FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON, D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 Blrfdou SC 6 
 
»\* V 
 
 $>.^.(, >.' % .> 
 
SERM(fM# 
 
 ON ^^ ; _ 
 
 Various Subjeffs\ 
 
 VIZ. 
 
 I* II, III. The Inward Witnefs of Chriftianity. 
 IV. Fle/li and Spirit } Sin and Holinefs. 
 
 V Drawing nigh toGoD in Prayer. 
 VFSins and Sorrows fpread before God. 
 
 V I. VIII. A Lovely Youth perifhing in Sin. 
 IX. X. The Hidden-Life of a Chriflian. 
 
 L Nearnefs to God the Felicity of Creatures. 
 
 ."I.The Scale of Bleffednefs 5 or, Bleffed Saints, 
 Bleffed Saviour, and Blefled Trinity. 
 
 II. XIV. Appearing before God. 
 
 W H E R E I N 
 
 Many Things relating to Ghriftian Expe* 
 /rience, and che Future State y are fet in 
 a fair and eafy Light. 
 
 Together with 
 ; A Sacred Hymn annexed to each Subjeft. 
 
 By I. Watt & 
 
 BMsvaaiBsanBaa hibiiiij . 
 
 LONDON: 
 
 Primed /or JohnClark, at the Bible and 
 
 Crown in tie Poultry, near Cheapfide ? Em. 
 
 Matthews, at the Bible in Pater-nofter- 
 
 row; and Richard Ford, at the Angel in 
 
 the Poultry, M. dcc.xxk 
 
6*y 
 
 (iii) 
 
 e? «& & ■& <%> 8» ^ ^ ^ ^ ^ t <% & & c& & & 
 
 t o 
 
 The Church of Christ 
 
 Affembling in "Berry-Street^ London* 
 
 Chriflian Friends, Dearly Belcvedin our Lord 5 
 
 IS in the Service of your Soul* 
 that I have /pent the be ft Period 
 of my Life, mini firing the Gofpel 
 among you. Two and twenty 
 Years are now expired, fince you 
 fir ft called me to this delightful Work ; and 
 from that T'ime my Cares and Labours, my 
 Studies and Prayers, have been imployed in 
 your Behalf. I truft they have been accepted 
 'with God, and, thro his almighty Bkffmg, have 
 obtained fome Succefs. As to their Accep- 
 tance with you, 1 have too many and plain 
 Evidences 10 admit a Doubt of it ; which I 
 have often thankfully acknowledged to God and 
 you. Tour forward Kindnefs hath always for- 
 bid my Requefts ; nor do I remember that you 
 ever gave me leave to ask any thing for myfeff 
 at your Hands, by your conftant Anticipation of 
 all that I could reasonably dejire. 
 
 While I was thus walking among you in tht 
 Fellowfloip of the Gofpel with mutual Delight, 
 God was pleafed to weaken my Strength in 
 the Way, and thereby has given you a fairer 
 Opportunity to /how the Vigour of your Affec- 
 1 A.. 2l tion 
 
iv DEDICATION. 
 
 tion under my long Weaknefs and Confinement. 
 Tour Diligence and Zeal in maintaining Pub- 
 lick JVorfioip in the Church, under the Paftoral 
 Care of my Dear Brother and Collegue*, 
 your fpecial^Days and Hours of Prayer for 
 my Recovery, your conftant and fervent Ad- 
 drefles to the Throne of Grace on my Ac- 
 count in your weekly folemn AfTemblies, 
 and your cheaful Supply of my Neceffities 
 under fo tedious- <m AffliFiion, have made me 
 your Debtor in a high Degree, and have 
 ftrengthend the Bands of my Duty, by adding 
 to them the Bands of your Love. 
 
 As foon as I was capable of the fmallefi At- 
 tempt of Service, you received me with all Joy 
 in the Lord : And tho we were Rivals in this 
 Pleafure, yet you will allow that my Joy was, 
 at leaft, equal to yours ; for I think I can pro- 
 nounce it with great Sincerity, that There is 
 no Place, nor Company, nor Employment 
 on this fide Heaven, that can give me fuch 
 a Relifli of Delight, as when I ftand mi- 
 niftring Holy Things in the midft of you. 
 
 As faft as my Health encreafes, you may 
 affure y our f elves it is devoted to your Edifica- 
 tion, It often grieves me to think how poor, 
 feeble, and fioort, are my prefent Labours 
 among you \ and yet what Days of Faininefs I 
 generally feel after every fuch Attempt : fo that 
 l\am continually prevented in my Defign of 
 fucceffive Vifits to you, by the zvant of allive 
 Spirits w hile I tarry in the City ; and yet if I 
 * Mr. Samuel Price. 
 
 attempt 
 
DE DICATION. v 
 
 attempt to flay but a Week or ten Days there, 
 I find a fenfible Return of Weakness ; fo that 
 I am conftrained to retire to the Country- Air, in 
 order to recruit and maintain this little Capa- 
 city of Service. 
 
 I blefs God heartily, and you are my Wit- 
 neffes, that in my better Seafons of Health here- 
 tofore, and in the Intervals of my Studies, I 
 teas not a Stranger to your private Families, 
 nor thought lefs of your Souls Improvement. 
 
 What floall I do now to ?nake up theje De- 
 fefts ? What can I do -more pleajing and pro- 
 fitable to you, than to feiz,e the Advantages of 
 my Retirement, to review feme of thofe Dif- 
 courfes which have affifted your Faith and 
 Joy in my former Miniftry, and to put them 
 into your Hands ? "thus fomething of me /ball 
 abide with you in your feveral Houfes, while 
 I am fo uncapable of much publick Labour, 
 and .of perfonal Vifits. 
 
 "this, my Friends, is the true Defign of 
 fending this Volume to the Prefs ; and tho 
 many of my Brethren may compofe far better 
 Sermons than I, (whofe Perfons I love and ho- 
 nour, and their Labours I read with Reverence 
 and Improvement) yet I am perfuaded, that 
 fhare which I have in your Ajfe&icns, will ren- 
 der thefe Difourfes at leafl as agreeable to your 
 Tafte, as thofe of fuperior Excellency from other 
 Hands. If any other Chriftians {hall think ft 
 to perufe them, and find any fpiritual Benefit, 
 they mufl make their Acknowledgments to God 
 and you. 
 
 1 
 
vi DEDICATION. 
 
 / cannot invite the loofe and fafliionable 
 
 fart of Mankind, the young Cenfors of the 
 Age, and the Deriders of the Miniftry, to 
 become my Readers ; "Too ?nany of them grow 
 weary of Chriftianity, and look back upon 
 Heathenifm with a wifhful Eye, as the Jews 
 did of old upon the Leeks and Onions of 
 Egypt, when they grew angry with Mofes, 
 and began to loath the Bread of Heaven. 
 Thefe Perfons will find but little here that fuits 
 their Tafte ; for I have not entertained ycu with 
 Leftures of Philofophy, in/lead of the Gof- 
 pel of Chrift ; nor have I affeEted that eafy 
 Indolence of Style which is the dry Delight of 
 fome Modijh Writers, the cold and infipid 
 Pleafure of Men who pretend to Politenefs. 
 You know it has always been the Bujinefs of my 
 Mini [try, to convince and perfuade your Souls 
 into PraSlical Gidlinefs, by the clear eji and 
 ftrongefl Reafcm derived from the Gofpel, and 
 by all the racfi moving Methods of Speech, of 
 which I was capable ; but ftill in a humble 
 Subfervlency to the promifed Influences of the 
 Hdy Spirit. 1 ever thought it my Duty to 
 prefs the CvnviBion with Force on the Con- 
 fcience, when Light w as fir ft let into the Mind. 
 A Statue hung round with Moral Sentences, or 
 a Marble Pillar with Divine Truths infcribed 
 upcn it, may preach coldly to the Under flanding y 
 while Devotion freezes at the Heart : But the 
 Prophets and Apofiles were burning and Ali- 
 ning Lights ; they were all taughi by Infpiration 
 to make the Words of "Truth glitter like Sun- 
 
 Beams, 
 
DEDICATION. vii 
 
 Beams, and to operate like a Hammer and a 
 Fire, and a two-edged Sword.* The Move- 
 ments of Sacred PaiTion may be the Ridicule of 
 an Age which pretends to nothing but calm Rea^ 
 fining. Life and Zeai in the Minijlry of the 
 Word, may be defpifed by Men of lukewarm and 
 dying Religion : Fervency of Spirit in the 
 Service of the Lordf, may becvme the Scoff 
 and Jeft of the Criiick and the Profane : But 
 this very Life and Zeal, this Sacred Ferr 
 vency, {hall fill remain one bright Chara&er 
 of a Chriftian Preacher, till the Names of 
 Paul and Apollos peri fo from the Church ; and 
 that is, till this Bible, and thefe Heavens 
 are no more. 
 
 In fome of thefe Difconrfes indeed 1 have 
 not had the Opportunity of fo zvarm and affectio- 
 nate an Addrefs to the Hearers. A true and 
 raft Explication of Scripture, and a convin- 
 cing Proof cf the Dotlrines propofed, have' 
 been the chief things necejfary ; .yet I have en- 
 deavoured, even there , to give a practical and. 
 pathetick Turn, as far as the Deftgn of the 
 'Text would bear it : But in the other Sermons I \ 
 blame myfdf more fur the want of Zeal and 
 devout Paffion, than fr the Excefs of it. 
 
 I will readily confefs, there are here and there 
 fome Periods where the Language appears a lit- 
 tle too elevated, tho not too warm ; I know 
 'tis not the proper Style of the Pulpit; but 
 there is fome difference between Speaking and 
 
 * 2 Cor. iv. 4, 6* John v. 35. Jer. xxiii. 29. 
 Keb.iv. 12. t AGs xviii. 25. Rom. xii. ik 
 
 Writing : 
 
viii DEDICATION. 
 
 Writing : In one the Ear muft take in the 
 Senfe at once ; in the other, the Eye may re- 
 view what the fir ft Glance did not fully receive. 
 Bejides y my friendly Readers will now and then 
 indulge a Metaphor, to one who y from his 
 youngeft Tears, has dealt a little in Sacred 
 Poefy. 
 
 Tou are my Witneffes, that in the common 
 Courfe of my Mini fry, I often prefs the Duties 
 of Sobriety and Temperance, Juftice and 
 Charity, as well as the inward and fpiritual 
 Parts of Godlinefs. But fence Treatifes on 
 thefe latter SubjeEls, are feldom publish' d now- 
 a-driys, I have permitted the Matters of fecret 
 Converfe between God and the Holy Soul, to take 
 up a larger {hare in thefe Difcourfes ; and it has 
 been my Aim to refcue thofe Arguments from 
 the Charge of Enthufiafm, and to put them in 
 fuch a Light, as might floew their perfeEi Con- 
 ference with common Senfe and Reafon. Hereby 
 I have dene my Part to defend them againft 
 the daily Cavils of thefe low Pretenders to 
 Chriftianity, who banijb moft of thefe things 
 from their 'Religion, ard yet arrogate and 
 confine all Reafon to themf elves. 
 
 'There are excellent Sermons publffid alrea- 
 dy, which teach us the Laws of Sobriety, the 
 Ponies of Charity and Juftice, our Duty to 
 cur Neighbour, and our PraElice of Publick 
 Religion ; but 'tis my Opinion that Experi- 
 mental Piety, and the Work of the Clofet, 
 floould fmetimes entertain the Church and the 
 World. Cur Fathers talked much of pious 
 
 Experience, 
 
DEDICATION. ix 
 
 Experience, and have left their Writings of 
 the fame Strain behind them : They were fur- 
 rounded with Converts, and helped to fill Hea- 
 ven apace, for God was with them. But I 
 mourn to think that fome are grown fo degenerate 
 in our Days, as to join their Names and their 
 Works together in a common Jeft, and to ridi- 
 cule the Sacred Matter of their Sermons, becaufe 
 the Manner had now and then fomething in it 
 too myftical and elf cure, and there is fomething 
 in their Style unfashionable and unpolift/d. 
 
 It muft be acknowledged indeed to the Honour 
 of the prefent Age, that we have fome Preten- 
 ces above cur Predecefj Irs, to Freedom and 
 Juftnefs of Thought, to Strength of Rea- 
 soning, to clear Ideas, to the generous Prin- 
 ciples of Chriftian Charity : and I wife we 
 had the Pra&ice of it too. But as to the 
 Savour of Piety, and inward Religion, as 
 to Spiritual-Mindednefs, and Zeal for God 
 and the Good of Souls, as to the Spirit and 
 Power of Evangelical Miniftrations, we may 
 all complain, The Glory is much departed 
 from our Ifrael. Happy the Men, who are fo 
 far affifled and favoured of God, as to unite all 
 thefe Excellencies, and to join the Honours of 
 the paft and prefent Age together ! How far it 
 has been attempted amongfl you, I have a 
 Witnefs in your Conferences ; and tho I keep a 
 fincere and painful Senfe within me of my great 
 Defects on either fide, yet I muft ftill purfue 
 the fame Attempt ; and with Reverence and 
 Zeal I beg leave to trace the Footfteps of my 
 
 Brethren^ 
 
x DEDICATION. 
 
 Brethren, who come near eft to this fhining Cha- 
 ratter. 
 
 In all thefe things I rejoice, and cant con- 
 ceal my Joy, that my kind and faithful Com- 
 panion in the Service if your Souls, praclifes 
 his Miniftry with the fame Views and Defigns ; 
 and he hath been fenfibly ownd and affifted of 
 God, to fupport, and to build up the Church, 
 during my long Confinement. His Labours of 
 Love both for you, and for me, floallever endear 
 him both to me and you. May the Divine 
 Bhfftng glorioufly attend his double Strvices, in 
 the Seafons of my At fence and painful Kefir aint ! 
 May your united Prayers prevail for my Re- 
 ftoration to the full Exercife of my Miniftry 
 among you ! And may you all receive fuch 
 lafcmg Benefit by our ajfociated Labours, that 
 you may ft and up, and appear as our Crown 
 and our Joy in the Great Day of the Lord ! 
 'This is the continual and hearty Prayer of, 
 
 My Dear Friends, 
 
 Your Affe&ionate and Affii&ed 
 
 Servant in the Gofpel, 
 
 Theobalds, in Hertfordshire, Y^" A T T S* 
 
 Feb. 21ft. 17*0-21. 
 
( xi) 
 
 A TABLE of the Sermons. 
 
 I. II. P|i|§§ H E Inward Witnefs cf Chri- 
 ^T ||§. i'iamty 5 or, an Evidence of the 
 Truth of the Gofpel from its 
 Divine Effects: 1 John v. 10. 
 He that believeth on the Son of God, hath the 
 Witnejs in hmifelf. p. r 
 
 IV. Flefli and Spirit} or, the Principles of Sin 
 and Holincis in Human Nature: Rom. viii. 
 j . Who walk not after the Flofk, but after the 
 Sp'mu p. 99 
 
 V. Drawing nigh to God in Prayer ; w 7 ith an 
 Account of the concomitant Evidences of it 
 
 in the Seul : 
 
 that I knew 
 
 where I might find him ^ that I -wgijt come eytqn 
 to his Seat ! p. 142 
 
 VI. Sins and Sorrows fpread before the Lord : 
 Job xxiii. 3, 4. That I might come even to hs 
 Seat ? I would order my Caufe before him, and 
 fill my Mouth with Argument s. p. 1 74. 
 
 VII. VIII. A Lovely Youth perifhing in Sin 5 
 or Remarks on the Love of Chnji to a hope- 
 .ful Young Man, ruined by the Love of this 
 World: Mark x. 21. Then Jefu's behcldm^ 
 him, loved him. p. 204 
 
 IX. X, The Hidden Life of a Chriftian ; or, 
 an Account of the Spiritual and Eternal Life 
 of Believers, as it is enjoy 'd by them on 
 
 Earth, 
 
xii A Table of the Sermons. 
 
 Earth, referved for them in Heaven, and 
 beftow'd on them by our Lord Jefus Chrift : 
 Colo/f. iii. 3. For ye are dead, and your Life is 
 hid with Chrifl in God. p. 270 
 
 XL Nearnefs to God the Felicity of Crea- 
 tures 5 or, a Difcourfe of approaching to 
 God as the Means of Happinels : Pjal. lxv. 
 4. Blejfed is the Man whom thou chufejl, and 
 caufeft to approach unto thee, that he may dwell 
 in thy Courts. p. 349 
 
 XI I. The Scale of Bleffednefs ; with an Effay 
 on the Felicity of the Man Chrift Jefets, and 
 of the Father, Son, and Holy Spirit: To 
 which is annexed, a rational Account of the 
 Saints Communion with God : Ffal. lxv. 4. 
 Bleffed is the Man whom thou chufeji, and 
 caufeft to approach unto thee. p. 37 3 
 
 X1IL XIV. Appearing before God 5 or, a 
 Difcourfe of our ftanding in the Pre fence 
 of God, here in Publick Worfhip, hereafter 
 at the Day of Judgment, and in the final 
 State of Glory : Pjal. xlii. 2. When pall I 
 come and appear before God ? p. 41 3 
 
 E R RA TA. 
 
 PAG E 75. line 16. and that among, p. 87. /. 
 8. f. firft r. fecond. p. 121. /. 6. too many. 
 f. 161. /. 2. get. p. 202. /. 12, every* f. 259, /. 
 neglefr p. 28 2. U & which* 
 
SERMONS 
 
 ON 
 
 Various Subje&s, &c. 
 
 SERMON 
 
 The Inward Witnefs to 
 Chriftianky. 
 
 i Ep. John v. io. 
 He that believeth on the Son of. God 
 hath the WttuefsiHhimfe^. ' 
 The Firft Part. 
 
 HERE are two Points of creat 
 and . foleinn Importance, whS 
 »t becomes every Man to en- 
 quire into , : Firft, Whether the 
 
 B far 
 
2 The Inward Witnefs Serm. I. 
 
 far complyed with the Rules of this Reli- 
 gion, as to ftand intitled to the Bleffings 
 thereof. 
 
 The Chriftians of our Age and Nation 
 have been nurfed up amongft the Forms of 
 Chr.flianity from their Childhood ; they 
 take it for granted their Religion is divine 
 and true, and therefore feldom enter into 
 the firft Enquiry : But when they come to 
 think in good earned about Religious Af- 
 fairs, their great Concern is with the feccnd, 
 (viz.) to know whether they have fofar com- 
 plied with the Rules of the Gofpel of Chrift 9 
 as to obtain anlntereft in the promised Blef- 
 fings of it. And when they hear fuch a 
 'Text as this, He that believetk, hath the Wit- 
 nefs in himfelf; they immediately expeft that 
 the meaning and defign of it fhould be to 
 witnefs the Truth of their own Faith, and 
 confequently to prove their own Title to 
 Salvation. 
 
 But in the firft Chriftian Age the Cafe 
 was far otherwife. The Gofpel itfelf was 
 not then univerfally eftabliflied, and the 
 Difciples of this New Religion might have 
 frequent Doubts in their own Minds con- 
 cerning the Truth of it, while they faw it 
 cifailowed and opposed by the World round 
 about them. *TVas evidently neceflary 
 therefore for them to inquire, Whether it 
 came from God or no : And 'tis with this 
 ^iew that the Apoftle John writes thefe 
 
 words 
 
Serm. I. to Chrifiianity* •$ 
 
 words, He that believeth on the Son of God, 
 hath the IVitmfs in himfelf : (viz,.) he hath 
 a Proof within himfelf that Eternal Life is in 
 the Son, ver. u. and is to be obtained by 
 our believing in him. *Tis to the Truth 
 of this Doctrine that the "three bear record in 
 Heaven, the Father, the Word, and the Holy 
 Gkoft y and the three on Earth, the Spirit^ 
 the Water, and the Blood. And tho the 
 Proof of the Sincerity and Truth of our 
 own Faith may be derived from hence by a 
 further Confequence, yet the firfb and di- 
 rect Defign of the Apoille is to fhow, that 
 the Truth and Divinity of our Religion 
 has an inward Witnefs to it in the Heart 
 of every Believer. 
 
 Here give me leave to put you in mind, 
 that 'tis neceffary for you, as 'twas for the 
 Primitive Chriftians, to fettle your Profef- 
 fion of Chriftianity upon folid Grounds ; 
 otherwife you are Grrifiians but for the fame 
 reafon that makes a "lurk a Difciple of Ma- 
 homet, or a Heathen a Worftiipper of the 
 Gods of his Country : that is, becaufe you 
 were born in fuch a Climate, and under 
 fuch a Meridian. And can you be con- 
 tented with fo poor a Pretence to the No- 
 bleft Religion ? and lay fo fandy a Founda- 
 tion for your Eternal Hopes ? 
 
 Beiides, the Day in which we live threa- 
 tens you with bold Temptations ; and how 
 will you ftand if you have no furer grounds? 
 B z Infi- 
 
4 The Inward Witnefs Serm. I. 
 
 Infidelity is a growing Weed ; the Con- 
 tempt and Ridicule of RevealM Religion 
 flourifh and become fafhionable among the 
 gay part of the World ; and if you are not 
 furnifh'd with fome folid Proofs of the 
 Gcfpel of Chrift, you may be in great dan- 
 ger of lofing your Faith : you may be 
 tempted to yield up your Religion to a 
 witty Jeft, and become a Heathen for com- 
 pany. 
 
 I might fay another thing to awaken you 
 to acquaint yourfelves with fome Arguments 
 that will juftify and fupport your Belief of 
 the Gofpel. Suppofe you think you have 
 complied with the Rules of your Religion, 
 and have raised your Hopes of Heaven to a 
 high degree ; fhould Satan the Tefnpter 
 fpread his Darknefs around your Souls, and 
 in a melancholy and gloomy Hour aflfault 
 your Faith with fuch bold Queftions as 
 thefe. How do you know that Christianity is the 
 true Religion ? What "Tokens have you to floow 
 that it came from God ? If you have no 
 other Anfwer to make, but that 'Tis the 
 Religion of your Country, that you were born and 
 Ired up in it, think with yourfelves how 
 ycur Spirits will be furprizM, your Com- 
 forts languifh, and all your high-built Hopes 
 totter to the ground ; unlefs the Spirit of 
 God 5 by his uncommon and fovereign Grace 
 fhould give in an Anfwer to the Tempta- 
 tion, and by fome immediate and convincing 
 
 Ar- 
 
Serm. I. to Chrifiianity. 5 
 
 Argument fupport your Faith : But if you 
 are negligent to lay a good Foundation at 
 firft, you have no reafon to expect fuch a 
 Divine Favour. 
 
 Let the Importance of this Concern 
 therefore keep your Attention awake, while 
 I briefly run over fome of the Proofs of 
 Chrifiianity, and thus lead you down to 
 the fureft and bed of them which is con- 
 tained in my Text. 
 
 Many are the outward Teftimonies that 
 God hath given to the Gofpei of his Son 5 
 many Witnefles have confirmed it from the 
 time that Chrift appeared in the Flefh to the 
 day when St. "John wrote this Epiftle. If 
 we trace his Life from the Cradle in the 
 Manger to his Crofs and the Grave, we 
 ftiall find the Rays of Divinity ftill fhiniiig 
 round his Doftrine and his Works, ftill 
 pointing to his Perfon, and proving his 
 Commiffion with a convincing and reliftlefs 
 Light. 
 
 At his Birth the witneffing Angels ap- 
 peared in much brightnefs, and while the 
 Son of God lay an Infant below, his Record 
 was on high 5 for there appeared a ftrange 
 new Star, and was his Witnefs in Heaven. 
 The Wife-men of the Eaft were his Wit- 
 nefles, when they came from afar and paid 
 Tributes and Offerings, Gold and Incenfe 
 to the God, the King of Ifrael. Simeon and 
 Anna in the Temple by the Spirit of Pro- 
 B 3 phecy 
 
6 The Inward Witnefs Serm , L 
 
 phecy witnefled to the holy Child Jefus. 
 And the Doftors with whom he difputed 
 at twelve years old, were his Witnefles that 
 he was more than Man. At his Baptifm 
 the Father and the Spirit witnefled to the. 
 Son of God ; they told the World that this 
 was He, the Mefliah : The Father by a 
 Voice from Heaven faying, This is my be- 
 loved Son in whom I am well ^leafed ; and the 
 Spirit defcending upon him like a Dove^ 
 His Life was a Life of Wonders, and each 
 of them witnefled to the Truth cf his Com- 
 miffion, and to the Divinity of his D&ctrine. 
 Every blind Eye that he opened, faw and 
 witnefled Jefus, and declared his Divine 
 Power. Every one of the Dead that he 
 raifed were his Witnefles. They came from 
 the Land of Silence to fpeak his Glory, and 
 to give a loud Teftimony to his Miflion 
 from Heaven. The Devils themfelves, when 
 he drove them out of their Pofleffions, con- 
 fefs r d that he was Chrift, the Holy-one of 
 God; but he had no mind to accept their 
 Witnefs, and therefore forbid them to 
 fpeak. Miracles attended him to the Crofs 
 and the Grave, and opened the Grave again 
 for him, and made a paflage for him to his 
 Father's right hand. Nor did the Wit- 
 nefles of his Perfon and of his Doftrine 
 then ceafe ; for that Salvation which began to 
 be f token by Jefus the Lord, was afterwards 
 publiflied by thofe that heard him, God himfelf 
 
 bearing. 
 
Sermd. to Chrifilanity. 7 
 
 bearing them ivitnefs with Signs and Wonders > 
 as in Heb.n. 3. 
 
 But all thefe ftill were outward WitnefTes 
 to convince an unbelieving World. There 
 is an inward Witnefs that my Text fpeaks 
 of, that belongs to every true ChrifHan : 
 He that believeth on the Son of Goi y hath the 
 JVitnefs in himfelf. And let us prepare now 
 to examine whether our Religion be true, 
 and whether we are Believers on the Son of 
 God in truth, by fearching after this in- 
 ward Witnefs ; which we fhall endeavour 
 toexplain, by considering thefe three things: 
 
 I. What Believing on the Son of God 
 
 means. 
 
 II. What this inward Witnefs is, that 
 Faith gives to Chriftianity. 
 
 III. What fort of Witnefs it is, and how 
 it exceeds other Teftimonies in feve- 
 ral refpeds. And, 
 
 Laftly, We fhall make fome Inferences. 
 
 I. What is meant in my Text by Be- 
 lieving on the Son of God. 
 
 I anfwer briefly under thefe two Heads. 
 It is, 
 
 1. A Believing Jefus Chrift to be the Sa- 
 viour of the World. 
 
 2. A Truft in Chrifi Jefus as our Saviour. 
 1. It is a Believing Jeius Chrift to be the 
 
 Saviour of the World ; and in this manner it 
 B 4 is 
 
8 The Inward Witncfs Serm. I. 
 
 is often expreiTed by our Apoflle in thefe 
 Epiftles : A Belief that Jefus Chrifi is the 
 Meffiah, who was foretold by all the Pro- 
 phets, and reprefented* by all the Types 
 and Shadows of the Old Teftament. 
 
 This ufually includes a Belief of the moil 
 important things that are related in the 
 Gofpel concerning his Perfon ; fuch as that 
 he is true God and true Man ; the Son of 
 God before all Ages, and the Son of Man 
 born in time. That he voas of the Seed of Da- 
 vid after the Flefo, but declared to be the Son of 
 God with Power by his RefurreEiion from the 
 Dead ; Rom. i. 3. That he is that Eternal 
 Wordy who in the beginning was with God, 
 and was God> and that was in due time made 
 Fkflo and tabernacled among us ; as in 1 John 
 3. 14. This is thsitMyftery of GodJinefs which 
 we muft believe, God manifefl in the Fle/h ; 
 2 Tim. iii. 15. 
 
 It implies alfo our Belief of his Do&rine, 
 as well as of the Divinity and Humanity of 
 his Perfon ; (viz..) That we are all Sinners 
 condemned by the Law of God ; Enemies 
 to God in our Minds, Tranfgreflbrs in our 
 Lives, and expofed to eternal Death : That 
 the Divine Law is fo flrid, fo perfeft, fo 
 holy, and fo juft, that no mere Man fince 
 the Fall can fulfil it, nor yet can excufe or 
 free himfelf from the Condemnation of it : 
 That Chrift himfelf came to fulfil this Lqw y 
 as he tells us in Mat. v. 17, 18. That he 
 
 came 
 
Serm. I. to Chrifiianity. g 
 
 came not only to perform the Dutys of it 
 by an aftive Obedience, but to put himfelf 
 under the Curie and Condemnation for our 
 fakes. Which the Apoftle to the Galatians 
 exprefles in this Language, that in thefulnefs 
 vf time he ivas made under the Laiu to become 
 a Curfe for us, that we who are under the 
 Law might be redeemed from the Curfe, and 
 receive a Blejjing ; Gal. iii. 13. & to. 5. That 
 he died for our Offences, that he rofe again for 
 our Jufiif cation ; and that he has received 
 the Spirit of Holinefs, which he fends into 
 our finful Natures, to form us lit for that 
 Heavenly Inheritance which he hath pur- 
 chafed for us by his Death. That without 
 this Purification of our Natures, we can 
 have no hope of Heaven, for zuithout Repen- 
 tance and Holinefs n) Man /ball fee God. That 
 Jefus Cbrifi our Lord (hall raife the Dead, 
 fhall come in the laft Day to judge the 
 World, and pafs a decifive Sentence, and 
 fhall then reward every one according to their 
 Works. Tho all thefe things were not fo 
 plainly taught by our Saviour himfelf in his 
 publick Miniftry in the World, yet thefe 
 were the Do&rines which his Apoftles 
 preached continually, and "they received 
 them from him by private Inftru&ions'or 
 the Infpi ration of his Spirit, fo that they 
 are properly called the Doftrine of Cbrifi. 
 
 But this is not all that is required of Be- 
 lievers i for fo much Knowledge and fo 
 B 5 much 
 
i o The Inward Witnefs SermJ. 
 
 much Faith as this is, the Devils may have, 
 and SimoT$ Magus the Sorcerer might have 
 as much as this when he believed. The 
 Faith that is exprefledin this Epiftie, and 
 in other P.acei of Scripture, is more than 
 a bare Aifent to tae great Truths of the 
 Gcfpei ; tor 'tis fucn a Faith as overcomes 
 the World, iucfj a Faith as gains a Vitlory 
 over things feniuai, and over Satan • fuch 
 a Faith as evidences a Man to be bora of 
 God : And therefore fomething more mud 
 be implied in it than a mere Belief of the 
 Nature and Perfon of drift, and the Truth 
 ©f his Do&rine. 
 
 2. It therefore implies a betrufling the Soul 
 into the hands of Chrift, that he may be our 
 Saviour. And I have fometimes thought 
 that tiiofe words in the Greek, which we 
 render Faith and Believing, are continually 
 ufed, in the New Teftament, to fignify 
 Faith, a faving Faith ; becaufe they not 
 only fignify, in their natural Senfe, the 
 believing of a TriJh, but the trufiing in a 
 Perfon. They fignify believing the Doc- 
 trine of Ghrift, and committing the Soul 
 into his hands as a Saviour, as 'tis exprefled 
 by St. Paul, 2 1 im. i. 12 / know whom 1 
 have believed, and I am perfuaded he is able to 
 ke-ep what I have committed to him. To be- 
 lieve- on the Son of God therefore is when a 
 Ser&n, from a Senfe of Sin and Banger of 
 ctarnai Death, and his Inability to efcape 
 
 any 
 
Ser m. L to Cmfiianity.. 1 1 - 
 
 any other way, applies himfelf unto Chrifl 
 Jefus, as the Son of God, the Saviour of 
 the World. When the Soul commits it- 
 felf into his hands, as one All-fufficient in 
 himfelf to fave, and one appointed by the 
 Father for this glorious purpofe. When 
 the Soul is made willing to be juftified by 
 the Merits and Righteoufnefs of another, 
 feeing itfelf unable, by all its own Works, to 
 attain to a juftifying Righteoufnefs. When 
 the Soul is defirous to be fanctified by the 
 Grace that is from above, becaufe it fees 
 the neceflity of Holinefs, and yet feels it- 
 felf utterly uncapable to renew its own 
 Nature, to mortify its own Sins, or to 
 form itfelf fit for the Enjoyment of God 
 and Heaven. When the Soul, for thefe 
 ends, puts itfelf under the care of Chrifl 
 Jefus, who is authorized and commiffioned 
 by the Father to take care of finful and 
 guilty Souls, to remove and cancel their 
 Guilt by his Sacrifice, and inveft them 
 with a perfed Righteoufnefs, to begin the 
 Work of Grace in them, to fill them with 
 Principles of Holinefs, and by degrees to 
 fit them for his Glory ; fuch a Soul is a 
 Believer on the Son of God, and fuch a 
 Soul has the witnefs in himfelf, that our 
 Religion is Divine, and that (ihriftianity is 
 from above. 
 
 II. The 
 
1 2 The Inward Witnefs Serm.T. 
 
 II. The Second Thing I propofedto con- 
 fide* is, What is this inward Witnefs that 
 Faith gives to the "truth of Chriftianhy ? 
 
 At the firft Promulgation of the Gofpel, 
 there were fome Souls overpowered with 
 prefent Miracles, attended with a Divine 
 Light fhining into them. This was fucb 
 as they could not refift, fuch as carried glo- 
 rious Evidence with it, and effectually 
 wrought upon them to believe that our 
 Religion was from Heaven, that Chrifl was 
 the Son of God, and that his Name was 
 the only ground of Hope for Salvation. 
 This was miraculous and extraordinary, 
 and not to be expe&ed every day now ; 
 fuch was the Converfion of St. Paul to 
 Chrifti&nity, and many fuch Inftances of 
 Miracle appeared in the firft Seafons of the 
 Gofpel. 
 
 But the Witnefs that the Apoftle John 
 fpeaks of in my Text, is fuch as belongs 
 to every Believer. *Tis a univerfal Propo- 
 rtion, He that believes, has the Witnefs im 
 himfelf 
 
 In order therefore to enquire the Na- 
 ture of this Teftimony, I fhall not lead 
 you, nor myfelf, into the Land of modern 
 Bnthufiafm, that Region of Clouds and 
 Darknefs, that pretends to Divine Light- 
 The Apoftle does not mean here a ftrong 
 ibDpulfe 3 an irrational and ungrounded Af- 
 
 furance- 
 
Serm. I. to Chriftianity* i j 
 
 furance that our Religion is true. Many 
 times thefe vehement Impulfes are but 
 the foolifh Fires of Fancy, that give the 
 enquiring Traveller no fteddy Light or 
 Conduft, but lead him far aftray from 
 Truth. Chriftianity has a better Witnefs 
 than this j being fuch as belongs to every 
 Believer, it muft approve itfelf to the 
 ReafonofMen. And I will endeavour to 
 explain it thus according to Scripture. 
 
 Let it be firft noted here, that the word 
 Witnefs is ufed frequently, by our Trans- 
 lators, to figni fy Teftimony, or Evidence. 
 Nor will it create any Confufion to ufe 
 thefe words promifcuoudy in this Dif- 
 courfe, while we diftinguifli them from 
 the "Thing vcitneffed, (which, in the Origi- 
 nal, is alfo (jlcl{Iv$U) and is tranflated the 
 Record, ver. 10, 1 1. 
 
 Now if we enquire what is that Tefli- 
 mony to Chriftianity, or that inward Wit- 
 nefs that every Believer has in himfelf, lot 
 us confider what that Record is which 
 God has teftified concerning his Son Chrifi 
 Jefus. That you will find in the Context, 
 ver. ii, 12. This is the Record, or Thing 
 witneffed, that God hath given to us eternal 
 Life, and this Life is in his Son ; he that hath 
 the Son of God hath Life, and he that hath not the 
 Son hath not Life. He then that believes on 
 the Son of God hath the Witnefs, or Teftimony 
 to Chriftianity, in himfelf for he hath with- 
 in 
 
r4 The Inward Witnefs Serm.T. 
 
 in him the Thing teflified. He hath eternal 
 Life in himfelf, he hath this eternal Life 
 already begun, and it fhall be carried on 
 and fulfilled in the days of Eternity. By 
 believing in Chrifl we have a glorious Tefti- 
 mony, or Witnefs, within ourfelves, that 
 Chrifl is the Son of God, the Saviour of the 
 World/ and the Author of eternal Life > 
 that his Perfon is Divine, that his Doc- 
 trine is True, for eternal Life is begun 
 in us. 
 
 We fhall make this more fully appear, 
 by confidering what is Eternal Life, and 
 fhowing how far it is found in every Be- 
 liever, and how it becomes a Witnefs of 
 Chriflianity in his Heart. 
 
 Eternal Life confifls in Happinefs and 
 Holtnefs, 5 tis made up of thefe two, and 
 there is fuch a neceffary Connexion be- 
 tween them, that they run into one ano- 
 ther ; but, for Order-fake, I fhall diftin- 
 guifh them thus : 
 
 The Happinefs of eternal Life confifls 
 in the Pardon of Sin, in the fpecial Fa- 
 vour of God, and in the Pleafure that ari- 
 fes from the regular Operation of all our 
 Powers and Paffions. New thefe three 
 things are, in fome meafure, found with 
 every Soul that believes in Chrifl. 
 
 The Happinefs of eternal Life confifls, 
 
 i. In the Pardon of Sin ; thence arifes 
 Peace of Confcience. This is a part of Hea- 
 ven y 
 
Serm. I. to Chrifiiamty. 1 5 
 
 ven ; the Perfe&ion of this Peace belongs 
 to the Heavenly State. Our Pardon is 
 eompleat on Earth, but the Senfe of this 
 Pardon is not eompleat and free from all 
 Doubts, or at lead from all danger of 
 doubting, till we arrive at full Glory. 
 When a Soul is made fenfible that all its 
 Iniquities are for ever cancelled, that God 
 will never avenge any of his Crimes upon 
 him, when lie knows that this God, who 
 has a right to punifh with everlafting Re- 
 venges, is at peace, and will demand no 
 more Satisfaction for his Sins ; this Soul 
 then has the beginning of Heaven. This 
 is a part of final Bieifednefs, and of eom- 
 pleat eternal Life. 
 
 Now this is, in fome meafure, found in 
 Believers here : They that have trufted 
 in the Son of God, begin to find Peace in 
 their own Confciences. they can hope God 
 is reconciled to them thro the Blood of 
 thrift, that their Iniquities are atoned for, 
 and that Peace is made betwixt God and 
 them. This belongs only to the Dodrine 
 otChrift, and witneffes it to be Divine: 
 for there is no Religion that ever pre- 
 tended to lay fuch a Foundation of Pardon 
 and Peace, as the Religion of the Son of 
 God does ; for he has made himfelf a Pro- 
 pitiation ;' J^fui the Righteous is become 
 our Reconciler, by becoming a Sacrifice : 
 Rom. iiL-25, 26 9 Him hath God fet forth for 
 
1 6 The Inward Witnefs Ser m.I. 
 
 a Propitiation through Faith, in his Blocd, to 
 declare his Right eoufnefs for the Remifficn of 
 Sins that are fafl, that he might be pifl, and 
 the Ju/iifer of him that believes in Jefus ; 
 Therefore being jtifiified by Faith, v:e have 
 Peace with God. Rom. v. I. Behold the 
 Lamb of God> that takes away the Sins of the 
 World ! was the Language of John, who was 
 but the Forerunner of our Religion, and 
 took a profped of it at a little diftance : and 
 much more of the particular Glories and 
 Bleflings of this Atonement is difplayed by 
 the bleffed Apoftles, the Followers of the 
 Lamb. 
 
 Other Religions, that have been drawn 
 from the Remains of the Light of Nature, 
 or that have been invented by the fuperfti- 
 tious Fears and Fancies of Men, and ob- 
 truded on Mankind by the Craft of their 
 Fellow-Creatures, are all at a lois in this 
 Inflance, and can never fpeak Peace and 
 Pardon. 
 
 The Religion of the Heathens, and the 
 beft of Philofophers, could never aflure us, 
 whether God would pardon Sin at all, or 
 no. The Light of Nature indeed would 
 diftate thus much, that God is, in his 
 own nature, gracious, and companionate, 
 and kind ; but whether God would be 
 gracious to you or me, compaffionate to 
 fuch ill-deferving Sinners as we are, the 
 Light of Nature could never determine. 
 
 *Ti* 
 
Serm.L to Chrifiiamty. 17 
 
 J Tis only the Son of God, that came down 
 from the Bofom of the Father, could fo 
 well inform us how the Father's Heart 
 worked towards fuch Sinners, in the De- 
 figns of Pardon and Reconciliation. 
 
 Again, the Light of Nature could never 
 tell us how often God would pardon Sin- 
 ners. Suppofe it could be found out by 
 Reafon that God is fo companionate, that 
 he would forgive Offences, yet it could ne- 
 ver be inferred how often we could be for- 
 given ; and if he had pardoned once, we 
 1 might for ever defpair if we had committed 
 new Iniquities : for who but a Divine 
 Meffenger can tell us, that he will often 
 repeat his Pardons ? 
 
 The Light of Nature could never in- 
 form us how great the Offences were that 
 could be forgiven ; Reafon could never tell 
 us, that Rebellions of the biggefl Size, and 
 Treafons of the blacked Aggravation, 
 fhould be all cancelled ; the Light of Na- 
 ture could never fay, All manner of Sin and 
 Blafphemy /ball be forgiven to Men. This 
 the Son of God only hath taught us, who 
 came from the Bofom of the Father, and 
 who laid a Foundation for the brightefl 
 Difplays of pardoning Grace. 
 
 Reafon, with all the Principles of Natural 
 Religion, could never teach us what wemuft 
 do to obtain Pardon, and on what Terms 
 God would forgive. Reafon indeed might re- 
 quire 
 
1 S The Inward Witnefs Ser m.L 
 
 quire us to repent of Sin, but it could ne- 
 ver afTure us, that he that confejfeth, and 
 forfaketh his Sins, f/iall find Mercy. Nor 
 could it fhew us any Mediator or Recon- 
 ciler between God and Man, nor how, or 
 in what manner, we mufladdrefs ourfelves- 
 to him, or to an offended God by him ; 
 Reafon could never ftart a Thought of this 
 ftrange way of Salvation, that we muft be- 
 lieve, or truft in another's Sufferings, in 
 order to the Pardon of cur own Sins ; that 
 we muft depend on the Merits and Righ- 
 teoufnefs of one that died, in order to ' 
 obtain Forgivenefs and Life ; that by Faith, 
 in the Bleed of Chrift, God will jufiify them 
 that believe in Jefus. What could the Light 
 of mere Nature teach us concerning this 
 Jefus ? and yet there is no ether Name under 
 Heaven whereby we can befaved, A<5ts iv. 12. 
 
 The Light of Nature, or any Religion in- 
 vented by Men, could never acquaint us 
 upon what ground we could exped Pardon 
 from God : for they knew nothing of an 
 Atonement equal to our Guilt, nothing of 
 a Satisfa&ion great as our Offences, and 
 that could anfwer the high Demands of in- 
 finite and offended Juftice. Mankind found 
 out by Reafon, and by the Stings and Dif- 
 quietudes of a guilty Confcience, that there 
 was an offended God in Heaven ; and in fe- 
 veral Countries they followed the Dic- 
 tates of a wild and uneafy Imagination, 
 
 inventing: 
 
Serm.L to Ghriftimityi 1$ 
 
 inventing an endlefs variety of Methods to 
 appeafe the angry Deity. What multi- 
 tudes of Rams, and Goats, and thoufands 
 of larger Cattle were cut to pieces, and 
 burnt, to atone for the Sins of Men ? 
 What Deluges of Blood have overflowed 
 their Altars ? What fanciful Sprinklings 
 and vaft Effufions of Wine and Oil ? The 
 firft-born Son for the Tranfgreffion of the 
 Father, and the Fruit of the Body for the 
 Sin of the Soul ? What cruel Pra&ices on 
 their own Flefh? What Cuttings and Burn- 
 ings to procure Pardon ? And yet, after all, 
 no true Peace, nor reafonable Hope. 
 
 The Jewifh Religion indeed was in- 
 vented by God himfelf, and it contained 
 in it the way of obtaining Pardon, but 
 *twas vailed and darkened by many Types 
 and Shadows ; tho it was not defective as 
 to real Pardon, yet it was very defeftive as 
 to folid Peace : Therefore the Apoftle tells 
 US, Heb. x. I, 2, &c. The Law having a 
 Shadow of good things to come, and not the ve- 
 ry Image of the ihings, can never, with thofe 
 Sacrifices which they offered Tear by Tear, con- 
 tinually make the Comers thereunto perfeft, &c. 
 The Senfe of which, compared with the 
 following Verfes, is plainly this ; 'Thofe Sa- 
 crifices, that were fo often repeated, could ne- 
 ver perfectly take away the Confidence of Guilt : 
 there llill remained fome trembling Fears, 
 fome uneafy Doubts, fome painful Concern 
 
 of 
 
2o The InwardWitnefs Serm.I. 
 
 of Mind, whether their Iniquities fhould 
 be entirely cancelled or no ,• becaufe they 
 "were convinced that the Blood of Bulls 
 and Goats could not do it, and they could 
 not fully and plainly fee the Blood of Jefus, 
 the Son of God, the Saviour. Dark Hints, 
 and obfcure Notices, of fuch a Mejjlah, 
 and fuch a Sacrifice, they had ; but fuch 
 a one as could not generally free their 
 Confciences from all Senfe of Defilement, 
 and Guilt, and Fears, tho it cleanfed their 
 Souls in the fieht of God. 
 
 The Socinians, in our Age, can have but 
 very little Comfort, if they are truly awa- 
 kened to a fpiritual fight of the Law of 
 God; for when they have nothing to plead 
 with God, and nothing to truft in but his 
 aneer abfolute Mercy, while they deny 
 the Satisfaction of Chrifl yefus, how weak 
 muft their Hope be, how feeble is the 
 Foundation of it ! But when a poor, con- 
 vinced, awakened Soul, that now believes 
 the Do&rine of Chrifl , has been long be- 
 fore tormented in his Confcience about A- 
 tonement for Sin, and found no Hope, the 
 Chriftian Religion, the Gofpel, with its 
 pardoning Grace, and the Satisfaction that 
 Chrifl has made, gives the Soul peace, and 
 leads the troubled Confcience to Reft and 
 Quiet; he trufts this Gofpel, he receives 
 this Salvation, and hath the Witnefs in 
 himfelf that it is Divine. 
 
 a. The 
 
Serm.I. to Chriftiamty. 21 
 
 2. The Happinefs of Eternal Life confifts 
 alfo in the fpecial Favour of Gcd, which is 
 diftinft from the Pardon of Sin ; for 'tis very 
 poffible for a Criminal to be pardoned, and 
 not to be made a Favourite of the King. 
 The Favour of God, and a Senfe of this 
 Favour, is a great part of Heaven. This is 
 called Seeing of God, often in Scripture. 
 When Souls are fully poflefled of the Love 
 of God, when they have it filed abroad in 
 their Hearts in perfection, when they know 
 that the Infinite and Eternal Maker and 
 Governour of all things loves them, and 
 will for ever love them, this is Eternal 
 Life ; and this is enjoyed in fome meafure 
 here on Earth by true Believers, this is a 
 part of Eternal Life begun in the Heart of 
 every Chriftian : for whom God pardons, 
 he receives into his peculiar favour. 
 
 This the Chriftian Religion teaches us, 
 but the Light of Nature could never tell 
 us fo : for if the Light of Nature and Rea- 
 fon could have proceeded fo far as to ac- 
 quaint us with pardoning Grace in all the 
 extent of it, yet it could never have p re- 
 fumed to affure us that he fhould make the 
 Rebels he had pardoned his Favourites for 
 ever. We might have been forgiven, and 
 then annihilated. But the Scripture teaches 
 us, whom God forgives he makes Favourites 
 too. And Cbrifl Jefus has laid the founda- 
 tion of this double Bleffing j for he has not 
 
 only 
 
22 The Inward Witnefs Serm* I. 
 
 only made an end of Sin y but brought in an 
 everlafiing Righteoufnefs ; Dan. ix. 24. He 
 has fulfilled the Law in all the Commands 
 of it, as well as born the Penalty ; he has 
 purchafed all the Bleffings of Divine Love, 
 as well as bought a Freedom from Divine 
 Vengeance. If when we were Enemies, we 
 were reconciled to God by the Death of his Son ; 
 much more being reconciled, we Jhall be faved by 
 his Life. Rom. v. 10. And in ver. 1, & 2. he 
 faith, Being jujiified by Faith, we have peace 
 with God, through our Lord Jofus Chrifl, and 
 rejoice in the Hope of the Glory ofGcd. Thus 
 you fee there is not only Reconciliation, but 
 full Salvation, not only Peace with God, but 
 the Hope of Glory to be obtained by believing 
 on the Son of God. Many are the Inftances 
 of Saints here dwelling in Flefh in a Day 
 of Grace, that have been raifed to a good 
 degree of Eternal Life in this refped, that 
 have had a joyful Senfe of the Love of God 
 filed abroad in their Souls, and upon folid 
 Grounds have hoped for Glory, fuch as no 
 other Religion could pretend, to furnifh 
 them with ; and this is a Witnefs to the 
 Truth of Chriflianity. 
 
 No meer human Religion can pretend to 
 tell how this fpecial Love of God may be 
 attained, no human Religion can ever tell 
 us how long this Love of God (hall con- 
 tinue ; but the Word of God gives us full 
 Evidence and Aflurance that ths worft of 
 
 Sinners, 
 
Serm.L to Chrifiia?iity. 25 
 
 Sinners, who apply themfelves to Jefus 
 Chrifi the Saviour in the way of humble 
 •Faith and heart) Repentance, fhall not only 
 be forgiven and released from the Guilt of 
 Sin and Punifhment, but alio fhall be 
 beloved of God for the fake of Chrifi, and 
 that this Divine Love is everlafting. Read 
 Acts iii. ip. Repent and be converted, that your 
 Sins may be blotted out. Acts xvi. 3 1. Believe 
 en the Lord Jefus Chrifi, and thou flak be fa- 
 yed. And when Perfons are interefted in 
 thefe Promifes, who flail lay any thing to their 
 charge ? Who flail condemn when God jufti- 
 fies ? Who fi:a!i feparate them from the Love of 
 Chrifi ? Shall 'Tribulation or Difirefs^ Famine 
 or Sword ? No, by no means ; fir in all 
 thefe things we are more than Conquerors through 
 him that has loved us : and we are perfuaded, 
 that neither Death, nor Life, nor Angels, nor 
 Principalities, nor Powers, nor things prefent, 
 nor things to come, nor Height, nor Depth, nor 
 any other Creature /ball be able to feparate us 
 from the Love of God which is in Chrifi Jefus 
 our Lord. Rom. viii. 3 3 , &c. 
 
