--,and whether we 
be  afflicted1 it is for your           

consolation and salvation1 which appears
 to be  effectual1 when ye endure the   
same sufferings which we also suffer4   
,or  whether we be comforted1 it is for 
your consolation and salvation10 that   
is1 we preach more effectually from our 
own experience4    ,thus whatsoever be  
the characters1 or the talents1 or the  
circumstances  of life that attend your 
ministers1 they are ordained of ,god for
 some  valuable purposes to you4        
,,ii4 ,this world is yours4 ,not only   
the ministers of the gospel but the     
world1 and the things of it are yours4  
,it is for your sakes1 ,o  believers1   
that the world stands6 ,for when sin    
entered into it by ,adam  the first man1
 there was a curse spread over it2 and  
perhaps immediate  destruction had      
attended it1 but for the sake of the    
children of ,god1  who were appointed to
 be born in successive ages1 amongst the
 posterity  of ,adam1 among the children
 of men4 ,it is for the sake of the     
elect1 who  were given to ,christ before

 the world was1 that this earth and     
these  lower heavens are continued in   
being4 ,this earth abides as a stage of 
action1 proper for a state of trial for 
the saints1 and when the last  saint is 
born1 and his state of trial is         
finished1 the world and the  works of it
 shall be burned up together4    ,it is 
for you1 ,o christians1 that these      
heavens1 or1 shall ,i say1 this  globe  
of earth rolls round in its daily and   
yearly courses1 and the sun  and the    
moon send out their brighter or paler   
beams1 to light you onward  in your way 
to glory4 ,the morning breaks for you to
 give you day-light1  that you may work 
for ,god3 ,and the evening spreads its  
long thick  shadows over the nations1 to
 determine a time for your repose and   
refreshment4 ,the darkness and the light
 are yours1 during your  continuance in 
the flesh4 ,when all your work here is  
done1 these lower  8heavens shall be    
folded up like an old garment1 as a     
vesture shall they  be changed20 they   

shall flee away and be no more4         
,survey the trees and the fields1 how   
they bring forth food for you4 ,the     
beasts of the earth grow and are        
nourished for your conveniency2 they    
were born and live1 and die for your    
support and nourishment4 ,the winds     
blow to purge the air for you1 and to   
keep it wholesome1 while ,god has       
appointed you to breathe in it4 ,the    
fountains bubble1 and the rivers  flow  
to quench your thirst4 ,flax and wool   
are ordained for your  covering1 and the
 silk-worm is set to his shining task1  
that some of  your garments may be soft 
and easy3 ,the beasts of the earth are  
at  peace with you1 and you are in      
league with the stones of the field2    
,job  v4 #bc4 ,o happy and glorious     
state of the children of ,god6          
,christ1 in his providential management 
of all things in this world1 has  a     
chief regard to his own people4 ,the    
wicked of the earth who dwell  among the
 saints1 come in for a share of the     

common good things of life1  chiefly as 
they are instruments of the providence  
of ,christ1 for some  known or unknown  
benefit to his church4    ,i might tell 
you also1 that if you are christians    
indeed1 then though  your ungodly       
neighbours may have a rightful civil    
property in many good  things of the    
world1 yet you have a better and sweeter
 interest in the  earthly blessings     
which you possess4 ,you can taste the   
love of a ,father  in them1 and the     
kindness of a reconciled ,god4 ,they are
 common benefits  to the world1 but they
 are made as it were special blessings  
to you4  ,they are put into your hand by
 a better covenant3 ,they are sanctified
 to  your use3 ,the world itself becomes
 a means to raise your heads towards    
,god4 ,and whereas wealth1 and honours1 
and the plenteous enjoyments of  life1  
become a temptation and a snare to the  
wicked2 and1 through the  corruption of 
their natures1 divide their souls from  
,god and heaven1 the  same things are   

made happy instruments in the hand of   
the ,mediator1 to  furnish you out for  
eminent service1 and to help you onward 
to a better  world4    ,,iii4 ,life and 
death are yours4 ,life1 with all the    
comfortable attendants  of it2 or even  
with all its difficulties and vexations1
 it is still  designed for your         
advantage3 ,and death1 as terrible as it
 is in itself1  shall appear to be a    
benefit to you4 ,but ,i insist no longer
 on this head  at present1 because ,i   
design it to be the subject of following
  discourses4    ,,iv4 ,things present1 
whether visible or invisible1 and things
 to come1  are all yours4    #a4        
,visible things present are yours4 ,i   
have shewed you in part already1  how   
the wheels of nature are rolling for    
you4 ,this lower creation stands  and   
moves for your sakes1 for your relief   
and support1 while you are  travelling  
to heaven4 ,the present posture of      
things in this world1 the  daily scenes 
of life are continued or changed and    

still over-ruled by  divine providence  
for your good4 ,kingdoms1 and laws1 and 
governments1  are established among men 
for your safety3 ,if the world were     
without all  government1 and all things 
run into confusion1 the saints1 with all
  their earthly comforts1 would become  
the plunder and property of the  wicked 
continually4 ,the princes of the earth1 
and the political  constitutions of     
nations1 are designed to be a screen and
 defence to the  people of ,god1 who    
dwell among them3 ,for if these         
foundations are  destroyed1 what can the
 righteous do2 ,ps4 xi4 #c4 ,the wicked 
would bend  their bow1 and make ready   
their arrow upon the string2 and they   
would  not only in private1 but publicly
 shoot at the upright in heart2 verse   
#b4 ,there would be neither life nor    
safety for a christian4 ,yet1 on the    
other hand1 when ,christ1 in the course 
of his providence1 brings  confusion on 
states and kingdoms1 and when he suffers
 the wicked of the  earth1 like wild    

beasts of the wilderness1 to spoil1     
devour and destroy1  it is usually      
designed by his wisdom1 as a season of  
proper trial for  his own people1 and   
that country becomes a scene of their   
glorious  sufferings4 ,christ1 who is   
the head over all things1 sets up and   
pulls  down tyrants or good princes1 as 
may best serve the counsels of his      
,father's mercy1 and his own kind       
designs for his chosen and redeemed     
people4    ,and as the whole world of   
nature1 and the present affairs of      
nations are  managed by ,christ1 for the
 good of the church2 so the world of    
grace1  and the affairs of his          
sanctuary1 and his kingdoms on earth1   
are all  ordained for the benefit of the
 saints4 ,christians1 why did he        
separate  you from the world1 and call  
you out of the wilderness1 and make you 
a  chosen nation1 and a peculiar people8
 ,was it not for your advantage8 ,why   
did he write his word8 ,why did he      
ordain ministers and holy  institutions8

 ,was it not for your edification8 ,were
 not the seals of the  covenant given to
 assist your faith1 by the aid of your  
senses1 and by  this means to inflame   
your love1 and exalt your joy8 ,are not 
the  precepts of the word written to    
direct you in the way of duty8 ,are not 
the threatenings pronounced to awaken   
your fear1 and guard you from sin  and  
folly8 ,and are not all the promises of 
the gospel given to comfort  your souls1
 to support your spirits1 and give a    
sweet taste of glory  before-hand4      
,whatsoever temporal circumstances      
attend you in this present life1        
whether they are painful or pleasant1   
they are all the appointments of  your  
heavenly ,father for your real interest4
 ,are you at peace in the  midst of     
plenty1 and does every thing around you 
smile upon you8 ,it is  that your hearts
 may be raised to thankfulness1 and your
 lips tuned to  praise4 ,do you labour  
under pain or sickness8 ,it is to wean  
you from  flesh and blood1 to put you in

 mind1 that this tabernacle is falling1 
to  awaken your hearts to insure a      
better habitation on high4 ,do you want 
food or raiment8 ,it is to make you     
remember that you are in the            
wilderness1 and to call your meditations
 upward to your ,father's house1  where 
there is bread enough1 and to spare4    
,are you scorned and reviled  by the    
basest of men8 ,are you persecuted or   
imprisoned and treated with  rudeness or
 cruelty8 ,it is to try and prove your  
suffering graces1 that  your faith1     
courage1 and patience may shine as gold 
that has passed  through the furnace2   
are you called to seal the truth and    
testimony of  ,jesus with your blood8   
,it is to prepare you for the crowns of 
glory that  are laid up for martyrs4    
,this thought leads me onward in the    
survey of this rich inventory of a      
christian1 and carries my thoughts into 
the invisible regions1 and into  far    
distant futurities4    #b4 ,not things  
present only in this visible world1 but 

things invisible  in other worlds are   
also yours1 and were appointed for your 
benefit4  ,these are numbered by the    
apostle among the riches and possessions
 of  the saints4 ,is there a heaven     
built on high1 with many palaces of     
light  in it8 ,they were built and      
furnished for your reception4 ,it is1   
8the  inheritance of the saints in      
light20 ,col4 i4 #ab4 ,are there        
mansions of  unknown glory1 well        
prepared by our ,lord ,jesus ,christ1   
since his ascent  to heaven8 ,he assures
 us in his last words1 that they are    
prepared for  you2 ,john xiv4 #b1 #c4   
,in my ,father's house are many         
mansions3 if it were  not so1 ,i would  
have told you2 ,i go to prepare a place 
for you4 ,and if ,i  go and prepare a   
place for you1 ,i will come again and   
receive you to  myself2 that where ,i   
am1 there ye may be also4 ,each of these
 mansions  stands waiting for those     
saints1 for whom they are provided2 and 
they  are all adorned with rich         

magnificent furniture1 in the perfect   
beauty  of holiness4    ,the angels1 in 
their shining orders1 are ordained to be
 your attendants3  ,those holy          
inhabitants of the upper blessed world1 
encamp round about  those that fear the 
,lord2 ,ps4 xxxiv4 #g4 and are appointed
 as guards to  his children1 by their   
heavenly ,father4 ,are they not all     
ministering  spirits1 sent forth to     
minister to them who shall be heirs of  
salvation2 ,heb i4 #ad4 ,they wait upon 
your dying beds1 and convey your  souls 
to the bosom of ,abraham2 ,luke xvi4    
#bb4 ,happy souls1 who have so          
illustrious a guard1 so secure a convoy 
to the far distant and unknown  regions 
of light and joy4    ,the very hell that
 is provided to punish impenitent       
sinners1 though we  cannot say it was   
built for you1 christians2 yet it has   
been of glorious  and terrible service1 
to awaken your souls out of a natural   
and guilty  state4 ,when the ,spirit of 
,god in the ministry of his word has    

opened the  mouth of hell1 and brought  
the flashes of that furnace into your   
face2  it has awakened your consciences 
in time past1 and driven you to seek    
refuge in the arms of ,jesus1 who       
delivers us from the wrath to come4     
,thus hell itself is constrained to pay 
a tribute towards the salvation  of the 
saints4    ,and the devils themselves   
who dwell there1 with all their fiery   
temptations1 have been but as           
underworkers for our final good2 they   
are  as slaves to ,christ1 the great    
,refiner1 who designed to purify your   
souls by those very methods of          
temptation1 which those evil spirits    
made  use of on purpose to destroy you4 
,thus the ministers of divine wrath to  
sinners are become instruments of your  
benefit4 ,when ,satan has desired  to   
winnow you as wheat1 ,christ has prayed 
for you1 that your faith fail  not3     
,luke xxii4 #ca1 #cb4 and he has care   
that by this winnowing you  might be    
purified1 that nothing might fly away   

but the empty chaff3 that  you might    
appear in the sight of ,christ as purer 
corn4 ,now if hell1 and  the wicked     
inhabitants of it1 may be constrained to
 serve your interest1  and to promote   
your happiness1 surely there is nothing 
in all the  creation1 but may turn to   
your advantage4 ,o divine privilege1    
when the  creatures that are under the  
deserved curse of ,god1 are thus made to
  subserve your blessedness6    #c4 ,but
 not only present invisibles1 but even  
all future unseen things  are yours too4
 ,the morning of the resurrection is    
appointed for your  glory2 and the great
 trumpet is put into the hands of the   
arch-angel1 to  awaken your sleeping    
dust into immortality4 ,jesus the ,lord 
himself shall  descend from heaven to   
call you from the grave3 ,and though ye 
were  dead1 ye shall hear the voice of  
the ,son of ,god1 and live2 ,john v4    
#ce4  ,the great day of judgment1 and   
all the solemnities of it1 are ordained 
for your honour1 to publish your        

victories over sin and ,satan1 before   
the face of the whole creation1 to      
pronounce you openly acquitted and      
justified before men and angels1 to     
proclaim you the sons and daughters  of 
the ,most ,high ,god1 and determine your
 state to everlasting  blessedness4     
,are there crowns of infinite value laid
 up in heaven8 ,are there rewards  of   
glory there1 immense rewards1 and of    
endless duration8 ,it is to crown  your 
labours1 your conflicts1 your christian 
race2 it is to reward your  sufferings1 
your patience1 and your conquest3 ,and  
the day of glory is  stretched out to   
all everlasting1 that your happiness may
 know no end4  ,thus things present1 and
 things to come are all yours2 and there
 is  nothing in time or eternity1 which 
can come within the reach or notice1    
but in some of these senses shall       
subserve your interest1 and turn to     
your advantage4 ,this is the genuine    
sense1 and this the true limitation  of 
these words1 all things are yours4      

,the second thing proposed in this      
discourse1 was to prove that            
notwithstanding the limited sense of    
these words1 yet the true christian  has
 a richer treasure in them1 than all the
 worldly wealth of the  sinner4 ,and    
without multiplying particulars the     
proof of it will  sufficiently appear in
 these four things3    ,i4 ,the treasure
 of the meanest saint is vastly more    
large and extensive1  than that of the  
richest sinner4 ,let the wicked man     
point to his heaps  of money1 and run   
over the names of his farms and manors1 
and call  himself the lord and master of
 them all2 it is but a narrow and poor  
survey1 that a few pieces of shining    
earth can give us2 or the fields  that  
lie within the prospect of a mile or    
two1 when compared with this  vast and  
universal treasure1 all things are      
yours6 ,it is true1  christians1 that   
you have not the civil property and     
power over the  earth1 or the heavens2  
but you receive a divine advantage from 

all  things1 and that is more than the  
sinner can say concerning any one  thing
 that he possesses in the way of civil  
property4    ,,ii4 ,this treasure of the
 saints is more secure1 and more durable
 than  any thing that a sinner enjoys2  
therefore the apostle calls the wealth  
of this world1 uncertain riches1 that   
cannot be trusted in2 #a ,tim4 vi4  #ag4
 ,riches make to themselves wings1 and  
fly away as an eagle towards  heaven2   
,prov4 xxiii4 #e4 and leave the owner   
poor and destitute3 ,many a  wealthy man
 who flourished yesterday1 in abundance 
of ease and plenty1  may be stripped of 
all to-morrow1 and want the common      
supports of  nature4 ,what possessions  
soever are built upon the foundations of
 civil  property1 may be taken away from
 the saint or the sinner1 by robbing and
  plunder1 by cheating and knavery1 by  
inundations of water1 or the rage  of   
fire1 or by the invasion of a foreign   
enemy1 but the beneficial  interest that
 a christian has in all things is       

preserved to him by the  covenant of    
grace4 ,he may be stripped of all       
earthly possessions1 but  the loss of   
his temporal estate shall turn to his   
real benefit1 as well  as the possession
 of it4 ,losses and crosses1 as well as 
plenty and  peace1 are numbered among   
the items of his inventory1 and make up 
his  treasure2 so that though the       
outward scenes of things on earth are   
perpetually changing1 his real and      
everlasting treasure is the same2 for   
all things that appear in nature1 that  
occur in present providence1 or  shall  
arise in future ages1 shall work for his
 advantage3 ,he may lose  money or lands
 as well as a sinner2 but that very loss
 shall turn to his  gain4    ,this sort 
of treasure he cannot be dispossessed of
 by death itself for  when he quits his 
visible interest in all things in this  
lower world1 he  enters into a new world
 of spirits1 which he has never seen3   
and yet all  things in that world are   
his too3 ,all things in those unknown   

regions1  where the departing spirit    
goes1 are made over to the saint1 by the
 same  covenant as the things of this   
world2 they shall all administer some   
divine profit to him1 and be a part of  
his happiness in the world to  come4    
,,iii4 ,this treasure of a christian is 
ever growing1 at least in the           
possession2 for the occurrences of every
 day make some addition to it2  whereas 
the wealth of sinners is impaired with  
using4 ,the largest  earthly estate may 
be wasted3 ,money decreases daily by    
procuring the  supports of life2 but a  
christian's treasure still improves4 ,he
 lives  upon it every day1 and yet it   
grows still4    ,the providences of ,god
 here on earth1 present us daily with   
some new  affairs1 new occurrences3     
,whether they be pleasant or painful1   
still the  spiritual man finds his      
interest in them2 and when he reviews   
his  account in the evening1 if his     
heart has been in a proper frame1 he may
  write himself gainer4 ,he has         

possessed and enjoyed the very crosses  
and  sorrows of his former days3 ,he has
 treasured up a store of divine         
experiences1 in the midst of plenty and 
want1 health and sickness3 ,new  scenes 
of life arise1 new appearances of       
things2 he is still like the  bee1 ready
 to suck honey from every flower that   
blows3 ,he gathers his  food and his    
riches from weeds that are unsavoury1 as
 well as from the  blossoms of perfume3 
,if he is by this means adding daily to 
the number  and strength of his graces  
and virtues1 he is1 as it were1         
treasuring up  a good foundation for    
time to come1 and1 shall ,i be bold to  
say1 adding  beauties and ornaments to  
his robes of glory1 and lustre to his   
heavenly  crown4    ,,iv4 ,this large   
inheritance of a christian is all       
sanctified1 which is  more than can be  
said of any part of a sinner's estate4  
,the riches of  this world may be abused
 to luxury and debauchery1 to iniquity  
and sore  vexations4 ,they may be abused

 to profaneness and impiety1 to         
dishonour  ,god1 and corrupt the        
conversation of men1 and to ruin their  
souls for  ever3 ,but this large and    
extensive treasure of a christian1 is   
designed  for his real happiness1 as    
well as for the honour of his ,god2     
whatsoever  he has to do with in the    
world1 he uses it to the glory of his   
,god1 to  the honour of his ,saviour1 to
 the benefit of his fellow-creatures1   
and  to his own sublimest advantage4    
,and concerning this sacred treasure1 it
  may be said1 that it is the property1 
or in the possession of a  christian1 no
 farther than it is sanctified to him1  
or than he receives  it with a          
sanctified mind4 ,to the pure all things
 are pure2 ,tit4 i4  #ae4 for every     
thing is sanctified by the word of ,god 
and prayer2 #a  ,tim4 iv4 #e4 ,the      
exercise of piety among the saints puts 
a sort of  consecration upon all        
creatures1 so far as they use or enjoy  
them4    ,thus it is made sufficiently  

evident1 that the treasure of a saint   
vastly exceeds all the richest          
possessions of a sinner4 ,i cannot enter
  now upon the third branch of my       
design1 which was to shew1 how a        
christian comes to be made heir and     
possesser of all things4 ,let us        
therefore shut up the present discourse 
with this one reflection3               
,reflection4--8,how unreasonable is it  
for a christian to forsake his          
profession1 or his practice1 for any    
thing which this world can tempt  him   
with8 ,for his treasures and enjoyments 
already are greater than any  thing he  
can hope for in the ways of sin4        
8,what a powerful motive may be drawn   
hence1 to persevere in faith and        
holiness8 ,christians1 all things are   
yours2 every thing you converse  with   
shall turn to your benefit2 this world1 
and the other1 things  present and      
things to come1 life and death are      
yours4    8,what valuable pretences can 
the world make1 to tempt you to lose    

this  inheritance1 to quit these hopes1 
and to part with these possessions8     
,can you1 by complying with any         
temptation1 provide yourself with such  
riches as these2 or with any thing that 
shall answer the loss of them8  ,sin and
 the world can promise you but a little1
 narrow share of good  things3 ,the     
gospel of ,christ gives you a most      
extensive treasure1 for it  bestows all 
things upon you4 ,the world can make    
nothing secure1 but the  treasures of   
christianity are everlasting2 they reach
 beyond the grave1  into unknown worlds 
and ages4 ,all the wealth and pleasures1
 and  enjoyments of this life perish    
with the using2 but your inheritance is 
ever upon the increase3 ,as fast as time
 and providence bring forth days1  and  
seasons1 and new scenes1 so fast this   
treasure grows2 and you may  receive the
 daily profit of it4 ,what can sin and  
the world give you but  what hath a     
secret curse in it8 ,these your         
treasures are sanctified  blessings1 and

 the foretastes of them are designed to 
assist you onward  in the ways of       
holiness and peace1 till you arrive at  
the brightest and  sweetest part of     
them1 the full enjoyment of ,god and    
happiness in the  upper world4    8,go  
on then1 christians1 with zeal and      
courage in the profession of your       
faith3 ,go on with constancy in the     
practice of duty3 ,feed daily upon  that
 portion of your inheritance1 which your
 heavenly ,father appoints to  sustain  
you in your travels homeward2 and expect
 the rest in your  ,father's house4     
,when the world would tempt you to      
forego your sacred  interest in the     
gospel1 by the alluring offer of any    
temporal  enjoyments1 tell the world1   
that life and death1 things present and 
things to come1 are yours already3 ,let 
the world know that ,christ has  engaged
 and secured your heart for ever to     
himself1 by outbidding all  that the    
world can offer2 for he has written down
 and sealed your title  to a larger and 

richer inheritance1 and annexed it to   
his own3 ,ye are  joint-heirs with      
,christ4 ,and he has appointed it to    
stand recorded in  his holy book to the 
view of men and angels1 that all things 
are  yours40    ,the                    
,recollection4--8,and is it possible    
that so worthless a creature as ,i  am1 
should be really entitled to all these  
blessings3 ,can it be true1  that so    
rich an interest in the good things of  
time and eternity belongs  to me8 ,to   
me1 who am less than the least of all   
the mercies of ,god8 ,to  me1 who in the
 days of sin and ignorance1 have abused 
all things1 ,o my  ,god1 to thy         
dishonour8 ,to me1 who have provoked thy
 justice to strip me  of all the common 
blessings of nature and life1 and to    
make me for ever  poor and miserable8   
,is the mercy of ,god so vast and       
overflowing1 as not  only to forgive    
these provocations1 and to admit me into
 his favour1 but  to bless me also with 
so rich an inheritance8 ,fall down      

prostrate1 ,o my  soul1 at the foot of  
sovereign and all-sufficient grace4     
,remember thy  guilt1 thy poverty1 and  
thy wretchedness1 and be ever humble    
before ,god  thy infinite benefactor4   
,mourn over all thy unworthiness1 and   
maintain a  constant temper of penitent 
love1 and self-abasing gratitude4 ,i    
deserve  to be cut off for ever1 ,o     
,lord1 from thy house1 from thy family1 
and  from all the blessings of thy      
children3 ,but thou hast called me to   
the  knowledge of thy ,son ,jesus1 thou 
hast taught me to lay hold on the arm   
of thy salvation1 thou hast made me     
willing in the day of thy power to      
renounce every sin1 to subject myself to
 thy sceptre of righteousness1  and to  
accept the grace of thy gospel4 ,thou   
hast opened the treasures of  thy love1 
treasures that contain in them the good 
things of earth and  heaven1 things     
visible and invisible1 things present   
and things to come3  ,and while these   
treasures stood open to my view1 in the 

voice of thy  gospel thou hast told me1 
,all is yours4    8,o for an enlarged   
exercise of faith1 to survey this       
inheritance6 to  rejoice in this        
extensive bounty of the ,most ,high6 to 
read the blessed  language of this text1
 and to believe it with a humble claim  
and  appropriation6 ,surely here is     
enough for faith to live upon1 through  
all  the remaining years of my          
pilgrimage1 and my hope1 till faith     
shall be  turned into perfect sight1 and
 hope into full and final enjoyment4 ,i 
would not change my portion with the    
richest sinner on earth3 ,my estate  is 
larger1 and my interests are more       
extensive4 ,his gold and silver1 his    
houses and lands can reach no farther   
than this world and time2 but my        
inheritance runs into eternity1 and my  
enjoyment of it has no period4    8,my  
treasures are secure against all the    
invasions and plunder of  enemies1      
against all the rage of the winds1 and  
waves1 and fire2 against  all the       

confusions of the world1 against all the
 overwhelming changes of  time and      
nature2 even against death itself1 and  
the last conflagration4  ,these lower   
heavens may be dissolved1 the elements  
may melt with fervent  heat1 and the    
earth1 and the works thereof1 with all  
the fields1 and the  palaces1 and the   
treasures of it1 may be burned up1 but  
my inheritance  stands ever secure1 for 
,god himself1 who is the original       
,creator and  ,possessor of all things1 
has secured life and happiness to me in 
his  covenant3 ,he has secured a        
possession of every thing that can be   
necessary to my happiness1 or to my     
eternal life4    8,o that ,i were taught
 to enjoy these blessings daily2 and to 
observe the  daily accessions that are  
made to my treasures1 by all the new    
scenes of  providence that are ever     
rising6 ,may ,i be instructed to make a 
sanctified improvement of them all1 and 
thus add something hourly to my  best   
interest1 to my everlasting hope6 ,may  

life itself1 with all the  daily        
comforts and crosses of it1 minister to 
me some sacred  meditations1 some holy  
and heavenly thoughts6 ,may a divine    
consecration  come down on all my       
affairs and concerns in this present    
state6 and by a  wise improvement of all
 those parcels of my inheritance1 which 
my  heavenly ,father puts into my hands 
here on earth1 may ,i be trained up  and
 grow fitter daily for those brighter   
talents1 those more glorious            
enjoyments1 which he keeps in reserve   
for me when time shall be no more4      
,amen40                                 
,,hymn ,,for ,,sermon ,,xxxvii4  ,a     
,christian's ,treasure3--,all things are
 yours1 whether ,paul1 or ,apollos1     
or ,cephas1 c4                          
,how vast the treasures we possess6     
,how rich thy bounty1 ,king of grace6   
,this world is ours1 and worlds to come3
                   ,earth is our lodge1 
and heaven our home4                    
,paul is our teacher3 while he speaks1  

,the shadows flee1 the morning breaks2  
,his words like beams of knowledge      
shine1                   ,and fill our  
souls with light divine4                
,cephas is ours3 he makes us feel       
,the kindlings of celestial zeal3       
,while sweet ,apollos' charming voice   
,gives us a taste of heav'nly joys4     
,the springing corn1 the stately wood1  
,grow to provide us house and food3     
,fire1 air1 earth1 water1 join their    
force2                   ,all nature    
serves us in her course4                
,the sun rolls round to make our day1   
,the moon directs our nightly way2      
,while angels bear us in their arms1    
,and shield us from ten thousand harms4 
,o glorious portion of the saints6      
,let faith suppress our sore complaints1
                   ,and tune our hearts 
and tongues to sing                     
,our bounteous ,god1 our sovereign      
,king4                                  
,,sermon ,,xxxviii4                     
,the ,christian's ,treasure4            

#a ,,cor4 iii4 #ba1----;,all things are 
yours4      ,there is nothing that a    
wise man can wish for in order to make  
him  happy1 but the gospel proposes it  
to encourage the faith and practice of  
christians4 ,what honour is there to be 
enjoyed among the sons of men1  that is 
wont to gratify our ambition1 but the   
gospel assures us of  higher honours    
than this1 when it makes us the sons of 
,god8 ,what  pleasures are there to be  
tasted in the satisfaction of animal    
nature1  but the gospel invites us to   
more refined1 and more lasting          
pleasures1  which are to be derived from
 the love of ,god1 and the company of   
our  ,saviour with all his saints8 ,what
 riches can be possessed or desired by  
the most covetous mind1 but the gospel  
proposes a far more extensive1 a  more  
durable1 and more useful treasure1 when 
it tells us in the words of  my text1   
all things are yours8    ,the former    
discourse has made it appear in what    
sense these words are to  be understood3

 ,not that we have a present possession 
of till things1 a  power over them1 or a
 civil right to seize and enjoy them2   
but the  meaning is this1 that so far as
 a christian can have any thing to do   
with the things of this world1 or of    
another1 things present or to come1     
they shall all be made to work together 
for his real good4 ,it has been  also   
proved in the second place1 that this   
inheritance of the saints is            
incomparably richer1 and more valuable  
than any thing which sinners can        
possess4 ,i proceed now to the3         
,third general proposition1 and that is1
 to enquire how christians come  to be  
partakers of so fair and rich a         
treasure4    ,i4 ,it is the kind and    
eternal purpose of ,god their ,father1  
that it  should be so4 ,christians1 ,god
 has created all things in the world of 
nature with this design1 that you should
 derive some benefit from them1  as far 
as they can come within your reach or   
notice1 your service or  use3 ,he       

appointed all things in the counsels of 
his providence1 to bear  some blessing  
for you4 ,he has ordained all things in 
his kingdom of  grace for your          
advantage3 and there are unknown regions
 of light and  glory which he has       
provided for you4 ,his elect were ever  
nearest to his  heart1 next to the man  
,christ ,jesus1 next to his only        
begotten ,son2 for  they were all chosen
 in him before the foundation of the    
world2 ,eph4 i4  #d4 ,whether creation  
or providence1 whether nature1 grace or 
glory1 all  things are for your sakes2  
#b ,cor4 iv4 #ae4    ,i would caution   
you again1 that you are not to          
understand it in such an  incredible    
sense1 as though ,god made every        
particular creature in the  upper and   
the lower worlds1 only to give the      
possession of them to the  saints1 or   
that he manages all his providential    
kingdom1 merely for the  sake of his own
 people without any other view4 ,no1    
this is stretching  the words into an   

extent too large and unreasonable2 for  
there are  millions of creatures1       
millions of plants and animals in earth 
and sea1  that are born1 and grow1 and  
live1 and die again1 which the saints of
  ,god never saw1 nor know1 nor shall   
know2 nor can they receive any          
immediate benefit from them4 ,but the   
meaning is this1 that all things        
whatsoever the saints can or shall have 
to do with in this or other  worlds1    
were intended to yield some profit to   
them1 and especially while  they        
maintain their character as the children
 of ,god1 and walk as  becomes their    
dignity and their profession4 ,in all   
,god's general  counsels of creation1   
and providence1 and grace1 he kept his  
eye1 as ,i  may say1 still upon his     
saints3 ,he designed their good in ten  
thousand  instances1 in his great and   
glorious works1 and resolved that       
nothing in  all his kingdoms should     
interfere with their last and best      
interest4    ,though what he has written

 down in the book of his decrees1 is    
read only  at large by his ,son ,christ 
,jesus1 yet he has written out a sweet  
abstract of it in the book of his       
promises1 that the saints on earth      
might read and know it2 ,rom4 viii4 #bh4
 ,and we know that all things work      
together for good1 to them that love    
,god1 to them who are the called        
according to his purpose4 ,it was for   
their sakes the promises were  written1 
that they might have not only a present 
relish of divine  blessings1 but a sweet
 foretaste of joys long to come4 ,the   
blessings of  the children of ,god were 
numbered up1 and written down originally
 for  them1 in the book of ,god's       
everlasting counsels2 and in the book of
 his  word has he copied out for them1  
the blessings of heaven from above1 and 
of the deep from beneath2 the precious  
things brought forth by the sun1  and   
under the influence of the moon2 the    
chief things of the ancient  mountains  
on earth1 so far as is needful for them 

here1 and the precious  things of the   
everlasting hills of paradise hereafter4
    ,does the great ,creator and ,lord  
of all keep the wheels of nature in     
their settled courses8 ,it is for his   
people's good4 ,the stars in their      
courses shall fight for ,israel3 ,or    
does he countermand nature in any of    
its motions1 and bid the sun stand still
 in ,gibeon1 and the moon in the  valley
 of ,ajalon8 ,it is that the armies of  
his people may have long  day-light1 to 
subdue their enemies4 ,hail-stones and  
thunder shall break  out of the clouds  
to destroy the ,canaanites1 when ,israel
 is at war with  them3 ,but if ,israel  
want bread in the wilderness1 the clouds
 shall drop  down manna1 and give them  
bread from heaven4 ,the ,lord gave up   
,egypt with  her armies to the waves of 
the ,red-sea1 for the ransom and        
redemption of  his people3 ,he gave     
,ethiopia and ,seba to the sword for the
 safety of his  servant ,jacob2 ,is4    
xliii4 #g4 ,i have loved thee1 ,o       

,israel1 therefore ,i  gave men for     
thee1 and people for thy life4 ,and it  
is no wonder that  ,god has given all   
things to his children1 since he has    
given himself to  them1 and told them1  
,i am your ,god3 ,it is no wonder he has
 bestowed  all things upon them1 since  
he has bestowed his ,son upon them3 ,his
 own1  his only ,son1 who is dearer to  
him than all the creation2 ,rom4 viii4  
#cb4  8,he that spared not his own ,son1
 but delivered him up for us all1 how   
shall he not with him also freely give  
us all things80    ,,ii4 ,the saints    
have an interest in all things1 for     
,christ is made ,lord  over all things  
for his people's good2 ,eph4 i4 #bb4    
8,god hath put all  things under his    
feet1 and gave him to be head over all  
things to his  church40 ,thus the names 
of the saints are1 as it were1 inserted 
into  that divine patent that exalts and
 constitutes ,christ ,lord of all4      
,and indeed1 ,christ has not only a     
right to all things by the mere         

donation of the ,father1 but it may be  
said1 he has purchased all things  for  
his own honour1 and his people's good4  
8,because he was obedient unto  death1  
therefore ,god has so highly exalted    
him20 ,phil4 ii4 #h4 8and made  him     
,lord of the dead and the living20 ,rom4
 xiv4 #i4 ,and perhaps it is in  this   
sense1 that the inheritance of the      
saints may be called 8the  purchased    
possession20 ,eph4 i4 #ad4 ,now1        
christians1 since all the  affairs of   
nature1 grace1 and glory1 are put into  
the hands of such a  friend in trust for
 you1 that they may be managed and      
employed for your  advantage1 it is as  
well1 nay1 it is much better than if all
 things were  at present in your        
possession1 that is1 under your present 
state of  weakness and folly2 for his   
wisdom and goodness shall govern all for
  your truest interest4 ,ye are         
,christ's1 so the apostle expresses it  
in  the verse next to my text3 ,and     
,christ1 who has all in his hands1 will 

take care of you who are his own4       
8,christ is made heir of all things20   
,heb4 i4 #b4 ,and if ye belong to       
,christ1 then are ye heirs of ,god1 and 
joint heirs of ,christ2 ,rom4  viii4    
#ag4 ,and the express promise of the    
,father confirms it1 that all  things   
are yours2 ,rev4 xxi4 #g4 8,he that     
overcometh shall inherit all  things1   
and ,i will be his ,god1 and he shall be
 my son20 #a ,cor4 xii4 #bg4  8,ye are  
the members of the body1 and ,christ is 
the head40 ,now the  members must in    
their measure become sharers of what the
 head possesses4  ,in your proportion1  
,o christians1 you shall have communion 
with ,christ  your ,lord1 in his        
royalties and his wide dominion3 for he 
hath promised  that 8ye shall sit down  
on his throne1 when ye have overcome    
your  enemies1 even as he overcame1 and 
is set down on the throne with his      
,father20 ,rev4 iii4 #ba4 ,ye are one   
with ,christ1 and therefore in your     
measure1 ,o believers1 and according to 

your capacity1 ye shall possess  and    
enjoy all things which he possesses1 so 
far as is requisite for your  benefit in
 this world1 and your truest happiness  
for ever4    ,,iii4 ,the saints are     
actually invested with this privilege1  
by believing  on the ,son of ,god1 by   
accepting the covenant of his grace1 by 
receiving  ,christ ,jesus the ,saviour1 
according to the appointed methods of   
the  gospel4 ,when a poor1 destitute1   
guilty1 and perishing creature is made  
willing by divine grace1 to give up     
himself to ,christ as his ,saviour and  
his ,lord1 he is divested of his guilt1 
he is clothed with the robes of         
salvation1 he is translated out of a    
state of sin1 poverty1 and              
wretchedness1 into a state of rich      
grace1 and becomes a child of ,god1  and
 an heir of all things4 ,a living faith1
 which has all the springs of  holiness 
in it1 is ordained to carry in it all   
the springs of treasure  and felicity4  
,this unites the soul to ,christ1 this  

gives a humble claim  to all the        
blessings laid up in the eternal decrees
 and purposes of ,god2  blessings       
purchased by the blood of his ,son      
,jesus2 blessings promised in  the word 
of the gospel1 wherein all things are   
given for a possession to  the children 
of the ,most ,high4    ,,iv4 ,all things
 may be said to belong to the saints1 or
 shall turn to  their advantage1 because
 the blessed ,spirit is given them1 to  
teach them  to improve all things for   
their own benefit2 #a ,cor4 ii4 #ab4 ,we
 have  received--the ,spirit1 which is  
of ,god1 that we might know the things  
that  are freely given to us of ,god3   
,and that not only that christians might
  know what their treasures are1 but    
learn how to make a right use of them   
too4 ,they are taught by the ,holy      
,spirit1 to receive the common blessings
  of nature from the hands of ,god1 as a
 ,father and a ,friend1 and a ,god in   
covenant3 ,and they rejoice in them as  
such1 with humble thankfulness2  they   

are instructed to derive useful         
meditations from the sun1 moon1 and     
stars2 and to read the wisdom1 the      
power1 and the glory of their  ,creator1
 and their ,father there1 and to rejoice
 in his goodness4 ,the  peaceful state  
of kingdoms1 or battles1 wars and       
earthquakes1 and the  convulsion of     
nations1 are all made useful lessons to 
a child of ,god2  and he gains something
 from all of them1 by the teachings of  
the blessed  ,spirit4    ,the saints are
 led into an acquaintance with the word 
of ,god by the same  ,spirit too3 ,they 
receive the promises and directions of  
the gospel1  through the influences of  
this ,spirit4 ,they derive light1       
holiness and  comfort from every part of
 the book of ,god2 that is1 from the law
 and  the prophets1 the histories and   
the epistles1 and from all the          
ordinances of the sanctuary3 ,he teaches
 them to borrow some food and  delight  
from ,moses and ,david1 as well as from 
,peter and ,john4 ,he leads  them       

through the sweet fields of gospel      
grace1 and directs them to  gather many 
a flower there for their refreshment1   
and to feed on the  fruit of the tree of
 life for their support4 ,he shews them 
how to profit  by the ministry of a     
,paul1 and to learn the deep mysteries  
of ,christ3 ,he  impresses on their     
souls the warm and pathetic words of an 
,apollos1 and  fires their hearts       
thereby with zeal and love3 ,he teaches 
his younger  disciples over again the   
first lessons of grace1 which a ,cephas 
had just  taught them4 ,thus ,paul and  
,apollos1 and ,cephas are theirs4    ,he
 instructs them how to converse with    
things invisible and future by  faith1  
and to make use of the unseen and       
distant glories of eternity1  for their 
present comfort and joy4 8,it is the    
,god of hope1 who by his  ,spirit fills 
them with all peace and joy in          
believing30 ,rom4 xv4 #ac4 ,and  ,i     
might add also1 that the ,holy ,spirit  
is given them1 and dwells in them  as an

 earnest of their inheritance of all    
things1 #b ,cor4 v4 #f4 till the        
redemption of this purchased possession1
 that is1 till it shall be  redeemed1   
and freed from all the present          
incumbrances of sin and ,satan2  ,eph4  
i4 #ac1 #ad4 ,then in a happy hour shall
 this purchased possession be  disclosed
 in the fairest light1 and proclaimed to
 be the property of the  saints4    ,to 
sum up all in a few words1 a christian's
 interest in all things is  well        
founded1 and well confirmed4 ,they are  
his by the original purpose  of ,god the
 ,father1 when he created all things2 it
 was his design that  his chosen people 
should receive benefit from them4 ,they 
are his by the  appointment of divine   
providence1 that all things shall work  
together  for his good4 ,they are his2  
for ,christ the ,son of ,god has        
purchased a  dominion over all things1  
that he may manage them for the service 
of his  redeemed ones4 ,they are his1   
because the ,spirit teaches him to      

derive  some advantage from all things  
by faith and holy meditation4 ,god has  
given himself to the saints as their    
portion for ever3 ,he has given his  own
 ,son for them as a ransom from death2  
he has given his ,spirit to  them1 as   
the principle of their life3 ,and in    
this view1 we may rise in  the language 
of faith1 and say in the words of the   
blessed apostle1 8,how  shall he not    
herewith freely give us all things20    
,rom4 viii4 #cb4    ,thus having made it
 appear in what sense all things are    
yours1 and upon  what foundations this  
glorious privilege is built1 ,i proceed 
in the    ,last place1 to consider what 
use may be made of this discourse4      
,first ,use4--,it affords a word of     
mourning and terror to obstinate and    
impenitent sinners4 ,are all things made
 beneficial to the saints8 ,think  with 
yourselves then what you lose1 because  
you are not of that number4  ,if you    
live and die in this sinful state1 you  
have a comfortable  interest in nothing3

 ,nothing works for your real benefit4  
,your abuse of  all things that you have
 any thing to do with1 takes away the   
true  pleasure and enjoyment of what you
 possess1 and turns them into a curse   
to you instead of a blessing4 ,whether  
,paul1 or ,apollos1 or ,cephas1 or  this
 world1 or life or death1 or things     
present1 or things to come1  nothing is 
yours3 for ye are not ,christ's4 ,and ye
 shall reap no final  and lasting       
advantage from any thing1 if you persist
 in a sinful and  impenitent state2 for 
ye are without ,god in the world1       
without ,christ1  and without hope4     
,do you sit under the ministry of ,paul1
 who spreads the glorious light of  the 
gospel around you8 ,but the ,god of this
 world hath blinded your  minds1 that   
this divine light should not reach them3
 ,even the preaching  of ,paul is a     
savour of death unto you1 if you live   
and die without the  faith and love of  
,christ4 ,do you hear the zealous and   
pathetic language  of ,apollos8 ,but    

your heart perhaps grows the harder     
under it3 ,you resist  the affectionate 
entreaties of the gospel1 from the lips 
of that  eloquent preacher4 ,and even   
,apollos1 whose soul is wont to melt    
with  compassion for perishing sinners1 
shall rise up in judgment against you4  
,and as for the plain and condescending 
ministry of ,cephas1 you despise  the   
man and his sermons together2 therefore 
you can get no benefit by  them4        
,neither ,paul1 nor ,apollos1 nor       
,cephas is yours4    ,well1 if spiritual
 things are not yours1 you hope1        
however1 that you  have a property in   
things temporal3 ,if the blessings of   
the church do  not belong to you1 yet   
you claim a good share in this world1   
and the  blessings of it3 ,you feed     
deliciously1 you are dressed in gay     
colours  and gold1 and you have wealth  
laid up in store for many years to come4
  ,poor vain creatures6 ,what is all    
your treasure8 ,what is your property in
  it8 ,a sorry property in lands1 and a 

large estate1 when not a clod of  the   
earth1 nor a penny of the money shall   
turn to your real and lasting  benefit6 
,i grant that you possess some of the   
good things of this world  indeed4 ,but 
your riches and plenty are not real and 
proper blessings1  while you are afar   
from ,christ1 and strangers to him3     
,your own unbelief  and impenitence1 and
 rebellion against ,god1 turn all the   
comforts of the  world into curses3 ,it 
is only the grace of ,christ can take   
off the  curse1 and sanctify this world 
into a blessing4    ,life is not yours2 
it is not for your final advantage1     
while you waste  it in vanity and sinful
 amusements3 ,a long life spent in this 
manner1  shall but add to your guilt1   
and aggravate your condemnation4 ,death 
is  not a benefit1 but a dreadful hour  
to you1 for it delivers you over to  the
 full power of ,satan that cruel        
tormentor1 and opens the scene of  your 
everlasting sorrows4    ,things present 
are not blessings to you1 while you     

resolve to continue  in this sinful     
state4 ,you abuse the day-light1 and    
waste it in trifles  or in crimes2 or at
 best you spend it in an eager pursuit  
of the things  of the world1 with the   
neglect of ,god4 ,the night is given to 
recruit  nature for new services1 but   
you seize the shadows of the evening to 
make a screen for your secret           
iniquities1 and hide your sins behind   
the  curtains of midnight4    ,you feed 
on the fruits of the earth1 and other   
rich provisions of divine  bounty2 but  
perhaps you make them instruments of    
shameful intemperance3  ,or at best you 
lay out the strength of them in empty   
follies1 or in low  earthly designs1    
without a thought of ,god or heaven4    
,the morning and the  evening wait upon 
you in long successions1 but you are    
heaping up  iniquities from morning to  
evening4 ,you walk daily in the paths of
  death1 and the suns-beams do but light
 you onward to everlasting  darkness4   
,you are nourished by your food for the 

day of slaughter4 ,daily  and hourly you
 abuse the goodness of ,god1 and even   
these abused  blessings of his goodness 
shall call for greater degrees of       
vengeance at  his awful judgment seat4  
,thus neither the light of the sun1 nor 
the  fruits of the earth1 neither day   
nor night1 are yours2 for you abuse     
them to sinful purposes1 and they yield 
you no real profit4    ,and if things   
present are not yours1 if ye have no    
solid and lasting  benefit by them1 much
 less can you pretend to claim any      
comfortable  share in the things that   
are to come4 ,there is a heaven of      
happiness  provided for the saints1 but 
you are utterly unprepared to fulfil the
  business of it1 or to taste the       
blessedness4 ,there is no room nor place
  there for you4 ,there is nothing      
glorious and delightful among all the   
promises of ,god1 or all the joyful     
scenes of the world to come1 that you   
can claim any title to1 nor have you any
 interest in them4 ,when hell  shall    

open its mouth indeed1 to receive       
millions of the damned1  according to   
the final sentence of the ,judge1 there 
you will find a  place and room provided
 for you2 but it is an uneasy and       
dreadful one4  ,hell is yours1 the      
vengeance of ,god is yours1 endless     
misery is yours2  you have been         
treasuring up wrath against the day of  
wrath2 and you can  claim nothing but   
this painful portion1 this dismal and   
everlasting  inheritance4    ,and can   
you be content with such a portion as   
this is1 while the saints  are          
inheritors of all that is holy and      
happy1 both in this world and the  next8
 ,o may your busy thoughts be awakened  
betimes1 and make you ever  restless and
 uneasy in your present wretched estate6
 ,return to the ,lord  in humble        
mourning for all your past iniquities3  
,return to ,god speedily1  from whom you
 have wickedly departed3 ,loath         
yourselves because of your              
abominations1 and abandon every idol3   

,say to him1 my ,father1 in the  spirit 
of faith and penitence1 and he will put 
you among the children1  and give you a 
goodly heritage2 ,jer4 iii4 #ai4        
,seek acquaintance with ,jesus the ,son 
of ,god1 the ,saviour1 the ,lord and    
,heir of all things2 commit your souls  
to his hands1 resign yourselves         
entirely to his grace1 that he may      
change your unholy natures by his       
,spirit1 that he may cleanse away your  
guilt by the blood of his  atonement1   
that he may give you an interest in his 
own riches2 then the  covenant of his   
love shall sanctify to you all the      
enjoyments of earth  and time1 and make 
you possessors of all the good things in
 heaven and  eternity4    ,second       
,use4--,this doctrine discovers to us   
the glory of the new covenant4  ,a      
blessed covenant indeed that has given  
so rich a treasure to creatures  so     
unworthy6 ,we are sinners1 and deserve  
nothing1 yet when we believe in  the    
,son of ,god1 the gospel gives us in our

 measure the inheritance and  possession
 of all things4    ,adam was made ,lord 
of this lower world2 this earth and the 
creatures  that dwell on it were put    
into his hands1 all things below were   
given  him for his use1 his support1 and
 his delight4 ,thus mankind considered  
in the first ,adam1 in his innocent     
estate1 were lords of all4 ,but by  one 
man sin entered into the world2 ,rom4 v4
 #ab4 and by that sin1 ,adam  has       
forfeited his sovereignty and dominion1 
with all his large  possession of the   
creatures1 both for himself and for us4 
,when the  sentence came forth from the 
mouth of ,god1 ,cursed be the ground for
 thy  sake2 ,gen4 iii4 #ag4 the curse   
fell on all this lower world1 and did1  
as  it were1 make a seizure of the      
creatures out of the hands of ,adam the 
great sinner4 ,they are no more his in  
that sanctified manner for his  real and
 final benefit1 as they were before3    
,they now become instruments  of        
temptation and sin1 pain1 and sorrow and

 misery4 ,but the covenant of  grace    
restores all back again to us in and by 
the second ,adam1 who is  the ,lord of  
the new world1 and under this character1
 is possessor of all  things3 ,and a    
sanctified use of all things is given to
 us again1 in and  by ,christ ,jesus4 ,o
 glorious covenant1 that can take away  
the curse from  creatures1 and make them
 become a blessing to the saints6       
,but there is a further glory in it     
still2 for our possession of all  things
 in the second ,adam1 is far more secure
 than it was in the first4  ,this rich  
and extensive treasure is put into the  
hands of ,christ our  ,mediator1 our    
,head1 and our ,surety for us1 that we  
may not abuse our  possession by sin to 
our own ruin2 and that we may not       
forfeit our  inheritance the second     
time1 and so lose it for ever4    ,third
 ,use4--,this doctrine yields sweet     
consolation to a poor afflicted  saint1 
who is taught to make a right           
improvement of it4 ,the gospel  should  

teach a christian in these              
circumstances1 such divine language as  
this3 8,am ,i poor and despised by the  
great and rich in this world8 yet ,i    
trust ,i am made a child of ,god by his 
renewing grace1 and the promise  gives  
me a right to all things4 ,god my       
,father has engaged that all  things    
shall work together for my good4 ,he has
 made me a joint-heir with  his         
best-beloved ,son ,jesus1 and has given 
me a fair and large  inheritance4 ,i    
shall be possessor of every comfort     
among the creatures  that is necessary  
to my supreme interest1 and my final    
happiness1 and  ,god himself is my      
eternal portion4    8,what if ,i cannot 
read my name and my title to lands and  
houses1 to  green fields and palaces1 in
 large conveyances and writings under   
the  seal of men8 but ,i can read my    
name as a christian in the covenant of  
grace1 under the seal of ,god1 and the  
blood of his ,son1 and there ,i find    
that all things are mine4 ,while ,i     

survey the gardens of a rich sinner1    
every herb and flower there gives me    
more sweetness than he can find in  them
 all3 ,for ,i can converse with ,god my 
,maker1 and my ,father1 in every  herb1 
and every flower4 ,while ,i walk amongst
 the trees of my neighbour's  fields1   
they yield me their refreshing shade1   
and compose my thoughts to  divine      
meditation4 ,i can lift up my eyes to   
the stately building where  my neighbour
 dwells1 and raise my thoughts thence to
 the mansions of  glory3 ,then ,i       
rejoice to think how much my inheritance
 and my mansion  there exceeds the most 
magnificent structure on earth4 ,thus   
his fields1  and his gardens1 and his   
stately dwelling1 afford a divine light 
to me1  which perhaps the earthly       
possessor of them knows nothing of3 ,and
 though  ,i have almost nothing that ,i 
can call my own on earth1 yet1 in this  
sense1 ,i possess all things4 ,my ,god  
hath given me so much of the good       
things of this world1 as he saw needful 

and proper for my real interest3  and   
surely if ,i might have had all things  
within my immediate reach1 and  under my
 sovereignty1 ,i would not lay hold of  
more of them 7if ,i were  truly wise7   
than would promote my welfare4    8,do  
,i sit at the footstool of the rich in  
the house of ,god2 or am ,i but  a      
door-keeper in the sanctuary1 yet ,i can
 there hear ,paul declare the  sublime  
mysteries of the gospel1 and while he   
reveals the wonders of  ,god's eternal  
love1 my heart within me believes1 and  
adores1 and  rejoices4 ,apollos         
entertains me with most affectionate    
discourses of the  grace of ,christ and 
his glory3 my faith rises high1 my love 
is kindled  to him whom my eyes have not
 seen2 ,i believe in him1 ,i love him1  
and my  joy grows almost unspeakable4 ,i
 remember the former instructions of    
,cephas1 who taught me the first        
principles of this divine religion2 and 
,i take pleasure in those sacred        
foundations4 ,blessed be ,god1 they are 

unshaken1 and my faith and hope1 which  
were begun under his ministry1  stand   
for ever firm4 ,paul1 and ,apollos1 and 
,cephas are mine4    8,it has pleased my
 heavenly ,father indeed1 to lay many   
sorrows upon me  in this wilderness2 but
 ,i have learned to think and speak like
 a  christian1 and say1 ,though ,i      
appear as dying1 yet behold ,i live2    
though ,i am chastised1 yet ,i am not   
killed3 ,every stroke of his rod  is    
given by the hand of his love4 ,his rod1
 like the rod of ,aaron1  blossoms with 
divine blessings1 and brings forth holy 
fruit4 ,these  wounds that ,i feel let  
out the blood of pride1 and cure the    
distempers  of my soul4 ,thus the very  
sufferings of nature1 and the sorrows of
 life  are mine2 ,i have learned to     
reckon my afflictions among my          
blessings2  they work for my profit4    
,whether peace or pain1 are all mine4   
,besides1 ,i  solace myself in the midst
 of my poverty and distress with this   
sweet  meditation1 that the less ,i     

enjoy of temporal comforts1 and the     
delights  of this world1 if ,i improve  
my sufferings and sorrows well1 there is
 the  more joy and glory laid up for me 
in the world to come4 ,my light         
afflictions which are but for a moment1 
are working for me a far more  exceeding
 and eternal weight of glory2 #b ,cor4  
iv4 #ag4 ,is my life on  earth stretched
 out to a tiresome age8 ,heaven will be 
much the sweeter1  and after many toils1
 ,i shall have the stronger relish of an
 eternal  rest4 ,or does death make     
haste toward me in younger years1 and   
bring my  body quickly down to the dust8
 ,my soul then is but dismissed the     
sooner  to the building on high that is 
prepared for me2 for whether life or    
death1 all are mine40    8,when ,i cast 
my eyes around1 and survey the present  
frame of things1 the  sun in his daily  
circuit1 and the moon and stars in their
 nightly  courses1 my faith assures me  
they are all employed in rolling the    
months  and hours away1 that stand      

between me and immortal happiness3 ,and 
when  the morning of the resurrection   
dawns upon the earth1 the gospel tells  
me1 that ,i have a share in all the     
rising glories of that day4 ,should  the
 heavens and the earth be shortly set on
 fire1 if ,i have but my faith  awake   
within me1 ,i shall have no fear nor    
surprize2 ,i myself1 and all my  best   
interests are out of the reach of these 
flames2 my treasures are of  an         
unperishing kind4 ,the period of all    
things here below shall but usher  in my
 brightest hours1 and begin the years of
 my eternal pleasure2 for  the book of  
,god assures me1 that things present and
 things to come are  mine4 ,make haste  
then1 all ye remaining revolutions of   
nature2 and days1  and months1 and ages 
make haste3 ,time cannot fly too fast   
for me1 who  have such an eternity in   
view4 ,my ,lord hath told me in his     
word1 surely  ,i come quickly1 and my   
heart echoes to that voice of my        
beloved1 ,amen1  even so come ,lord     

,jesus40    ,fourth ,use4--,this        
doctrine requires the believer to be    
found in the  constant exercise of      
faith1 that so he may be able always to 
survey his  inheritance1 and take solid 
delight in it4 ,otherwise1 when he      
sustains  loss in temporal things1 and  
sickness and trouble attend him in the  
flesh1 he will be ready to judge by the 
mere principles of sense1 and to  think 
his comforts all gone1 and that he has  
nothing left4 ,it is faith  alone can   
teach a believer to rejoice in this     
treasure given him by the  covenant of  
grace1 when the world has taken almost  
all sensible comforts  from him4 ,the   
natural man with an eye of sense looks  
on things just as  the eye of a         
brute-animal beholds them1 and sees     
nothing more than  according to the     
common impressions they make on flesh   
and blood3 ,but  the eye of faith is    
aided by the divine glass of the        
covenant1 which as  a microscope        
discovers many beauties where the       

natural eye unassisted1  can see nothing
 but roughness and deformity4    ,it is 
nothing but faith fixing its eyes on    
sanctified losses and  crosses1         
sanctified pains1 and sickness1 and     
distresses1 that can enable  us to      
reckon these among our treasures4 ,it is
 nothing but the spirit of  faith that  
can instruct us to think ourselves rich1
 because we are heirs  of the kingdom1  
while we are poor and destitute in this 
lower world2  ,james ii4 #e4 ,it is the 
spirit of faith that taught the ,apostle
 ,paul to  triumph under all his        
infirmities1 in such language as this2  
,as dying  and behold we live2 as       
sorrowful1 and yet always rejoicing2 as 
poor1 and  yet making many rich2 as     
having nothing1 and yet possessing all  
things2 #b ,cor4 vi4 #i1 #aj4 ,and if we
 have the same spirit of faith we  may  
believe and speak the same language4    
,fifth ,use4--,this doctrine forbids all
 murmuring at the hand of ,god1  though 
his dispensations may have something    

painful and severe in them4  ,he has    
given us all things indeed1 by the      
promise of the gospel1 but he  has not  
put this treasure into our own hands1   
lest we should abuse and  forfeit it2   
but he has put it into the hands of     
,christ for us2 and it is  ,christ our  
,lord who distributes out such parcels  
and portions of our  estate to us daily1
 as his perfect wisdom sees most proper 
to promote  our real interest4    ,the  
christian under sickness1 perhaps will  
say1 ,is not life and health  writ down 
in the inventory of my inheritance8     
,yes1 but sickness and  death are       
written down there too1 and thy ,saviour
 knows that sickness is  better for thee
 at this season than health4 ,do not    
murmur at his hand1  for ,god the       
,father has intrusted him to manage and 
govern all his own  vast dominions2 and 
canst not thou entrust him to manage thy
 estate1 to  dispose of thy concerns1   
and to allot thy daily portion to thee8 
,the saint surrounded with distress and 

poverty1 or naked1 and hungry  will say1
 ,is not food and raiment1 and peace    
specified in the articles  of the       
covenant1 and numbered among my         
treasures8 ,yes1 but poverty1 and       
hunger1 and cold1 and nakedness are     
there also3 ,and thy heavenly ,father   
sees it best to withhold peace and      
plenty from thee at present1 or to  give
 thee thy food and raiment but in a     
scanty measure1 to mortify thy  flesh1  
to humble thy pride1 to wean thee from  
the creatures1 to teach  thee immediate 
dependence on himself1 and to fit thee  
for a departure to  the heavenly world4 
,when thou art deprived therefore of one
 earthly comfort after another1  and the
 remaining good things of this life seem
 to be leaving thee1 have  a care of    
murmuring against thy ,god4 ,dare not   
take up the words of ,jacob  and say1   
8,joseph is not1 and ,simeon is not1 and
 will ye take ,benjamin  also8 ,surely  
all these things are against me20 ,gen4 
xlii4 #cf4 ,but ,jacob  was made to     

know1 by sweet experience1 that all     
these things wrought for  his real      
advantage1 and were made the means of   
preserving himself and  his family too  
in a day of spreading famine and        
desolation4    ,sixth ,use4--,this      
doctrine forbids all contention and envy
 at our  fellow-creatures1 as well as   
repining against ,god4    ,is my brother
 healthy and strong1 while ,i am sick   
and feeble and  languishing8 ,does my   
brother possess more of the good things 
of this  life than ,i do8 ,it is because
 our common ,father sees it proper to   
keep  me shorter1 and to withhold so    
full an allowance from me4 ,i have an   
interest in the same large inheritance3 
,i am a child of the same family2  and  
therefore all things are mine as well as
 his3 ,but ,i have committed  it        
entirely to the wisdom and goodness of  
our heavenly ,father1 to put  into my   
hands what part he pleases of my large  
inheritance4 ,he is  wisest1 and will   
distribute the several portions that he 

sees fittest  for his children1 and for 
this reason ,i cannot envy my brother4  
,it is  the same kind and faithful hand 
that weighs and measures out my grains  
and scruples1 and little handfuls of    
earthly blessings1 that gives my        
brother his loads and his full barns4   
,has the ministry of ,paul been blessed 
to me1 and not that of ,apollos8  ,have 
the labours of ,apollos been more       
blessed to my fellow-christian1 or  the 
plain and familiar instructions of      
,cephas8 ,well1 ,i will never make  any 
parties in the church upon this account3
 for all the ministers of  the gospel   
are appointed for our edification2 and  
,i will rejoice in them  all1 and bless 
,god for the service they do the family 
of ,christ4 ,if my  portion of spiritual
 food be distributed to me by the hands 
of ,paul1 it  is our common ,father that
 conveys the same sacred food to        
another1 by  the hands of ,cephas or    
,apollos2 and the world shall never hear
 me say1  8,i am of ,paul1 in opposition

 to ,apollos or ,peter2 though ,i must  
confess1  ,god has blessed his          
ministrations most eminently to my      
soul40    ,seventh ,use4--,has ,god     
given all things to the saints by the   
covenant of  grace1 surely then they    
should return all things back again to  
him1 in a  way of gratitude1 duty and   
service4 ,has he promised to make every 
thing  which we have to do with1 concur 
to promote our best interest1 and our   
final happiness8 ,let us then apply     
ourselves with zeal and diligence1 to   
make every thing within our reach       
subserve his divine interests1 and the  
glory of his kingdom4    ,has my        
gracious ,god withheld nothing from me1 
but together with his own  ,son given me
 all things1 why then should ,i withhold
 any thing from him8  ,why should ,i not
 devote my heart1 my head1 my hands1 my 
whole self1 and  all things that are    
within my power1 to the honour of his   
name8 ,does ,god  bestow life or health 
or riches upon such a worthless creature

 as ,i am8  ,let holiness to the ,lord  
be written upon them all4 ,and if my    
fellow-creatures are poor1 needy1 cold1 
and starving1 let me chearfully         
minister to them of my substance1 which 
the great ,lord of heaven and  earth has
 so richly bestowed on me4 ,my ,god     
honours me indeed1 when he  makes me the
 dispenser of his blessings among his   
creatures1 and  especially among his    
saints4 ,i lose nothing by this         
benevolence1 but am  rather enriched by 
this very distribution4 ,i become rich  
in good works1  and rich in divine      
promises3 8,he that gives to the poor   
lendeth to the  ,lord1 and he will repay
 him40 ,alms are as money laid out to   
the best  interest1 and are a growing   
treasure4    ,but should ,i hope for no 
new beneficial return of all my kindness
 to  men1 the very benefits received of 
,god my ,father constrain me to this    
bounty4 ,has he given all things to a   
poor worthless creature1 and shall  ,i  
give nothing to the poor1 or the        

unworthy8 ,shall ,i not rather imitate  
the profuse bounty of my ,god1 who      
commands his sun to shine1 and his  rain
 to descend both on the evil and the    
good4 ,it is a divine  excellence to    
love and to distribute as ,god does4    
,the name of ,jesus my ,saviour has yet 
a further power to oblige me to use  all
 my earthly possessions for his honour4 
,has ,christ ,jesus purchased  this     
large and fair inheritance for me with  
his blood1 has he given me  much on     
earth1 and the hopes of greater         
treasures in heaven1 then ,i will  be my
 own no longer1 but give my whole self  
up to him1 with all my  powers and      
talents1 and possessions6 ,they are     
thine1 blessed ,saviour1  they are thine
 for ever4 ,it is the solemn and        
deliberate wish of my  heart1 that ,i   
may never possess or enjoy any thing    
from which ,christ has  no revenue of   
glory4 ,o that his grace may enable me  
to employ things  present for this holy 
purpose6 ,and when ,i arrive at the     

actual  possession of things to come1   
they shall be improved in an unknown but
 a  nobler manner1 for the everlasting  
glory of my ,god1 my ,father1 and my    
,saviour4    ,the ,recollection of the  
doctrinal part4--8,in this discourse1 ,o
 my soul1  thou hast not only been      
called to survey the riches of thy      
inheritance1  but thou hast learned     
also1 in what manner this inheritance is
 made over  to thee1 if thou art a      
sincere christian1 and a believer on the
 ,son of  ,god4    8,look backward1 my  
soul1 to eternal ages1 before the world 
began1 when  ,god marked out the bounds 
of this creation1 and the limits of     
these  heavens1 and this earth1 he      
designed them with all their treasures1 
for  the service of his holy ones1 for  
the benefit of his children1 angels  and
 men2 and thy name and thy share was    
written down amongst them4 ,the  great  
,god1 in those early days of his        
eternity1 has provided a rich           
sufficiency for thy present and future  

blessedness4 ,o may my faith take  this 
delightful and distant retrospect1 and  
rejoice in ,god's eternal  love8        
8,god has given all things into the     
hands of his own ,son ,jesus1 whom he   
hath ordained ,lord of all1 that he     
might govern and dispose of all  things 
for the good of his people4 ,christ is  
risen from the dead1 and  hath taken    
possession of all the blessings of grace
 and glory1 in the  name of his saints1 
that he may make them possessors in     
their season1  and according to their   
measure3 ,that he may make thee1 ,o my  
soul1 a rich  possessor of so fair an   
inheritance2 and that he may keep every 
part of  it secure for thee1 till in    
succession of times and seasons1 both in
  earth and in heaven1 thou art fit to  
receive and enjoy it4 ,if thou art  made
 a joint-heir with ,christ1 thou art    
heir of all things40    ,but remember1  
it is a living faith in ,christ that    
must entitle thee to  this rich         
inheritance4 ,it is of infinite         

importance then1 to search  often and   
enquire1 ,am ,i a christian indeed8 ,a  
sincere convert1 a  believer in ,jesus8 
,and does my faith evidence itself in   
all the fruits  of repentance1 love1 and
 holiness8 ,o may ,i feel my soul to    
live daily  this divine life by the     
faith of the ,son of ,god1 that ,i may  
maintain a  humble claim to these       
treasures of mercy laid up in the       
gospel1  treasures committed to the     
hands of ,christ to be kept safe for me4
    8,and may the blessed ,spirit       
instruct me daily to improve all things 
to  my spiritual and eternal benefit1   
that ,i may not be like a fool1 who has 
a prize put into his right-hand1 and    
knows not how to make use of it6  ,may  
,i be taught to draw some sacred        
advantage1 some holy delight and        
refreshment from the continual new      
scenes and occurrences of life6 ,may ,i 
derive knowledge1 and love1 and heavenly
 sweetness from the surprizing  works of
 ,god1 as the ,god of nature1 and from  

the more surprizing wonders  of his     
grace6 ,may ,i learn something divine   
and holy from all the  transactions of  
his providence1 and the various turns   
and changes of  this present state1 till
 ,i am prepared and made meet for a more
 fit  and ample possession of the       
everlasting inheritance of the saints in
  light60 ,amen4                        
,,hymn ,,for ,,sermon ,,xxxviii4        
,all things working together for ,good4 
,my soul survey thy happiness1          
,if thou art found a child of grace1    
,how richly is the gospel stor'd6       
,what joy the promises afford6          
8,all things are ours20 the gift of     
,god1                    ,and purchas'd 
with our ,saviour's blood1              
,while the good ,spirit shews us how    
,to use and to enjoy them too4          
,if peace and plenty crown my days1     
,they help me1 ,lord1 to speak thy      
praise2                    ,if bread of 
sorrows be my food1                     
,these sorrows work my real good4       