 When a rational Mind is awakened to 
 fee the Emptinefs of all Creatures, and their 
 Infufficiency to make him happy, and finds 
 nothing but the Eternal Love of God capa- 
 ble to make a Creature truly Blefled ; how 
 miferably mud that Soul be tormented, 
 that knows not whether God will love him 
 or ao, nor how this Love may be attained, 
 
 nor 
 
24 The Inward Witnefs Serai J. 
 
 nor, when once attained, how long this 
 Love will continue ? But he finds an An- 
 fwer to all thefe painful Queftions in the 
 Gofpel of Chrift : for the Father loves the 
 Son infinitely, and loves all thofe that be- 
 lieve on him for his fake ; they are for ever 
 accepted in him who is firft and for ever ac- 
 cepted, and they are beloved in him who 
 is firft and for ever beloved, Eph. i. 6. 
 
 3. The Happinefs of eternal Life con- 
 fifts in the Pleajure that arifes from the regu- 
 lar Operation of all our Powers and Pafftons. 
 This was a great part of the Happinefs of 
 the innocent Man ; his Reafon was the 
 Guide to all his meaner Faculties, and his 
 Appetites and his Afteftions in a fweet 
 Harmony followed the Condud of his 
 Reafon : and as his Underftanding and 
 Judgment put forth their regular Diftates, 
 fo the meaner Powers paid a conftant Obe- 
 dience, and purfued their proper Obje&s. 
 There was no irregular Anger to fet his 
 Blood on fire, no intemperate and corrupt 
 Wifhes to vitiate his Natuife, to pollute 
 his Pleafures, and diflurb his Peace ; none 
 of thofe Tumults and Hurricanes in his 
 Soul, which we fo often feel in our fallen 
 State, and lament them much oftner than 
 we can fupprefs them. And as the Fancy 
 and Appetites of innocent Adam fubmitted 
 to his Reafon, fo, doubtlefs, if his Ma- 
 ker were pleafed to reveal any fublimer 
 
 Truth 
 
Serm.I. to Chafiianit]. 2$ 
 
 Truth to him, which his Reafon could not 
 comprehend, then Reafon itfelf fubmitted 
 to that Revelation, believed the word of a 
 fpeaking God, and refignM the Throne to 
 Faith. His Natural Powers had no uneafy 
 Conteft, there was no Civil War nor Re- 
 bellion amongft them to interrupt his Hap- 
 pinefs. 
 
 And thus lhall it be again, but in a 
 more glorious manner, when we are raisM 
 from all the Ruins of our fallen State, and 
 Eternal Life is made compleat in Heaven. 
 
 But before we arrive at that final Glory, 
 the fame fort of Happinefs is begun in every 
 Believer in a State of Grace. Thcfe arc 
 the Buddings of Eternal Life, the Earnefls 
 and the Pledges of the perfecc Bleflcdnefs 
 which we hope for j and this arifes from 
 cur Faith in the Son of Gcd. For when 
 we have attained a good Hope of forgiving 
 Grace through the Blood of C/,v//?, and be- 
 lieve that we are beloved of Gcd ouv Ma- 
 ker, what have we then to do but to abide 
 in his Love ? We learn to defpife thole 
 tempting Objefts that would awaken our 
 intemperate PafTions, and walk onward in 
 peace and pleafurc towards our compleat 
 Felicity. For fince God is become our 
 God through the Mediation of his Son, we 
 have no need to feek the meaner Delights 
 of Senfe and Appetite, becaufe we poflefs 
 the fupreme. We have the Son of God 
 C himfelf 
 
q.6 The Inward Witnefs Serm. I. 
 
 himfelf for our Leader and Example, and 
 he that believes on the Son of God, walks 
 as he alfo walked. 
 
 Befides thefe Moral or Perfuafive Helps 
 that belong to the Chriftian Life, we have 
 alfo the Spirit cf God given to reform our 
 Natures, to put all our mifplaced and dis- 
 jointed Powers into their proper Order 
 again, and to maintain this Divine Harmo- 
 ny and Peace. "Yip the blefled Spirit that 
 inclines Reafon to fubmit to Faith, and 
 makes the lower Faculties fubmit to Rea- 
 fon, and obey the Will of our Maker, and 
 then gives us the pleafure of it. And if at 
 any time through the power of Tempta- 
 tion, the Violence of Appetite, and the 
 Imperfection of Grace, this blefled Har- 
 mony and Order be diflurbed, and this 
 Pleafure interrupted ; the Soul of the Chri- 
 ftian is never eafy till it rife again by Re- 
 pentance, and recur to the Son of God, to 
 fetch new and vigorous Supplies of the Spi- 
 rit, and of this Eternal Life from him, and 
 thereby it regains its Peace and Pleafure. 
 
 But thefe Thoughts naturally lead me 
 on to the Second Part of this Subjed, (viz,.) 
 Bolinefs. 
 
 Thus much fhall fuffice therefore con- 
 cerning the firft part of Eternal Life, which 
 confifts in Happinefs, (viz,.) Pardon of Sin, 
 Peace of Conscience, the Favour of God, 
 the Senfe of his Love, and the pleafurable 
 
 Harmony 
 
Serm. I. to Chrifiimit)'. 27 
 
 Harmony of our Natural Powers. Thefe 
 are found in true Believers, and this is a 
 noble Witnefs to Chriftianity to prove ic 
 Divine. 
 
 c 1 
 
 SER- 
 
[ 28 ] 
 
 SERMON II. 
 
 The Inward Witnefs to 
 Chriftianity. 
 
 i Ep. John v. io. 
 
 He that believeth on the Son of God, 
 hath the Witnefs in himfelf 
 
 The Second Part. 
 
 HEN fuch a Text as this is 
 named for the Foundation of 
 Difcourfe, fome nicer Hearers 
 begin to grow jealous that the 
 Preacher is entering into Myfte- 
 ry and tnvjard Light, and they exped to 
 hear no clear and folid Reafoning, nor any 
 'Juftnefs of Thought. Thus blinded by their 
 own Prejudices, they prevent their Im- 
 provement by the Miniftry of the Word ; 
 
 and 
 
Serm.IL to Chriftianity* 29 
 
 and becaufe they have heard the Experi- 
 ences of Christians wittily ridiculed, they 
 refolve to believe that nothing of Experi- 
 mental Religion can be juftified to ftri<9s 
 Reafon, or have any thing to do with 
 Argument. 
 
 But how impious, and how unreafonable 
 a Fancy this is, will fufficiently appear, if it 
 can be proved that every true Chriftian has 
 a moil rational and unconteftable Evidence 
 of the Truth of his Religion, drawn from 
 the Change that is hereby made in his own 
 Heart. If it can once be made evident 
 that Eternal Life is begun in every Soul 
 that believes in Jefus Chrifl, this will con- 
 firm Chriftianity with a high hand, and 
 confute the wicked Scandal for ever. 
 
 I have begun this Attempt in the fir ft 
 Difcourfe, and have fliown that Eternal 
 Life is compofed of two Parts, (viz,.) Holt- 
 nefs and Happinefs. 
 
 The Happinefs of it confifts in ajufi and' 
 comfortable Senfe of the Forgivenefs of Sin, in 
 a Lively Hope and Perfuajion of the fpecial 
 Love of God, and the delightful Harmony of all 
 the Natural Powers, (viz.) Reafon, Conjcience, 
 the Willy and the Pajfions. Where thefe are 
 found, Heaven is begun ; Eternal Life has 
 taken poffeffion of the Soul ; and this evi- 
 dently proves the Do&rine that effected it 
 to be Divine. 
 
 C 3 ls T o^y 
 
3 o The Inward Witnefs Ser m . IL 
 
 Now if an Atheifl, a Heathen, or a Jew, 
 fhould cavil and fay,, " Are not all your 
 €c Hopes mere Prefumption ? Are not your 
 cc Senfe and Perfuafion of the Love of God 
 " mere Delufions of Fancy, and Raptures of 
 cc warm Imagination, without any Ground 
 Cf or folic! Foundation of Reafon ?" The 
 Chriflian may boldly refute fuch Sufpicions. 
 Thefe are no vain Tranfports, no foolilh 
 Vifions of Hope and Joy, becaufe as high 
 and glorious as my Comforts and my Ex- 
 pectations are, they are built on a due 
 Apprehenfion of the Juftice of God, as well 
 as his Mercy ; I have no hopes of Pardon 
 by Jefus drafts but what are fupported by 
 the Righteoufnefs and Truth of God, as 
 well as his Goodnefs : for in this way of 
 Salvation, offended Juftice is fatisfied to 
 the full, and Mercy can exert icfelf in full 
 Glory, without the leaft Difhonour or Re- 
 flection on the ftridt Righteoufnefs of God. 
 Gcd is jufl in the Juflification of a Sinner 
 this way, he is faithful and jufl to forgive us 
 cur Sins, and to cleanfe us from all Unrigh- 
 teoufnefs ; i John i. 9. 
 
 Befides, fays the Chriflian, the Change 
 wrought in me is real, and not imaginary ; 
 I arrT quite another Creature than once I 
 was; the feveral Powers of my Nature, 
 that were wont to be in perpetual War, 
 now enjoy a peaceful Harmony, and my 
 Soul feels the Pleafure and the Divine 
 
 Peace. 
 
Serm.IL to Chrifiianiiy. ^i 
 
 Peace. My ftri&eft and fevereft Reafon 
 approves the Change, and owns it to be 
 Divine. 
 
 And thus I am led onward to fpeak of 
 the other Part of Eternal Life, and that is 
 Holinefs. This alfo is found in believing 
 Souls, and becomes an Evidence of the 
 Truth of the Gofpel. 
 
 Holinefs may be defer! bed by rhefe five 
 neceflary Ingredients of it. 
 
 i. An Averfion to, and Hatred of all Sin. 
 
 2. A Contempt of the prefent World in 
 comparifon of the future. 
 
 3. A Delight in the Worfhip and Soci- 
 ety of God. 
 
 4. Zeal and Activity in his Service. 
 
 5. A hearty Love to Fellow-Creatures, 
 and more efpecially to Fellow-Saints. 
 
 I (hall difcourfe of each of thefe particu- 
 larly, and fhow that Eternal Life confifls 
 in them, and this Eternal Life is found in 
 Believers. 
 
 1. Holinefs confifls in an Averjicn to, and 
 Hatred of all Sin. This is compleat in Hea- 
 ven, and without this Heaven cannot be 
 compleat. Into Heaven there enters nothing 
 that defies, Rev. xxi. 27. Every Inhabitant 
 there is compleatly averfe to all Iniquity, 
 and hates every thing that difpleafes God ," 
 for nothing but perfeft Obedience is found 
 there : the Spirits of the Juft are there 
 made ferfett, Heb. xii. 23. Now this in a 
 C 4 meafure 
 
32 The Inward Witnefs Serm.IL 
 
 meafure and degree is found in Believers 
 here, for he that abideth in Chrifl finneth not, 
 i John iii. 6. He cannot fin with a full 
 purpofe of Heart ; he that is born of God 
 cannot fin with Conftancy and Greedinefs, 
 as others do that are only born of Flefli and 
 Blood : he cannot fin without an inward 
 fincere Relu&ancy, without the Combat 
 of the Spirit againft the Flefh : he doth 
 not make a Trade of Sin, Sinning is not 
 his Bufinefs, his Delight, and Pleafure. 
 This is a blefled Teftimony of the Truth 
 of the Gofpel, ABs xv. 9. That Faith in 
 the Son of God purifies the Heart. 
 
 Every Chriftian has an Averfion to all 
 Sin : if he chufes fome Sins, to continue in 
 them, and hates other Iniquities, he can 
 never be faid to be a true Believer in Chrift y 
 and to have the Work of Faith in Sincerity 
 wrought in his Heart. 
 
 Other Religions have profefs'd an Aver- 
 fion to fome Sins, but indulged others. 
 Some make Cruelty a part of their Duty, 
 and require the facrificing' of Mankind to 
 appeafe the Anger of their Gods ; a bloo- 
 dy and an impious Pra&ice, as well as a 
 vain and fruitlefs one ! Some forbid Mur- 
 der, but allovy and encourage variety of 
 Uncleannefs, and make that a part of their 
 Worfliip. Other Profeffions have forbid 
 wanton Pra&ices^ and commended Chaftity; 
 but they indulge Refentment and Revenge, 
 
 as 
 
Serm. II. to Chrijlianity. j:j 
 
 as a neceffary part of the Character of a 
 Warrior or a Great Man. Carnal and fen- 
 fual Lufts have been oppofed and hated by 
 fome of the old Philefophers, but fpiritual 
 Iniquities have hereby been promoted. 
 Pride has hereby been wonderfully increa- 
 fed, and none of them can excufe them- 
 felves fromthofe Sins which make Men very 
 like Satan, altho they are freed from the 
 Brutality of fenfual Lufts. But the bufinefs 
 of the Gofpel of Chrifl is to keep Men from 
 committing any kind of Sins whatfoever. 
 
 Other Religions have changed one Luft 
 for another ; but the Religion of Chrifl for- 
 bids all manner of Iniquity, and changes 
 the whole Nature into Holinefs. Chrifti- 
 anity refines the Soul in all the Powers of 
 it, and inclines us to the Duties both of the 
 firft and fecond Table : it writes the Law 
 of God in the Heart, and brings the Soul 
 to a fweet Compliance therewith. All the 
 Affections are renewed, all old things are 
 done aivay, and all things are become new ; he 
 that is in Chrifl is a New Creature ; he has 
 crucified the Fleflj with its Affections and Lufts. 
 2 Cor. v. 17. Gal. v. 24. 
 
 Surely there is a Spirit and Power that 
 accompanies the Religion of our Lord Je- 
 fus y fuch as other Religions know not ; and 
 this was manifeft abundantly in the primi- 
 tive Chnftians, when thofe Wretches were 
 converted, whofe Names were once writ- 
 C 5 ten 
 
34 The Inward Witnefs Serm.IL 
 
 ten in that black Catalogue that the Apo- 
 ftle fpeaks of, i Corinth, vi. p. when they 
 by the Light of the Gofpel were purified, 
 were purged from their Defilements, and 
 were made New Creatures. The Apoftle 
 could appeal to the 'Corinthian Church, and 
 fay, fo vile and filthy were fome of you, but 
 ye are wafhed, but ye are juftified, but ye are 
 fan&ified in the Name of the Lord Jefus, and 
 by the Spirit of our God : Not in the Names 
 of other Gods, and other Religions, but 
 in the Name of the Lord Jefus, and by the 
 Spirit of our God. Philofophy was raifed to 
 a great height in the City of Corinth ; it 
 was almoft enough for a Man to be accoun- 
 ted learned, to have been in that City, and 
 to have known a little of the Cuftoms of it: 
 yet all their Learning was not fufficient to 
 reform them, for they were a profligate and 
 lewd People ftill. But the Religion of our 
 Lord Jefus Chrift y breaking in upon their 
 Souls, purified, refined them, and made 
 fuch an alteration in them, that the World 
 beheld, and were amazed at the furprizing 
 Change. They thought it flrange that the 
 Chriftians would not run with them to the farnz 
 Excefs of Riot : they were aftonifh'd to fee 
 a Drunkard at once turn fober and tempe- 
 rate ,• a lewd unclean Wretch, by hearing 
 the Gofpel, become a ProfefTor and an Ex- 
 ample of Chaftity ; a cruel and paffionate 
 Temper made calm, and kind, and forgiv- 
 ing i 
 
S^rm. II. to Chr if! utility. 3 5 
 
 ing; a Swine forfake the Mire, and put 
 on the nature of a cleanly Animal ; a Dog 
 or a Lion changed into a Lamb. This 
 wrought Convi&ion with Power ; this was 
 Miracle and Demonftration ; this witnefied 
 the Truth and Divinity of the Gofpel of 
 Chrift beyond all Contradi&ion or Doubt. 
 
 2. A Holy Contempt of this World, is ano- 
 ther part of Heaven, a Di-fregard of tem- 
 poral things raifed by the Sight of things 
 eternal. 
 
 If we look upwards to Heaven, we fhall 
 behold there all the Inhabitants looking 
 down with a facred Contempt upon the 
 Trifles, Amufements, Bufineifes and Cares 
 of this prefent Life, that engrofs our Af- 
 fections, awaken our Deli res, fill our 
 Hearts with Pleafure or Pain, and our 
 Flefli with conftant Labour. With what 
 holy Scorn do you think thofe Souls, who 
 are difmifled from Flefh, look down upon 
 the Hurries and Buftles of this prefent State, 
 in which we are engaged ? They dwell 
 in the full fight of thofe Glories which 
 they hoped for here on Earth, and their in- 
 timate Acquaintance with the Pleafures of 
 that upper World, and the Divine Senfa- 
 tions that are raifed hi them there, make 
 them contemn all the Pleafures of this 
 State, and every thing below Heaven. 
 This is a part of eternal Life, this belongs 
 in fome degree to every Believer j for he is 
 
 not 
 
j6 TheJnvoardWitnefs Serm.II. 
 
 not a Believer that is not got above this 
 World in a good meafure ; he is not a 
 Chriftian, who is not weaned, in fome de- 
 gree, from this World : For this is our Vic- 
 tory whereby we overcome the World, even our 
 Faith ; i John v. 4. He that is born of God y 
 overcomes the IVorld ; he that : believes in Je- 
 fus, is born of God : Whence the Argu- 
 ment is plain, he that believes in Jefus,the 
 Son of God, overcomes, this prefent World. 
 And where Chriftianity is raifed to a good 
 degree of Life and Power in the Soul, there 
 we fee the Chriflian got near to Heaven ; 
 he is, as it were, a Fellow for Angels, a 
 fit Companion for the Spirits of the Juft 
 made perfeft. The Affairs of this Life are 
 beneath his bed Defires and his Hopes ; he 
 engages his Hand in them fo far, as God 
 his Father appoints his Duty y but he longs 
 for the upper World, where his Hopes are 
 gone before : a When fhall I be entirely 
 cc difmiffed from this Labour and Toil ? 
 C£ The gaudy Pleafures this World enter- 
 <r tains me with, are uq Entertainments to 
 te me ; I am weaned from them, I am born 
 C€ from above." This is the Language of 
 that Faith that overcomes the World : 
 And Faith, where it is wrought in truth 
 in the Soul, hath, in fome meafure, this 
 Effefifc '-> and where it fhines in its Bright- 
 aefsj it hath, in a great degree, this fub- 
 
 Urm 
 
Serm.IL to Chrifiiamty. 37 
 
 lime Grace accompanying it ; or rather, 
 (fhall I fay ?) this piece of Heavenly Gkry. 
 
 Pain and Sicknefs, Poverty and Re- 
 proach, Sorrow and Death itfelf have been 
 contemned by thole that have believed in 
 Ckrift Jefm; with much more Honour to- 
 Chriftianity than ever was brought to other 
 Religions by the lame Profeffion, and die 
 fame Practice 
 
 Other Religions have, in fome degree, 
 promifed a Contempt of the World, a Con- 
 tempt of Sicknefs, and Pain, and Death; but 
 then it hath been only here and there a Per- 
 fonof a hardier Mould of Body ; here and 
 there one in an Age, or one in a Nation, * 
 who, by aFirmnelsof natural Spirits, an 
 obftinate Refolution, attained by much La- 
 bour of Meditation, and Toil of Thought, 
 hath got above the World, and above 
 Death. But our Religion bcafts of its 
 Hundreds and Thoulands, and that not on- 
 ly thofe who had firmer natural Spirits, or 
 have heen skilled in Thought and Medita- 
 tion, and abfent from, fenfual things by 
 Philofophy and intellectual Exercifes ; but 
 the feebleft of Mankind, the weak things 
 of this World, the foolifh and the young, 
 the Infant as it were in years, and the fee- 
 ble Sex, have been made to contemn this 
 World, and the Pleafures of it, the Hopes 
 and the Sorrows, Pain, and Death. Tney 
 have learnt to live above all the enticing Joys. 
 
 and 
 
3 8 The Inward Witnefs Ser m .1 F. 
 
 and affrighting Terrors of this prefent 
 State, that is, to live near to Heaven : So 
 that whatsoever Religion pretends to a 
 competition with ours, it falls vaftly fhort 
 in this refpeft, in raifrng the Affections a- 
 bove the World, above the Joys' and Fears 
 of the prefent Life. 
 
 Again, if we conlider what Motives have 
 argued the Minds of Men to the Ccri- 
 tempt of the World, we fhall find the Re- 
 ligion of Chrifl Jefus is far fuperior to all in 
 this refpeft. 
 
 Other Religions have taught Men to 
 defpife the Gocd things of this World, and 
 to be unconcerned about the Evils of it, 
 in a mere Romantick way : Such was the 
 Stoical Doftrine, denying Health and 
 Wealth, Sleep and Safety to have any Good-' 
 vefs in them ; and profeffing that Pain, Po- 
 verty, Sicknefs, Want, Hunger, and 
 Shame were no Evils ; and upon this ac- 
 count they taught their Difciples to be 
 unfollicitous about the one or the other, 
 becaufe they were neither Good nor Evil. 
 Thus, while they change the ufe of words, 
 they would make Stocks and Stones of us, 
 rather than intelligent and holy Defpifers 
 of fenfible things ; but the Chrifiian Doc- 
 trine teaches us to contemn both the good 
 and evil things of Senfe and Time, by the 
 Expe&ation and Profpeft of the invifible 
 and eternal World, where both the good 
 
 and 
 
Ser m. II. to Chriflianity. $ 9 
 
 and e/il things are of infinitely greater im- 
 portance : So cur Saviour preaches, Mat. 
 vi. 1% 20. Lay not tip for your f elves Treafures 
 upon Earth, where Moth and Ruft does cor- 
 rupt, and where "Thieves break through and 
 fteal ; but lay up for your fives Treafures in 
 Heaven, where neither Moth nor Ruft doth 
 corrupt, and where Thieves do not break through 
 nor fteal. Pluck cut a right Eye, cut off a 
 right Hand on Earth, left, fparing thefe, 
 thy whole Body be caft into Hell, where the 
 gnawing W^rm dies not, and the Eire is not 
 quenched ; Mat. v. 29, 30. Mark ix. 43, etc. 
 And the Afflictions, as well as the Com- 
 forts of Life, are contemned and fur- 
 mounted by the Spirit of a Chriftian upon 
 the fame noble Principles: Rom. viii. 18. 
 He reckons that the Sufferings of this prefent time 
 are not worthy to be compared with the Glory 
 which {hall be revealed in us ; and therefore he 
 endures the Crofs, and defpifes the Shame, 
 following the Divine Example of Chrift. 
 
 Other Doctrines have endeavoured to 
 raife the Minds of Men above the Sollici- 
 tudes or Cares of this Life upon mean and 
 bafe Principles, unworthy of human Na- 
 ture, denying the Immortality of the Soul, 
 and the Life to come. Thus the Epicu- 
 reans would raife the ProfefTors of their 
 Religion above the Fears of Death, by af- 
 furing them, that after Death there was 
 nothing j that the Soul and Body died to- 
 gether^ 
 
40 The Inward Wit nefs Serm.IL 
 
 gether, were blended in the Dull, and 
 were for ever loft in one- Grave : But, on 
 the other hand, the Religion of thrift 
 gives us a View of things beyond the 
 Grave, infures a Refurre&ion to us, brings 
 Life and Immortality to Light by the 
 Gofpel, by thrift Jefus, who, together with 
 the Father, is originally poffelled of eter- 
 nal Life, and thus leads us on to a glorious 
 Contempt of this prefent World of Vani- 
 ty : For our light AjfliElicn, which is but for 
 a moment^ worketh for us a far more exceed- 
 ing and eternal weight of Glory : While ire 
 look not at the things which are feen, but at the 
 things which are not feen ; for the things which 
 are feen, are temporal; but the things which 
 are not feen, are eternal. For, we know, that 
 if cur earthly Houfe of this Tabernacle were dif- 
 folved, we have a Building of God, an Houfe 
 not made with Hands, eternal in the Heavens. 
 2 Cor. iv. ult. & v. i. 
 
 Other Profeffions taught their Followers 
 not fo much to contemn Riches and Plea- 
 fures, as to exchange them for Fame, and 
 Glory, and publick Applaufe ; and this 
 they lived upon as their chief Good. Moft 
 of the Philofophers may be charged with 
 this juft Accufation, and Cicero, that great 
 Philofopher, in a notorious degree ; but 
 the Chriftian both labours and fuffers Re- 
 proach, becaufe he trufts in the living God y and 
 has the Promife of the Life to come j i Tim* 
 
 iv, 
 
Serm.II. to Chriflianity. 4 1 
 
 iv. 8, 10. he goes through the Tryal of cruel 
 blockings, as well as Scourgings and Torture, 
 that he may obtain a better Refurreciivn ; Heb. 
 xi. 35,36. He neglects his Eafe and his 
 Honours together, and defpifes Fame as 
 well as Pleafure and Riches, and all mor- 
 tal Defirables, when they Hand in compe- 
 tition with his immortal Hopes. 
 
 Others have defpifed the Grandure and 
 Pomp of Life, and thrown their Money 
 into the Sea ; but inftead of exalting them- 
 felves above Men, they have neglected all 
 the neceffary Duties and Decencies of Lite ; 
 they have lived, as it were, in common 
 with their Fellow- Animals of the Earth, 
 and degraded themlelves to the Rank and 
 Level of brute Beafls ; fuch t were the Cy- 
 nick Philofophers : But the Chriftian is dili- 
 gent and active in all Services to God and 
 Man, and fulfils the Duties of his prefent 
 State with Honour, while he lives upon 
 the hope of Futures and Invifibles. 
 
 Thus if we confider either the Degree 
 of this part of Bfiltnejs, (vfo>.) the Contempt 
 of the World, if we confider the Reafons 
 upon which it is founded, or how far this 
 Contempt of the World has prevailed among 
 the generality of Chriffians ; we fhall find 
 the Gofpel hath infinitely the advantage of 
 all other Doftrines, of all other Religions. 
 To fee a Man raifed above this World, 
 and yet exercifedin all the Duties of Life ; 
 
 ta 
 
4 2 The Inward Witnefs Ser m .II. 
 
 to fee him live with a holy Superiority to 
 all things below Heaven, and yet fulfilling 
 all his relative Duties among Men with dili- 
 gence ; to fee a Man ready every moment 
 to be gone from this World, and yet content 
 to flay here as long as his heavenly Father 
 pleafes, under the Troubles, and Burdens, 
 and Agonies of this Life too; this (hows the 
 Religion to be Divine, and from Heaven : 
 He that believes , has this Witnefs in himfelf ; 
 and where Faith rifes high, this Witnefs 
 appears evident and glorious. 
 
 3. Another part of the Holinefs of eter- 
 nal Life, confifts in a Delight in the Worjloij* 
 and Enjoyment of God. This is perfed in 
 Heaven, this is eternal Life : Rev. vii. 5. 
 They are before J he Throne of God night and 
 day y that is perpetually, and ferve him there 
 in his Temple. Now the Chriftian Religion 
 attains this end in a good meafure ; it 
 brings the Soul to delight in Divine Wor- 
 fhip and Converfe with God, which no 
 mere human Religion could ever do :—JFor 
 fince no human Religion could ever teach 
 an awakened Sinner how he might appear 
 in the Prefence of a Holy God with Afiu- 
 rance and Comfort, no other Religion 
 could make a Soul delight in the Worfhip 
 of God, We can never delight in drawing 
 near to God, that hath infinite Vengeance 
 in him, while we know not but he will 
 pour that Vengeance out upon us ; we fly 
 
 far 
 
Serm.II. to Chrifiianity. 43 
 
 far from him, unlefs we have fome good 
 ground of Hope, that he will forgive us 
 our Iniquities, and receive us into his Fa- 
 vour. Now fince there is no other Doc- 
 trine, that fhews us how our Sins may be 
 forgiven, or how the Favour of God may 
 be attained ; there is no other Religion can 
 allure or draw us into the Prefence of 
 God with pleafure : Heb. x. 19, 20. Let us 
 draw near, and worfhip the Father, in full 
 AJfurance and Confidence, that he trill ac- 
 cept our Perfons and our Worfhip, fince 
 we have fuch an High-Prieft to introduce 
 us with Acceptance ; fince, by his Flefh 
 and Incarnation, he has made a way for 
 us to come into the Prefence of God with 
 Satisfaction 'and Pleafure, therefore let us 
 draw near and worfhip him. The Influ- 
 ence of this Argument has been found by 
 Chriftians, by every Chriftian ; for there 
 is not one that hath believed in Chrift, but 
 has had this Witnefs in himfelf. There is 
 a fweet Serenity and Calmnefs of Spirit 
 belongs to the Souls of thofe in whom 
 Faith is lively and flrong, even when they 
 ftand before God, tho he be a God of Ter- 
 rour and Vengeance to Sinners : for they 
 know Jefas is their Atonement, their In- 
 troducer, their Peace ; and therefore they 
 love to draw near him as a God reconciled, 
 they rejoice in him as their higheft Happi- 
 nefs. 
 
 Other 
 
44 The InwardWitnefs SermJI. 
 
 Other ProfeiTIons of Men, when they 
 abandoned fenfual Pleafures, and the Va- 
 nities of this World, yet taught them 
 that their Happinefs muft flow from them- 
 felves, and made their own Virtues their 
 Heaven, without any regard to God. 
 Thefe Philosophers were felf-fufficient, full 
 of themfelves, and they were fo far from 
 making their Rivers of Pleafure to flow from 
 the Right-Hand of God, that they even de- 
 nied their Dependence upon him in this 
 refpeft ; and they fuppofed their Wife-men 
 to be equal with God, deriving all their 
 BlefTednefs from within themfelves. But 
 Chriftianity leads the Soul out of itfef to 
 God, as it gives a clearer and larger 
 Knowledge of God hurfeif, in his felici- 
 tating Perfections, than the Heathens could 
 ever attain -> it afiures us, that being near 
 to God is our Heaven, and the Sight of 
 him is our Happinefs, as well as provides a 
 new, and living way of Accefs to him, thro 
 the Death and Refurrectioa oijefus Chrifi : 
 therefore the Believer rejoices in all Oppor- 
 tunities of drawing near to God, for 'tis 
 the beginning of his Heaven, and his De- 
 light in it is an inward and powerful Wit- 
 nefs to the Truth of his Religion. 
 
 4. Zeal and Activity fcr the Service of God 
 is another part of Heaven, another part of 
 Eternal Life, and the Holinefs of it. We. 
 have abundant reafon to believe that Hea- 
 ven 
 
Serm.ll. to Chrifiianity. 4$ 
 
 ven is not a State of mere Enjoyment, un- 
 aftive and idle, but a State of Service and 
 Activity for that God whofe we are, and 
 from whom Ave have received infinite Fa- 
 vours. The Angels in Heaven are fwift 
 Meflengers to perform the Will of their 
 God, Pfal ciii. 20, 21. The Spirits ofjufl 
 Men made perfect are like Angels. They do 
 the Will of God as a Pattern for us on 
 Earth ; for we are taught to pray that his 
 Will ma) be done on Earth as it is in Heaven. 
 What particular Services they are employ- 
 ed in of God, we know not 5 but that they 
 are for ever zealous in thofe Services which 
 God employs them in, we doubt not, we 
 cannot disbelieve. And this adtive Zeal in 
 the Service of God, and Purfuit of his 
 Glory, is the very Temper and Pra5tice of 
 the true Chriftian ; and that not only in 
 fome more important Enternrzes, but in 
 the common Anions of Life; Whether he eat 
 or drink, or wbatfoever he does, he makes it 
 his Rule* of Life to do all to the Glory of God, 
 1 Cor. x. 3 1 . 
 
 Now this fublime Zeal, this noble Acti- 
 vity for the Service of God and his Glory, 
 was not found among the Profeflors of 
 other Religions. To glor ; fy God, was not 
 their Aim and End : thole that rofe high- 
 eft among the old Philofophers, had not fet 
 their Aim and End right ; They that knew 
 God, glorified him not as God y Rom. i. 21. 
 
 They 
 
46 The Inward Witnefs Serm.IL 
 
 They did not make the Glory of God the 
 great Defign of their Adions : it was not 
 Zeal for God that animated them to purfue 
 Vertue, but merely their own Ends, their 
 own Satisfaction or Eafe, or the Vanity of 
 their own Minds, Pride and Attempt of 
 Superiority above other Men ; or, at beft, 
 their Motives of Adion were the Reafona- 
 blenefs of Vertue, and the Benefit of it to 
 themfelves and their Fellow-Citizens. But 
 the Glory of God is the Aim of Chriftians, 
 and the End of every true Believer : he 
 has fome degree of Zeal for the Honour of 
 God, and therefore is adive in thofe Du- 
 ties which God propofes to him. 
 
 When we fee a Perfon regardlefs of all 
 his Self-Interefls in the World, and at the 
 fame time purfuing the Honour of an \mv* 
 fible God, following hard after the Glory 
 of that God that his fleflily Eyes have not 
 feen ; we may fay he has fomething above 
 what meer corrupt Nature leads him to, or 
 impreiTes upon him. The Believer has this 
 Witnefs in himfelf, Zeal and Adivity for 
 the Glory of God in the World. 
 
 The Laft thing that goes to make up 
 Holinefs, is a hearty Love to all Men, and 
 efpecially to the Saints. This is a noble 
 Ingredient of Eternal Life ; this is a Divine 
 and Heavenly Temper ; this is a beautiful 
 part of the Image of God communicated 
 to the Soul of Man. That God. who is the 
 
 Original 
 
Serm.ir. to Chrifiiatiity. 47 
 
 Original and Foundation of Eternal Life, 
 is a glorious Pattern of this Love ; he 
 makes his Sun to rife, and his Rain to fall on 
 the Jufi and the Unjufl, and leaves net himfelf 
 without JVitnefs of his Divinity, by filling 
 the Hearts of Men with Food and Gladnefs ; 
 fee Matih. v. 45. Acts xiv. 17. He fhovs 
 his Love to Enemies and Rebels, in for- 
 giving millions of Offences, and pardoning 
 Crimes of the largeft Size and deepeft Ag- 
 gravations, and he loves his Saints with 
 peculiar Tendernefs. Our Lord Jefus Chrift, 
 \vho is alfo the true God and Eternal Life, 
 came down from Heaven to exemplify this 
 Divine Love. "Twas his Love to Mankind 
 that perfuaded him to put on Flelh and 
 Blood, and prevailed with him to fufter 
 Pains, Agonies, and Death, that his Ene- 
 mies might obtain Salvation and Life. O 
 glorious Example of Love ! Now this is 
 in fome meafure wrought into the Make 
 of every true Chriftian, and imitated in the 
 Praftice of every Believer: he is obliged 
 by one of the chief Rules of his Religion to 
 love his Neighbour as himfelf; that is, to do 
 that to others y which he thinks juft and rea- 
 fonable that they Jhould do to him, Matt. xxii. 
 39. Luke vi. 31. He is bound to forgive 
 freely thofe that offend him, as he hopes 
 for Forgivenefs of his Offences againft 
 God, Matt. vi. 14, 15. He rejoices in the 
 Welfare of his Fellow-Creatures, without 
 
 repining 
 
48 The Inward Witnefs Serm.IL 
 
 repining : He loves his Enemies, dees good to 
 them that hate him, blejfes thofe that curfe 
 him, and pays for his Perfecutors and fpiteful 
 Foes ; Luke vi. 27. He pities all that are 
 miferable, but takes a peculiar Delight in 
 his Fellow-Chriftians ; (the Chriftians mtifi 
 be known by this, that they love one another.) 
 He does good to all, but especially to the Houfoold 
 of Faith, Gal. vi. 10. 
 
 Other Religions know nothing of fo ge- 
 nerous and diffufive a Love ; the Men of 
 Heathenifm were hateful, and hating one ano- 
 ther, and fpent their Life in Malice and En- 
 vy, Tit. iii. 3. They did not fo much as 
 atpire to fo divine a Virtue as the Love of 
 Enemies ; this is the noble Singularity of 
 our Gofpel. The Heathen Profeffions en- 
 couraged Revenge, and made it one Ingre- 
 dient of a Hero : but Envy and Malice, 
 Wrath and Revenge, muft be baniihed 
 from the Heart and Pradice of a Chriftian, 
 to whom the Kindnefs and Love of Gcd our 
 Saviour has appeared ; and muft bear this 
 Teftimony to the Truth and Divinity of 
 the Doftrine of Chrift. 
 
 I grant that every one of thefe Inftances, 
 and all thefe Parts of Eternal Life which I 
 have now defcribed, are not to be found 
 equally in all Believers ; nor are they in 
 every Believer in a very eminent and evi- 
 dent degree. But if we take all of them to- 
 gether, Pardon of Sin, Peace of Conscience, 
 
 V the 
 
Serm.II. to Chriflianity. 49 
 
 the Favour of God, and a Senfe of his Love, 
 a pleafurable Harmony of all our Powers, 
 an Averfion to all Sin, and Hatred of every 
 Iniquity, a holy Contempt of this World, 
 in the Pleafures, as well as in the Pains and 
 Sorrows of it 5 Delight in the Worfhip of 
 God, and Defire after his Enjoyment ; Zeal 
 and Activity in Service for God, with a fin- 
 cere Aim for his Glory, and a hearty Love 
 to Fellow-Creatures and Fellow-Chriftians: 
 I fay, if we join all thefe together, we fhall 
 find that the Chriftian Religion has a Wit- 
 nefs far fuperior to all other Do&rines that 
 ever pretended to Divinity. We fhall find 
 that every Believer has fomething of all 
 thefe Qualities wrought in his Heart, and 
 it is exemplified in his Life. Truly, where 
 none of thefe are found, that Perfon cannot 
 profefs himfelf a Chriftian with any juft 
 ground of Hope ; where there is not fuch 
 a Witnefs as this to the Truth of Chrifli- 
 anity, where there is not this Eternal Life 
 begun in fome fenfible meafure and manner, 
 that Perfon's profeffion of Chriflianity is but 
 vain ; and his Pra&ice and his Courfe con- 
 tradict the Words of his Lips, when he 
 pronounces himfelf a Believer in the Son 
 of God. 
 
 I might here take notice that the 'Three 
 
 that bear Witnefs on Earth to the Truth of 
 
 the Gofpel, (viz,.) the Spirit, the Water , and 
 
 the Blood, may be expounded agreeably to 
 
 D the 
 
50 The Inward Witnefs Serm. II. 
 
 the foregoing D fcourfe. "the Blord may 
 fignify the Pacification of a guilty Con- 
 science by the atoning Blood of Chrift. 
 The Water may intend the Sandtification 
 and purifying of our Natures from finful 
 Appetites and Practices, as by the wafhing 
 ot Water : and the Spirit may imply that 
 efficacious Influence which a Believer re- 
 ceives from the Holy Spirit, both toward 
 the Pacification of his Confcience, and the 
 Purification of his Soul. All thefe witnefs 
 to the Truth of Chnftianity ; tho others 
 are of opinion, that the Spirit in his miracu- 
 lous Operations, the Water, or Purity of 
 the Nature and Life of Chrift, and the 
 £lood y or his violent Death, and the Atten- 
 dants on it, are the Three Witnefles on 
 Earth which the Apoflle defigns : nor can 
 I abfolutely determine which is the right* 
 
 Before I conclude, I would lay down 
 one Caution and one Refiedion. 
 
 The Caution is this : That tho I exclude 
 fill Human Religions from the Honour, 
 Power, and glorious Eflfe&s of Chriftianity, 
 as being utterly uncapable of them, yet the 
 Jeivifo Religion, and that of the antient 
 Patriarchs, which were Divine, are not 
 hereby totally excluded from this Honour, 
 and thefe Charafters, but only in part : 
 for there were many Souls in whom thefe 
 Beginnings of Eternal Life were wrought 
 under thofe Difpenfations ; but not with 
 
 that 
 
Serm. IT. to ChrifUanitj. 51 
 
 that Glory and Evidence as under the 
 Chriftian. And indeed, Judaifm was but 
 a fort of Infant-Chriftianity, a vailed Gofpel. 
 The Chriftian Religion is Judaifm fulfillM, 
 or the Gofpel (landing in open Light. All 
 that Hdinefs and Happinefs which was found 
 among the Jems or Patriarchs, is entirely 
 owing to Chrift and his Gofpel, to the Sa- 
 crifice, and the Spirit, and Grace of Jefus, 
 which were typify \i by their Legal Atone* 
 ments, and Blood, Sprinklings and Wafh- 
 ings ; and which wrought powerfully this 
 Divine Life in their Souls, thro ail thofe 
 Types, but with feebler Conviction, and 
 in a fainter Light. 
 
 Befides, it fhould be obfervcd here alfo, 
 that fince the Chriftian Religion has received 
 its full Authority and Divine Eftablifhment* 
 the Jezjuiflj Difpenfation ceafc.s, and is no 
 longer owned, or aided by the Spirit of 
 God, to produce thefe wonderful Effects* 
 The Types and Shadows of that State 
 have now no power to fpeak Peace and 
 Pardon to the guilty Soul, or to purify our 
 finful Natures, and begin Eternal Life in 
 them. Thefe are aboiifh'd by Divine Ap- 
 pointment, and God will bear witnefs to 
 them no more, "they who confefs not that 
 Jefus Chrift is come in the Fleft) y are Deceivers* 
 John Ep. ii. 7. He that hath not the Sen of God 
 hath not Life, 1 John v. 12. So that the 
 Doftrine of thrift is the only Religion 
 D 2 which 
 
f 2 TI:e Inward Witnefs Serm.II. 
 
 which we know of, that is practifed in the 
 World, that has had the ftamp of Divine 
 Authority above fixteen hundred Years : 
 and as there have been multitudes of Wit- 
 neffes to the truth of it, multitudes of Souls 
 in the firft, and all the fucceeding Ages, 
 w ho have felt Eternal Life wrought in them 
 by the power of this Gofpel, fo there is no 
 other Religion ever fince can produce and 
 fhow fuch Divine Teftimony; for there is 
 Salvation in no other Name, Ads iv. 12. 
 
 The only Refle&ion I fliall make, is this : 
 IVe may derive hence a folid and infallible Rule 
 for Self -Examination, whether we are Chrifiians 
 or no. Have we in ourfelves this Divine 
 Witnefs of our Chriftianity ? Have we 
 Eternal Life wrought in our own Hearts ? 
 Have we derived Peace of Confcience, and 
 any Hope of pardoning Grace, by trailing 
 in the Son of God ? Have we found any 
 Satisfaction of Soul in drawing near to God 
 by 'Jefus the Mediator ? Do we find a fin- 
 cere Love to God kindled in our Souls by 
 the Hope of his fpecial Favour ? Is there 
 any thing of the Holinefs or Happinefs of 
 the heavenly State begun within us ? Have 
 we an Averfion to all Sin in fome degree 
 anfwerable to what the Saints and Angels 
 have in Heaven ? Have we a holy Contempt 
 of this World ? Have we overcome the World 
 as thofe who lelieve that 'Jefus is the Son of 
 Qod, and have put their Truft in him ? 
 
 Do 
 
Serm.II. to ChrifiianiU. 5j 
 
 Do we live above it, as thofe that are 
 within fight of Eternal BlelTednefs ? Are 
 we ante to Mount Sion, the City of the living 
 Gcd y to the innumerable Company of Angels 3 
 and the Church of the Firfl-horn, &c. in this 
 refpeft? Do we look down upon the tempt- 
 ing Vanities of this Life with a facred 
 Difdain, fomething like thofe that dwell 
 on high in the full Pofleffion of Life Eter- 
 nal? Is there any Similitude between our 
 Life and theirs, between our Hearts and 
 theirs ? Do we delight in the Worfhip of 
 God ? Is his Prefence our Joy ? Is his En- 
 joyment the Object of our Defires ? Are 
 we zealous for his Service ? Are our Aims 
 fet for his Glory ? Are we a&ive in the 
 difcharge of the Duties that he hath ap- 
 pointed to us, and the feveral Provinces of 
 Service that he has ordained us to be enga- 
 ged in, in this World ? Do we do the 
 Will of our heavenly Father on Earth, in 
 fome meafure as it is done in Heaven ? 
 How fland our Hearts afteSed toward our 
 Fellow-Creatures ? Do we love our Neigh- 
 bour, by dealing with him as we defire he 
 fhould deal with us ? Can we forgive Ene- 
 mies? Do we rejoice in the Welfare of 
 others without Envy, and take delight in 
 the Holinefs and Peace of our Fellow-Crea- 
 tures, and give the poor and mean Follow- 
 ers of Chrift, a large fhare in our Hearts 
 and kindeft Affeftions? If this be the Cha- 
 D 3 ra&er 
 
54 ThehiwardWitnefsjhc. Serm. II. 
 
 rafter and Temper of cur Spirits, and this 
 the Conduct of our Lives, then Eternal 
 Life is begun in us ,• then we may fay to 
 our own Souls, This is the Record that God 
 lath given concerning his Son, that there is 
 Eternal Life in him : and we are fure we 
 build our Hopes on a folid Foundation, 
 for this Life is already begun in our Hearts, 
 and the Spirit of God, who has begun this 
 work, will carry it on, and make it perfect 
 in the Days of Eternity. Amen. 
 
 s ER- 
 
C 55 1 
 
 mk&€% cap . 
 
 OTJ^S^^kF® 
 
 SERMON III. 
 
 The Inward Witnefs to 
 C 
 
 i Ep. John v. ic. 
 
 He that fa&kvetb on the Son of God y 
 hath tl i elf. 
 
 The Third Part. 
 
 A N" Y and glorious are the out- 
 ward Teftimonies that God has 
 given to our Religion, bor.: 
 the days when his Son j 
 dwelt on Earth, and in the 
 time of the Miniftration of the Apcftles 
 who followed their blelled Lord. " The 
 Mracles wrought, the Prophecies fulfilled, 
 and the various Glories attending the I 
 niftration of the Goipel, coofpire to con. 
 
 D 4 our 
 
5<5 The Inward Witnefs Serm. III. 
 
 our Faith ; each of them are Evidences of 
 the Truth and Divinity of this Do&rine : 
 and all of them joined together, bear fuch 
 a Teftlmony as cannot be refifted. We 
 live now in thefe latter days, at a long dis- 
 tance from thofe Seafons wherein thefe 
 Miracles were wrought, and wherein God 
 appeared in fo immediate a manner from 
 Heaven, to witnefs to the Truth of the 
 Gofpel of his Son J but God has taken care 
 to furnifh every true Believer with a fuffi- 
 cient Witnefs of Chriftianity : we are not 
 left void of evidence at this day. He that 
 believetby hath the TVitnefs in him/elf. There 
 is an internal Teftimony given to the Gof- 
 pel of Chrifl in the Heart of every one that 
 receives it in Truth. There are the Be- 
 ginnings of that Eternal Life wrought in 
 the Soul, which the Son of God beftows 
 on all Believers ; he that hath the Son % hath 
 Life. The fpiritual Life of a Chriftian runs 
 into Eternity ; *tis the fame Divine Tem- 
 per, the fame peaceful and holy Qualities 
 of Mind communicated to the Believer here 
 in the days of Grace, which fhall be fulfil- 
 led and perfected in the World of Glory : 
 and this is a bleffed Witnefs to the Truth 
 of Chriftianity ; it proves with abundant 
 evidence, that 'tis a Religion fufficient to 
 fave Souls, for the Salvation is begun in 
 every Man that receives it. 
 
 I 
 
Serm.III. to Chrifiianity. 57 
 
 I fhall repeat no more of the foregoing 
 Difcourfes, but proceed immediately to 
 anfwer the laft Queftion there propofed, 
 (viz,.) What fort of Witnefs this is, which true 
 Faith gives to the Gofpel of Chrifl, and what 
 are the remarkable Properties of this Teftimony. 
 I anfwer, 
 
 I. It is a Witnefs that diveHs more in 
 the Heart than in the Head. 'Tis a Tefti- 
 mony known by being felt and pra6tifed, 
 and not by mere Reasoning : the greatefl 
 Reafoners may mifs of it, tor it is a Tefti- 
 mony written in the Heart ; and upon this 
 account it has fome Prerogatives above all 
 the external Arguments for the Truth of 
 Chriftianity. This jnward Argument is 
 always at hand when a Believer is in the 
 Exercife cf his Graces, and afting accor- 
 ding to his new Nature and Life : 'tis an 
 Argument that is not loft thro the Weak- 
 ness of the Brain, the Defeft of the Me- 
 mory, and long Abfence from Books and 
 Study, to which other Arguments are lia- 
 ble ; 'tis an Argument that cannot be for- 
 gotten while true Religion remains in the 
 Heart, for 'tis graven there in lafting Cha- 
 racters. 
 
 Thofe Words of St. Paul to the Corinthi* 
 ans y in his 2d Epift. Chap. iii. v. 2, 3. have 
 a reference to cur preient Cafe: Te are ma- 
 nifeflly declared to be the Epifile of Chrifl 
 miniftredby us y written net with Ink y but with 
 D 5 the 
 
5 & The InwardWitnefs Serm.III. 
 
 the Spirit of the living God ; not in Tables of 
 Stone, but in the flefhly "Tables of the Heart ? 
 We have a Glory in our Religion, that 
 diftinguifhes it from, and advances it a- 
 bove the Jewi/h Difpenfation ; their Law 
 was written in Tables of Stone, and af- 
 terwards Mcfes wrote it out at large in a 
 Book : But ye have fomething (fays the 
 Apoftle) written in your Hearts, that 
 proves the Truth of your Religion, and of 
 my Divine Commiffion, ye who are con- 
 verted by my Gofpel ; ye Corinthians, who 
 were once vile as the vileft, and upon 
 whofe Souls the Devil, by his Temptations 
 and by his Power, had infcribed many dark 
 Characters, and feemed to feal you over 
 and mark you to Damnation, ye are now 
 the Epiftle of Chrift ; ye have thofe difmal 
 Chara&ers rafed out, and ye have golden 
 and bright ones infcribed. The Image of 
 our Lord Jefus Chrift, who is eternal Life, 
 appears fairly written on your Souls : Ye 
 are the Epiftle of Chrift, and eternal Life is 
 begun in you, and thus the Gofpel witnef- 
 fes its own Truth and Divinity by an in- 
 ternal Evidence. 
 
 The Gofpel of Chrift is like a Seal or 
 Signet, of fuch inimitable and divine 
 Graving, that no created Power can coun- 
 terfeit it ; and when the Spirit of God 
 has ftamp'd this Gofpel on the Soul, there 
 are fo many holy and happy Lines drawn 
 
 or 
 
Serm. III. to ChriflianHy. $9 
 
 or imprefs'd thereby ; fo many facred Signa- 
 tures and divine Features fiamp'd on the 
 Mind, that give certain Evidence both of 
 a heavenly Signet, and a heavenly Ope- 
 rator. 
 
 A Chriftian, who has well fludied the 
 
 Doctrines and Proofs of Chriftianity, can 
 
 give fufficient Reafons for the Truth of 
 
 them, and for his believing them. He 
 
 finds what is fufficiently fatisfa&ory, to 
 
 confirm his Belief in the outward Teflimo- 
 
 nies, in the Miracles wrought in the 
 
 World, and the Prophecies fulfilled: 4 I 
 
 <c have (fays he) in my Undemanding ma- 
 
 cc ny Arguments and Evidences of the 
 
 " Truth of the Gofpel, and my Reafon is 
 
 <c convinced that it's a Divine Religion. 
 
 cc But there is .a Miracle wrought in my 
 
 " Heart, that is of more efficacy than 
 
 " this, and is to me a more convincing 
 
 " Proof of the Gofpel of Cbrifl ; Eternal 
 
 " Life is begun in me. I hnd my Con- 
 
 " fcience, that was difturbed with the 
 
 " Guilt of Sin, eftablifhed in Peace, upon 
 
 cc folid hopes of Pardon. I have an Intereft 
 
 in the Love of God, and lively Senfa- 
 
 tions of that Love ; I have a Hatred of 
 
 " all Sin, I live above the World, and 
 
 u have a holy Contempt of the Trifles,, 
 
 " Bufineifes, and Cares of this Life ; I de- 
 
 ■ light in the Company of him that dwells 
 
 " in Heaven 1 I find in my Soul that I 
 
 * lovt 
 
60 The Inward Witnefs Serm.III. 
 
 " love him, and love thofe who are like 
 <c him ; I walk, as feeing him, who is in- 
 c vifible ; I have a Zeal for his Glory, and 
 cc with active Diligence Vm employed for 
 u the Honour of his Name in the World. 
 cc Thefe things I find wrought in me by 
 cc the Gofpel of Chrift : The Difcoveries of 
 cc the Nature and IVtrks of God, by this 
 " Gofpel, have filled my Soul with holy 
 <c Wonder, and bowed my Spirit down to 
 <c adore him. The Revelations of his ama- 
 " ung Condefcenfion and Love, have raifed 
 <c and fired my Heart to love him ; the 
 <c Examples of fuperlative Piety I meet with 
 u in this Gofpel, have excited my holy 
 * Imitation ; and the Motives propofed- 
 <c here, are fo aweful and fo alluring, that 
 <c all my Powers of Hope and Fear are 
 <c joined and engaged to conftrain my Obe- 
 <c dience to the excellent and divine Pre- 
 " cepts of this Religion. I feel that I am 
 " quite altered from what once I was, I 
 " am a new Creature, and the Change is 
 cc Divine and Heavenly. There is fome- 
 " thing within me, that bears witnefs, 
 cc that my Religion is from God/' 
 
 II. It is a Witnefs that wiU y in fome mea- 
 fure, appear in the Life, wherefcever it is 
 written in the Heart : For eternal Life is 
 an adive Principle, it will be difcovering 
 and exercifing itfelf. Is it poffibie that a 
 Man ftiould have the Pardon of his Sins, 
 
 and 
 
Serm.III. to Chriflianity. 6 1 
 
 and fweet Peace of Conscience, a Senfe of 
 the Love of God, who is an infinite Good, 
 a joyful Satisfaction in his heavenly Fa- 
 vour, and manifeft nothing of this in his 
 Afpect and Behaviour ? That he Ihould 
 fhow no Serenity of Countenance, no- Sweet- 
 nefs of Temper, no inward Joy ? Is it pof- 
 (ible that he fhould have an utter Averfion 
 to Sin, a Hatred of all Iniquity, a holy 
 Contempt of this World, and Scorn of it, 
 in comparison ot the future Giories that his 
 Eye is fixed upon, a Zeal for God, with a 
 hearty Love to Men j and not manifeft it 
 to the World ? Surely his Life will be a- 
 bove, where his Heart is, and his Heart 
 will be in Heaven where his Treafures are. 
 Our Conversation is in Heaven, fays the blef- 
 led Paul, under the influence of this Reli- 
 gion and thefe Hopes, Phil. iii. ult. 
 
 *Tis true indeed, this is a Teftimony 
 that cannot be communicated to others, in 
 the fame meafure and manner that it is felt 
 by the Perfons that belie * e. In this refpect 
 it is like the hidden Manna, which none 
 knows but they that tafte of it : yet thofe 
 that feed upon it daily, will difcover it in 
 fome outward Appearances ; as you reaji 
 of Jonathan, in the day when he was faint 
 in purfuing his Enemies, He tafled of the 
 Honey, and his Eyes were enlightened ; i Sam. 
 xiv. 27. Juft fo will it be with the Soul 
 that hath tailed of the Gofpel of Chrift, 
 
 this 
 
6 1 The InwardWitnefs Serm.IIL 
 
 this Food of eternal Life \ he will difcover 
 it in his Language, in his Behaviour ; and 
 it's a jflhame to thofe that profefs to be Be- 
 lievers, that in all things they look fo much 
 like the Men of this World, and don t dif-' 
 cover it in their Lives, and witnefs what 
 they have in their Hearts, even the Begin- 
 nings of eternal Life : If we are the Epifile 
 of Chrifl, we fhall be, in fome meafure, 
 known and read of all Men ; 2 Cor. iii. 2, 3. 
 Chriftianity in the Soul, eternal Life begun 
 in the Heart, will be like the fweet Oint- 
 ment of the right Hand, that bewrays itfelf, 
 and cannot be hid, Prov. xxvii. 16. Ye 
 Chriftians, ye are the Light of the Earth, 
 ye Believers are the Salt of the World ; ye 
 mull not appear like others, if you would 
 be like yourfelves; the Honour of God 
 your Saviour demands fome fenfible and 
 important Difference. Ye muft not be too 
 much like the World, if ye mean to give 
 Glory or Evidence to the Religion of 
 Chrifty John xv. 19. Rom. xii. 2. 
 
 IIL Tho this inward Evidence of the 
 Truth of Chriftianity be of a fpiritual na- 
 ture, and fpring from pious Experience, 
 yet it is a very rational Evidence alfo y and 
 may be made out and juftified to the flricl- 
 e/t Reafon. 'Tis no vain, fanciful, and 
 enthufiaftick Bufinefs ; for while every Be- 
 liever feels the Argument working ftrong 
 in his Heart and Soul,- |ie finds alfo the 
 
 con- 
 
Serm. IIL to Chrifiianii}. 65 
 
 convincing Force of it upon his Under- 
 (landing : While he feels his inward Pow- 
 ers fweetly inclined to Vertue and Holi- 
 nefs, which by nature had ftrong Inclina- 
 tions to Senfuality and Sin, and knows this 
 was wrought in him purely by the Gofpel 
 of Chrift ; he cannot but infer, that mult be 
 a Divine Principle w r hich has fuch Divine 
 Eflfe&s. He knows that he was once blind 
 and dead in Trefpaflfes and Sins, but now 
 he is awake, and alive to God and to Righ- 
 teoufnefs ; he is born again, he dwells, as 
 it were, in a new World, there is a migh- 
 ty and furpriziiyr Change paft upon him, 
 even from Deatn to Life, and thence hc^ 
 concludes, by the jufteft Rules of Rea- 
 foning, that it muft be a Do&rine of Di- 
 vine Wifdom and Power, that gave him 
 this bleffed Refurrection : 'Tis above and 
 beyond Nature, 'tis a Miracle of Grace, 
 and none but God could work it. 
 
 And this is what I call the inward IVitnefs 
 cf the Spirit of God to the Truth of the Gofpel, 
 at lead in thefe later Ages of Chriftianity. 
 The outward and more vifible Teftimony 
 of the Spirit confifts in thofe fenfible Mi- 
 racles that were wrought, and thofe won- 
 drous Gifts of Healing, of Tongues, &c, 
 that were beftowed on the firft Chriftians, 
 Heb.ii. 4. Rom. xv. 19. But the Spirit's in- 
 ward Teuimony is the conftant Miracle of 
 Regeneration and converting Grace. This 
 
 Witnefs 
 
64 The InwardWitnefs Serm.IIL 
 
 Witnefs, in my Opinion, has been di (ho- 
 noured by too many Proteftants, when they 
 have explained it merely by inward Im- 
 pulfes, and vehement Impreffions upon the 
 Mind, without the Conduct of Reafon. 
 This has tempted the profane World to 
 call our devouteft Efforts of Chriftian Piety 
 mere Enthufiafm and wild Imagination, the 
 Fiafhes of a kindled Blood and Vapours, 
 that are puffed about with every wind : 
 But when the Teftimony of the Spirit is 
 explained, in the manner I have described, 
 it muft approve itfelf to all the fober and 
 reafonable part of Mankind. 
 
 Here let us ftand flill and confider, how 
 great and divine a Power was neceffa- 
 ry to make this mighty Change on the 
 Heart of a poor, ignorant, guilty, finful 
 Creature, and eftablifh him a Saint in Peace 
 and Purity. 'Tis not every one that 
 hears this fame Gofpel, that obtains the 
 fame Salvation, and that feels the fame 
 glorious Change ; and many a true Chri- 
 ftian muft confefs, how long they fat under 
 the fame Miniftry and Inftru&ions before 
 their Hearts were brought to love God, or 
 renewed to an heavenly Life : Thus their 
 Experience teaches them, there was an Al- 
 mighty Virtue and Efficacy at laft attended 
 this Gofpel, which made it more powerful 
 in one Day, or Week, or Month, than it 
 had been in whole Years before. There 
 
 was 
 
Serm.IIL to Chriflianity. 6$ 
 
 was a quickening Spirit, that accompanied 
 the Voice of the Word, and gave them 
 Life, while the Word called them to arife 
 from the Dead. And this is yet more glo- 
 rioufly evident, when fuch Changes have 
 been wrought on Sinners in an hour or 
 two : They went to hear the Gofpel, poor, 
 lame, blind, fenflefs and thoughtiefs of 
 God and Eternity; and they were awa- 
 kened, convinced of Sin and of Righteouf- 
 nefs ; they learnt their Ruin and their Re- 
 covery at once, through the Atonement 
 and Grace of Chrift : the Poor came home 
 enriched with various Grace ; the Blind 
 fee Wonders, and the Lame return leaping 
 and rejoicing in the Hope of Glory. This 
 gives plain Proof of a Divine Doctrine, and 
 a Divine attending Spirit and Power. 
 
 "Tis the blefled Spirit of God, who dic- 
 tated thefe Divine Truths of the Gofpel, 
 that accompanies them with his own power 
 to the Minds and Confciences of thofe 
 who hear the Gofpel preached, and by- his 
 own power works this glorious Change in 
 the Hearts and Lives of Sinners : *Tis 
 through the San&ification of the Spirit 3 and the 
 Belief of the Truth, that Sinners are called by 
 the Gofpel, to the obtaining of the Glory of our 
 Lord Jefus Chrift ; 2 ThelT. ii. 15, 14. *Tis 
 by the preaching of this Gofpel, attended 
 with this Spirit, that the Fornicators and 
 Adulterers become chafte, the Thieves and 
 
 Extor- 
 
66 The hward Wit ?iefs Serm.IIL 
 
 Extortioners are made honeft and juft, the 
 covetous Earth-worms become heavenly- 
 minded, the Drunkards are turned fober, 
 and thefe Heirs of Hell are made fit to 
 inherit the Kingdvm of God. The Unclean 
 are wa/hed, the Unholy are fanclified, and 
 the Guilty juftijied in the name of the Lord 
 Jefus, and by the Spirit of our God j i Cor.vi. 
 % io, 1 1. 'Tis the bleiled Spirit the Com- 
 iorter, that fpeaks Peace to the Confcience 
 of Believers, thro the atoning Blood of 
 Chrifi ; 'tis he /beds abroad the Lore of God in 
 their Hearts, by believing this Gofpel, Rom. 
 v. 5. and 'tis he that fills them with Love 
 to God and *o their Neighbour ; for this 
 Low is the Fruit of the Spirit, Gal. v. 22. and 
 when the Spirit of God fhines upon his 
 own Work in the Soul of Man, and makes 
 this glorious Change appear to the felf- 
 examiningChriftian, 'tis a noble Teftimo- 
 ny that it gives to the Truth and Divinity 
 of the Gofpel of Chrifi. 
 
 IV. This Witnefs to the Truth of Chri- 
 flianity is certain and infallible, in the na- 
 ture and reafon of things ; and where this 
 Divine Life arifes- to a confiderable height, 
 it gives a full Aflurance to the Chriftian, 
 that his Religion is true. Eternal Life be- 
 gun in the Soul, according to thisDefcrip- 
 tion of it, cannt>t rife from a falfe Doc- 
 trine ; it muft proceed from the God of 
 Truth, who himfelf is Eternal Life ; 1 John 
 
 v. 20. 
 
Serm.III. to Chiflianitj. 6j 
 
 v. 20. and the Original and Spring of it to 
 all his happy Creatures. If it were pofii- 
 ble that any other Doftrine or Religion 
 could work fuch an inward Witnefs in the 
 Hearts of Sinners ; if it were poflible that 
 any meer human Gofpel could give fuch a 
 Life and Happinefs as I have defcribed, 
 God would never have appointed his own 
 Divine Gofpel fuch a doubtful Witnefs. 
 But I may fay, God will never fuifer fo Di- 
 vine a Teftimony to belong to any Reli- 
 gion, but that which himfelf hath re- 
 vealed ; and in our day it can belong to 
 none but the Gofpel of our Lord jfefus 
 Chrifl. If falfe Religions could have this 
 witnefs, could work this eternal Life in 
 Sinners, we could hardly ever have fuffi- 
 cient Rules to judge of the true Reli- 
 gion by. 
 
 Rejoice then ye that have found this 
 Witnefs in your Souls, that have eternal 
 Life begun in you ; feek after no other 
 way to Heaven. Be not drawn afide from 
 the Truth, but be ftedfaft. Ye cannot 
 find fuch another Doftrine among Men, ye 
 cannot find another Religion that can offer 
 fuch Teftimonies as this. 
 
 It is then a convincing, an infallible Wit- 
 nefs; fuch a new and heavenly Life wrought 
 in the Heart, is a fure Proof that the Doc- 
 trine tomes from God. 
 
 5- It 
 
6$ The InwardWitnefs Serm.IIL 
 
 V. It is a ftrong and powerful Witnefs, and 
 ever ready to baffle the moft learned Sophifms y 
 and the boldeft Temptations. It lies fo near, 
 and is always at hand, that 'tis a prefent 
 Shield againft every flying Arrow from the 
 Camp of Infidelity. *Tis an Argument 
 drawn from Senfe and vital Experience, and 
 it effe&ually anfwers all the fubtle Cavils 
 of falfe Reafoning. Suppofe a crafty Phi- 
 lofopher fhould pretend to prove that 
 Bread is not wholefome, that Water is ufe- 
 iefs to allay Thirft, or Wine is mere Poi- 
 fon ; I may boldly maintain the Whole- 
 fomnefs, and the happy Ufe of Bread, Wal- 
 ter, and Wine ; for I am daily nourifhed 
 by this Bread, my Thirft has been perpe- 
 tually quenched by Water, and I have of- 
 ten found and felt this Wine refrefh me. 
 The Quibbles of Logick, againft the Senfe 
 and Experience of a true Chriftian, are but 
 as Darts of Straw and Stubble againft the 
 Scales of a Leviathan. 
 
 When the Greeks, who feek after Learn- 
 ing, fay to a Chriftian, " How can this 
 Gofpel be True and Divine, which is fo 
 plain and fimple in it felf, which was 
 preached by a parcel of Fifhermen, and 
 invented by a Carpenter, and his Fol- 
 lowers that publifhed it had no more 
 Learning than he ? How is it poffible 
 fuch a Religion fhould be from God, that 
 hath fo much of unlearned Simplicity 
 
 ? in 
 
Serm. III. to Chriflianity. 69 
 
 " in it ? n But the Chriftian can tell 
 them, that all the Wifdom and Learning 
 of the Philofophers could never do fuch 
 Miracles as this Gcfpel has done, could ne- 
 ver work fuch a divine Life and Temper 
 in my Heart. 
 
 When the Jews fhall fay, cc How can 
 * this be the Mejfiah ? for the Mejfiah, the 
 " Son of God, muft be a Great King, a 
 " Governor of the Earth, muft deliver the 
 " Jews from their Slavery, muft have 
 " power over all the Nations ; how could 
 " this be the Mejjtah, that was crucified 
 cc among his Countrymen, and we, with 
 " our Fellow-Citizens, joined together to 
 " put him to death, and he lay like a mere 
 cc Mortal in his Grave ? How can this be 
 cc the Saviour, or can his Religion be true ? ,J 
 The Chriftian, that is called of God, and 
 has found the Witnefs in himfelf, makes 
 anfwer, He that was Foolifhnefs to the 
 Greeks, and a Scandal to the Jews, is the 
 Wifdom cf God, and the Power of God 
 to me. I have {cm my Sins nailed to the 
 Crofs of this Redeemer ; I have found a 
 way for the Pardon of all my Iniquities, 
 and the Satisfaction of my Confcience, 
 (which was before full of Anguifh) in and 
 from the Crofs of this Meffiah ; I have 
 found Holinefs wrought in my Soul by 
 the Belief of this Gofpel ; I have felt fuch 
 Virtue proceeding from this Saviour, that 
 
 I, 
 
7© The Inward Witnefs Serm.IIL 
 
 I, who was before all over unclean and de- 
 filed, am, in fome degree, made holy t 
 this Gofpel therefore muft be from God, 
 and this is the Meffiah his Son. 
 
 When the Dei/is of cur Age fhall objed 
 and fay, " How can ye believe fuch a Re- 
 cc ligion to be Divine, that is delivered in 
 cc fo poor and mean a way as the Story of 
 cc Cbrifl, and all the ftrange Doctrines of 
 <c your Gofpel ? How can the Bible be the 
 V Word of God ? not only becaufe there 
 " are fo many Obfcurities and myftical 
 <c Speeches in it; but it has fo many weak 
 cc things in it, that a learned Man in our 
 " day would be afhamed to write it ? 
 cc How r can this Gofpel be the Revelation 
 " of God, that wants fo much of the 
 tc Beauty of Oratory and flrong Reafon- 
 " ing, which the Wifdom of Man pre- 
 Cf tends to, and daily performs? " But 
 the Chrijlian anfwers ; c The Gofpel, that 
 <c is contained here, muft be from God : 
 <c for although it has fo much human 
 cc Weaknefs in your Eyes, I have felt a 
 <c Di\ine Pow-er attending it, it hath been 
 cc to me the Power of God unto Sahatkn. 
 cc Let it want therefore what human Or- 
 " naments it will, if it has a Divine Effi- 
 cc cacy in it, I am fure it is from above." 
 
 Thus whatever Temptations are pro*- 
 pofed to baffle his Faith, and to ftagger 
 his Belief of the Do&rine of Chrift, "this 
 
 one 
 
Serm.HI. to Chrifiiamty. 71 
 
 one Inftance keeps the Believer fteady : 
 " I have found it of efficacy to begin eter- 
 <c nal Life in me, therefore I know it is 
 " from God/ 
 
 But as to this fort of Objections, againft 
 the Truth and Divinity of our Religion, 
 arifing from the doubtful or difficult Evi- 
 dence of the Books of Scripture, we may 
 fetch a noble Anfvcer from the Experimen- 
 tal Teftimony of which I am now fpeak- 
 ing ; and this (hall be the fixtb Property of 
 this inward Witnefs. 
 
 VI. It is fuch a Witnefs to the Truth 
 of the Chriftian Religion, as does not depend 
 on the exati "Truth of Letters and Sylla- 
 bles, and the critical Knowledge of the 
 Copes of the Bible, nor on this old Manw 
 fcript, or on t'other new Tranflation : 
 for how great foever the Difference may 
 be between the various antient Copies of 
 the Books of Scripture, or the elder or 
 later Tramlations of it, either in Prote- 
 ftant or Popifh Countries 5 yet the Sub- 
 fiance of Ghriftianity is fo fcattered thro 
 all the New Teftament, and efpecially a- 
 mong the Epiftles, that' every Mamifaipt 
 and every Tranfladon has enough of the 
 Gofpel to fave Souls by it, and make a 
 Man a Chriftian indeed. How full cf 
 Noife and Controverfy has the Chriftian 
 World been, efpecially in the learned Ages 
 of it, ill order to ad juft and fettle the true 
 
 Books 
 
72 The Inward Wiinefs Scrm.III. 
 
 Books of Scripture, the true Verfes, and 
 the true Reading ? How many doubtful 
 words have crept into fome of the written 
 Copies by the Miftakes of Tranfcribers ? 
 And how exceeding hard, if not impoffi- 
 ble, is it in many Cafes to judge which was 
 the true and authentick Word or Sen- 
 tence ? But the humble and fincere Chri- 
 flian has learnt fo much of the fame Gofpel, 
 in which all Copies agree, as has renewed 
 his finful Nature, and wrought a Divine 
 Life in him, and therefore he is fure the 
 Subftance of this Gofpel mud be from 
 God. 
 
 Nay, if this Property of the inward 
 Witnefs be duly confidered a little further 
 in the Nature and Attendants of it, we 
 fhall find that every true Chriftian has a 
 fufficient Argument and Evidence to fup- 
 port his Faith, without being able to 
 prove the Authority of any of the Canoni- 
 cal Writings. He may hold faft his Reli- 
 gion, and be affured that 'tis Divine, tho 
 he cannot bring any learned Proof that the 
 Book that contains it is Divine too ; nay, 
 though the Book itfelf fhould ever happen 
 to be loft or deflroyed : and this will ap- 
 pear with open and eafy Conviction, by 
 asking a few fuch Queftions as thefe : 
 
 Was not this fame Gofpel preached with 
 glorious Succefs before the New Tefla- 
 ment was written ? Were not thefe fame 
 
 Do&rines 
 
Serm.III. to Chriflianity. 73 
 
 Doctrines of Salvation by Jefus Chrift, pub- 
 lifiied to the World by the Miniflry of- 
 the Apoftles, and made effe&ual to convert 
 thoufands, before they fet themfelves to 
 commit thefe Do&rines to Writing ? And 
 had not every fincere Believer, every true 
 Convert this blefled Witnefs in himfelf, 
 that Chriftianity was from God ? Eight or 
 ten Years had paft away, after the Afcen- 
 fion of Chrift, before any part of the New 
 Teftament was written, (as learned Men 
 conceive) and what unknown multitudes of 
 Chriflian Converts were born again by the 
 preachi«g of the Word, and raifed to a Di- 
 vine and Heavenly Life, long e'er this Book 
 was half finifli'd or known among Heathens 
 as well as Jews ? And tho the Scriptures 
 fcof the Old Teftament might prepare the 
 M nds of fome of thefe to receive the 
 Goipel > yet we have reafon to believe that 
 great numbers, efpecially of the Gentik 
 World, were convinced by Miracles, and 
 Tongues, and fome perhaps by mere Nar- 
 ratives and Exhortations, and became holy 
 Believers ; each of them the Epiftle of 
 Cjxrifi written in the Heart, and bearing a- 
 bouu within them a noble and convincing 
 Proof that this Religion was Divine, and 
 that without a written Gofpel, without 
 Epiftles^ and without a Bible. 
 
 Again y In the fir ft Ages of Chriftianity, 
 
 for feveral hundred years together, how 
 
 E Few 
 
74 The Inward Witnefs Serm. III. 
 
 few among the common People were able 
 to read ? How few could get the poffeffion 
 or the ufe of a Bible, when all lacred as well 
 as profane Books muft be copied by writing? 
 How few of the Populace, in a large Town 
 or City, could obtain or could ufe any 
 fmall part of Scripture, before the Art of 
 Printing made the Word of God fo com- 
 mon ? and yet Millions of them were rege- 
 nerated, fandified, and faved by the Mi- 
 niftration of this Gofpel. The Sum, and 
 Senfe, and Subftance of this Divine Doc- 
 trine, communicated to the Nations in va- 
 rious Forms of Speech, and in different 
 Phrafes, made a Divine Impreffion on their 
 Minds, being attended by the power of 
 the blefled Spirit ; and while it ftampM 
 its own facred Image on their Souls, it 
 transformed their Natures into Holy and 
 Heavenly, and created fo many new Wit- 
 n.efles to the Truth of the Gofpel, for it 
 begun Eternal Life in them. 
 
 Confider then, Chriftians, and be con- 
 vinced, that the Gofpel has a more noble 
 inward Witnefs belonging to it, than is de- 
 rived from Ink and Paper, from precife 
 Letters and Syllables : And tho God, in 
 his great Wifdom and Goodnefs, faw it 
 neceiTary that the New Teffom nt fhould 
 be written, to preferve thefe holy Doc- 
 trines uncorrupted thro all Ages ; and tho 
 he has pleafed to appoint the written Word 
 
 to 
 
Serm. I II. to Chrifaanity. 7 $ 
 
 to be the invariable and authentick Rule of 
 our Faith and Practice, and made it a glo- 
 rious Iitftrument of inftru&ing Minillers 
 and People to Salvation in all thele later. 
 times : yet Chriflianity has a fecret Wit- 
 nefs in the Hearts of Believers, that does 
 not depend on their Knowledge and Proof 
 of the Authority of the Scriptures, nor of 
 any of the Controversies that in late Ages 
 have attended the feveral Manufcript Co- 
 pies, and different Readings and Tranfia- 
 tions of the Bible. 
 
 Now this is of admirable Ufe and Im- 
 portance in the Chriftian Life, upon feveral 
 Accounts : as, 
 
 (1.) If we confider how few poor un- 
 learned Chrift'ans there are, who are ca- 
 pable of taking in the Arguments which 
 are neceflary to prove the Divine Authority 
 of the Sacred Writings ; and few, even 
 among the Learned, can well adjuft and 
 determine many of the different Readings, 
 or different '[ ranflations of particular 
 Scriptures. Now a wife Chriftian dees 
 not build his Faith and Hope rneerly upon 
 any one or two tingle Texts, but upon the 
 general Scope, Sum, and Subflance of the 
 Gofpel, the great Doctrines of the Satis- 
 faction for Sin by the Blood of Chrift, and 
 the Renewal of our corrupt Natures by 
 the Holy Spirit, the Neceffity of Faith in 
 Chrifiy Repentance of Sin, and fincere Ho- 
 E 2 linef% 
 
7§ The Inward Witnefs Serm.III. 
 
 linefs, in order to Salvation and heavenly 
 Glory ; and by thefe he feels a fpi ritual 
 Life of Peace and Piety begun in him: 
 And here lies his Evidence that Chriftiani- 
 ty is Divine, and that thefe Dc&rines are 
 from Heaven, tho a Text or two may be 
 written falfe, or wrong tranflated, or tho a 
 whole Book or two may be hard to be 
 proved authentick. 
 
 The Learned Well know what need 
 there is of turning over the Hifteries of 
 antient Times, of the Traditions and Wri- 
 tings of the Fathers and Authors, pious 
 and profane ; what need of critical Skill in 
 the holy Languages, and in antient Ma- 
 nufcripts; what a wide Survey of various 
 Circumftances of Fad, Time, Place, Style, 
 Language, &c. is neceflary to confirm one 
 or another Book or Verfe of the New Tef- 
 tament, and to anfwer the Doubts of the 
 Scrupulous, and the bold Obje&ions of 
 the Infidel ; what laborious Reafonings 
 are fequifite to found our Faith on this 
 bottom. Now how. --few of the common 
 Rank of Chrifiians, whofe Hearts are in- 
 laid with true Faith in the Son of God and 
 real Holinefs, have Leifure, Books, In- 
 ftru&ions, Advantages, and Judgment fuf- 
 ficient to make a thorow Search into thefe 
 matters, and to determine, upon a juft 
 view of Argument, that thefe Books were 
 written by the facred Authors whofe 
 
 Name 
 
Sermill. to Chriflianitv. 77 
 
 Name they bear, and that thefe Authors 
 were under aa immediate Infpi ration in 
 writing them ? What a glorious Advan- 
 tage is it then to have fuch an infallible 
 Teftimony to the Truth of the Gofpel 
 wrought and written in the Heart by re- 
 newing. Grace, as does not depend on this 
 laborious, learned, and argumentative Evi- 
 dence of the Divine Authority of the Bible, 
 or of any particular Book or Verfe of it. 
 
 (2.) If we confider' w r hat bold Aflaults 
 are fometimes made upon the Faith of the 
 unlearned Chriftian, by the Deifts and Un- 
 believers of our Age, by difputing again ft 
 the Authority of the Scripture, by ridi- 
 "culing the ftrange Narratives and fublime 
 Doctrines of the Bible, by fetting the feem- 
 ■ing Contradictions in a blafphemous Light, 
 and then demanding, iC How can you 
 € prove, or how can you believe, that this 
 " Book is the Word of God, or that 
 <c the Religion it teaches is Divine ?" In 
 fuch an hour of Conteft, how happy is 
 the Chriftian that can fay, " Tho I am not 
 " able to folve all the Difficulties in the 
 " Bible, nor maintain the facred Authority 
 cc of it againft the Cavils of Wit and Learn- 
 "" ing ; yet I am well allured that the 
 
 Doctrines of this Book are facred, and 
 <c the Authority of them divine : for when 
 
 I heard and received them, they changed 
 
 " my Nature, they fubdued my finful Ap- 
 
 E 3 u petites, 
 
7 8 The InwavdWitnefs Serm. Ill . 
 
 <c petites, they made a new Creature of 
 
 €C me, and raifed me from Death to Life ; 
 
 they made me love God above all things, 
 
 and gave me the lively andwell-grc^-ded 
 
 Hope of his Love : therefore I cannot 
 
 cc doubt but that the chief Principles of 
 
 this Book are heavenly and divine, tho I 
 
 cannot fo well prove that the very 
 
 Words and Syllables of it are fo too ; 
 
 <c for k\s the Senfe of Scripture, and not 
 
 c< the meer Letters of it, on which I build 
 
 " my Hope." 
 
 I might fay yet further, (3.) This in- 
 ward Witnefs gives great Support in hours 
 of Darknefs and Temptations of the De- 
 vil, when fuch fudden Thoughts fhall be 
 thrown into the Mind even of a learned 
 Chriftian : a What if the Scripture fhould 
 " not be Divine ? What if thisGofpel and 
 iC t'other Epiftle fhould not be written by 
 <c Infpiration ? What if thefe fhould be 
 * meerly the Works of Men, and not the 
 " very Word of God ? " The Believer, 
 who feels a renewed Nature, and a divine 
 Life working within him, can boldly repel 
 thefe fiery Darts of Satan, with fuch a Re- 
 ply as this : " Tho I cannot at prefent re- 
 " colled all the Arguments that prove 
 c; Matthew, Mark, and Luke to be divine 
 cc Hi'ftorians, or Peter and Paul to b$iflh 
 <c fpired Writers ; yet the Subftance and 
 " chief Senfe of their Gofpels and their 
 
 cc Epiftles 
 
Serm.III. to Ctmfliamty. 79 
 
 * Epiftlesmuft needs be divine, and God 
 u is the Author of it, for it has begun 
 cc the fpirituai and eternal Life in my Soul y 
 u and this is my Witnefs (or rather the 
 " Witnefs of the Spirit of God within me) 
 " that Chrift is the Son of God, the Saviour 
 
 * of Sinners, and the Religion that I pro- 
 iC fefs and pra&ife is fafe and divine." 
 
 And too there are many and fufficient 
 Arguments drawn from Criticifm, Hiilory, 
 and human Learning, to prove the facred 
 Authority of the Bible, and fuch as may 
 give abundant Evidence to an honeft En- 
 quirer, and full Satisfaction that \\s the 
 Word of God ; yet this is the chief Evi- 
 dence that the greateft part of Christians 
 can ever attain of the Divine Original of 
 the Holy Scripture itfelf, as well as the 
 Truth of the Doctrines contained in it, 
 (viz*.) That they have found fuch a holy 
 and heavenly Change palled upon them, by 
 reading or hearing the Propofitions, the 
 Hiftories, the Promifes, the Precepts, and 
 the Threatnings of this Book : And thence 
 they are wont to infer, that the God of 
 Truth would not attend a Book, which 
 was not agreeable to his Mind, with fuch 
 glorious Inftances of his own Power and 
 Grace. Tho it inuft be frill confeifed, that 
 this Argument is much flronger, and the 
 Evidence brighter for the general Truth 
 of Chriftianity, than it can poffibly be for 
 E 4 the 
 
So The Inward Witnefs Serra. III. 
 
 the facred Authority of any one Verfe or 
 Chapter of the New Teftament." 
 
 I have dwelt the longer on this fixth Pro- 
 perty of the inward Witnefs, becaufe I 
 think it of great importance in our Age, 
 which has taken fo many fteps towards 
 Heathenifm and Infidelity : for this Argu- 
 ment or Evidence will defend a Chriftian 
 in theProfeflion of his Religion, tho he may 
 not have Skill enough to defend his Bible. 
 
 VII. This is an univerfal Witness to the 
 Truth of the Go/pel, for it belongs to every true 
 Chriflian. The Weak, as well as the Strong, 
 enjoy this inward Evidence in fome mea- 
 fure and degree. This is an Argument of 
 fome Force and Convidtion to him, who is 
 but young in. Grace and Knowledge, as well 
 as to him that has made high Advances in 
 the Faith, and is grown up to the Stature of 
 a Man. in Chrift. Tho it muft be acknow- 
 ledged, that where Faith and Love, Holi- 
 nefs and Peace are weak, the Evidence of 
 this Teftimony is weak alfo; yet it^ixiay 
 fometimes Hand firm and ftrong, and iliine 
 bright in thcfeChriftians, whole intelle&ual 
 Powers are but mean and low. Some Perfons 
 of great Hol : ne£s,may have but little natural 
 Parts, poor Underftandings, a mean Edu-,. 
 cation, and can fcarce give any clear ra- 
 tional account of the things of this World, 
 or of that which is to come ; and thefe en- 
 joy a great degree of this inward Witnefs to 
 
 the 
 
Serm.III. to Omfiamij. Si 
 
 the Truth of Chriftianity, that a divine Life 
 is begun in them, and that the Gofpel has 
 efiectually wrought in them a new Nature ; 
 "Thcfe great and precious Promifes of the Gofpel 
 having made them Partakers of the Divine Na- 
 ture, they are fure thole Promifes muft be 
 Divine, 2 Pet. i. 4. & 1 Cor. i. 22, 23. Not 
 many Wije, not many Mighty, mi many Noble 
 are called ; but God hath t ho fen the Poor, and 
 the Weak, and foolish things of this World, to 
 confound the Wife and the M.ghty : Nor yet 
 hath he chofen, or called one of them, 
 without giving them a fufficient Witnefs to 
 the Truth of that Gofpel, by and to which 
 they are called. Tho they cannot argue 
 for the Do&rine of drift, yet they find 
 Chrift divtliing within them the Hope of 
 Glory-, Col. i. 27. They find the Charac- 
 ters of Chrift copied cut in their Hearts, 
 and the Lite of Chrift, in fome meafure, 
 tranfcribed in their Lives. They find 
 fomething of facred Influence from the 
 Gofpel of Chrift, which no other Dottr'nes 
 can pretend to ; therefore tho th^y cannot: 
 give a rational account, which fhail anfwer 
 all the Cavils of Men why they believe 
 Chriftianity, thro the weaknefs of their 
 Knowledge, yet their Faith in Chrift is 
 ilrong ; for they are fure the Doctrine is 
 Divine, becaufe of the fweet and faafitii 
 lag. Influence it has upon them. 
 
 E 5 How 
 
$2 The Inward Witnefs SermJIL 
 
 How condefcending is God to poor Sin- 
 ners, to give fuch a Religion to be faved 
 by, chat every one who receives it fhall 
 have an infallible Witnefs in himfelf of the 
 Truth of it, without the Learning of the 
 Schools, and the Knowledge of Tongues! 
 Their chief Argument for it is, they have 
 Divine Holinefs, and Divine Peace. 
 
 VIII. This inward Witnefs of the 
 Truth of Chriftianity, is, or Jhould be, al- 
 ways growing and improving. The Teftimo- 
 ny encreafes as the Divine Life encreafes ; 
 the greater the Degree of Holinefs we ar- 
 rive at, the .more are we confirmed in the 
 Truth of Chriftianity, *the Teffcimony 
 grows ftronger, 2 Cor. iii. 18. You find 
 that Text approves of what I have now ar- 
 gued. When the Apoftle had been diftin- 
 guifhing between the Religion of the Law, 
 and that of the Gofpel ; that the one was 
 covered with a Veil, but under the other 
 this Veil was taken away : We, fays he, 
 under the Gofpel, with open face beholding* 
 as in a Glafs, the Glory of the Lord, ive are 
 changed into the fame Image from Glory to Glo- 
 *y. We who behold the face of Chrifl Jefus 
 in his Gofpel, we who here fee a God re- 
 conciled in and by the Death of his Son, we 
 who fee the Holinefs of Chriftheredefcribed, 
 copied, and exemplified, we are changed 
 into the fame Image. The Image of Chriji 
 is traafcribed upon our Natures, we go 
 
 011 
 
Serm. III. to Chriftiantty. 83 
 
 on from one degree of it to another; we 
 are changed from Glory to Glory, from one de- 
 gree of glorious Holinefs to another : there- 
 by the Gofpel appears to have a fairer, a 
 brighter, and a ftronger Evidence. 
 
 Thence it comes to pafs, that when 
 Chriftians have grown to a good degree of 
 Strength in Faith, and great Meafures of 
 Holinefs in this World, all the Tempta- 
 tions that they meet with to turn them alide 
 from the Do&rines of Cbrift, are efleemed 
 but as Straw and Stubble ; they cannot 
 move nor ftir them from the Faith that is 
 in JefuSy becaufe the Evidence hath grown 
 ftrong with Years : and as they have atten- 
 ded long upon the Miniftrations of this 
 Gofpel, they have found more and more 
 of this Eternal Life wrought in their 
 Hearts ; they have got nearer to Heaven,, 
 they have prefied on continually towards 
 Perie&ion, they have found fweet Aflu- 
 ranee of the Pardon of Sin in their Con- 
 fcience, and diviner Senfations of the Love 
 of God communicated to them, and their 
 own Love both to God and Man encrea- 
 fing; they have found their Hearts more 
 averfe to all Iniquity, they have felt them- 
 felves riling higher and higher above this 
 World, as they have come nearer to the 
 end of their Days ; and a holy Contempt 
 of this World has grewn bolder : they 
 take greater delight in God, and more 
 
 guftfoi 
 
£4 The Inward Wit fiefs Serm.TIT. 
 
 guflful Satisfa&ion in his Worfhip, and in 
 his Company : their Zeal for his Honour is 
 •warmer and ftronger ; they are perpetually 
 employing themfel.ves in Contrivances for 
 the Glory of God among Men. Thus in 
 every part of this Spiritual Life the Tefti- 
 mony encreafes, the Evidence grows brigh- 
 ter, as Eternal Life advances in them. 
 
 In the loft place : As 'tis a growing 
 Witnefs, fo it is fuch a one as never can he 
 utterly left ; and that Charader of it is de- 
 rived from the very name, for it is Eternal 
 Life. Where it is once wrought in the 
 Soul, it fiiall be everlafting, it fhall never 
 die. "The Seed of God abides in thofe that 
 are born, of God, i John iii. 9. for they are 
 born not of corruptible Seed, but of incorruptible, 
 even the Word of God which lives and abides 
 for ever, 1 Pet. i. 23. His Gofpel, which is 
 an everlafting Gofpel, continues that hea- 
 venly Work in the Soul, which that Gofpel 
 did firft begin. 
 
 It may be darkned indeed, it may be 
 hidden for a feafon ; fometimes the violent 
 Temptations of the Evil-one, may, as it 
 were, flop the mouth of this Divine Wit- 
 nefs ; and fometimes, defiling Lufts riflng 
 upon the face of the Soul, may darken 
 thefe Evidences, but can never entirely 
 blot them out. Eternal Life muft abide 
 for ever, according to the Name and Na- 
 ture of it*. Tho the Evideace for a feafon 
 
 may 
 
Se r m.III . to Chrifiiamt^ 8 5 
 
 may be obfcure, and may feem to be filenc 
 through the Power of Iniquity, and the 
 Strength of Temptation ; yet this Life will 
 refume its Activity, and difcover itfelf, be- 
 caufe its nature is Eternal *Tis Chrifi 
 Jefus living in the Soul by the pow r er of 
 his own Sprit; Cbrifi Jefus who is the 
 Eternal Principle of Life, and his Spirit, 
 which is the Eternal Spirit : and where he 
 hath begun to dwell, he (hall for ever 
 inhabit. 
 
 This Evidence fhall continue to all 
 Eternity, and fhall give many a fweet 
 Reflection to the Saints in Heaven. " I 
 " feel now (fays every Saint there) that 
 c this was a true Gofpel I trufied in,, in 
 " the days of my Flefh ; and this Religion 
 " was Divine, for it hathraifed me to thefe 
 " Manfions of Bleflednefs. I feel now it 
 *■ was a Doftrine came down from Hea- 
 ven, and that Cbrifi Jefus was. not an 
 w Impollor, but the Son of God indeed, 
 u for he has brought me to his Father's 
 Houfe by this Doctrine ; he hath feated 
 cc me upon his own Throne, even as he is 
 cc feated upon the Throne of his Father ; he 
 hath made me an Over coiner by believing 
 this Dodrine, even as he himfelf has over- 
 " come." Eternal Life itfelf, in the Per- 
 fe&ion of it in the future World, fhall be 
 a (landing and everlafting Evidence of the 
 Truth o£ the Gofpeh. 
 
 I 
 
26 The InwardWitnefs Serm.IIL 
 
 I will now endeavour to draw fome few 
 Inferences or Remarks from the Difcourfe, 
 and then conclude. 
 
 i. The firfl Remark is very obvious, How 
 glorious is the Go/pel of our Lord ! How pre- 
 ferable to all other Religions ! Thofe which 
 Men have invented, are not to come into 
 competition with it ; let none of them be 
 named. Even that Religion which God 
 himfelf invented, the Religion of the Jews, 
 had not fuch honourable Chara&ers belong- 
 ing to it, as this of our Saviour hath. 
 Many Expreffions that are ufed in the 
 Epiflles of St. Paul, to fhow the fuperiority 
 of the Gofpel above the Law, are fuch as 
 give it an infinite Advantage and Prefe- 
 rence ; as in point of Glory, fo in point of 
 Evidence too. One was the Letter, the 
 other is the Spirit ; one was the Mini fir a- 
 ticn of Condemnation, the other of Salvation ; 
 one the Minifiration of Death, the other of 
 Life : and as Life, Spiritual or Eternal 
 Life, is reprefented as the peculiar Effect 
 and Prerogative of the Gofpel, fo it carries 
 more Light of Evidence with it to confirm 
 its heavenly Original ; it brings the believ- 
 ing Soul much nearer to Heaven. 
 
 The Jewijh Religion, inftituted by Ma- 
 fes, although, *by the accompanying Power 
 of the Spirit of God, h wrought efte&ually 
 in the Hearts of thcfe that fincerely recei- 
 ved it, and changed their Natures in a 
 
 faving 
 
Serffl. III. to Chriflianity. 87 
 
 faving manner; yet the Brightnefs and 
 Glory of this fort of Evidence that be- 
 longed to thatReligion,was derived from the 
 Gofpel which was hidden under the Types 
 of it : nor could it be fuppofed to have 
 equal Brightnefs or Force with the Gofpel 
 itfelf, when unvailed, and fhining in open 
 Light; as I have fhown in the firft Dif- 
 courfe. 
 
 The Jews, when they had offered all 
 their Sacrifices for the hope of the Pardon 
 of their Sins, and looked as far as they 
 could look through the Smoak and Sha- 
 dows, to fee the Meffiah at a diftance, 
 could never have their Confidences fo fweet- 
 ly releafed from Fears and the Senfe of 
 Guilt, as Chriftians, under the Gofpel, 
 may enjoy through the Blood of Chrifi: 
 never had they fo much Communion with 
 God in Love, as fince 'tis manifefted by 
 Chrifi Jefus^ the Son of his Love, that came 
 from his Bofom. Never were they raifed 
 fo high above the World, nor could any 
 of the Jews be fo refined in their Hopes 
 and Joys, and exult in the view of heaven- 
 ly Glories, as a Christian may be, and do 
 fince the Vail is withdrawn, and Life and 
 Immortality are brought to light by the Gofpel y 
 2 Tim. i. 10. Never could they triumph 
 over all the Terrors of Deacii, and the 
 Horror and Darknefs of the Grave, as St. 
 Paul the Chriflian often does, and teaches 
 
 his 
 
S8 The InwardWitnefs SermJIL 
 
 his Fellow-Saints the fame triumphal Song, 
 i Cor. xv. 54, &c. I grant that a iingle 
 Perfon or two^ like David, might now and 
 then, by the Spirit of Rapture and Pro- 
 phecy, be born far above that Difpenfation 
 itfelf, and might have noble Views and 
 Joys y but the whole Church under that 
 State, had but darker Apprehenlions of 
 things above this Life, and beyond Death ; 
 their fpi ritual things were fo much min- 
 gled and interwoven with a worldly Dif- 
 penfation, and their Sancluary itfelf called 
 a Worldly SanBuary. So much Carnality 
 entred into the Scheme of their Conftitu- 
 tion> that they could not be railed fo high 
 above this World, and the thfngs of this 
 Life, as Chriftians under the Gofpel : they 
 could never have fueh a Senfe of Forgiving- 
 Grace, nor fo fweet a Satisfaction in draw- 
 ing near to God, as Chriftians now have ; 
 nor were they fo exprefly commanded, nor 
 eould, nor did they fo glorioufly pradife 
 the Duties of Love and Forgivenefs to 
 Men, as the Chriftian Religion requires, 
 and works in the Hearts of fincere Belie- 
 vers. 
 
 id Remark. You learn here an excellent 
 Rule for Self-Examination, whether you have 
 true Faith or no. If you have, it will be 
 accompanied with this Evidence : for this 
 Eternal Life begun in the Soul, does not 
 merely prove that Chriftianity is a true 
 
 Do&rine,, 
 
Serm.IIL to ChrifiJamty. 89 
 
 Do&rine, but it proves alfo that the Faith 
 of that Perfoii is true, where this Eternal 
 Life is begun. This is mentioned in the 
 foregoing Sermon, therefore I fhall pafs it 
 over briefly. The Apoftle afferts this fuf- 
 ficiently, ^.13. T*hefe things have I written 
 to you who believe in the Name of the Son of 
 God, that ye may know ye have Eternal Life. 
 The Duties of Morality, both of the firft 
 and fecond Table, will be written upon 
 the Heart, and will, in fome degree, be 
 praftifed in the Life, where the Gofpel is 
 written in the Heart, and where Chriftia- 
 nity is wrought in its Power in the Soul. 
 Eut on the other hand, thofe who negleft 
 the Duties of the firft Table, or indulge 
 therrfelves in a very carelefs performance 
 of them ; thofe who pafs by the Duties of 
 the fecond Table, and thofe relative En- 
 gagements which they lie under .to their 
 Neighbour by the Law of God, can never 
 have the Evidence within themfelves, nei- 
 ther of the Truth of Chriftianity, nor of 
 the Truth of their own Faith : they may 
 be Heathens, they may be Heroes, they may 
 be Philofophers, they may be any thing but 
 Chriftians. 
 
 3 d Remark. Learn the true Method of 
 confirming your Souls in the Chrifiian Faith : 
 feek daily greater Degrees of this Divine 
 Life wrought in you. This Advice is alfo 
 hinted by the Apoftle John, in the 13 th ver. 
 
 1 
 
go ' The Inward Witnefs SermJIF. 
 / have written thefe things to you concer- 
 ning the Witnefs of Chriftianity, that 
 confifts in having Eternal Life begun in 
 you, not only that ye may know ye have it, 
 but that ye may go on to believe on the Name- 
 of the Son of God, We have need in our 
 Day to be well feafoned with Arguments 
 againft the Dangers of the Times, and 
 Temptations of the Age in which we 
 dwell. Chriftianity begins to be a Stum- 
 bling-block, and the Do&rine of the Gof- 
 pel is called Folly; it is reproached to a 
 very great and fliameful degree, in a Na- 
 tion, which in publick profeffes Chriftiani- 
 ty. When we therefore fhall be attacked 
 with Arguments to baffle our Faith, and 
 when the Wind of falfe Doftrine fhall 
 grow ftrong, and fhall carry away many j 
 how fhall we be able to ftand our ground, 
 and hold faft our Faith in Gbrift, if we have 
 not this inward Witnefs, the Beginnings of 
 Eternal Life :; therefore it is that fo many 
 Chriftians waver and are led away, fome- 
 times to this new Doftrine, fometimes to 
 another, becaufe they feel fo little of the 
 Efficacy and Pov/er of the Gofpel in their 
 Hearts, fo very little of Holinefs and Eter- 
 nal Life within them. 
 