,i would not change my bless'd estate   
,with all that flesh calls rich or      
great2                    ,and while my 
faith can keep her hold1                
,i envy not the sinner's gold4          
,father ,i wait thy daily will1         
,thou shalt divide my portion still1    
,grant me on earth what seems thee best 
,till death and heav'n reveal the rest4 
,,sermon ,,xxxix4                       
,the right ,improvement of ,life4       
#a ,,cor4 iii4 #bb4--,whether life or   
death1--all are yours4      ,it is a    
large and fair inheritance that belongs 
to the children of ,god4  ,they have no 
need to divide themselves into little   
parties1 and to  quarrel about their    
particular interest in one minister or  
another1 in  one blessing or another2   
for whether ,paul1 or ,apollos1 or      
,cephas1  whether life or death1 all    
things are theirs4    ,my former        
discourses have explained in what sense 
christians possess all  things1 and that
 is1 that all things present or to come1

 that can any  way affect or concern    
them1 shall certainly turn to their     
benefit1 and  subserve their great and  
final interest4 ,i proceed now more     
particularly  to enlarge on the words1  
which ,i had chiefly in my design1      
whether life  or death1 all are yours4  
,the first doctrine arising from the    
words is  this1 8,life itself1 and the  
continuance of it to the saints1 is for 
their advantage40 ,now to improve this  
proposition to practical purposes1  ,i  
shall do these things3    ,i4 ,i shall  
make it appear under a variety of       
instances1 that life is  designed for   
the benefit of christians4--,,ii4 ,i    
would amplify and confirm  the doctrine 
yet further1 by discovering what a      
variety of graces may be  exercised on  
earth1 which can have no place in       
heaven2 and make it  appear1 that in    
some respects1 a saint below hath       
advantage above the  saints that are on 
high4--,,iii4 ,i shall answer a         
considerable objection or  two that     

seems to rise against the doctrine1     
while ,i am treating of it3  ,and1 at   
last some inferences will be drawn from 
the whole discourse4    ,first let me   
shew wherein life appears to be a       
benefit to true  believers4 ,life is    
yours1 ,o christians1 for    #a4 ,this  
is the time that was given you for your 
reconciliation to ,god1  and securing   
your everlasting interest4 ,all the     
elect of ,god are born  into this world 
sinful and miserable1 by their relation 
to the first  ,adam1 therefore ,st4     
,paul seems to include himself1 as well 
as the  heathen infidels1 when he speaks
 of the iniquity of their nature1 and   
the guilt of their state4 ,eph4 ii4 #b4 
,we all had our conversation in  times  
past in the lusts of our flesh1         
fulfilling the desires of the  flesh and
 the mind1 and were by nature the       
children of wrath even as  others4 ,now 
this life is the time given to seek     
deliverance from the  wrath to come1 to 
fly to the hope that is set before us2  

now is the  accepted time1 now is the   
day of salvation2 #a ,cor4 vi4 #b4 ,now 
while we  are in our state of trial1    
before the gates of the grave have      
closed  upon us1 and before the gates of
 hell have been opened to receive us4   
,we are all1 by nature1 strangers to    
,god1 enemies in our minds by wicked    
works1 and under sentence of            
condemnation3 ,remember1 ,o sinners1    
this is  the time to get acquaintance   
with ,god1 to return to his service1 and
  obtain his special favour4 ,we are    
defiled and guilty creatures3 ,this is  
the hour of cleansing while the fountain
 of the blood of ,christ stands  open1  
to wash us from sin and uncleanness4 ,we
 are1 by nature1 utterly  unfit for     
heaven1 and all the works and the joys  
of it1 because of the  vicious          
inclinations that govern us4 ,this is   
the day of repentance as  well as       
pardon3 ,this is the day given to us to 
insure those blessed  mansions on high1 
and to obtain preparing graces4 ,this   

temporal life is  the only season1      
wherein the sentence of our condemnation
 can be  reversed1 and wherein we may   
obtain eternal forgiveness1 and a right 
to  life everlasting4 ,the blood and    
righteousness of the ,son of ,god1 are  
not  proposed nor offered to guilty     
creatures in the other world4 ,now is   
the  time to acquire a meetness for the 
inheritance in light through the        
sanctifying influences of the blessed   
,spirit4    ,after death there is       
nothing of this kind to be done3 ,there 
is no work1  nor device1 no knowledge1  
nor wisdom1 no faith or repentance to be
  exercised1 no such duty to be         
performed among the dead1 no opportunity
  to rectify1 the mistakes of life3     
,there is no grace to be obtained for   
sinners in the grave1 whither we are all
 travelling2 ,eccl4 ix4 #aj4  ,what is  
left undone at that awful moment1 must  
be for ever undone4 ,at  the voice of   
the summons we must go1 whether pardoned
 or unpardoned1  whether holy or unholy1

 whether hoping or despairing4 ,and a   
dreadful  spectacle it is1 as your eyes 
ever beheld1 to see a sinner expiring in
  full and raging despair4    ,but ,o   
what infinite advantage has it been to  
christians1 that they have  enjoyed1    
this golden hour of grace1 and been     
taught to improve it well6  ,what1 had  
become of you1 ,o believers1 if ye had  
been arrested some years  ago by the    
messengers of death1 and hurried away   
into eternity8 ,where  had your portion 
been1 if ye had been sent down to the   
grave in the  midst of your sins1 before
 you were awakened or convinced of your 
folly  and danger1 before you had felt  
inward repentance1 or had been          
acquainted with ,jesus that bought and  
bestows forgiveness2 before ye had      
known the virtue of his reconciling     
blood1 or seen the face of a ,god       
reconciled8 ,while your hearts and life 
were all unclean and unholy1 your  death
 must have been dreadful1 and your soul 
for ever unhappy4 ,what  infinite       

honours are due to the patience and     
long-suffering of your ,god1  and to the
 mercy and mediation of ,jesus your     
,saviour8 ,glory be to divine  patience1
 and divine grace1 for life prolonged1  
and a sinner saved6    ,,ii4 ,life is   
yours2 it is your opportunity of doing  
much service for  ,christ1 and          
manifesting your gratitude for his      
redeeming love2 #b ,cor4 v4  #ae4 ,they 
who live1 should not henceforth live to 
themselves1 but to him  that died for   
them1 and rose again4    ,here on earth1
 you may speak of the wonders of his    
grace that has saved  you1 and publish  
his love that is unspeakable3 ,you may  
tell sinners of  the infinite dimensions
 of this love1 to invite them to partake
 of the  same salvation4 ,here your     
lips1 and your tongues may be           
delightfully  employed1 in declaring    
what you have tasted of the blessings of
 the  gospel1 and the grace of ,christ2 
and call others to taste and see that   
the ,lord is good1 and how blessed the  

man is that trusteth in him6 ,ps4       
xxxiv4 #h4 ,here you make it known1 for 
the support of poor convinced  wretches 
that are ready to despair1 what heights 
and what lengths1 what  breadths and    
what depths there are in the love of    
,christ2 for it reached  your soul even 
at the borders of hell1 it spread wide  
to cover all your  great and heinous    
iniquities2 it rises high1 for it has   
lifted your  hopes to heaven1 and it    
stretches its sweet and sovereign       
influence  beyond the length of time1   
and provides for your life and happiness
 that  shall measure out eternity4 ,here
 you may proclaim the praises of your   
,redeemer to an ignorant world1 you may 
promote his interest a hundred  ways on 
earth1 and thus glorify your ,saviour   
which is in heaven4    ,this is not to  
be done in the same manner1 nor for the 
same blessed  purposes amongst the      
saints above4 ,when the body lies       
senseless and  mouldering in the grave1 
the tongue cannot praise the ,lord3 ,the

 living1  the living1 they praise thee  
as we do this day1 as ,hezekiah did when
 he  was recovered from sickness1 and   
had a sense of pardoned sin4 ,is4       
xxxviii4 #ag1 #ah4 ,in love to my soul1 
thou hast delivered it from the  pit of 
corruption1 for thou hast cast all my   
sins behind thy back4 ,the  grave cannot
 praise thee1 the dead cannot celebrate 
thee2 they that go  down to the pit     
cannot hope for thy truth4 ,this is the 
proper work of  the living saint1 to    
make known to sinners the grace of      
salvation4    ,life is the only time of 
such work and service4 8,opportunity1   
7saith a  writer on this subject7 is    
like a golden instrument to dig for     
heavenly  treasure3 ,do not wear it out 
as many have done in digging for        
pebbles1  and at your latter end become 
a fool4 ,plead not your mean capacity3  
,kings of the earth1 and all people1 old
 men and children may praise the  ,lord2
 ,ps4 cxlviii4 #aa1 #ab4 ,serve your age
 according to your talent2  ,mat4 xxv4  

#ae4 ,he that had but one talent1 but a 
single capacity1 was  called to account 
for it1 and cast into outer darkness4   
,think how many  opportunities you have 
out-lived1 which will never have their  
resurrection3 ,redeem lost time1 by     
improving what remains4 ,project        
improvements of life1 since your light  
is near extinguished4 ,make up in       
affection what may be wanting in action4
 ,if you cannot do much1 yet love  much4
 ,if our servants should work no better 
for us than many have done  for ,god1 we
 should turn them out of doors4 ,stir up
 others to work for  ,god1 that you may 
do by their hand what you cannot do by  
your own40 ,thus  this pious author4    
,let us consider what glorious services 
have been done for ,god1 by the  long   
continuance of saints in this world4    
,survey the labours and the  sufferings1
 the ministry1 the zeal and the success 
of the blessed  apostles1 who planted   
the first christian churches4 ,what     
monuments of  honour did they raise     

among ,jews and strangers1 among ,greeks
 and  barbarians1 the savage and the    
polite heathens1 to their crucified and 
exalted ,saviour6 ,what multitudes of   
subjects were brought to bow the  knee  
to ,jesus by their preaching6 ,what a   
large harvest of souls was  gathered    
unto ,christ1 when the apostle scattered
 the seed of the gospel  all round the  
countries1 from ,jerusalem1 through the 
provinces of the  lesser ,asia1 and     
through the southern parts of ,europe1  
as some have  supposed1 as far as       
,spain6 ,and the ,redeemer was glorified
 by his labours  where the name of the  
true ,god the ,creator was hardly known 
before4 ,what  an extensive blessing to 
the world was the life of ,paul8 ,it is 
to this1  that the following ages of    
christianity1 as well as the primitive  
saints1 owe the unspeakable benefit of  
his writings2 and it is to this1  that  
,great ,britain owes the blessing of his
 divine epistles4 ,how  honourable was  
it for ,st4 ,paul himself1 and how happy

 for us1 that he  was made an instrument
 of such service to ,christ1 such a     
glorious  service1 as spread itself     
around the nations1 and reached to      
distant  ages of mankind4 ,his long life
 was an illustrious blessing both to    
himself and to the christian world4     
,,iii4 ,life is yours1 ,o christians1   
for it allows many a proper season for  
giving examples of holiness to mankind4 
,and it is a honour to a saint1  to be  
made an example of religion amongst a   
nation of sinners1 or a  pattern of     
holiness1 among the churches of         
believers4 ,herein you become  followers
 and imitators of the blessed ,lord your
 ,master3 ,he is the first  pattern1 he 
is the most glorious example2 for in all
 things he must have  the pre-eminence4 
,if you become a public and a shining   
example of virtue1 and piety1 and       
goodness1 you may attain these four very
 valuable ends at once3    #a4 ,by this 
means you pay great and just honours to 
the blessed gospel  whereby you are     

saved1 and confound and silence the     
impious accusations  and slanders of the
 wicked3 ,and especially if your station
 and rank in  the world make you the    
object of more public notice1 either in 
a city1  in a village1 in a             
neighbourhood1 or in any society of men1
 then like a  candle or a torch set on a
 hill1 you diffuse light and honour far 
around  you1 and ,god and the gospel are
 glorified on your account4 ,and not    
only  in the higher stations of life1   
but even servants of the lowest         
character1 if they are but saints1 may  
adorn the doctrine of ,god their        
,saviour in all things2 ,titus ii4 #aj4 
,it is greatly for the credit of  our   
holy religion1 when the men of this     
world seeing our good works1 are  forced
 to confess that there is something     
divine in christianity1 that  ,god is   
amongst us of a truth2 and by these     
means they are constrained to  glorify  
our ,father1 and our ,redeemer1 and our 
holy religion4 ,this is the  command of 

,christ2 ,mat4 v4 #af4    #b4 ,hereby   
sinners are not only convinced that     
there is a power and glory  in the      
doctrine of ,christ1 but many a soul has
 been converted to the  faith of ,jesus1
 by beholding the pious conversation1   
the heavenly  graces1 the holy love1 the
 divine zeal1 the constancy1 the        
patience1 and  the sufferings of        
christians4 ,the good women in ,st4     
,peter's days were  exhorted to invite  
and draw their unbelieving husbands to  
the faith and  love of the gospel1 by   
beholding their chaste conversation1    
coupled with  religious fear1 and the   
ornament of a meak and a quiet spirit2  
#a ,pet4  iii4 #a-d4 ,look forward1 ,o  
christians1 to the last great day1 and  
think  with what a pleasing joy you     
shall hear those who have been converted
 by  your example1 and reformed from a  
licentious course of life1 declare  this
 to your public honour before men and   
angels3 ,your holy example  though      
buried long in silence1 shall have a    

glorious resurrection in  that day1 and 
the ,judge himself shall proclaim it to 
your praise1 that  he used your piety   
here on earth1 as an instrument of his  
grace to  enlarge his kingdom4    #c4   
,hereby christians of a lower form1 and 
those that are babes in  ,christ1 are   
awakened to a holy imitation of your    
superior virtues and  graces4 ,it was   
the continuance of ,st4 ,paul in this   
life1 through the  various stages of it1
 that recommended him as a pattern to   
the believers  of his day1 in all the   
various circumstances of their lives2   
and the  longer he lived1 the more      
glorious example he left behind him1 for
 the  benefit of the saints1 that they  
might be followers of him as he was of  
,christ2 #a ,cor4 xi4 #a4 ,and ,i may   
add in the    ,fourth place1 ,where a   
christian of shining virtues and of     
diffusive  goodness is blessed with a   
long life1 the memory of his example1   
and the  sweet savour of his graces1    
remain the longer on earth1 after his   

own  departure to heaven4 ,it is like a 
rich perfume that has lain some         
considerable time among garments1 it    
communicates a pleasant fragrancy  to   
the apparel long after the perfume      
itself is removed4 ,thus many a  saint1 
by the sweet odour of his name1 has done
 honour to the gospel in  the place     
where he lived1 while his bones are     
mouldering in the dust3  ,the history of
 his various virtues has dwelt long on  
the lips of the  surviving neighbours1  
and perhaps1 hath awakened others to an 
imitation  of such a pattern many years 
after his decease4    ,whether example  
be of any use in heaven1 or whether the 
saints of lower  rank there may be      
excited to holy imitation1 by the       
superior graces or  glories of more     
eminent saints1 is not so well known to 
us2 but this we  may be well assured of1
 that the example of christians can have
 no use  in that happy world1 to guard  
the doctrine of ,christ from profane    
reproaches1 or to convince or convert   

sinners and infidels4 ,it is the        
living1 and the living alone1 that can  
do this service for ,christ1 and        
glorify his gospel in such instances as 
these3    ,but ,i proceed to another    
advantage of our continuance in this    
world4    ,,iv4 ,life is yours2 for it  
gives opportunity for abounding in good 
works  to the great benefit of mankind4 
,the longer a saint lives1 if he        
maintains his character with honour1 he 
becomes so much a greater  blessing to  
the world4 ,but what a deal of good     
ceases with the life of a  good man6    
,christians1 ye are required to maintain
 good works for the honour of  your     
,father1 and for the glory of your      
,saviour1 who hath purchased you  to be 
a peculiar people1 zealous of good      
works3 ,but there is another  reason for
 them too1 and that is1 8these things   
are good and profitable  to men20 ,titus
 ii4 #ad4 compared with the third       
chapter1 verse #h4 ,every  day of life  
opens some new scenes1 wherein you may  

be serviceable to  your neighbours1 your
 relatives1 your fellow-creatures1 and  
so make the  world the better for you4  
,the days and years of life should be   
numbered by the multitude of good       
works1 as much as by the revolutions of 
the sun and moon3 ,for lost and  wasted 
time should not come into the account of
 life4 ,but if this were  our way of    
counting1 what should we say of         
thousands1 who have lived to  no other  
purpose but to eat and drink1 and to    
make up the number of  mankind8 ,o it is
 a mean and pitiful thing only to be old
 in time1 and  not in duties to ,god1 or
 benefits to men4 ,and1 as an author    
speaks on  this subject1 ,all the good  
works of many who are stricken in years 
will  lie in a very little compass3 ,to 
be an ancient man or woman of two or    
three years old1 sounds like a          
contradiction1 and it is1 indeed1 a     
matter of great shame1 and ought to     
awaken deep repentance4    ,how many are
 there that live to no purpose at all1  

and the world will  not miss them when  
they are gone8 ,how many that live to   
wicked purpose1  and the world is glad  
to be rid of them8 ,some are mere       
cumberers of the  ground1 and some are  
perfect nuisances1 and public mischiefs4
 ,such  should never pretend to the name
 of christians4 ,let us remember it was 
the character of our blessed ,lord1 that
 he went about doing good2 and  he was  
willing to work those works while it was
 his day of life2 for the  night was    
coming on him wherein he should have no 
such sort of work to  do2 ,john ix4 #d4 
,o may our ,saviour be our pattern1 and 
let us be  followers of the holy ,jesus6
 ,alas6 what a noble pattern6 what slow 
and  distant followers4    ,it was this 
desire of service to the world1 that put
 the great apostle  into a strait       
betwixt two1 as in ,philip4 i4 #bc4 ,he 
knew not what to ask  for2 ,shall ,i    
pray for death and glory1 my heart hath 
a wish that way8  ,it is far better for 
me to depart1 and to be with ,christ3   

,or shall ,i  desire to continue in     
life8 ,this is for the service of your  
faith1 and  furtherance of your joy2    
therefore ,i am content1 saith he1 to   
have my  crown and glory deferred1 that 
my longer life may be your advantage4 ,o
  what an illustrious spirit of zeal and
 love reigned in the heart of this      
apostle6    ,ye are the light of the    
world1 saith ,christ to his disciples2  
,mat4 v4  #ac1 #ad4 ,what a dark dungeon
 would this world be1 if it had never a 
saint  in it8 ,ye are the salt of the   
earth2 ,what corruption of manners would
  overspread the face of the earth6     
,what vile communications1 and odious   
practices would defile the world in a   
few years1 if every christian were      
dead6 ,what shameful and abominable     
works had over-run the heathen  nations1
 before ,christ and his gospel appeared1
 and the idolaters were  made           
christians6 ,a saint in a family1 is    
like the ark of ,god in the  house of   
,obed-edom2 #b ,sam4 vi4 #ab4 ,for the  

,lord blessed the house of  ,obed-edom1 
and all that pertained to him1 because  
of the ark of ,god4 ,a  pious soul is a 
,joseph in the family of ,potiphar2     
,gen4 xxxix4 #e4 ,when  the ,lord       
blessed the ,egyptian's house for       
,joseph's sake2 and the  blessing of the
 ,lord was upon all that he had in the  
house and in the  field4    ,a number of
 saints in a city1 or a nation1 are many
 times like ,noah1  ,daniel1 and ,job1  
in the midst of them4 ,they guard the   
public by their  prayers from mighty    
ruin and wide desolation4 ,sodom itself 
had been  saved1 if there had been ten  
righteous souls in it4 ,and ,i am       
persuaded1  ,great-,britain had been a  
kingdom of idolaters and slavery1 or a  
heap of  confusion and slaughter1 and a 
field of blood long ago1 because of the 
provoking wickedness in the midst of it1
 had it not been for the few  righteous 
that have always stood in the gap3      
,there have been always some  powerful  
pleaders at the mercy seat1 when the    

wrath of ,god and the  destroying angels
 have been breaking in like a flood upon
 us1 some ,moses  and ,samuel to        
withhold the desolation1 when popery and
 tyranny have been  just at our gates1  
and ready to overwhelm us4    ,o how    
many unknown blessing do these sinful   
nations enjoy1 because of  the lives and
 the prayers of the saints that are in  
it6 ,holy souls1 who  though they are   
divided into different parties1 and     
practise their  different forms1 yet    
worship the same ,god1 through the same 
,mediator1  and by the same ,spirit1 who
 are ever welcome to the throne of      
grace1 who  are all saints in the esteem
 of ,god1 and in the language of        
scripture4  ,strange1 that the name of a
 saint should be used as a term of      
reproach  amongst us1 and cast upon one 
party in a way of scorn1 when these are 
the persons of every party who are the  
most excellent in the earth2  these are 
the guards and walls of defence to the  
nation1 the chariots  of our ,israel1   

and the horsemen thereof2 #b ,kings ii4 
#ab4 xiii4 #ad4    ,v4 ,life is yours2  
for it affords means for brightening    
your evidence for  heaven1 and improving
 your own preparation for glory4 ,surely
 you are not  willing to depart from    
this world1 till you have good hope of  
an  interest in a better state1 and a   
comfortable expectation that it shall   
be well with you for ever4 ,does ,god   
prolong your days on earth8 ,see  then1 
that the principles of piety and        
goodness be well rooted in your  hearts1
 and that your graces grow up under the 
influences of heaven4 ,see  that they   
bud and blossom with fair flowers1 to   
the honour of your  profession1 and to  
the joy of your own consciences4 ,let   
the sacred  fruits of your love and zeal
 break out upon all just occasions3     
,shine  brighter in holiness every day  
of your mortal life1 and bring forth    
fruits meet for life everlasting1 that  
ye may know and be assured that  the    
seeds of glory are sown within you1 such

 divine seeds as will bear a  rich and  
blessed harvest in the great day4    ,he
 that has this hope will purify himself 
as ,christ is pure2 #a ,john  iii4 #c4  
and his increasing purity will confirm  
his hope4 ,believe it  christians1 as   
your life and practice grows more divine
 and undefiled1  the image of ,christ   
will appear in you with fairer evidence1
 and raise  your hopes of dwelling with 
him to the joys of assurance4 ,many a   
soul  has gone to heaven as in a chariot
 of triumph1 after some years of their  
practice of christianity1 who1 at their 
first profession of it1 were  oppressed 
with many doubts and fears1 and were    
often trembling upon the  borders of    
despair4 ,life was their blessing       
indeed1 when it taught them  to die with
 faith and honour1 and enter into the   
world of spirits with  divine joy4      
,let it be said then concerning you1 ,o 
christians1 that you sensibly  approach 
nearer to heaven every month of your    
continuance upon earth1  and that you   

look more like the inhabitants of that  
upper world1 by how  much the longer you
 continue in this lower state2 that when
 you depart  hence1 you may be assured  
of a joyful admission into paradise4    
,may your  graces shine bright1 and your
 evidences for heaven appear so glorious
  and incontested1 that there may be no 
tremblings about your heart in  that    
solemn and important hour2 no doubtful  
flutterings or frights on a  deathbed1  
but that you may find the gates of glory
 open before you1 that  you may see your
 way clear through the dark valley1 and 
have a rich and  abundant entrance into 
the kingdom of your ,god on high4       
,,vi4 ,life is yours1 that by a due     
improvement of it your crown of glory   
may be enlarged1 and your seat advanced 
in heaven4    ,that there are different 
degrees of honour and joy conferred on  
the  saints above1 according to their   
different characters and capacities1 is 
a doctrine that hath so much countenance
 and evidence from scripture1  that we  

can no longer justly doubt of it3 ,and1 
,i think1 ,i have made this  appear by  
incontested proofs in another place#dj4 
,if you are zealous  for the cause of   
,christ1 and active in his service      
through all the  stages of life1 and    
your old age be crowned with abundant   
fruits of  righteousness1 your reward in
 glory shall bear a proportion to these 
labours1 and the length of your time on 
earth shall give a glorious  addition to
 your recompence in the heavenly world2 
#a ,cor4 xv4 #eh4 ,be ye  stedfast1     
unmoveable1 always abounding in the work
 of the ,lord2 for as  much as ye know  
that your labour is not in vain in the  
,lord4 ,what a  shame and pity is it    
that you or ,i should have a long life  
on earth1 and  but a low rank or a      
little portion of reward in heaven6     
,but to animate your zeal1 ,i would     
humbly propose yet a more surprizing    
advancement in glory1 to the diligent   
improvers of life and grace4 ,what  if  
the services you do for ,god on earth   

should still bring forth new  fruit     
among men long after your death8 and if 
your happiness should be  ever          
increasing in this proportion8 ,when the
 great ,judge comes1 he will  surely    
reward every one according to their     
works3 ,but in ,jer4 xvii4  #aj4 it is  
said1 ,god will not only give to every  
man according to his  ways1 but also    
according to the fruit of his doings8   
,what if our  labours1 our prayers1 our 
pious works and words1 or our examples  
on  earth should go on to produce this  
divine fruit1 even the conversion of    
souls when we are in heaven8 ,and what  
if the rich and overflowing grace  of   
,god should reward us on this account   
with growing glories8 ,and those  who   
turn many to righteousness in this      
manner1 should shine as stars  with     
increasing lustre8    ,some divines have
 supposed1 that the mischievous         
influence of the works  and lives of the
 wicked shall increase their torment3   
,and perhaps1  ,jeroboam1 who set up the

 calves at ,dan and ,bethel1 and who    
made the land  of ,israel to practise   
idolatry for some hundreds of years     
after his own  death1 might feel yearly 
more intense agonies of conscience1 and 
his  hell grow seven times hotter4 ,this
 is a dreadful thought1 and should      
terribly awaken and impress those       
sinners who have diffused their         
iniquities far and wide1 who have       
corrupted whole families1 and cities1   
and nations1 and spread their poison    
through succeeding ages4 ,and why  may  
not the joy and crown of ,st4 ,paul     
increase and brighten by the  conversion
 of sinners1 through sixteen hundred    
years1 by the influence  of his holy    
writings amongst all the christian      
nations8 ,and thus not the              
,thessalonians alone1 but the           
inhabitants of ,great ,britain1 shall be
 the  matter of his glory and joy6 ,o it
 is a blessed thing to multiply good    
instructions1 and counsels1 and         
exemplary practices of holiness2 and to 

hear of them after we have gone to      
heaven1 either by ministering angels1   
or by souls newly arriving there1 that  
they still yield on earth a  further    
crop and harvest of honour to ,christ1  
and profit to men4 ,such  tidings as    
these cannot but raise and advance our  
own joys4    ,as your zeal and labour in
 active service shall find a retribution
 every  way answerable1 so your patience
 under sufferings shall meet with a     
proportionable reward2 #b ,cor4 iv4 #ag4
 ,for our light afflictions1 which  are 
but for a moment1 are working for us a  
far more exceeding and  eternal weight  
of glory4 ,life is the only season1 as  
,i shall shew  afterwards1 for this sort
 of exercise2 and the longer we endure  
sorrows  here honourably1 the richer    
shall our reward be hereafter1 though   
the  reward is not of merit but of free 
grace4    ,how many saints are there in 
heaven exalted to eminent stations in   
that  upper world1 and some who wear1   
perhaps1 the crown of martyrdom1 and    

enjoy the prizes of victory over a      
thousand temptations1 after they have   
run a long race in christianity8 ,and   
yet many of these1 it may be1 would     
have possessed but a low station1 and a 
little share of honour and  happiness in
 those heavenly regions1 if they had    
been cut off from the  earth in their   
younger days1 and been called away to   
heaven immediately  after their         
conversion4 ,surely1 if you have spent  
many years in public  labour for        
,christ1 and zealous devotion1 you have 
endured cruel  mockeries1 imprisonments 
and sharp sorrows1 for the sake of      
,christ and  his gospel1 and through the
 course of a long life1 have borne a    
constant  testimony to the faith of     
,jesus1 there are superior glories      
suited to  your character in heaven1    
which wait your arrival there4    ,thus 
,i have made it appear1 in various      
instances1 that temporal life  itself1  
and the continuance of it1 becomes a    
real advantage to a true  christian3    

which was the first thing ,i proposed4  
,but here is an  objection which may be 
raised against this doctrine1 viz4 8,do 
not some  true christians fall into     
grievous sins1 when their life is       
prolonged1  whereby their conscience is 
wounded1 their garments defiled1 their  
profession blemished1 and the holy name 
of ,god and ,christ blasphemed8 ,is     
long life therefore any blessing to     
christians1 since we are so  uncertain  
how we shall behave1 and especially if  
we behave ill80    ,answer #a4 ,the     
great and natural design1 and tendency  
of our continuance  in life1 is to do   
more service for ,god and men1 and      
obtain more  blessings for our own      
souls2 to grow more fit for heaven1 and 
to raise  and enlarge our crown4 ,if we 
abuse the time given us for these       
blessed  purposes1 and indulge to sinful
 lusts or follies1 it is highly criminal
  in us1 and we alone must bear the     
blame4    #b4 ,sometimes those very sins
 have been so impressed upon the        

conscience by the convincing spirit1 as 
to become a means to awaken  degenerate 
christians to greater watchfulness1     
greater tenderness of  conscience1 and  
greater degrees of humility1 of         
spirituality1 and  heavenly-mindedness3 
,those very falls have been made an     
occasion of  their rise and growth in   
christianity by the grace of that ,god1 
who  turns darkness into light1 and a   
curse into a blessing4    ,but where it 
is not so1 ,god is not to be charged    
with injustice1 in not  raising us to   
higher degrees after our falls2 our     
negligence and  criminal indulgences of 
temptation1 have justly forfeited his   
peculiar  favours3 ,and it must still be
 confessed1 it is our own fault where   
length of life is not attended with     
growth in grace1 and meetness for       
superior glory4    ,i should now proceed
 to the second general head proposed2   
but not having  room to finish all my   
design at once1 ,i shall conclude this  
discourse  with these two reflections3  

,first ,reflection4--,what a rich       
advantage is put into the hands of a    
young  convert6 ,when a sinner1 in his  
younger years of life is changed into a 
saint1 what a blessed privilege is      
granted him by divine grace8 ,and what  
a glorious opportunity is afforded him1 
the improvement whereof may  reach to   
everlasting ages6    ,happy soul1 who   
art reconciled to ,god betimes1 and a   
thousand sins in  the following course  
of thy life are hereby prevented6 ,happy
 soul1 to  whom ,christ has manifested  
his love in the beginning of life1 and  
saved  thee betimes from eternal death6 
,according to the course of nature1 thou
  hast a prospect of doing long service 
for thy ,lord and thy ,god4 ,awaken  all
 thy thoughts2 consult1 contrive1 and   
seek divine advice what thou  shalt do  
for his honour1 who hath given thee so  
early a salvation4 ,pray  for the       
direction of the blessed ,spirit1 to    
mark out the paths of thy  feet1 and to 
employ thy head1 thy hands1 and thy     

tongue1 in the most  honourable manner  
for thy ,god1 and the most useful for   
the good of men4    ,remember1 every    
hour of thy time is a part of thy       
treasure3 ,let it not  be said at last1 
it was a prize put into the hands of a  
fool that had no  skill nor heart to use
 it4 ,god1 even thy ,god1 expects a     
daily revenue of  glory1 as the just    
improvement of this treasure4 ,let a    
holy zeal be  kindled within thee1 to do
 glorious services for thy ,creator and 
thy  ,saviour1 and to shew thy large    
returns of love to him who hath first   
loved thee4 ,let a pious ambition set   
all thy powers at work to do some       
uncommon good for men1 and to be made an
 extensive blessing to all that  are    
near thee1 arise1 and shine long1 as a  
fair example of holiness in a  dark and 
wicked world1 and let every year of life
 brighten thy character  on earth and   
enlarge thy reward in heaven4 ,be not   
content merely to get  safe within the  
walls of paradise2 the thief on the     

cross1 who was  called at the last hour 
of life1 obtained this privilege2 but   
let thy  ambition rise higher1 and reach
 at some of the more exalted stations in
  that kingdom4 ,then shall it appear   
that life is thine in the sweetest      
sense1 when every stage and period of it
 shall add new honours to the  name of  
thy ,god1 give new blessings to the     
world1 and advance the joys  of thy own 
eternity4    ,second ,reflection4--,if  
life be such a privilege to a christian1
 and be a  part of his treasure in this 
sense1 then what a dismal account hath  
an  old sinner to give1 who hath wasted 
life and time in folly and guilt1  and  
no part of it hath been improved for his
 eternal happiness4    ,o miserable     
creature6 ,neither life nor death is    
thine4 ,bethink thyself a  little1 and  
review the dismal scene3 ,say to thy    
soul1 8,what have ,i been  doing these  
fifty or sixty years8 ,i came into life 
guilty and unclean1  and am now upon the
 borders of death unclean and guilty    

still4 ,i was  born a child of wrath1   
and am a son or daughter of wrath still4
 ,i was by  nature an enemy to ,god1 and
 ,i am an enemy to ,god still1 and have 
no  interest in his love4 ,life was     
given me that ,i might seek             
reconciliation  and grace2 but ,i have  
neglected and abused offered grace1 and 
am not yet  reconciled to my almighty   
and offended ,maker4 ,the ,judge is just
 at hand1  methinks ,i hear the sound of
 his chariot-wheels1 and a dismal       
account  have ,i to give of all my      
wasted life4 ,i have done no real       
service for  ,god1 nor have given an    
example of holiness to men3 but alas6 ,i
 have been  a pattern of iniquity1 or at
 least1 ,i have followed a multitude to 
do  evil3 ,every year have ,i heaped up 
to myself new treasures of wrath in     
hell1 instead of securing a crown in    
heaven1 and advancing my station  and my
 joy there4 ,is there any hope for me in
 the poor remains of life  that may yet 
be allotted me8 ,is the grace of the    

gospel sufficient to  save such a wretch
 as ,i am80    8,yes1 ,o sinner1 it is  
sufficient1 for ,jesus ,christ came into
 the world  to save sinners1 even the   
very chief of them4 ,there is grace in  
the  heart of the ,father to receive    
thee2 there is sufficient virtue in the 
blood of ,christ to cleanse away all thy
 guilt2 there is influence enough  in   
the blessed ,spirit to soften thy heart1
 and renew thy nature1 though  thou art 
an old hardened rebel1 and a            
transgressor from thy very  infancy4    
,lose not a moment more1 but set about  
the work in good earnest2  trifle no    
longer with grace1 thou who art on the  
borders of the grave2  fly to the hope  
that is set before thee2 beg salvation  
of ,god with daily  and nightly tears1  
and give him no rest till he hath heard 
thee4 ,such an  importunity is like to  
be successful2 and then1 though thy     
temporal life  hath been no benefit to  
thee hitherto1 yet the last moments of  
it may  possibly be accepted1 and       

prevent thy everlasting death4 ,god who 
is rich  in mercy1 may bestow on thee   
some humble place in heaven1 but thou   
canst  not expect to shine amongst the  
brightest saints4 ,thou mayest be       
blessed  among the dead who die in the  
,lord1 and rest from thy sorrows and thy
  sins2 but thou hast scarce any good   
works to follow thee4 ,thy works in  all
 the sprightly years of thy life1 have  
been matter of guilt and  shame1 and it 
is infinite mercy1 that they shall be   
remembered no more1  ,but if thy heart  
be broken for sin1 and healed by the    
blood of ,christ1  thy humble           
repentance1 and thy holy faith in the   
few remaining days of  old age1 and     
death1 shall be accepted through the    
abounding grace of the  gospel4 ,the    
dying thief on the cross forbids thee to
 despair utterly1  though thou hast run 
a terrible risk1 and ventured on the    
borders of  destruction3 ,and if thou   
art saved at last1 it is so as by fire1 
it is  like a brand plucked out of the  

burning1 or as a man escaping naked out 
of the flames1 and passing on the very  
brink of hell into everlasting  life40  
,the ,recollection of the doctrinal     
part4--8,and is life the only space     
given me to be reconciled to ,god1 and  
am ,i still a stranger and an  enemy8   
,have ,i wasted away so many years of   
this golden season of hope1  this day of
 mercy1 and have ,i not yet received    
this mercy1 nor laid hold  on this hope 
set before me3 ,search1 examine1        
enquire1 what is thy state1  ,o my soul8
 ,and if thou art yet a child of wrath1 
and unreconciled to  ,god1 make haste   
and fly for refuge to the grace of the  
gospel4 ,cry  mightily for repentance   
and forgiveness in the name and blood of
 ,jesus4  ,let no more days of thy life 
pass away in such a dangerous and       
dreadful  state1 lest life should come  
to a speedy period1 and then thou art   
banished from grace and hope for ever4  
8,but if the character of a sincere     
penitent1 and a holy christian be  found

 with thee1 if thou art partaker of the 
love of ,god1 through the  grace of     
,jesus1 then bless the ,lord1 ,o my     
soul1 and let all that is  within me    
praise his holy name1 that he has not   
cut me off in the days  of my enmity to 
,god1 unsanctified1 and unpardoned2 that
 he has  lengthened out my life and the 
seasons of his mercy1 till he has       
changed  my sinful nature1 and secured  
me in the covenant of his grace4    8,is
 life given me as an opportunity of     
service to my ,lord ,jesus8 ,it is  he  
that has redeemed me3 it is he that has 
laid out his valuable life  for me1 what
 shall ,i do1 ,o my ,saviour1 to make   
some humble returns of  acknowledgment  
and love8 ,o let my useless and         
unserviceable years be  forgiven1 and   
let the remains of life1 whether long or
 short1 be all  devoted to the interests
 and honours of my ,redeemer4 ,were it  
possible  for the saints1 after they    
have dwelt some time in heaven1 to come 
down  and dwell on earth again how would

 they multiply their labours1 and lay   
out their new life in more activity and 
service for their ,god and  ,saviour8   
,when they have found and tasted what a 
heaven of happiness  succeeds the short 
labours of life1 how would they double  
all their zeal  and diligence1 and be   
grieved they could do no more8 ,when    
they have seen  and conversed with their
 beloved ,lord1 and beheld him face to  
face1 with  how much warmer love would  
they engage in his service8 ,surely they
 would  all cry out1 that the longest   
life on earth is much too short to shew 
their zeal1 affection1 and gratitude to 
so divine and glorious a friend4  ,think
 of this1 ,o my soul1 and remember1 if  
thou ever arrive safe at  heaven1 thou  
wilt wish thou hadst done more for thy  
beloved ,lord here on  earth4    8,is   
this mortal life continued to me that ,i
 may spread a savour of piety  amongst  
my fellow-creatures1 and set a religious
 example to men8 ,lord1  suffer me to do
 nothing that may lead sinners astray   

from thee4 ,pardon  all the evil        
examples ,i have ever given1 and let my 
future conduct shine  in holiness1 as a 
pattern to those that are round about   
me4 ,methinks1 ,i  would convince the   
world that religion has something       
excellent and  divine in it1 and        
encourage them to the practice of strict
 godliness4    8,is life prolonged that 
,i may be profitable to mankind1 and    
have ,i lived  thus long already to so  
little purpose8 ,though my goodness     
extends not  unto thee1 ,o ,lord1 yet ,i
 entreat that my fellow-creatures may be
 the  better for me while ,i continue   
amongst them4 ,o may the ,god of        
,abraham  bestow on me that rich favour 
which ,abraham received in those divine 
words of promise1 ,i will bless thee1   
and ,i will make thee a blessing2  ,gen4
 xii4 #b4 ,i would fain live useful and 
beloved1 that ,i may die  desired and   
lamented4 ,what a shameful thing is it  
when ,i go out of the  world1 that my   
acquaintance should say1 ,he is gone1   

but there is no loss  of him40    8,have
 my days been prolonged thus far that my
 hopes of heaven might be  daily        
increasing1 that my evidences of        
adoption might grow stronger  daily1 and
 my soul be more prepared for heaven3   
,look inward then1 ,o my  soul3 ,hast   
thou acquired a more divine and heavenly
 temper than in years  past8 ,art thou  
wrought up to a greater meetness for the
 inheritance on  high8 ,are thy desires1
 thy appetites1 and all thy powers more 
fitted for  the business of heaven1 and 
attempered to the blessedness of the    
upper  world8 ,art thou growing fitter  
still for the sight of ,god1 for        
converse  with ,christ1 for the company 
of saints and holy angels8 ,how are thy 
days  and months1 and years run out to  
waste1 if thou art so much nearer       
death1 and yet art not so much riper for
 heaven8    8,and is it possible that a 
length of life should be so improved1 as
 that  my crown of glory1 and my portion
 of happiness may be enlarged           

hereafter8 ,let my holy ambition awake  
at such a hint as this1 and let me      
aspire to a superior rank among the     
blessed1 by employing every part of     
life to the most noble and excellent    
purposes for which life is granted4     
,let me ever abound in the work of the  
,lord1 since ,i am assured that no  part
 of my labours shall be in vain in the  
,lord1 or want its proper  recompence4  
,though it is the blood of my ,redeemer 
that has purchased all  the prizes and  
crowns in heaven2 yet if ,i am a swift  
runner in the  christian race1 and the  
race itself be long1 ,i am fitted to    
receive the  fairer prize3 ,and if ,i am
 an active and victorious soldier in the
 army  of ,christ1 and have served      
faithfully through a tedious war1 ,i may
 have  reason to hope for a brighter    
crown4 ,we may humbly wait for a reward 
in  proportion to the work1 according to
 the encouragements of the bible1  while
 we still acknowledge that it is free   
and sovereign grace both  enables us to 

hold out working1 and bestows the rich  
reward40 ,amen4                         
,,hymn ,,for ,,sermon ,,xxxix4          
,the ,right ,improvement of ,life4      
,and is this life prolong'd to me8      
,are days and seasons given8            
,shall ,i not then prepare to be        
,a fitter heir for heaven8              
,i'll never let these moments pass1     
,these golden hours be gone2            
,lord1 ,i accept thy offer'd grace1     
,i bow before thy throne4               
,now cleanse my soul from ev'ry sin1    
,by my ,redeemer's blood2               
,now let my flesh and heart begin       
,the honours of my ,god4                
,let me no more my soul defile          
,with sin's deceitful toys2             
,let chearful hope encreasing still1    
,approach to heavenly joys4             
,my thankful lips shall loud proclaim   
,the wonders of thy praise1             
,and spread the savour of thy name1     
,where e'er ,i spend my days4           
,on earth let my example shine2         