 If you cannot argue for the Gofpel with 
 Learning, nor from Experience, what will 
 ye do in an hour of Temptation ? For the 
 moft part, Chriftians are too little bred up 
 
 to 
 
Serm.IIL to Chrifiianit) 1 . • 91 
 
 to thofe Methods of Knowledge, whereby 
 they might be capable of giving large, and 
 rational, and fatisfaftory Anfwers to thofe 
 that may fet themfelves to oppofe the 
 Truth and Progrefs of the Gofpel. What 
 will you do in the darknefs of fuch a 
 Temptation, when thofe that are learned 
 and ingenious fhail attack your Faith, and 
 fay," Why do you believe in JefusV If you 
 have this Anfwer ready at hand, " I have 
 <c found the Efficacy and Power of the Gof- 
 cc pel on my Heart -" this will be fufficient 
 to anfwer all their Cavils. It was one way 
 whereby Chrifbanity was confirmed in the 
 Hearts of the Martyrs of old, and whereby 
 they were enabled to bear up againft aU 
 Oppofitions, becaufe they found fuch a 
 Divine Efficacy attending the Gofpel, fuch 
 a new and heavenly Life wrought in them, 
 as enabled them to go through great Kard- 
 fhips for the fake of Cbrifl. But this leads 
 me to 
 
 4. The fourth Remark, (viz,.) If there be 
 this inward Evidence belonging to the 
 Gofpel, and thofe that truly believe, then 
 you have a fiong Encouragement to profefs 
 Chriftianity under the greateft Perfecutiom. It 
 will bear you out, it carries its ow r n Evi- 
 dence with it; Chriftianity in the Heart 
 will give Courage againft Temptation. 
 "Think it not flrange concerning the fiery Tryal % 
 fays the Apoftle Peter y for in fuch a fiery 
 
 Tryal 
 
9 2 The Inward Witnefs Serm .III. 
 
 Tryal the Gofpel hath fecured Thoufands ; 
 therefore, fays St. Paul, tho I meet with 
 Reproaches wherefoever I go, tho Bonds 
 and Imprifonments await me, and Death 
 itfelf, Acts xx. yet / am not afloamed of the 
 Gofpel ofChrift, Rom i. 16. for it's the Power 
 of God to Salvation, to every one that believes. 
 Which is but the Senfe of my Text in 
 other words, Every one that believes it in 
 truth, hath this Evidence in himfelf, even 
 Eternal Life : Therefore I count not my Life 
 dear to me, &c. for the Gofpel will bear me 
 out in my Profeffion of it, in my Publica- 
 tion of it, and in my Suffering for it. This 
 is the \Vay we fhall learn to refill unto 
 Blood, and feal the Truth of this Gofpel 
 w r ith our mortal Lives, if we have the Seal 
 of this Truth abiding in our Souls. 
 
 $th Remark. As from this Doftrine you 
 have ftrong Encouragement to profefs Chri- 
 ftianity, fo you are here taught the left way 
 to honour the Gofpel, and to propagate the 
 Chriflian Religion in the World. Make this 
 inward Divine Teftimony appear to the 
 World; let the Eternal Life that is wrought 
 in your Souls by this Gofpel, exprefs itfelf 
 in all your outward Behaviour amongft 
 Men. Thus the Primitive Chriftians did, 
 and it was their Work to propagate the 
 Faith of Chrift this way. The Gentiles 
 and Unbelievers were won by their Con- 
 verfation, i Pet. iii. i, Thus the Apoftles 
 
 did, 
 
Serm-III. toChrifiianity. 93 
 
 did, who were as fo many Captains and 
 Officers in the Army of Chriitians, going 
 before the Camp, and making war againft 
 all the Idolatry of the Heathens. They 
 made that Eternal Life which was wrought 
 in their Souls, appear pubiickly, and dis- 
 cover itfelf unto Men, and hereby the 
 GoFpel gained Victory and Tr umph 
 wherefoever it went. When thofs who 
 were ignorant of Faith and its Power, came 
 into the AfTemblies of Chriftians, and found 
 the Gofpel to be a Doftrine of fuch Div r ine 
 Attendants, it convinced their Consciences, 
 and changed many of them into new Crea- 
 tures ; they fell down, and confejfed that there 
 is a Gvd among the Chriilians of a truth. 
 When they fee your Couverfation, when 
 they behold your Faith and holy Fear, 
 your Zeal for God, your Delight in his 
 Worfhip, your Gentlenefs, your Meek- 
 nefs, Kindnefs, and Goodnefs towards your 
 Fellow-Creatures, your Deiire of the Sal- 
 vation of Men, and Readinefs to deny 
 yourfelves for their good ; when the Hea- 
 thens know and behold this, they fhall be 
 won (fays the Apoft'e) by fuch a Conver- 
 fation as this is, to the Belief of the fame 
 Doctrine, and Practice of the fame Duties. 
 O what unknown millions of Arguments 
 would fupport and adorn the Do&rine of 
 Chrift, if every Profeifor of it had this 
 inward Teftimony working powerfully in 
 
 the 
 
94 ThehivcardWitnefs Serm.III. 
 
 the Soul* and breaking forth in the Life ! 
 How effectually would it filence the moft 
 impudent Obje&ors ! When they (hall put 
 that Queftion to you, H What do you more 
 " than others ?" You would make it ap- 
 pear in your Lives, that the Gofpel is 
 true aild divine, by challenging all the 
 Philofophers, and all the Priefts and De- 
 votees of other Religions, to fhow fuch 
 Men and Women as Chriflians are ; fuch 
 Husbands and Wives, fuch Parents and 
 Children, fuch Maflers and Servants, fuch 
 Lovers of God and Man. O how happy 
 would it be for the Chriftian Name and 
 lntereft in the World, if thofe who profefs 
 the Gofpel of Chrifk, could make a bold and 
 univerfal Challenge upon this head ! Or 
 when the Deifl ifcall infult and fay to a 
 Believer, What is Jefiis of Nazareth more 
 than another Man, that you love and adore 
 him fo ? Or in the Language cf the carnal 
 Jews, What is thy Beloved mere than another 
 Behved, that thou makeft fo much ado about 
 him? The Difcovery of Chrifi reigning in 
 the Soul by his renewing Grace, will be a 
 fufficient Evidence that he is the Son of 
 God, that his Character and his Perfon are 
 Divine, and his Million is from above ; 
 that he is the chiefeft often thoufands, and 
 altogether lovely. 
 
 It is worth while for us now to take a 
 Survey of ourfelves, to look back upon 
 
 our 
 
Serm.III. to Cbriftmnity. 95 
 
 our Lives, and ask, " What Teftimonies 
 cc have we given to the Glory of this Gof- 
 " pel, and to the Truth ot the Religion 
 <c of thrift? Have we not fometimes rather 
 " been Scandals to Chriftianity ? Have not 
 iC our Practices been Blots inftead of Evi- 
 " dences, and Discouragements to the 
 <c Unbeliever, inftead of Allurements ? 
 <c Have we not fometimes laid Stumbling- 
 cc blocks in the way of thofe that have had 
 c the Look of an Eye, and fome Tendency 
 c of Heart towards it?' 5 This w r ill be an 
 awakening Thought, and painful to Con- 
 ference in the Review. 
 
 Have we not much reafon to mourn that 
 there are fome among us w ho walk as Ene- 
 mies of the Crofs of Cbrifi? Philip, iii 18. 
 I would have you, fays the Apoftle, be 
 Followers of me, walk as I walk, as you have 
 me for an Example. I would have you walk 
 as thofe who have Eternal Life begun in 
 them, that you may be Honours to the 
 Gofpel. Eut there are many who walk, of 
 whom I have told ycu often, and now tell you 
 even weeping, they are Enemies of the Crofs, 
 and Dishonours to the Gofpel, inftead ot 
 Evidences of the Truth of it ; their End is 
 Deftruftion, their God is their Belly, and their 
 Glory is in their Shame : whereas our Conver- 
 fation is in Heaven, whence we expeSi Jefus 
 the Saviour. We who are here upon Earth, 
 and have believed the Gcfpel of Chrift, we 
 
 fhould 
 
g6 The Inward JVttnefi, &c. Serai. III. 
 
 fhould live as though we had part of our- 
 felves in Heaven already, our Conversation 
 fhould be fo holy and divine. Eternal 
 Life begun in our Hearts, fhould break 
 out, and difclofe itfelf, and fhine bright 
 among the Perfons we converfe with. O ! 
 how much is the Propagation of the Gofpel 
 obftructed, how much the Honour of our 
 Lord Jefus Chrift obfcured, and how much 
 the Good of Souls prevented and hindred 
 by thofe that difcover not this Eternal Life, 
 this facred Witnefs, in the Holinefs of 
 Heart and Practice ! But Beloved, we hope 
 tetter things of you, and things that accompany 
 Salvation, tho we thus /peak ; and yet we 
 muft fpeak thus, with a facred Jealoufy for 
 the Glory and Evidence of this Gofpel, 
 with a warm Concern for the Peace and 
 Welfare of your Souls, and with holy Zeal 
 for the Converfion of: the Unbelieving 
 World to the Faith of God cur Saviour. 
 
 HYMN 
 
(97 ) 
 
 HYMN I. 
 
 On the Inward ]Vit?iefs to Chriftianity. 
 
 In Long Metre. 
 i. 
 
 TJeflions and Doubts be heard no mere : 
 Let Chrift and Joy be all cur Theme I 
 His Spirit feals his Gofpelfure, 
 To every Soul that trufls his Name. 
 
 2. 
 
 Jefus, thy Witnefs f peaks within ; 
 The Mercy which thy Words reveal, 
 Refines the Heart from Senfe and Sin, 
 And /lamps its own Celeflial Seal. 
 
 3- 
 'Tis God's inimitable Hand 
 
 That moulds and forms the Heart anew ; 
 Blafphemers can no more withjland, . 
 But low and own thy Doctrine true. 
 
 4: 
 
 7 he guilty Wretch that trufls thy Blood, 
 
 Finds Peace and Pardon at the Crofs ; 
 The finful Soul, averfe to God, 
 Believes, and loves his Maker s Laws. 
 
 F K. 
 
9S H Y M K II. 
 
 5- 
 Learning and Wit may ceafe their Strife., 
 
 When Miracles with Gfory fame ; 
 
 "The Voice that calls the Dead to Life, 
 
 Mufl be Almighty and Divine. 
 
 HYMN II. 
 
 In Common Metre. 
 
 i. 
 
 Wltnefsy ye Saints, that Chrift is trite ; 
 "Tell how his Name imparts 
 "The Life of Grace and Glory too ; 
 He have it in your Hearts. 
 
 2. 
 
 'The heavenly Building is begun 
 
 When ye receive the Lord ; 
 His Hands /hall lay the crowning Stone, 
 
 And well perform his Word. 
 
 3- 
 Tour Souls are form' d by Wifdoms Rules, 
 
 Tour Jays and Graces /bine ; 
 
 Tou need no Learning of the Schools, 
 
 To prove your Faith Divine. 
 
 4- 
 Let Heathens feoff y and Jews oppofe. 
 
 Let Satan's Bolts be hurVd ; 
 
 There's fomething wrought within you /hows 
 
 That Jefus fives the World. 
 
 S E R- 
 
C 99 1 
 
 SERMON IV. 
 
 Plefh and Spirit ; or, the Prin- 
 ciples of Sin and Holinefs. 
 
 R O M, viii. I. 
 
 Who walk not after the Flefy hit 
 ■ after the Sfhrtf. 
 
 ^I^WfM H E N we ufc the words Fl fc 
 
 f^rrn^l an d Spirit, in their literal and 
 
 f||$ ml P^per Senfe, all Men know 
 
 Ifllllll) what v> e mean by them : Flefh 
 L— wlft i^Si generally fignifies the Animal 
 Nature; that is, the Body and Blood, &c. 
 and Spirit means an Intelligent Nature that 
 has Underflanding and Will. When thefe 
 are attributed to Man, they are but other 
 Names to exprefs thofe two diflind Be- 
 ings, the Body and Soul, that make up 
 Human Nature. 
 
 F 2 But 
 
iod The Principles of Serm.IV. 
 
 But thefe Words are often in- Scripture 
 ufed metaphorically, and that in various Sen- 
 fes ; yet the Metaphor, as it ftands in my 
 Text, hath fuch Juftnefs and Propriety in 
 it, that the Senfe of it is not very difficult 
 to be traced, being happily and nearly de- 
 rived from the proper and literal Meaning. 
 
 y T\s plain that St. Paul ufes this Expref- 
 fion of walking after the Fh/b, to fignify a 
 Courfe of Sin, and by walking after the Spirit, 
 he describes a Courfe of Hclinef. This is 
 the Character of fuch as believe in Chrifl y 
 and to whom belongs no Condemnation, that 
 they walk not after the Flefh, but after the 
 Spirit i they live not in a Courfe of Sin, nor 
 according to finful Principles, but follow 
 the Principles of Holineis that are wrought 
 in them. 
 
 Thus the word Flefh fignifies and in- 
 cludes all the Principles and Springs of Sin that 
 are found in Man, whether they have their 
 immediate and diftinft Refidence in the 
 Body or in the Soul. The word Spirit 
 fignifies and includes all the Principles of Ho- 
 Unefs that are wrought in any Perfon, whether 
 immediately refiding in Soul cr Body. And 
 among the many Places of Scripture where 
 they are fo ufed, thofe Words of our Lord 
 himfelf to Nicodemus, John iii. <5. feem to 
 make this molt evident : What is born of the 
 Flefh is Fleflo, and what is born of the Spirit is 
 Spirit i by which he means to affert, That 
 
 what 
 
Serm.IV. Sin and Holinefs. 101 
 
 what comes by natural Generation tends 
 towards Sin, and what is derived from the 
 Operation of the Spirit of God ieads to 
 Holinefs. Or, more plainly this : All the 
 Principles of Sin fpring from mere Nature, 
 as derived from our Parents, and are called 
 Fkfh : and, en the contrary, ail the Princ pies 
 of Holinefs fpring from the Spirit of God, 
 and are called Spirit ; and thence his Argu- 
 ment derives the Necejfhy of being born again, 
 or born from above. In the iirft part of 
 thefe two Sentences, Flefh and Spirit are 
 taken literally for the Fkflo of Man, and the 
 Spirit of God. In the latter end b{ the Sen- 
 tences, Fhflo and Spirit mull be taken %ura- 
 tively, for the Principles of Sin y and the 
 Principles of Holinefs. 
 
 Now iince the Apoftle frequently ufes 
 the Terms Fkjh and Spirit in the fame Stnfe 
 which his Lord and Mafler put on them, 
 and talks often on this Subjed; I fliall fpend 
 this Diicourle in fhewing tne Grounds of 
 this Figure of Speech in my Text, and in 
 giving a full Explication and Improvement 
 of it in the following manner. 
 
 I. I fhall offer fome Reafons why Sin, and 
 the Principles oj it y are reprefented by the 
 Fiefh. 
 
 II. I fhall likewife propofe the Reafons 
 why the Principles of Holinef are exprefs'd 
 by the "Term Spirit. And, 
 
 F 3 III. 
 
ic2 The Principles of Serm. IV. 
 
 III. Draw fome ufeful Remarks from the 
 
 Whole. 
 
 Firft, Let me fhow why Sin is repre- 
 fented by Fhfh fo often in Scripture ; and 
 I give thefe Reafons for it : 
 
 1ft, Becaufe Flefily, or fenfible ObjeEls, are 
 the chief Delight and Aim of Sinners. They 
 purfue them, and they rejoice in them \ 
 and thefe lead away the Soul from God to 
 Sin. *Tis the great Bufinefs of Sinners to 
 fulfil the Lufts of the Flefh, and make Provifion 
 for it. This is their Chara&er in St. Paul's 
 Writings ; to gratify the Appetites of the 
 Body, to provide for the Defires of their 
 Animal Natures, Eating and Drinking, and 
 Luxury, and Lufts of the Flefh, are the 
 Cares of moft unregenerate Men. The 
 Luft of the Eye, and the Gayeties of Life,. 
 Gold and Silver, Pomp and Equipage, a 
 fine Houfe, a gay Appearance in the World, 
 gawdy Clothing and glittering Ornaments 
 of the Body, great Splendor in the Eyes of 
 Men ; thefe are the Idols, the Gods of 
 Sinners ; and they are the Temptations of 
 the Saints too. The things that relate to 
 the Flefh, and the Enjoyments of this fen- 
 fible and prefent Life, are the Objefts of 
 finful Appetites, or of lawful Appetite in 
 a finful degree j and therefore Sin is called 
 Flejb. 
 
 idfy* 
 
Se r m . I V. Sin and Holme [s. i o j 
 Ildly, Sin is alfo called Fkjlo, becaufe % 
 communicated and propagated to us by the Pa- 
 rents of our Flejh. It is by our Fleih that 
 we are a-kin to Adam, the firft great Sinner,, 
 and derive a corrupted Nature from him ; 
 from this original Taint we derive Iniqui- 
 ty, as a polluted Stream from an unclean 
 Fountain : he is the Father of a finful Pofle- 
 rity. 
 
 Our Spirits indeed are formed imme- 
 diately by God, but being united to chefe 
 Bodies that come from Adam by the Laws 
 of Creation, we become the Children o^ 
 Adam y and ib are Partakers of his finfti! 
 Nature. How this is done, we may learn 
 from other Difcourfes : 'tis enough here to 
 fay, that irregular Humours, and Motions, 
 and Ferments, are transferred and propa- 
 gated from the firft Man, even from the 
 fame Blood of which are formed all the Na- 
 tions of Men that dwell upon the face of the 
 Earth, Ads xvii. 26. Thefe are tranfmit- 
 ted down to us the wretched Pofterity. 
 In fome Inftances this is fo evident, that all 
 Men fee and believe it. How often does 
 the haughty, the peevifh, or the cholerick 
 Temper of the Parent, appear in the Son 
 or the Daughter beyond all contradi&ion ? 
 And often, when we fee a drunken or a 
 wanton Sinner, we cry, cc He is the exprefs 
 Copy of his Father, he borrows his 
 Vices as well as his Features, and feems 
 E 4, " to 
 
io4 The Principles of Serm.IV. 
 
 cc to be his pcrfed Image." And tho it is 
 not fo evident in all Men, that they borrow 
 the Seeds of Iniquity from their Prede- 
 ceflfors, yet there is proof enough from the 
 Word of God, that we are conceived in Sin y 
 and floapen in Iniquity , that Man who is born 
 of a Woman is neither clean nor righteous. 
 Who can bring a clean thing out of an unclean ? 
 3 Tis impoffible ; for that which is born of the 
 Fkfh is Fiefo y Pfalm li. 5. Job xv. 14. John 
 iii. 6. Irregular Tendencies towards lawful 
 Delights, and flrong Propenfities towards 
 unlawful ones, a Negled: of God, and 
 Averfion to all that is holy or heavenly, 
 w r ith an Inclination towards flelhly and fin- 
 ful Objects, are conveyed to us all, even 
 from our firfl Parents. Sinful Adam begat 
 his Sons in his own Likenefs, Gen. v. 3. and 
 therefore Sin is defcribed by Flefh, becaufe 
 it came from the Father of our Flefh. 
 
 llldly, Another Reafon why Sin is called 
 Fkflo, is becaufe the chief Springs of Sin lie 
 tncft in our flcfhly Natures ; all the while we 
 continue here in this World, the Occafions 
 of Sin lie much in our Body, in our Blood, 
 in our natural Conftitution, in this mortal 
 Frame and Contexture ; Fancy and Paffion, 
 in all their wild Irregularitys, are much in- 
 fluenced by Flefh and Blood. Our bodily 
 Senfes, and our natural Appetites, are 
 continually tempting us away from our 
 Duty, and leading or enticing us to the 
 
 com- 
 
Serm.lV. Sin and Hotinefs* 105 
 
 commiffion of Sin 5 or, at leaft, immediately 
 falling in with Temptation : in fo much, 
 that Sin is faid to* work in our Members, 
 Rum. vii. 5. to reign in our mortal Body, Rom. 
 vi. 12. Sinful Actions are called the Deeds 
 of the Body, Rom. viii. 13. Our Sins are 
 called our Members, Colof. iii. 5. Mortify by 
 the Spirit the Deeds of the Body, faith the 
 Apoftle in one place ; Mortify your Members 
 which are upon the Earth, faith he in the 
 ether place ; in both which he means the 
 Mortification of Sin. He borrows words from 
 the Human Body perpetually to defcribe Sin. 
 Here let it be noted that we do not 
 fuppcfe that meer Flefh and Blood, diftindt 
 from the Soul, are capable of Sin, properly 
 fpeaking, or can become guilty in a proper 
 Senfe ; for thefe are but meer Matter, and, 
 feparate from the Mind, cannot be under a 
 Moral Law, any more than Brute Crea- 
 tures : therefore we fay, Sin is hoi formally 
 in the Body of Man, but 'tis occafimally 
 there ; becaufe the Senfes and Appetites, 
 the Parts and Powers of the Body become 
 very often an unhappy occalion of Sin to 
 the Soul ; and upon this account the Apo- 
 ftle often defcribes Sin by the word Flefh. 
 
 I proceed now to the Second Thing pro- 
 
 ppfed, and that is tofiow the Grounds of this 
 
 metaphorical Ufe of the word Spirit: And 
 
 there £re the fame fort of Reafons to be 
 
 F 5 glyea 
 
ic6 ifo Principles of Serm.IV. 
 
 given why this Word is ufed to reprefent 
 the Principles of Holinefs, as there are why 
 Flefh fhould fignify the Principles of Sin. 
 
 1/2, Becaufe the Obje&s and Aims of holy 
 Souls are chiefly Spiritual, (yiz>.) God and 
 Heaven, Invifible and Eternal Things, 
 Spiritual Obje&s are chief in their Efteem, 
 moft in their Thoughts and in their De- 
 fires, and have the firft place in their 
 Defigns and Purfuit : As they that are after 
 the Flefhy mind the things of the Flefh ; fo they 
 that are after the Spirit , mind the things of the 
 Spirit : Rom. viii. 5. 
 
 A Saint, who is ipiritually-minded, aims 
 at thofe things that are more a-kin to the 
 Nature of a Spirit : he feeks the Know- 
 ledge of the Favour of God, who is the 
 Supreme of Spirits, the Infinite and Self- 
 fufficient Spirit, in whofe Knowledge, and 
 in whofe Love, all intelligent Creatures 
 find a full fufficiency of Bleflednefs. He 
 knows that all created Spirits who are 
 holy and happy, are made £b by Deriva- 
 tions from God's all-fufficient Holinefs and 
 Happinefs ; and therefore he applies himfelf 
 with Zeal and Vigour to all thofe fpiritual 
 Exercifes of Meditation, Faith and Prayer, 
 wherein God reveals himfelf and his Mercy. 
 The Knowledge of God and his Worfhip,. 
 of Chrift and his Gofpei, of the Holy Spirit 
 and his Grace, is the chief Defire of a 
 holy Soul Thefe are the Obje&s # of the- 
 
 Purfuit: 
 
Serm. IV. Sin'and tlolinefs. 107 
 
 Purfuit of a fpiritual Man ; he has devoted 
 himfeif to God and Things Divine ; upon 
 account of which, a Man is denominated 
 holy, and therefore Holinefs is called Spirit. 
 
 The Holy Man feeks the Welfare of his 
 own Soul or Spirit before that of his Flefh; 
 and while finful Men lay out their whole 
 Care and Contrivance about the Body 
 which muft die, and grafp at the things of 
 this Life to make provifion for the Fiefh, 
 the Saint is moft concerned about his Soul, 
 which is an immortal Spirit; he endeavours 
 to reftify thofe Diforders of it, which Sin 
 and the Flefh have introduced, and is ever 
 diligent to make Provifion for this Soul of 
 his in the fpiritual and unfeen World, be- 
 caufe it muft have a Being there for ever* 
 The Holy Man is moft fcllicitous that his 
 Soul may be happy in an unknown Here- 
 after, while the Sinner feeks all his Happi- 
 nefs Here. 
 
 As the Natural Man negle&s the two 
 chief Spirits he has any Concern with, that 
 is, God and his own Soul ; fo fleflily Ob- 
 jects are his chief Defire : But the Spiri- 
 tual Man defpifes them all, in comparifon 
 of the unfeen Defirables of the Spiritual 
 World. The Men of this World take 
 pains to gratify their Senfes, and indulge 
 every flelhly Appetite among the Enter- 
 tainments of this prefent evil World ; but 
 thofe who ars holy, mortify their finful 
 
 Paffions^ 
 
io8 The Principles of Serm.IV. 
 
 Paflions, and fet their AffeBions on things 
 above, Coloff. iii. i, &c. They look and aim 
 at things that are unfeen, that are eternal, 
 while the Men of. this World look only at 
 the things that are vifible and temporal, 2 Cor. 
 iv. ult. The finful Many, or Multitude of 
 Sinners, fay, Who will Jhew us any good ? 
 but they feek it only among Corn, Wine, and 
 Oil, &c. The Saint prays to his God, Lord, 
 lift upon me the Light of thy Countenance ; and 
 this fhall put Gladnefs into my Heart, more 
 than in the time that their Corn and their Wine 
 increafeth, Pfal. iv. 6, 7. This is the firfi 
 Reafon why Holinefs is defcribed by the 
 Word Spirit. 
 
 Ildly, Hdinefs is reprefented by the Spirit, 
 becaufe 'tis communicated to us by God the 
 Father of cur Spirits, even as Sin is convey' d 
 down to us by the Parents of our Fle/h. It is 
 wrought in us by his bleiTed Spirit, whofe 
 Character it is to be holy. In the 8th of 
 Romans, 13, 14. you fee Holinefs defcribed 
 as receiving its very Nature and Operation 
 in us from the Spirit of God. As many as 
 me led by the Spirit of God, they are the Sons of 
 God ; and 'tis by the Spirit we mortify the 
 Deeds of the Fief), or Body, that fo we may 
 live. As they that are born of the Flefo are: 
 Fkflo, fo they that are born of the Spirit are 
 Spirit., John iii. 6. This is the Language of 
 our Lord Jefus Chrifi. They who have pad 
 thro no renewing and reforming Change of 
 
 Heart 
 
Serm.IV. Sin and Holme fs. 109 
 
 Heart fince their natural Birth, they are 
 ftill in a natural finful State, and the Prin- 
 ciples of Sin are prevalent in them ; but 
 they who have been thus cnanged and 
 renewed by the Blefled Spirit of God, have 
 a new and fpiritual Nature, Principle, and 
 Temper given to them, and are made holy. 
 As by being born of Man, we become the 
 Children of Adam, and gain a finful Nature; 
 fo by being born of God, we become the 
 Sons of God, and gain a Divine, a Holy 
 Nature. We are born of God unto Holi- 
 nefs, as we are born of Flefli unto Sin. 
 1 John iii. 9. He that is born of God finneth 
 not; that is, Sin is not his Nature and 
 Delight, nor his common and allowed 
 Pra&ice. We are regenerated and new- 
 created by the Spirit of God ; Titus iii. 5. 
 Not by IVorfa of Righteoufnefs which we have 
 done, but of his own Mercy hath he faved us by 
 Regeneration, and Renewing if the Holy Ghofl. 
 
 Wldly, Another Reafon why the Prin- 
 ciple of Holinefs is called Spirit, is becaufe 
 the chief Springs of Holinefs and of Oppcfition to 
 Sin, are found in the Soul or Spiritual Part, as 
 the Springs and Occaficm of Sin are chiefly 
 feated in the Flcjh. 
 
 This is true both in Saints and Sinners : 
 for even in Sinners that have no renewing 
 Grace, there is the Light of Nature, as 
 well as the Knowledge of Scripture in our 
 Nation 1 there are the Powers of Reafoa 
 
 and 
 
no The Principles of Serm. IV. 
 
 and Confcience ; and thefe judge concer- 
 ning Vice and Venue, that one is to be 
 avoided, and the other praftifed : thefe in- 
 ward intellectual Principles tell us, that Sin 
 is oflfenfive to God our Maker; that it ex- 
 pofes us to his Anger, and deferves terrible 
 Puniflhment; and by the Exercife and In- 
 fluence of natural Reafon, added to the 
 Knowledge of Scripture, and by the in- 
 ward Stings, and fharp Reproofs of natural 
 Confcience, many an evil Motion of the 
 Flefh is fupprefs'd, many an inordinate Ap- 
 petite and Paflion fubdued, and many a. 
 grofler Sin prevented. Now tho all this 
 is not properly called Holinefs, till the Na- 
 ture itfelf be renewed, the Love of Sin 
 broken, and the Love of God wrought in 
 the Heart ; yet 'tis evident that thofe Prin- 
 ciples which refill Sin, and have any diftant 
 Tendencies toward Holinefs, lie chiefly in 
 the Mind or Spirit. 
 
 This is yet more evident in a Saint, a 
 Man that is regenerated and fan&ify'd by 
 Grace : for tho in fuch a Perfon, the Body 
 as well as the Spirit, may be in part fan&i- 
 fied ; that is, fome of its irregular Appe- 
 tites may be much weakned and fubdued j 
 yet (till I cannot help fuppofing that the 
 Spirit, or Soul, has a greater fhare of 
 San&ification than the Flefli in this Life. 
 ^Tis in the Soul that the Love of God is 
 "wrought by the Holy Spirit; 'tis the Soul 
 
 that 
 
Serm. IV. Sin and Holinefs. 1 1 r 
 
 that repents of paft Sins, and watches 
 againft Temptation; 'tis the Soul that be- 
 lieves the Gofpel, and trufts in our Lord 
 Jefus Chrift ; 'tis the Soul that by Faith 
 takes a diftant Profped of Heaven and Hell, 
 and converfes with invifible things beyond 
 the Reach and Power of Flefh and Senfei 
 *Tis by the Powers of the Soul enlightned 
 and renewed, that we come to fee the Va- 
 lue and Excellency of Religion, and Spiri- 
 tual things above Temporal ; and are in- 
 clined to chufe God for our only Happi- 
 nefs, and Jefus Chrift as the way to the 
 Father. The Underftanding and Will are 
 Faculties of the Soul, and the Flefh has no 
 part in their Operations. The Soul of a 
 Believer feems to be the more proper, 
 immediate, and receptive Subject of the 
 fandifying Influences of the Spirit of God t 
 and this will appear by coniulting theWord 
 of God, or the Experiences of Men. 
 
 The Word of God leads us very naturally 
 into this Sentiment by its conftant Language. 
 The Apoftle fpeaks indeed in one place of 
 being fan&ified wholly, and our who?? Spirit, 
 Soul and Body, being preferred blamelefs, &c, 
 iTheflf. v. 23. But he much oftner ex- 
 prefles Sandification by the renewing of the 
 Mind, Rom. xii. 2. Renewing of the Spirit of 
 the Mind, Eph. iv. 23. *Tho the outward Man, 
 or Body, perifh, yet the inward Man, or 
 Spirit, is renewed day by day; z Cor. iv. i<5. 
 
 And 
 
ii2 The Principles of Serm.lV. 
 
 And the conftant Language of the Scrip^- 
 ture calling Sin Fkft>> and Holinefs Spirit y 
 in the Saint intimates that there is more 
 Sin in the Flefh, and more Holinefs in the 
 Spirit of one that is fandified. Thus we 
 read in St. Paul's Difcourfe from the i<5th 
 ver. of Romans vii. to the 25th, where you 
 find him all along diftinguiftiing the Flefi 
 and the Mind, By one of them he com- 
 plains, in a Variety of Expreffions, that he 
 is led away to Sin, while the other of them 
 approves and purfues after Holinefs ; and 
 tho the words Flejh and Spirit are often 
 ufed for the Principles of Sin and Holinefs, 
 yet it may be remarked, that he does not 
 confine himfelf here to thefe Terms, but 
 ufes the words Body, Members, Inward Man y 
 and Mind, which would lead one very na- 
 turally to believe that there is more Sanfti- 
 fication in the M:nd or Soul of a Believer, 
 and more of the Occafions of Sin remain- 
 ing in his Body or Flejh. 
 
 We may find this alfo in a great meafure 
 from our own Experience : We are temp- 
 ted to many more Sins by our various car- 
 nal Appetites and Senfes, than by the meer 
 Inclinations that belong to the Mind, which 
 are purely intellectual. There are indeed 
 the Luflsy or finful Dejires of the Mindy as 
 well as the Lvfts of the Flefh 3 Eph. ii. 2. 
 There is a finful Curiofity of the Mind ; 
 fuch was part of the Temptation of Eve, 
 
 a 
 
Serm.IV. Sin and Holinefs. 1 1 3 
 
 a Defire to know Evil as well as Good ; there 
 is fpiritual Malice and Envy againfl God 
 and his Saints ; there is a fpiritual Pride of 
 intellectual Endowments, &c. and fome of 
 thefe are tound too much in true Chrifiians, 
 as well as in Unbelievers: yet it mud be 
 acknowledged from conftant Obfervation, 
 that the Luils of the Flefh. are much more 
 frequent, more numerous, and more pow- 
 erful in the greateft part of Men ; and 'tis 
 manifeft that Acts of Religion and Holinefs, 
 and Exercifes of Grace, begin m^ re fre- 
 quently in the inward Inclination of the 
 Spirit, diftinguifh'd from the Flefh, as Sin 
 more frequently begins in, and from the 
 Flefh itfelf, either in the outward or in- 
 ward Parts and Powers of it. 
 
 Surely if. our Souls were fanctified by 
 Divine Grace, but fo much as many are in 
 this World, and had no Flefh aoout them, 
 they would not fin fo much as they do. 
 When we are engaged in the Exercife of 
 Grace, or performance of fpiritual Duties, 
 fuch as Meditation, Prayer, Deligntmg in 
 God, Rejoicing in Chrifi Jefus, w r e ftiould 
 not be fo foon weary or it, nor fo lmme- 
 d ; ate'y called away from it by the meer 
 Vanity or Wandnng of our Minds, if we 
 had no iiefhly Objects about us, no out- 
 ward Senfes, no inward Treafures of Fan- 
 cy, no Appetites of the Body to ftart up 
 and mingle with our Religion, to clogg us 
 
 in 
 
H4 The Principles of Serm.IW 
 
 in our facred Work, to make us grow 
 weary under it, and draw us off from it. 
 How often muft a Saint lay, " My Soul is 
 <c fincerely fet againft every Sin, and I 
 fear to offend him whom my Soul loveth ; 
 cc With my Mind Iferve the Law of God y and 
 " I watch againft every rifing Iniquity : 
 " but my outward Senfes, or the inward. 
 <c Ferments of flefhly Appetite or Paffion, 
 cc furprize me before I am aware, and de- 
 c file my Soul. Sometimes my Spirit 
 cc wreftles hard with Flefh and Blood ; I 
 u fummon all the Powers of Reafon and 
 cc Scripture, Confcience and Chriftianity ; 
 cc I make a firm ftand for a Seafon, and 
 cc maintain a brave and painful Refiftance ; 
 cc but the reftlefs and perpetual Affaults 
 u of Fancy or Paffion, at laft overpower 
 cc the feeble Spirit, and I finfully fubmit 
 u and yield to the fretful or the luxurious 
 cc Humours of the Body ; and thus the 
 * c brutal Powers overcome the Mind, and 
 cc I am led away Captive to Sin. If I had 
 " not an Eye, I had not been drawn away 
 <c to the commiffion of this Folly ; if I had 
 cc not an Ear, I had not been tempted from 
 " God at fuch a Seafon ; if I had not luch 
 <c Appetites or Senfes in exercife, I had 
 cc been fecured from many a Snare ; if I 
 tc did not wear this Flefh about me, which 
 " is fo fond and tender of itfelf, and fo 
 " impetuous and adive in the Purfuit of 
 
 " its 
 
Setm.lV. Sin and Holinefs. 115 
 
 c< its own Eafe and Satisfaction, I had not 
 cc fhrunk away at fuch a time from a dan- 
 <c gerous Duty ,- I had not been fo fearful 
 u and cowardly at fuch a place hi the Pro- 
 cc feffion of my Faith, nor fo often polluted 
 u my Soul with Senfualities, and made 
 * c work for bitter Repentance/' 
 
 Thus the Experience of Christians, and 
 the Language of Scripture, concur in this 
 Point, 'That the Occafions of Sin evidently lie 
 mofl in the Flefh, and a Contradiction or Oppo- 
 Jition to Sin, proceeds more from the Spirit. 
 
 It is true indeed, and, mud be confefs'd, 
 that the Soul being but in part fancftified, 
 too often complies with thefe Motions of Sin 
 which work in our Members ; and the Affec- 
 tions of the Soul itfelf, being not perfectly 
 holy, are too eafily induced to indulge the 
 Defires and PafTions of the Flefh ; and 
 thereby Sin is committed, and Guilt con- 
 trafted. "The Law, or Principle, of Sin in 
 the Members, leads the Mind, too often, cap- 
 tive, Rom. vii. 23. ' Thus the Soul is very 
 culpable for want of perpetual Refiftance, 
 and becomes guilty before God, by every 
 fuch inordinate Pailion breaking forth, and 
 by the fatisfa&ion of every fuch finful. 
 raging Appetite : yet I mull believe that: 
 the Soul of a Chriftian would not be guilty 
 half fo often, if the Lufts of the Body were 
 not more active than the meer abftra&ed 
 Lulls of the Mind are, The Spirit lufteth 
 
 againft 
 
1 1 6 The Pmncifiles of Serm.IV. 
 
 againfl the Fleflo, and the Flefb againfl the 
 Spirit, Gal. v. 17. That part which is 
 chiefly fan&ified, and that which is chiefly 
 unfanctified, ftnke againfl each other ; and 
 'tis true in a literal Senfe, as well as a 
 figurative one, that a Saint with his Mind 
 ferves the Law of Gcd, but too often with hh 
 Flefb the Law of Sin. 
 
 Thus I have given the chief Reafons 
 why the Principles cf Sin are reprefented in 
 Scripture by Flejb, and the Springs of Holi- 
 nefs by the Spirit. 
 
 From this Confederation of Flejh and 
 Spirit, of Holinefs and Sin, which are fee 
 forth in the Word of God, and thus ex- 
 plained in the moft free and intelligible 
 Method that I am capable of, I would de- 
 rive fome Remarks iot our Information and 
 Pra&ice. 
 
 Remark I. We may hence derive a Rule of 
 judgment concerning our own State, and find 
 whether we have any Principle of Holinefs in 
 cur Hearts or no, or whet/.e/ we are yet in the 
 Flefij and in a State oj Sw. 
 
 What are our chief Aims and Defires? Are 
 they bent to gratify the Appetites of the Flejh, 
 and fee upon fenfual Enjoyments ? or do 
 we feek and purfue Spiritual and Eternal 
 things, as our molt valuable and lovely Por- 
 tion ? What is our chief Treafure ? Where 
 are our Hearts and our Hopes ? Are they 
 
 wan- 
 
Serm.IV. Sin and Holme fs. 117 
 
 wandring amongft Heaps of Gold and Sil- 
 ver, roving over fair and large Eftates, 
 entertaining themfelves with gay Clothing, 
 Honours, and Vanities ? or are they point- 
 ing upwards, and directed towards God, 
 the firft and heft of Beings ; and fix'd on 
 the BleiTednefs of the Spiritual World ? Is 
 our chief Concern to make provifion for the 
 Fiefh. and this Life, or to fecure an Inhe- 
 ritance for our Souls among the incorrupti- 
 ble Glories of the upper World ? What is 
 it that fits higheft in our Efteem, and awa- 
 kens our warmeft Aftections and brighteft 
 Joys ? Is it God or the Creature, Heaven 
 or Earth, Things fleihly or ihviftble ? Let 
 Confcience be faithful, and anfwer to fuch 
 Enquiries. 
 
 Again ; % Have we nothing within us but 
 what was derived from Nature and the Flefh ? 
 or do v e find ourfelves inricKM with Di- 
 vine Graces by the influence of the Holy Spirit? 
 Are we the fame fort of Creatures that we 
 were born ? or have we had a mighty 
 Change wrought in us, fo that we can find 
 in ourfelves that we are born again, born of 
 the Spirit ? Have we new Love and new 
 Hatred, new Defigns and Purfuits, new 
 Joys and Sorrows ? or are the Affections of 
 our Souls the fame that we brought into 
 the World with us, and ingaged chiefly 
 about the Affairs of this Body, and this 
 temporal Life ? 
 
 Let 
 
n8 The Principles of Serm.IV. 
 
 Let us enquire further. Whether there 
 
 be any Oppojition made by our Spirits againft 
 fiefhly Paffions and Appetites ? Let every one 
 of us ask our Souls, What inward Conflid 
 do I find in myfelf ? Do I comply with 
 all the finful Tendencies of fiefhly Nature, 
 or do I maintain a continual Refinance ? Is 
 there a Combate, and, as it were, a Duel 
 within me, when Temptations prefent 
 themfelves ? or am I eafily led ■ away, and 
 yield to Sin naturally, without any Reluc- 
 tance ? Do I find my Flefh and Spirit at 
 war within me, when any fenfual Allure- 
 ments appear ? or do I yield up all my 
 Powers as Servants to Sin, and comply 
 with the Lufts of the Flefli with a hearty 
 Delight ? Am I like a dead Fifh carried 
 down w r ith the Stream of my Appetites 
 and Paffions, and make no Pretences to 
 oppofe the vicious Current ? If upon this 
 Enquiry I find that the Flefh is Sovereign, 
 and the Spirit never oppofes it, I may 
 pronounce myfelf then to be in the Fkfb, in 
 the moft fignificant and compleat manner ; 
 then I have nothing but Flefli in me, and 
 my Scul is, as it were, carnalized, and 
 deep immersed in the fiefhly Life. 
 
 1 confefs there may be fome fort of Oppo- 
 jition made to fiefhly Lufts, where there is 
 no renev ed Nature, no laving Grace, no 
 true Principle of Holinefs, fuch as is descri- 
 bed by the Spirit in my Text. Many a 
 
 Youth 
 
Serm.lV. Sin and Holinefs. 119 
 
 Youth refifts his Inclination to a drinking 
 Hour, or unclean Iniquities, by the meer 
 Force of his Education, by the awful Re- 
 gard he has to his Parents, by a fear of 
 Injury to his Health, or of Publick Shame 
 or Scandal. Many a wicked Man refufes 
 to comply with his corrupt Appetites, be- 
 caufe he cannot bear the Anguifh of his 
 own Confcience, and the fharp Reproaches 
 of his Reafon and better Judgment. And 
 many a guilty Paffion is reftrainM and fup- 
 prefs'd, from a natural Fear of the Juftice 
 of God and an everlafting Hell, without 
 any inward Principle of real Piety. 
 
 'Tis not every Rejiftance therefore, that 
 we make and maintain againft Sin, can be 
 a fufficient Evidence that we are new Crea- 
 tures, unlefs we can fay with St. Paul, Rom. 
 vii. 22. I delight in the Law of God after the 
 inward Man \ that my Soul not only ap- 
 proves, but takes pleafure in Holinefs ; 
 that Sin is the Objeft of my utter Hatred, 
 as well as my prefent Reiiftance ; and that 
 not only as it promotes my own Ruin, but 
 as it brings Dishonour to God : that my 
 very Heart and Soul are fet for God and 
 Religion, and 'tis a Grief and daily Bur- 
 den to me, that there iliould be any fuch 
 thing as a Law in my Members warring againfl 
 the I aw of my Mind-, which makes the true 
 Chriftian cry out often, with Bitternefs 
 of Soul, wretched Man that I am ! who 
 
 JhaB 
 
i2o The Principles of Serm.IV, 
 
 Jhall deliver me from the Body of this Death ? 
 Rom. vii. 24. 
 
 Yet ftill it remains an unconteftable 
 Truth, That where is no Refiftance to the 
 Flefh, and the Lulls thereof, there Perfons 
 are not only ib a State of Sin, but in the 
 ftrongeft Bonds of Iniquity: they have 
 brutify'd their Human Natures, and have 
 made themfelves like the Beafts that perifh ; 
 fuch was the Character of the Ephejian Gen- 
 tiles when the Gofpel came firft amongft 
 them j they were alienated from the Life of 
 God> and being paft feeling, gave themfelves up 
 to work all Uncleannefs with Greedmefs, Eph. 
 iv. 18, 19. 
 & Remark II. There may be fome Spirit in a 
 Perjon where there is much F> ! tfh', fome Holinefs 
 where there is much Sin. For as none but 
 Saints in Heaven are all Spirit, and as the 
 Unregenerate are ail Refh ; Co the Saints 
 here upon Earth, are fome Flefh and fome 
 Spirit, becaufe they are fanctified but in 
 part , they are in their way towards Per- 
 fection, but they are not periedt : 7*he Spi- 
 rit and the Fleflo conflict in them, jo that they 
 cannot do the things which they wiuld. As they 
 cannot ferve God and practife Holinefs, 
 with fuch Conftancy and Zeal as they de- 
 fire, becaufe of the lulling of the Flefh ; 
 fo neither can they fink fo far into Sin, 
 nor indulge evil Courfes fo far as the Flefh 
 would lead them, if they had no Strivings 
 
 of 
 
Serm.IV. Sin and Holinefs. 121 
 
 of the Spirit to refift it, no Principles of 
 Regeneration or Holinefs. 
 
 They are led away indeed many times 
 by fenfual and flefhly Allurements, but the 
 chief Obje&s of their Purfuit are fpiritual 
 and heavenly : they hare many of the fame 
 vain Afife&ions, and firiful Defires, that 
 were born of the Fltft>> remaining in them ; 
 but they have alio new Thoughts and 
 Hopes, new Inclinations and Appetites 
 towards Divine Things, which could not 
 be derived but from Heaven, and prove 
 them to be born of the Spirit. 
 
 As unreafonable as it is therefore for 
 any fincere Chriftians to fay, they are corn- 
 pleat in Holinefs, or pretend to Perfection 
 in this Life, becaufe they find a Work of 
 Grace in them; fo it is equally unreafo- 
 nable for them to charge themfelves with 
 being altogether carnal and unregenerate, be- 
 caufe they find fome of the Lufts of the 
 Fiefli warring in them. I would fay, there- 
 fore, with companion to fuch humble and 
 doubting Souls, While you are Inhabitants 
 in Fiefh, and your Sanctification is imper- 
 feft, you will not have perfect Peace : there 
 will ever be fome Enemies within, for you 
 to conflict with ; and this inward War, this 
 Battle with Flefti and Blood, with Self and 
 Sin, will by no means prove that ye are 
 utterly unfan&ified : No j it will rather give 
 you fome Reafons to hope that there mav 
 G be 
 
122 The Principles of Serm.IV. 
 
 be a Principle of Holinefs wrought in you, 
 becaufe you find a Refiftance againft the 
 Flefih •> efpecially if you experience alfo aZeal 
 and Hatred againft every riling Iniquity. 
 The moft holy Soul in this Life, can never 
 prevent all the Motions of irregular Appe- 
 tite ; and the beft of Chriftians have much 
 ado to curb and fupprefs fome finful Affec- 
 tions which fpring from this mortal Body. 
 The chiefeft of Saints had reafon to com- 
 plain, that he was too often led Captive Ly 
 the Law of Sin in his Members, Rom. vii. 
 
 ? Tis true indeed, if we were compleatly 
 fan&ified, if our Spirits were entirely holy, 
 they would conftantly and effectually refift 
 all evil Motions and Appetites of the Flelh, 
 fo that they fhould not bring forth the 
 Fruits of Iniquity and Guilt : but where 
 this Refiftance is not always effe&ual, yet 
 if it be conftant and fincere, and flow from 
 a real Hatred of Sin, there the Heart is re- 
 newed, and the Spiritual Life begun. Let 
 trembling Chriftians therefore be encou- 
 raged, tho they may find many vexing 
 Ferments of the Flelh, and difquieting 
 Paflions fometimes ftirring within them ; 
 let them not caft away their Hope, but let 
 them rather rejoice in the Promifes of the 
 Covenant, and go on daily to cleanfe them- 
 fehes, by the Aids of Divine Grace, from 
 all Filthinefs of Flefb and Spirit, and to f erf eft 
 Hvlinefs in the Fear of .God, 2 Cor. vii. 1. 
 
 Remark 
 
Serm.IV. Sin and Holinefs. 12$ 
 
 Remark III. What bold and impious Folly 
 are thofe guilty of, who give a Lovje to all the 
 Appetites and Lufts of the Flejb, under a pn~ 
 tence that 'tis their "Temper and Con/litution 
 leads them to it ; that 'tis their Nature in- 
 clines them to riot in all Luxury and Wan- 
 tonnefs ; and that they do but follow the 
 Leadings of Nature ? I would reafon a 
 little with Perfons of fuch a profligate Cha- 
 racter, if they have not renounced Reafon 
 as well as Religion. 
 
 ift y Confider, Sinners, whether you are 
 not under a great Miftake, while you fay, 
 that you obey all the Dilates of Nature 
 when you rufh. on to flefhly Iniquities. 
 Have you no Natural Conscience within you that 
 forbids theje vile PraSlkes ? Has it not given 
 you many a Check already, and many an 
 inward Reproach ? Have you no Reafon 
 that tells you that there is a God, and a 
 Judgment, and a terrible Account one day 
 to be given of the Guilt and Madnefs 
 which you now indulge ? 'Tis but one 
 fi-an of your Nature then, and that thfe 
 meaneft and the vileft too, whole Dictates 
 you obey when you give yourfelves up to 
 all Intemperance. The very Heathens have 
 fuch a Conscience in them, fuch a Law 
 written in their Hearts, to forbid, and to 
 condemn the groffer Iniquities, Rem. ii. 15. 
 and fuch an inward Monitor belongs to 
 your Nature too, unlefs you have entirely 
 G 2 fubdued 
 
124 Tk e Principles of Serm.IV. 
 
 fubdued and enflaved your Spirits, which 
 are the beft part of your Natures, to the 
 Tyranny of your Flefh ; unlefs you have 
 buried your Reafon in brutal Appetite, 
 and feared your Conscience as with an ha Iron, 
 that they may neither feel nor fpeak. 
 
 idly, You fay 'tis Nature you obey, 
 while you follow after flefhly Lulls ; but is 
 it not Nature deprav'd andfpoil'd? Can you 
 think 'tis the pure, the original, and un- 
 corrupted Nature of Man to follow all the 
 Appetites of Flefh and Blood, and live 
 upon a level with the Brutes that perifh ? 
 Can you imagine that your Spirit and Rea- 
 fon, and all the glorious Powers of your 
 intelle&ual Nature in their firft Perfection, 
 were made to be thus imploy'd as Lackeys 
 to the Bod}', and meer Purveyors for the 
 Flefh ? Is it not a fign your Nature is 
 fallen from its original State, while thefe 
 meaner Powers of Senfe and Paffion have 
 fo mighty and fovereign an Influence ? and 
 is it not rather the Di&ate of Reafon, and 
 Nature, and true Self-Love, that you fhould 
 feek the Recovery of your original Excel- 
 lencies, and that you fhould ufe all Me- 
 thods to flop and heal the Dijfeafes of 
 your Nature, and to repair thefe Ruins of 
 Humanity ? 
 
 But idly, Suppofe it were the Inclina- 
 tion of animal Nature in its original Frame, 
 to be Intemperate, Proud, Angry, Impa- 
 tient, 
 
SermJV. Sin and Holinefs. 125 
 
 tient, and Luxurious ; and fuppofe all the 
 prefent evil Appetites and Paffions of the 
 Fiefh, were the Attendants of Man in his 
 firft Eftate, yet has not God your Creator and 
 Governour, a right to place you in a State of 
 Tryal, in order to future Rewards and 
 Punifhments ? And may he not forbid your 
 Spirit to comply with thefe Inclinations of Na- 
 ture and the Fkft>, as a Tefl of your Obedience 
 to God your Maker ? Is it not proper there 
 ftiould be fome Difficulties to conquer in 
 fuch a probationary State ? And if the 
 God who made you, has actually appointed 
 the matter of your Probation or Tryal, to 
 be a Conflict of the Spirit with Flefh and 
 Blood, had he not a Right to make this 
 Appointment ? And does not your own 
 Reafon and Confcience tell you, that you 
 deferve his Anger and fevere Punifhment, 
 if you abandon yourfelf to all the wild 
 Motions and Extravagancies of bodily Ap- 
 petite, which he requires you to refift and 
 fubdue ? 
 
 Bethink yourfelves, O Sinners, how you 
 will anfwer it to God another day ; that 
 when he has given you a Soul, a Spirit, a 
 Confcience to fight againft flefhly Lufts, 
 you fhould nourifh and indulge them hour- 
 ly ? When he has ofter'd his Grace to 
 change your corrupt Natures, and has fent 
 his only Son, and his Eternal Spirit, to 
 purchafe Pardon for paft Sins, and to make 
 G 3 New 
 
126 T55fc Principles of Serm. IV, 
 
 New Creatures of you ; when he lias taught 
 you your Duty, and offers Divine Aids to 
 fulfil it j when he both entreats you as a 
 Fr'end, and commands you as a God, to 
 refill thefe Lufts of the Flefli effectually, 
 and be for ever holy and happy ; that you 
 fhould negleft the Laws and the Mercies 
 of a great and condefcending God, and ftill 
 run riot in the Purfuit of forbidden Paffions 
 and Pleafure ? Can your Hearts endure^ or 
 your Hands be ftrong in the Day that the God 
 of Vengeance fhall appear in flaming Fire, 
 to make enquiry into fuch Rebellion ? Can 
 you be fo ftupid as to hope that the poor 
 Pretences of Flefh and Nature, will skreeti 
 ycu from juft and almighty Indignation ? 
 
 Awake, awake, O miftaken Creatures, 
 and let the Man within you refume its place, 
 and Reafon and Ccnjcience do their Office, 
 Awake from this vain and dangerous Dream, 
 this fatal Security, and wilful Blindnefs. 
 Rouze the Powers of your Souls to arm, 
 and fight in opposition to the finful Flefh ; 
 arife and beflir yourfelves e'er the Time of 
 Tryal be ended, and the decifive Sentence 
 of an ofiended God, doom you to Miferies 
 that have no end. 
 
 Remark IV. In this Defcription of the 
 Principles of Sin and Holinefs, as feated in 
 our Flefh, or in our Spirit, we may fee the 
 Nature of the Chrifiian Warfare ; that much 
 of it confifts in a Fight of the Spirit with 
 
 Fkfi 
 
Serm. IV. Sin and Holinefs. 127 
 Flefb and Blood. Little do feme Christians 
 confider how much of Religion lies in 
 watching over their Appetites and Senfes, 
 and fetting a Guard upon the finrul Ten- 
 dencies of the Flefh ; little do they think 
 how much of their Piety and their holy 
 Peace depends, on keeping down this Flefh, 
 and fubduing it to the beft Service of the 
 Soul. 
 
 There may be fome Perfons, who under 
 pretence of ferving God in the Spirit, and 
 the more exalted and refin'd Notions and 
 Practices of Chriftianity, give a Loofe to 
 the Flefh in eating and drinking, and drel- 
 fing, and all the Luxuries of Life. But 
 can thefe Chriftians imagine, that when 
 they pamper and indulge that wherein Sin 
 is chiefly feated, their Spirits fhould long 
 maintain their Purity and Heavenly-mind- 
 ednefs ? St. Paul was of another mind, 1 
 Cor. ix. 27. I keep under my Body, fays he; I 
 fight with my Flefh which is my great 
 Enemy ; v<7ra7ridL?co x) ^xctycoyZ y I ftibdue it y 
 and beat it down, as with heavy Blows, I keep 
 it under as a Slave, left, when I have preached 
 to others, I my/elf fhould become a Caft-away ; 
 left, when I have preached to others the 
 Do6trine of mortifying the Flefh, and of 
 walking according to the Spirit, I fhould 
 indulge fuch fieihly Sins as would prove my 
 Eternal Ruin. 
 
 G 4 Let 
 
128 The Principles of Serm.IV. 
 
 Let not any Man imagine, that I am 
 here teaching the Romifh Penances, and 
 Monkifio Severities : there is no neceffity of 
 Sackcloth and Beggary, Scourging and 
 Starving, in order to keep the Body fit for 
 the Duties of Religion. Surely there is a 
 Medium between the Self-indulgence of 
 fome lazy and carnal Chriflians, and the fu- 
 perftitious Forms of mortifying the Flefh, 
 practifed in the Popifio Church : and if, under 
 a pretence of fublime Spirituality, we let 
 the fieflily Appetites get the Maftery of 
 us, the Profperity, and even the Safety of 
 the Soul, will be in extreme hazard : for 
 St. *Peter and St. Paul agree well in this 
 Doctrine, That fitjhly Lufls war againfi the 
 Soul, i Pet. ii. ii. 
 
 I confefs the Apoflle tells the Ephefians, 
 chap. vi. ?/. 12. We wrefile not againfi Flefh 
 and Blood, &c. but 'tis plain he means no 
 more, than that Flefh and Blood are not our 
 only Enemies, but that we wrefile alfo with 
 Principalities and Powers, and fpiritual Wic- 
 kednefs, i. e. with Satan and the Powers of 
 Darknefs. Yet we muft remember that the 
 Powers of Darknefs chiefly attack our Spi- 
 rits by means of our Fiefh. I cannot 
 believe they would have fo much advantage 
 over our Souls as they have, if our Souls 
 were releafed from Flefh and Blood. Satan 
 has a Chamber in the Imagination, Fancy is 
 his Shop wherein to forge finf ul Thoughts ; 
 
 and 
 
Serm.lV. Sin and Holinefs. 129 
 
 and he is very bufy at this mifchievous 
 Work, efpecially when the Powers of Na- 
 ture labour under any Difeafe, and fuch as 
 afte&s the Head and the Nerves : he feizes 
 the unhappy Opportunity, and gives grea- 
 ter Disturbances to the Mind, by awaken- 
 ing the Images of the Brain in an irregular 
 manner, and ftimiilatjng and urging on- 
 wards the too unruly Paffions. This crafty 
 Adverfary is very ready to fijb, as we lay, 
 in troubled Waters, wnere the Humours of 
 the Body are out of order. Thus he is 
 wife to make his advantage of all our 
 Weakneifes, and to gain foitfe Intereft in 
 them, to execute his hellifh Defigns there- 
 by. 2 Cor. xii. 7. A Mejfenger of Satan, and 
 a TkoJn in the Flefh, were both together 
 troublefome to St. Paul : whether they be- 
 came two diflinct Enemies, or one ftrength- 
 ned by the influence of the other, is hard 
 to determine ; but thus much feems to be 
 intimated, that fome troublefome Diibrder 
 in the Flefh, gave a great occafion to Satan 
 to buffet Paul more feverely, and do him 
 more mifchief. 
 
 It is hard wreftling for a poor fanctified 
 Soul, with fo violent and ftrong a Yoke- 
 Fellow as our Flefh. The Powers of the 
 Flefh twine about our feeble Spirit, and 
 often pull it to the ground, and get the 
 mattery of it. The^ Juft Man may fall 
 dov:n fven times, and rife again ; but the 
 G 5 Wicked 
 
i^o The Principles of Serm.lV. 
 
 Wicked fall into Mifchief, and attempt 
 not to rife, Prov. xxiv. 16. We are tied to 
 the Fiefh while we are here, and it is the 
 biggeft, and the hardeft part of our State 
 of Tryal, to be conftantly tied to fuch 
 Flefh as ours is. All the Adverfaries we 
 have befides, are not equal to the Adver- 
 fary that dwells with us, nor is all their 
 Power equal to the Power of our Flefh and 
 Blood, with its reftlefs Urgencies, leading 
 us away from God to Sin. There is fo 
 clofe a Union between Flefh and Spirit in 
 this State, that we carry our Prifon about 
 us, even the Flefh in which we inhabit : 
 we drag our Chains about with us ; we are 
 tied down to our Senfes ; we are too nearly 
 allied to the Paffions and Appetites of this 
 Animal in which the Soul dwells, and thefe 
 the Soul cannot matter and fubdue entirely : 
 however let us wreftle with Fltfl) and Blood y 
 as well as with the tempting World, and 
 the Malice of Satan; let us beftir ourfelves r 
 and fight the good Fight of Faith, for the 
 Crown is worth the Labour of the Con- 
 <queft. 
 
 Yet there is another Difficulty attends 
 this part of our Spiritual Warfare, (viz,.) 
 T*his is a Combat to which the Captain of our 
 Salvation did not lead us on in Perfon y and in 
 which Ghrift never went before us. *Tis a La- 
 bour of Piety in which our bleffed Saviour 
 was not our Pattern ; nor could he be, for 
 
 he 
 
Ser m, IV. Sin and Holme fs. 131 
 
 he had no Principle of Sin in his Soul, nor 
 any iinfui Motion in all his femlrive Powers, 
 His FL(h itfelf, in a literal Senfe, was bom 
 of the Spirit , and he was all Spirit, all Holy, 
 77* Holy Ghoft ove.foadow'd the bleiled Vir- 
 gin ; and that holy thing that was born of 
 Mary, was fanftified in its Original, and 
 united to the Eternal Son of God, Luke i, 
 35. Never had he one diforderly Pailion ; 
 never one vicious Appetite, no criminal 
 Wifh, no guilty Inclination : he knew no 
 exceffive Tendencys towards a lawful Ob- 
 ject, nor did he feel any inward Propenlity 
 toward an unlawful one. He took part of 
 Flefh and Blood, indeed, becaufe the Children 
 were Partakers of it : In all things was he made 
 like to his Brethren, but without Sin, and 
 tempted in all Points as we are, except this 
 inward and native Temptation 5 Heb. ii. 
 14, 17. & iv. 15. This part of our War- 
 fare, therefore, we have no perfect Pattern 
 for ; the Leader of the holy Army never 
 went through thefe fpecial and fore Con- 
 fli&s, in which our Spirits are daily enga- 
 ged, even the War with corrupt Nature 
 and finful Flefh : yet he pities and fympr.— 
 thizes with us ; for, as God, he knows our 
 whole Frame perfectly ; and he knows, as 
 Man, what our Flefh is, and what its fin- 
 ful Appetites are, lb far as his holy Nature 
 will admit of this Sympathy. In fuch a 
 Cafe as this, wh'ch he never experienced,. 
 
 vet 
 
1^2 The Principles of Serm.IV. 
 yet he fupplies us with fuch Grace as is 
 effectually fuited to relieve thefe Agonies ; 
 and the kind Angel of the Covenant will be at 
 our Right Hand, to flrengthen the fincere 
 Combatants, that they be not overcome. 
 
 Remark V. How much do our Fe/ww- 
 Chriftians deferve our Pity, that labour under 
 great Difficulties, and great Darknefs, through 
 the perverfe Humours of their Flefh ? through 
 the untoward Conilitutions of their Na- 
 ture, through the peevifh, or proud, or 
 malicious, or paffionate Tempers of their 
 mortal Body ? 
 
 Some have a more wrathful, fome a 
 more wanton Mixture of Blood and Natu- 
 ral Spirits ,• others again are more melan- 
 choly in their Conftitution, are ready to 
 overwhelm themfelves with Defpair and 
 unbelieving Sorrows : they go on fighting 
 and mourning all the day long, with many 
 a violent Conteft, many a Groan and 
 Struggle, many a fharp Combate, and per- 
 haps with many a Wound too. They are 
 often upon their Knees for Strength to 
 fubdue this ever prefent Enemy the Flefh, 
 and can gain but little Advantage : they 
 are fighting from day to day, and their 
 Sins are fo powerful flill, that they think 
 they never get nearer to the Conqueft ; 
 they labour and toil, pray and endeavour 
 to obtain Divine Affiftance, and yet are too 
 often overcome, This is the Cafe of many 
 
 a 
 
Serm.TV. Sin and Holinefs. i^j 
 
 a Chriftian who hath fome ftrcng Corrup- 
 tion mingled with his Conftitution. Let 
 us pity fuch, and pray for them too, a^d 
 not be hafty in cenfuring their Character 
 and their State : Biefs God if your Confti- 
 tution be of a happier Mouldy and if your 
 Tryals are not fo great, and your Tempta- 
 tions fo heavy as theirs. 
 
 But you will fay, " They fin often, and 
 cc fall very foully, and difhonour Religion 
 <c more than you." It may be fo ; but it 
 may be they fight harder than you do, and 
 labour with more Affiduity, and exercife 
 more Grace than ever you did, and yet are 
 more frequently overcome by Sin; fo ftrong 
 is the C^nftitutionai Iniquity in fome Na- 
 tures, more than it is in others : therefore, 
 while you condemn the Sin, let not the 
 poor driving mourning Sinner be cenfured 
 heavily as to his Charader, or as to his 
 State. It was faid of a very great Man of 
 God heretofore, that he had Grace enough 
 for ten Men, but not half enough for him- 
 ielf, becaufe his natural Conftitution was 
 fo very violent and padionate. 
 
 When thou feeft therefore a Chriftian 
 often in Sorrow, confeffing his Follies, and 
 continually humbled under a fenfe of the 
 Levity of his Spirit, or the Vanity of his 
 natural Temper ; when he grieves, that in 
 fuch and fuch a Seafon, he has indulged 
 unlawful Airs, and comply'd too far with 
 
 the 
 
'ij4 The Principles of Serm.IV. 
 
 the Vices of Company,- when thou ob- 
 ferveft his Spirit vexed and pained inward- 
 ly, that he has indulged any criminal Ap- 
 petite or Paffion beyond what has been 
 vifible in thy own Condud ; do not pride 
 thyfelf in thy own Purity, nor difdain thy 
 mourning Brother, but fay within thyfelf, 
 " Perhaps he has watched and laboured 
 cc more than I have done, and yet his own 
 c< Iniquity was too ftrong for him." Think 
 with thyfelf that he was wreftling with a 
 Giant, and fought hard and was overcome ; 
 but thy own Combat was but as it were 
 with a Dwarf or a Child, with fome feebler 
 Vice that had lefs Root in thy Conftitu- 
 tion ; and therefore tho thou haft laboured 
 lefs, yet thou haft gained the Vi&ory. And 
 to encourage fuch mourning Chriftians, let 
 me add, That in the future State, 'tis pro^ 
 babie, the Saints fhail be rewarded, not fo 
 much according to their a<5tual Succefs and 
 Vi&ory, as according to the Toil and La- 
 bour of the Combat. 
 
 Yet take this Cauticn by the way too :. 
 Such Perfons fhould not think themfelves 
 innocent, becaufe they fight harder againft 
 Sin than others do ; let them not think all 
 Warnings ufelefs, nor be angry with the 
 gentle Admonitions of their Friends, as 
 tho they were hard Cenfures : for fucb 
 Chriftians have more need of Warning than 
 others, becaufe they are more in danger. 
 
 They 
 
Serm. IV. Sin and Holinefs. 1 3 £ 
 
 They ought to be crying out on themfelves 
 continually, wretched Creature ! who Jhall 
 deliver me ? They fhould beg Reproofs, and 
 fay, Let the Righteous fmite me, it Jhall be a 
 Kindnefs ; and let him reprove me, it Jhall be 
 an excellent Oil that Jloali not break my Head : 
 Rom. vii. 24. Pfa. cxli. 5. Let my Bre- 
 thren watch over me, for I find I am not 
 fuflicient to be my own Keeper ; and let 
 them have companion on me, plucking me out 
 0} the Fire, for / hate, as well as they, the- 
 Garment fpctted with the Fiejh y Jude ver. 23. 
 
 Thus the Flefh muft be brought under 
 by conftant Watchfulnefs, Prayer and Re- 
 finance, elfe we cannot maintain Holinefs 
 and Peace- Take heed therefore, O feeble 
 and tempted Chrifiian, while thou art by 
 Prayer engaging the heavenly Alliance on 
 thy fide, that thou let not thy own Wea- 
 pons drop, but maintain the War. The 
 Fight is to laft but threefcore Years and 
 ten ; if thou overcome, there is the Crown 
 of Life ready for thee, which Jefus the 
 Judge (hall bellow on aU the Conquerors. 
 
 Remark VI. How fhould we rejoice in hope 
 of that Hour that Jhall releafe us from this 
 JinfulFltJh; when we fhall ferve God iu 
 Spirit without a Clog, without a Tempter! 
 O with what a Reiifh of facred Pleafure 
 ftlculd a Saint read thole Words, in 2 Cor. v. 
 8. Abfent from the Body, and prefent with the 
 lord ? Abfent from this Traytor> this vex- 
 
i%6 The Principles of Serm.IV. 
 
 ing Enemy, that we conftently carry about 
 with us ! Abfent from the Clog and Chain 
 of this finfui Fiefh, the Prifon wherein we 
 are kept in Darknefs, and are confined 
 from God ! Abfent from thefe Eyes that 
 have drav-n our Souls afar from God by 
 various Temptations; and Abfent from 
 thefe Ears by which we have been allured 
 to Tranfgreflion and defiling Iniquities ! 
 Abfent from thofe Lufts and Paffions, from 
 that Fear and that Hope, that Pleafure and 
 that Pain, that Love, that Deiire, and 
 Anger, which are all carnal, and feaced in 
 the flefhiy Nature, and become the Spring 
 and Occaiion of fo much Sin and Mifcmef 
 to cur Souls in this State. Abfent from the 
 Body, and prefent with the Lcrd : methmks 
 there is a Heaven contained in the firft part 
 of thefe Words, Abfent from the Body ; and a 
 double Happinefs m the laft, Prefent with 
 the Lord : Prefent with him who hath faved 
 our Spirits thro all the days of our ChniVian 
 Conflict, and hath given us the rinal Vic- 
 tory : Piefent with that God, who fhall 
 eternally influence us to all Holinefs, who 
 fhall tor ever fhine upon us with his own 
 Beams, and make us conformable to his 
 own holy Image : Prefent with that Lord 
 and Saviour, from whom it fhall not be in 
 the power of all Creatures to divert or 
 draw us afide. 
 
 k 
 
Serm.IV. Sin and Holinefs. 137 
 
 It is by our Flefh in this World, that 
 we are a-kin to fo many Temptations, a- 
 kin to all the Objects that ftand around us, 
 to tempt us from our God ; and we are 
 ready to cry out, " O the blefled Angels 
 " that were never a-kin to Flefh ! O thofe 
 <c blefled Spirits, who move fwift as 
 " Flames to execute the Will of their 
 cc God, without the incumbrance of Flefh, 
 " without being allured by that moft 
 c powerful and fuccefsful Tempter ! Hap- 
 f py Beings ! they know not our Toils > 
 <c they feel them not ; they are all Spirit ; 
 " they are all holy ! O the blefled Saints 
 c in Glory, that are releafed from their 
 cc Flefh, which once they had fo many, 
 and fo fore Combats with ! Their Flefh, 
 " which heretofore prifoned them, and 
 pained them, and drew them often 
 av>ay from God, contrary to that hea- 
 venly Biafs that was put upon their 
 u Souls by God the Sanctifier 1? 
 
 But we rejoice in hope that our Turn 
 fhall come too. There is a Day of Deli- 
 verance from this finful Flefh provided for 
 us. All cur 'Times are in the hand of God ; 
 and the beft Time, is the Time of our Re- 
 leafe from this finful Companion. Let our 
 Faith fay, c * I read in the Promifes that 
 this fame Happinefs belongs to me, 
 which the Saints above are now poflef- 
 fed of : it is coming, it is coming as faft 
 
 c< as 
 
1^8 The Principles of SermJV. 
 
 as Time and the Heavens can move, as 
 fafl as Days and Hours can remove out 
 of the way " Then we fhall have no 
 Flefh. for the IVorld to lodge one Tempta- 
 tion in, nor for Satan to make ufe of as an 
 Engine of his Malice, to batter the Con- 
 fiancy and Duty of our Souls : then we 
 fhall be freed from all thofe Methods of 
 Injury to our Spirits, which we receive 
 now by means of the Flefh. 
 
 Thus at the day of our Death is derived 
 a glorious Liberty, and thence we date our 
 Joys ; but our Joys rife high indeed, if 
 our Faith can but look a little farther, and 
 take a Profped of that Day when our 
 Flefh fhall be raifed in perfed Holinefs, 
 and our Spirits, compleatly holy, fhall be 
 rejoined to it : then it fhall be no more 
 true, that Flefh and Spirit lufl againft each 
 other y and thefe two are contrary ; for Flefh 
 and Spirit fhall both draw one way, both 
 lead us towards our Divine Original, and 
 the firft Father of our Beings. Then th* 
 Law in our Members, and the Law in our 
 Minds, fhall concur together to influence 
 us to perfect Holinefs: then, when our Spi- 
 rits fhall be like God, the firft and belt of 
 Spirits j and when our Flefh fhall be like 
 the Flefh of the Son of God, that great 
 pattern of a glorified Body. 
 
 And this Day will furely come, for our 
 Redeemer with his Body is glorified in 
 
 Heaven, 
 
SermJV. Sin and Hdlinefs. 159 
 
 Heaven, and he fits there as a Pattern of 
 our Bodies to be glorified, and a Pledge to 
 allure us of it too. O come the Day when 
 he fhall change thefe Bodies of our Vilenefs 
 into the Form of the Body of his Glory ! and 
 he can eafily do it, by that Power whereby 
 he can fubdue all things to himfelf Then 
 fhall our Fiefh and our Spirit join fweetly 
 together, and each of them fulfil and en- 
 joy their part, in the Bufinefs and Blefled- 
 nefs provided for them in Regions of un- 
 known Pieafure. Amen* 
 
 Flefi 
 
( 140 ) 
 
 
 >r*^rw^t 
 
 <42& W^> s#2# ^A> «# vhl) 
 
 
 jRtyfr #»^ ^p/r/V, or, /*/?£ Vrinci* 
 pes of Sin and Holiness : 
 
 A Sacred Hymn. 
 
 1. 
 
 Hat vain Defires, and Pafjtons vain. 
 
 Attend this mortal Clay ! 
 Oft have they piercd my Soul with Pain, 
 And drawn my Heart afiray. 
 
 2. 
 
 How have I wander d from my God, 
 And following Sin and Shame , 
 
 In this vile World of Fkfl) and Blood 
 Defil'd my nobler Frame ! 
 
 3- 
 
 For ever blejfed be thy Grace 
 
 T'hat formd my Spirit new, 
 
 And made it of an Heaven-born Race, 
 'thy Glory to purfue. 
 
A Sacred H y m k. 
 
 141 
 
 My Spirit holds perpetual War, 
 And wreflles and complains y 
 
 And views the happy Moment near y 
 'That/hall diffolve its Chains. 
 
 Cheerful in Death I clofe my Eyes, 
 1*0 part with every Lufl ; 
 
 And charge my Flejh y when e'er it rife y 
 To leave them in the Dufl. 
 
 6. 
 
 How would my purer Spirit fear 
 
 To put this Body on, 
 If its old tempting Powers were there y 
 
 Nor Lufls nor Pajfions gone ! 
 
 S E R- 
 
E 142 ] 
 
 Wi 
 
 gjj^fgg 
 
 
 Y^t* 
 
 ^M^^i 
 
 
 tes 
 
 
 ^K 
 
 ^ifl*$^W^ & 
 
 ptf^JfJz/ \ 
 
 
 ■^fwJR^^I 
 
 
 If® ^!§^4> 
 
 SERMON V. 
 
 The Soul drawing near to 
 God in Prayer. 
 
 Job xxiii. 3, 4. 
 
 that I knew where 1 might find him ! 
 that I might come even to his Seat ; 
 J would order my Caufe before him, &c. 
 
 The Firfl) Part. 
 
 HIS Book of job might, per- 
 haps, he the firft and earlieft 
 part of all the written Word 
 of God ; for learned Men, up- 
 on good ground, fuppofe that 
 this Hiftory was elder than the days of 
 Mofes : and yet it hath many a fvveet Lef- 
 fon of experimental Religion in it, to teach 
 
 the 
 
Ser.V. TkeSouJ drawwgnearjSzc. 14$ 
 
 the Difciples of Chrifl : we may learn many 
 Duties and Comforts from it in our day, 
 upon whom the Ends of the World aye come. 
 The Style of it in fome parts is fo mag- 
 nificent and folemn, in others fo tender 
 and affectionate, that we mud feel fome- 
 thing of devout Paffion when we read 
 this Hiftory, if our Hearts are but in a 
 ierious Frame, and if our Temper or Cir- 
 cumftances of Mind or Body have any thing 
 a-kin to the Grief or Piety of this good 
 Man. 
 
 Job had now heard long Stories of Ac- 
 cufation from his Friends, while he was 
 bowed down, and groaning under the hea- 
 vy Providences of God : they perfecuted him 
 whom God had fmiiten y and pour'd in frefh 
 Sorrows upon all his Wounds. c; FU turn 
 afide, faith he, from Man, for mifrable 
 Comforters are ye all ; and I wiil addrefs 
 myfelf to God, even the God that fmites 
 me. that I knew where I might find him /" 
 The Stroke of the Father doth not make 
 the Child fly from him, but come nearer, 
 and bow himfelf before his beft Friend ; 
 this is the filial Temper of the Children 
 of God. 
 
 Ms Complaint is bitter y faith Job, ver. 2. 
 
 becaufe of my Sorrows from the hand 
 
 of God, and from the Accufations and 
 
 Reproaches of my Friends ; you may 
 
 9 think I am too % Lavi(h in my Complain- 
 
 " ings, 
 
144 The Soul drawing near Serm. V. 
 
 ings and my continual Crys, but I feel 
 " more than I complain of 11 And there- 
 fore Job is fet up as a Pattern of Patience ; 
 for he could fay, My Strcke is heavier than 
 my Groaning. 
 
 There are fome of the Children of God 
 who give themfelves up to a perpetual Ha- 
 bit of Complaints and Groans , tho no 
 Tryal has befallen them but what is common 
 to Men : they make all around them fenii- 
 ble of every leffer Pain they feel, and be- 
 ing always uneafy in themfelves, they take 
 the kindeft and gentleft Admonition for an 
 Accufation ; and while they imagine them- 
 felves in the cafe of Job, they refent highly 
 every real or fufpe&ed Injury : in fhort, 
 they make a great part of their owi} Sor- 
 rows themfelves, and then they cry out 
 and complain ; and among their difritel 
 Complainings, they often, without reafon, 
 aflume the Words of Job as their own, and 
 fay, My Stroke is heavier than my Groaning, 
 In fome Perfons this is the Temper of their 
 Natures, and in others a meer Diftemper 
 of the Body; but both ought to watch 
 againfl it, and refill; it, becaufe it appears 
 fo much like finful Impatience and Fret- 
 fulnefs, that it cannot be indulged without 
 Sin. • 
 
 There are others, whofe real Affii&ions 
 are dreadful indeed, and uncommon, who 
 feem t to tire all their- Friends with their 
 
 Com- 
 
Serm.V. to Gad in Prayer. 14$ 
 
 Complaints too ; but (it may be) if we 
 knew all their Variety of Sorrows, and 
 could take an intimate View of every out- 
 ward and inward "Wound, we fhould ac- 
 knowledge their Stroke was heavier than 
 their Groaning ; and efpecially when God i$ 
 in fuch a meafure abfent from them too, 
 that they are at a lofs (as Jcl^ was) how 
 they fhould come at him, or converfe with 
 their heavenly Father : then their Souls 
 break out into vehement Defires, that I 
 knew where 1 might find him I 
 
 A Child of God, who is wont to main- 
 tain a conftant and humble Correfpondence 
 with Heaven, does often receive fuch fen- 
 fible Influences of Inftruction and Comfort 
 from the Throne of Grace, that he is led 
 on fweetly in the Path of daily Duty, by 
 the guiding Providences of God, and by 
 the fecret Directions of his Holy Spirit. 
 He finds Divine Pleafure in his Morning 
 Addrefles to the Mercy-Seat, and returns 
 to the Throne in the Evening with Joy in 
 his Heart, and Praife upon his Tongue. 
 He has fomething to do with the great 
 God, in a way of humble Devotion, in all 
 his important Concerns : but if God retire 
 and withdraw from him, he feels and be- 
 moans the Divine Abfence, and his Heart 
 meditates Grief and Complaints ; and when 
 at the fame time he is prefsM with other 
 Burdens too, he breaths after God with 
 H a 
 
i<\6 The Soul drawing near Serm.V. 
 
 a facred Impatience, and longs to know 
 where he may find him : then fays the 
 Soul, O if I could but come near to the Seat 
 cf God in my Addrefles to him, 1 would order 
 my Caufe before him, and fill my Mouth with 
 Arguments. This brings me to the Doftrine^ 
 which lhall be the Subjed of my Difcourfe. 
 
 Obfervation. When a Chriftian gets near 
 the Seat of God in Prayer, he tells him all his 
 Sorrows, and pleads with him for Relief 
 
 In difcourfing on this Doctrine I fhall 
 confider four Things. 
 
 I. How may we know when a Soul gets 
 near to God in-Prayer; or, what it 
 is to get near the Seat of God. 
 
 II. What are the particular Subje&s of 
 holy Converfe between God and the 
 Soul. 
 
 III. Why fuch a Soul tells God all his 
 Sorrows. 
 
 IV. How he pleads w r ith God for Relief. 
 
 Firfl, How may we know when a Soul gets 
 near the Seat of God in Prayer. 
 
 1 anfwer, There will be fome or all thefe 
 Attendants of Nearncfs to God. 
 
 1ft > There will be an inward Senfe of the 
 fever al Glories of God, and fuitable Exercifes 
 of Grace in the Soul For when we get near 
 to God, we fee him, we are in his Pre- 
 
 fence ; 
 
Serm. V. to God in Prayer. 1 47 
 
 fence ; he is then (as it were) before the 
 Eyes of the Soul., even as the Soul is at ail 
 times before the Eyes of God. There 
 will be fomething of fuch a fpiritual Senfe 
 of the Prefenee of God, as we fhall have 
 when our Souls are difmiffed from the Pri- 
 fon of this Flefh, and fee him face to face* 
 tho in a far Itfs degree : 'tis fomething 
 that refembles the future Vif ion of God in 
 the blefled World of Spirits ; and thofe 
 Souls who have had much Intimacy with 
 God in Prayer, will tell you that they 
 know in fome meafure what Heaven is. 
 The Soul, when it gets near to God, even 
 to his Seat, beholds feveral of his Glories 
 difplayed there ; for 'cis a Seat of Majefty^ 
 a Stat of Judgment, and a Seat of Mercy. 
 Under thefe three Characters is the Seat of 
 God diftinguidied in Scripture, and be- 
 caufe this Word is part of my Text, I 
 fhall therefore a little enlarge upon thefe 
 Heads. 
 
 When the Soul gets near to God, it fees 
 him, 
 
 (1.) As upon a Seat of Majefty. There he 
 appears to the Soul in the firft Notion of 
 his Divinity or Godhead, as Self-fujfident, 
 and the firft of Beings : he appears there 
 as the infinite Ocean, the unmeafurabie 
 Mountain of Being, and Perfe&icn, and 
 Blefiednefs ; and the Soul, in a due exer- 
 cife of Grace, fhrinks, as it were, into 
 H 2 nothing 
 
148 The Soul drawing near Serm.V* 
 
 nothing before him, as a Drop, or a Duft, 
 Sl meer Atom of Being. The Soul is in its 
 own eyes at that time, what it is always in 
 the eyes of God, as nothing, and kfs than 
 nothing, and Vanity. 
 
 He appears then in the Glory of his 
 A'-fujvcmue, as an Almighty Creator, gi- 
 ving Birth, and Life, and Being, to all 
 Things ; and the Soul, in a due exercife 
 of Grace, Hands before him as a Dependent 
 Creature, receiving all its Powers and Be- 
 ing from him, fupported every moment by 
 him, and ready to fink into utter Nothing, 
 if God withdraw that Support. Such is 
 God, and fuch is the Soul, when the Soul 
 craws near to God in Worfliip. 
 
 He appears again upon his Seat of Majefty 
 as a Sovereign, in the Glory of his Infinite 
 Supremacy, and the Soul fees him as the 
 Supreme of Beings, owns his juft Sove- 
 reignty, and fubje&s itfelf afrefh and for 
 ever to his high Dominion. O, with w T hat 
 deep Humility and Self-abafement, doth 
 tie Saint, confidered merely as a Creature, 
 caft himfelf down at the foot of God, when 
 he comes near to the Seat of his Majefty ! 
 cc Behold (faith Abraham) I now have taken 
 <c upon me to /peak unto thee J I who am but 
 "oDuft and Aftoes " Gen. xviii. 27. This is 
 the Language of a Saint when got near to 
 the Seat of the Majefty of God. c Before 
 X I had feen thee as fuch a Sovereign, I 
 
 ! was 
 
Serm.V. to God in Prayer. 149 
 
 <c was reftive and ftubborn : in times pad 
 <c I quarrelled with God becaufe of diffi- 
 " cult Duties impofed upon me, and be- 
 ct caufe of the difficult Difpenfations I was 
 u made to pafs through ; but now I behold 
 cc God fo infinitely my Superior, that I 
 cf can quarrel no more with any Duty, or 
 cc any Difficulty ; I fubmit to all his Will : 
 cc whatfoever he will have me be, that I 
 €C am ; whatfoever he bids me do, that I 
 " do ; for 'tis fit he fliould be a Sovereign, 
 <c and I fliould be a Subject. I give my- 
 cc felf to him afrefh, and for ever, that he 
 u may difpofe of me according to his own 
 <c Will, and for his own Glory : I would 
 cc be more regardlefs of myfeif, and more 
 " regardful of my God ; 'tis fit he fhculd 
 " be the ultimate End of ail that I can be, 
 and all I can do, for he is my Sove- 
 
 <c 
 
 reign. 
 
 Again, When a Soul is near to God, 
 God appears in the Glory of his Holinefs ; 
 for the Seat of his Majefty is called the 
 'Throne of his Holinefs, Pfal. xlvii. 8. And 
 then the Heavens are not clean in his fight ; 
 and the Soul crys out with thofe worfhip- 
 ping Seraphims, Holy, Holy, Holy, is the Lord 
 of Hefts ; the whole Earth is full of his Glory ; 
 and joins with Ifaiah, the worshipping Saint, 
 in that humble Language, Wo is me, for 1 
 am a Man of unclean Lips, &c. You fee the 
 Chara&er of a Saint getting near to God, 
 H 3 and 
 
15° The Soul drawing near Serm. V« 
 
 and (landing before the Seat of his Ma- 
 jefty, Ifaiah vi. 3, 4. where the Angels and 
 thle Prophet worfhip together with the 
 deepeft Humility. " / have heard of thy 
 f- Holinefs before, (fays the Soul) and / 
 
 have heard before of thy Glory afar off; 
 " but now mine Ryes fee it y and I abhor my- 
 " felf in Dufl and Afloes : Job xlii. 6. 
 
 (2.) His Seat is to be confidered as a 
 Seat of Judgment ; for God is not only a 
 King, but a Judge : and Job has, without 
 doubt, a reference to this in my Text, be- 
 caufe the Language which he ufes, feems 
 fuited to a Throne of Judicature, a Throne 
 of Juftice. If I could get near his Seat, J 
 would order my Caufe before him^ I would plead 
 with him. The Soul that gets near to God, 
 fees him fitting upon a Seat of Judgment, as 
 an Omnifcient God : he looks like tne Judge 
 cf all the Earth, and his Eyes are like a 
 flame of Fire to fearch our Souls to the 
 Centre, and to know our moft hidden 
 Thoughts : the Soul then attempts no more 
 to conceal itfelf, no more to hide its Guilt 
 or its Wretchednefs ; for it beholds thofe 
 Eyes of God that fee through all Things, 
 that fearch into the deepeft Hypocrify, and 
 it is impoffible that any thing fhould be 
 concealed from him. " Behold I am be- 
 cc fore that God, (fays the Soul) before 
 " whom nothing can be hid ; before whom 
 j all Things are naked and open ; and 'tis with 
 
 " him 
 
Serin. V. to God in Jhtayer* i$i 
 
 * him that I have to do : therefore I open 
 " my Heart before him, and I fpread open 
 " all my inward Powers, for he fees and 
 c< knows them all, fhould I attempt to 
 " conceal them." 
 
 " I behold him in his infinite and in- 
 " flexible Jufti,e, as well as in his all-feeing. 
 " Knowledge ; and I cry out, If t/.ou, O 
 " Lord, fhouldfl mark Iniquity, Lord, who 
 " fhould fta;idV y This is the Language of 
 the holielt Saint, getting near to God here 
 on Earth, as feated upon a Seat of Judg- 
 ment, 
 
 The Soul beholds him alfo as girt with 
 refiftleCs Power to execute his own Laws : 
 and the Thunder of his Power, fays Job, 
 who can under fiand ? He has Armies of An- 
 gels, Minifters of Fire, Attendants on his 
 Tribunal, and fwift to execute the Sen- 
 tence of his Mouth. The Saint fees him 
 thus invefted, thus furrounded, and adores 
 and fears before him. 
 
 The Soul beholds him with Rewards in 
 
 one hand, and Punifhments in the other ; 
 
 Infinite Rewards, and Infinite Punifhments: 
 
 diftributing to the unfeen World perpetual 
 
 Bleflednefs, and perpetual Pains. c I be- 
 
 cc hold him arrayed in this Glory, (faith 
 
 the Saint) I expect my Sentence from 
 
 his Lips, from whence Eternal Bleffings, 
 
 and Eternal Curfes, are difpenfed to all 
 
 the Regions of Heaven and Hell ; but 
 
 H 4, " be 
 
1 52 Toe Sod drawing near Serm.V. 
 
 he will not plead againfi me with his great 
 Power ; the Sentence that comes forth from 
 <c his Mouth, I truit, fhall be on my fide." 
 (3.) He appears as fitting upon a "Throne 
 *f Grace. The Majefty and Judgment that 
 belong to his Seat, do not forbid Mercy to 
 attend him : he fits upon a Seat of Mercy, 
 and there (fays Job) the Righteous might 
 furely difpute with him ; and there I fhould 
 be delivered from his Terrors as an aveng- 
 ing God : there, tho he judge me, yet he 
 will plead my Caufe ; for the fame Judge 
 that fits upon a Throne of Glory, has 
 taken upon him to become my Advocate. 
 iC There I behold him (fays the Soul) with 
 cc Millions of Pardons tor vile Tranfgref- 
 cc fors, and with abundant Favour for 
 *' Rebels ; fuch a Rebel am I, and fuch a 
 cc Tranfgrelfor, and yet there is Pardon 
 €Q and Grace for me. I behold there Riches 
 cc and Raiment for the Poor, the Needy, 
 cc and the Naked, and Help for the weak 
 u Believer." Then Goodnefs appears in 
 the face of God, in all the fweet Variety 
 of its Divine Forms. There appears Long- 
 fuffering for old Sinners, and Patience for 
 repeated Guilt, and Pity for the Miferable, 
 and free Grace for thcfe that deferve no- 
 thing but Vengeance. All this difcovers 
 itfelr in the face of God, to a Soul that gets 
 near him, even to his Mercy-Seat ; and 
 the Soul bows, and wonders, and sror- 
 
 fhips, 
 
Serm.V- to God in Vrayer. i^f 
 
 fhips, and makes ftill nearer Approaches, 
 and receives the Grace, and rejoices in the 
 Salvation. 
 
 The Souls puts in for a fhare in this 
 Mercy with Faith and Hope, and will not 
 be denied, will not be excluded : then he 
 ufes that holy Boldnefs, that <sr&wm&> or Li- 
 berty of Speech, Heb. iv. 16. And this is 
 the Language of Faith, when the Soul gets 
 near to God : " Since there are fo many 
 " millions of Pardons with thee for Sin- 
 " ners, I will not go away without one ; 
 cc fince there is fuch a Righteoufnefs as 
 cc that of thine own Son to clothe the 
 " Naked, I will not go away without be- 
 " ing clothed with this Righteoufnefs : 
 " fince there are fuch Supplies of Strength 
 " for the Weak, I will not leave thy Seat 
 " till I get fome Strength/' The Soul 
 then wreftles and pleads, and makes Sup- 
 plication as Jacob did when he came near 
 to God, Genefis xxxii. 22. I will not let thee 
 go except thou blefs me. The Soul beholds 
 in God Mercy enough for the largeft mul- 
 titude of Sinners, and Pardons large enough 
 for the blacked Offences : it fees Paul the 
 Perfecutor and Biafphemer fo near to the 
 Right-Hand of God in Glory, that it cries 
 out w 7 ith a joyful Faith, " All the Aggra- 
 vations of my Guilt fhall no more divide 
 me from the Mercy-Seat, fhall no more 
 ? prevent my Hope and Help in God j for 
 H s !' there 
 
154 The Soul drawing near Serm.V. 
 
 there fits Paul the Perfecutor and Blaf- 
 phemer * and he was fet forth as an 
 Example how full God is of Mercy V 9 
 'Tim. i. 1 6. / obtained Mercy , that in me firfi 
 Jefus Chrifl might Jhow at Lung-Suffering, 
 for a Pattern u Believers.. This is the Tem- 
 per, this the Voice, and this the Lan- 
 guage of a S::ul that gets near to God, 
 even to his Seat, confidered as a Seat of 
 Majefty, of Judgment, and of Grace. 
 
 I proceed now to the fecond Sign or At- 
 tendant of holy Nearnefs to God in Prayer. 
 
 lldly, When a Soul comes near to God 
 in Prayer, there will generally be fome fweet 
 Tafte of the ffecial Love of God y and warm 
 Returns of Love again to God from the Soul. 
 The Soul that comes near to God, is not 
 fatisfied merely with low Degrees of Faith 
 and Hope, with fome feeble Dependence, 
 and fome faint Expectations of Mercy ; it 
 can hardly leave God till it has an Aflu- 
 rance. Faith and Hope in the Mercy of 
 God, are different from that Joy that 
 arifes from the immediate Seiifations cf 
 Divine Love. The Pfalmift in the 63 d 
 Pfalm y ver. i, 2.&c. feems to have a reference 
 to both thefe Particulars together, which 
 I have already mentioned. My Soul tkiifteth 
 for thee, my Flefi lengeth for thee, to fee thy 
 Power and thy Glory , fo as I have feen thee in 
 the Santluary. I have feen thee in the 
 San&uary as fitting upon a Throne of Ma- 
 
 jeftji 
 
Ser m. V. to God in Prayer. 155 
 
 jcfty, on a Seat of Judgment and of Grace; 
 I have feen thy Power and thy Glory there, 
 and I have alfo feen fcmething more than 
 this, I have tafted fome fpecial Loving- 
 Kindnefs, and that Loving-Kindnefs is better 
 than Life, therefore my Lips fhatt praife thee. 
 I have had a fenfe of the fpecial Love of 
 God fhed abroad in my Soul; I have 
 known his Love is exercifed towards me, 
 therefore # my Soul is full of Praife. God 
 •will feldom let a Soul that is got fo near 
 him by holy Labour and Fervency of Spi- 
 rit, go aw r ay meerly with Hope and De- 
 pendence, without fome facred Delight 
 and Joy. 
 
 A Saint that has drawn near to God in 
 Worfhip, will tell you his own rich Expe- 
 riences, and fay, " When I found him 
 whom my Soul loveth, I was conftrained 
 * to break forth into thefe fweet Expref- 
 " lions, I am my Beloved's, and my Beloved 
 is mine ; for I love him above all things, 
 < and my Love is but the Effect of his. 
 cc In that blefled Hour I felt, and I was 
 aflured of that mutual Relation between 
 " God and me ; I found fo much of his 
 " Image (lamped on me, that I knew I 
 was the Lord's; whence I rejoice in the 
 full perfuafion of his Love. I know he 
 loves me, for his fanBifying Spirit hath 
 iDitneJfed with my Spirit , that I am one of 
 u Us Children ; and I know that I love 
 
 V him> 
 
i$6 The Soul drawing near Serm.V. 
 <c him, for my Spirit witneifeth alfo as an 
 €C Echo to his Spirit, that I have chofen 
 cc him for my Father, my Ruler, and my 
 cc God, and have furrendred myfelf to 
 <c him on his own Terms 5 and I addrefs 
 <c him as my Father, with words of the 
 €C choiceft Aflfe&ion, and of moil endeared 
 <c Sentiments of Soul." 
 
 When a Perfon, in whom Grace is 
 wrought, gets fo near to Godj and fees 
 this God in his own Lovelinefs, and in his 
 kindeft Perfe&ions, there are fome new 
 D»vine Paffi^ns kindled in the Scul towards 
 this God, towards this firft Beauty, to- 
 wards this Original of all Perfection and 
 Goodnefs : and God will feldom let one 
 come fo near him, without fhowing him 
 the Love of his Heart ; and the Name of 
 the devout Wcrfhipper graven (as it were) 
 mi the Palms of his Hands, or in the Book of 
 his Mercy. He fpcaks to the Soul in his 
 own Divine Language, " Son, or Daughter, 
 <c & of good Chffir, thy Sins are fagtvrn thee. 
 <c Man, thou art greatly beloved. I am 
 * c your God y and you are my People. 1 have. 
 cc bought thee dear, and thou art mine. I 
 <c have created thee, O Jacob i I have formed 
 * c thee, O Tfrael ; / have redeemed thee y O 
 cc Believer, and thou art for ever mine?* 
 And fuch Discoveries of the Love of God 
 to the Soul, draw out flill more Love from 
 the Soul towards God, and raife more fa- 
 
 cred 
 
Serm.V. to God in Prayer. 157 
 
 cred Exercifes of Divine Love in one hour, 
 than a whole Year of common Devotions 
 can do; and the Saint learns more of this 
 facred Senfation of the Love of God, than 
 Years of cold and common Devotions would 
 teach him. 
 
 IHdly, When the Soul gets near to God 
 in Prayer, there will be a Hatred of Sin at 
 the very thoughts of it, and holy Meltings and 
 Mournings under the remembrance of its own 
 Sins. " How hateful does Sin appear, 
 " (will the Soul fay) now I am come fo 
 u near to the Seat of a holy God ! Never 
 cc did I fee Sin in fo dark and fo odious 
 €C Colours, as this Hour reveals and dif- 
 cc covers to me : never did I fo fenfibly 
 " behold the Abomination that is in all 
 c Sin, as now I do ; I never faw it fo con- 
 iC trary to all that is in God, to his Holi- 
 u nefs, to his Glory, to his Juftice, and 
 " to his Grace. O Wretch that I am, 
 " that I fhould ever have indulged Iniqui- 
 $c ty 1 that 1 fhould ever have born with 
 " fuch an infinite Evil in my Heart ! that I 
 u fhould ever take delight in fuch Mif- 
 " chief againft God ! Now I hate and 
 <c abhor m)felf becaufe of Sin. that my 
 
 Head were Waters, and my Eyes a Fountain 
 €C of 'Tears y that I might weep day and nighty 
 
 becaufe I have been fuch a Sinner fo 
 
 long, and becaufe I am fo much a Sin- 
 * ner ftill I" The Heart of a Saint that 
 
 comes 
 
iffi The Soul drawing near Serm.V. 
 
 comes near to God, is pained at the me- 
 mory of old Sins ; and together with a 
 prefent Sweetnefs of Divine Love, there is 
 a fort of Anguifh at the thoughts of pad 
 Iniquities. A prefent God will make pad 
 Sins look dreadful and heinous ; therefore 
 it is that Sin looks fo little to us, and ap- 
 pears fq light a thing, becaufe we fo feldom 
 get near to the Seat of God, and bring 
 our Iniquities to that Divine Light. 
 
 It is a very common Inflance, and you 
 all know 7 it, that a Blot or Spot on a PapeB 
 or a Garment, looks fo much deeper, when 
 the place you view it in is lighter ; at 
 noon-day, and in the eye of the Sun, thofe 
 fmallcr Blemifhes appear, which at other 
 times are utterly unfeen ; and every grea- 
 ter Spot, every fouler. Stain looks mod 
 odious and difagreeable. Juft thus it is 
 with the Soul, when 'tis djfplayed under 
 the eye cf the Sun of Right eoufnefs ; eve- 
 ry Blemifh, every Defilement appears, and 
 the Soul hates itfeif fo far as it is finful, 
 while Sin itfeif looks infinitely more odious. 
 Therefore Jcb fays, jfcb ix. 30. Should I 
 ivafb myfelf in Snow Water, and make myfelf 
 nenjer fo clean, thou wouldfi plunge me in the 
 Ditch, and my own Clothes would abhor me ; 
 that is, fhould I ufe all the Methods of 
 cleanfing that are pcflible, end then enter 
 into thy immediate Prefence, that Light 
 of thy Prefence would difcover fo many 
 
 Spots 
 
-Serm.V. to God in Prayer. 159 
 
 Spots and Defilements upon me, as if I 
 had juft plunged myfelf in a Ditch, and 
 my Garments had been ail over defiled. 
 