,and when ,i leave this state1          
,may heaven receive this soul of mine   
,to bliss divinely great4    ,footnote  
#dj3      ,treatise on ,death and       
,heaven1 discourse ,,ii4 sect4 #b4      
,,sermon ,,xl4               ,the       
,privilege of the ,living above the     
,dead4          #a ,,cor4 iii4          
#bb4----,whether life or death1----all  
are yours4      ,when these words were  
explained1 this doctrine was drawn from 
the first  part of them1 viz4 8,when    
life is given or continued to the       
saints1 it  is for their advantage40    
,the first thing proposed1 in our       
meditations of this truth1 was to make  
it appear by a variety of instances1    
that life is designed for the  benefit  
of christians4 ,i proceed now to the    
,second1 viz4 to amplify and confirm    
this doctrine yet further by            
representing what various graces may be 
exercised on earth1 which can  have no  
place in heaven2 and to discover in what
 respects1 a living  christian may be   

said to have some advantage over the    
saints that are  dead4    #a4 ,the first
 grace ,i shall mention1 which belongs  
only to this life1 is1  faith of things 
unseen1 whether present or future2 for  
in heaven this  sort of faith is ended  
and lost2 it vanishes into sight2 #a    
,cor4 v4 #g4  ,here in this world we    
walk by faith1 and not by sight2 but in 
the world  above1 we shall live by      
sight1 and not by faith4 ,blessed are   
those  souls on earth1 who have not     
seen1 and yet have believed2 ,john xx4  
#bi4    ,hereby the living christian    
doth much honour to ,god1 and offers him
 a  revenue of such glory1 as can never 
be offered to him among all the  saints 
and angels on high4 ,to believe that    
there is a ,god who made all  things1   
among a world of atheists1 that deny him
 that made them2 to  carry it toward an 
unseen ,god with a solemn awe of his    
majesty1 and deep  reverence and        
submission to his will1 in the midst of 
thoughtless  sinners who deride         

religion1 and live without ,god in the  
world2 to  believe that the bible is the
 word of ,god1 notwithstanding all the  
difficulties contained in it1 and all   
the bold and subtle cavils that         
infidels have raised against it1 to make
 this word the ground of our  religion1 
the rule of our practice1 and the       
foundation of our hopes1 in  the midst  
of an age of deists and heathens1 that  
laugh at our bible and  our belief      
together3 ,these are noble instances of 
a militant faith in a  world of         
infidelity4 ,to believe that ,jesus of  
,nazareth1 who was hanged  upon a tree  
without ,jerusalem1 and died there1 is  
the only begotten ,son  of ,god1 the    
,maker and the ,saviour of the world1 to
 believe that he now  lives and governs 
all things at the right-hand of his     
,father1 and to  trust in him who died  
upon the cross to give us a crown of    
eternal life2  these are such exercises 
of the grace of faith1 as have no place 
in the  world of sight1 where every     

saint beholds him face to face3 ,such   
acts as  these1 are only suited to our  
present state of absence from the ,lord1
  and yet they are highly honourable to 
,god and our ,redeemer1 whom having  not
 seen we love1 and in whom1 though now  
we see him not1 yet believing1  we      
rejoice with joy unspeakable3--#b ,pet4 
i4 #h4    ,to believe that there is a   
heaven of glory far above the clouds1   
where  our ,lord ,jesus ,christ has     
dwelt in his human nature almost two    
thousand  years1 and where ten thousands
 of his blessed saints and angels are   
for  ever enjoying divine consolations2 
to maintain a firm belief that there  is
 a reward for the righteous laid up on  
high1 while they are here  trodden to   
the dust2 to believe there is a hell1 an
 unseen world of  misery and torture1   
where damned spirits are punished for   
their  rebellion against the great ,god1
 and shall for ever suffer the weight of
  his indignation2 and to walk through  
this world with a holy negligence  and  

contempt of it under the influence of   
these future invisibles1 these  eternal 
joys and eternal sorrows3 ,this is a    
faith that gives much glory  to ,god1   
while we live1 and speak1 and act1 while
 we suffer and endure1  as seeing him   
who is invisible1 and firmly believing  
all the joys and  terrors of another    
world1 which are hidden from us by the  
veil of flesh  and blood4    ,this was  
the faith of the ancient patriarchs1    
,abraham1 ,isaac1 and ,jacob2  this was 
the faith of ,noah and ,moses1 and many 
other heroes1 whose names  shine with   
honour in ,st4 ,paul's epistle to the   
,hebrews2 and great and  blessed ,god   
received daily honours from this their  
faith4 ,in heaven all  these invisibles 
are seen1 all these futurities become   
present1 and they  are no longer matters
 of faith4 ,o that this faith might     
overspread the  earth1 as sight is found
 all over heaven6    ,,ii4 ,hope and    
expectation of future blessings1 either 
here or hereafter1  under all present   

darknesses and discouragements1 is      
another grace which  may be exercised by
 the living saints2 but among the saints
 that are  dead there is no room nor    
place for it2 for in heaven our hope is 
turned  into enjoyment2 hope that is    
seen or enjoyed1 is not hope2 what a man
  seeth1 why doth he yet hope for8 ,but 
if we hope for that which we see  not1  
then do we with patience wait for it1   
,rom4 viii4 #bd4 ,and this  patient and 
chearful expectation under discouraging 
difficulties1 is a  glorious homage paid
 to ,god1 such as the saints in heaven  
cannot pay  him4    ,the living         
christian knows not what honour he      
brings to his ,god1 when  his hope for  
promised mercies bears itself up1 while 
there are no  appearing prospects to the
 eye of sense1 and in opposition to a   
thousand  rising dangers2 when he can   
live upon the naked promise1 and be     
assured  of the full performance1 merely
 because his ,god hath spoken it4 ,then 
we  give honour to ,god1 such as the    

souls in heaven cannot give him1 when   
under the renewed exercise of faith and 
repentance we maintain a humble  hope of
 the pardon of sin through the promises 
of his gospel1 even  though our         
iniquities have been exceeding great1   
and though sin is every  day working and
 striving against our best purposes1 and
 too often  bringing us under fresh     
guilt4    ,then we glorify our blessed  
,redeemer so as the saints in heaven    
cannot  glorify him1 when we feel our   
consciences burdened with sin1 and yet  
maintain faith and hope of acceptance   
with a great and holy ,god1 through  the
 death1 righteousness1 and intercession 
of a person whom we never  saw4 ,this is
 an illustrious honour done to the name1
 and sacrifice1 and  mediation of the   
,son of ,god4    ,then we give glory to 
the blessed ,spirit our enlightener1 and
 our  sanctifier1 when in the midst of  
our own errors and darknesses1 and in   
the midst of difficulties and cavils    
raised by men1 we trust in his  promised

 guidance into all necessary truth2 when
 we walk on in the midst  of temptations
 waiting and hoping for fresh           
sanctifying influences1  while we feel  
and groan over the deceitfulness and the
 weakness of our  own hearts1 that are  
too ready to start aside from ,god like 
a broken  bow4    ,then we honour ,god  
and his gospel indeed1 when we hope for 
our own final  salvation through the    
blood of the everlasting covenant1      
having fled for  refuge to the hope that
 is set before us1 though by the wiles  
of the  devil1 we have been under strong
 temptations to despair1 and sometimes  
have seemed to be forsaken of ,god1 as  
,christ ,jesus was when hanging on  the 
cross3 ,it was then that he glorified   
his ,father and his ,god1 by the        
constancy and courage of his hope1 in   
such a manner as he was never  capable  
of doing after that great and dreadful  
day2 and herein his poor  tempted       
followers have been noble imitators of  
their ,saviour and their  ,lord1 and    

have held fast their confidence in      
divine mercy in the midst  of sore      
temptations1 and given great glory to   
their ,god and ,father4    ,nor is this 
hope a vain presuming confidence1 or a  
bold fit of  enthusiasm1 for it         
evidences its own heavenly and divine   
original1 by  keeping the soul pure1 and
 holy1 and humble1 in the midst of all  
this  darkness1 and this disconsolate   
state3 ,he that has this hope will      
purify himself1 even as ,christ is pure2
 #a ,john iii4 #c4 ,a presuming hope    
that carries no spring of holiness in   
it1 can neither honour ,god nor  profit 
men4    ,but there are other occasions  
also in this life1 for the exercise of  
the  grace of hope1 viz4 amidst huge and
 threatening difficulties1 that  relate 
to the public interests of religion4    
,when the feeble and doubting  christian
 sees the affairs of the church of      
,christ sinking daily1 he is  almost    
ready to sink and die too1 and to       
despair for ,zion2 and it is the        

language of his unbelief1 by whom shall 
,jacob arise1 for he is small8  ,but the
 stronger christian1 who knows how to   
live upon a promise1 can  reply1 that   
the ,god of ,jacob is almighty1 the king
 of ,israel is the true  ,god and       
everlasting king1 and the interest of   
the church shall rise  again1 even      
though it were drowning2 for not all the
 floods on earth1  nor even the gates of
 hell shall prevail against the church  
that is  built upon ,jesus the rock of  
ages3 ,and ,jesus himself receives his  
special tribute of glory from his saints
 on earth1 while they triumph in  this  
hope4    ,there are also some seasons   
wherein a living saint honours ,god in  
this  world1 by maintaining his hope in 
the midst of various trials that  attend
 him in his private affairs1 and        
especially when poverty and  distress   
overtake him like an armed man1 and he  
hath no other help nor  hope left1 but  
in some gracious words of promise1 and  
some unknown  appearances of providence 

in his behalf4 ,blessed are the poor who
 can  live by faith6 ,a christian       
honours ,god also greatly in the days of
  sickness1 and the hour of death1 when 
he feels nature sinking1 and flesh      
dissolving2 yet he can look upon his    
withering limbs without dismay1 in  the 
hope of the resurrection1 and speak in  
the language of holy ,job1  8,though    
after my skin worms devour this body1   
yet in my flesh shall ,i  see ,god20    
,job xix4 #bf4    ,i grant that the     
saints who are in heaven1 the spirits of
 the just made  perfect1 wait also1 and 
hope for the resurrection of the body1  
and all  the promised blessings of that 
day2 but they have a bright and sure    
prospect of it by the light of glory1 in
 which they read all the  promises2 and 
they have a pledge and pattern of it in 
the body of ,jesus  ,christ raised from 
the dead1 and glorified in the midst of 
them4 ,their  hope lies under no        
darkness1 no discouragement4 ,the saints
 on earth  therefore1 in the exercise of

 this their hope1 give a greater glory  
to  ,god than those in heaven2 for it   
struggles with mighty difficulties1 and 
overcomes them all4 ,it is such a hope  
as ,abraham built on the mere  promise  
of ,god1 that he should have a son when 
he was a hundred years  old1 and his    
wife ,sarah was ninety4 8,he hoped in   
,god who quickened the  dead1 and called
 those things which be not as though    
they were2 who  against hope believed in
 hope1 that he might become the ,father 
of many  nations1 according to that     
which was spoken2 so shall thy seed be4 
,he  staggered not at the promise of    
,god through unbelief1 but was strong in
  faith1 giving glory to ,god20 ,rom4   
iv4 #ag1 #ah-bj4    ,,iii4 ,liberality  
and compassion to the poor is another   
exercise of grace1  for which this life 
only gives opportunity4 ,the objects of 
our bounty on  earth are both saints and
 sinners2 for we are charged to imitate 
our  heavenly ,father1 who commands his 
sun to rise on the evil and the good1   

and his rain to fall and refresh the    
just and the unjust2 ,mat4 v4 #de4  ,but
 in the world to come1 the saints are   
raised far above the want of  our       
compassion1 and condemned sinners in    
their long everlasting misery  are      
forbid all refreshment4    ,it is in    
this life only1 that we can shew our    
love to ,christ himself1 by  refreshing 
the bowels of his saints4 ,it is here   
that we may treasure up  matter for     
divine approbation and solemn applause1 
in the great  judgment-day1 when the    
alms that have been given in a private  
corner1  where the left-hand has not    
known what the right-hand did1 shall be 
published with honour before that       
innumerable assembly4 8,i remember10    
says our blessed ,lord1 8,i well        
remember1 when in yonder world ye fed my
  hungry saints1 then ye fed and        
nourished me2 when ye gave drink to     
them1  ye gave drink to me1 and relieved
 my thirst2 when ye bestowed garments   
on them1 it was ,i that was naked1 and  

ye clothed and covered me2 and  when ye 
visited them in sickness or in prison1  
,i was the prisoner1 ,i was  sick1 and  
,i take it as kindly as though ye had   
visited and comforted  me40 ,astonishing
 condescension of the ,son of ,god6     
,surprizing honour put  on the liberal  
christian6 ,but here is the only place  
for acquiring these  honours1 though    
they are published hereafter4    ,there 
is no poor christian to be supplied in  
heaven out of the stores of  your       
bounty1 no naked saints to be clothed   
there4 ,all the regions of  heaven      
cannot afford any such object of your   
compassion and love4 ,many a  saint on  
earth is hungry1 and thirsty1 and naked1
 and exposed to sore  hardships and     
necessities1 but necessities and        
hardships are unknown in  heaven4 ,many 
a widow1 and orphan1 and poor destitute 
christian1 lies  sick and groaning as it
 were at the gates of glory3 ,let us    
seize the  opportunity to feed1 to      
support1 and to comfort them2 for there 

is no  destitute creature1 no sick1 or  
poor1 no needy widow or orphan1 within  
the gates4    ,life is given to some    
persons for this very end6 ,good ,dorcas
 was even  raised from the dead1 and had
 her life lengthened out to make more   
coats  and garments for the poor4       
,ministering to the saints is a         
delightful  labour1 and a business worth
 living for4 ,in this world the rich    
christian has the honour of being a     
steward for ,god to feed his  children2 
but in the world above1 there are no    
earthly treasures to  receive such a    
sort of consecration as this is1 no alms
 to be offered up  as an acceptable     
sacrifice to ,god the ,father1 or to his
 ,son ,jesus4 ,see  then that ye        
practise this virtue as often as        
providence gives a proper  occasion1 and
 thus consecrate your substance to the  
,lord of the whole  earth4 ,lend a      
little to the ,lord in this manner1 and 
it shall be paid  with large interest3  
8,he that hath pity on the poor lendeth 

to the ,lord1  and he will repay him20  
,prov4 xix4 #ag4    ,perhaps another    
week1 or another day shall divide you   
from all your  earthly riches2 no more  
of them can be laid out for ,god3       
,perhaps death  may send you into the   
invisible world1 and ye shall have no   
more objects  of your pity for ever2    
whatsoever thy hand then finds thee to  
do1 do it  with all thy might2 ,eccl4   
ix4 #aj4 ,you that are rich in this     
world1 be  rich in good works1 ready to 
distribute1 willing to communicate1     
laying  up in store a good foundation   
against the time to come1 that ye may   
lay  hold on eternal life2 #a ,tim4 vi4 
#ah1 #ai4 ,and remember that he that    
sows sparingly1 shall reap sparingly2   
but he that soweth bountifully in  his  
distributions to the poor1 for the sake 
of ,christ1 shall also reap  bountifully
 of the riches of glory1 in the great   
day of reward2 #b ,cor4  ix4 #f4        
,,iv4 ,another grace which only the     
living can exercise1 is1 charity to our 

fellow-creatures under their mistakes1  
or infirmities1 and a charitable  and   
loving frame of spirit to our           
fellow-christians who differ from us    
either in principle or practice4        
,infirmities and mistakes belong only to
 the present state3 ,this life is  the  
only time when a fellow-saint can be    
overtaken in a fault1 and when  we are  
capable of restoring such a one in the  
spirit of meekness4 ,it is  here only   
that the proposed motive has any room or
 place2 consider  thyself lest thou also
 be tempted2 ,gal4 vi4 #a4 ,and though  
we are bound  to maintain an everlasting
 aversion to every sin1 yet we should   
imitate  and honour the forgiving mercy 
of our ,god1 by speaking peace and      
consolation to a returning sinner4      
,be not too severe in your censures1 you
 who have been kept from  temptation1   
but pity others who are fallen1 and     
mourn over their fall4  ,do not think or
 say the worst things you can of those  
who have been  taken in the snare of    

,satan1 and been betrayed into some     
grosser  iniquities4 ,when you see them 
grieved and ashamed of their own        
follies1  and bowed down under much     
heaviness1 take occasion then to speak a
  softening and a healing word4 ,speak  
for them kindly1 and speak to them      
tenderly4 8,have compassion of them1    
lest they be swallowed up of over  much 
sorrow20 #b ,cor4 ii4 #g4 ,and remember 
too1 ,o censorious christian1  that thou
 art also in the body1 it is rich grace 
that has kept thee  hitherto1 and the   
same ,god1 who for wise ends has        
suffered thy brother  to fall1 may      
punish thy severity and reproachful     
language1 by  withholding his grace from
 thee in the next hour of temptation3   
and then  thy own fall and guilt shall  
upbraid thee with inward and bitter     
reflections1 for thy sharp censures of  
thy weak and tempted brother4  ,this    
life is the only time wherein we can    
pity the infirmities of our  brethren   
and bear their burdens4 ,this law of    

,christ must be fulfilled in  this      
world1 for there is no room for it in   
the next2 wherefore bear ye  one        
another's burdens1 and so fulfil the law
 of ,christ2 ,gal4 vi4 #b4    ,this     
world is the only place where different 
opinions and doctrines are  found       
amongst the saints2 ,disagreeing forms  
of devotion1 and sects1 and  parties1   
have no place on high3 ,none of these   
things can interrupt the  worship or the
 peace of heaven4 ,see to it then1 that 
you practise this  grace of charity     
here1 and love thy brother1 and receive 
him into thy  heart in holy fellowship1 
though he may be weak in faith1 though  
he may  observe days and times1 and may 
feed upon herbs1 and indulge some       
superstitious follies while thou art    
strong in faith1 and well  acquainted   
with the liberty of the gospel4 ,let not
 little things provoke  you to divide   
communions on earth2 but by this sort of
 charity1 and a  catholic spirit1 honour
 the ,saviour and his church here in    

this world2  for since there are no     
parties1 nor sects1 nor contrary        
sentiments among  the church in heaven1 
this christian virtue can never find any
 room for  exercise there4 ,this kind of
 charity ends at death4    ,v4 ,sympathy
 with mourners1 and pity and relief to  
those that are  oppressed with many     
sorrows1 is a virtue that belongs only  
to the saints  on earth4 ,there are no  
sorrowful christians in heaven1 and the 
various  methods of comfort1 which we   
practise toward our suffering brethren  
here  below1 are therefore impracticable
 in the upper world4 8,the ,god of all  
comfort is he who comforteth us in our  
tribulations1 for this reason1  that we 
may be able to comfort those that are   
oppressed with their heavy              
afflictions20 #b ,cor4 i4 #d4 8,this is 
pure religion and undefiled2 to  visit  
the fatherless and the widows in their  
afflictions1 as well as to  keep        
yourselves unspotted from the world20   
,james i4 #bg4 ,but it is the  religion 

of the church on earth1 not the religion
 of heaven4    ,go1 then and visit thy  
brother in distress1 visit poor         
afflicted and  suffering christians3 ,go
 mention the promises of divine grace   
that  belong to them in a suffering     
state1 and lead them to rest upon some  
happy promise3 ,go teach them the       
benefit of afflictive circumstances3    
,let the twelfth chapter to the ,hebrews
 be your text1 and raise many a  sweet  
inference for the support of sufferers4 
,tell them of the fruits of  holiness   
that grow upon the bitter tree of       
earthly sorrows2 and that the  wood of  
the cross blossoms with grace and glory4
 ,put them in mind of the  examples of  
divine deliverance1 when there has been 
no outward prospect  of help and hope4  
,lead them to a meditation of the       
heavenly state3 ,point  their thoughts  
upward3 ,direct their faith and their   
hope thither3 teach  them to look at the
 things that are unseen and eternal1    
that they may be  able in the language  

of faith to say1 8,these light          
afflictions which are  but for a moment1
 are working for us an eternal weight of
 glory20 #b ,cor4  iv4 #ag4    ,there   
are no sorrows among the inhabitants of 
heaven1 no sufferings  there1 no pain1  
no complaint2 nor is there any need of  
your  consolations3 ,this is a work you 
cannot do in paradise1 but ,god delights
  to see his children here comfort one  
another in their travels through  this  
valley of tears1 this tiresome          
wilderness2 #a ,thess4 iv4 #ah4 ,then   
let us give our fellow-christians their 
due of consolation1 and offer to  our   
,god the sacrifice of his delight4      
,,vi4 ,forbearance and forgiveness of   
real or supposed injuries1 is a grace   
to be practised only by the living      
christian4--,christ ,jesus our ,lord    
demands it1 and lays a bar upon your    
hopes of the forgiveness of ,god1 if  ye
 refuse it to your fellow-creatures2    
,mat4 vi4 #ad1 #ae4 ,and the great      
apostle entreats you to practise it4    

,put on therefore1 as the elect of      
,god1 holy and beloved1 bowels of       
mercies1 kindness1 humbleness of mind1  
meekness1 long-suffering2 forbearing one
 another1 and forgiving one  another1 if
 any man hath a quarrel against any3    
,even as ,christ forgave  you1 so also  
do ye2 ,col4 iii4 #ab1 #ac4 ,charity1 or
 love1 as it should be  translated1     
suffers long1 beareth all things1 and   
hopeth all things2 and  though          
considered in the general notion of love
 to the saints1 it lives  for ever in   
heaven2 yet these special exercises of  
it belong to this  world4 ,charity or   
love is not easily provoked1 it thinketh
 no evil1  gives every thing the best   
turn that it will bear1 and puts the    
best  sense upon all things that are    
spoken4 ,o that every living christian  
might adorn his profession with the     
exercise of this virtue2 #a ,cor4  xiii4
 #d-h4    ,meekness is a grace which has
 no place in the upper world1 in this   
respect1 that it has no trials there4   

,glorify ,god your ,saviour therefore   
in the days of your trial here below1   
and be ye meek and lowly as he  was2 be 
ye slow to anger1 and swift to forgive1 
as ,god your ,father is4  ,when you hear
 a word of offence or reproach spoken1  
and feel the rising  ferment of the     
blood1 watch against it1 subdue it3     
,this is the hour of  battle1 see that  
ye come off conquerors4 ,when there is a
 word of  bitterness upon your tongue1  
stifle it1 and keep silence1 subdue the 
temptation1 and prevent that sin2 give  
glory to ,god in this manner1  which the
 saints in heaven cannot do4 8,dearly   
beloved1 avenge not  yourselves1 but    
rather give place unto wrath3 ,be not   
overcome with evil2  but overcome evil  
with good20 ,rom4 xii4 #ai-ba4    ,love 
is a virtue that flourishes in heaven1  
it grows high1 it spreads  wide1 and it 
shines bright in the upper world4 ,love 
is a grace that  out-lives faith and    
hope1 and endures for ever4 ,there is no
 such union  of hearts1 no such sacred  

bonds of affection1 as are found among  
the  saints on high4 ,heaven is the very
 element and region of love2 but it is  
all love to ,god1 love to ,christ1 and  
to our fellow-saints3 ,for love to      
enemies is not known in that country1   
because there is no enemy there4  ,to   
love them that hate us1 to bless them   
that curse us2 to pity1 and  forgive1   
and pray for those that injure us2 these
 are not only noble  singularities of   
the christian religion1 which are not   
known amongst all  the catalogues of    
heathen virtues1 but neither are they   
practised in the  heavenly world4 ,as   
glorious and sublime as they are1 yet   
they are never  found among the spirits 
of the just made perfect3 ,those holy   
souls1  are all far above the reach of  
malice1 hatred1 and enmity2 there are no
  objects there for them to exercise    
these divine virtues upon4 ,love to     
enemies therefore dwells only amongst   
the living saints3 ,to forgive          
injuries1 is the glory that is peculiar 

to christians in this mortal  state1 and
 our blessed ,saviour has a most        
peculiar revenue of honour  from it4    
,but besides the honour that ,christ and
 his gospel receive from such a  kind   
and charitable conduct1 there is a      
pleasure in this victory over           
resentment1 that far exceeds the        
pleasure of revenge which is the        
delight of the wicked3 ,and it is a     
pleasure also1 which the saints above   
cannot partake of2 for there are no     
offences1 no injuries1 no  provocations 
there3 ,this life alone is the time to  
forgive1 and to be  forgiven4 ,now who  
is there among us1 that would not seize 
the  opportunity of every injury and    
offence to practise a glorious duty1 and
  enjoy a pleasure which the blessed in 
heaven cannot taste8    ,,vii4          
,self-denial and mortification of sin1  
belongs also to this life  alone4 ,it is
 the first lesson in the school of      
,christ1 to deny  ourselves daily1 if we
 will be his disciples2 ,luke ix4 #bc4  

but it is  the lesson of the school and 
not of the palace2 a lesson for earth   
and  not for heaven2 for in the world   
above1 our duty is all delight1 and     
there is no need of contradicting our   
own pleasure1 or our interest1 in  order
 to please or serve our ,god1 or our    
brother4 ,in those holy regions  every  
part of our work is congenial to our    
sanctified natures1 and with  resistless
 appetite and inclination we shall      
pursue all the duties that  belong to   
that happy state4    ,nor are there any 
sins to be mortified there3 ,the body of
 death is  buried with the body of flesh
 in the grave1 and earth is the place   
where  the members of it must be put to 
death4 ,mortify your members which are  
upon the earth1 fornication1            
uncleanness1 inordinate affection1 evil 
concupiscence1 and covetousness1 which  
is idolatry2 ,col4 iii4 #e4 ,let us  be 
daily engaged in the zealous practice of
 this duty1 and subdue all  the unruly  
appetites that make an assault upon our 

virtue1 that defile  our conscience1 and
 subdue our peace4 ,now1 now is the time
 to set  ourselves at work to fight     
against our vicious inclinations and our
  irregular desires3 ,now let us        
multiply our victories over sin and     
self4  ,earth is the field of battle    
with sin3 ,in heaven our desires shall  
all  be pure and holy1 there is no      
sinful wandering appetite1 no perverse  
affection2 no irregular thought or wish 
amongst all the saints above3  ,there is
 no contest with indwelling corruptions1
 no such conquests are  to be gained in 
all that holy and happy world4 ,there   
are no new honours  of this kind to be  
given to ,jesus1 the ,captain of our    
,salvation1 nor any  new triumphs to be 
obtained over sin1 to the glory of      
divine grace4 ,come  then1 let us bestir
 ourselves1 and awake to the battle1 let
 us bravely  resist the workings of     
flesh and blood1 by the aids of the     
blessed  ,spirit2 let us be strong in   
the grace that is in ,christ ,jesus1 and

  maintain the glorious warfare1 like   
soldiers who fight for the honour of    
their general1 and who hope for a crown 
of immortality4    ,if this ,sermon be  
too long1 it may be divided here4       
,,viii4 ,repentance and godly sorrow for
 our past offences1 belong only to  this
 life4 ,converting grace works only on  
earth2 we are called to repent  in order
 to be forgiven3 ,repent and be         
converted1 that your sins may be        
blotted out2 ,acts iii4 #ai4 ,and the   
exercise of this grace is not only      
necessary at first conversion1 7though  
it most eminently appears at that       
season7 but it must run like a thread   
through the whole course of this  mortal
 life1 till death shall put an utter end
 to sin4 ,let every known  sin therefore
 which we are guilty of be attended with
 some new and  sensible exercise of     
shame1 and sorrow1 and holy indignation 
against  ourselves4 ,let us live in a   
daily1 constant1 penitent frame1 for we 
are  daily sinners4 ,this painful sense 

of sin1 this holy mourning1 is an       
honour done to the law of our ,god4 ,it 
is the living1 the living who are       
called to this work2 for there is no    
repentance in the grave3 ,shew  your    
hatred of sin therefore continually1 and
 your sincere love to the  law of       
holiness by such an humiliation as      
becomes an imperfect saint4    ,you will
 ask me1 8,do no saints in heaven repent
 that they have ever  sinned here on    
earth80    ,i answer1 that whatsoever   
regret they feel in the memory of their 
past  transgressions1 it is not attended
 with such sensible shame and inward    
pain at the heart1 as are necessary to  
that duty of repentance that is         
required here on earth2 for there is    
nothing must break in upon their        
perfect peace or joy in heaven4 ,as ,god
 is said not to remember their          
iniquities1 because he does not remember
 them in order to punish1 so the  saints
 above are not said to repent of sin1   
because they have no such  shame and    

grief accompanying it as whilst they    
dwelt upon earth1 and  which are some of
 the most remarkable ingredients in our 
repentance4    ,but we may suppose there
 is among them some sort of holy        
self-displicency1 and something of a    
sacred regret1 that ever they  offended 
such a ,god1 and such a ,saviour8 ,there
 will be surely an inward  and hearty   
disapprobation of their former sinful   
ways whenever they  think upon them3    
,and1 indeed1 without some reflection on
 their former  guilt and misery1 they   
can never give due glory to ,christ     
their  ,redeemer1 who rescued them from 
their sorrows and their sins4 ,but all  
the painful and shameful attendants of  
this grace of repentance must be        
banished from heaven1 because it is a   
state of perfect joy and peace4    ,,ix4
 ,patience and submission to the will of
 ,god under all manner of  painful      
providences1 gives glory to ,god here on
 earth1 such as the  saints in heaven   
cannot give him4 ,we are taught indeed  

to say1 ,lord1  thy will be done on     
earth1 as it is in heaven3 ,but it is   
the preceptive  will of ,god1 or the    
will of his commands1 which is here     
signified1 not  his providential will1  
whereby he punishes2 for there is no    
affliction  in heaven1 and therefore    
there is no such sort of submission1 no 
exercise of patience there3 ,they obey  
the will of his commands in  perfection 
there1 and ,god himself has no will that
 they should suffer1  or endure sorrow4 
,shew then1 ,o believers1 your          
submission to the will of ,god1 here1 as
  dear and obedient children1 when your 
heavenly ,father sees it needful to     
chasten you2 ,heb4 xii4 #f-aa4 ,if ye   
endure chastening1 ,god dealeth with    
you as with sons2 for what son is he    
whom the ,father chasteneth not8  ,give 
him reverence therefore when he corrects
 you1 and be ye in  subjection to the   
,father of spirits and live4 ,it is only
 children under  age that their earthly 
fathers scourge and chastise2 such are  

christians  in this world1 the sons of  
,god in their infant state3 but when the
  children are grown up to manly age1   
they have no more chastisement2 such    
are the saints in heaven1 who are grown 
to the fulness of the measure  of that  
stature which ,god designs for them in  
,christ4 ,this life  therefore is the   
only time when you can honour the       
sovereignty and the  wisdom of ,god your
 ,father1 when he sees fit to take his  
rod in hand1 and  to instruct you in    
righteousness4    ,x4 ,a sacred         
compassion for perishing sinners1 and   
longing desire and  labour for the      
conversion of souls1 is a business that 
belongs to this  life only4 ,when we are
 past the line of time1 and entered into
 eternity1  we can add no new subjects  
to the kingdom of our ,lord3 ,this is a 
service  that can be performed no where 
but in the present state3 ,it is the    
living1 and they alone that have this   
work intrusted with them4 ,when the     
lips are closed in the grave they cannot

 speak for ,god1 nor exhort  sinners to 
be saved4    ,let ministers call up all 
their powers then to the blessed work of
 the  gospel4 ,let them stir up all     
their gifts1 and employ them all for the
  welfare of immortal souls4 ,what is   
the furniture of human learning8 ,what  
are their talents of oratory1 their     
flowing language1 and their art of      
persuasion8 ,what is their vivacity of  
spirit1 their sweetness of voice1  their
 penetrating force of elocution8 ,what  
are all these but weapons of  warfare to
 fight against the kingdom of ,satan    
among men1 and instruments  to build up 
the church of ,god on earth8 ,what are  
they all but  consecrated gifts to win  
souls to ,christ out of the kingdom of  
this  world8 ,they are given only for   
service in the present life4 ,let us use
  them then with our utmost skill for   
these holy purposes3 ,for1 ,whether     
there be tongues they shall cease3      
,whether there be knowledge and human   
learning1 that shall vanish away8 #a    

,cor4 xiii4 #h1 #i4 ,these poor         
imperfect talents are not made for      
heaven4 ,let our zeal therefore employ  
them to the utmost on earth4    ,o let  
us be instant in season and out of      
season1 and proclaim the  terrors of the
 law to awaken the stupid and           
impenitent1 to make them fly  from the  
wrath to come4 ,let us publish the glad 
tidings of the gospel1  and by all the  
methods of compassion and tenderness1   
let us beseech and  intreat sinners to  
be reconciled to ,god4 ,let us set the  
unsearchable  riches of ,christ before  
them1 the all sufficiency of his        
righteousness1  and the power of his    
grace2 and study and contrive how we may
 address  their consciences in the most 
successful manner1 till we have won     
their  hearts over to ,christ and       
salvation4    ,and let this not only be 
the labour of the sanctuary1 and the    
work of  our public offices in the      
church1 but let the houses where we     
dwell1 and  the families where we visit1

 be witnesses for us in the great day1  
that  we have instructed and warned the 
souls of men1 that we have carried on   
the business of the pulpit in the       
parlour1 and have spread the savour of  
the knowledge of ,christ through all our
 conversation4    ,let parents that are 
solicitous for the eternal welfare of   
their  offspring1 and love their sons   
and daughters as their own souls1 let   
them seize the present opportunity for  
this sort of work4 ,let them make  use  
of all the language of gentle authority1
 and of constraining love1  to win the  
hearts of their children to ,god1 to    
persuade them to accept  of the grace of
 ,christ1 and snatch them as brands out 
of the burning4  ,let friends and       
dearest relatives1 let masters and      
rulers of families1  lay hold on every  
just occasion to speak of the things of 
,god to those  that are near            
them4--,life is the only time to express
 our zeal for ,god1  and love to souls1 
in such a manner as this4 ,when we pray1

 ,thy kingdom  come1 we should awaken   
our endeavours to gain some new subjects
 to  ,christ4    ,come1 let us all      
engage our own consciences in this      
sacred and  compassionate work1 while we
 consider1 that to-day is the accepted  
time1 now is the hour of salvation4 ,god
 may put an end to our own  lives1 or   
the lives of our friends to-morrow1 and 
either their death or  ours will prevent
 this sort of work for ever4 ,then we   
can speak no more1  or they can hear us 
no more3 ,they will be for ever out of  
the reach of  our compassionate desires 
to save them4 ,we may send our bitter   
sighs1  and our fruitless groans1 after 
them1 when they are gone down to        
darkness without hope2 and we may feel  
the inward anguish of a sharp and       
painful repentance1 while1 through our  
neglect1 and their own folly and        
wickedness1 they are cursing the day of 
their birth and crying out1 in  full    
despair1 under the torture of divine    
vengeance4    ,,xi4 ,another grace which

 can be exercised only in this life1 is 
holy  zeal1 and boldness in the         
profession of christianity1 with courage
 in  suffering for ,christ4 ,these are  
virtues that belong only to our mortal  
state2 these are made necessary to the  
saints1 by the opposition that is       
raised against true religion by the men 
of this world4 ,here in this  world1    
they that will live godly in ,christ    
,jesus1 must suffer  persecution2 #b    
,tim4 iii4 #ab4 ,our ,saviour himself1  
in the first  publication of his own    
gospel1 endured the contradiction of    
sinners  against himself2 he sealed his 
doctrine with his own blood1 and has    
given his followers a glorious example  
of a suffering zeal and holy  fortitude4
 ,imitate him who endured the cross1 and
 despised the shame2  ,heb4 xii4 #b1 #c4
    ,this sort of virtues doth not      
belong to the heavenly state2 for there 
is  no opposition made to truth and     
holiness3 ,there are no such trials of  
our zeal and courage in heaven2 courage 

to speak boldly for ,christ1 and  zeal  
to give him public glory1 by maintaining
 his gospel in the face of  terror and  
death2 for there are no infidels1 no    
sinners1 no enemies in  all the heavenly
 regions4 ,there are no threatening     
tyrants1 no  persecuting powers1 no     
penal laws in the upper world3 ,no      
prisons1 no  fires1 no gibbets nor axes 
there for the followers of the ,lamb2 no
 cruel  mockings nor so much as a       
reproachful word3 but the greater our   
zeal is  for the service of ,god and our
 ,saviour in the heavenly state1 the    
greater shall be our honour and applause
 among the inhabitants of that  country4
    ,endure then for a season1 ye       
disciples of ,christ1 grow bold in the  
profession of his name1 and exult with  
holy joy1 that you are counted  worthy  
to suffer shame for his sake2 ,acts v4  
#da4 ,it is here on earth  only1 that it
 is in your power to shew1 how much you 
love your ,saviour  more than your life1
 and that your love to your ,lord is    

stronger than  death with all its       
terrors4 ,upon this account shall ,i    
exhort you to  practise what the apostle
 ,james expresses2 ,james i4 #b4 ,count 
it all  joy1 my brethren1 when ye fall  
into divers temptations2 for the proof  
or  trial of your faith shall appear    
honourable and glorious when ,christ    
comes2 #a ,pet4 i4 #g4 ,it was a        
frequent and sacred ambition among the  
primitive christians to contend for the 
crown of martyrdom4 ,this world  is the 
only stage for such bloody conflicts1   
and this life is the only  season       
wherein we can obtain the addition of   
this ornament to our crown  of glory4   
,,xii4 ,may ,i add in the last place1   
that a calm and chearful readiness for  
a removal out of this world1 is an      
honour done to ,christ and his gospel   
here on earth1 which belongs not to the 
heavenly state4 ,death1 in the  course  
of nature1 as well as by the hands of   
violence1 hath always  something awful  
and formidable in it4 ,flesh and blood  

shrinks and  trembles at the appearance 
of a dissolution1 and ,christ delights  
to see  the grace that he has wrought in
 his saints gain the ascendency over    
flesh and blood1 and conquer the terrors
 of death and the grave4 ,he  loves to  
see his followers maintain a serene     
soul1 and venture upon the  invisible   
world upon the merit of his blood1 with 
holy fortitude and a  chearful faith4   
,it is only the living christian that   
can die1 and  glorify ,god his ,saviour 
in that great and important hour4 ,the  
saints1  who are arrived at heaven1     
dwell in the temple of ,god1 and shall  
go no  more out2 ,rev4 iii4 #ab4 ,they  
are for ever possessed of life and      
immortality4 ,there are no more deaths  
or dangers for them to encounter1  no   
more terrors to engage their conflict4  
,death is the last enemy of the  saints2
 and when the christian meets it with   
sacred courage1 he gives  that honour to
 the ,captain of his ,salvation1 which  
the saints in glory  can never give1 and

 which he himself can never repeat4     
,dying with faith  and fortitude is a   
noble conclusion of a life of zeal and  
service4 ,it is  the very last duty on  
earth2 when that is done1 then heaven   
begins4    ,thus ,i have made it        
evident1 in many instances1 that there  
is a rich  variety of virtues and graces
 to be exercised in this life1 which    
have  no place after death1 and upon    
this account the living christian may be
  said to have some advantage beyond the
 dead4 ,here an objection or two  will  
arise that may require an answer4       
,objection ,i4--,but is not heaven      
always represented as a state of        
perfection8 ,is not grace and holiness  
more complete there than ever they  have
 been1 or can be in the time of our     
mortal life8 ,and yet how can it  be a  
state of greater perfection1 if so many 
graces are wanting there8               
,answer4--,these graces which belong to 
the living saint1 and have no place     
among the happy dead1 are but the       

various exercises of a sanctified  mind1
 arising from some imperfections in our 
present state4 ,faith is  owing to our  
want of sight3 ,hope is owing to our    
want of enjoyment3  ,patience1 courage1 
compassion1 forbearance1 forgiveness1   
repentance1 and  such like graces1 are  
owing to the sins1 the sorrows1 or the  
temptations  that are found in this     
world only4 ,the follies1 the mistakes1 
the  infirmities of ourselves1 or our   
fellow-christians1 or the wickedness of 
the world wherein we live1 are the only 
things that give occasion for  the      
exercise of such graces as ,i have now  
mentioned2 therefore in a  perfect state
 there is no room for them4    ,yet     
every saint in heaven has a sanctified  
nature1 which is the root and  spring of
 all these graces1 and they would appear
 in glorious exercise  again1 if there  
were any objects1 or occasions1 or      
seasons proper to  excite them4         
,therefore the saints above are not     
defective in any virtue  or grace1      

though they have no actual exercise of  
several of them in  heaven4 ,so ,god    
himself would not be in himself less    
merciful if he  appeared in any province
 of his dominion where there was no     
creature in  misery1 and consequently no
 proper object for mercy4 ,he is a ,god 
of  infinite compassion and forgiveness 
still1 though he has no immediate  new  
exercises of them in heaven1 in a world 
where no sinners are3 for  sin and      
misery are the only proper occasions of 
forgiveness and mercy4  ,thus the saints
 in heaven are perfect in grace and     
holiness1 even though  there are no     
proper objects or occasions1 for this   
holiness or this  grace to manifest     
itself in such peculiar instances as ,i 
have been  describing in this discourse4
    ,,ii4 ,how can it be said1 that a   
living christian has any advantage above
  the dead8 ,is not heaven better than  
earth8 ,and upon that account1 is not   
death often represented to us under most
 pleasing colours in the gospel1  as it 

is an escape from the sins and sorrows  
of this present state1 and  as it       
conveys us into the world of blessed    
spirits1 where there are  infinite      
advantages above any thing to be enjoyed
 in this life6    ,answer4--,though the 
living saint has some advantages which  
the dead  cannot partake of1 yet it is  
very true1 that the honours1 the        
pleasures1  the joys1 the perfections1  
and the advantages of heaven1 when      
summed up  together1 are far more and   
greater1 and are infinitely preferable  
to  those on earth2 but they are not at 
all of the same kind4 ,when we  compare 
the state of grace and the state of     
glory together1 we may  boldly say1 the 
state of glory has vastly the           
preference2 and ,st4 ,paul  himself     
thought so1 ,phil4 i4 #ba1 #bc4 ,to be  
dissolved1 and to be with  ,christ1 is  
far better than to dwell in this sinful 
world4 ,he asserts  it1 that death would
 be his own gain2 yet still he allows   
there are some  advantages of this life1

 which death would deprive him of2 for1 
says he1  for me to live in the flesh1  
will be for the honour of ,christ in his
  churches2 and ,i shall have this fruit
 of my life1 even the furtherance  of   
your faith and joy2 verses #bb1 #be4    
,when we are encouraging christians to  
live above the fear of death1 we        
represent to them all the glories and   
felicities of the future world1  which  
are infinitely superior to all things we
 can enjoy in this life4  ,but while we 
continue here on earth1 under the       
difficulties and  hardships of the      
present state1 we have need of patience1
 that when we  have done the will of    
,god1 we may receive the promises2 ,heb4
 x4 #cf4 ,and  we have need of all those
 peculiar advantages to be set before   
us1 which  can belong to our stations   
here on earth1 on purpose to support our
  patience1 to bear us up under present 
burdens1 and make us active in  present 
duties3 ,although it must be still      
confessed1 that all those  advantages of

 this life1 joined with our present sins
 and sorrows1 are  much inferior to the 
actual taste and fruition of the joys of
 heaven1  where sin and sorrow are known
 no more4    ,this thought very         
naturally leads me to the improvement   
and conclusion  of my discourse1 which  
,i shall wind up briefly in these four  
practical  inferences3    ,inference    
,i4--,since there are many virtues and  
duties which belong only  to this       
present life1 8let us lose no           
opportunity for the practice of  them1  
for the next day1 or the next hour1 may 
put it for ever out of our  power to    
practise them40 ,eternity is a long     
duration indeed1 but it will  never     
afford us one season for visiting the   
sick1 for feeding the  hungry1 or for   
charity and meekness towards those who  
injure us3  ,eternity itself will never 
give us one opportunity for the pious   
labours  of love toward the conversion  
of sinful acquaintance and relatives4 ,o
  let us not suffer this precious lamp  

of life to burn in vain1 or weeks1  and 
days1 and hours to slide away unemployed
 and useless4 ,let us  remember1 that   
while we are here1 we work for a long   
hereafter2 that we  think1 and speak1   
and act with regard to an eternal state1
 and that in  time we live for eternity4
 ,let us call up all our powers to      
action and  diligence1 that not a day of
 our short lives may pass away1 but what
 may  turn to our account in the years  
of eternity4 ,while ,god is pleased to  
delay our heaven1 let our continuance on
 earth be filled up with the  various   
exercise of such graces as are suited to
 our present stations4  ,let this be a  
new spring and motive to our zeal1 that 
we are doing such  honours to ,god and  
our ,saviour here on earth1 of which    
none of the  saints above are capable1  
and for which this life is the only     
season3  ,and let it appear in the day  
of retribution that the length of our   
life  here on earth1 has been a great1  
and real1 and everlasting advantage to  

us1 by preparing us for a higher station
 after death1 and a fairer  inheritance 
in that world which is everlasting4     
,,ii4 8,though your hopes of heaven be  
never so well grounded1 yet be not  too 
impatient of dwelling longer on the     
earth3 ,and though your burdens  and    
sorrows may be very great in life1 yet  
be not too hasty and  importunate in    
your desires of death40 ,support        
yourself under all the  fatigues1 trials
 and difficulties of the present state1 
with this  consideration1 that you are  
now employed in such service for ,god1  
and  paying such a tribute of honour to 
him in your suffering circumstances1  as
 all the saints in heaven cannot do4    
,some of the children of ,god in  this  
world have been too impatient of life1  
and too eager in their  importunities   
for death and the grave4 ,job and       
,elijah were great  favourites of       
heaven1 but they failed a little in this
 point3 ,and ,god1  in the course of his
 providence1 afterward made it appear   

what eminent  service he had for them   
both to do before they left this world4 
,elijah  was designed to reform the     
whole nation of ,israel from idolatry1  
and ,job  to be parent of a new large   
family1 and give the world an example of
  ,god's rewarding providence4 ,if life 
be yours1 ,o christians1 and be         
numbered among your possessions1 be not 
too hasty to part with it1 nor  to throw
 away that talent which may yet in days 
to come be employed to  the signal      
honour of thy ,god and ,saviour4        
,,iii4 8,if life be almost spent1 and   
you have done little for ,god1 see  that
 in your last1 your dying hours1 if     
possible1 you speak and act for  his    
glory4 ,let not the whole season of life
 quite pass away1 and be  turned over   
like a blank leaf which has none of the 
praises of ,god#da  written upon it4 ,a 
word of warning from a death-bed may    
make a deep and  happy impression on    
those that hear it1 and through divine  
grace may  save a soul2 and if so1 thou 

shalt hear of it again with honour and  
applause in the great day4 ,the thief   
that was converted upon the cross1      
spoke a word for ,christ in his last    
moments1 and it has been blessed to     
rescue many from the jaws of despair3   
,that dying creature had done  nothing  
for ,god in his life2 a vicious life1   
and a wicked creature6 ,but  the        
profession of sincere faith and         
repentance which he made at his  death1 
hath been richly honoured in the kingdom
 of grace2 and ,i am  persuaded it has  
helped many a fearful christian on      
toward the kingdom  of glory40    ,,iv4 
,if so many valuable works are done1 and
 so many graces are exercised  on earth1
 which have no place in heaven1 then the
 lives of the saints  are worth praying 
for4 ,precious in the eye of ,god is the
 life of his  saints1 and they should be
 precious in the eye of man too4 ,when  
an  active1 useful christian1 when a    
pious magistrate1 when a zealous and    
faithful minister goes down to the dust1

 alas6 how much good ceases from  the   
earth for ever8 ,the world knows not    
what it loses by such a death4    ,let  
not children be impatient at the length 
of life which their holy  parents enjoy3
 ,you know not1 children1 what benefit  
ye may reap from  their example1 their  
counsel1 their earnest prayers1 and     
secret  wrestlings with ,god for your   
souls3 ,let us have a care that we do   
nothing1 that may break the spirits of  
our pious friends1 or that may  hasten  
the departure of holy persons from this 
lower world1 whose  virtues and graces  
are of eminent use among us4 ,let us    
rather pray  earnestly1 that ,god would 
lengthen out the days of those1 who     
speak and  act with a useful zeal for   
the honour of ,christ1 and for the      
welfare of  the souls of men4 ,when     
death once has put a period to their    
days1 all  this sort of service is      
finished for ever2 and we ourselves may 
sustain  unknown loss by their speedy   
departure out of this world4    ,the    

,recollection4--8,is not this a strange 
doctrine which ,i have heard  to-day1   
that a christian on earth has many      
privileges which can never  belong to   
the saints in heaven8 ,is it not strange
 tidings to hear1 that  there are many  
graces to be exercised in this life1    
which neither saints  nor angels can    
practise in the holy and heavenly world8
 ,and yet the  evidence is so strong1   
and the truth is so plain and certain1  
that ,i see  it1 and ,i must believe it4
 ,remember then1 ,o my soul1 thou hast  
one more  motive to diligence in all the
 duties of life than ever thou hadst    
before2 ,and thou hast also one more    
support under all thy sorrows1  beyond  
what thy former days were ever          
acquainted with4 ,a delightful  support 
it is under sufferings1 and a noble     
motive to duty4 ,awake1 awake  all my   
active powers1 let every grace be in    
exercise1 and every talent  be employed 
to bring this revenue of honour to my   
,god and my ,saviour in  this life1     

which the saints above cannot give him1 
and which1 at the  moment of death1 must
 for ever cease40    ,blessed ,spirit1  
lead me to the practice of the most     
useful duties1 that  my service may be  
of a large extent both to ,god and man4 
,now let me  study and contrive1 wherein
 ,i may best promote the interest of    
,christ  and his gospel here on earth4  
,let me bear the burdens of life with a 
holy satisfaction3 ,let me endure the   
fatigues of labour with a sacred        
pleasure3 ,let me resist the            
temptations1 let me sustain the sorrows 
of  life like a good soldier of ,christ 
in the present field of battle4  ,heaven
 will have other business for me1 and   
proper work of its own3 ,that  is the   
place of joy and triumph4    8,forgive1 
,o my ,god1 all my slothfulness in duty1
 and my impatience of  suffering4 ,let  
this new and glorious motive possess my 
spirit  powerfully1 and influence all my
 future conduct1 that when the messenger
  of death shall tell me1 ,i must be    

employed in this sort of work no more1  
,i may look back from the borders of    
eternity1 and rejoice that ,i have  been
 assisted by divine grace1 to do so much
 for ,god on earth2 and when  ,i am     
called away from the present stage of   
action1 ,i may be received by  my great 
,master at the gates of heaven1 with a  
,well done good and  faithful servant1  
come1 enter into the joy of thy ,lord4  
,amen40                                 
,,hymn ,,for ,,sermon ,,xl4             
,the ,privilege of the ,living above the
 ,dead4                         ,awake  
my zeal1 awake my love1                 
,and serve my ,saviour here below1      
,in works which all the saints above1   
,which holy angels cannot do4           
,my faith and hope may see the ,lord1   
,though veils of darkness lie between3  
,hope shall rest firm upon his word1    
,and faith rejoice in things unseen4    
,awake my charity and feed              
,the hungry soul1 and clothe the poor2  
,in heav'n are found no sons of need1   

,there all these duties are no more4    
,subdue thy passions1 ,o my soul1       
,maintain the fight1 thy work pursue1   
,daily thy rising sins controul1        
,and be thy vict'ries ever new4         
,the land of triumph lies on high1      
,there are no fields of battle there2   
,lord1 ,i would conquer till ,i die1    
,and finish all the glorious war4       
,let ev'ry flying hour confess          
,i gain thy gospel fresh renown1        
,and when my life and labours cease1    
,may ,i possess the promis'd crown4     
,footnote #da3      ,it was a custom in 
former days for merchants in their books
 of    accounts to have 8,laus ,deo1 or 
,praise to ,god10 written in the        
beginning of every leaf1 and it stood on
 the head of the page in large    and   
fair letters1 to put them always in     
mind1 that in their human    affairs    
they should carry on a divine design for
 the glory of ,god4                     
,,sermon ,,xli4                         
,death improved to our ,advantage4      

#a ,,cor4 iii4 #bb4--,whether life or   
death1--all are yours4      ,the chief  
thing which the apostle has in his eye  
in these verses1 is to  represent the   
glory and grandeur1 the treasures and   
possessions that  every believer is a   
partaker of1 by virtue of his interest  
in ,christ3  and to shew1 that          
whatsoever persons or affairs a         
christian has to do  with in the        
natural1 the civil1 and the religious   
life1 they shall all  turn to his       
benefit some way or other4 ,all the     
circumstances that attend  him while he 
continues here in this world1 and even  
his departure out of  it too1 shall work
 for his good4 ,death is numbered among 
his possessions  as well as life4 ,death
 may be terrible to flesh and blood1 for
 it is a  curse in its original nature  
and design1 and sinners will find and   
feel  the curse of it2 but it is        
transformed into a blessing to the      
saints by  the abounding grace of the   
gospel4    ,i confess1 it is a          

christian's own death1 that the holy    
writer seems  chiefly and most          
particularly to design and intend here3 
,and this ,i  shall most largely insist 
upon4 ,but since death in all its       
circumstances  and attendants1 in all   
the extent of its dominion1 and with all
 its  power1 is under the sovereign     
management of ,god our heavenly ,father2
 it  is constrained to subserve his kind
 and gracious purposes to his own       
people1 in all its forms and            
appearances4 ,and ,i think upon this    
account1  that ,i shall not transgress  
the apostle's great and general design1 
if ,i  take the dreadful name of        
,,death1 in its widest and most         
formidable  extent of power1 and with   
relation to all its victories1 and shew 
how1  even in this largest sense1 it is 
appointed to subserve the glory of      
,god1 and the kingdom of ,christ1 and by
 the grace of the new covenant1 it  is  
rendered useful and beneficial to every 
true christian2 on this  account        

therefore it may be numbered amongst his
 possessions4 ,death is  yours4    ,with
 this view ,i shall endeavour to run    
through these five general heads        
following1 and improve each of them1 in 
a few particulars1 to the  benefit of   
christians1 agreeably to the design of  
my text4--,death is made  useful to a   
saint1 when we consider it4    ,i4 ,as  
reigning over all mankind in            
general4--,,ii4 ,as seizing on          
impenitent  and unpardoned              
sinners4--,,iii4 ,as taking captive the 
bodies of the  saints4--,,iv4 ,as       
depriving us of our dear relations and  
kindred4 ,and1--,v4  ,as bringing our   
own bodies down to the dust4    ,i      
confess1 ,i was very unwilling to leave 
the death of ,christ out of this        
catalogue2 for his death is not only the
 most eminent blessing to every         
christian1 but it is also the price that
 purchased all other blessings  in time1
 and in eternity4 ,it is the death of   
,christ that may be called  the         

christian's richest treasure1 for it    
procures for him all the  treasures of  
grace and glory4 ,it is the fruit of his
 death1 that all  things are ours1      
whether ,paul1 or ,apollos1 or ,cephas1 
or things present1  or things to come4  
,it is his death that gives truth and   
virtue to the  words of my text1 and to 
all the rich and spreading comments upon
 it1  that faith can make here on earth1
 and that our souls shall taste and     
enjoy hereafter in heaven4    ,yet when 
,i consider1 that the death of ,christ  
is more directly expressed  in many     
other scriptures1 and does not seem at  
all to have been the  design of ,st4    
,paul in this text3 and when ,i survey  
what a vast and  copious subject ,i must
 enter into1 if ,i recount the riches of
 blessing  that are derived from this   
spring1 ,i chuse to refer that subject  
to  another season4 ,i proceed therefore
 according to the order ,i have         
proposed1 to treat of the various       
advantages to be derived from this      

proposition1 ,death is yours4    ,first1
 ,the death of mankind in general shall 
be made profitable to  believers4 ,the  
death of all the sons and daughters of  
,adam1 shall  promote the improvement of
 the children of ,god1 in knowledge1    
grace1 and  holiness2 for it instructs  
them in three most useful lessons4      
#a4 ,it gives them a most powerful and  
sensible lecture on the vanity of  man4 
,a burying place filled with tombs1 is a
 lively book of human  frailty3 ,it     
repeats the melancholy lesson in every  
leaf4 ,each little  grave-stone becomes 
a preacher of vanity to the living1 even
 in the  profound silence of the dead4  
,this is the doctrine of every rising   
hillock1 this is the universal theme3   
,and every stately monument there       
strikes the beholder with the same      
mortifying truth3 though perhaps it     
swells with many pompous titles and     
images of honour4 ,and this lesson of   
vanity stands written there still in    
fair and indelible characters1  though  

the name of the dead1 and all their     
praises be quite worn out4  ,dust and   
ashes1 even without an inscription1 and 
without a monument1 are  silent but     
powerful teachers4    ,alas1 what is man
 in his best estate6 ,a poor and mortal 
dying creature6  ,when we read the      
histories of past ages and foreign      
nations1 and find  that those whole     
nations and ages are all dead and       
mingled with the  dust1 and even those1 
who once made a great bustle and figure 
in this  world1 are now but an empty    
name1 we cry out1 8,what vain creatures 
we  are60 ,when we behold our neighbours
 and our acquaintance on the            
right-hand1 and on the left1 dropping   
away all around us2 when we see  one    
following another daily down to the     
grave of silence1 it is a very  natural 
and just reflection3 8,alas1 how frail  
is man60 ,when we behold  the young1 the
 healthy1 the fair1 and the strong1 the 
rich1 and the  powerful1 together with  
the poor1 the feeble1 and the slave1 all

  yielding to the common law of death1  
and turning into earth and  rottenness1 
we have just occasion to cry out1 8,what
 a vain empty thing  is human nature1   
even the best of it3 ,a piece of pretty 
mouldering clay3  ,these bodies of ours 
are fine and curious engines but made of
 the dust1  and to dust they return     
again40    ,this is the common state1   
situation1 and view of things in all    
seasons1  and in every generation4 ,but 
when we fix our thoughts on some special
  seasons or causes of mortality1 when  
we think of a famine or a  pestilence   
that sweeps away thousands in a few     
days1 that empties the  whole streets in
 a night or two1 and lays towns or      
cities desolate2 when  we read of wars  
and battles that overspread the mountain
 with slaughter1  and cover vast plains 
with human carcases2 when we hear of    
storms at sea  that drown many hundreds 
at once1 and perhaps some thousands sink
 down  to death in their floating       
habitations1 then we are more feelingly 

penetrated with a sense of our vanity1  
then we sigh and groan aloud and  break 
out into this mournful language8 ,o     
,lord6 hast thou made all  mankind in   
vain8 ,ps4 lxxxix4 #di4 ,how awful is   
thy government6 ,how  terrible are thy  
judgments1 thou ,almighty ,sovereign of 
life and death6  ,the ancient saints    
have made such remarks often1 and mixed 
these scenes  of mortality with their   
pious thoughts1 and turned them into    
devotion3  ,they have drawn many serious
 and pathetic inferences from such      
meditations on death1 and vented their  
musings of thought in holy  language4   
7#a47 8,shall man compare himself with  
,god8 ,mortal man that dwelleth in      
houses of clay1 whose foundation is in  
the dust1 and who is crushed  before the
 moth6 ,shall he set himself to contend 
with the eternal ,god  his ,maker20     
,job4 iv4 #ag-ai4 ,again3    7#b47      
8,what little reason have we to be proud
 and boastful6 ,poor dying  mushrooms1  
who start up for a few hours1 but cannot

 assure ourselves of  to-morrow6 ,to-day
 we swell and look big among men1       
to-morrow we are a  feast for worms4    
,our days are as a hand's breadth2      
verily every man at  his best estate is 
altogether vanity20 ,ps4 xxxix4 #e4     
,again3    7#c47 8,how vain and         
fruitless a thing is it to put our trust
 in princes1  or in the son of man in   
whom there is no help8 ,his breath goeth
 forth1  he returneth to his earth1 in  
that very day1 his thoughts perish2 ,ps4
  cxlvi4 #c1 #d4 ,man is too weak a     
thing to encourage or support our       
confidence40 ,and3    7#d47 8,what a    
necessary duty is it then to fix our    
constant dependance  upon ,god1 even in 
all the common affairs of life6 ,let us 
not say  therefore1 that to-day or      
to-morrow we will go into such a city1  
and  continue there a year1 and buy1 and
 sell1 and get gain2 whereas ye know    
not what will be on the morrow8 ,for    
what is your life8 ,it is even a        
vapour1 that appeareth for a little     

time1 and then vanisheth away2 for  that
 ye ought to say1 if the ,lord will1 we 
shall live to do this or  that2 ,james  
iv4 #ac-ae4 ,and it is the same         
inference that holy ,david  makes more  
than once upon a survey of the mortality
 of man1 in the  ,psalms just before    
cited1 ,lord1 what wait ,i for8 ,my hope
 is in thee2  ,ps4 xxxix4 #aa4 ,happy is
 he that hath the ,god of ,jacob for his
 help1  whose hope is in the ,lord his  
,god1 who keepeth truth for ever2 ,ps4  
xlvi4 #e1 #f4 ,the ,lord is an          
everlasting friend1 he lives when       
creatures  die1 and fulfils his word of 
truth1 when the words of princes perish 
with their breath40    #b4 ,the death of
 mankind in general shews us the        
dreadful evil and desert  of sin4 ,it   
discovers to us the awful holiness and  
terrible ,majesty of  ,god2 and it      
teaches us what a sublime value he puts 
upon his own law1  and how fearfully he 
avenges the violation of it4 ,i join    
these three  things together1 because   

they stand so nearly connected in the   
divine  economy4    7#a47 ,the universal
 death of mankind shews us1 what a      
dreadful and  heinous evil there is in  
sin1 and1 what wide destruction it has  
deserved4 ,by one man sin entered into  
the world1 and death by sin1 and  so    
death passed upon all men1 for that all 
have sinned2 ,rom4 v4 #ab4  ,for the    
wages of sin is death2 ,rom4 vi4 #bc4   
,man was made innocent1 and  while he   
continued obedient1 he was immortal3    
,transgression and death  came in       
together3 ,a formidable pair6 ,two      
dreadful names1 big with  mischief and  
ruin to human nature4 ,when we see the  
dying agonies of poor  mankind1 our     
fellow-creatures1 our brethren in flesh 
and blood1 let us  remember the sin of  
our common father1 that first subjected 
him and all  his posterity to death2 and
 let us reflect upon the dreadful evil  
that  is contained in the nature of     
every sin2 for it deserves death at the 
hand of ,god4 ,alas1 how often has the  

best of us deserved to die1 for our     
transgressions have been multiplied     
without number4    7#b47 ,the death of  
all mankind makes a solemn discovery to 
us of the  terrible ,majesty of ,god and
 the justice that attends his           
government4 ,he  will not pass by the   
guilt of his rebellious creatures1      
without a due  resentment of their      
crimes4 ,and even though he pardons the 
sins of his  own people1 so as to secure
 them from eternal vengeance1 yet they  
must  pass through death1 that they may 
learn what an evil and bitter thing it  
is to have offended against their ,maker
 and their ,god4    ,when we see a      
church-yard filled with little hills of 
mortality1 the  ruins of a parish1 or a 
spacious town1 and the dust of many     
generations1  we naturally cry out1 as  
in ,deut4 xxix4 #bd4 8,wherefore hath   
the ,lord  done thus unto this land1 and
 what meaneth the heat of all this great
  anger80 ,the next verse will give you 
an answer to it2 yea1 every man may     

answer himself1 because they have       
forsaken the ,lord their ,god2 they     
have forsaken his covenant of life and  
sinned against him4 ,those  dreadful    
words1 ,in the day thou eatest1 thou    
shalt die2 have been  putting into      
execution almost six thousand years1 and
 the ,lord's anger  is not yet turned   
away1 but his hand is stretched out     
still2 ,is4 v4 #be4  the vengeance of   
the ,lord is not yet fully executed     
according to the  just demerit of sin4  
,though saints are saved from the dismal
  consequences of death1 yet ,god would 
not rescue them from dying1 that  they  
might always remember what sin deserved4
 ,thus the death of all  mankind        
discovers to us the awful ,majesty of   
,god our ,maker1 who will not  be       
affronted by his creatures1 without     
terrible resentment2 he is a holy  and  
jealous ,god4    7#c47 ,it teaches us   
the high value that ,god has for his own
 law1 that he  will rather dash a whole 
creation to pieces1 than suffer his holy

 law to  be insulted and broken1 without
 some reparation of the honour of it4   
,the  race of ,adam is doomed to death1 
for the sake of sin against this law1   
and mortality and a curse spread over   
this lower world4 ,let us inure our     
thoughts to such reflections as these1  
that we may ever keep our souls  in awe 
of the ,majesty of ,god1 and dread the  
thoughts of breaking his  law1 which he 
values above a whole world of men4 ,o   
that sin may become  the most hateful   
object in our eyes2 it is this that has 
laid cities  desolate1 and fills the    
graves2 it is this that has corrupted   
and  destroyed our natures2 it has      
turned millions of strong and           
well-formed  bodies into dust3 ,it has  
ruined the most beautiful part of ,god's
 lower  creation1 and is sending        
thousands daily to the pit of corruption
 and  noisome darkness4 ,it is sin has  
filled our nature with diseases1 and    
sown the poisonous seeds of mortality   
and death in every son and  daughter of 

,adam4 ,a malignant and fatal poison1   
that has destroyed all  the nations upon
 earth1 and buried them under ground1   
heaps upon heaps1  in above a hundred   
successions6 ,but ,i now go on to       
another distinct  lesson1 that the death
 of all mankind teaches us4    #c4 ,it  
informs us1 in a very sensible and      
affecting manner1 that we  ourselves    
must shortly die1 and awakens the soul  
to actual preparation  for its          
departure4 ,heb4 ix4 #bg4 ,it is        
appointed for all men once to  die1 and 
after death the judgment1 ,joshua and   
,david1 saints and kings1  tell us they 
go the way of all the earth3 8,the grave
 is the house  appointed for all the    
living20 ,job xxx4 #bc4 ,when we behold 
one after  another1 made of the same    
flesh and blood as we are1 going down to
 the  dust in a long continual          
succession1 we have a solemn warning1   
that we  must shortly follow3 ,there is 
no ransom in this case1 no hope of      
safety1  no door of escape1 and as      