 TVihty, At fuch a time there is a Power 
 and Venue enters into the Soul, coming from a^ 
 frefent God, to rejift Sin, and to oppofe great 
 'Temptation. 1 can do all things, if thrift be 
 near me to ftrengthen me, fays the Apoftle^ 
 Philip, iv. 13. When I was afRifted with 
 the "Bufferings of Satan, fays the fame Apo- 
 ftle, 2 Corinth, xii. 8, p. for this I applyed 
 myfelf to the Mercy-Seat, and I got near 
 to the Throne of Grace ; there I pleaded 
 with my God, and I received this An- 
 fwer from him, My Grace is fufficient for 
 thee ; then, fays he, I could glory in Infir- 
 mities and in Perfections for Chrift y s fake ; for 
 when I am weak : then I am ftrong : when I 
 feel my own Weaknefs, and fee Almighty 
 Strength near me, and engaged on my 
 fide, then I grow ftrong in Courage, and 
 with Succefs encounter my rooft powerful 
 Adverfaries. / will not fear (fays David) 
 tho thoufands havefet themfehes together again fl 
 me, if thou art with me, my Strength and 
 my Rock : / will walk through the Shadow of 
 the Valley of Death, and fear no Evil, Pfalm 
 xxiii. 4. for thou an 'with me. Divine Cou- 
 rage and Fortitude are encreafed abun- 
 dantly by coming fo near to the Throne 
 of God. 
 
 There 
 
1 60 The Soul drawing near Serm. V. 
 
 There is a Zeal for God enters into the 
 Soul at fuch a Seafon, and the Soul is more 
 defirous to lay out itfelf for the Glory of 
 God at fuch a time. Mofes had drawn 
 near to God in the Mount, and had been 
 with him Forty Days; when he came 
 down from the Mount, he beheld the 
 People filled with Idolatry, and he brake 
 the Tables of Stone in an impatience of 
 Zeal ; his Zeal for God was fo great, he 
 hardly knew what he did : his Zeal for 
 God was kindled high, becaufe he had 
 been fo near to God, and juft converfihg 
 with him. So, If at ah vi. 8. when that great 
 Saint had been near to God, and had feen 
 him in the Glories of his Holinefs, and 
 had fome Courage and Confidence in his 
 Love, Now I will go, fays he, upon any 
 difficult Meflage ; Here am 7, fend me y tho 
 it be to fulfil the hardeft Service. 
 
 There will be generally all thefe Atten- 
 dants of great Nearnefs to God, (V&.) 
 Power againft Temptation, Strength agaitift 
 Sin, Zeal for the Glory of God in the 
 World, and Ability to perform difficult 
 Duties. 
 
 Vthly, There will be a Spiritual Frame 
 introduced into the Heart, and a diflance from 
 all carnal "Things. " Stand by, (faith the 
 <c Soul to all this World) whilft I go to 
 " feek my God ; but when I have found 
 " him, then the World of itfelf, as to all 
 
 44 the 
 
Serm.V. to God in Prayer. 161 
 
 u the Temporal Concerns of it, vanifhes 
 <c and goes out of fight. When I got fo 
 u near Heaven, this Earth is fo fmall a 
 cc Point, that it cannot be feen, and thofe 
 <c Comforts among the Creatures, that 
 cc were fair as the Moon, or bright as the 
 c larger Stars, are vanquifh'd and loft, 
 cc and difappear under the brighter Light 
 cc of this Sun/' Created Beauties, with 
 all their little Glimmerings, tempt the 
 Soul toward them, when God is abfent ; 
 as a twinkling Candle entices the filly Fly 
 at Midnight to hover about the Rays of it : 
 but the Candle faints under the broad 
 Beams of rifing Day-light ,* it has no power 
 to attrad thofe little buzzing Animals in 
 the Morning, and 'tis quite invifible at 
 Neon. So the very Approach of God 
 makes Creatures appear more contemptible 
 and worthlefs in the Efteem of a devout 
 Chriftian ,• a God near at hand will drive 
 the Creatures afar off ; and a prefent God 
 will command the World to utter Ab- 
 fence. None of the tempting Vanities of 
 Life come in fight, and fometimes not the 
 moft important Concerns of it remain be- 
 fore the Eye of the Saint, when God 
 appears and fills the View and Profpeft 
 of his Spirit. The Soul is taken up with 
 Spiritual Things, therefore carnal ones va- 
 nifh : "'tis entertained and filled with the 
 Majefty of God, the Riches of Grace,. 
 
 re- 
 
162 The Soul drawing near Serm.V\ 
 
 redeeming Grace ; with the Glory of Chrifl 
 Jejus y the Beauty of his Perfon, the Ho- 
 nour of his Characters, his various Excel- 
 lencies, and the Supereminence of his Offi- 
 ces, both in the Conftitution and Difcharge 
 of them : the Soul is then warmed with a 
 zeak us Concern for the Church of Chrijt] 
 and big with Defigns for the Honour of 
 God, while it fcrgecs the World. 
 
 Or at filch a Sealbn as this, when we 
 get near to God in Prayer, if we think of 
 any of the Creatures, it is all in order to 
 the Honour of God. If I think of a Bro- 
 ther, or Father, or Child, " O may they 
 " all be Inftruments in thine hand, for 
 u thine Honour here among Men, and for* 
 " ever among blefied Angels i" The Soul 
 does not ask for Riches and Glories on 
 Earth for them ; but, " May they live in 
 " thy fight, O Lord \? If it thinks of the 
 Comforts of Life, or Bleffings of Profpe- 
 rity, u O let Holinefs to the Lord be writ* 
 Cf ten upon them all ; for I would not 
 cc have one of them but what may fubferve 
 " thine Honour in the World/' If the 
 Scul thinks of its Pains, and Sorrows, and 
 Reproaches, it longs for the San&ification 
 of them at prefent, and the Removal of 
 them in due Seafoh, that it may ferve its 
 God the better. Thus the Soul is, as it 
 were, taken out of Self, when it gets near 
 to GccL 
 
 " Let 
 
Serm.V. to God in Prayer. i6% 
 
 iC Let me have the Conveniencies of 
 cc Life, (fays the Chriftian) not fo much 
 cc for my Eafe, as that I may better ad- 
 " vance thine Honour." The Soul grows 
 weaned from Self at fuch a time ; it breaks 
 out of the narrow Circle of Self when it 
 gets nigh to God. If it thinks of the Mi- 
 niilry or of Ordinances, " Lord let that 
 cc Miniftry be for the Advancement of thy 
 cc Name ! Lord let thefe Ordinances be 
 <c for the Increafe of thy Glory in the 
 * World, for the Advancement of Grace 
 
 c in my Heart, and bring me nearer to 
 cc Heaven J If it thinks of the Kingdom, 
 <c or the Parliament, Powers or Princes in 
 •- this World, 'tis with this defign, that 
 " God may be glorified in the Courts of 
 " Princes, and in Parliaments, and ho- 
 
 c noured in Armies and Nations, known 
 :c and unknown." Thus the Soul always 
 keeps within fight of God ; it (till keeps 
 all its Defigns within the Circle of God, 
 and aims {till at the Glories of its heaven- 
 ly Father. If it thinks of Life or of Death, 
 u I would not ask Life (fays the Saint) but 
 to glorify thee, nor Death, but *o glorify 
 thee better, and to enjoy more of thee." 
 Thus when the Soul is near to God, Ws 
 in a Divine Light that it fees all things, 
 'tis flill with a Defign for God ; and when 
 it indulges the Thoughts toward any 
 Creature, 'tis without turning afide a : 
 
 moment. 
 
164 Tlie Sod drawing near Serm.V. 
 
 moment from its God. Thus carnal Things 
 are taken into the Mind, and fpiritualized 
 by the Prefence of God, the Infinite Spi- 
 rit, when the Soul approaches fo near to 
 his Seat. 
 
 Vhhly, There will then be a Fixednefs of 
 Heart in Duty without wandring, and Liveli- 
 nefs without tiring. At other times of com- 
 mon and uiual Worfhip, when the Saint is 
 in too formal and too cold a Frame, the 
 Heart roves perpetually, and is foon wea- 
 ry : but when we get near to God y then 
 we have a little Emblem of Heaven within 
 us, where they worfhip God day and 
 night without Interruption, and without 
 Wearinefs. When w r e wait upon God at 
 this rate, we are ft ill mounting up higher 
 and higher, as with Eagles Wings ; we walk 
 firft without fainting, and then run without 
 wearying : at laft, we fly as an Eagle, and 
 make hafte to the fuller PoflTeflion of our 
 God, Ifa. xl. ult. The Soul is then de- 
 tained in the Prefence of God with over- 
 powering Delight, and it cannot be taken 
 away from the Objeft of its deareft Satis- 
 faction. This is a Joy above all other 
 Joys, above all the Joys of Senfe, above all 
 the Joys of the Intellectual World that are 
 not Divine and Holy. There are fome Plea- 
 fures that arife from Philofophical and In- 
 tellectual Notions that are fuperior to the 
 Pleafures of Senfe : but the Pleafure of be- 
 ing 
 
Serm.V. to God hi Prayer. 165 
 
 ing near to God in Devotion, far tran- 
 fcends all thefe. 
 
 Animal Nature, at fuch a Seafon, may 
 be worn out, and faint, and die under it ; 
 but the Mind is not weary. Tis pof- 
 lible for Divine Transports to rife fo high 
 as to break this feeble Frame of Flefh, and 
 diffolve it ; and there have been Inftances 
 of Perfons that have been near to a Diflb- 
 lution of Mortality under the Power of 
 Divine Extaiies; but the Soul has not been 
 faint, has felt no Wearinefs. 
 
 There are at fuch a Seafon moft pleafu- 
 rable Thoughts of Heaven : there are Come 
 bright Glimpfes of that blefled Srate when 
 a Chriftian attains this Neamefs to God; 
 for Heaven is a State of Neamefs to God 
 everlafting and uninterrupted: nor are the 
 blefled Inhabitants of that World ever wea- 
 ry of their Company or their Bufinefs ; and 
 thus, when there is any thing a-kin to 
 Heaven brought down to the Saints in this 
 mortal State, they know it cannot be un- 
 interrupted and perpetual ; and therefore 
 there is a Defire of frequent Returns of 
 fuch Seafons as thefe are, while they are 
 here on Earth. And as Cbrift, the Bride- 
 groom, {peaks to his Saints in the Language 
 of Sol mon y " Let me fee thy Face often, my 
 <c Spoufe, my Beloved y let me hear thy Voice ; 
 cc Song if. 14. & viii. 13." fo the Saint fays 
 to his God at fuch a Seafon, " O may I 
 
 " often 
 
1 66 The 'Soul drawing near Serm.V* 
 
 often fee thy Face in this manner, may I 
 often hear fuch a Voice as this is from 
 thee, for I know not how to live with- 
 out it." Flee, my Beloved Saviour, and 
 make hafte to a fpeedy Return, and let there 
 be an uninterrupted and everiafting Con- 
 verfe between God and my Soul. 
 
 Laftly, There is at fuch a Seafon often- 
 times a pouring out of the Scul before G(d 
 with fome Freedom in the Gift, as well as the 
 Grace of Prayer. Meer Sighs and Groans 
 are for Perfons at a diftance ; but when 
 we get near to God, we fpeak to him 
 even in his Ear ; and the Heart is full, and 
 the Tongue overflows. 
 
 I grant there may be the Spirit of Prayer 
 affifting a poor Soul that cannot get near 
 to God, but ftill cries after him when he 
 is hidden, and exprelfes itfelf only in Sighs 
 and in Groans unutterable : fo the Apofde 
 tells us, Rom. viii. 26. 'The Sprit itfelf makes 
 Interccfficn in us with Groanings thai cannot be 
 uttered. And thus it may be, while God 
 hides himfelf, while there is a Veil con- 
 cealing God from our Eyes, while there is 
 any fpecial Temptation like a Mountain 
 that feparates between God and our Souls, 
 he may fend his Spirit to work us up to 
 earnefl Defires and Longings after him. 
 
 But when this Spirit of Prayer has 
 brought the Soul near, when God has 
 been pleafed to turn afide the Vei^, to re- 
 move the Mountain, and to difcover him- 
 felf 
 
Serm.V. to God in Prayer. 167 
 
 felf in all his Glory, Beauty, and Love^ 
 then there will be generally the Gift of 
 Prayer alio in exercife by the Affiftance of 
 the promifed Spirit : and fuch Perfons ma- 
 ny times are able to addrefs themfelves to 
 God with much Freedom, and to pour out 
 the Soul before God in proper Words, not-* 
 withstanding at other times they appear to 
 have but weak Capacities. When they have 
 fuch affecting Sights of their own Sin and 
 Guilt, and fuch furprizing Views of the 
 Mercy of God manifefled to them in par- 
 ticular, and at the fame time when they 
 look upon all things round them with a 
 Defign for the Glory of God ; they are 
 both naturally and divinely taught to pour 
 out their Souls before God, and rep relent 
 their Cares and Circumftances to him in 
 affe&ing Language. 
 
 I will not fay indeed, it is always fo 
 when any Soul gets near to God ; there 
 mufl be fome allowance made for the di£» 
 ferent Tempers and Conftitutions, as I 
 fhall fliow immediately. There have alfo 
 been fome Inftances of holy Men, whofe 
 Voice has, at fuch a time, been over- 
 powered with divine Pleafure, all their 
 Powers have been tranfported and over- 
 whelmed with rapturous Silence ; but for 
 the moft part holy Souls have found an 
 uncommon Liberty of Language at the 
 Throne of Grace at fuch Seafons. And 
 
 this 
 
1 68 The Soul drawing near Serm. V. 
 
 this is one Reafon, I am perfuaded, why 
 the Gift of Prayer is not fo common a thing 
 as might be wifhed, becaufe there is fo 
 little Nearnefs to God among the Profef- 
 fors of our Day. The Gift of Prayer a- 
 bounds not among Chriftians in our 
 Churches ', O that I could fay it was found 
 more glorioufiy among Miniflers, while in 
 your Name we fpeak to the Great God ! 
 But if there were a conltant laborious Dili- 
 gence in the Soul to get nearer to God, 
 in all our fecret as well as publick Ad- 
 drefles to him, we fhculd find more abun- 
 dance cf the Gift of Prayer poured down 
 upon us by the Spirit, as well as brighter 
 Evidences of every praying Grace. 
 
 I mull: conclude this Difcourfe before 
 I proceed to the other Heads which 
 were propofed ; but I would not willingly 
 leave it without a Caution or two, and one 
 Reflection. 
 
 The firft Caution is this : Let not the 
 humble mourning Chriftian, who walks carefully, 
 with God, under much Darknefs and Fear y 
 charge himf elf with utter Di fiance and Eflrange- 
 went from the "Throne of Grace, becaufe he 
 does not feel all thefe facred Pajftons and 
 Powers of Nature in lively Exercife, while he 
 bows his Knees before the Lord : for I have 
 defcribed this bleffed Privilege in the fub- 
 lime Glory and Beauty of it, fo as it has 
 been often attained and enjoyed by Perfons 
 
 eminent 
 
Serm.V. to God in Prayer. 169 
 
 eminent in Grace and Religion, and efpe- 
 cially fuch as have had lively Affedions, 
 and the Powers of animal Nature in a 
 good degree fanftified, and fubfervient to 
 the Devotions of the Soul. But where the 
 natural Spirits are low and finking, or 
 where Temptations and Darknefs hang 
 heavy upon the Mind, the Chriftian may 
 truly draw near to God, fo far as to find a 
 gracious Acceptance with him, and may 
 fetch fecret Divine Communications from 
 the Mercy-Seat to maintain his fpiritual 
 Life; tho he feels but little of thefe Senfa- 
 tions of heavenly Pleafure, thefe more vi- 
 gorous Efforts of Devotion and Joy. Yet 
 let him neither deny nor defpife thofe more 
 elevated Enjoyments of Soul, thofe near 
 p-.id bleifed Approaches to the Seat of God, 
 with which others have been favoured. 
 
 The fecond Caution fhail be addrefs'd to 
 thofe, who feel much of Rapture and 
 Tranfport in their hours of fecret Piety. I 
 intreat, 'That they would not imagine them- ■ 
 f elves fo often to enjoy this unfpeakable Privi^ 
 lege of holy Nearnefs to God in War {hip, if 
 they do not fenfibly find fuch an Increafe of Ho- 
 linefs, as may prove effectually that they have 
 been zvith God. If they have been con- 
 verfing with their Maker, like Mofes in 
 the Mount, there will be a Shine of Holi- 
 nefs upon the face of their Souls. To pre- 
 tend therefore to have enjoy 'd much of 
 
 I God 
 
170 The Soul drawing near Serm.V. 
 
 God in the Clofet, and to come down 
 amongft Men peevifh and fretful, or im- 
 mediately to betray a carnal and covetous, 
 or a haughty and intractable Spirit ; thefe 
 are things of fo inconfiftent a Nature, that 
 the fucceeding Iniquity fpoils the Devotion, 
 and almoft deftroys the Pretence to any 
 fublime Degrees of it. Such Perfons had 
 need look well to themfeives, and make a 
 narrow Search within, whether their 
 Hearts be fincere with God or no, left 
 they build all their Hopes upon the flafhy 
 Efforts of animal Nature, coupled with 
 the Thoughts of fome facred Objeds, and 
 tack'd on to a Divine Meditation. 
 
 Reflection. 
 What a wretched Hindrance is this WorU 
 to our Chriftian Profit and Pleafure ! How 
 often does it keep the Soul at a fad dis- 
 tance from God ! With what Difficulty 
 atuLuneafy Reluctance, are we fometimes 
 drawn, or rather dragged into Retirement, 
 that the Soul may feek after God there ! 
 How many Excufes does the Flefh borrow 
 from the Cares and Ncceffities of this Life, 
 to delay, or to divert the Duty of Prayer ? 
 Our Memory, our Imagination, and our 
 Senfes, are faithful Purveyors and Trea- 
 furers for the World ; they are ever repre- 
 fenting to us the Things of this prefent 
 State^ the Trifles or the Bufineffes, the 
 
 Cares 
 
Ser m. V. to God in Prayer. 171 
 
 Cares or Amufements of \t x the Labours 
 or Delights which relate to this Life ; and 
 thereby we are diverted and feparated from 
 God, and called away from him often, as 
 foon as we begin to approach his Prefence. 
 
 What a pernicious Enemy is this Flefb 
 to the Soul, both in the Pleasures and the 
 Pains of it ! and this World, both in the 
 Flatteries and the Frowns of it, and even 
 in its neceflary Cares ! When we would 
 give our God the upper Room in our 
 Hearts, how is this World ready to get 
 the Afcendant ! How often does it break 
 in upon our moft ^ppred Retirements, and 
 thruit itfeif, with all its Impertinencies, 
 into our holy Meditations ! How often 
 does it fpread a carnal Scene all over our 
 Thoughts at once, and fpoil our devalued 
 Hours ! " I cannot dwell fo long in my 
 " Clofet as I would do (fays a Chriftian) 
 
 the World has jfach importunate De- 
 " mands upon me." The World follows 
 us into our Places of Retirement ; the 
 Exchange, or the Shop, prefles into the 
 Temple, and robs God even to his Face. 
 
 Let us then have a care of the Ftcjb; 
 let us have a care of this World; we mufl 
 be watchful over them as our mod fubtle 
 and dangerous Enemies, if we would keep 
 our Souls near to God, or often enjoy 
 this Divine Privilege. Bleiied Enoch ! who 
 could walk with God in the midft of all 
 I 2 the 
 
1J2 "The Soul drawing near fee. Ser.V, 
 
 the bufy and vicious Scenes of the old 
 World 1 and he was tranflated to Heaven 
 without calling at the Gates of Death, 
 that he might give a glorious Teftimony 
 to Men how well God was pleafed with 
 him. Happy Soul ! that could keep near 
 to God, and maintain an holy and hum- 
 ble Converfe with him, when all Fleflo had 
 corrupted its way, and the Earth was full of 
 In quity and Violence! Bleffed Man! w r ho 
 knew not what it was to die, but he knew 
 what it was to be near to God ; and his 
 Faith and his Devotion were changed the 
 fhorteft way into Sigfc and Enjoyment ! 
 Happy Spirit ! who, without being abfent 
 at all from the Body y was brought near to 
 the Seat of Divine Majefty, and in the 
 fulleft manner prefent with the Lord ! 
 
 T$e 
 
( m ) 
 
 The Soul drawing near* to 
 
 God in Prayer. 
 
 A Sacred Hymn. 
 
 i. 
 jggigK r GoJ, j&w fc/M % #?#, 
 
 SF*K W7?e» /&*// wy #0/ ^ *mt thy Seal I 
 
 fed! XFfcp Jhall I fee thy glorious Face, 
 With mingled Majejly and Grace ? 
 
 2. 
 
 How 1 fhould love thee, and adore, 
 With Hopes and Joys unknown before ! 
 And lid this trifling World be gone, 
 Nor teix,e my Heart fo near thy Throne I 
 
 3- 
 Creatures with all their Charms fhould fly 
 'The Prefence of a God fo nigh : 
 My darling Sins fhould lofe their Name, 
 And grew my Hatred, and my Shame. 
 
 4- 
 My Soul fhould pur out all her Cares, 
 Jn flowing Words, or flowing "Tears ; 
 Thy Smiles would eafe my floarpefl Pain, 
 Nor fhould I feek my God in vain. 
 
 I 3 SER^ 
 
(i?4) 
 
 SERMON VI 
 
 Sins and Son- p ead be- 
 fore God. 
 
 Job xxiii, ^4. 
 
 that I knew where I might find him J 
 that I might come even to his Seat \ 
 I would order my Caufe before him y 
 and fill my Mouth with Arguments* 
 
 The Second Part, 
 
 a thing as 
 
 <f| H E R E is fuch 
 jj Converfe with God in Prayer, 
 
 „ I and it is the Life and Pleafure 
 ||J! of a pious Soul : without it 
 ^J we are no Chriftians ; and he 
 that praclifes it molt, is the bell Follower 
 of Chrifi ; for our Lord fpent much time 
 
 in 
 
Serm.V I. Shis and Sorrow s, &c. 175 
 
 in Converfe with his heavenly Father. 
 This is Balm that eafes the moft raging 
 Pains of the Mind, when the wounded 
 Conscience comes to the Mercy-Seat, and 
 finds Pardon and Peace there. This is 
 the Cordial that revives and exalts our 
 Natures, when the Spirit, broken with 
 Sorrows, and almoft fainting to death, 
 draws near to the Almighty Phyfician, 
 and is healed and refrefVd. The Mercy- 
 Seat in Heaven is our fureft and fweeted 
 Refuge in every hour of Diflrefs and 
 Darknefs on Earth : this is our daily Sup- 
 port and Relief while we are puffing thro 
 a World of Temptations and Hardfhips 
 in the way to the promifed Land. *Tts 
 good for us to draw near to God, Pfal. lxxiii. 
 28. 
 
 And yet fo much is Human Nature 
 funk down and fallen from God, that 
 even his own Children are ready to in- 
 dulge a Neglect of Converfe with him, if 
 their Souls are not always upon the watch. 
 But let it be remembred here, that fo much 
 as we abate of this Divine Entertainment 
 among the Vanities or Amufements of the 
 World, the Bulinefies or Burdens of Life, 
 fo much we lofe of the Glory and Joy of 
 Religion, and deprive our Souls of the 
 Comfort that God invites us to receive. 
 
 jtb was encompafs'd with Sorrows all 
 
 around, and his Friends had cenfur'd him 
 
 L4 as 
 
ij6 Shis and Sorrows SermJVI. 
 
 as a vile Hypocrite, and a great Sinner, 
 becaufe he was fo terribly affli&ed by the 
 hand of God : "whither fliould he run 
 now but to his heavenly Father, and tell 
 him of all his Sufferings ? 
 
 From the Pra&ice of this holy Man, I 
 thought w r e might have fufficient warrant 
 to draw this Inference, (viz,!) That when a 
 Saint gets near to God in Prayer, he tells him 
 all his Circumftances, and pleads for Help. 
 And that is the DoSirine which I am en- 
 deavouring now to improve. if I could 
 but come near him, even to his Seat, I would 
 trder my Caufe before him : I would fpread 
 all my Concerns before his Eye, and I 
 would plead with him for Relief: I would 
 fill my Mouth with Arguments. 
 
 Four Things I propofed in the Profecu- 
 tion of this Do&rine : 
 
 I. To confider what it is for a Soul to 
 get near to God in Prayer. 
 
 II. What particular Subjedhs doth a Soul, 
 thus brought near to the Mercy-Seat, 
 converfe with God about. 
 
 III. Why he chufes to tell all his Cir- 
 cumflances and his Sorrows to God, 
 "when he is thus near him.. 
 
 IV. How he pleads for Relief. 
 
 I/?, We have already confider'd, Wlmt 
 *tis fir a Soul to get near to the Seat of God y 
 
 and 
 
Serm.VL fpread lefore God. 177 
 
 and What are the ufual Attendants of fuch a 
 Privilege. At fuch a Scafon the holy Soul 
 will have an awful and adoring Senfe of 
 the Majefty of God, a becoming Fear of 
 his Terrors, and fome fweeter Tafte of his 
 Love. There will be a Divine Hatred of 
 every Sin, and a fenfible Vertue and Influ- 
 ence proceeding from a prefent God, to 
 refill: every Temptation : there will be a 
 fpiritual and heavenly Temper diffufing 
 itfelf thro the whole Soul, and all the 
 Powers of it ; a Fixednefs of Heart with- 
 out wandring; and a Livelinefs without 
 tiring : no Wearinefs is felt in the Spirit at 
 fuch a Seafon, even tho the Flefh may be 
 ready to faint under the overpowering 
 Sweetnefs : then the Soul with Freedom 
 opens itfelf before the Eye of God, and 
 melts and flows in Divine Language, whe- 
 ther it complain or rejoice. But I have 
 finiih'd this Head, and repeat no more. 
 
 Hdly, What are fome of the particular Cir- 
 cumftances, or Subje&s of Complaint, that a 
 Saint brings to God when he comes near him. 
 
 In general, a Saint, when he is near to 
 God, has all the Falnefs of his Heart breaking 
 cut into holy Language ; he pours out his 
 whole Self before his God and his Father; 
 all the infinite Affairs that relate to his 
 Flefh and Spirit, to this Life, and that 
 which is to come ; all things in Heaven, 
 1 5 and 
 
178 Sins and Sorrows Serai. VI. 
 
 and all things in Earth, created or uncrea- 
 ted, may, at one time or other, be the 
 Subjeds of Converfe between God and a 
 holy Soul. When the Queftion is asked 
 by a carnal Man, What can a Chrifiian talk 
 with God fo long and fo often about ? The 
 Chriftian, in a Divine Frame, anfwers ; 
 u He hath got enough matter for Converfe 
 
 with God, to wear out Time, and to 
 cc fill up Eternity/ 1 It may be as well 
 asked on the other fide, What has he not to 
 fay ? What is there that relates toGod, or to 
 himfelf, to the upper, or the lower World, 
 that he may not at fome time fay to his God? 
 
 But I muft confine myfidf from wandring 
 in fo large a Field, that I may comport 
 with the Defign cf my Text, Tho a good 
 Man, in devout Prayer, often fpreads his 
 Hopes and his Joys before the Lord, as 
 well as his Sorrows, Fears, and Diftreifes > 
 yet I fhall at prefent endeavour to fet forth 
 only the mournful and complaining Repre- 
 sentations of his Circumftances that he 
 makes before the Throne of God. 
 
 tft> If I could but come near the Mer- 
 cy-Seat, / would confefs how great my Sins 
 are, and I would pray for pardoning Grace. 
 I would fay, " How vile I am by Nature;'' 
 I would county my original Defcent from 
 Adam the great Tranfgrelfor, and humble 
 myfelf at the foot of a holy God, becaufe 
 I am the Defcendant of fuch a Sinner.' — 
 
 1 
 
Serm.VI. fyread before God. 179 
 
 I would tell him how much viler I hive 
 ♦ made myfelf by Pra&ice ; " I have been an 
 " Enemy in my Mind by Nature, and 
 cc guilty of many wicked Works, whereby 
 <c I have farther eftranged myfelf from 
 cc him." I would tell my God how multi- 
 plied my Tranfgreflions have been before I 
 knew him, and how aggravated they have 
 been fince I have been acquainted with 
 him. I would acquaint him with the Fre- 
 quency of my returning Guilt, how I have 
 finned againft Mercies, againfl Reproofs, 
 againft Warnings received often from his 
 Word, and often from his Providence. 
 
 I may appeal to the Souls of many pre- 
 fent, whether they have not had the grea- 
 teft Freedom of Confeffion of their Sins, 
 when they have been neareft to God, even 
 though he be a God of Holinefs. At. other- 
 times, they have not only been averfe to 
 confefs to any Friend, but even unwilling 
 to talk over to themfelves the Aggravation 
 of their Iniquities; or to mention them in 
 in Prayer :. but when they are brought 
 thus near the Throne of God, they unbo- 
 fom themfelves before him, they pour out 
 their Sins and their Tears together, with* 
 a fweet and mournful Satisfaction. 
 
 " I behold (fays the Saint) the greac 
 
 Atonement, the Blood of Jefas, ana 
 
 c therefore I may venture to confefs my 
 
 j great Iniquities, for the Satisfaction is 
 
 " equal! 
 
i So Sins and Sorrows Serm.VI. 
 
 u equal to them all. When I behold God 
 cc upon his Seat, I behold the Lamb in the 
 cc midfl of the 'Throne as it had been (lain, and 
 cc he is my Peace-maker. I fee his all-fuffi- 
 " cient Sacrifice, his atoning Biood, his 
 " perfeft, his juftifying Righteoufnefs/* 
 The Soul then anfwers the Call of God 
 with great Readinefs, when God lays in 
 Ifaiah i. 18. Come, let us reafon together; tho 
 your Sins have been as Scarlet , they floall be as 
 Wool. " I am ready (fays the Soul) to 
 " enter into fuch Reafonings ; I am ready 
 cc to confefs before thee, that my Sins are 
 <c all Crimfon and Scarlet, but there is 
 sf cleanfing Blood with thy Son ; Blood 
 u that has waftied the Garments of & 
 lc thoufand Sinners, and made them white 
 u as Snowj and it has the fame Vertue 
 " ftill to wafh mine too : I truft in it, and 
 cc rejoice when I behold that Blood fprink- 
 * c led upon the Mercy-Seat, and therefore 
 " I grow confident in Hope, and draw 
 * c yet nearer to God, a reconciled God, 
 cc fince his Throne has the Memorials of 
 * a bleeding Sacrifice upon it/* 
 
 idly y If I could get near the Seat of 
 God., I would tell him hozv many my Ene- 
 mies are, and hozv ftrong ; how malicious , and. 
 iow full of Rage, — And I would beg Strength 
 againft them, and ViElory over them. — I would 
 fay as David ; Many there be that hate me y 
 -many there: be that rife, up againft. me ; and/ 
 
 many 
 
Serm.VI. fpread hefore God. 1S1 
 
 many there be that fay of my Soul, there is no 
 Help for him in God: but thou, O God. art 
 my Glory, my Shield, and the Lifter up of my 
 Head, Pfai. iii. Then, fays cne Soul, I 
 would complain to God of all my indwel- 
 ling Corruptions, of the Body of Death 
 that dwells in me, or in wnich I dwell ; 
 and fay, wretched Man tha: I am, who /hall 
 deliver me? I would tell him then or thefecret 
 working of Pride in my Heart, though I 
 long to be humble; of the rifing of Am- 
 bition in my Soul, tho I would willingly 
 maintain a middle State amongft Men, and 
 not aim or afpire to be Great. I would 
 acquaint him of the Vanity of my own 
 Mind, though I am perpetually endeavour- 
 ing to fubdue it. I would tell him, with 
 Tears, of my finful Paffions, of my Anger 
 and Impatience, and the Workings of En- 
 vy and Revenge in me ; of the perpetual 
 Stirrings of disorderly Appetites, whereby 
 I am led away from my God : I would, tell 
 him of the Hardnefs of my Heart, and the 
 Obftinacy of my Temper. I would open 
 before his Eye, all the Vices of my Confti- 
 tution ; all thofe fecret Seeds of Iniquity 
 that are ever budding and bloffoming to 
 bring forth Fruit to Death. Thefe things 
 are fit to mourn before the Lord, when 
 the Soul is come near to his Seat. 
 
 I would complain of this fore Enemy, 
 the Worlds that is perpetually befetting- 
 
 me^ 
 
1 82 Sins and Sorrows Serm.VI, 
 
 me, that flrikes upon all my Senfes, that 
 by the Ears, and the Eyes, and all the 
 outward Faculties, draws my Heart away 
 from God my beft Friend. I would tell 
 him of the Rage of Satan, that watchful 
 and malicious Adverfary ; that I cannot 
 engage in any Duty of Worfhip, but he 
 is ready to throw in fome fooli/h or vain 
 Suggeftion to divert me : and I would look 
 forward, and point to my laft Enemy 
 Death, and beg the Prefence of my God 
 with me, when I walk thro that dark Val- 
 ley : " Lord, when I enter into that Con- 
 V Aid, affift me, that / may fear no Evil, 
 cc but be made more than a Conqueror thro 
 <c him that has loved me" 
 
 idly, I would tell him what Darknefs 1 
 labour under, either in refpeEl of Faith or Prac- 
 tice. If I am perplexed in my Mind, and 
 intangied about any of the Doftrines of 
 the Gcfpel, I would then tell my God 
 what my Intanglements are, where the 
 Difficulty lies ; and I would beg, that by 
 his Spirit and his Word, he would folve 
 the Controverfy, and fet his own Truth 
 before me in his own Divine Light. And 
 then in point of Practice, What Darknefs 
 lies upon the Spirit at fuch a time, is ie- 
 vealed before God : <c My way is hedged 
 cc up, I know not what Path to chufe ; 
 
 r tis very hard for me to find out Duty : 
 " fhow me, O Lord, the way wherein I 
 
 ' « fhould 
 
Serm.VL ffread lefore God. 183 
 
 " fhould walk, and mark out my Path 
 " plain tor me." 
 
 4*hly> I would mourn, and tell him, 
 how little Converfe I have with himfelf, how 
 much he is hidden from me : I would 
 complain to him, how far off I am from 
 him the moil part of my Life, how tew 
 are the Hours of my Communion with 
 him, how fhort is the Vifit, how much 
 his Face is concealed from me, and how 
 far my Heart is divided from him. A 
 Soul then fays, " Surely there is too great 
 V a Diftance between me and my God, 
 <c my heavenly Father;" and cries out 
 with Bitternefs Why is God fo far from me, 
 and why is my Heart jo jar from God ? How 
 often do I wait upon him in his own 
 Sanctuary, and among his Saints, but I am 
 not favoured with the Sight of his Power 
 and Glory there ! And how often do I 
 feek him in my fecret Retirements, but i 
 find him not ! I would tell him how often 
 I read his Promifes in the Gofpel, and 
 tafte no Sweetnefs : I go frequently to 
 thofe Wells of Gonfolation, and they feem 
 to be dry ; then I turn my Face, and go 
 away afhamed 
 
 ffthfy, I would tell him too of my Tempo- 
 ral Troubles, if I got near to God, becaufe 
 they unfit me for his Service, they make 
 me nncapable of honouring him in the 
 World^ and render me unfits for enjoying: 
 
 hiip 
 
184 Shis and Sorrows Serm.VI. 
 
 him in his Ordinances : I would tell him 
 how they damp n.y Zeal, how they bow 
 my Spirit down, and make me go mourn- 
 ing all the day long, to the difhonour of 
 Chriftianity, which is a Difpenfation of 
 Grace and Joy. Thus 1 might complain 
 before God cf Pains, of Weaknefs, of 
 Sitknefs, of the Difcrders of my Flefh : I 
 might complain there too of the Weaknefs 
 of all my Powers, the Want of Memory, 
 the Scatterings and Confufions that are 
 upon my Thoughts, the Wandrings of my 
 Fancy, and the unhappy Influence that a 
 feeble and difeafed Body has upon the 
 Mind : " O my God, how am I divided 
 " irom thee, by dwelling in fuch a Ta- 
 cc bernacle 1 Still patching up a tottering 
 cc Cottage, and wafting my bell Hours in 
 " a painful Attendance on the Infirmities 
 .* of the Flefli l 39 
 
 I might then take the liberty of fpread- 
 ing before my God, all the Sorrows and 
 Vexations of Life, that unhinge my Soul 
 from its Center, that throw it off from my 
 Guard, and hurry and expofe me to daily 
 Temptations. I might complain of my 
 Reproaches from Friends and Enemies ; 
 becaufe thefe many times wear out the 
 Spirit, and unfit it for Ads of lively Wor- 
 ship. Thefe are my Weekly Sorrows and 
 Groans, thefe are my Daily Fears and 
 ^roubles j and thefe fhall be fpread be- 
 fore 
 
Serm.VL fyread lefore God. i8«j 
 
 fore the Eyes of my God, in the happy 
 Hour when I get near him. 
 
 Laftly, I would not go away without a 
 Word of Pity and Complaint concerning my 
 Relations y my Friends, and Acquaintance, that 
 are afar cff from God. I would put in one 
 word of Petition tor them that are carelefs 
 and unconcerned for themfelves : I would 
 weep a little at the Seat of God for them ; 
 I would leave a Tear or two at the Throne 
 of Mercy, for my deareft Relatives in the 
 Flefh, for Children, Brothers or Sifters, 
 that they might be brought near to God 
 in the Bonds of the Spirit. Then w 7 ould I 
 remember my Friends in Chrift, my Bre- 
 thren and Kindred in the Gofpel j fuch as 
 labour under heavy Burdens, languifh un- 
 der various Infirmities of Life, or groan 
 under the Power of ftrong Temptations. 
 When God indulges me the Favour of his 
 Ear, I would fpread their Wants and Sor- 
 rows before him, together with my own, 
 and make Supplication for all the Saints. I 
 would leave a Petition at the Mercy-Seat 
 for my native Country, that Knowledge 
 and Holinefs may overfpread the Nation ; 
 that our King may be a Nurfing-Father 
 to the Church, and our Princes may be 
 Bleffings to the Land. And while I fend 
 up my Requefts for the Britifh* Iflands, I 
 would breathe out many a Sigh for Ziov r 
 
 that 
 
1 26 Shis and Sorrows Serm.VL 
 
 that fhe may be the Joy of the whole Earth. 
 I proceed now to, 
 
 III. The Third Head of Enquiry, which 
 is this : Why does a Saint , vihen he gets near to 
 God, delight to teu him all his Circumftances, 
 and all his Sorrows? 
 
 In general I might fay this, Becaufe it is 
 fo feldom, at lead in our day, that a Saint 
 gets very near to God ; therefore^ when 
 he finds that happy Minute, he fays to his 
 God all that he wants to fay ; he tells him 
 all his Heart, he pours out all his Wants 
 before him ; becaufe thefe Seafons are very 
 few. *Tis but here and there an extraor- 
 dinary Chriftian, who maintains conftant 
 Nearnefs to God : the beft complain of 
 too much Diftance and Eftrangement. But 
 to defcend to Particulars : 
 
 i. He is our chief Friend, and Vis an 
 Eafe to the Soul, to vent itfelf in the Bofom of 
 a Friend, when we are in his company. More 
 efpecially as it was in the Cafe of Job, 
 when other Friends failed him when he 
 had begun to tell them feme of his Sor- 
 rows, and withal maintained his own In- 
 tegrity ; they would not believe him, but 
 became his Troublers inflead of his Com- 
 forters. My Friends f corn me, fays Job, chap. 
 xvi. ver. 20. but mine Eye fours out 'Tears to 
 God. I go to my beft Friend, my Friend 
 in Heaven, when my Friends here on 
 Earth negled me. Man 
 
Serm.VL fpread lefore God 1 87 
 
 Man is a fociable Creature, and our 
 Joys and our Sorrows are made to be 
 communicated, that thereby we may dou- 
 ble the one, and alleviate the other. There 
 is fcarce any piece of Human Nature, be 
 it never io ftupid, but feels fome Satisfac- 
 tion in the pleafure of a Friend, in com- 
 municating the Troubles and the Pleafures 
 that it feels : but tnofe that have God for 
 their higheft and belt Friend, they love to 
 be often exercifing fuch Acts of Friend- 
 ship with him; and rather with him than 
 with any Friend beiides, rather with him 
 than all belides him. This is the nobleft 
 and higheft Friendship : all Condefcenfioa 
 and Companion on the one fide, and all 
 Infirmity and Dependance on the other; 
 and yet both joined in mutual Satisfaction. 
 Amazing Grace of God to Man ! The 
 Chriftian rejoices in this admirable Divine 
 Indulgence, and delights in all Opportu- 
 nities to employ and improve it. 
 
 Befides, this is the way to maintain the 
 Vigour of Piety, and keep all the Springs 
 of Divine Love ever open and flowing in. 
 his own Heart ; therefore he makes many 
 a Vifit to the Mercy-Seat, and takes oc- 
 cafion from every troublefome Occurrence 
 in Life, to betake himfelf to his Knees, 
 and improves every Sorrow he meets on 
 Earth, to encreafe his acquaintance with 
 Heaven. He delights to talk all his Grie- 
 vances 
 
iSS Sins and Sorrows Serm.VL 
 varices over with his God. Hannah, the 
 Mother of Samuel, is a blefled Example of 
 this Pra&ice, I Sam. i. 10. When Jhe was in 
 Bitterness of Soul, by reafon of a fore Afflic- 
 tion, and the teizing Humour of her Ri- 
 val, floe pray'd to the Lord, and wept fore : 
 and when fhe had left her Sorrows at the 
 Mercy-Seat, fhe went away, and did eat, and 
 her Cvuntenauce was no more fad, ver. 18. So 
 faith the Chriftian, " I commit my Sorrows 
 " to my God ; he is my beft Friend, and 
 " I go away, and am no more fad : I have 
 cc poured out my Cares into his Ear, and 
 <c cafk my Burdens upon him, and I leave 
 V them there in Peace.'* 
 
 2. The Saint knows God will underftand 
 him right, and will judge right concerning his 
 Cafe and his Meaning. Though the Expref- 
 fions (it may be) are very imperfed, below 
 the common Language of Men, and Pro- 
 priety of Speech, yet God knows the 
 Meaning of the Soul ; for 'tis his own 
 Spirit that breathes in that Soul, and he 
 knows the Mind of his Spirit, Rom. viii. The 
 Friends of Job perverted his Senfe ; there- 
 fore he turns afide to God, for he knows 
 God would underftand him. 'Tis a very 
 great Advantage, when we fpread our 
 Concerns before another Perfbn, to be well 
 allured that Perfon will take us right, will 
 take in our Meaning fully, and judge aright 
 concerning our Caufe. Now we may be 
 
 alfured 
 
Serai. VI. fare ad before God. 189 
 
 aflured of this, when we fpeak to our 
 God : he knows our "Thoughts afar cff y and 
 all our Circumftances, better infinitely than 
 we can tell him. Thefe our poor imper- 
 fect Expreffions of our Wants, lhall be no 
 Hindrances to his full Supplies, nor any 
 Bar to his Exercife of Friendfhip toward 
 us. 
 
 3. A Saint pours out his Soul before 
 God, becaufe he is fire of Secrefy there. How 
 many things are there tranfacted between 
 God and a holy Soul, that relate to Guilt 
 and inward Workings of Iniquity, that he 
 could never publifh to the World ! and 
 many things alfo that concern his Conduct 
 in Life, his Embaraflments of Spirit, his 
 Difficulties, his Follies, or the Obftinacy, 
 Guilt, or Follies of his Friends or Rela- 
 tives, which Prudence and Shame forbid 
 him to tell his Fellow-Creatures ; and yet s 
 he wants to fpread them all before God 
 his beft Friend, God his deareft Relative, 
 the Friend neareft to his Heart. There 
 may be many Circumftances and Cafes in 
 Life, efpecially in the fpiritual Life, which 
 one Chriftian could hardly communicate 
 to another, tho under the ftri&eft Bonds 
 and Tyes of natural, and civil, and facred 
 Relation : but we may communicate thefe 
 very Affairs, thefe fecret Concerns with 
 our God, and unburden our Souls of every 
 Care, without the leaft publick notice. 
 
 We 
 
i go Shis and Sorrows SermVI. 
 
 We cannot be perfe&ly fecure of this 
 with regard to any Creature ; for when 
 we have experienced the Faithfulnefs of a 
 Friend many Years, he may poiTibly be at 
 laft unfaithful; Unfaithfulnefs is mingled 
 with our Nature fince the Fall, and it's 
 impoffible any Perfon can be infallibly fe- 
 cure from it. Pfal. lxii. 9. Men of low 
 Degree are Vanity , and Great Men are a Lye: 
 but we may leave our Cafe with our God as 
 fecure as tho we Had communicatee! it to 
 none ; nay, we may be cafily fecure and 
 free in (peaking, became God knows all 
 before-hand. Our Complaint adds no- 
 thing to his Knowledge, although it eafes 
 our Souls, and gives us fweet Satisfa&ion 
 in having fuch a Friend to fpeak to. 
 
 4. A Saint believes the Equity, Faithful- 
 nefs, and the Love of God; therefore he 
 fpreads his Cafe before him. His Equity, 
 that the Judge of all the Earth will do right ; 
 the Righteous may plead ivith him. His Faith- 
 fulnefs, that he will fulfil all his Promifes : 
 and his Love, that he will take companion 
 on thofe who are afflicted ; he will be ten- 
 der to thofe who are miferable. David 
 takes occafion from this, to addrefs God 
 under his Sufferings and Sorrows ; Pfal. lxii. 
 1,2. He is my Reck, and my Salvation, and 
 my D fence, 1 fhali mt be moved ; therefore my 
 Soul waifs upon God ; my Refuge is in him : 
 he is a God that hears Prayer, therefore unto 
 
 him 
 
Se r m . V I. [pre ad he fore God. 1 9 1 
 
 him fh all all Fkjh come, Pial. Ixv. 1, 2. God 
 will not account our Complaints trouble- 
 fome, tho they be never fo often repeated ; 
 whereas Men are quickly wearied with the 
 Importunities of thofe who are poor and 
 needy. Great Men are ready to (hut their 
 Doors againft thofe who come too often 
 for Relief; but God delights to hear often 
 from his People, and to have them ask 
 continually at his Door for Mercy. Tho 
 he has Almighty Power with him, faith 
 job, Tet he will not plead againft me with 
 his great Power : no ; but he would put Strength 
 in me ; he would teach me how I (hould 
 anfvver him ; how I fhould anfwer his Juf- 
 tice, by Appeals to his Mercy ; and how 
 I fhould foeak prevailingly before him. 
 
 5. Laftly, A Saint tells God all his Cir- 
 cumftances and Sorrows at fuch a Seafor, 
 becaufe be hopes for Relief f om him, and 
 from him only : for it is impoffible Crea- 
 tures can give Relief under any Trouble, 
 unlefs God make them Inftruments of Re- 
 lief. And there are fome Troubles in 
 which Creatures cannot be our Helpers, 
 but our Help mud come only from God, 
 and that in a more immediate way. What- 
 soever be our Diftrefs, whether it arife 
 from paft Guilt, and tne Torments of an 
 anxious and troubled Confcience ; or whe- 
 ther it arife from the working of indwelling 
 Sin, the Strength of Temptation, or the 
 
 Violence 
 
192 Sins and Sorrows Serm.VI. 
 
 Violence of Temporal Affli&ions, ftill God 
 is able and willing to give Relief. Call upon 
 me (faith the Lord) in the Day of Trcuble, I 
 will deliver thee, and thou /halt glorify me ; 
 Pfal. 1. 15. And he hath neve" J 'aid to the 
 Seed uf Jacob, feek ye my Face in vain, Ifa. 
 ■ xlv. 1 p. 
 
 IV. The Fourth general Head of Dif- 
 courfe \* hich I proposed, is to fliew, How a 
 
 Saint near the Mercy-Seat, pleads with God 
 for Relief 
 
 Holy Job tells us in this Text, that if 
 he was got near to the Seat of God, be 
 would fill his Mouth with Arguments. 
 
 Not as though he would inform God of 
 the Neceffity, or the Juftice of his Caufe, 
 beyond what he knew before ; No, this is 
 impoffible : He that teacheth Man all things, 
 fhall he not knew ? Pfal. xciv. 9, 10. He who 
 orders all the Circumftances of our Lives, 
 and every Stroke of his own Rod, can he 
 be unacqua : nted w r ith any thing that re- 
 lates to our Sorrows ? 
 
 Nor can we ufe Arguments with God 
 to awaken his Ear, or move his Com- 
 panion, as tho he had neglected us, or 
 forgotten our Diftrefe > for all things are for 
 ever naked and open before the Eyes of him 
 with whom we have to do. The Shepherd 
 of Ifael cannot (lumber; nor does his 
 Mercy want our Awakenings. 
 
 But 
 
Serm.VL ftread before God. 193 
 
 But in this fort of Expreffions, the great 
 Ood condefcends to talk, and to tranfaA 
 Affairs with us, and permits us to treat 
 with him in a way fuited to our Weak- 
 nefs : he would have us plead and argue 
 with him, that we may fhow how deep a 
 Senfe we have of our own Wants, and how 
 entirely we depend on his Mercy. Since 
 we cannot converfe with him in a way 
 equal to his own Majefty and Godhead, he 
 Hoops to talk with us in fuch a way as is 
 moll agreeable to our State, and mod eafy 
 to our Apprehenfion : He fpeaks fuch 
 Language as we can underftand, and in- 
 vites us to humble Conference with him iu 
 the fame way. Come, fays God co his Peo- 
 ple, by Ijaiah his Prophet, Come aqw, and 
 ; let us reafon together, Ifaiah i. 18 And he 
 oiten, in Holy Scripture, represents him- 
 felf as mov'd and influenced by the Prayers 
 and Pleadings of hi :ed Saints ; and 
 
 he has ordained, before-hahd, that the Day 
 when he prepares their Hearts to vrav, fliall 
 be the Day when his Ear /hall hear the 
 Defire of the Humble^ and (hall be the Sea- 
 fon of their Deliverance, Pjahn x. 17. 
 