,solomon expresses it1 there is no      
discharge  in this war2 ,eccl4 viii4 #h4
    ,a true christian takes notice of   
this with a pious awe upon his spirit2  
and when he is ready to grow drowsy and 
secure1 the sight of a funeral1  or a   
grave1 shall rouse him out of his sleepy
 temper1 and awaken  religion into life 
again3 ,when he hears of a neighbour's  
death1 he asks  his own soul1 8,art thou
 ready8 ,for the next summons may come  
to call  thee away into the world of    
spirits1 to stand before ,god the ,judge
 of  all40    ,thus a child of ,god     
reaps some advantage by the spreading   
empire of  death over all mankind2 he   
makes a sacred improvement of the       
terrible  waste that the king of terrors
 has made over all the earth3 ,he learns
  the vanity and emptiness of man in his
 best estate3 ,he grows humble and      
dependant on the eternal ,god3 ,he reads
 the dreadful evil of sin on every      
tomb-stone3 ,the death of every man     
calls him aloud to prepare for his  own1

 and to be in actual readiness for his  
entrance into the invisible  world4     
,happy souls1 who take this warning1 and
 stand ever prepared6    ,but ,i proceed
 to the next general head which ,i      
proposed2    ,secondly1 ,as the death of
 mankind in general1 gives these divine 
lessons to a saint1 so the death of     
impenitent sinners1 which hath          
something in it very terrible1 may be   
turned to the advantage and profit  of  
believers1 these three or four ways3    
#a4 ,if we are true christians1 and     
persecuted and injured here on earth1   
then the death of the wicked delivers us
 from our enemies1 and releases  us from
 the wrath of our oppressors4 ,in the   
grave 8the wicked cease from  troubling1
 as well as the weary are at rest20 ,job
 iii4 #ag4    ,look back to the distance
 of three thousand years1 and see the   
children  of ,israel on the banks of the
 ,red-sea1 rejoicing in the ,lord their 
deliverer1 when an army of ,egyptian    
carcases floated on the waters1 or  were

 cast up in heaps upon the shore3 ,these
 were the cruel oppressors of  the      
people of ,god3 ,they were drowned in   
the evening1 and the morning  light     
discovered the havoc that death had     
made1 and the salvation it  wrought for 
,israel1 in the xiv4 and xv4 of ,exodus4
 ,see the whole city of  ,jerusalem1 and
 ,hezekiah at the head of them1         
triumphing in the ,lord1  when he sent  
the angel of death1 and destroyed the   
besiegers3 8,a hundred  and four score  
and five thousand ,assyrians lay dead on
 the borders of  the city20 ,is4 xxxvii4
 #cf4 8,by terrible things in           
righteousness ,god  answered the prayer 
of his saints20 ,ps4 lxv4 #e4 ,and at   
the death of  ,herod1 the father and    
mother of our blessed ,lord were glad1  
for they  returned from their flight2   
they came from the land of ,egypt1 and  
dwelt  in their own land again2 and the 
child ,jesus was saved from the         
murderous designs of that cruel man2    
,mat4 ii4 #ai4    ,such examples of     

advantage which the saints receive from 
the death of  the men of violence1 their
 impious and bloody enemies1 are        
frequent in  sacred history3 ,and we may
 remark in our day1 how many a time ,god
 hath  saved us in ,great ,britain1 when
 we have been on the borders of         
destruction1 by the death of persecutors
 at home and abroad4 ,the  monarchs of  
the earth1 have been turned down to     
their graves1 one year  after another1  
and the churches of ,god1 in many       
nations1 have found rest  and           
deliverance4    #b4 ,the death of       
impenitent sinners has been many a time1
 the happy  occasion of the conversion  
of a saint4 ,there is many a holy soul1 
now in  heaven1 that was first awakened 
to fly from the wrath to come1 by the   
death of some of his wicked companions  
in his younger years4 ,when a  snare    
falls suddenly1 and seizes a little bird
 or two of the flock1 the  rest take    
wing toward heaven1 and fly for safety4 
,and happy are those  souls1 who take   

the terrible warning1 who fly to the    
sacred refuge1 and  lay hold on offered 
grace4    ,when a vile wretch is seized 
in the midst of his companions1 and his 
sins1 and sent down to hell and         
destruction in a moment1 the very gates 
of hell seem to open before our faces1  
to receive the rebel2 such a  spectacle 
fills the hearts of those that are near 
him1 with amazement  and terror1 and    
hath often been the first means of      
sending them to the  throne of grace2   
and1 by degrees1 to the gates of heaven4
 ,the story of  ,peter ,valdo is famous 
on this occasion1 who was a rich        
merchant at ,lyons  in ,france1 but had 
no sense of inward religion1 or true    
piety4 ,when in  the midst of feasting  
and merriment1 he saw one of his        
companions struck  with sudden death1 he
 was awakened to serious thoughts of    
eternity3 ,upon  this he applied himself
 to study the scripture1 and discover   
the errors  of the ,roman church2 he    
acquainted his friends with them1 and   

instructed  the poor1 who were continual
 partakers of his bounty4 ,then being   
excommunicated by the popish clergy1 he 
retired1 with some of his  disciples1 to
 the vallies of ,piedmont1 where he     
found some christians of  an ancient and
 primitive stamp1 and joining with them1
 established those  churches which are  
called the ,vaudois1 and are famous in  
history1 even  to this day4    ,bishop  
,burnet also tells us1 in the life of   
the ,lord ,chief ,justice ,hale1  that  
in his younger years he gave himself up 
to much frolic and vanity1  till one of 
his loose companions fell down on a     
sudden1 and they thought  him dead3     
which surprizing providence sent ,mr4   
,hale to his knees1 to  pray earnestly  
for the recovery of his companion1 and  
laid a foundation  for that life of     
eminent virtue and religion1 which is   
described in  those memoirs4 ,thus not  
only the death of profligate sinners1   
but even  the appearance of their death1
 has been blessed to gracious purposes1 

for the conversion and salvation of     
others4    #c4 ,the death of the wicked 
gives the children of ,god glorious     
matter for  praise to his distinguishing
 grace4 ,when they see or hear of a     
hardened  and impenitent sinner cut off 
in his guilt and obstinacy1 and in the  
pursuit of his lusts1 the holy soul     
cries out with thankfulness and  zeal1  
8,glory be to that grace which has made 
the difference betwixt him  and me60    
,and this is still more remarkable1 when
 a sinner dies with all the  terrors of 
,god upon him1 when the sting of death  
enters into his heart1  and sharpens all
 his last agonies1 when conscience is   
awakened with all  its horrors1 and the 
soul is plunging with its eyes open into
 a gulf of  everlasting misery4 ,o how  
sensibly does this affect the heart of a
 true  christian6 ,he stands and        
wonders1 and adores that rich mercy that
 has  snatched him as a brand out of the
 burning4 8,what am ,i10 says he1 by    
nature more than another1 that ,god     

should have called me by his grace1  and
 given me repentance unto life1 while   
this poor wretch continued  obstinate   
and impenitent8 ,we were both sons of   
,adam the sinner1  alienated from the   
life of ,god1 and enemies to all that is
 holy3 ,we were  both favoured with the 
means of grace1 and sat under the       
ministrations  of the same gospel4 ,who1
 or what am ,i better than my neighbour1
 that ,god  should powerfully incline my
 heart to accept the offered salvation6 
,that  he should have prepared me as a  
vessel of mercy1 to be filled with      
glory1 while my old companion has now   
made himself a complete vessel of       
wrath1 and fitted himself for swift     
destruction2 ,rom4 ix4 #bb1 #bc4 ,by    
nature ,i was a child of wrath1 as well 
as he1 a rebel1 and a vile              
transgressor1 without ,god1 without     
,christ1 and without hope3 ,and why  was
 not ,i seized by divine justice1 in    
those days of my rebellion1 and  made a 
sacrifice to the indignation of ,god8   

,what merit was there in me1  that ,i   
should be spared1 while my companion    
suffered under speedy  vengeance8 ,let  
the freedom and riches of grace be      
adored for ever3 ,it  was rich and      
sovereign grace that spared me4 ,and    
now1 through the  abounding mercy of    
,god1 ,i hope ,i have fled to lay hold  
on the refuge set  before me2 my heart  
is1 in some measure1 sanctified1 my     
nature renewed1  and my sins pardoned4  
,blessed be the ,lord who hath given me 
hope in  death1 while the wicked are    
driven away in their wickedness1 driven 
far  away from hope and heaven2 ,prov4  
xiv4 #cb4    #d4 ,the death of          
impenitent sinners does another service 
also for the  saints1 in that it        
sensibly excites their pity and their   
prayers for the  living4 ,it awakens the
 exercise of pious charity for the souls
 of their  friends1 that are yet in the 
gall of bitterness1 and in the bond of  
iniquity4 ,a true christian1 that has   
tasted of the grace of ,god1 can  hardly

 be supposed to see his impenitent      
neighbour seized with sudden  death1 and
 sent away to darkness1 but it touches  
the springs of holy  tenderness within  
him1 and constrains him to speak a word 
to others in  the same danger1 and to   
lift up a cry to ,god upon their account
 for  grace and salvation4 ,surely that 
christian is not in a right temper of   
mind1 who can see or hear of impenitent 
and guilty souls seized away  from his  
neighbourhood or his acquaintance1 and  
plunging into eternity  with horror and 
despair1 and yet have no compassion     
awakened in him1 no  bowels of pity     
moving for those of his acquaintance    
that are involved in  the same          
iniquities1 and are yet in the land of  
the living1 and on this  side hell4     
,such an awful providence is like a     
warning-word which heaven  puts into our
 mouths1 that we may echo it with solemn
 horror round the  neighbourhood1 and   
try to rouze stupid sinners from their  
dangerous and  fatal lethargy4    ,here 

is a proper pause in this ,sermon1 if it
 be too long to be read at  once4       
,but it is time now to leave this       
general head1 and go on to the next4    
,thirdly1 ,if the death of hardened     
sinners turns to the advantage of  the  
saint1 the death of fellow-christians   
shall certainly work for his  benefit   
too4    ,you will be ready to say1      
8,what6 ,can the loss of good men from  
the earth  ever be turned into a        
benefit8 ,can the death of saints bring 
any  advantage to the survivors80 ,yes1 
surely1 if they die like christians     
indeed1 in the lively exercises of faith
 and hope1 and this will appear  in     
these four particulars3    #a4 ,it      
confirms our faith in the gospel of     
,christ1 and supports our holy          
profession4 ,it gives us an assurance of
 the truth and power of our  religion1  
above all other religions in the world1 
when it enables a poor  feeble dying    
creature to face death with courage1 to 
look beyond the  limits of life and     

time1 and venture into an unseen world  
with holy joy  and triumph4 ,it gives us
 a glorious evidence1 that the          
principles of  christianity are such1 as
 will justify all the labours of a holy 
life1  and will bear us out in the      
profession of it1 in the midst of       
ridicule  and mockery1 of persecution   
and martyrdom4 ,this surely must be a   
religion coming down from ,god1 that can
 give the weak and unlearned such  a    
courage1 as to encounter death itself   
without fear3 and that not from  a      
stupid and senseless temper of spirit1  
not from a brutal hardiness1  such as   
carries the horse and the hero into the 
battle1 but with a clear  and full      
discovery of ,god and his holiness1 of  
our own sins and his  forgiving grace1  
this religion can enable us to venture  
into his  immediate presence4 ,how      
glorious is our gospel1 how divine a    
doctrine is  this6 ,it has wrought ten  
thousand such wonders by faith in the   
blood of  ,christ1 as the great         

atonement for sin1 and the only way to  
the ,father4    ,a saint leaving this   
world1 and putting off mortality1 with  
the light of  heaven breaking in upon   
his soul1 and the beams of glory shining
 round  about him1 with divine joy and  
transport in his countenance1 and the   
language of heaven upon his lips1 brings
 the invisible world into  present view3
 ,the pious spectators grow up to a     
sensible assurance of  the glories and  
felicities of that invisible world2 each
 of them sits on  the borders of        
paradise1 each of them gets a glimpse of
 the new  ,jerusalem1 and all the       
heavenly country1 and this adds new     
strength to  his faith and hope4    #b4 
,the glorious death of our              
fellow-christians greatly encourages the
  imitation of their holy life4 ,to see 
a child of ,god die from amongst  men1  
leave this world with a holy contempt   
and sincere pleasure1 and  enter into   
the presence of his heavenly ,father    
with a filial confidence2  to see him   

finish his race with joy1 and1 as it    
were1 lay hold on  salvation1 and put on
 his heavenly crown3 ,this calls aloud  
upon us to  tread in the same steps1 to 
pursue the blessed prize1 and to be     
followers of them1 who1 through faith   
and patience1 inherit the  promises2    
,heb4 vi4 #ab4 ,when we mark the perfect
 man1 and behold the  upright1 and see  
that his end is peace2 ,ps4 xxxvii4 #cg4
 we are animated  to walk with ,god in  
the same uprightness1 and to press after
 the same  perfection4 ,having such a   
cloud of witnesses that have gone before
 us1  and ,christ our ,lord at the head 
of them1 we run with patience the race  
that is set before us1 till we arrive at
 the promised glory2 ,heb4 xii4  #a4    
,to stand near the bed of a dying saint1
 and observe the sweet serenity  of his 
soul under the agonies of his flesh1    
would force ,balaam himself  to say1    
,let me die the death of the righteous1 
and let my last end be  like his2 ,numb4
 xxiii4 #aj4 ,but the christian goes    

further1 and with  holy zeal1 and humble
 dependance upon divine grace1          
establishes himself  in the ways of     
holiness3 ,he resolves that he will live
 the life of the  righteous too1 and    
tread in the paths of piety with utmost 
watchfulness  and care that he may lay a
 foundation for the same peaceful       
reflections  on his death-bed1 and the  
same joyful prospect4    #c4 ,the death 
of fellow-saints is for our benefit1 as 
it weans us from  this world1 as it     
makes earth and this life less pleasant 
to us1 and  heaven more desirable4      
,every holy soul that leaves the world1 
carries  away so much grace and goodness
 from it4 ,what would this world be if  
all  the saints had left it1 but a cage 
of unclean birds1 a nest of serpents1  a
 wilderness of savage beasts1 a         
habitation of ,satan1 and his sons and  
daughters2 a dwelling of devils1 and a  
region of darkness a-kin to hell8  ,did 
not converting grace turn sinners into  
saints1 and make a constant  succession 

of christians1 this would be the dismal 
character of this  world in the space of
 one generation4 ,but1 blessed be ,god1 
as bad as  this world is1 divine grace  
is still at work1 and makes it a sort of
  nursery for heaven by new conversions4
    ,yet still the death of the saints  
is the loss of so much of heaven out  of
 our sinful world2 and the fewer friends
 ,god has here1 there will be  the fewer
 communications between heaven and      
earth4 ,the absence of ,christ  and his 
saints1 spreads a sort of dim shadow    
over all the fairest  colours of this   
lower creation2 the beauties of it fade1
 and the flowers  of it1 in our esteem1 
languish and hang their head1 because   
,jesus1 and  so many of his holy ones1  
are departed4 ,when we see one pious    
friend  after another1 taking their     
leave of us1 and ascending to the upper 
world1 we are ready to say1 8,what      
should we stay here for8 ,our ,god is on
  high1 our ,saviour is on high1        
multitudes of our friends are departed  

from us1 and dwell on high4 ,farewell   
earth1 and time1 and sensible  things3  
,we long to be with our best friends1   
and with our ,god2 we are  ready1 ,o    
,jesus1 for thy first summons2 take us  
when thou pleasest into  heaven and     
eternity40    #d4 ,the comfortable death
 of a saint instructs us how to die1 and
 makes  death easy4 ,when we see and    
hear a fellow-christian examining his   
heart1  searching his soul to the       
bottom1 turning all his secret thoughts 
outward1 and looking over the past      
conduct of his life2 when we behold  him
 reviewing his own follies and          
iniquities1 and recalling to mind also  
all his sacred transactions with ,god2  
when we see him surveying all  these    
most important concerns in the light of 
the last judgment1 and1 as  it were1    
under the piercing rays of the great    
tribunal2 when we hear him  abasing     
himself to the dust in the most         
vilifying expressions1 because  of his  
sins1 and yet rejoice in the evidences  

of his graces1 and  repeating the       
promises of the gospel with a pleasant  
hope2 this teaches  us to converse with 
our own souls in a more lively manner1  
about sin and  forgiveness1 about death 
and eternity2 for it brings these awful 
themes  into open view1 and sets them   
before us in their infinite importance4 
,this reads us a glorious lecture upon  
the gospel of ,christ1 and  pardoning   
grace1 and the sanctifying ,spirit1 and 
the hope of glory1  beyond what we ever 
found before in the best of sermons1 and
 under the  warmest preachers4    ,come1
 my friends1 come into the chamber of a 
dying christian1 come1  approach his    
pillow1 and hear his holy language3 8,i 
am going up to  heaven1 and ,i long to  
be gone1 to be where my ,saviour is4    
,why are his  chariot-wheels so long a  
coming8 ,then with both arms stretched  
up to  heaven1 ,i desire to be with     
,god4 ,i hope ,i am a sincere christian1
 but  the meanest1 and the most         
unworthy3 ,i know ,i am a great sinner2 

but did  not ,christ come to save the   
chief of sinners2 ,i hope ,i shall find 
acceptance in ,christ ,jesus4 ,i have   
trusted in him1 and ,i have strong      
consolation4 ,i have been looking into  
my own heart1 what are my  evidences for
 heaven8 ,has not the scripture said1   
,he that believeth  shall not perish1   
but shall have everlasting life2 ,john  
iii4 #af4 ,now1  according to the best  
knowledge ,i have of what faith is1 ,i  
do believe in  ,christ1 and ,i shall    
have life everlasting4 ,does not the    
scripture say1  ,he that hungereth and  
thirsteth after righteousness shall be  
satisfied2 ,mat4 v4 #f4 ,surely ,i      
hunger and thirst after it1 ,i desire to
  be holy1 ,i long to be conformable to 
,god1 and to be made more like him2     
shall ,i not then be satisfied6 ,i love 
,god1 ,i love ,christ1 ,i desire to     
love him more1 to be more like him1 and 
to serve him in heaven without  sin4 ,i 
have faith1 ,i have love1 ,i have       
repentance1 yet ,i boast not1 for  ,i   

have nothing of myself1 ,i speak it all 
to the honour of the grace of  ,god1 it 
is all grace2 ,i say then1 ,i have      
faith1 and repentance1 and  love2 but   
faith and repentance are all nothing    
without ,christ2 it is he  makes all    
acceptable to the ,father1 and ,i trust 
in him4 ,my friends1 ,i  have built on  
this foundation ,jesus ,christ1 he is   
indeed the only  foundation3 ,have you  
not built on the same foundation too8   
,this is my  hope4 ,is it not your hope 
also8 ,dear brother1 ,i shall see you at
 the  right-hand of ,christ3 ,there ,i  
shall see our friends that are gone a   
little before3 ,i shall be with them    
first before you4 ,i thank you1 my      
friends1 for all your offices of love2  
you have prayed with me1 you have       
refreshed me4 ,i love and honour you    
now1 but ,i shall meet you in heaven1   
,i go to my ,god and your ,god1 to my   
,saviour and your ,saviour#db40         
,would one think there could be so much 
pleasure in the dying chamber of  a     

beloved friend8 ,surely this makes good 
the words of my text2 if we are         
christians1 death is ours4 ,o this is a 
divine entertainment that  refreshes our
 spirits6 ,and while sorrow trickles    
from our eyes for the  loss of a        
departing christian-friend2 there is a  
sympathy of joy that  works powerfully  
at the heart1 and the heaven within us  
breaks out and  shines through our      
tears4 ,then1 with a wondrous mixture of
 the painful  and the pleasant1 with a  
sweet confusion of pious passions1 we   
bid our  dying brother1 8,farewell40    
,at such a season as this1 our thoughts 
are led upward to heaven1 and  forward  
to the great resurrection4 ,we open the 
eye of faith1 and see the  holy soul    
ascending to ,god2 we behold the weak   
and languishing body  rising glorious   
out of the grave1 shaking off the dust1 
and putting on  its immortality3 ,while 
our faith attends the spirit of our     
departing  friend to heaven1 we grow    
willing and desirous to be gone too2 and

 being  brought so near to the gates of 
glory1 we would fain take our leave of  
mortal things1 and accompany the        
expiring saint to the joyful world of   
spirits4 ,the memory of such a scene1   
and such a hour1 will dwell upon  our   
thoughts long1 and support our own hope 
of victory1 when we shall be  called to 
conflict with the same enemy4 ,having   
such a witness gone  before us1 we shall
 not only run our race with patience1   
through all  the stages of it1 but      
finish our course with joy4    ,there is
 a sacred courage derived many times to 
a weak believer1 by  attending the last 
moments of a dying saint ascending to   
the upper  world4 ,i was afraid of      
death1 says a feeble christian1 till ,i 
saw my  neighbour die3 ,he was once a   
sinner as well as ,i1 and he had his    
imperfections and failings in this life1
 as ,i have mine2 ,i humbly hope ,i     
have practised the same repentance as he
 has done1 ,i have trusted in the  same 
,saviour1 ,i have ventured my all upon  

the same gospel1 and travelled  on in   
the same path3 surely there is          
forgiveness for me too2 surely the      
sting of my death shall be taken away   
also2 and1 through grace1 ,i shall  join
 in his triumph2 ,o death where is thy  
sting8 ,o grave where is thy  victory2  
#a ,cor4 xv4 #ee4    ,this observation  
has been most gloriously exemplified in 
the death of  martyrs3 ,when the        
spectators that have been heathens1 or  
but almost  christians1 have been       
strangely animated to profess the gospel
 boldly1  while they have seen the most 
amazing courage of these glorious       
sufferers for ,christ4 ,and those that  
have been doubtful and trembling        
believers1 whose faith was wavering1 and
 who were ready to let go their         
profession1 have ventured through blood 
and torments1 and death1 with a  divine 
resolution1 when they have beheld the   
martyrs meet the same death  and        
torments with a sacred bravery of soul4 
,a multitude of fearful christians may  

be animated and encouraged to  travel   
through the dark valley1 and to cross   
the cold flood of death1 by  the example
 of a single saint1 who has passed that 
important hour with  success and honour4
 ,so you have seen a flock of sheep     
stand doubtful and  delaying on the bank
 of some little brook2 but when the     
first and second  have made their way   
through it1 the rest venture over in    
multitudes1 and  leap the ditch with the
 greatest ease1 the difficulty and the  
danger  vanish at once1 when they have  
seen a forerunner leading the way4      
,thus it hath been made evident in      
several instances1 that the death of    
fellow-christians is ours4 ,it shall    
turn to our great advantage1 through    
the influences of the gospel1 and the   
,spirit of grace1 where christians  die 
like themselves1 in the exercise of a   
joyful hope4 ,it confirms our  faith in 
the gospel of ,christ1 it encourages our
 imitation of their holy  life1 it makes
 earth and this life less pleasant to   

us1 and heaven more  desirable1 and it  
instructs us how to die4    ,but if a   
saint go out of this world under much   
darkness and terror1 this  is commonly  
to be supposed a divine chastisement for
 the criminal  indulgence of some       
temptations1 or some unwatchful steps he
 has taken in  the course of his life2  
for ,god will make his own people know1 
many  times by painful experience1 that 
it is an evil and bitter thing to       
backslide and depart from him4 ,a wise  
and pious spectator upon this  occasion1
 will take warning by the terrors of the
 ,lord1 and by the  punishment of his   
fellow-christian1 to avoid that guilt1  
and those  criminal indulgences1 which  
have provoked ,god to leave his brother 
to  darkness1 even in the hour of death3
 ,and this may be a means to awaken  him
 to a most watchful course of holiness1 
lest he fall under the same  strokes of 
anger from his heavenly ,father1 and    
suffer his displeasure in  that awful   
moment1 when he would most earnestly    

wish for the sweetest  sense of his     
love4 ,thus ,i have finished the third  
general head1 and  shewed that the death
 of the saints may be richly improved to
 the  advantage of the living4    ,the  
,recollection4--8,come1 my soul1 who art
 daily conversing with the  affairs and 
concerns of life1 come now1 and meditate
 on the name of  death3 ,it is a name   
that carries much terror in it to       
nature2 come1 and  see whether thou     
canst not derive a blessing from it1 by 
the  instructions of the gospel1 and the
 aids of grace4 ,thou hast heard the    
lessons that the death of mankind in    
general should teach thee3 ,enquire  now
 what thou hast learned of them3 ,hast  
thou seen the vanity of man as  a mortal
 dying creature8 ,it is an easy matter  
to say1 ,alas1 we must all  die3 ,but   
hast thou felt the penetrating force of 
this truth8 ,and does it  influence thy 
whole conduct8 ,art thou not still1 at  
every turn1 putting  thy confidence in  
one creature or another1 whose breath is

 in his  nostrils1 and whose death      
disappoints thy hope8 ,or hast thou     
removed thy  dependance from all        
creatures to ,god1 and fixed thy hope in
 him that  lives for ever8 ,o blessed   
effect of the meditation on death80     
8,again1 ,hast thou seen the heinous    
evil of sin in the spreading  desolation
 that death has made over this lower    
world8 ,remember that it  received its  
commission from the justice of ,god1    
almost six thousand  years ago1 and from
 his law which sin had broken3 ,the     
dreadful execution  proceeds to this    
day1 and it will proceed till there be  
no sinner upon  earth4 ,sin is the      
spring of all this havoc of the lives of
 men4 ,it is  sin that has deserved all 
these tremendous executions of wrath3   
,and yet1  ,o my soul1 how often hast   
thou indulged this mischief1 to play    
about thy  bosom1 like a harmless thing6
 ,come1 view the dismal effects of it1  
in  the death of millions1 and learn to 
hate and renounce it for ever4 ,it is   

no small evil that could awaken the     
indignation of ,god at this rate1 and   
diffuse it so widely1 over so large and 
so glorious a part of his  creation1 as 
the whole nature and race of man4       
8,again1 ,i would enquire1 has the death
 of mankind taught me effectually1  that
 ,i must shortly die8 ,and have ,i been 
excited1 to make a suitable  provision  
for this awful and important hour1 since
 ,i must not1 ,i cannot  escape it8 ,not
 only the death of mankind in general1  
but the death of  wicked men may        
instruct me in some useful lessons too4 
,here ,i learn how  ,god rescues his    
children from the rage of oppressors1   
when he smites  them down to death1 and 
lays all their fury silent in the dust4 
,thus  death itself becomes a deliverer 
to the saints1 by destroying their      
cruel persecutors4 ,i learn also1 that  
when early or sudden death has  seized a
 bold sinner1 it is a loud warning-word 
to all his companions4  ,when ,i see    
such terrible examples in the course of 

providence1 let my  soul stand in awe   
and fear4    8,and if ,god has          
distinguished me by his mercy1 if he has
 pardoned my  guilt1 and sanctified my  
corrupt nature1 if he has made me one of
 his  own children1 and prepared me for 
dying1 when he summons others away      
unpardoned1 unsanctified1 unprepared1   
let all my powers be excited to  bless  
the name of the ,lord for his saving    
love4 ,i was also a child of  sin and   
wrath1 but divine grace has made the    
difference4 ,it is grace  that has      
snatched me from the very brink of the  
pit of hell1 and is  training me up for 
heaven4 ,and while ,i adore thy         
distinguishing mercy1 ,o  my ,god1 to   
me1 ,i would pity and pray for poor     
heedless and regardless  sinners1 that  
are following one another in a dismal   
succession1 down to  the gates of death4
 ,o may their eyes and souls be awakened
 in their day  of life and hope1 lest   
death seize them1 and send them farther 
down to  everlasting darkness and       

despair6 ,but if such lessons1 as these1
 be  derived from the death of sinners1 
how much more benefit may be drawn  from
 the dying hours of a sincere christian1
 especially if his heart be  strong1 and
 his faith lively6    8,here1 ,i see the
 gospel of ,christ in some of its power 
and glory1 when ,i  see a christian     
under all the weaknesses and            
languishings of nature1  meeting death  
without terror1 and overcoming his last 
enemy by the  blood of the ,lamb4 ,i see
 the saint all serene and peaceful1 even
 in the  agonies of dying nature1 and   
amidst the sorrows of lamenting friends4
 ,he  has heaven in view1 and he bids   
farewell to earth with holy joy3 ,shall 
,i  not imitate the faith and holiness  
of his life1 which laid a foundation    
for so peaceful and glorious a death8   
,do ,i not feel my soul a little  more  
weaned from the world1 since such a     
pious friend has left it8 ,has  not     
death lost some of its frightful        
appearances1 since ,i have actually     

seen it conquered8 ,do ,i not feel my   
heart panting and breathing toward  the 
society above1 since ,i have another    
friend gone thither8 ,does it not  seem 
a more easy thing to me to lay down this
 tabernacle1 to part with  flesh and    
blood1 and to venture into those unseen 
regions1 since ,i have  beheld my       
fellow-christian go before me8 ,he has  
made the great and  solemn experiment1  
and surely ,i should have courage to    
follow3 ,he has  given evident proof1   
that there is a sacred power in the     
gospel1 the  promises and the grace of  
,christ1 to convey the soul safe through
 the  dark shadow of death1 without     
surprise and consternation3 ,and has not
 my  soul the same rich encouragements1 
the same promises of grace1 and the     
same gospel of hope8    8,o my          
,redeemer1 and my ,lord1 hear a humble  
suppliant1 influence my soul  by thy    
rich grace1 to keep my faith awake1 my  
conscience undefiled1 and  my evidences 
for heaven ever bright and clear2 ,and  

when my appointed  hour comes1 that     
solemn and final hour1 let me die the   
death of the  righteous1 and my         
departure be like his2 ,num4 xxiii4 #aj4
 ,is death an  enemy to nature1 and does
 it carry terror in the name8 ,yet since
 thou  hast subdued this enemy1 and     
taken it captive1 to serve the purposes 
of  thy love1 since thou hast numbered  
it1 and written it down among the       
possessions of thy people3 since thou   
hast taught so many of thy  followers to
 triumph over it2 let me also1 blessed  
,jesus1 let me be  enabled to meet it   
with holy fortitude1 and a lively hope4 
,o let me  follow the footsteps of the  
flock1 into the world of spirits1 with a
  sacred pleasure1 though it be through 
a dark passage4 ,and as those1 who  went
 before me1 have taught me to dare to   
die1 so let my dying moments  encourage 
those who come after me1 to venture into
 death1 at thy call1  without terror and
 without reluctance40 ,amen4            
,,hymn ,,for ,,sermon ,,xli4            

,death of ,mankind1 ,saints and         
,sinners1 ,improved4                    
,has death such vast destruction made8  
,does every hour increase the dead8     
,here ,i behold the guilt of sin1       
,that brought this spreading mischief   
in4                     ,great ,god6    
,how awful and how just6                
,thy law1 that turns our flesh to dust6 
,o let me learn how frail am ,i1        
,and all my life prepare to die4        
,when impious wretches yield their      
breath1                   ,and go       
unpardon'd down to death1               
,awake my soul1 adore the grace2        
,that gave thee a repenting space4      
,but when a saint with chearful air     
,meets his last foe1 and feels no fear1 
,our faith1 our hope1 and courage grow2 
,we learn to face the tyrant too4       
,we could renounce our all things here1 
,and wish that moment would appear1     
,when we shall leave this world and rise
                   ,to meet the joys    
above the skies4    ,footnote #db3      

,these are some of the dying words of   
the ,reverend ,mr4 ,samuel ,rosewell1   
when1 with some other friends1 ,i went  
to visit him two days before his        
death1 and which ,i transcribed as soon 
as ,i came home1 by their    assistance4
                                        
,,sermon ,,xlii4                        
,the ,death of ,kindred improved4       
#a ,,cor4 iii4 #bb4----,whether life or 
death1----all are yours4      ,happy and
 immortal had ,adam been1 and all his   
children1 if he had not  ventured to    
break the command of his ,creator3 ,life
 had been theirs in  the most glorious  
sense of it2 and death had not been     
known4 ,but when  sin entered into the  
world1 death followed close behind it1  
according to  that just and solemn      
threatening1 ,in the day thou eatest1   
thou shalt  surely die2 ,gen4 ii4 #ag4  
,and what a dismal havoc has this enemy 
made  amongst the inhabitants of our    
world6 ,it has strewed the earth with   
carcases1 and turned millions of human  

bodies into dust and corruption4  ,the  
very name of death spreads a terror     
through all nature3 ,but as  dreadful   
and formidable as it is in itself1 the  
grace of ,christ makes a  blessing of   
it1 and sanctifies it to the advantage  
of his own people4    ,in the former    
discourse on this subject1 we have      
learned some divine  lessons from death1
 in its widest extent of dominion4 ,the 
death of all  mankind yields some       
special advantage to a saint3 ,he is    
taught to reap  some benefit from the   
death of impenitent sinners1 though it  
carry along  with it1 such a fearful    
train of attendants1 and draw after it a
 long  eternity of torments4 ,he knows  
how to derive some advantage from the   
death of his fellow-christians2 and     
whether they die in the joy of  faith1  
and serenity of spirit1 or whether their
 sun sets in a cloud1 and  fears and    
doubts attend them1 in that important   
hour1 still he is taught  to profit by  
it4 ,in these three instances1 it       

appears that death is  ours3 ,death is  
in this respect made the treasure and   
property of a  christian1 as he is      
instructed to improve it1 to his own    
sacred  interest1 and to the welfare of 
his soul4 ,we proceed now to the        
,fourth general head1 and shall         
endeavour to shew how the death of our  
relations and kindred in the flesh shall
 turn to our benefit4    ,i4 ,it shews  
us the emptiness and insufficiency of   
our dearest created  comforts1 of all   
blessings that are not immortal4    ,we 
have lost1 perhaps1 an inferior         
relation1 a son1 a daughter1 a  nephew1 
a pleasing entertainment and comfort of 
life3 ,but death tells  us1 it was a    
poor dying comfort1 a pretty piece of   
brittle clay1 broken  and dissolved1 and
 mouldering to the dust4 ,our love and  
our grief1 it  may be1 join together1 to
 recal the past days of fondness and    
delight1  short-lived delight1 and empty
 vain fondness1 that ends in tears and  
long mourning8 ,we have lost a superior 

relation1 or perhaps1 an equal1 a       
father1 a wife1 a husband1 or a brother3
 ,we have lost a guide1 a  support1 a   
helper1 a dear affectionate friend1     
entirely loving and  entirely beloved4  
,he was a kind and skilful guide1 but   
death teaches us the insufficiency  of  
his guidance1 who left us in the        
mid-way1 and lets us travel through  all
 the remaining part of this dark        
wilderness alone4 ,he has given us      
sweet counsel and direction in days     
past1 but he can now direct us no  more1
 we can consult him no more3 ,those lips
 of advice1 on which we  hung1 are      
closed and silent in death3 ,that voice 
will be heard no more3  ,we must walk   
without this counsellor all the rest of 
our way1 be it  never so long1 and never
 so dangerous4    ,he was our helper1   
and our support under daily             
difficulties2 but it was  a weak        
support1 that could not stand itself1   
when death shook him3 ,a  poor helper1  
and a sorry defence1 that could not     

resist the powers of  disease and       
mortality1 nor defend himself from the  
assaults of death4    ,he was a friend1 
and a faithful one too2 but it was a    
feeble1 a failing  friend1 even in the  
midst of his love and faithfulness2 for 
he was  called away1 and constrained to 
depart from us in a dark and sorrowful  
minute1 and hath left us to mourn       
alone4--,he could not abide with us a   
moment beyond his summons2 he forsook us
 while we were drowned in grief1  and   
could give us no more consolation4 ,our 
fathers where are they8  ,our prophets1 
our instructors1 our guides1 and helpers
 are gone down  to the land of silence1 
they lie asleep in the dust and         
darkness2 ,zech4  i4 #e4    ,thus death 
is made of advantage to us1 even when it
 strikes us in so  tender a part3 ,for  
it teaches us this sacred lesson1 how   
vain and empty  are all our hopes in    
creatures6 ,the dart of death is like a 
pen of iron  in his hand1 and he writes 
emptiness and vanity on every friend1 on

  every relative that he takes from our 
family1 from our side1 from our  bosom3 
,he writes it in deep and painful       
characters1 and holds our souls  to the 
solemn lesson4 ,the same truth stands   
written in many a part of  the book of  
,god1 in divine and golden letters2 but 
perhaps1 we would  never have learned   
it1 had not death copied it out for us  
in letters of  blood4    ,,ii4 ,the     
death of our kindred drives us to a more
 immediate and constant  dependance on  
,god4 ,when the stream is cut off1 what 
should we do but run  to the fountain8  
,if the stars vanish1 we seek the       
sun-beams4 ,and ,o may  the sun arise1  
and shine upon our souls with growing   
light and comfort  as the stars         
disappear6    ,while our friends or     
kindred were alive1 we made them our    
refuge in  every distress2 we have      
trusted in them perhaps too much2 we    
have lived  too much upon them1 with the
 neglect of ,god4 ,a parent1 a brother1 
or  perhaps a dearer relative2 these    

were our high tower1 our defence1 our   
sun1 and our shield3 ,these assumed that
 station in our hearts1 and that  high  
place in our esteem1 which is due to    
,god only4 ,but1 when this tower  is    
battered down to dust1 when the shield  
of clay is broken to pieces1  and this  
dim and feeble sun turned into darkness1
 then we make ,god alone  our sun1 our  
shield1 and our high tower of defence4  
,then we search out  earnestly1 what    
kind and condescending characters1 and  
relations ,god has  assumed in his word2
 and we read and survey the gracious    
titles of our  ,lord ,jesus ,christ1    
with new and unknown delight4    ,have  
any of you lost your earthly parents8   
,then you read with pleasure  those     
words of the ,psalmist1 ,if my father or
 my mother forsake me1 as  they must do 
at the hour of death1 then the ,lord    
will take me up2 ,ps4  xxvii4 #aj4 ,and 
you rejoice in that glorious promise1   
,be ye separate  from idols1 saith the  
,lord2 that is1 separate yourselves from

 the  sinful practices of the world1 and
 ,i will receive you1 and ,i will be a  
,father to you1 and ye shall be my sons 
and my daughters1 saith the ,lord       
,almighty2 #b ,cor4 vi4 #ag1 #ah4 ,has  
death entered into a family1 and taken  
the head1 the husband away8 ,the words  
of ,isaiah grow sweeter than ever2  ,is4
 liv4 #e4 ,thy ,maker is thy ,husband1  
the ,lord of ,hosts is his name1  even  
the ,god of the whole earth4 ,are the   
widows and the fatherless  children in  
danger of oppression1 because they have 
lost their defender8  ,they run to the  
lxviii4 ,ps4 and live upon the #eth     
verse of it2 ,a ,father  of the         
fatherless1 and a ,judge of the widows1 
is ,god in his holy  habitation4 ,is a  
brother summoned away by the stroke of  
death8 ,but the  ,lord ,jesus is alive  
still3 ,he that took flesh and blood    
upon him1 that  he might be made like   
the rest of the children of ,god1 ,he is
 not  ashamed to call them brethren2    
,heb4 ii4 #aa4 ,this is a brother that  

was born for the day of our adversity2  
this is the friend that  sticks closer  
than a brother1 and abides with us when 
a brother  departs1 according to the    
expression of the wise man2 ,prov4 xvii4
 #ag4  and xviii4 #bd4 ,thus the names1 
and characters1 and relations of ,god   
the  ,father1 and of our ,lord ,jesus   
,christ1 acquire a new sweetness1 and   
appear with greater love and glory in   
them1 at the death of our earthly       
relatives4    ,there is many a christian
 can speak feelingly1 and say1 8,never  
did ,i  live so much upon my ,god1 ,i   
never knew nor loved my ,saviour so     
well1  never conversed so much with his 
word1 never did ,i find such sweetness  
in his names1 nor his promises1 nor such
 pleasure in secret converse  with him1 
as ,i have done since the day ,i lost   
such a friend1 or such a  dear relation 
by the stroke of death3 ,i have learned 
now to put no trust  in creatures2 for  
their breath goeth forth1 and that very 
day their  thoughts of kindness perish2 

,ps4 cxlvi4 #c-h4 ,now refuge fails me1 
no  man seems to be concerned for me1   
since the death of such a friend2  ,i   
say1 therefore1 to my ,god1 thou art my 
refuge2 ,ps4 cxlii4 #d1 #e40    ,,iii4  
,the death of our dearest friends calls 
us to a noble trial of our  love to     
,god1 and our submission to his         
sovereignty4 ,human nature indeed  is   
afraid of trials2 but when the present  
aids of divine grace give us  the       
victory1 then blessed is the man that   
endureth temptation2 for when  he is    
tried1 he shall receive the crown of    
life1 which the ,lord hath  promised to 
them that love him2 ,james i4 #ab4 ,and 
upon this account1 he  exhorts          
christians in the second verse1 to a    
very sublime and  difficult practice1   
,my brethren1 count it all joy when ye  
fall into  divers temptations1 knowing  
this1 that the trial of your faith      
worketh  patience1 and if it endures the
 trial1 it will be found unto praise1   
and honour1 and glory1 at the appearing 

of ,jesus ,christ2 #a ,pet4 i4 #g4      
,when ,god sends his messenger of death1
 and takes a dear and beloved  creature 
from our arms1 or our bosom1 the divine 
question is like that  of our ,lord to  
,peter1 ,simon1 lovest thou me8 ,john   
xxi4 #ae-ag4  ,christian1 lovest thou me
 more than thou lovest this creature8   
,art  thou willing to resign this       
comfort at my call8 ,hast thou not given
  thyself to me1 and does thy heart     
refuse to give up thy son1 thy  brother1
 or thy dearest friend8 ,hast thou not  
called me thy sovereign8 ,i  am come now
 to enquire into thy sincerity4 ,dost   
thou resign thy most  beloved objects to
 my disposal8 ,i gave up my ,son to     
death for you2 and  have you any thing  
so dear to you as my ,son was to me8    
,what says your  heart in answer to     
these solemn questions8 ,do you love me 
above all  things1 or no8 ,is your will 
bowed down to my foot8 ,can you now     
repeat  from your very souls the same   
language1 in which you have often       

addressed me in your closets1 and in my 
sanctuary1 8,i am thine1 ,lord1 ,i  am  
thine2 all that ,i have is thine80 ,or  
do you murmur and quarrel at my         
providence1 when ,i send my servant     
death to your house1 to try whether     
these professions of yours were sincere 
or no8    ,happy the christian that     
comes off with honour in this hour of   
trial1  and who can say heartily1 ,lord1
 ,i resign what thou demandest1 and am  
angry with myself that ,i should find so
 much reluctance in my heart1 to        
surrender any thing at the call of ,god6
 ,what a shining evidence of our        
sincerity is obtained at such a season8 
,what a noble proof of our  supreme love
 to ,god8 ,and it shall be recorded in  
heaven for our honour1  and produced in 
the day of the ,lord ,jesus8    ,there  
is nothing in all the history of        
,abraham1 the father of the  faithful1  
that gives him a more shining character 
on earth1 or1 perhaps1  in heaven1 than 
that he gave up his son ,isaac1 at the  

command of ,god1  and took the wood1 and
 the fire1 and the knife1 in his hand1  
and  devoted his beloved1 his only son  
to death2 though it was in a way so     
terribly painful and so shocking to     
nature1 that he himself must be the     
executioner4 ,he had offered the        
precious sacrifice already in his heart1
  when the angel of the ,lord came down 
and stopped his hand3 ,now ,i know  that
 thou fearest ,god1 and ,i know that    
thou lovest him too1 seeing thou  hast  
not withheld thy son1 thy only son from 
me2 ,gen xxii4 #i-ab4    ,thus the death
 of the dearest relation turns greatly  
to our advantage1  when it gives us so  
bright an evidence of our own graces1   
and assures us  that we are hearty      
lovers of ,god4    ,,iv4 ,the death of a
 beloved relative1 has often wrought for
 the good of a  saint1 when the long and
 painful sorrow which has attended it1  
has shewn  us how dangerous a thing it  
was to love a creature too well4    8,o6
 ,what a wound do ,i feel at my heart1  

says a christian1 since the  death of so
 near a relation3 ,it pains me all the  
day3 ,it fills my eyes  with tears1 and 
forbids my rest in the night3 ,i am so  
troubled that ,i  cannot sleep3 ,it     
unfits me for the present duties of     
life1 and hangs too  heavy upon me1 in  
the midst of the duties of religion4    
,surely1 that  creature dwelt too near  
my heart1 and was joined in too close a 
union1  since my heart bleeds and smarts
 so long after the parting stroke4 ,let 
me watch my affections for time to come1
 and set a guard upon my love1  that it 
never1 never tie my soul so fast to a   
creature again4 ,come down1  blessed    
,saviour1 and take faster hold of my    
heart2 let thy own hand heal  the wound 
that death has made1 and let thy mercy  
pardon the guilt of my  excessive       
creature-love3 ,dwell thou in my soul1  
my ,lord and my ,god1 and  fill up all  
the unhappy and painful vacancy3 ,keep  
my affections for ever  true to thee1   
and let my love to thee be supreme and  

unrivalled2 nor let  the softer passions
 of my nature wander and lose themselves
 amongst  creatures again1 lest they    
contract new guilt3 lest they provoke   
thee to  repeat the same smarting       
tragedy1 and to renew these scenes of   
mourning40    ,v4 ,the death of our     
kindred is for our advantage1 when it   
awakens us to  review our own conduct   
toward them1 whether we have behaved    
aright or  no1 and when it quickens our 
duty to surviving relatives4    ,while  
they are alive1 and present with us1 our
 neglect of duty towards  them does not 
so soon strike our consciences2 but when
 the stroke of  death divides them from 
us in this world for ever1 we are ready 
then to  bethink ourselves1 whether our 
carriage toward them has been just and  
kind3 ,and if our enquiry finds out our 
guilt1 our hearts are tender at  that   
season1 and we soon yield to the        
conviction4 8,did ,i pay that duty  to a
 father1 which he well deserved1 and    
which ,god required8 ,did ,i treat  a   

mother with that filial affection1 and  
submissive tenderness that  became a    
child8 ,did ,i pay that just deference  
and honour to the counsels  and advice  
of my parents as ,i should have done8   
,did ,i treat my sisters  with that     
decent affection and respect that became
 me8 ,and did ,i  exercise brotherly    
love toward all my equal relatives8 ,or 
has my conduct  been undutiful1 unkind1 
and unbecoming80    ,and especially if  
we have this to charge ourselves with1  
that we took no  care for the welfare of
 the souls of those that are dead4 ,such
 thoughts  as these will hang heavy     
about the heart1 and press hard upon the
  conscience in that day4 8,did ,i not  
see my child or my brother walk in  the 
ways of sin3 and yet did ,i ever give   
him a hint of his dreadful  danger8 ,did
 ,i fear that he was a stranger to the  
grace of ,god1 and yet  did ,i not      
neglect to invite him to receive the    
gospel8 ,had ,i not reason  to question 
whether he was a sincere convert or no8 

,but how little have  ,i done toward his
 conversion8    8,or if he was ever     
concerned about the affairs of his soul1
 and awakened  and thoughtful about     
death and hell1 did ,i direct him in the
 way of  peace8 ,did ,i endeavour to    
lead him to ,jesus the ,saviour8 ,or did
 ,i let  him go on without instruction1 
and without comfort1 till death laid its
  cold hands upon him1 and he plunged   
into the eternal world at a mournful    
uncertainty8 ,o my heart6 my heart6 ,the
 anguish of it pains me beyond  what ,i 
am able to bear4 ,o that ,i could recal 
my brother1 or my son from  the grave6  
,how would ,i follow him with counsels  
and intreaties8 ,and  neither give him  
nor myself any rest1 till ,i had good   
hope1 through  grace1 that he had fled  
for refuge to lay hold on ,christ and   
his  salvation4 ,i would never be at    
ease1 nor would ,i cease pleading for   
him  at the throne of grace1 till ,i had
 found some evidences of a new nature   
in him1 and a change of heart from sin  

to repentance and holiness4    8,or     
suppose my departed relative was a true 
christian1 what did ,i do  toward the   
increase of his faith8 ,did ,i ever     
allure him to holy  conversation8 ,did  
,i take occasion now and then to        
introduce religious  discourse8 ,did ,i 
converse with him ever about the matters
 of our common  salvation1 that as iron 
sharpens iron1 so we might have         
quickened each  others zeal and love1   
and helped each other onward in our way 
to heaven8    8,surely ,i have found    
myself too guilty1 in some of these     
instances4  ,forgive my criminal        
negligence1 ,o my ,god1 and through thy 
grace1 ,i will  apply myself to double  
diligence1 with regard to my relatives  
that yet  survive3 ,i will enquire1 as  
far as it is proper1 into the state of  
their  souls3 ,i will seek the most     
powerful and the kindest methods1 to    
awaken  the thoughtless sinners amongst 
them2 and ,i will study1 and pray1 and  
ask ,god what ,i shall say to make a    

deep impression upon their hearts3  ,and
 though ,i have no office in the church1
 yet what ,i have learned  there1 ,i    
will talk over at home3 ,i will preach  
,christ crucified1 and all  his gospel  
to them1 as ,god shall give me proper   
opportunity4 ,i will  converse more     
freely with my pious kindred about the  
things of ,god1 and  learn their inward 
sentiments of religion and experimental 
godliness4  ,thus will ,i bring holy    
discourse into the parlour and the      
chamber2 and  every soul in my house    
shall be a witness of my endeavours to  
promote  the eternal welfare of those   
that are near me40    ,now when the     
death of a near relation attains such an
 end as this1 and  raises our repentance
 and holy zeal at this rate1 we cannot  
doubt but  that we receive sensible     
advantage by it4    ,,vi4 ,the death of 
our friends1 who were truly religious1  
inclines us to  review their            
instructions and their virtues1 and sets
 them before our  eyes1 in a fresh and  

lively manner1 to influence our own     
practice4    ,we are too ready to forget
 their advice1 while they are living and
 daily  present with us1 and we take too
 little notice of those virtues1 in     
which they were eminent4 ,we beheld     
their humility toward ,god and men1     
their condescension to their inferiors1 
their love and hearty friendship  toward
 their equals1 and their sweetness of   
temper toward all around  them4 ,we     
beheld it1 and perhaps we loved and     
honoured them for it2 but  we took but  
little pains to copy after them4 ,we saw
 their pity to the  poor and the        
miserable1 their charity to persons of  
different sects and  sentiments in      
religion2 their readiness to forgive    
those that offended  them1 and their    
good-will and obliging carriage to all  
men4 ,there was a  beauty and loveliness
 in this conduct1 that rendered them    
amiable  indeed1 but how little have we 
transcribed of their example1 either    
into  our hearts or our lives8 ,we      

observed their constant tenderness of   
conscience1 their devotion toward ,god1 
and their zeal for the honour of        
,christ1 and his gospel in the world4 ,o
 that we had made these graces the      
matter of our imitation6 ,what can we do
 now more to honour their memory1  than 
to speak1 and live1 and act like them8  
,it may be we have got their pictures   
drawn by some skilful hand1 and  their  
images hang round us in their best      
likeness1 as tender memorials  of what  
we once enjoyed1 to give us now and then
 a melancholy delight1  and awaken in us
 the pleasing sadness of love4 ,these we
 call our most  precious pieces of      
furniture1 and our hearts rate them at  
an uncommon  price4 ,but it would be    
much richer furniture for our souls1 to 
have the  best likeness of our pious    
predecessors and kindred copied out     
there4  ,let us now and then reflect    
what were their peculiar virtues1 and   
the  remarkable graces that adorned     
them2 and if we could imagine the spirit

  of each of them to look down upon us1 
through those eyes which the  pencil has
 so well imitated1 and to speak through 
those lips1 each of  them would say1 in 
the language of the softest and most    
sacred  affection2 ,be ye followers of  
me as dear children1 so far as ,i was a 
follower of ,christ4    ,and this       
thought ,i would more especially impress
 on those who were most  unhappily      
negligent of the pious counsel of their 
ancestors1 or ran  counter to their holy
 advice and example in their life-time4 
8,i was too  regardless1 may a young    
christian say1 of the wise and weighty  
sayings  of my father deceased1 they    
return now upon my thoughts1 with a     
fresh  and living influence4 ,i have    
been too ready to neglect what a kind   
mother taught me2 but the instructions  
that ,i received from her dying  lips1  
had such an air of solemnity and        
tenderness in them1 that they  have made
 a deep impression upon my heart2 and ,i
 hope ,i shall never  forget them4 ,the 

prudent and pious rules that my elder   
relations have  often set before me1    
recur to my thoughts with double        
efficacy since  their death3 ,i shall   
hear them speak no more1 ,i shall see   
their holy  examples no more3 ,i will   
gather up the fragments of their        
religious  counsels1 and make them the  
rule of my conduct3 ,i am w ell assured 
their  souls are happy1 and by the grace
 of ,god ,i will tread in their steps1  
till ,i arrive at those blessed regions1
 where ,i hope to meet them40    ,this  
thought leads me on to the last instance
 of benefit which we derive  from the   
death of our kindred in the flesh4      
,,vii4 ,the death of dear and near      
relations calls our thoughts in a more  
powerful and sensible manner1 to        
converse with the grave and eternity4   
,when our neighbours1 or our common     
acquaintance die1 we attend the         
funeral1 and cast an eye into the grave2
 we spend a thought or two on  the pit  
of corruption1 and the mouldering dust3 

,we awaken a meditation  or two on      
things heavenly and the world to come2  
and we return quickly1  and busily to   
this world again3 ,but when ,god sends  
death into our  chambers1 and it makes a
 slaughter there1 it awakens us more    
effectually  from a drowsy frame1 and it
 nails our thoughts down to our most    
important and everlasting concerns4     
8,part of me is gone to the dust        
already1 it is not long ere the         
surviving part shall go also4 ,death has
  smitten the desire of my eyes1 and the
 partner of my joys1 it will  strike me 
ere long1 and am ,i ready80 ,this       
thought dwells upon the heart  of a true
 christian at such a season1 and while  
the ,spirit of ,god  assists the work1  
it is not in the power of all the       
trifles in this  earth to banish the    
holy thought1 and carnalize the mind    
again4 ,as when  a man is seized with   
the dead palsy1 or has a limb cut off1  
and buried  in the dust1 how sensibly   
does this awaken in him the thought of  

death  and futurity8 8,the sentence of  
death is begun to be executed on me     
already1 and the whole execution will be
 quickly fulfilled2 it is time  now to  
be ready1 for death is in good earnest1 
and has begun his work40    ,and if our 
departed relative were a christian      
indeed1 and gave us  comfortable hope in
 his death1 then it leads our thoughts  
naturally to  heaven1 and most          
powerfully touches the springs of our   
heavenly hopes4  ,it raises our pious   
wishes to the upper world and we say1 as
 ,thomas did  at the death of ,lazarus1 
,let us go1 that we may die with him2   
,john xi4  #af4 ,let us go to our ,god  
and our holy kindred1 and enjoy their   
better  presence there4 ,let us not     
sorrow for the dead1 as those that mourn
  without hope2 #a ,thess4 iv4 #ac4 but 
look upward to things unseen1 and       
forward to the great rising-day1 and    
rejoice in the promised and future      
glories that are beyond life and time4  
,every dear relative that dies and      

leaves us1 gives us one motive more to  
be willing to die3 ,their death         
furnishes us with one new allurement    
toward heaven1 and breaks off one of the
 fetters and bonds that tied us  down to
 this earth4 ,alas6 we are tied too fast
 to these earthly  tabernacles1 these   
prisons of flesh and blood4 ,we are     
attached too much  to flesh and blood   
still1 though we find them such painful 
and such  sinful companions4 ,we love to
 tarry in this world too well1 though we
  meet with so many weaning strokes to  
divide our hearts from it4 ,o it is     
good to live more at a loose from earth1
 that we may be ready for the  parting  
hour3 ,let us not be angry with the     
sovereign hand of ,god that  breaks one 
bond after another2 though the strokes  
be painful1 yet they  loosen our spirits
 from this cottage of clay1 they teach  
us to practise  a flight heaven-ward in 
holy meditations and devout breathings2 
and we  learn to say1 ,how long1 ,o     
,lord1 how long8    ,the                

,recollection4--8,have any of us lately 
felt such parting strokes as  these8    
,have we lost any of our beloved        
kindred8 ,god calls upon us now1  and   
enquires1 ,what have you learned of     
these divine lessons8 ,i would ask      
myself this day1 ,have ,i seen the      
emptiness and the insufficiency of      
creatures1 and recalled my hope and     
confidence from every thing beneath  and
 beside ,god8 ,have ,i past through this
 solemn hour of trial well1 and  shewn  
my supreme love to ,god1 and my most    
entire submission to his  sovereignty1  
by resigning so dear a comfort at his   
demand8 ,have ,i been  taught by the    
inward pain which ,i felt at parting1   
and by the smart  which still remains1  
how dangerous a thing it is to love a   
creature too  well8 ,have ,i duly       
considered my past conduct toward my    
relations  deceased1 and does it improve
 itself to my conscience at the review8 
,or  have ,i found matter for           
self-condemnation and repentance8 ,have 

,i  treasured up the memory of their    
virtues in my heart1 and set them       
before me as the copy of my life8 ,have 
my thoughts followed the soul of  my    
dear departed friend1 and traced it with
 pleasure to the world of  blessed      
spirits2 and does my own soul seem to   
fix its hope and joy  there1 and to     
dwell there above8 ,are my thoughts     
become more spiritual  and heavenly8 ,do
 ,i live more as a borderer on the other
 world1 since a  piece of me is gone    
thither8 ,and am ,i ready for the       
summons1 if it  should come before      
to-morrow80    8,happy christian1 who   
has been taught by the ,spirit of grace 
to improve  the death even of the       
dearest relative to so divine an        
advantage6 ,the  words of my text are   
then fulfilled experimentally in you3   
,death is  yours3 ,death itself is made 
a part of your treasures4 ,the parting  
stroke is painful indeed1 but it carries
 a blessing in it too2 for it  has      
promoted your heavenly and eternal      

interest40 ,amen4                       
,,hymn ,,for ,,sermon ,,xlii4           
,death of ,kindred improved4            
,must friends and kindred drop and die8 
,must helpers be withdrawn8             
,while sorrow1 with a weeping eye1      
,counts up our comforts gone4           
,be thou our comfort1 mighty ,god1      
,our helper and our friend3             
,nor leave us1 in this dang'rous road1  
,till all our trials end4               
,o may our feet pursue the way1         
,our pious fathers led8                 
,while love and holy zeal obey          
,the counsels of the dead4              
,let us be wean'd from all below2       
,let hope our grief dispel2             
,death will invite our souls to go1     
,where our best kindred dwell4          
,,sermon ,,xliii4                       
,death a ,blessing to the ,saints4      
#a ,,cor4 iii4 #bb4--,whether life or   
death1--all are yours4      ,we have    
already seen many divine comforts1 and a
 rich variety of  blessings derived from

 the formidable name of ,,death3 ,one   
would scarce  have thought that a word  
of so much terror should have ever been 
capable  of yielding so much sweetness2 
but the gospel of ,christ is a spring of
  wonders3 ,it has consecrated all the  
terrible things in nature1 even  death  
itself1 and every thing beside sin1 to  
the benefit of the saint4    ,death1 in 
all its appearances1 may furnish the    
mind of a believer with  some sacred    
lesson of truth or holiness4 ,when it   
appears in the extent  of its dominion1 
and bringing all mankind down to the    
dust2 when it lays  hold on an          
impenitent sinner1 and fills his flesh  
and soul with agonies2  when it assaults
 a saint1 and is conquered by faith2    
when it makes a  wide ravage among our  
acquaintance1 when it enters into our   
families1  and takes away our near and  
dear relatives from the midst of us1    
still  the christian may reap some      
divine advantage by it4    ,but can our 
own death be ever turned into a blessing

 too8 ,nature thinks  it hard to learn  
such a strange lesson as this1 and has  
much ado to be  persuaded to believe it4
 ,how dismal are its attendants to flesh
 and  blood6 ,what languishings of the  
body6 ,what painful agonies6 ,what      
tremblings and convulsions in nature    
frequently attend the dying hour  even  
of the best of christians6 ,can that be 
a blessing which turns this  active and 
beautiful engine of the body into       
loathsome clay2 which  closes these eyes
 in long darkness1 and deprives us of   
every sense8 ,can  death become a       
blessing to us1 which cuts us off from  
all converse with  the sun and moon1 and
 that rich variety of sensible objects  
which  furnish out such delightful      
scenes all around us1 and entertain the 
whole animal creation8 ,can that be a   
blessing which divides asunder  those   
two intimate friends1 the flesh and the 
spirit1 that sends one  of them to the  
noisome prison of the grave1 and hurries
 away the other  into unknown regions8  

,yes1 the gospel of ,christ has power   
and grace  enough in it to take off all 
these gloomy appearances from death1 and
 to  illuminate the darkest side of it  
with various lustre4 ,so the sun paints 
the fairest colours upon the blackest   
cloud1 and while the thick dark  shower 
is descending it entertains our eyes    
with all the beauties of the  rain-bow2 
a most glorious type and seal of the    
covenant of grace1 that  can give a     
pleasing aspect to death itself1 and    
spread light and  pleasure over the     
darksome grave4    ,if we are believers 
in ,christ1 death is ours as well as    
life4 ,these  two contrary states may   
each of them derive peculiar benefits   
from the  new covenant4 ,the christian  
may be taught so to value and improve   
life1  that he may be not only patient1 
but chearful and thankful in the        
continuance of it4 ,this has been made  
evident in a large discourse  already3  
,and yet it must be confessed1 that the 
advantages which death  brings to a     

believer are still greater and more     
glorious1 and this will  appear in the  
following particulars3    ,i4 ,death    
finishes our state of labour and trial1 
and puts us in  possession of the crown 
and the prize4 ,st4 ,paul was appointed 
to die by  the sword of ,nero1 and to   
end his labours and his race in blood2  
yet he  rejoices to think that his race 
was just at an end1 and triumphs in view
  of the glorious recompence2 #b ,tim4  
iv4 #g1 #h4 ,i have fought the good     
fight1 ,i have finished my course1 ,i   
have kept the faith1 henceforth is  laid
 up for me a crown of righteousness4    
,there is a voice from heaven  that     
proclaims the dead happy2 upon this     
account1 that their toil and  fatigue is
 come to an end4 ,rev4 xiv4 #ac4        
,blessed are the dead that die  in the  
,lord1 for they rest from their labours1
 and their works follow  them2 that is1 
the prize of everlasting happiness which
 ,christ has  promised to his labouring 
saints4 ,rev4 ii4 #aj4 ,be thou faithful

 unto  death1 and ,i will give thee a   
crown of life4 ,so the weary traveller  
counts the last hour of the day the     
best2 for it finishes the fatigue  and  
toil of the day1 and brings him to his  
resting-place4 ,so the soldier  rejoices
 in the last field of battle2 he fights 
with the prize of glory  in his eye1 and
 ends the war with courage1 pleasure1   
and victory4    ,,ii4 ,death frees us   
for ever from all our errors and        
mistakes1 and brings  us into a world of
 glorious knowledge and illumination4   
,the vale of  death is a dark passage   
indeed1 but it leads into the regions of
 perfect  light4 ,now we know but in    
part1 says the apostle2 #a ,cor4 xiii4  
#ab4  ,now we see but through a glass   
darkly1 then we shall see ,god and our  
,saviour face to face1 and know them    
even as we are known2 not in the  same  
degree of perfection indeed1 but        
according to our measure and  capacity1 
we shall know them1 in a way of vision1 
or immediate sight1 as  ,god knows his  

creatures1 as one man knows his friend1 
whose face he  beholds with his eyes2 or
 as one spirit knows another1 by some   
unknown  ways of perception which belong
 to spirits4    ,o what a new and       
unspeakable pleasure will it be to the  
disciples of  ,christ1 and the ministers
 of the gospel1 that have been tired and
 worn  out in tedious controversies in  
this world1 and sorely perplexed amongst
  the difficult passages of scripture1  
when they shall arrive at that  region  
of light and glory1 where the darknesses
 of the mind shall be all  scattered1   
the veil shall be taken off from sacred 
things1 and doubts  and difficulties    
shall vanish for ever6    ,alas6 ,what  
desolation and mischief has the noise   
and clamour of  controversy brought on  
the church of ,christ in all ages6 ,what
 quarrels  and sharp contests has it    
raised among fellow-christians1 and     
especially1 where zeal and ignorance    
have joined together1 and brought  fire 
and darkness into the sanctuary6 ,this  

has banished charity and love  out of   
the house of ,god1 and made the ,spirit 
of ,god himself to depart  grieved4     
,surely death carries a considerable    
blessing in it1 as it  delivers us from 
these disorders1 these bitter quarrels1 
and appoints us  a place in the temple  
of ,god on high1 where the axe and the  
hammer never  sound1 where the saw of   
contention is never drawn1 where the    
noise of  war is heard no more1 but     
perfect light lays a foundation for     
perfect  and everlasting love4    ,,iii4
 ,death makes an utter end of sin1 it   
delivers us from a state of  temptation1
 and conveys us into a state of perfect 
holiness1 safety1 and  peace4 ,the      
spirits of the just are made perfect in 
holiness1 when they  leave this sinful  
and mortal flesh1 they stand without    
spot or blemish1  without fault or      
infirmity of greater or lesser size1 and
 appear pure  and undefiled before the  
throne of ,god2 ,rev4 xiv4 #e4 ,their   
robes are  washed and made white in the 

blood of the ,lamb2 and they serve him  
without sin1 day and night1 in his      
temple2 ,rev4 vii4 #ad1 #ae4 ,when death
  carries them away from this world1 it 
carries them out of the  territories of 
the devil2 for he has no power in that  
land whither happy  souls go3 ,and all  
the remaining lusts of the flesh1 that  
had their  death's wound given them by  
renewing grace1 are now destroyed for   
ever2  for the death of the body is the 
final death of sin1 and the grave is1   
as it were1 the burying-place of many   
unruly iniquities1 that have too  often 
defiled and disquieted the spirit4      
,and as the corrupt affections which are
 mingled with our flesh and  blood1 and 
which are rooted deep in animal nature1 
are left behind us in  the bed of death1
 so when we ascend to heaven1 we shall  
find no manner  of temptation to revive 
them4 ,there is no malice or angry      
resentment to  be awakened there1 no    
incitements to envy1 intemperance1 or   
the cursed  sin of pride1 that cleaves  

so close to our natures here on earth4  
,when  we are encompassed with those    
blessed creatures1 angels and saints    
made  perfect1 we shall meet with no    
affront1 no reproach1 no injury to      
provoke our anger1 or kindle an uneasy  
passion4 ,most perfect friendship  is   
ever practised there2 it is a region of 
peace1 a world of immortal  amity4      
,nor shall we find any temptation to    
envy1 in that happy state2 for  though  
there are different ranks of glorified  
creatures1 yet each is  filled with a   
holy satisfaction1 and hath an inward   
relish of his own  felicity suited to   
his own capacity and state1 and they    
have all a  general relish of the common
 joy1 and a mutual satisfaction in each 
others happiness4 ,envy1 that fretful   
passion1 is no more4 ,in heaven  there  
are no provocations to those unruly     
appetites1 which break in upon  our     
temperance1 and pollute our souls4      
,pride and haughtiness of spirit have no
 room in that blessed world3 ,the       

superior order of saints1 which are     
nearest the throne1 shall not  despise  
the meanest2 for the nearer they        
approach to the perfect image  of       
,christ1 the more intense and diffusive 
is their love4 ,besides1 every  saint in
 glory shall see himself in his own     
nothingness1 and infinitely  indebted to
 divine grace for all things3 ,this     
shall for ever forbid all  vanity and   
conceit of merit4 ,in heaven we shall   
see ,god in the fulness  of his glory1  
and shall have so penetrating a sense of
 his saving grace1  that a creature     
rescued from hell cannot be proud there4
    ,rejoice then1 ye poor feeble       
christians1 that have been long         
wrestling  with your indwelling sins1   
and maintaining a holy and daily fight1 
with  strong and restless corruptions in
 your nature3 ,lift up your heads at    
the thoughts of death1 for the day of   
your redemption draws nigh2 ,luke  xxi4 
#bh4 ,death is your deliverer4 ,it is   
like the angel that ,christ sent  to    

,peter1 to knock off his fetters1 and   
release him from the prison2 it  may    
smite and surprize you1 and it has      
indeed a dark and unlovely  aspect2 but 
its message is light and peace1 holiness
 and salvation4    ,,iv4 ,death is ours1
 for it takes us away from under all the
 threatenings  of ,god in his word1 and 
places us in the actual possession of   
the  greatest part of the blessings1    
that ,god has promised us4 ,the saints  
that are dead are thus described2 they  
are those1 who through faith and        
patience1 inherit the promises2 ,heb4   
vi4 #ab4    ,whilst we are in this life1
 there are many threatenings in the     
bible  that belong to the saints as well
 as to sinners4 ,i shall mention that   
great and general one that is annexed to
 the covenant of grace2 ,ps4  lxxxix4   
#cj4 ,if the children of ,christ forsake
 my law1 and walk not in  my judgments2 
then will ,i visit their transgression  
with a rod1 and  their iniquity with    
stripes2 but when death has conveyed    

them into the  presence of their        
heavenly ,father1 they shall forsake his
 law no more2  there are no more        
transgressions for the rod to correct1  
the stripes of  chastisement cease for  
ever2 and their ,father1 and their ,god1
 shall be  angry no more4    ,the best  
part of the promises are fulfilled when 
a soul arrives at  heaven4 ,the promise 
of the resurrection of the body yet     
remains  unaccomplished indeed2 but     
every separate spirit in heaven waits   
for it  with full assurance of          
accomplishment4 8,i have found10 says   
the holy  soul1 8so many rich promises  
of the covenant fulfilled already1 and  
,i am  in the possession of so many     
divine blessings that ,god once         
foretold1  that ,i am well assured that 
my ,god is faithful who has promised1   
and the  rest shall be all fulfilled40  
,v4 ,death raises us above the mean and 
trifling pleasures of the present       
state1 as well as delivers us from all  
present pains1 and brings us into  a    

world of perfect ease1 and superior and 
refined delight4 ,it divides us  from   
the pains and pleasures1 that we derive 
from the first ,adam1 and  sets us in   
the midst of superior blessings1 which  
the second ,adam has  purchased for us4 
,we shall hunger no more1 we shall      
thirst no more1  neither shall the      
scorching heat of the sun light upon us1
 or any  painful influence from the     
elements of this world3 ,the ,lamb which
 is in  the midst of the throne shall   
feed us with celestial food1 suited to  
our purified natures1 and lead us to    
drink full draughts of unknown          
pleasure1 which is described by living  
fountains of water4 ,we shall see  ,god 
himself1 the original beauty1 and the   
spring of all delight3 ,we  shall see   
our ,lord ,jesus ,christ1 the most      
illustrious copy of the  ,father1 the   
brightness of his glory1 and the express
 image of his  person1 and ,god himself 
shall wipe away all tears from our eyes2
 ,rev4  vii4 #af1 #ag4 ,though the wages

 of sin is death by the appointment of  
the law of ,god2 ,rom4 vi4 #bc4 yet this
 very death is constrained to serve  the
 purposes of our great ,redeemer2 and it
 brings us into the possession  of that 
eternal life1 which is the gift of ,god 
through ,jesus ,christ  our ,lord4      
,,vi4 ,death not only gives us          
possession of promised blessings1 but it
  banishes all our fears and doubts for 
ever1 by fixing us in a state of        
happiness unchangeable4 ,they that are  
once entered into the temple of  ,god on
 high shall no more go out of it2 ,rev4 
iii4 #ab4 ,for they are  established in 
the house of ,god1 they are as pillars  
there1 they become  a part of that vast 
and living temple1 in which ,god dwells 
for ever in  all his glory4    ,death is
 ours2 for it finishes our fears1 it    
fulfils our wishes and our  hopes1 and  
leaves us no more room to fear to all   
eternity4 ,when we  behold the face of  
,god in righteousness1 and awake out of 
this world of  dreams and shadows1 in   

the world of happy spirits with the     
likeness of  ,god upon us1 we shall find
 sweet satisfaction2 ,ps4 xvii4 #ae4 ,i 
shall be  satisfied when ,i awake with  
thy likeness4 ,death leaves a saint1 as 
it  were1 but one thing to wish or hope 
for1 and that is the resurrection1  or  
the accomplishment of this text in its  
completest sense1 viz4 that  their      
bodies may awake out of the grave with  
the likeness of ,christ upon  them1 and 
be made conformable to his glorious     
body1 in vigour1 beauty1  and           
immortality4    ,,vii4 ,death is a      
happiness to a christian2 for it divides
 him for ever  from the company of      
sinners and enemies1 and places him in  
the society  of his best friends1 his   
,god1 and his ,saviour1 his             
fellow-saints1 and  the innumerable     
company of angels4 ,o how sorely has the
 soul of many a  saint been vexed here  
on earth1 as the soul of ,lot was in    
,sodom1 with  the conversation of the   
wicked6 ,how have they often complained 

of the  hidings of the face of ,god1 of 
the absence of ,christ their ,lord1 and 
the  sensible withdrawings of the       
influences of the blessed ,spirit6      
,there is a great partition-wall betwixt
 us and the happy world1 whilst  we are 
in this life2 the veil of flesh and     
blood divides us from the  world of     
spirits1 and from the glorious          
inhabitants of it4 ,with what           
surprizing joy1 shall a poor1 humble1   
watchful christian1 that has been       
teased long1 and long tormented with the
 company of the wicked1 enter  into that
 illustrious and blessed society1 when  
death shall break down  the             
partition-wall1 and rend the veil of    
flesh and blood that divided  him from  
them1 and kept him at a painful         
distance6 8,it is better1  infinitely   
better1 shall the departed soul say1 to 
see ,god without the  medium of such    
ordinances1 as ,i have used on earth3   
,it is better to be  absent from the    
body1 and to be present with the ,lord  