 It you inquire How a Chiftian pleads 
 with his God, and whence does he borrow his 
 Arguments? Ianfwer, That according to 
 the various Sorrows and Difficulties wiiich 
 attend him, fo various may his Pleadings 
 be for the removal of them. There is not 
 K 
 
194 Sins and Sorrows Serm.VL 
 
 a Civ cum (lance which belongs to his AffliEiion, 
 but he may draw fome Argument from it 
 to plead tor Mercy ; there is not one At- 
 tribute of the Divine Nature, but he may 
 ufe it with holy Skill, and thereby plead 
 for Grace ; there is not one Relation in 
 which God /lands to his People, nor one Pro- 
 wife of his Covenant, but may at fome time 
 or other afford an Argument in Prayer. 
 But the ftrongeft and fweetefl Argument 
 that a Chriftian knows, is the Name and 
 Mediation of Jefus Chrift his Lord. "Tis 
 for the fake of Chrift, who has purchafed 
 nil the Bleffings of the Covenant, that a 
 Saint hopes to receive them ; and for the 
 fake of Chrift, he pleads that God would 
 beftow them. 
 
 But having treated largely on this Sub- 
 ject, in my Difcourfe, intitled, A Guide to 
 Prayer, I fhall not repeat the fame things 
 here, but refer the Reader to the firfb 
 Chapter of that Book, Seft. 5 . 
 
 It remains that I make a few ufeful 
 Reflections on the whole foregoing Dif- 
 courfe. 
 
 Reflection I. 
 
 What a duU and uncomfortable thing is 
 
 Religion, without drawing near to God! for 
 
 this is the very Bufinefs for which Religion 
 
 is defigned ; the End and Aim of Religion 
 
 is 
 
Serm.VL fpread before God. 19^ 
 
 is getting nigh to God; if it attain not this 
 End, it is nothing. 
 
 O the Madnefs of Hypocrites, who fa- 
 tisfy themfelves to toil in long Forms of 
 Worfhip, and appear perpetually in the 
 Shapes of Religion, but unconcerned whe- 
 ther they ever get near to God by it, or no ! 
 They lofe the End and Defign for which 
 Religion was made. What if we know all 
 the Doctrines of the Gofpel ; what if 
 we can talk rationally about Natural Reli- 
 gion i what if we can deduce one Truth 
 from another, fo as to fpread a whole 
 Scheme of Godlineis before the Eyes or 
 Ears of thofe we converfe with ; what if 
 we can prove all the Points of Chriftianity, 
 and give uncontefiable Arguments for the 
 Belief of them ; yet we have no Religion, if 
 our Souls never get near to God by them. 
 A Saint thinks it a very melancholy thing 
 wnen he is at a diftance from God, and 
 cannot tell God his Wants and Sorrows. 
 Though he be never fo much fludied in 
 Divinity, and the deep things of God, vet 
 if God be not with him, if he does not 
 come near to his Mercy-Scat, fo as to 
 converfe with him as his Friend, the Soul 
 is concerned, and grieved, and never refts 
 till this D'- fiance be removed. r Tis to lit- 
 tle purpofe that we get into Churches, joki 
 in the Fellow flip of the Gofoei, and at- 
 tend many Seafons of Prayer : 'Tis to very 
 K 2 little 
 
i()6 Sins and Sorrows Serm.VL 
 
 little purpofe to read Chapters, and to 
 hear Sermons one day after another : 'Tis 
 to little purpofe all thefe Forms are main- 
 tained, if we have not the Subflance and 
 Power of Godlinefs ; if our God be not 
 near us, if we never get near to God. 
 
 Reflection II. 
 
 How happy are we under the Gofpel, above 
 all Ages and Nations bcjides us, and before us ! 
 For we have Advantages for getting near 
 to God, beyond what any other Religion 
 has ; above what the Heathen World ever 
 enjoy 'd ; for their Light of Nature could 
 never fhow them the Throne of Grace : 
 above what the antient Patriarchs had, tho 
 God came down in vifible Siiapes, and re- 
 vealed and discovered himfelf to them as a 
 Man or an Angel : above what the Jews 
 had, tho God dwelt among them in vifible 
 Glory, in the Holy of Holies. The Peo- 
 ple were kept at a diftance, and the High 
 Prrefts were to come thither but once a 
 y^ar ; and their Veil, and Smokes, and 
 Shadows, did, as it were, conceal God 
 from them, altho they were 7 ypes of a 
 future Meffiah ; and even their Shekinab it- 
 felf, or Cloud of Glory, gave them no 
 fpiritual Idea or Notion of God-head, tho 
 it was a fhining Emblem of God dwelling 
 among them. 
 
 We ' 
 
Serm.VI. ffread before God. lyy 
 
 We have better Ordinances, and brighter 
 Mediums of Converfe with God ; we have 
 more powerful Aflutances to raife us hea- 
 venward ; we have the Meffiah, the Emma- 
 nuel y that is, God in Fltflo, God come near 
 us, that we may get near to him : we have 
 the Promife of the Spirit, which is one of the 
 glorious Privileges of the Gofpel ; Epkcf. u. 
 13, 18. Te who fometimes were afar off, are 
 made nigh thro the Blood of Chrift ; and thro 
 him uce have Accefs by one Spirit to the Father. 
 Thro Chrift Jefus\ and the Purchafe of his 
 Blood, and the Working of his Spirit, we 
 approach to the Father, we are brought 
 near to God. 
 
 And this very Method, (viz,*) the Atone- 
 ment of the Blood of Chrift, and the Work- 
 ing of the Spirit, by which we are brought 
 near to God in our firft Converfion, are 
 the ways by which we muft draw near 
 him in Duty ever afterward : it is by the 
 fame Atonement, and by the fame Spirit. 
 We are continually contracting frefh Guilt, 
 and were it not tor the Perpetuity of the 
 Vertue of that Sacrifice, cur Guilt would 
 be an irremoveable Bar againft our coming 
 near to God daily and hourly ; and after 
 every new Sin, were it not for that Spirit, 
 we could never get near to God again r 
 but that Spirit is promifed to abide vjith us 3 
 John xiv. 16. and in Heb. iy. 14, 16. Chrift 
 tf tiffed into the Heavens, is very near to 
 K 3 God J: 
 
jgS Sins and Sorrows Serm.VI. 
 
 God, and hath fhown us the way thither; 
 Heb. x. ip, 20. Having therefore Boldnefs to 
 enter into the Holiefl by the Blood of Jefus, let 
 us draw near with a true He art , in full Affu- 
 ranee of Faith. 
 
 O how fhould we value our Acquain- 
 tance with Chrift, and pray earneftly for his 
 Spirit ! one makes a way for our coming 
 rear to God, and the other aftually brings 
 us near. How glorious would Churches 
 be, if there were more of this Spirit poured 
 down upon us! When an Aflembly of 
 Saints, all joining together in one Aft of 
 Worfhip, fliall at once rife by the fame 
 Spirit, and approach to the Mercy-Seat, 
 and order their Caufe before God ; What 
 might not fuch a worfhipping Affembly 
 obtain at the hands of God ? What Beauty 
 would appear in the Worfhip of Chriftians 
 then ? What Glory would be found in a 
 Society of Saints, if this Spirit were but 
 there ? Chriftianity has had thefe Orna- 
 ments, and thefe Honours : let us pray 
 that God would reftore them again. 
 
 Reflection III. 
 
 This Dodrine will not fuffer us to confine 
 cur f elves or others, meerly to a fet prefcribed 
 Form of Words in Prayer. For as the Cafes 
 and Concerns of Soul or Body, which we 
 fpread before God, are mofl infinitely- 
 various, fo muft we exprefs thofe Cafes 
 
 and 
 
Serm.VI. ffread before God. 199 
 
 and Concerns before God in proper Words, 
 and plead for Relief with a v^arie j of 
 Arguments, as the Spirit of God fhail affift 
 us : / would order my ov:n Caufe before him> 
 fays Job, and my Mouth fiould be filled with 
 Arguments. 'Tis not poffible that a Prayer- 
 Book fhould be drawn up with Forms par- 
 ticularly fuited to every Complaint, and 
 every Sorrow, that a holy Soul wants to 
 pour out, and fpread before the Mercy- 
 Seat. And the Chriftian, that knows thd 
 pleafure of getting near to God in Prayer, 
 cannot content himfelf to wrap up all his 
 fpecial and deareft Concernments in a few 
 general Sentences. 
 
 " What ! When Fm brought fo nigh 
 
 * to my God, my almighty and compaffio- 
 
 cc nate Friend ; when I am taken, as it 
 
 " were, by the hand, and led into his 
 
 cc fecret Place ; when I have the Ear of 
 
 u God fo near me, fliall I not tell him my 
 
 c fecret and particular Grievances ? When 
 
 I feel fuch a fweet Freedom of Soul in 
 
 <c his Prefence, fhall I not unbofom my 
 
 <c whole Self to him ? Shall I check the 
 
 cc devout Appetites and Afteftions of my 
 
 <c Heart, becaufe I don't find Words in 
 
 my Prayer-Bock fit to exprefs them > 
 
 Shall I quench the blefled Spirit thus, 
 
 and limit my Converfe with God?" 
 
 I al ! ow F^rms of Prayer, well compofed, 
 
 to be ufeful Helps for younger or meaner 
 
 K* 4 Chriliians ; 
 
soo Sins and Sorrows Serm.VL 
 
 Chriftians ; or, indeed, for all Perfons, 
 when the Spirits are low and langui filing, 
 and the Heart in a heavy or cold Temper : 
 but at fuch a glorious Seafon to confine a 
 holy Soul to a few good Expre/Iions, writ- 
 ten down before, how great an Injury 
 would it be to its Divine Pleafure and 
 Profit 1 
 
 Reflection IV. 
 
 How comfortable a Confederation way fo 
 drawn from my Difcourfe, by thofe that have 
 ne'er a Friend tipcn Earth, that there is a 
 Friend in Heaven, to whom they may tell all 
 their Circumftances, and all their Sorrows ! 
 There are fome Perfons, in this World, fo 
 mean and fo wretched, that they are ready 
 to think, at leaft, that they have ne'er a 
 Friend, and are apt to complain that they 
 are altogether friendlefs. But there is a 
 God, one that they may be fure is their 
 everiafting Friend, when they are willing 
 to enter into a State of Friendship with 
 him : when they have commenced Friend- 
 ship with him by the Blood of jfefus the 
 Great Reconciler, and by the Working of 
 the reconciling Spirit ; then let them im- 
 prove this Confederation with fweet Joy, 
 They have a Friend in Heaven, before 
 whom they can fpread all their Sorrows, tho 
 they be friendlefs on Earth : tho they are 
 forced to fay of their Souls, u There is no 
 
 Cf RefugQ 
 
Serm.VI ffread lefore God. 201 
 
 " Refuge for them in the World/' yet they 
 can fay, God is their Refuge : they can ex- 
 prefs to him their various Sufferings, and 
 their feveral Difficulties, and they can be 
 fure of a Helper in Heaven. 
 
 Reflection V. 
 
 Laftly, 'That future State of Ghry muft be 
 llejfed indeed^ where we foal! be ever near to 
 God, even to his Seat, and have no Sorrows to 
 tell him of If it be fo delightful a thing to 
 come near the Seat of God here upon 
 Earth, to mourn before him, and to tell 
 him all our Circumftances, and all our 
 Sorrows ; how pieafurable a Bleflednefs- 
 muft that of Heaven be, where we ihall 
 be ever rejoicing before him, as Cirri ft Je? 
 fus was before the World was made, rejoi- 
 cing daily before him; and our Delight (hall 
 be with that God who created the Sons cf 
 Men : where we ihall be for ever telling- 
 him our Joys, and our Pleafures, with 
 humble Adoration of his Grace, and ever- 
 lading Gratitude. 'Twill be a fweet re- 
 doubling of all the Delights and Enjoy- 
 ments of Heaven, to tell him, in the Lan- 
 guage Oi that World, what infinite Satis- 
 faction we feel in his Society ; what En- 
 joyments and Delights we derive from his 
 immediate InHuencesi bow full our Hearts. 
 are of Love to him, and how full they are 
 of the Senfe of his Love : there his hov& 
 K 5 com- 
 
202 Sins and Sorrows ,&c. Serm.VT. 
 
 communicated to us, fhall be, as it were, 
 reflected back again from our Souls to God ;. 
 and in the perpetual Communications and 
 Refie&ions of Knowledge, Joy, and Love > 
 fhall our Heaven conflft. 
 
 O that I could raife your Souls, and. 
 mine, to bleffed Breathings after this Feli- 
 city, by fuch Reprefentations ! But how 
 infinitely fhort muft the brighteft Defcrip- 
 tions fall of this State and Place ! May 
 you and I, who fpeak and hear this, may 
 very Soul of us be made thus happy one 
 day, and learn the Extent and Glory of 
 this Bleflednefs, by fweet and everlafting 
 Experience. Amen. 
 
 )Sins and Sorrows fpread before 
 God. 
 
 A Sacred Hymn. 
 
 i. 
 
 'That I knew thefecret Place y 
 
 Where I might find my God ! 
 Td fpread my Wants before his Face, 
 And pour my Woes abroad* 
 
 .2. 
 
 Td tell him how my Sins arife r 
 
 What Sorrows Ifuflain ; 
 Mow Grace decays y and Comfort dief y 
 
 And leaves my Heart in pain. 3. l r d 
 
A Sacred KF y m n. ox>f 
 
 3- 
 
 i'dfay, cc How Flefh and Senfe rebel! 
 
 t€ What inward Fees combine 
 u With the vain World, and Powers of Hell ^ 
 
 cc 1*0 vex this Soul of mine /" 
 
 He knows what Arguments Vd take, 
 
 To wreflle with my God ; 
 Vd plead for his own Mercy's fake, 
 
 And for my Saviour's Bkod. 
 
 5- 
 My God ivill pity my Complaints, 
 
 And heal ?ny broken Bones : 
 He takes the Meaning of his Saints, 
 
 'The Language of their Groans. 
 
 6. 
 Arife, my Soul, from deep Diflrefs, 
 
 And banifh every Fear ; 
 He calls thee to his Throne of Grace, 
 
 Tefpread thy Sorrows there, 
 
 S E R- 
 
( 204 ) 
 
 SERMON VII. 
 
 A Lovely Youth perifhing 
 in Sin. 
 
 Mark X. 2U 
 Then Jefus lelolding him y loved him*. 
 
 The Firft Part. 
 
 F we would know the Perfon 
 who was favoured with the 
 Love of Jefus, and be- acquain- 
 ted with his Character, 'tis 
 neceflary to read the whole 
 Narrative, as we find it delivered in this 
 Chapter, from the 17th to the 23d Verfe. 
 And when he was gone forth into the way, 
 there came one running, and kneeled to him, and 
 asked him x Good Mafier > what {ball I do that 
 
 m 
 
Ser.VII. A Tenth pricing, &c. 205. 
 
 / may inherit Eternal Life ? 18. And Jefus 
 faid unto hint, Why calleft thou me good ? there 
 is none good, five one, that is God. 19. "Thou 
 knoweft the Commandments ; Do not commit 
 Adultery, Do not kill, Do not fleal, Do not bear 
 falfe IVitnefs, Defy arid n-.t, Honour thy Father 
 and Mother. 20. And he anfwer'd, and faid 
 unto him, Mafter, all thefe have I obferved 
 from my Youth. 21. 'Then Jefus beholding him y 
 loved him, and faid unto him, One thing thou, 
 lackeft, go thy way, fell whatjewer thm hafl, 
 and give to the Poor, and thou floalt have Tyea- 
 fure in Heaven ; and come, take up the Croft, 
 and follow me. 22. And he was fad at that 
 Saying, and went away grieved ; for he had 
 great Piffeffions. 23. And Jefus looked round 
 about, and faith unto his Dijciples, How hard- 
 ly /hall they that have- Riches enter into the 
 Kingdom of God ! 
 
 Now if we confult and compare the 
 Account which the other Evangeluis give 
 us of this Tranfa£tion, we fhall find that 
 the Perfcn was & young Man, Matt. xix. 20, 
 and a Ruler amongfi the Jews, Luke xviii. i8> 
 He had fome Concern upon his Mind 
 about his Future Stat 3, and came to Chrifl, 
 as to a Divine Prophet, to enquire the 
 way to Heaven : but 'tis evident, he had a 
 vain Conceit of his own Righteoufnefs, and 
 at the fame time he had an exceffive Love 
 to Money ; he would fain have been an 
 Heir of Heaven, but he valued his Inheri- 
 tance 
 
2c6 A Lovely Tauth Serm.VIL 
 
 tance on Earth much more : he wifli'd for 
 the Love of God, but would enjoy and 
 love this World too ; and rather than re- 
 nounce the pleafant things of this Life, he 
 would quit his Pretences to a Life to come: 
 for he went away grieved and full of Sad- 
 nefs, at the Dire&ion which our Saviour 
 gave him, and would not venture the Ex- 
 periment. He forfook Chrifi and Heaven, 
 having great Pofieflions on Earth. 
 
 It is not neceifary to our purpofe, to 
 Icnow whether, in the following Years of 
 his Life, he was brought to Repentance 
 and Salvation, tho it is moft likely that he 
 never was \ for if he loved his Eftate and 
 his Money fo well in his younger Years, 
 that Vice probably increased with his Age. 
 Befides, he ftands in the Hiitory of the 
 Gofpel, as an Example of thofe Men who 
 lofe Heaven for the Love of Money. But 
 howfoever it might be afterward, this is 
 certain, that at that time he was in the 
 State of Sin and Death - 7 which is fufficient 
 to my prefent Defign. 
 
 From the Words of my Text, fet in 
 this Light, and compared with the IfTue of 
 the whole Converfation, between Chrift and 
 this young Man, we may derive this Doc- 
 trine : 
 
 Do£t. Our Saviour had fome Love for a 
 Perfon that preferred this World to Heaven, 
 and wgkfted his Salvation. 
 
 In 
 
Serm.VII. pricing in Sin* 207 
 
 In order to improve this Thought, we 
 fliall confider, 
 
 I. What is meant by the Love of our 
 Saviour to this Young-Man, and to 
 Perfons of his Chara&er. 
 
 IT. What was there in him that might 
 atcrad our Saviour's Love. 
 
 III. Wnat Remarks may be made upor* 
 the Sin and Folly of a Perfon fo love- 
 ly, and fo beloved of Chrift. 
 
 IV. Make an Addrefs to three forts of 
 Perfons, taking the Occaiion from the 
 Charader of the Perfon in my Text. 
 
 Fir ft, What is meant by the Love of our 
 Saviour to this Young-Man, and how far may 
 he be faid to love a Perfon who is void of true 
 Grace, and negletls Salvation. 
 
 Here, I conceive, we are not to look 
 upon our Lord Refits Chrifi as acting accor- 
 ding to his Divinity, but only in his Hu- 
 man Nature y for it is evident that Chrifi^ 
 confiderM as God, loved him not in that 
 fenfe in which the Love of God is ufually 
 taken j for he had plain Evidences of a 
 worldly covetous Mind, and fo could not 
 be the Objed of fpeclal Divine Compla- 
 cency : nor do we find that Chrifi loved 
 him fo well, as to communicate Divine 
 Grace and Salvation to him, 
 
2o8 A Lovely Youth Serm.VXI. 
 
 I confefs there may be fome fort of Love 
 attributed to God with relation to Crea- 
 tures of any kind, which have any thing 
 valuable in them : fo God loves all the 
 Works of his hands ; fo he loves the Hea- 
 vens and the Earth, and ail the Pieces of 
 inanimate Nature ; that is, he approves 
 his own Workmanfhip, the Effefts of his 
 own Wifdom and Power. God is alfo 
 fometimes faid to love thofe to whom he 
 communicates Temporal Bleffings, or 
 makes the Offer of Eternal ones. So he 
 loved the whole Nation of the Jews, tho 
 he did not give all of them his laving" 
 Grace. But ftill it is much more natural 
 to expound the Words of my Text con- 
 cerning Chrifl as Man ; for there were fome 
 peculiar Qualities in this Youth, which were 
 fuited toattra& the Love of Human Nature; 
 fuch Qualities as a wife and ped ; e& Man 
 could not but love : *twas fome fuch fort 
 of Love as our Lord expreffed toward the 
 Apcitle John, in a way of Difti nation from 
 the reft ; upon which account, probably, 
 he was called* l?he Difciple whorn Jefus kved, 
 'John xiii. 23. Therefore I conceive Chrifl 
 is here reprefented as exerting the innocent 
 and kind Affections of Human Nature to- 
 wards a Youth fo agreeable and hopeful. 
 
 Now 7 this Love implies in it thefe five 
 .Tilings : 
 
 #1 A- 
 
Serm.VII. perifhing in Sin. 209 
 
 ifl A hearty Approbation of thofe good Qua- 
 lities which Chrift beheld in him : for he, 
 being perfect and wife, cannot but approve 
 that which is excellent. He had a fharp 
 Eye, and great Sagacity of Nature : with 
 a ready Penetration he could difcern what 
 was valuable ; and muft necefiarily have 
 a juft Esteem for every thing wherein 
 his Father's Wifdom and Power did emi- 
 nently appear. Whatfoever God created 
 at firft, wat good, Gen. i. 31. And what- 
 foever remains of that good Workmanfhip 
 of God, Chrift, the Son of God, approved 
 flill, fo. far as it was untainted with Sin, 
 and confider'd in itfelf abftra&ed from the 
 criminal Qualities that might attend it. 
 
 idly, This Love of Chrifl to the Young- 
 Man, implies a Complacency in his Per/on ; a 
 fort of human Delight in a Fellow-Crea- 
 ture that had feveral excellent Properties ; 
 tho the Love of God, and powerful Reli- 
 gion were wanting. If I read a Bock that 
 has much good Senfe in it, and where the 
 Reafcnings are well connected, I cannot 
 but have a Delight in reading, tho the 
 Subject itfelf may be trifling, or the Theme 
 difagreeable. If 1 hear an Oration well 
 composed, with many ingenious Turns of 
 Thought, and pathetick Expreffions ; and 
 all thefe pronounced with the various De- 
 cencies of Speech and Gefture, I take 
 pleaiure in the Performance, and may love 
 
 the 
 
2io A Lovely Tauth Serm.VXL 
 
 the Orator, tho he infift upon Sentiments 
 quite contrary to my own : fo I may be 
 pleafed with the learned Converfation of a 
 knowing and well-tempered Man, and love 
 him fo far, tho he may be my Enemy, and 
 perhaps, in his Heart, an Enemy to God 
 too; for fuch was this Ycung-Man, an 
 Idolater of Gold, and therefore an Enemy 
 to God, Jam. iv. 4. concerning whonx it is 
 Written, that Jefus lived him. 
 
 $dly y Seme natural good Wijhes for his 
 Welfare are implyed in this Love. There 
 is in every wife and good Man a hearty 
 Defire of the Happinefs of his Fellow-Crea- 
 tures : he loves them all in this fenfe, even 
 the Foolifh and the Wicked. Human Na- 
 ture, that has any Gocdnefs in it, is ready 
 to wifh well to any Perfon, tho he be an 
 utter Stranger, and unknown ; efpecially 
 if he has fome agreeable Qualities. There 
 may be an innocent Inclination to fee all 
 Men happy, tho we know this fhall not 
 be brought to pafs ; for the Word of God 
 declares that the moft part of Men walk 
 in the Broad-way, and fhall go down to 
 Hell. You know how paffionately St. Paul 
 longed for the Salvation of all his Country- 
 men the Jews. This is called a Love of 
 Benevolence, and 'tis evident by the follow- 
 ing Particulars, that the Lord exprefsM 
 this Good-will towards the Young-Man in 
 the Text. 
 
Serm.VH. ferifhing in Sin. 211 
 
 qthly, A conferring of aUual Benefit, or 
 Kindnefs, is implied in the Love of Chrifi 
 towards this Youth ; for he flood ftill, and 
 entertained him with friendly Difcourfe r 
 he endeavoured by proper Methods to con- 
 vince him of Sin ; he gave him direction 
 what he fhould do to obtain Treafure in 
 Heaven ; he called him to be his Difciple 
 and Follower ; and gave him a Promife of 
 Everlafting Riches, if he would have com- 
 plyM with his Propofal. This is called a 
 Love of Beneficence ; and this our Lord Jefus 
 pra&ifed abundantly, even to thofe whom 
 he did not favingly enlighten and convert 
 by his Gofpel ; for 'twas his Character, . 
 that he went about doing Good, Ads x. 3 8. 
 
 $thly, This Love of Chrifi includes in it 
 Compajfon for the Young- Man, and feme degree 
 of Sorrow to think that he fhould mifs of Hea- 
 ven \ that he fhould be fb hardened in 
 Self-confidence, fo puft up with a Conceit 
 of his own Righteoufnefs, and fo hard to 
 be convinced of his Weaknefs and Guilt, 
 as to ftand to it boldly, that he had kept 
 all the Commandments of God ; and at 
 laft, that he fhould be fo entangled with a 
 Love to Money, as to defpife the Trea- 
 fures of Heaven, and to let Chrifi and Sal- 
 vation go. 
 
 Such a mournful Pity did our Lord ex- 
 prefs to Jemfalem, in the days of his Fiefh; 
 Jerufalern, Jerufalem, that kil-efi the Pre* 
 
 phets, 
 
212 A Lovely Youth Serm.VIL 
 
 phets, and ftoneft them that are fern unto thee : 
 How often would I have gathered thy Children, 
 as a Hen doth her Brood under her Wings, and 
 ye would not ! Luke xiii. 34. And ne min- 
 gled the Tears of Love and Sorrow when 
 he came near the Gates : for tiie fame 
 Evangelift teils us, that he beheld the City, 
 and wept over it, with this melting Lan- 
 guage, If thou hadfl known, even thou, in 
 this thy Day, the things that belong to thy 
 Peace ; but mw they are hid from thine Eyes ; 
 Luke xix.41,42. 
 
 Wnen we behold a noble Palace, a well- 
 contrived Garden, a Piece of Painting of 
 uncommon Art : " *Tis pity (we cry) 
 cc that fucn a Building fliouid be reduced 
 u to Afhes, fuch a Garden overfpread 
 <c with Defolation and Disorder* or fuch 
 <c a Picture be all defaced/' We have a 
 fort of Pity for thefe inanimate Eeauties y 
 and we are ready to mourn their Danger 
 or Ruin. And the Paflton is innocent and 
 becoming : but the Grief and the Love 
 rife higher flill, when we fee a living 
 Soul, a Fellow-Creature of our own Rank, 
 a Man or Woman dreft in agreeable Accom- 
 plishments, and yet making hade to wil- 
 ful Definition. Such Love and fuch Grief 
 are comely for a wife and good Man, and 
 they became our Saviour well. Blefled 
 Saviour ! that ever thy Love fhould lay it- 
 self out on fuch' Obje&s, as would awa- 
 ken 
 
Ser m . V II . fprifhing in Sin. 213 
 
 ken thy Grief, and give thee fo painful a 
 Companion ! But this was only in the days 
 of his Pkfl) : He pities Mankind now under 
 their various Wretchednefs and Folly, yet 
 we cannot fuppofe his prefent Exaltation 
 and Bleflednefs does indulge real Sorrow, 
 or admit any frriarting Affection : tho, in 
 his humbled State on Earth, his human 
 Love exprefled itfelf agreeably in iuch 
 mournful Compaffion and Tendernefs. 
 
 II. We come to confider, What there 
 was in this Perfon thai might attract our Sar 
 
 's Love. 
 
 ifl, He had probably fame natural Q^ia- 
 UficatknSj wlmhivere agreeable and f leafing. 
 His Youth is expreffed, Mat. xix. 20. A 
 young Man, in the Prime -of his Days, in 
 the Force and Flower of his Age, the 
 Beauty and Vigour of his Nature: And 
 'tis very likely that he might be or a come- 
 ly Figure and ingenuous Countenance ; 
 for, 'tis laid, our Saviour beholding him y 
 fci ed him. He fixed his Eyes, and probably 
 faw fomething in him delightful in his very 
 Afpect and Appearance, which might partly 
 induce him to thole various Expreflions ot 
 Love before-mentioned, and to pity fo lovely 
 a Youth, who was eoflavM to Riches, and 
 bound to Deilruetion in Fetters of Gold. 
 
 2cil)\ Hi had a courteous and obliging Car- 1 
 riage, which appears in feveral Instances ; 
 
2i4 A Lovely ^Couth Serm.VIL 
 
 (viz,.) He kneeled before our Lord, and 
 paid him great Refpeft with the Geflure 
 of his Body ; he faiuted him, Good Mafter ! 
 which our Lord did not reprove, when he 
 faid, There is none good but God ; but put 
 him to the tryal, whether he would own 
 him to be God or no. He acknowledged 
 thrift as his Superiour, tho he was fo much 
 a Stranger to him, and fo much a poorer 
 Man than himfelf. By his whole Deport- 
 ment we find him a Perfon of great Civi- 
 lity ; he knew how to pay the Honours of 
 his Country well, to give Titles to whom 
 Titles are due, and to do thefe things 
 gracefully. A courteous, humble, and 
 decent Behaviour, without affectation or 
 Flattery, is fo far from being reproved by 
 Chrifly that not only, in this place, our 
 Lord feems to be pleafed with it, but in 
 many places of the New Teftament 'tis re- 
 commended to make Chriftianity amiable : 
 *Tis pleafing to human Nature, and can- 
 not but gain Love and Efteem with all 
 wife and vertuous Perfons. 
 
 3 dly, He iias religioufiy educated even from 
 his Childhood, and had grown up in Sobriety, 
 perhaps, from his very Cradle ; for he was 
 but a young Man wnen he came to our 
 Lord, and yet he fays, concerning the 
 Commandments of moral Duty, / have 
 kept them all fiom my Youth. He fprung 
 furely from good Parents, he had fuch In- 
 
 ftru&ioiis 
 
Serm.VII. yerifhing hi Sin. 21 ^ 
 
 ftru&ions from them, and they fuch a jea- 
 lous and watchful Eve over him, that he 
 was kept from grofs Sins, and was brought 
 up in all the Forms of Godlinefs, and in 
 the Obfervance of the Moral Law. Now 
 Cbrift, confidered merely as Man, loved 
 the Law of God fo well, that he could 
 not but take pleafure in a Perfon that per- 
 formed it, fo far as that Obedience 
 reached. Venue, in the mere outward 
 part of it, will command Refpect even 
 from the Vile and the Wicked ; much 
 more will the good and pious Man pay 
 honour to the Practice of it. There is 
 fomething amiaole in Sobriety, Tempe- 
 rance, Charity, Juftice, Truth, and Since- 
 rity, tho they may not proceed from the 
 divineft Principle of Love to God rooted 
 in the Heart. 
 
 4t.hly 9 He had given Jome Diligence in 
 fteking after eternal Life, and had a great Con- 
 cern about his Soul. He came running to 
 ask a Queftion of the b'ggeft Importance, 
 What fjbah I do to inherit eternal Life ? He 
 was convinced there was a Heaven add a 
 Hell, and he was willing to do fomething 
 here to obtain Happinefs hereafter. He 
 did not come with a deilgn to pur curious 
 and enfnaring Queftions, as the Saddncees 
 did, Mat. xxii. 23. but he feems to nave 
 an honeft Defign to know the way to Hea- 
 ven and Happinefs, for he v:ent away for- 
 
 Yowful 
 
2i6 A Lovely Totrth Serm.VlT. 
 
 rowful when he couid not comply with the 
 Demands of Chrift. Tho he thought he 
 had prattifed a great deal of Religion, yet 
 he was w illing to receive further Inftruc- 
 tions i What lack I yet ? Is there any other 
 Precept to be performed in order to enti- 
 tle me to Life eternal ? Now cur Saviour 
 loves to fee Conference awakened-, to fee 
 the Springs of Religion opened and begin- 
 ning to flow • A Divine Teacher conceives 
 fome hope of a Man that is willing to be 
 taught, and ready to learn, and therefore 
 he loves him. This Youth thought him- 
 felt righteous, yet he did not think him- 
 felf all-wife ; and therefore fubmits to far- 
 ther Inftru&ions. Now 'tis a pleafure to 
 communicate Knowledge to thele that long 
 to receive it ; and we pity them heartily 
 •when they don't comply with the necefla- 
 ry Duties that are revealed to them,through 
 the Charms of fome ftrong Temptation. 
 
 $tbly 3 Add to all this, that he had many Ci- 
 tvil Advantages by reafm of his Riches , his Au- 
 thority ', and Power. He was wealthy, and 
 he was a Ruler among the People ; which 
 things, tho they cannot in themfelves make 
 any Perlon amiable, yet when they are ad- 
 ded to the former good Qualities, they ren- 
 der them all more lovely and more valua- 
 ble ; ar.d that becaufe they are fo feldom 
 joined together. Dr. Goodman remarks very 
 ingenioufiy here, "That his Concern about 
 
 " his 
 
Se r m . VII . periflmtg in Sin. 217 
 
 cc his Soul, was not a Sick-bed Medita- 
 cc tion, for he was in Health : nor a me- 
 cc lancholy Qualm of old Age, for he was 
 " Young : nor was it the Effe£l of his 
 " being difcontented and out of humcur 
 f * with the World, for he was Rich and 
 " Prcfperous." >r Vis feldom that we fee a 
 Man in the Prime of his Days, pofleffing^ 
 large Treafures and Dominions in this 
 World, that will feek after the things of 
 another; or that will fhow due Refpeft 
 to his Fellow-Creatures, or practife fo 
 much as the Form of Godlinefs : that when 
 all thefe meet together, as they did in this 
 Young-Man, they ccnfpire to make him 
 lovely in the eyes of every Beholder. 
 
 But alas 1 this unhappy Youth, furniftiM, 
 as he was, with all thefe Vertues, and 
 thefe Advantages, which our Lord beheld 
 in him, and for which he loved him, yet 
 he loft Heaven for the Love of this World. 
 He refused to accept the Propofals of 
 Chrifi ; he went away Jbrrowful, for he had 
 large Pojfeffions. And this naturally leads 
 me to the Third Head, 
 
 Thirdly, Some Remarks upon this mixed 
 Character ; upon the Folly, the Guilt, and 
 Mifery, of a Man fo lovely, and fo beloved of 
 Chriftr 
 
 ift Remark. How much Good and Evil 
 
 may be mingled in the fame P erf on I What 
 
 L lovely 
 
2 1 8 A Lovely Touth Serm.VIL 
 
 lovely Qualities were found in this Young- 
 Man ! and vet there was found in him a 
 Carnal Mind in love with this World, and 
 in a State of fecret Enmity to God. Our 
 Nature at firft was a glorious Compofitioa 
 of all that was good. How has Sin ruined 
 Human Nature from its primitive Glory, 
 and mingled a large meafure of Evil in its 
 very Frame ! And yet how has reftraining 
 Grace kept our Nature from lofing every 
 thing that is good and valuable, and from 
 becoming univerfally monftrous and loath- 
 fome ! 
 
 Let us take a Survey of the World, and 
 fee what a Mixture there is of amiable and 
 hateful Qualities amongft the Children of 
 Men. There is Beauty and Comelinefs ; 
 there is Vigour and Vivacity ; there is 
 Good-Humour and Compaffion ; there is 
 Wit, and Judgment, and Induflry, even 
 amongft thofe that are profligate, and 
 abandoned to many Vices. There is So- 
 briety, and Love, and Honefty, and Juf- 
 tice, and Decency amongft Men that know 
 not God, and believe not the Gofpel of 
 our Lord Jefus. There are very few of 
 the Sons or Daughters of Adam, but are 
 poffefs'd of fomething good and agreeable, 
 either by Nature or Acquirement ; there- 
 fore, when there is a neceflary occafion to 
 mention the Vices of any Man, I ftiould 
 not fpeak evil of him in the grofs, nor 
 
 heap 
 
Serm.VII. prijhing in Sin. 219 
 
 heap Reproaches on him by whole-fale. 
 *Tis very difingenucus to talk Scandal in 
 Superlatives, as tho every Man who was 
 a Sinner, was a perfect Villain, the very 
 worft of Men, all over hateful and abomi- 
 nable. 
 
 How fharply ihould our own Thoughts 
 reprove us, when we give cur Pride and 
 Malice a Loofe, to ravage over all the Cha- 
 racter of our Neighbours, and deny all 
 that is good concerning them, becaufe they 
 have fomething in them that is criminal and 
 worthy of Blame! Thus our Judgment is 
 abufed by our Paflions ,• and fometimes this 
 Folly reigns in us to finch a degree, that 
 we can hardly allow a Man to be wife or 
 ingenious, to have a Grain of good Senfe, 
 or good Humour, that is not of our Pro- 
 feffion, or our Party, in Matters of Church 
 or State. Let us look back upon our 
 Conduct, and blufh to think that we 
 fhould indulge fuch Prejudices, fuch a 
 finful Partiality. 
 
 id Remark. A Man that has not true Grace, 
 nor Holinefsj may be the jufl ObjeEl cf our 
 Love; for we find feveral Inftances, and 
 feveral Degrees of Love were paid by 
 thrift, the vvifeft and belt of Men, to a 
 Youth of a covetous and carnal Temper ; 
 one w r ho preferred Earth to Heaven, and 
 valued his prefent Poflfeffions, above thofe 
 L 2 Eternal 
 
22o J Lovely Tenth Serm.VII. 
 
 Eternal Treafures that Chriji had promifed 
 hi in. 
 
 I confefs, under the Old Teftament, in 
 the 139th Pfalm, verfe 21, David appeals 
 to God, Do I not hate them that hate thee ? 
 and adds, I hate them with perfetl Hatred. 
 But this need not be conftrued to fignify 
 any Malice in his Heart againft them as a 
 private Perfon ; but his Defign to fight 
 againft them, and fupprefs them, as a Sol- 
 dier, and a King, becaufe they appeared 
 publickly againft God : for he adds, / am 
 grieved at thofe that rife up againft thee, I 
 count them mine Enemies. Befides, thefe Per- 
 fons were of fo abandoned a Chara&er, that 
 they feem to have nothing good in them ; 
 and he might juftly hate them, confider'd 
 meerly as Sinners, in the fame Senfe that 
 we muft hate ourfelves, fo far as we are 
 finful. I might add to all this, that they 
 were cruel and bloody with regard to Men, 
 and they fpoke wickedly againft God, and 
 were God's profeft Enemies, verfe 19, and 
 20. After all, 'twas much more allowable 
 in David the Jew, in the Heat of his Zeal, 
 to talk thus, than it can be for us Chrifti- 
 am ; while we read the Words of our 
 Saviour, Matih. v. 43, 44, 45. We have 
 heard that it hath been f aid, T'hou floalt love 
 thy Neighbour, and hate thine Enemy : But I 
 fay unto you, love your Enemies, blefs them 
 that curfe you, do good to them thai hate you, 
 
 and 
 
•Serm.VIL ferifhing in Sin. 221 
 
 and pray for them which defpitejully ufe yoti y 
 and perjecute you : "That ye may be the Children 
 of your Father which is in Heaven ; for he 
 maketh his Sun to rife on the Evil and on the 
 Gcod y and fendeth Rain on the Jufi and on 
 the Unjufi : While we confider alfo in what 
 a Divine Manner our Lord Jefus has ex- 
 emplified his own Precept, and has loved 
 many of his Enemies, fo as to die fori 
 them ; and manifeiled fo much natural* 
 Affection, even for the Young Sinner in ~ 
 my Text, becaufe there were fome good 
 Qualities found in him. 
 
 I will not fay therefore within myfelf 
 concerning any Man, " I hate him utterly, 
 " and abhor him in all refpeds, becaufe 
 " he has not true Holiueis " but I will 
 lcok upon him, and confider whether there 
 may not be fome Accomplifhment in him, 
 fome Moral Vertue, fome valuable Ta- 
 lent, fome natural or acquired Excellency ; 
 and I will not negled to pay due Efteem 
 to every deferving Quality, wherefcever I 
 find it. 'Tis a piece of Honour due to 
 Gcd our Creator, to obferve the various 
 Signatures of his Wifdom that he has im- 
 prefled upon his Creatures, and the over- 
 flowing Treafures of his Goodnefs, which 
 he has diftributed among the Works of his 
 Hands. 
 
 Thus I may very juflly love a Man, for 
 
 whom, in the vulgar Senfe, I have no 
 
 L 3 Charity ; 
 
122 A Lovely Tooth Serm.VII, 
 
 Charity ; that is, fuch a one as I believe 
 to be in a State of Sin and Death, and 
 have no prefent Hope of his Salvation, 
 How could holy Parents fulfil their Duties 
 of Affe&ion to their wicked Children ? or 
 pious Children pay due Refped to finful 
 Parents > How could a Believer fulfil the 
 Law of Love to an unbelieving Brother, 
 or a dearer Relative, if we ought to admit 
 of no Love to Perfons that are in a State of 
 Enmity to God ? How can we be Followers 
 of God as dear Children, if we are not 
 kind to the Unthankful, and to the Evil? Lu?;e 
 vi. 37. To thofe who have nothing of fe- 
 ricus Religion in them ? Gal. vi. 10. As we 
 have Opportunity, let us do good to all Men, efpe- 
 cialiy to them who are of the Houjhold of Faith 
 As God has a peculiar Love for his own 
 Children, for thole who are renewed, and 
 fanctify'd, and formed into his Likenefs ; 
 fo ought we to Icve all the Saints with a 
 peculiar kind of Affe&ion, and take fpecial 
 Delight in them : we fhould exprefs a Love 
 of intimate Fellowship unto them ; a Love 
 of Divine Friendship, offpiritual Pleafure^ 
 and hearty Communion ; rejoicing together 
 vikh them in God our common Father, in 
 Chrifi Jefus our common Head, and in the 
 Hope of our common Salvation : and we 
 fhould ever be ready, in the firft place, to 
 affift and fupport them, and fupply their 
 Wants according to the Calls of Provi- 
 dence. 
 
Se r m. VII. ferifiing in Shi. 223 
 
 dence. But Sinners alfo muft have fome 
 Share in our Love, 
 
 3d Remark. How different is the Special 
 Lcve of God, from the Natural Love of Man ? 
 God feeth not as Man feeth ; he appoints 
 not Perfons to Eternal Life, becaufe of 
 fome agreeable Accomplifhments which 
 they poflefs in this Life. Jefus Chrifi hinv- 
 felf, confiderM as God, did not beftow his 
 fpecial and faving Love upon that young 
 Israelite, whom, as Man, he could not help 
 loving. So Samuel was fent to chufe a 
 King *for the Jews, among the Sons of 
 Jejfe, 1 Sam. xvi. 6. When he faw Eliab 
 appear, he look'd on him, and faid, Surely 
 the Lord's Anointed is before him; but the 
 Lord faid to Samuel, ver. 7. Look not on his 
 Countenance, or on the Height of his Stature, 
 becaufe / have refufed him. Old Jejfe (it 
 may be) was ready to look upon his eldeft 
 Son too, being pleafed with his tall and 
 comely Figure, and to fay within himfelf, 
 i€ *Tis pity that Eliab was not made a 
 " King." But David was God's Beloved. 
 
 If the Queftion were put to us, Who 
 are the Perfons that are fit to (land in the 
 Courts of God above, to be the Inhabi- 
 tants and Ornaments of Heaven ? We 
 fhould be ready to fay, The Beautiful and 
 the Ingenious, the Souls of a fweet Difpo- 
 fition, and the Perfons of graceful Beha- 
 viour. We are tempted to think that the 
 L 4 Well-born, 
 
224 d Lovely Youth Serm.VII. 
 
 Well-born, the Wife, the Affable, and the 
 Well-accomplifh'd, fliould all be made 
 Saints, and the Favourites of God : but 
 he fees with other Eyes, he determines his 
 fpecial Love by other Principles, and makes 
 another fort of Diftin&ion by his fovereiga 
 faving Grace, unguided and unallurM by 
 the Merit of Man. i Cor. i. 26, 27, 28, 29. 
 Te Jee your Calling) Brethren, how that not 
 many wife Men after the Fltfp, not many 
 mighty, not many ncble, are called : But God 
 hath chofen the fooliflo things of the World, to 
 confound the wife ; and God hath chofen the 
 weak things of the World, to confound the 
 things which are mighty ; and bafe things of 
 the World, and things which are defpifed, hath 
 God chofen ; yea, and things which are not, to 
 bring to nought things that are > that no Fkfb 
 Jhculd glory in his Prefence. 
 
 What would become of the morofe, the 
 rough natural Tempers, if God loved none 
 but fuch as were lovely in our eyes ? \\ hat 
 would become of all the deform'd and the 
 uncomely Pieces of Human Nature; the 
 clownifh, and the weak, and bafe things of 
 this World, if God fhould chufe none but 
 the fair, and the well-bred, the well-figu- 
 red, and the honourable ? If this were the 
 Rule of his Conduft, What difmal Diftinc- 
 tion would light uponThoufands, and fome 
 Good Men too, who mud wear in their 
 Faces, in this World, the dreadful Sentence 
 
 of 
 
Serm.VII. j:erij}nng in Sin. 225 
 
 of their Damnation in the next ? But the 
 great and fovereign God aits by other 
 Meafures ; he lays down to himfcif D'vine 
 Rules, that are to us unknown, and mull 
 be for ever unfearchable. 
 
 Some, who are endow M with native 
 Excellencies, he adorns with heavenly Gra- 
 ces, and they fhine as Jewels fet in Rings 
 of Gold : others, who have fcarce any 
 thing in them amiable by Nature, are the 
 Objects of Divine Love, and made Veflfels 
 of Grace; tho thefe do never make fo 
 charming an Appearance among Men. Mo- 
 fes the meek and obliging, Jnah the rough 
 and the peevifh 5 were both beloved of God > 
 for he made Saints and Prophets of them. 
 Abraham the rich, and Sarah the beautiful; 
 Peter the poor Fifherman, and Paul the 
 Man of mean Aipect, and contemptible 
 Figure ; were all beloved of God, and made 
 Heirs of Eternal Life. The Conduft of 
 the great God, in this Matter, is fo va- 
 rious, and his Reafons fo fublime and im- 
 penetrable, that ^is in vain for us to 
 attempt to trace out his Rules of A&ion. 
 
 Sometimes he chufes a Man of great in- 
 tellectual Powers, and fets an invifibie Mark 
 of Divine Love upon him : at another time 
 he takes pleafure to pour Contempt on all 
 the Pride of Human Reafon, by chilling! 
 a foolifh Man, and making him a humble 
 Believer. Sometimes he exajts the Man 
 L 5 of 
 
2 2d J Lovely Touth Serm. VIL 
 
 ef natural Vertue into a Saint, and again, 
 fae fpreads Shame and Confufion over all 
 eur own pretended Righteoufnefles and 
 vain Confidence, by culling out, here and 
 there, a profane Wretch, and converting 
 him to Faith and Holinefs ; and in the 
 mean time, he leaves feme that are fober, 
 and have many human Venues, and good 
 Appearances, to perifn with the Pharifee 
 and the Hypocrite for ever, in their Pride 
 and Self-Righteoufnefs. Jefus, the Man, 
 looked upon this pretty Youth that was 
 well-born, fober, and virtuous, and he lo- 
 ved him ; but the Eternal God chofe him 
 Bot for a Saint, for he fuffer'd him to run 
 madding after his many Pofleffions, and to 
 defpife Heaven. Here it becomes us to be 
 filent and adore. O the Depths of Divine 
 Counfel ! O the awful and glorious Sove- 
 reignty of the Grace of God, that could 
 pafs by fo defirable a Perfon, whom the 
 Man Jefus could not look upon without 
 Pity and Love ! How unfearchable are his 
 Ways, and his judgments fafi finding out I 
 Rom. xi. 33. 
 
 Now tho this be a very painful and tre- 
 mendous Meditation, yet there's an excel- 
 lent Ufe to be made of it. No Man fliould 
 defpair of Salvation, and the Love of God, 
 how mean and defpicable foever his Appea- 
 rance be among Men, or how remote fcever 
 £roi» all that we call lovely* Let him forfake 
 
 all 
 
Serm. V JL ferijhing in Sin. 2 27 
 
 all Sin, and be happy for ever. Nor fhould 
 the moft amiable of Creatures, in the Natu- 
 ral or Civil World, flatter themfeives that 
 they are upon that account beloved of God, 
 and ftiall certainly be Partakers of Eternal 
 Bleffings in the World of Giory. Let them 
 follow Chrift, and be laved. 
 
 But I would dwell upon this laftThought 
 a little, and therefore I fliall propofe my 
 Fourth Remark in this Manner. 
 
 4*Z? Remark. Many lovely Accompli foment?, 
 joind together, will not carry a Natural Man 
 to Heaven. The fineft Composition of Beau- 
 ty and Youth, Strength and Riches, and 
 all this imbelifh'd with many Forms of 
 Godlinefs, and fome fhining outward Verf 
 tues, will not obtain Eternal Life. The 
 Man that's thus qualified and adorned, if 
 he prefers Earth to Heaven, and loves the 
 Pofleffions of this World, above fpiritual 
 Treafures, abides in a State of Condemna- 
 tion and Death. Grace is not a Flower 
 that grows in the Field of Nature, nor is 
 it made by the Art of Man : 'tis a Divine 
 Seed ; 'tis planted in our Hearts by the 
 Spirit of God. John i. 13. The Saints are 
 bom not of Blood 1 that is, by natural Ge- 
 neration ; nor of the Will of the Fief) ; that, 
 is, by our own Powers of Nature ; tu& 
 the Will cf Man; that is, by the Influence 
 that others have over us : but oj Gtd. 
 