,jesus4 ,it is  better to ascend1 and   
worship in the midst of the heavenly    
,jerusalem1  and amongst that blessed   
assembly of the first-born1 than to be  
joined  to the purest churches on earth1
 or to be engaged in the noblest acts of
  worship1 which the state of mortality 
admits of4 ,farewell sins and  sinners  
for ever3 ,temptations and tempters1    
farewell to all eternity4  ,and ye my   
dear holy friends1 beloved in the ,lord1
 my pious relatives1 my  companions in  
faith and worship1 farewell but for a   
short season1 till  you also shall be   
released from your present bondage and  
imprisonment by  the messenger of death3
 ,fear it not1 for it is your ,lord1 and
 my ,lord1  your ,saviour and mine1 who 
sends it to release you from all the    
evils  which you have long groaned      
under1 and to bring you to our ,father's
  house1 where the businesses1 the      
pleasures1 and the company are          
infinitely agreeable and entertaining40 
,thus have ,i shewn in various          

instances1 how the death of a believer  
in  general is appointed to work for his
 good1 and becomes an advantage to  him 
through the grace of ,christ4 ,i proceed
 to shew how the death of a  christian  
in all the particular circumstances that
 attend it1 has  something in it that   
may be turned to his benefit4    ,christ
 has the keys of death and the grave2 he
 was dead1 and is alive1  and behold he 
lives for evermore2 ,rev4 i4 #ah4 ,and  
he knows how to  manage all the         
circumstances of the death of his saints
 for their  profit3 ,he appoints the    
time when1 the manner how1 and the place
 where  they shall die1 and determines  
all these things by rules of            
unsearchable  wisdom1 under the         
influence of his faithfulness and his   
love4    #a4 ,the time when we shall die
 is appointed by ,christ3 ,if he calls  
us  away in the days of our youth1 he   
secures us thereby from many a          
temptation1 and many a sin2 for our life
 on earth is subject to daily           

defilements4 ,he prevents also many a   
sorrow and distress of mind1 many  an   
agony and sharp pain to which our flesh 
is subject1 and saves us from  all the  
languishing weaknesses of old age1 and  
from tasting the dregs of  mortality4   
,when our blessed ,lord foresees some   
huge and heavy sorrows ready to fall    
upon us1 or some mighty temptations     
approaching towards us1 he lays his     
hand upon us in the midst of life1 and  
hides us in the grave4 ,this has  been  
the sweet hiding place of many a saint  
of ,god1 from a day of public           
temptation and over-spreading misery4   
,if he lengthens out our life to many   
years1 we have a fair opportunity  of   
doing much more service for our ,god1   
and our ,redeemer2 and we also  enjoy   
the longer experience of his power1 his 
wisdom1 and his faithful  mercy1 in     
guiding us through many a dark          
difficulty1 in supporting us  under many
 a heavy burden1 and delivering our     
souls from many a  threatening          

temptation4 ,oftentimes he sweetens the 
passage of his aged  saints through the 
dark valley1 with nearer and brighter   
views of the  heavenly world3 ,he gives 
them a strong and earnest expectation of
 glory1  and some sweet foretaste of it1
 to bear them up under the langours of  
old age and sickness3 ,the haven of rest
 becomes sweeter to them1 when  they    
have passed through many tedious storms3
 ,the hour of release into  the world of
 light1 is more exquisitely pleasing1   
after a tedious  imprisonment in the    
flesh1 and long years of darkness4      
#b4 ,the manner1 how we shall die1 is   
appointed also by ,christ our ,lord1    
for the benefit of his saints4 ,if death
 smite us with a sudden and  unexpected 
stroke1 then we are surprized into the  
world of pleasure at  once1 and1 ere we 
are aware1 our souls find themselves in 
the midst of  the paradise of ,god1     
surrounded with joys unspeakable4 ,if   
our mortal  nature decay by slow        
decrees1 we have a precious opportunity 

for the  more lively exercises of faith1
 we may then converse with death        
before-hand1 and daily grow in          
preparation for our departure4 ,we see  
ourselves launching down the stream of  
time1 and if our faith be awake  and    
sprightly1 we rejoice in the sensible   
and hourly approaches of  heaven and    
eternity4 ,we may speak many useful     
dying sentences for the  glory of our   
,lord1 and make happy impressions upon  
the souls of those we  leave behind2 ,we
 may invite and require1 we may allure  
and charge our  dear relatives to follow
 us in the same path1 and to meet us    
before the  throne4    #c4 ,our ,lord   
also designs our benefit1 when he       
appoints the place of our  death1       
whether we shall quit the body at home  
or abroad2 for some of us  he sees it   
best1 that our friends should stand     
round us and close our  eyes1 and1 as it
 were1 see our spirits take their flight
 into the  invisible world1 that they   
may assist and support us with divine   

words  of consolation1 or that they     
themselves may learn1 and dare to die1  
and  be animated by our example to      
encounter the last enemy4 ,our ,lord    
sees it  proper1 for others of his      
saints1 to die in the midst of          
strangers1 or  perhaps amongst enemies  
and by a violent death1 that he may     
thereby give  a glorious testimony to   
their faith and piety1 as well as to the
 power  of his own gospel4 ,whether we  
breathe our last at land or at sea1 in  
our  native country1 or in a foreign    
climate1 all shall work together for    
the final welfare of those that love    
,god1 and are called and justified1  and
 sanctified according to his holy       
purpose2 ,rom4 viii4 #bh4    ,there are1
 doubtless1 some peculiar and secret    
reasons1 in the grand  comprehensive    
scheme of the counsels and decrees of   
,god1 why the death  of every saint is  
appointed at this season1 and not at    
another2 why some  young buds are       
cropped ere they blossom on earth1 and  

transplanted to  open and unfold        
themselves1 and shine in the garden of  
,god on high1  while others are brought 
home into the heavenly garner1 like     
fruit well  grown1 or like a shock of   
corn fully ripe4 ,there is a divine     
reason why  some are hurried away by a  
violent death1 and others are permitted 
naturally to dissolve into their dust3  
,why some must die on this spot of      
ground1 and others on that3 for the vast
 scheme of his counsels has a  glorious 
consistency in it with the covenant of  
his grace3 ,and indeed1  the covenant of
 grace runs through the whole scheme of 
divine counsels1  and mingles itself    
with them all4 ,we rejoice in this      
meditation1 while  we believe the truth 
of it4 ,we are persuaded1 that we shall 
know1  hereafter1 the various and       
admirable designs of divine providence  
and  love1 in all the infinite variety  
of the deaths of his saints2 and this   
shall make part of our songs in the     
upper world1 and give a joyful  accent  

to our hallelujahs there4    ,let us    
maintain therefore1 a blessed assurance 
of the wise and gracious  designs of our
 ,lord1 in all the circumstances of the 
death of his  people4 ,let us learn to  
say with that aged saint1 and eminent   
servant of  ,christ1 the ,reverend ,mr4 
,baxter1 when under many weaknesses of  
nature1  and long and sore agonies of   
pain1 he spake concerning his death1    
8,lord1  when thou wilt1 what thou wilt1
 how thou wilt40 ,let us insure our     
souls  in his hands for eternity1 and   
not be over-solicitous about the        
circumstances of our death1 about the   
place1 the manner1 or the hour  when we 
shall take our leave of life and time4  
,if this sermon be too long1 it may be  
divided here4    ,having made it appear1
 in these several sermons1 that death is
 ours1 or  shall turn to our advantage1 
not only when it strikes our friends or 
strangers1 but when it seizes our own   
flesh also3 ,i desire to conclude  this 
subject of discourse with various       

inferences1 of which some may be  called
 doctrinal1 and others practical4       
,the doctrinal inferences are these3    
,inference ,i4 ,how different is the    
judgment of sense1 from the judgment  of
 faith8 ,the eye of sense looks upon    
death as a sovereign and cruel  tyrant1 
reigning over all nature and nations1   
and making dreadful havoc  among        
mankind1 as it were1 after his own will 
and pleasure2 but faith  beholds it as a
 slave subdued to the power of ,christ1 
and constrained to  act under his       
sovereign influence for the good of all 
his saints4 ,sense  teaches us to look  
upon ourselves1 as the possession and   
food of death2  but faith assures us1   
that death is our possession1 and a part
 of our  treasure4 ,death is yours1 ,o  
christians1 for all things are yours4   
,when sense has the ascendant over us1  
we take death to be a dark and  dismal  
hour2 but in the speech and spirit of   
faith1 we call it a bright  and glorious
 one4 ,sense esteems it to be the sorest

 of all afflictions1  but faith numbers 
it among the sweetest of our blessings1 
because it  delivers us from a thousand 
sins and sorrows4    ,it has been       
reported1 that ,socrates called 8death a
 birth-day into  eternal life40 ,a most 
glorious thought1 and a very inviting   
name6 ,but it  is strange1 that a       
heathen philosopher should ever hit upon
 it1 it is so  much like the dialect of 
the gospel1 and the language of faith4  
,he had  learned to talk more nobly than
 the sensual world1 though he was not   
favoured with the light of the gospel4  
,it is so much the more shameful  for   
christians1 to talk and live below the  
character of this  philosopher4    ,o   
when shall we get above this life of    
sense8 ,when shall we rise in our  ideas
 and our judgment of things8 ,when shall
 we attain to the upper  regions of     
christianity1 and breathe in a purer    
air1 and see all things  in a brighter  
and better light8 ,when shall we live   
the life of faith1  and learn its divine

 language8 ,death is like a thick dark  
veil1 as it  appears to the eye of      
sense2 when shall our faith remove the  
veil1 and  see the light1 the           
immortality1 the glory that lies beyond 
it8 ,death1  like the river ,jordan1    
seems to overflow its banks1 when we    
approach it1  and divides and affrights 
us from the heavenly ,canaan3 ,when     
shall we  climb to the top of ,pisgah1  
that we may look beyond the swelling    
waves  of this ,jordan1 and take a fair 
and inviting prospect of the promised   
land4    ,,ii4 ,how glorious and how    
dreadful is the difference1 between the 
death  of a saint and that of a sinner1 
a soul that is in ,christ1 and a soul   
that has no interest in him6 ,the death 
of every sinner has all that real  evil 
and terror in it1 in which it appears to
 an eye of sense2 but a  convinced      
sinner beholds it yet a thousand times  
more dreadful4 ,when  conscience is     
awakened upon the borders of the grave1 
it beholds death  in its utmost horror1 

as the curse of the broken law1 as the  
accomplishment of the threatenings of an
 angry ,god4 ,a guilty conscience  looks
 on death with all its formidable       
attendants round it1 and espies  an     
endless train of sorrows coming after   
it4 ,such a wretch beholds death  riding
 towards him on a pale horse1 and hell  
following at his heels1  without all    
relief or remedy1 without a ,saviour1   
and without hope4    ,but a true        
christian1 when he reads the name of    
death among the curses  of the law1     
knows that ,christ his ,saviour and his 
,surety1 has sustained  it in that      
dreadful sense1 and put an end to its   
power and terror4 ,he  reads its name   
now in the promises of the gospel1 and  
calls it a  glorious blessing1 a release
 from sin and sorrow1 an entrance into  
everlasting joy4 ,the saint may lie calm
 and peaceable in the midst of  all the 
attendants of death2 like ,daniel in the
 den of lions1 for it  cannot hurt or   
destroy him3 ,but when a sinner is      

thrown to this  devourer1 it does as it 
were break all his bones1 it tears both 
his  flesh and his spirit as its proper 
prey2 ,death feeds upon him1 as the     
scripture expresses it3 ,ps4 xlix4 #ad4 
and fills his conscience with  immortal 
anguish4 ,who can bear the thought of   
dying in such a state  under the        
dominion of death1 without ,christ1 and 
without hope4    ,,iii4 ,how much does  
the religion of the ,new ,testament     
transcend all other  religions1 both    
that of the light of nature1 and all the
 former  revelations of grace2 for it   
better instructs us how to die4 ,the    
religion of the ancient patriarchs1 the 
religion of ,moses and the ,jews1  as   
well as the religion of the             
philosophers1 all come vastly short of  
christianity1 in the important business 
of dying4    ,the philosopher1 by the   
labours of his reason1 and by a certain 
hardiness of spirit1 persuades himself  
not to tremble at the thoughts of       
death2 for it may be1 there is no       

hereafter2 or if there be1 he would     
fain hope for an happy one3 ,and thus he
 ventures into death1 with some  sort of
 courage and composure of mind1 like a  
bold man1 that is taking  an immense    
leap1 in the dark1 out of one world into
 another3 but he can  never know        
certainly1 that there are no terrible   
things to meet him in  that unseen      
state4    ,the religion of the ,jews and
 patriarchs1 which ,god himself revealed
 to  men1 enabled many of them to resign
 their lives with patience and hope1    
and to walk through the valley of death 
without much dismay1 when the  appointed
 hour was come4 ,a few of them ,i       
confess1 have been elevated by  a noble 
faith above the level of that           
dispensation3 ,yet some of them  seem to
 make bitter mourning1 because of the   
shadows of darkness that  covered the   
grave1 and all the regions beyond it4   
,they were all their  life-time subject 
to bondage through the fear of death2   
,heb4 ii4 #ad4    ,it is our ,jesus     

alone1 who has brought life and         
immortality into so  glorious a light by
 the gospel2 #b ,tim4 i4 #aj4 ,he dwelt 
long in heaven  before he came into our 
world1 and again he went as a           
fore-runner into  those unseen worlds1  
and came back again and taught his      
disciples1 what  heaven is3 ,and thus we
 learn to overcome death with all its   
terrors1 by  the richer prospect1 which 
he has given us1 of the heavenly country
 that  lies beyond the grave3 ,he has   
taught his followers to rejoice in      
dying1  and to possess the pleasures    
that are to be derived from death1 as it
 is  an entrance into the regions of    
light and joy4 ,blessed be ,god6 that we
  were born in the days of the ,messiah1
 since ,christ returned from the  dead1 
and that we were not sent either to the 
schools of the  philosophers1 or even to
 ,moses1 to teach us how to die4        
,,iv4 ,learn from these discourses1 what
 a sweet and delightful glory  belongs  
to the covenant of grace1 that turns a  

curse into a blessing4  ,when the broken
 law1 or covenant of works attempts to  
curse thee with  death1 ,o believer1 7as
 ,balaam did ,israel7 the ,lord thy ,god
 turns the  curse into a blessing to    
thee by this new covenant1 because the  
,lord thy  ,god loveth thee2 ,deut4     
xxiii4 #e4 ,so afflictions are turned   
into mercies  by the virtue of this     
covenant1 they mortify our sins1 they   
wean us from  the world1 they bring our 
hearts near to ,god1 they make us       
partakers of  his holiness4 ,so death1  
which is the greatest affliction to     
nature1 and  has such a formidable      
aspect to a sensual man1 is made        
subservient to  the eternal welfare of a
 christian4 ,it is this sweet covenant  
that has  wrought the change2 ,christ   
has conquered it1 and the believer      
enjoys the  triumph4    ,does the eye of
 nature behold death as a serpent8 ,our 
,lord ,jesus has  broken its teeth1 and 
taken away its sting2 for by his        
sacrifice he has  abolished sin1 which  

is the sting of death4 ,does nature look
 upon death  as a lion8 ,our ,redeemer  
has slain it1 and the covenant of grace 
has  furnished the carcase of it with   
honey1 and stored it with delicious     
food for the entertainment of a         
christian2 thus1 ,out of the eater      
cometh forth meat1 and out of the strong
 cometh forth sweetness2 ,judges  xiv4  
#ad4 ,the riddle of ,samson1 when       
applied in this manner1 carries a       
diviner beauty in it1 and more exquisite
 delight4 ,and as that ,jewish  champion
 feasted his father and his mother1 with
 delicacies taken out of  the lion he   
had slain1 so does our ,lord feast his  
brethren and his  friends1 with sacred  
pleasures derived from death1 our       
vanquished enemy4    ,o how unspeakable 
is the privilege of those that belong to
 ,christ6 ,if  you are his1 then death  
is yours3 ,christ is the only begotten  
,son1 and  he inherits all things2 not  
only as a son but as the first          
overcomer3  ,ye all are sons of ,god by 

faith in ,christ ,jesus2 ,gal4 iii4 #bf4
 ,ye  shall also be overcomers1 and     
shall inherit all things2 ,rev4 xxi4 #g4
  ,whether life or death1 things present
 or things to come1 all are yours1  for 
ye are ,christ's4 ,i proceed to the     
practical uses4    ,i4 ,if death in     
every sense1 may be turned to the       
advantage of the  saints1 as ,i have    
proved in the former discourse1 let us  
see then1 that1  in all its appearances1
 we gain some advantage by it4 ,let us  
not act  like fools1 who have a prize   
put into their hands1 and know not how  
so  use it4    ,if our fellow-creatures 
die and go down to the dust1 and the    
nations of  mankind perish from the     
earth1 let us learn thereby the frailty 
of our  natures2 let us learn so to     
number our days as to apply our hearts  
to  wisdom2 ,ps4 xc4 #ab4 and be        
awakened to an active and immediate     
preparation for the day of our own      
death4 ,if we see impenitent sinners    
dying under the anguish of a guilty     

conscience1 let us gain a sensible      
lesson of the dreadful evil of sin2 let 
it raise such a religious fear  of the  
wrath of ,god1 and such a sacred        
gratitude for our deliverance1  from the
 torments of hell1 as may quicken every 
grace into its warmest  exercise1 and   
its brightest evidence4 ,if death seize 
upon our ,lord  ,christ himself1 his    
dying groans lay a foundation for our   
immortal  hopes3 ,let us meditate on the
 thousand blessings we receive from his 
cross and his tomb4 ,do the saints      
around us lie down and die8 ,we should  
learn to follow them boldly into the    
dark valley1 and to fall asleep in  the 
dust with the same chearful hopes of the
 joyful rising-day4 ,does  death come   
near us into our own family1 and tear   
our dear relatives from  our arms8 ,even
 this may be turned to our advantage    
too2 it should render  the world and the
 pleasures of it more insipid and       
worthless2 it should  loosen our        
heart-strings from the fond embraces of 

the creature2 for it  calls our eyes and
 our souls heavenward and home-ward1 and
 that with a  loud and sensible voice1  
if nature and grace are awake to hear   
it4    ,if death and the grave be ours1 
and we make no use of this privilege1 we
  are like misers1 who have treasure in 
their possessions but never employ  it  
to any valuable purpose4 ,has ,christ   
our ,lord taken death among his         
captives1 and made it his own property8 
,let us look upon ourselves as  humble  
sharers in the victory2 he has appointed
 it to serve the interest  of all his   
followers3 ,he has put it into the      
inventory of our treasures4  ,let us    
improve it then to these divine         
purposes1 let us seize and enjoy  the   
spoils which ,christ1 the ,captain of   
our salvation1 has taken from  the hands
 of the prince of darkness4    ,,ii4 ,is
 death become your possession1 ,o       
believers1 through the grace of  the    
covenant3 ,fear it not then1 but ever   
look upon it with an eye of  faith as a 

conquered adversary3 ,behold it1 as     
reduced to your service2  wait for it1  
with holy courage and pleasure2 it is a 
messenger of mercy  to your souls from  
,christ1 who hath vanquished it in the  
open field of  battle1 and reduced it to
 his subjection4 ,when you labour and   
groan  under sins and temptations1 under
 pains and sorrows1 remember ,christ has
  appointed death to be his officer for 
your relief4 ,it is like the porter     
that opens the door of his repository1  
the grave1 where your bodies  shall take
 a sweet slumber till the               
resurrection-day2 and it is  appointed  
also to open the gates of heaven for    
your spirits and to let  them into a    
world of unknown felicity4    ,death has
 so many things belonging to it1 which  
are afflictive to  nature1 and          
formidable to the eye of sense1 that we 
have need of all  manner of assistance  
to raise our souls above the fear of it4
 ,the very  thought of dying makes many 
a christian shudder1 and sweat1 and     

tremble1  and awakens all the springs of
 human infirmity3 ,o may the grace of   
faith  gain a more glorious ascendancy  
in our souls6 ,we should often meditate 
on such doctrines as these1 which place 
that dreadful thing death in the  most  
easy and pleasing light2 we should      
behold it as changed from a  curse into 
a blessing1 and numbered among our      
treasures4 ,christians  should accustom 
themselves to look at it through the    
glass of the  gospel1 which casts fair  
colours upon what is in itself so dark  
and  formidable4 ,it is the gospel in   
that glass which discovers to us the    
flowery blessings that grow in that     
gloomy valley1 and gives a fair and     
delightful prospect of those hills of   
paradise and pleasure that lie  beyond  
the grave4 ,why should we let this      
blessed gospel lie neglected1  and live 
still in bondage to the fear of dying8  
,the ,recollection4--8,come now1 and let
 us learn by this discourse1 to  shame  
ourselves of these weaknesses1 these    

unreasonable fears4 ,let us  talk to our
 own souls in the language of faith4    
,why1 ,o my soul1 art thou  afraid to   
let this body die8 ,hast thou not       
endured labours and trials  enough1 and 
art thou unwilling to come to the end of
 them8 ,hast thou not  yet been tempted 
enough8 ,hast thou not been foiled too  
often1 and too  often thrown down in the
 conflict8 ,think of thy many wounds of 
conscience1 the bruises of thy spirit1  
the defilement of thy garments1  and the
 loss of thy purity and thy peace4      
,canst thou bear1 that all  these should
 be repeated again and again8 ,art thou 
unwilling this war  should have an end8 
,art thou afraid of victory and triumph8
 ,what dost  thou labour and fight for8 
,dost thou not run to obtain the prize8 
,dost  thou not wrestle and fight to    
gain the crown8 ,and hast thou not      
courage  enough to go across the dark   
valley1 to take possession of this crown
  and this prize8    8,think1 ,o my     
spirit1 think of thy painful ignorance  

whilst thou dwellest  in this region of 
shadows3 ,is not knowledge thy natural  
and delicious  food8 ,hast thou not     
lived long enough in darkness1 and been 
involved too  long in mistakes and      
errors8 ,and art thou willing to dwell  
in a land of  darkness still1 a land of 
dreams and disguises1 where truth is    
hardly  found8 ,art thou afraid of the  
borders of that world1 where light and  
knowledge grow1 and where truth1 and    
realities appear all unveiled and       
without disguise8 ,where thou shalt be  
cheated no more with the sound of       
words1 but shalt see all things just as 
they are1 in a clear light1  without    
error1 and without confusion8 ,o happy  
period of thy mistakes and  wanderings1 
of all thy learned mazes in quest of    
truth6 ,and art thou  still afraid to   
come near it8    8,has it not been the  
matter of thy sacred mourning1 that thy 
,god is so  much concealed from thee1   
that greatest and best of beings8 ,that 
the ,son  of ,god1 the brightness of the

 ,father's glory2 ,heb4 i4 #c4 is so    
much a  stranger1 and thy ,saviour is so
 little known8 ,that thy faith has been 
labouring and wearied in many enquiries 
about the glories of his person  as     
,god-man1 about the wonders of his      
united natures1 and the mysteries  of   
his gospel1 about the power of his      
death1 the virtue of his  righteousness1
 and the sovereignty of his grace8 ,and 
art thou afraid of  the sunshine1 and   
that perfect day that shall scatter all 
these clouds  of doubt and mistake1 and 
let thee see thy ,saviour and thy ,god  
face to  face1 as they are seen by      
angels8 ,o that surprizing hour1 of     
unknown  delight1 that shall place thee1
 ,o my soul1 in the midst of the world  
of  spirits1 surrounded with the light  
of heaven1 and in the open presence  of 
,god1 even thy ,god6 ,when thou shalt   
gain swift and transporting             
acquaintance with the ,almighty ,being  
that made thee1 and the ,son of ,god1   
who dwelt once in mortal flesh1 and died

 to save thee6 ,when the divine         
irradiations of the ,eternal ,spirit    
shall unfold those mysteries to thy     
view1 which had so much darkness about  
them in these lower regions6 ,what  an  
illustrious scene of light and joy shall
 arise all around thee as  thou enterest
 into that unknown state6 ,what strange 
new ideas of things1  what new worlds of
 knowledge shall throng in upon thee1   
and thy enlarged  understanding shall   
receive them all with infinite          
satisfaction1 and  with ever-growing    
pleasure6 ,art thou not already on the  
wing1 my soul1  at such a divine        
prospect as this8 ,o stupid creatures   
that we are6 we  seek after the light of
 truth here below1 and crowd about a    
glimmering  spark of knowledge1 we      
wrangle all around it with endless      
contention1  and yet when death would   
open the gate of glory1 and admit us    
into  regions of light1 we start back1  
and retire1 contented to abide among    
twilight and shadows4    8,but1 ,o my   

soul1 if truth and knowledge are not    
sufficient1 to allure  thee1 has        
holiness no constraining power8 ,hast   
thou not sinned enough  and broken the  
laws of ,god often enough already8 ,hast
 thou not brought  guilt enough1 and    
grief enough1 upon thyself1 that thou   
art afraid of a  state of perfect       
holiness8 ,what is it that has given    
thee such inward  pain as the perpetual 
workings of thy native iniquity8 ,what  
is it that  has made thee cry out1 ,o   
wretched creature that ,i am6 who shall 
deliver  me from the body of this death8
 ,rom4 vii4 #bd4 ,from the temptations  
and  sins which are mingled with flesh  
and blood6 ,and art thou afraid to have 
thy groans ended1 thy complaints        
removed1 and thy deliverance appear8    
,art thou unwilling to accept of the    
release8 ,dost thou shrink back from    
the sight of the deliverer8 ,hast not   
thy faith often seen the spirits of  the
 just made perfect standing before the  
throne1 rejoicing before ,god1          

worshipping in the complete beauty of   
holiness8 ,and has not thy faith        
awakened thy desires and thy sacred     
wishes8 ,o that ,i were in the midst  of
 them6 ,why then art thou so unwilling  
to leave this body of sin and  darkness1
 and to go out of this troublesome and  
impure prison into that  glorious world1
 that blessed assembly1 and to worship  
amongst them  without imperfection1 and 
without weariness8 ,consider1 ,o my     
soul1 are  thy complaints of indwelling 
corruption sincere8 ,are thy groans for 
deliverance honest and hearty8 ,why then
 art thou afraid to let this  tabernacle
 be dissolved1 and to gain a blessed    
release from these inbred  and restless 
enemies8 ,has not the lustre of perfect 
holiness attraction  and force enough in
 it1 to awaken thy longings1 and stretch
 thy wings  for a flight to heaven8     
8,remember also whilst thou art here1   
and art often sinning1 many of the      
threatenings of ,god in his word stand  
bent against thee1 his arrows  sometimes

 stick in thy flesh1 and pierce thy very
 soul4 ,i confess these  are not the    
sword of his vindictive justice1 thy    
afflictions are but the  corrections of 
his rod3 ,but is it not better to dwell 
in that world  where thou shalt feel no 
such correcting strokes1 and deserve    
chastisement no more1 where the ,lord   
thy ,god shall lay aside every  frown1  
and remove his anger for ever8    8,thy 
best life now is to live upon the       
promises2 but does not all the          
excellency of a promise consist in the  
hope of performance8 ,and is not  the   
performance then so much better than the
 promise itself8 ,is not  possession    
better than hope8 ,is not an assured and
 an unchangeable  possession better than
 this state of doubts and fears8 ,is it 
not much  more agreeable to dwell in the
 house of ,god for ever2 ,ps4 xxiii4 #f4
  than only to make a visit to it now   
and then8 ,is it not infinitely  better 
to be fixed in a state of perfect       
felicity1 without the least  fear or    

apprehension of losing it8 ,to be as a  
pillar in the temple of  ,god1 thy ,god1
 and to go no more out2 ,rev4 iii4 #ac4 
8,think again1 ,hast thou not sustained 
sufficient pains and sorrows both  of   
flesh and mind in this lower world8     
,death shall put an end to them  all2   
and art thou unwilling to have a full   
release from sorrow and pain8  ,has this
 flesh of thine been complained of so   
often as thy clog and thy  painful      
prison1 and art thou more afraid to have
 thy fetters knocked  off8 ,has not thy 
body given thee smart and anguish       
enough8 ,and has it  not tempted thee   
enough away from thy ,god1 and thy      
truest happiness8 ,has  thy sinful      
sickly flesh been so charming a         
companion that thou art not  yet willing
 to part with it8 ,dost thou not desire 
to have all thy  diseases healed at     
once8 ,wouldst thou not be glad to have 
all thy  torments of body and mind for  
ever eased1 and all the uneasinesses of 
flesh and spirit removed for ever8      

8,it is true1 the mere desire of ease   
should not be the chief reason why  thou
 shouldest desire death1 nor shouldest  
thou seek it with an  impatient spirit3 
,it is thy duty to bear sufferings and  
sorrows with  holy patience1 as a good  
soldier of ,christ1 it is thy duty to   
abide in  thy post during his pleasure1 
to fill up the hours with service1 and  
to  sustain the fatigues and burdens of 
the mortal state to the glory of ,god   
thy ,saviour3 ,but he does not require  
that thou shouldest fall in love  with a
 state of guilt and pain1 a state that  
has so much sin and  temptation1 so much
 burden and fatigue in it2 he gives thee
 leave to  groan after the hour of      
release and deliverance4 ,in this       
tabernacle we  groan earnestly1 being   
burdened2 #b ,cor4 v4 #b4    8,consider 
further1 ,o my soul1 what is there in   
this world that should  make thee fond  
of continuing among the inhabitants of  
it8 ,has not the  world1 thou dwellest  
in1 sufficiently discovered itself to   

thee1 as a  land of mere vanity and     
vexation1 and art thou fond of the tents
 of  ,meshech and ,kedar1 where thy soul
 has so little peace8 ,art thou afraid  
to change thy dwelling-place8 ,hast thou
 not been teased long enough with  the  
company of sinners1 or the foolish and  
unfriendly carriage of those  who are   
imperfect saints8 ,hast thou not been   
often ready to say1 ,o that  ,i had the 
wings of a dove1 to fly away from the   
windy storm and  tempest8 ,ps4 lv4 #f1  
#g4 to get afar off from the rage and   
malice of  enemies1 from the troublesome
 infirmities of friends1 afar off from  
the  peevishness1 the envy and the      
passion of some of thy                  
fellow-christians8  ,how often hast thou
 wished even for a wilderness where thou
 mayest be at  rest8 ,behold the door of
 death will shortly open itself to thee1
 and  would let thee in1 not to a       
wilderness1 but to a paradise1 to a     
place of  eternal rest and freedom from 
all uneasy society2 and yet thou        

delayest  and hangest backward1 and art 
afraid to go4    8,in that upper world  
the saints have no follies about them1  
no vicious  and fretful humours1 no     
springs of vexation2 they leave all     
their  weaknesses1 their envy1 and their
 anger behind them in the grave4 ,in the
  heavenly country1 every companion is  
an everlasting friend1 and all thy  dear
 and pious kindred1 who are departed1   
have put off every thing that  once made
 thee or them uneasy4 ,they are far     
better company above than  ever they    
were1 or could be1 here on earth2 and   
dost thou not want to  see them all in  
their best raiment of grace and glory2  
and to hold sweet  communion with them  
in the purest intercourses of love8     
8,but there are still sweeter           
allurements to a holy soul2 ,god1 even  
thy  ,god1 dwells in the midst of his   
saints on high1 and that in the full    
glories of his love3 ,jesus thy         
,saviour1 whom thou hast known1 and whom
  thou hast loved1 though thou hast     

never seen him2 ,jesus is ,lord of that 
country1 he waits for thee there2 ,god  
himself dwells there as the  fountain of
 felicity1 and shall be no more absent  
from thee4 ,thou shalt  no more complain
 of the withdrawings of the light of his
 countenance1 or  the short visits of   
his grace3 ,thou shalt sit solitary no  
more1 nor  mourn under the dark eclipses
 of the ,sun of righteousness4 ,it is   
the  pleasure of that heaven thou hopest
 for1 to be for ever with thy ,lord1  to
 behold his glory1 to see him as he is1 
and to be made like him1 and  wilt thou 
not enter in at the gate into the new   
,jerusalem when he calls  thee1 but     
tremble and start backward1 because     
there is a short dark  valley that lies 
on this side of it80    ,remember1 ,o my
 soul1 death is thine3 ,there is nothing
 in that dark  valley shall hurt thee4  
,lift up thy head1 arise1 and shake     
thyself out  of the dust4 ,let thy faith
 take a sweet prospect over the little  
hills  of time1 and beyond the vale of  

death3 ,look far into the invisible     
world1 and banish all thy fears under   
the strong allurement of the joys  that 
are prepared for thee2 wait with        
pleasure for the hour of thy  departure1
 and rejoice and triumph when the divine
 message shall come4  ,while thou       
continuest here1 life is thine4 ,when   
thou goest hence1  death is thine3      
things present and things to come are   
thine2 and the  invisible world to which
 thou art hastening1 has everlasting    
joys in  reserve for thee3 ,heaven      
itself is thine3 ,heaven is the         
inheritance of  all the saints3 ,the    
glories laid up there are waiting for   
thy  possession3 the dissolution of thy 
earthly tabernacle shall convey thee    
into the midst of them4    ,awake1      
arise1 and meet the happy moment1 when  
thou shalt be undressed of  this sinful 
flesh and blood3 ,o let these defiled   
garments ever sit loose  about thee1    
that they may be cast off without pain  
and regret3 ,go1 my  soul1 at the       

summons of thy ,god and ,father1 and    
when the symptoms of  dying nature shall
 say1 ,hark1 he calleth thee2 let thy   
faith and thy  love1 and thy joy answer1
 ,lord ,i come4 ,go1 my soul at the     
invitation  of thy ,redeemer1 at the    
voice of thy beloved3 ,behold he        
appears1 he  comes6 ,go forth and meet  
him4 ,drop this fleshly clothing with   
holy  delight2 arise1 put on thy        
beautiful garments1 and shine for the   
glory of the ,lord is rising upon thee3 
,go shine among the spirits of  the just
 made perfect1 thyself a spirit released
 from earth1 and  divested of all       
imperfection4 ,o happy farewell to life 
and time6 ,o  glorious entrance into    
immortality6                            
,,hymn ,,for ,,sermon ,,xliii4          
,death a ,blessing to the ,saints4      
,do flesh and nature dread to die8      
,and timorous thoughts our minds        
enslave8                    ,but grace  
can raise our hopes on high1            
,and quell the terrors of the grave4    

,what6 ,shall we run to gain the crown1 
,yet grieve to think the goal so near8  
,afraid to have our labours done1       
,and finish this important war8         
,do we not dwell in clouds below1       
,and little know the good we love8      
,why should we like this twilight so1   
,when 'tis all noon in worlds above8    
,there shall we see him face to face1   
,there shall we know the ,great unknown1
                    ,and ,jesus1 with   
his glorious grace1                     
,shines in full light amidst the throne4
                      ,when we put off  
this fleshly load1                      
,we're from a thousand mischiefs free1  
,for ever present with our ,god1        
,where we have long'd and wish'd to be4 
,no more shall pride or passion rise1   
,or envy fret1 or malice roar1          
,or sorrow mourn with down-cast eyes1   
,and sin defile our souls no more4      
',tis best1 'tis infinitely best1       
,to go where tempters cannot come1      
,where saints and angels ever blest1    

,dwell and enjoy their heavenly home4   
,o for a visit from my ,god1            
,to drive my fears of death away1       
,and help me thro' this darksome road1  
,to realms of everlasting day6          
,,end ,,of ,,the ,,first ,,volume4      
,edward ,baines1 ,printer1 ,leeds4      
,transcriber's ,notes3       ,text that 
was in italics is enclosed by           
underscores 7italics74       ,footnotes 
have been moved to follow the sermons in
 which they are        referenced4