228 J Lovely Youth Serrn.VXI. 
 
 A Man may fet himfelf to work a while 
 for the good of his Soul, and yet may mifs 
 of Salvation: Strait is the Gate, and narrow 
 is the Way that leads to Life, and few there be 
 that find it, Matth. vii. 14. And many which 
 feek to enter in, /ball not be able, Luke xiii. 24. 
 They feek, but not with all their Mieht ; 
 they are not willing to forfake all for Hea- 
 ven, and therefore they obtain it not : 
 they feek perhaps with Diligence for a 
 Seafon, and give out before they have at- 
 tained; they tire, and grow weary, and 
 lofe the Prize : they feek, but not in God's 
 appointed w ay, and according to the Rules 
 of the Gefpel ; and no wonder if their La- 
 bour be vain ; for he that jlriveth is not 
 crown d, except he ftrive lawfu/'y, 2 Tim. ii f 
 5. And this was the Cafe of the rich 
 Young-Man ; he fought Eternal Life, but 
 not with all his Soul, for he could not take 
 up his Crcfs and follow Chrift : he fought 
 the Kingdom of God for a Seafon ; but 
 when he came to the hard Work of Self- 
 denial, he would not venture into that 
 thorny Path, but turned back, and went 
 away forrcwful. He fought Juftification and 
 Peace with God, but not in a right way ; 
 for being ignorant of God's Right ectifnefs, and 
 going about to eftablifh his own, he fell Jhort of 
 the Righucufnefs of Gcd, and attained it not, 
 Rom. x. 3. He loved Heaven well, but he 
 loved this Earth better : he chofe his Por* 
 
 tioa 
 
Serm.VII. £erif f ring in Sin. 229 
 
 tion and Happinefs in this World, and loft 
 his Soul. 
 
 The Eye of God, our Judge,, is fliarp 
 and fevere : he fees the hidden Vices of 
 the Mind, thro all the faired Vails of 
 Nature, and the brighteft Drefs of out- 
 ward Vertue. We may cheat others with 
 the Difguifes of Religion, and allure the 
 Love of the bed of Chriftians : we may 
 cheat ourfelves by thefe fair Appearances, 
 and entertain a fond Opinion of our own 
 Saintfhip ; but the Great God can never 
 be impofed upon at this rate. He knows 
 well what is lovely and excellent in his 
 Creatures ; but when he feats himfelf upon 
 his Throne of Judgment, all their fhining 
 Ornaments of Body and Mind are ble- 
 mifhM, are darkened, are loft in his Eyes, 
 if he difcovers a fecret Love to Sin in the 
 Heart. Where the Love of this World 
 prevails, it overbalances all other good 
 Qualities, tho ever fo valuable in them- 
 felves ; and tho they may create Love in 
 every Beholder, yet the Love of God is 
 not to be purchafed, nor perfuaded, con- 
 trary to his own fettled and eternal Rules 
 of Judgment. If any Man love this World, 
 the Love of the Father is not in hirn, 1 John 
 ii. 15. ncr does the Father love him. 
 The Prince of Devils has many noble 
 Endowments, and intelleftual Glories : th$ 
 natural Powers of an Angel remain ft ill 
 
 with 
 
230 A Lovely Youth Serm.VII. 
 
 ' with him ; but his inward Enmity to God, 
 
 j confines him for ever to Hell : and in the 
 
 i Senfe of the Apoftle James, Whcfcever will 
 
 I Be a Friend to the World, is the Enemy of 
 
 God, James iv. 4. tho in many other Excel- 
 lencies he might be a Fellow for Angels. 
 
 Wife and happy is that Soul who fears 
 to build his Hopes of Heaven upon the 
 Sand, upon a fhining, but feeble Founda- 
 tion. Wife and happy is he who does not 
 miftake the Glories of Nature for Divine 
 Grace ; who does not fatisfy himfelf to 
 feek a little after Heaven, but refolves to 
 find it, and parts with all for the Know- 
 ledge and the Love of Chrift. While others, 
 who pretend to much Wifdcm, raife their 
 vain Expectations of Happinefs, upon a 
 few natural Aecomplifhments, and devout 
 Wifhes ; this Man purfues the Work upon 
 diviner Principles, and brings it to Perfec- 
 tion : and when others, at the great Day 
 of Decifion, meet with Shame and terrible 
 Difappantment, he fhall be applauded, in 
 the face cf Angels, as the only wife Man, 
 and fhall find himfelf for ever happy. 
 
 The 5//?, and laft Remark, is this : How 
 dangerous a Snare is great Riches ! They be- 
 come a fore Temptation (even to Perfoiis 
 well-inclin'd) to tie their Souls faft to this 
 World, and perfuade them to negled God, 
 and Chrifl, and Heaven. This was the 
 Cafe of the Young-Man in my Text ; he 
 
 'went' 
 
Serm.VIL feriflnng in Sin. 231 
 
 went away from our Lord melancholy and 
 grieved, that he could not join Chriji and 
 the World together ; be had great P'jfefftons, 
 and therefore he refafed to be a Follower 
 of Chrifty under the poor and mean Circum- 
 fiances of his Appearance among Men ; 
 fee verfe the 22d, 23d. And our Lord him- 
 felf makes this fame Remark, How hardly 
 Jhall they that have Riches enter into the King- 
 dom of God I that is, as he explains it in the 
 following Verfe, becaufe 'tis fo hard, for 
 thofe who poflefs great Riches, not to love 
 them too well, and to tnifl in them as their 
 chief Good. 
 
 How many lovely Qualities are here 
 fpoird at once, by the Love of this World 1 
 and a Man, that was not far from the 
 Kingdom of God, divided from Chrijl, and 
 driven to a fatal Diftance from Heaven, 
 by this dangerous interpofing Snare ! A 
 wretched Chain, tho 'twas a golden one, 
 that withheld his Soul from the Embraces 
 of his Saviour. He was young, he was 
 modeft and humble, he had a Defire to be 
 laved, and he \^ent far in the outward 
 Forms of Godlinefs ; all thefe Commands, 
 faid he, have I kept from my Youth, or Child- 
 hood ', and he had a mind to follow Chriji 
 too ; but jefus was poor, and his Fol- 
 lowers muft take up their Crofs, and fliare 
 in his Poverty. This was the parting 
 Point i this was the Bar to his Salvation : 
 
<2J2 J Lovely Youth Serm.VII. 
 
 he was almvft a Chriftian, but his Riches 
 prevented him from being altogether fo. O 
 fatal Wealth, and foolifh Poflelfor 1 
 
 It became our bleffed Lord, the Heir of 
 all Things, to diveft himfelf of Wealth and 
 Grandeur, and to renounce all the Pomp 
 and glittering Equipage of this World, 
 when he came to introduce a Religion fo 
 fpiritual, and fo refined, as the Gofpel 
 was : and it became him to put fuch a 
 Teft as this, to fuch as pretended to be 
 his Difciples ; Whether they durft venture 
 to exchange the prefent World, and the 
 vilible Enjoyments of it, for Glories future 
 and invifible ? 'Twas proper he fhould try 
 whether they could deny themfelves, and 
 become poor for his lake, who made him- 
 felf poor for their fakes, and promifed 
 them unknown Treafures in Heaven. But 
 the Teft proved too fevere, and the Gate 
 too ftrait for this Young-Man, with all the 
 Bulk of his Eftate, to enter in at it. 
 
 Well might the Apoftle teach Timothy, 
 the young Preacher, to charge them that are 
 rich in this World, not to truft in uncertain 
 Riches, but to do good to the Poor, to diftri- 
 bute to the Needy, that they might lay up 
 in ft ere for themfelves a good Foundation again ft 
 the time to come, i Tim. vi. 17, &c. becauie 
 Men are fo ready to think that a Score of 
 Gold is a good Foundation to truft in 
 for Happinefs here> and forget hereafter. 
 
 Well 
 
Serm.VII. fterifhing in Shi. 233 
 
 Well might he admonifh them to lay hold on 
 Eternal Life, becaufe they are fo ready to 
 hold their Money faft, tho they let Eter- 
 nal Life go. They that have much, are 
 often greedy of" more, and thereby fall into 
 Temptations and Snares, into many foolijh and 
 hurtful Lufts, that drown Men in Perdition : 
 for the Love if Money is the Root of all Evil ; 
 which, while fome coveted after, they have 
 erred from the Faith, have forfaken Chrift, 
 and pierced themf elves through with many Sir- 
 rows, vcr. 9, 10. 
 
 Shall I take cccafion here to put the 
 Rich in mind of their Danger, and intreat 
 them to watch againft the fhining Allure- 
 ment that befets them around ? Have a 
 care left your Eyes be dazled with this 
 glittering World, and blinded to the Gof- 
 pel of drift : and fhall I comfort the Poor, 
 by telling them their Privilege, how much*' 
 more free they are from this golden Snare? 
 You have been ufed to Meannefs and Po- 
 verty, therefore we may hope that the 
 Plainnefs and Simplicity of the Gofpel 
 will not offend you; that the Doctrine of 
 the Crcfs, and the Poverty of the Man of 
 Nazareth who hung upon it for your fakes, 
 \\ ill not be a Scandal to your Thoughts, 
 nor a Bar to your Faith. In the Days of 
 Chr/ft, the Poor received the Gofpel ; and not 
 many Rich, not many Mighty, have in any 
 Age been the Followers of a defpifed Jefus. 
 
 O 
 
2 24 d Touth ferifhing, &c. Serm.VIL 
 
 O may the Rich in this AfTembly be led 
 by Divine Grace to break through all their 
 Temptations, and attend their Saviour, 
 tho his Name, and his Difciples, here on 
 Earth, be furrounded with all the Forms 
 of Contempt and Poverty! And may the 
 meaner Hearers improve their Advantage, 
 and take up their Crofs, and follow their 
 Lord, till they are all joined to the glo- 
 rious AfTembly above, and rrade Polief- 
 fors of Everlafting Riches ! Amen. 
 
 S ER- 
 
(*J<i ) 
 
 SERMON VIII. 
 
 A Lovely Youth periihing 
 in Sin. 
 
 Mark X. 21. 
 Then Jefus leholding him, loved him. 
 
 The Second Part. 
 
 [HEN our Saviour dwelt upon 
 Earth, he found a Young-Man 
 in the Coafts of Judea, that 
 preferred the Riches of this 
 World to all the Treafures of 
 
 Heaven ; and yet Jefus cait an Eye of Love 
 
 upon him. 
 
 In the foregoing Difcourfe upon thefe 
 
 Words, it has been confidered what fort 
 
 of Love Chriji could fliow to a Man, whofe 
 
 Soul 
 
236 A Lovely Youth Serm.VIIL 
 
 Soul was fo vain and carnal ; and what 
 good Qualities appeared in this Youth, 
 that could engage the Love of our Saviour, 
 notwithftanding the Guilt of his Covetouf- 
 nefs : and fome Remarks were made upon a 
 Man fo lovely, and fo beloved otChrift. 
 
 Firft, The Love which our Saviour ma- 
 nifefted to this Perfon, was not properly a 
 Divine Lcve, for that would have changed 
 his Nature, and refined his carnal Deiires, 
 and conferred Grace and Salvation upon him : 
 We mull understand it therefore only in this 
 fenfe, That the Affe&ions of his Human 
 Nature were drawn out towards fomething 
 that was valuable and excellent in this 
 young Ifraelite : He approved of thofe Ac- 
 ccmplifhments which he beheld in him, and 
 felt a fort of Complacency in his Perfon 
 and Chara&er. He had an innocent and 
 human Defire of his Welfare, he gave him 
 Divine Inftru&ions for this end, and pitied 
 him heartily that he was fo far gone in the 
 Love of the World, as to negled the Of- 
 fer of Heaven. 
 
 Secondly, The Qualities which might at- 
 tract our Saviour's Love, were fuch as 
 thefe : He was young and Sprightly, and 
 'twas probable that he had fomething very 
 agreeable in his Afpeft : His Carriage was 
 courteous and obliging, for he kneeled before 
 our Lord, and faluted him with much Ci- 
 vility : He had a religious Education, much 
 
 outward 
 
Ser m. V III. perching in Sin. 237 
 
 outward Sobriety and Virtue., fo that he was 
 ready to think himfelf a compleat Saint. 
 All. thefe Commands (fays he) have I kept 
 from my Youth ; yet he was willing to receive 
 further InflruSiions, if any thing elfe were 
 neceffary, in order to eternal Life. Add 
 to all this, that he was rich and powerful, 
 he was a Ruler among/1 the Jews, and had 
 large PoffefTions, which made his.Humility 
 and other Virtues appear the more amia- 
 ble, becaufe they are fo feldom found in 
 Perfons of an exalted Station. 
 
 Thirdly, The Remarks that w r ere made 
 upon a Perfon that had fo many good Qua- 
 lities, and yet miffed of Heaven, might 
 inflrud us not to difclaim any thing that is 
 worthy and excellent, tho cis mingled 
 with much Iniquity ; but to pay Refped 
 and Love, as our Lord Jjfus did, to Per- 
 fons that have any thing valuable in them, 
 tho their Virtues are imperfect, and fall 
 fhort of faving Grace. We may learn al- 
 fo, that God chufes not as Man would 
 chufe, nor faves all thofe that a wife and 
 good Man may well bellow his Love upon. 
 We are taught further, that many lovely 
 Accomplifhments, joined together, are not 
 fufficient to attain eternal Life, unlefs we 
 renounce this World, and follow Chrifl ; 
 and we are divinely warned of the Danger 
 of Riches, how great a Snare they fome- 
 times prove to Perfons of a hopeful Cha- 
 racter. Fourthly, 
 
2 3 8 J Lovely Youth Serm.VIII. 
 
 Fourthly, We proceed now to the lafl: 
 Thing propofed ; and that is to make an 
 Addrefs to three forts of Perfons, taking the 
 Gccafion from the Character in my Text. 
 
 I. Thofe who have any thing lovely or 
 excellent in them, but, thro the Power of 
 a carnal Mind, are kept at a diitance from 
 God, and have no Title to Heaven ; fuch 
 /ire beloved if Men, but not beloved of God 
 
 II. Thofe who are weaned, in fome good 
 meafure, from this World, and haveTrea- 
 fures in Heaven, but are defective in thofe 
 Qualities that might render them amiable on 
 Earth ijuch are beloved of God, but not of Men. 
 
 III. Thcfe that are furnifhed with every 
 good Quality, and every Grace, that are 
 the Objetts of the fpecial Love of God, and al- 
 mcfi every Man Lves^ them too. 
 
 Firft, Let me addrefs myfelf to thofe 
 who have any thing lively or excellent in them, 
 but thro' the Power of a carnal Mind are kept 
 at a diflance from God, and have no "Title to 
 Heaven. Such was the Young-Man in the 
 Gofpel ; and according to the feveral good 
 Qualities that he poffefled, I fhall divide 
 my Exhortation to feveral Perfons. 
 
 ift, To fuch ai are endowed with any natu- 
 ral Excellencies vf Body or Mind. Youth and 
 Beauty, Strength and Health, Wit and 
 
 Reafon, 
 
SermVIII. ferijhing in Sin. 239 
 
 Reafon, Judgment, Memory, or fweet Dif- 
 
 pofition ; all thefe are the Gifts of God in 
 the World of Nature, and render Perfons 
 fo far amiable as they are poifefsM of them* 
 You that flourifl) in the Vigour and Glory of 
 Youth, and yet have no laving Acquaintance 
 with God in Chrift, no Right to Eternal 
 Life ; while I behold you, I would mourn 
 over you with much Compaffion. What 
 pity 'tis that the Fiower of your Age 
 fhould be employed only to footh your 
 Vanity ! to adorn your guilty Paflions, and 
 to drefs up the Scenes of Sin ! That Flower 
 will wither in Old Age, and it leaves 1,0 
 Perfume behind, but what arifes from 
 Vertue and Goodneis ; or, perhaps, you 
 will give it up to untimely Decay, by in- 
 dulgence of irregular Piedfures : you de- 
 vote it to be blafted by the Breath of Satan, 
 and in the Smoak of Hell But is it not 
 pity, that a ftrong and healthy Conilitution 
 fhould be wafted in Slavery to your Ap- 
 petites, and in making Provifioh tor the 
 Flefli, to fulfil the Lufts of it ? Why fhould 
 not the Powers of Nature, in their firft 
 Bloom and Glory, adorn the Kingdom of 
 Grace ? Why fhould not our Sprightly 
 Days, and the warmed Hours of Life,be em- 
 ployed in fome ufefui Activity for the In- 
 tereft of God ? What a Decency and Ho- 
 nour is added to Religion, by its fairefl 
 and youngefl Votaries ? With what pecu- 
 liar 
 
24° A Lovely Touth Serm.VIIL 
 
 liar Praifes does the Word of God recom- 
 mend the Character of youthful Piety. How 
 is the young King Jofiah celebrated in the 
 Sacred Records ? that while he was yet young, 
 he began to feek after the God of David his 
 Father, &c. 2 Chron. xxxiv. 3. How is T/- 
 mothy commended, who had known the Holy 
 Scriptures from his very Childhood, 2 Tim. iii. 
 15. And there are fome young in years, to 
 whom the Apoftle John might addrefs him- 
 felf with the fame Pleafure, as he does to 
 the Chriftian Converts, whom he calls 
 Toung-Men, ftrong in Grace, who had the 
 Love of God abiding in them, and had over- 
 come the Wicked-one ; 1 John ii. 14. And he 
 gives J em in the next Verfe a mod needful 
 and friendly Caution againil the Lew of 
 this World, and the 'things of it, left they 
 (hut the Love of the Father out of their 
 Hearts. What an Abufe and Wade of Life 
 are ye guilty of, when ye lay out the 
 brighteft Moments of it upon the Works 
 of Darknefs ? and treafure up to yourfelves 
 Everlafting Darknefs and Fire ? 
 
 I pity the young, the vigorous, the comely 
 Figures of Human Nature, that negledt to 
 feek after Divine Grace, that are ruined 
 and made wretched to all Eternity, by 
 their exceffive Love of the Pleafures, or 
 the Pomp, or the Riches oi: this vain 
 World. A thoufand fuch Sinners that 
 were once the Hope of their Families, and 
 
 the 
 
Serm.VIII. prifhirig in Sin. 241 
 
 the lovely Ornaments of the place they 
 lived in, are now curling the Day of their 
 Birth, and raging with Defpair in the 
 midft of the Wrath of God. 
 
 Let me fpeak a Word aifo to tkofe that 
 have rich Endowments of Mind. Where we 
 behold a fprightly Genius, folid Reafon, 
 and deep Judgment, we can't forbear lov- 
 ing the PoiieiTcrs of them : we cannot for- 
 bear to fay, " 'Tis pity that fo much Wit 
 " fhould be abufed to ridicule Religion, 
 " and do honour to foul Iniquity ; that 
 " it fhould be enflaved to all the Arts of 
 cc Lewdnefs, and drefs up the Shame of 
 " Nature in the Charms of Language." 
 Or if it be not debased to fo exceeding 
 vile Purpofes, yet at bell, 'tis pity it fhould 
 be all employ \i in Jetting and Trifle, in 
 Mirth, and Raillery, and vain Amufe- 
 fticnt. Might it not have been laid out 
 infinitely better, to allure Sinners to the 
 Love of God, to adorn the Truths of our 
 holy Profefiion, and give Credit to the 
 Gofpel of Chrifi, even in the eyes of the 
 Witty and Profane ? 
 
 I pity the Man of lively Imagination 
 without fanclifying Grace. What a lovely 
 Wildernefs of blooming Weeds ! fair in- 
 deed in various Colours, but ufelefs and 
 unfavoury, and it muft** burnt up with 
 unquenchable Fire. You are the Perfons 
 whofe happy Talents give a relifh to the 
 M common 
 
242 A Lovely Youth Serm.VIII. 
 
 common Comforts of Life ; you diflfufe 
 Joy and Pleafure thro all the Company, and 
 enliven the dulled Hours ; your Prefence 
 is coveted by all Men, and you are belov'd 
 of all : but how difmal is your State, if 
 you negled Holinefs, and are not belov'd 
 of God ! Can you imagine that your gay 
 Fancy will brighten the Gloom of Hell ? 
 or give Airs to yourfelves, or your Com- 
 panions, in thofe hideous Regions of Sor- 
 row ? 'Tis a mod melancholy Reflection 
 to confider, that Perfons of your Accom- 
 plishments fliould encreafe the number of 
 the Damned ; and there is no Sport or 
 Amufement admitted there, to divert the 
 Anguifli of the tortured Mind, or to re- 
 lieve that heavy and everlafling Heart-ake. 
 I pity the Man of ftrvng Reafcn, and 
 great Sagacity of Judgment, that hath traced 
 Nature in her moft fecret Receffes ; that 
 has founded the Depths of the Sea, and 
 meafur'd the Heavens ; but has fpent no 
 time in fearching the deep Things of God, 
 and lets the Myfleries of Religion lie un- 
 regarded, as obfcure and ufelefs things. 
 He has never founded the Depth of his 
 own Mifery and Guilt, as he is a Son of 
 Adam : nor is he acquainted with the way 
 of climbing to Heaven by the Crofs of the 
 Son of God. Reafon is a Faculty of fu- 
 preme Excellence among the Gifts of Na- 
 ture, and 'tis dreadful to think that it 
 
 fhould 
 
Serm.VIII. ferifhing in Si?:. 24 $ 
 
 fiiould ever be engaged in oppofition to 
 Divine Grace. How great and wretched 
 are the Men of Reafon, who drain the 
 Nerves of their Soul to overturn the Doc- 
 trine of Chrifl ! who labour with all their 
 intellectual Powers to fliake the Founda- 
 tions of "the Gofpel, to diminifh the Au- 
 thority of the Scriptures, and to unfettle 
 the Hope of feeble Chrifcians ! 
 
 There are others who employ the bed 
 Powers of the Soul in purfuing the late- 
 reds of this Life ; they are wife in Contri- 
 vance to gratify their Appetites, to fill 
 their Coffers, and to heap up to themfeives 
 Wealth and Honours ; and wife to fecure 
 all thefe to their Pofterity after Death : 
 'They call their Lands by their own Names, and 
 perpetuate their Memory to the lateft Ge- 
 nerations, but make no Provision for their 
 own Souls : they are wife to let in order 
 their Houfes in the day of their Health, 
 and all things are prepared for their dying 
 hour, befides the Concerns of their: own 
 Eternity ; thefe are delayed from day to 
 day, and left ac the utmoft hazard i and 
 ftiil they think the next Month, or the 
 next Year, it is time enough to prepare 
 for Heaven, when perhaps a Summons is 
 fent fuddenly from on high ; Thou Fool y 
 this Night is thy Soul required of thee, Luke 
 xii. 20. What Confuficn and Fear, what 
 Hurry and Diilrefs of Spirit will feize you 
 M 2 in 
 
244 ^ Lovely Tenth Serm.VIII. 
 
 in that Hour ? You that have laid out all 
 your Wifdom upon the little Bufinefles of 
 this Life, and trifled with Affairs of ever- . 
 lading Importance; you mtift go down to 
 the Chambers of Death in Surprize and 
 AnguiHi ; you muft leave ail the Fruits of 
 your Wifdom behind you, and be branded 
 for eternal Fools. 
 
 I pity thofe who are blefs'd with a large 
 Memory, and would plead with you this 
 day for the fake of your Souls. The Me- 
 mory, it is a noble Repofitory of the Mind, 
 'tis made to receive Divine Truths, to be 
 flored with the Ideas of God and his 
 Grace, with the Glories of Chrift and Hea- 
 ven ; 'tis given us to furnifh and fupply 
 the Heart and Tongue upon all Occafions, 
 for Wcrfhip, for Conference, and for holy 
 Joy. What pity 'tis, fo wondrous a Ca- 
 pacity fhould be crowded with vile Images, 
 with wanton Scenes, with profane Jefts, 
 and idle Stories ! or, at beft, 'tis fill'd with 
 Gold, and Silver, and Merchandize, with 
 Lands and Houfes, Ships and Infurances ; 
 'tis all inferibed with Stocks, Annuities, 
 and Purchafes, and turn'd into a meer 
 Book of Accounts, a Trading-Shop, or an 
 everlafting Exchange : Night and Day, the 
 Buyers and Sellers are paffing thro this 
 Temple, which fhould be confecrated to 
 God; and there's no room left for the 
 Thoughts of Heaven there. Shall thefe 
 
 bufy 
 
Serm. VIII. prijhitig in Sin. 24$ 
 
 bufy Swarms of Cares and Vanities for 
 ever fill up fy large a Chamber of the 
 Soul ? Shall impertinences be for ever 
 thruft into this Treafury ? fuch as will 
 (land you in no ftead, when you are dif- 
 mifs'd from the Body, but fliall vanifh all 
 at once in that Hour, and fhall leave your 
 Spirits poor and naked : or if they follow 
 you to the World of Spirits, 'twill be but 
 as fo much Fuel gathered for your future- 
 burning. 
 
 Think a little with yourfelves, Ye P of- 
 ferors ofthefe rich Endowments of Mind , when 
 vcu have been honoured here on Earth,, 
 can you bear to be doomed to eternal 
 Shame and Punifhment in Hell ? Shall this 
 Wit, and this Reafon, be there employed 
 to exprefs your Hatred againit God, and 
 to forge perpetual Blafphemies againft the 
 Majefty of Heaven ? Are you willing to 
 be joined to the Society of Devils, and be 
 engaged in their abominable Work ? Shall 
 this fprightly Fancy, this fubtle Reafon, 
 this large Memory, ferve for no purpofe 
 but to aggravate your Guilt, and your 
 Damnation ? Shall thefe fine Talents fhar- 
 pen your Mifery, and give edge to the 
 keeneft Reflections of Confcience ; Con- 
 science, that inward Sting of the Mind ; 
 Confcience, that immortal Tormentor ? 
 Yet this muft be the certain Portion of 
 thofe who fpend their Life, and lie down 
 M 3 in 
 
246 A Lovely Youth Serm. VIII. 
 
 in Death, with thefe Talents unfan&ified : 
 for the Araguifh and Torture of finful 
 
 r Souls, muft rife, and grow for ever, in 
 
 proportion to the Glory of their abufed 
 
 ^ Endowments. 
 
 Tho, perhaps, I have been tedious al- 
 ready under this Head, yet before I part 
 with it, I muft addrefs myfelf to thofe 
 who are born with a fweet Difpojition, that 
 
 J feem to be caft in a fofter Mould than the 
 
 reft of Men. I love and pity thofe of 
 my Acquaintance who are bleft with fo 
 divine a Temper, who haveTendernefs and 
 Good-w r ill in their very Form and Afpeft, 
 and I mourn to think that any of thefe 
 fhould perifh for ever. You are the Fa- 
 vourites of all Men, and beloved by all 
 who enjoy the pleafure of your acquain- 
 tance ; do ye not long to be the Favourites 
 of God too ? You feem to be made for the 
 Delight and Comfort of Mankind : but 
 fhall this be all your Portion ? Good-hu- 
 mour is the Compofition of your Nature, 
 and the Law of Kindnefs is on your Lip : 
 when the Ear hears you, then it blejfes you ; 
 jind when the Eye fees you, it gives witnefs to 
 you. But is this enough to depend upon 
 for Eternal Life ? Perhaps you have bor- 
 rowed part of the valuable Qualities of 
 that Good-Man Job, Ton have delivered the 
 Poor that cry, and the Fatherlefs that had 
 none to help him > you have caufed the Wi- 
 dow's 
 
Serm.VIII. fertfhing in Shu 247 
 
 dow T s Heart to fing for Joy, and the Blefjing 
 of him that was ready to ferifh, has come ofienr 
 upon you; Job xxix, 11, 12, 13. There's fo 
 much natural Goodnefs in your Conftitu- 
 tion, that leads you on, by a fweet Inftind, 
 to the practice of many Charities : but this 
 is not faving Grace. If Jefus Ckfifi himfelf 
 were upon Earth in his humbled State, he 
 would look upon you, as Man, and love 
 you : but the holy God locks down from 
 Heaven, and beholds you as the Object of 
 his juft and divine Hatred, while you live 
 in a State of Vanity and Sin, drunken with 
 fenfual Pleafures, and at Enmity with God. 
 This Sweetnefs of Temper, that fprings 
 from your Blood, and the happy Mixture 
 of Humours 5 or, at beft, from the meer 
 natural Frame of your Spirits, will never 
 pafs, upon the great Tribunal, for Holi- 
 nefs and inward Religion* With all this 
 charming Appearance of Vertues, thefe 
 Colours that look like Heaven, you will 
 be doomed to Hell and perpetual Mifery, 
 unlefs- there be found in you fome nobler 
 Qualities, fuch as, Love to God, Mortifi- 
 cation to this World, the Knowledge and 
 Faith of Jefus Chrift. If thefe be not the 
 Springs of your Charity and Love to Men, 
 you will not be fecured from the condemn- 
 ing Sentence of the Judge, nor from the 
 Company of Devils in the future World. 
 
 M 4 But 
 
248 A Lovely Touth Serm.VIIL 
 
 But oh ! How will your foft and gentle 
 Natures bear the Infult and Rage of thofe 
 malicious Spirits ? How will your Temper, 
 that had fomething fo lovely in it, fuftain 
 to be banifh'd for ever from the World of 
 Love ? to be for ever excluded from all 
 the Regions of Peace and Concord ? How 
 will your Souls endure the Madnefs and 
 Contention, the Envy and Spight of wic- 
 ked Angels? You that delighted on Earth in 
 the Works of Peace, what will you do 
 when your tender Difpofitions fhall be 
 hourly ruffied by the Uproar and Confu- 
 fion of thofe dark Regions ? and inftead of 
 the Society of God and blefled Spirits, ye 
 fhall be eternally vexM with the perverfe 
 Tempers of your Fellow-Sinners, the Sons 
 of Darknefs ? Oh that I could fpeak in 
 melting Language, or in the Language of 
 effectual Terror, that I might by any 
 n.eans awaken your Souls to Jealoufy and 
 timely Fear ! That fo many natural Ex- 
 cellencies, as God has d^flributed amongfl 
 you, might not be wafted in Sin, abufed 
 to Difhonour, and aggravate your ever- 
 lafting Mifery. 
 
 idly, My next Exhortation fhall be ad- 
 drefsM to thofe Tenths who have been trained 
 tip in all the Arts if Civility, and have acqui- 
 red a courteous and becoming Carriage. There 
 is fomething lovely in fuch an Appearance, 
 and it commands the Love even of the 
 
 Rude 
 
Serm.VIII. perijhing in Sin. 249 
 
 Rude and Uncivil. It fo nearly refembles 
 the Sweetnefs of natural Temper, and imi- 
 tates Good-humour fo much to the Life, 
 that it often paffes upon Company inftead 
 of Nature, and attains many valuable Ends 
 in human Society. But where both thefe 
 are happily joinM, how fhining is that 
 Character, and univerfaliy belovM ? We 
 are pleas'd and charmed with your Conver- 
 fation, whofe Manners are polifh'd, and 
 whole Language is refined from the rude 
 and vulgar Ways of Speech. You know 
 how to fpeak civil things, without Flattery, 
 upon all Occafions 5 to inftrud, without 
 aifuming a fuperior Air, and to reprove, 
 without a Frown, or forbidding Counte- 
 nance. You have learned when to fpeak, 
 and when to be filent, and to perform 
 every Ad: of Life with its proper Graces : 
 and can ye be content, with all this Good- 
 breeding, to be thruft down to Hell ? Is 
 it not pity that you fhould be taught to 
 pay all your Honours to Men, and prac- 
 tife none to the Living God ? Have you 
 not read thofe Duties in Connection ? r 
 Pet. ii. 17. Honour all Men , love the Brother- 
 hood, fear G d 3 and honour the King. And 
 why will you divide what God has joined, 
 and give every one their clue, betides God 
 your Maker ? How dare you treat the 
 Creatures with Decency and Ceremony, 
 and treat God the Creator with Neglect ? 
 M 5 falute 
 
2 $o A Lovely Touth Serm. VIII. 
 
 falute all Men with their proper Titles of 
 Diftin&ion, and not learn how to addrefs 
 God in Prayer ? pay due Vifits to all your 
 Acquaintance, and yet fcarce ever make a 
 Vifit to the Mercy-Seat, or bow your 
 Knees before the Majefty of Heaven ? 
 
 I pity thofe who have all the Arts of 
 Complaifance in perfe&icn, and pra&ife 
 Civility in every Form, but are very little 
 acquainted with the Forms of Godlinefs, 
 and never yet felt any thing of the Life of 
 Religion, or the Powers of the World to 
 come. How mournful a fight is it to be- 
 hold a well-accomplifh'd Gentleman, yet a 
 vile Sinner ! A pretty obliging Youth a- 
 mong Men, but deaf and obftinate to all 
 the Calls of God, and the Entreaties of a 
 dying Saviour ! A Perfon of a free and 
 ingenuous Deportment, yet in Chains of 
 Slavery to Corruption and Death ! And 
 how unfpeakably forrow r ful will it be at 
 the Laft-Day, to fee fuch as thefe, the gay, 
 the affable, the fair-fpoken, and the well- 
 bred Sinner, in the utmoft Agonies of Hor- 
 ror and Defpair, mourning a loft God, a 
 loft Soul, and a loft Heaven ! 
 
 Let me fpeak once more, and try to pro- 
 voke you to Jealoufy. Shall the rugged and 
 clownifli part of Mankind prefs forward 
 Into that Kingdom which ye defpife ? Will 
 ye be patient to fee fome of the unbred 
 and unpoiiil/d fet at the Right-hand of 
 
 the 
 
Serm.VIIX. fertftiingiitSw. 251 
 
 the Judge, and yourfelves, with Shame, be 
 divided to the Left ? How will ye indure 
 to lee the Honours of Heaven put upon 
 thofe whom you have fo often defpisci in 
 your Hearts upon Earth ? Can you imagine 
 that that Tribunal will be bribed with fair 
 Speeches ? or that any thing will be accep- 
 ted in that Court, befides folid and hearty 
 Religion ? Suffer this Exhortation then, 
 and receive this Advice, you that are noc 
 ufed to deny any thing to your Friends, 
 and that love to oblige thofe who ask any 
 reafonable Favour at your hands ; nor let 
 me plead this Day in vain. 
 
 ^dly j To thofe that have enjoyed the Bleffing 
 of religious Parents , and a pious Education ; 
 that have been bred up in the Nurture and 
 Admonition of the Lord, in the Knowledge 
 and Pra&ice of the Moral Law, and in the 
 outward Performance of Religion, accor- 
 ding to the Appointments of the GofpeL 
 Children, we love you for your Fathers 
 fakes : we love to look upon you, for you- 
 are the little living Images of our deareft 
 Friends : we have lov cl to ask you the 
 younger Queftions that your Parents have 
 taught you, and to fee the firft Fruits of 
 their Inftruftion and holy Care ; but we 
 pity you, from our very Souls, when we 
 behold you break the Bars of your Educa- 
 tion, and making hafte to Ruin : or when r . 
 at beft, ye go on and tread the Circle of 
 
 outward 
 
252 J Lovely Youth Ser m.VlII. 
 
 outward Duties, as ye are led by Cuftom 
 and Form, with a Negleft of inw r ard Chri- 
 ftianity, and hearty Godlinefs. 
 
 Did your Parents love God above all 
 earthly things, and will ye prefer the Love 
 of this World above all things heavenly 
 and divine? Have ye had fuch fhining Ex- 
 amples of Hollnefs brought fo near you to 
 no purpc.fe ? Do they pray for you daily ? 
 Do they daily mpurti over you, and hope, 
 and wifh, and exhort you to take care of 
 your Souls ? And are you refolved that 
 their Counfels, their Prayers, and their 
 Tears, fhall be laid out upon you in vain ? 
 Is this the Return you make for all their 
 Care and Companion ? They tell you daily 
 that they can have no greater Jvy than to fee 
 their Children walking in the "Truth, and will 
 you cruelly difappoint their Pleafures, and 
 bring down their Grey-Hairs w r ith Sorrow 
 to the Grave ? Perhaps there are fome of 
 you, who already have parted with your 
 Parents, and their Spirits are at reft ; and 
 has neither their Life, nor their Death, 
 made ferlous and lading Impreffions upon 
 you ? Have they entreated you in their 
 laft dying Moments, by all that is dear and 
 facred, to make fure of Heaven ? and 
 will you abandon thefe Entreaties, and fell 
 your Sruls to the Wcrld, and to Death, 
 for a few perifhing Temptations ? Have 
 they laid a folemn. Charge upon you, at 
 
 their 
 
Serm.VIII. ferifhing in Shi. 25 j », 
 
 their laft Farewell, to travel in the Paths 
 of Piety, and meet them on Mount Sion in 
 the Great Day ? and have you wandred 
 already from this High-road of Holinefs, 
 and forgot the Solemnity and the Charge ? 
 Shall your Parents dwell for ever with 
 their God, and {hall their Children for 
 ever dwell in Fire prepared for the Devil 
 and his Angels ? 
 
 You cannot fin at fo eafy and fo cheap a 
 rate as others. You muft break through 
 ftronger Bonds, and do bolder Violence to 
 your Confciences, before you can indulge 
 Iniquity, and purfue Wickednefs. Your 
 Temptations to Sin have been lefs than 
 others, and your Advantages for Salvation 
 have been much greater. Our Hearts 
 bleed within us, to think of your double 
 Guilt, and your aggravated Damnation ; 
 to think that you fhould not only be Sepa- 
 rated from your Parents, and their God, 
 for ever, but that your Place of Torment 
 fhall be the hotteft alfo, amongft all your 
 Companions in Mifery. 
 
 What Anguifh, and inw r ard Vexation, 
 will feize you, w T hen ye fhall reject how 
 high ye were raifed in outward Privileges, 
 and how near you were brought to Hea- 
 ven ? and how you quitted your Intereft 
 and your Hopes there, for the Trifles of 
 this Life, for a bafe Luft, or a foolifh Va- 
 nity ? Wh-at will ye fay, when ye (hall fee* 
 
 many 
 
2 $4 A Lovely Touth Serm.VIII. 
 
 many coming from the Eafl, and from the 
 Weft, from Families of Wickednefs, from 
 the Ends of the Earth, and from the 
 Borders of Hell, and fit down with your 
 Fathers in the Kingdom of Heaven ', while 
 you, the Children of the Kingdom, are cafi 
 out into outer Darknefs, there Jhall be weep- 
 ing and gnafloing of "Teeth: Matth. viii. 
 ii, 12. I prefume thus far, with Free- 
 dom, to addrefs you, if by any Methods / 
 might provoke to Emulation them which are 
 of the Flefli of Ifrael, of the Kindred of 
 the Saints, and might five fome of them, 
 Rom. xi. 14. 
 
 4^/v, "To thoje who have taken fome pains 
 in feeking after Eternal Life, and are flill en- 
 quiring the way thither. Have a care of 
 refting in the meer Pra&ice of Moral Du- 
 ties, or in the outward Profeffion of Chrifti- 
 anity : never content yourfelves with the 
 Righteoufnefs of the Pharifee. Were your 
 Vertues more glorious than they are, and 
 your Right eoufnefles more perfeft, they 
 could never anfwer for your former Guilt, 
 before the Throne of a juft and holy God. 
 *Tis only the Atonement of Chrifl, and 
 his all-fufficient Sacrifice, which can ftand 
 you in flead there ; and 'tis pity that a 
 Youth, of fo much Virtue, fbould fall 
 fhort of Heaven, and be but almoft a Chrifti- 
 an. Tis pity that you fhould have gained 
 fo large a {hare of Knowledge, and fo ho- 
 nourable 
 
Serm.VHI. pricing in Sin. 25 f 
 
 nourable a Character of Sobriety, and 
 after all, want the one thing needful, au 
 univerfal Change, and Renovation of your 
 Hearts, by receiving the Gofpel. Have 
 you proceeded thus far, and will you not 
 go on to Perfection ? Take heed that ye 
 lofe not the things that ye have wrought, but 
 that .ye receive a full Reward, 2 Ep. John viii. 
 
 *Tis pity you fhould enquire the way 
 to Heaven, and not walk in it, when 'tis 
 marked out before your feet with fo much 
 Plainnefs : 'tis pity ye fhould indulge the 
 Love of this World fo far, as to fufter it 
 to forbid you the Purfuit of a better ; or, 
 at bed, when ye receive Inuru&ions about 
 your Souls, you let the Affairs of this 
 Life overwhelm and bury that good Seed, 
 and it never grows up to Practice. What 
 would you fay to the Folly of a Man who 
 has a long and hazardous Journey to make, 
 to take pofleJTion of a large Eftate, and 
 once a week he comes to enquire the way, 
 and hears a fair Defcription of all the 
 Road, perhaps he mourns his long Neg- 
 lect, and refolves upon the Journey : but 
 the next fix days are filled up with a 
 thoufand Impertinences ; and when the 
 feventh returns, he has not taken one ftep 
 forward in the way ? 
 
 Believe me, Sirs, *tis not an eafy thing 
 to be faved :. Lazinefs, and meer Enquiries,. 
 will never efifeft your Happinefs, nor fe- 
 
 cme 
 
2^6 J Lovely Youth Serm.VlII. 
 
 cure your Souls from Perdition ; and all 
 the pains you have already taken -will be 
 loft, if you give over the Purfuit. Let 
 me call fome of you this day to remember 
 your former Labours, the Prayers and the 
 Tears that you have poured out in fecret 
 before God : remember your Days of 
 Darknefs, and your Nights of Terror, 
 the Groans of Confcience, and the inward 
 Agonies you felt, when you were firft 
 awaken'd to behold your Guilt and Dan- 
 ger : remember thefe Hours, and thefe 
 Sorrows; and love and pity your own 
 Souls fo far, as to purfue the Work, and 
 let not all your Pains be loft : Have ye Suf- 
 fered fo many things in vain, if it be yet in 
 vain? Gal. iii. 4. Ye have wreftled with 
 fome Sins, and have in part got the matte- 
 ry over them ; and fhall a darling Luft 
 overcome you at laft, and flay your Souls 
 with Eternal Death ? Ye have refifted the 
 Tempter in fome of his Aftaults, and put 
 the Powers of Hell to flight ; will you give 
 up yourfelves at laft to be led in Triumph 
 by Satan, and become his everlafting Slaves ? 
 Methinks you look fo amiable in thofe 
 Viftories ye have already obtained, that I 
 would fain have you prefs onward through 
 the Field of Battle, fulfil the Warfare, and 
 receive the Crown. 
 
 The Minifters of the Gofpel look upon- 
 you with Concern and Pity : we love you, 
 
 becaufe 
 
Serm.VIII. ferijhing in Sin. 257 
 
 becaufe you have proceeded thus far in Re- 
 ligion, but ye fhall not be the Beloved of 
 God, if ye Hop here, or go back again to 
 Sin and Folly. We had a hopeful Profpedt 
 of you once, and faid to our Lord in Pray- 
 er, " Surely thefe fhall be one day the 
 u Inhabitants^ and the Supports of thine 
 " Houfe; thefe young Plants fhall one 
 cc day be fruitful Trees in thy Vineyard ; 
 <c they fhall be Pillars in thy holy Temple/ 5 
 But alas ! there is a death upon our Hopes, 
 there is a Darknefs and a Lethargy upon 
 your Souls : we look upon you in all thefe 
 your Endowments, we mourn over you 
 with Compaffion, and with Zeal we exprefs 
 our Grief and our Love : awake, ye lovely 
 Sinners, that ye fleep not to everlafting 
 Death. 
 
 %thly y To thefe that are rich in this World,. 
 end are furnifh'd with the former good Quali- 
 ties too. I am w r ell-afTured, while I addrefs, 
 myfelf to this Aflembly, I fpeak to many 
 Perfons of this Character. * Ye are wealthy 
 and condefcending, like the Young-Man in 
 my Text : ye are often uncovered, and ye 
 pay Reverence to the Miniflers of the 
 Gofpel, as he did : ye give us Honours 
 and Civilities beyond our Merit or Wifh : 
 ye come and ask of us the fame Queftion, 
 What fhall we do to inherit Eternal Life ? 
 
 *This Vifcourfe was delivered at Tunbridge-Wells. 
 
 And 
 
2 5 S A Lovely Touth Serm . VIIL 
 
 And we tell you from the Word of God, 
 Love not the World, nor the things of the World, 
 for where the Love of the World is, the Love of 
 the Father is not. If Riches increafe, fet mt 
 your Heart upon them. Mortify your AfeEliom 
 that are upon the Earth, and deny yourfelves, 
 take up your Crofs, and follow Chrift : become 
 his Difciples without referve, in Faith, and 
 Love, and univerfal Holinefs. While we 
 propofe thefe Paths to Eternal Happinefs, 
 fhall it be faid concerning you, They went 
 away forrowful, having great Pejjefjhns? 
 
 Your condefcending and aftable Deport- 
 ment, looks brighter by all the rich Luftre 
 of your Habits ; and the bigger your Cir- 
 cumfrances are, the more lovely is your 
 humble Attention to the Minifters of Chrift, 
 and your Readinefs to hear our Words is 
 the more commendable : but will ye be 
 Hearers only, and never praftife ? The 
 time is coming, and the Hour maizes hafte 
 upon you, when ye fhall (land upon the 
 Borders of the Grave, and look into that 
 World of Spirits, where all the Honours 
 and Diftin&ions of this World are known 
 no more. Ye fhall be ftript of thofe Va- 
 nities which ye lovM above God and Hea- 
 ven. Think how mean and delpicable a 
 figure your Souls will make amongft fallen 
 Angels, if the Love of this World, and 
 NegledT of God, fhould bring you into 
 that dreadful Company. What gay and 
 
 fwelling 
 
Serm.VIII. feriflring in Sin. 259 
 
 fwelling Figures foever you have made on 
 Earth, you will make but a pocr and 
 wretched one in that World, if ye are 
 found deftitute of the Riches of Grace ; 
 and 'twill be a mournful Infcription writ- 
 ten on your Tomb, "This rich Man died, and 
 he lift up his Eyes in Hell 1 Luke xvi. 23. 
 But, Beloved, we hope better things of you, 
 tho we thus fpeak, and things that accompany 
 Salvation : Heb. vi. 9. 
 
 Thus I have finifhed the firft general Ex- 
 hortation, to thofe who have any valuable 
 Qualities attending them, but through the 
 Love of this World are tempted to neg le* ' 
 Heaven. 
 
 The Second Exhortation is addrelVd to 
 thofe who are weaned, in fome good degree^ 
 from this World, and have Treafures in Hea- 
 ven, but are defective in thofe good Qualities 
 which 'might render them amiable upon Earth* 
 I ccnfefs I have no direct Commiffion from 
 my Text to addrefs you here : But I'm 
 unwilling and afhamed that a rich Young- 
 Man fhouid go to Hell with fome more 
 lovely Appearances upon him than you 
 have, who are in the way to Heaven. 
 
 You have chofen God for your eternal 
 Portion, and your higheftRopej you have 
 chofen his Son Jefus for your only Media- 
 tor, and your Way to the Father ; you 
 have chofen the Worfhip and the Ordi- 
 nances of God as your deareft Delight ; 
 
 ye 
 
z6o A Lovely Tenth Serm.VIIL 
 
 ye are the chofen Objects of the Love of 
 God, and his Grace has inclined you to 
 love him above all things. Methinks I 
 would not have any Blot caft upon fo ma- 
 ny Excellencies. Be ye advifed therefore 
 to feek after that agreeable Temper and 
 Conduit, which may make you beloved of 
 Men too ; that the wifeft and beft of Men 
 may chufe you for an Honour to their Ac- 
 quaintance and Company. This will ren- 
 der ycur Profeffion more honcurablp, and 
 make Religion itfelf look more lovely in 
 the fight of the World. 
 
 W hat a fGul Blemifh 'tis to our Chriftia- 
 nity, when we fhall hear it faid, c< Here's 
 <c a Man, who profefles the Gofpel of 
 cc Grace, but he does not pra&ife the De- 
 " cencies that the Light of Nature would 
 cc teach him. He tells us, that he be- 
 longs to Heaven: but he has fo little of 
 Humanity in his Deportment, that he is 
 hardly fit Company for any upon Earth. 
 Shall it be faid of any of you, Here's a 
 Man that pretends to the Love of God, 
 but he is morofe in his Dlfpofition, rude 
 in his Behaviour, and makes a very un- 
 lovely Figure amongft Men ? Let him 
 fill what Station he will in the Church, 
 he bears but a difagreeable Character in 
 the Houfe, and difgraces the Family or 
 the City where he dwells. What his 
 fecret Virtues or Graces are, we know 
 
 " not, 
 
 cc 
 
 K 
 
Serm.VIII. ferijlring in Sin. 261 
 
 " not, for they fhine all inward ; he keeps 
 " all his Goodnefs to himfelf, and never 
 " fufters his Light to fhine out amongft 
 c< his Neighbours/' 
 
 Can I bear that it fhould be faid con- 
 cerning me, tc He feems indeed to have 
 <c fomething of the Love of God in him, 
 cc but he is fo rough in his natural Tem- 
 cc per, and fo uncorrected in his Manners, 
 " that fcarce any Man loves him ? He may 
 " bend his Knees to God in Prayer, but 
 " he has not common Civility towards 
 " Men. His Morality and Honefty ap- 
 " pear not upon him with Honour : his 
 " Virtue does not feem to fit well about 
 cc him, and his Religion is drefsM in a very 
 " unplcafing Form/' Is this the way to 
 give Reputation to the Gofpel ? Is this to 
 adorn the Doctrine of God our Saviour in all 
 thing?? Tit. ii. 10. When we become 
 Chriftians, wtputaway Bitternefs, and IVrath, 
 and Clamour, and Evil-f peaking, and Filthi- 
 nefs, and fcurrilous Jefts ; Eph. iv. 31. & v. 
 4. We are commanded to /peak Evil of no 
 Man, to be no Braiders ; but to be gentle, 
 and Jheiv Meeknefs to all, Tit. iii. 2. to pre- 
 fer one another in Honour,* to blefs and curfe 
 not ; to rejoice with them that rejoice, and to 
 weep with them that weep ; to condefcend to 
 Men of low Eflate, and, if po(pble y to live 
 peaceable with all Men ; Rom. xii. 
 
 Are 
 
262 A Lovely Touth Serm.VIII. 
 
 Are there any Souls here of this un- 
 pleafing Character and Carriage ? Did you 
 ever read thefe Words in your Bibles ? Do 
 ye think thefe are the Commands of Chrift, 
 or no ? You prcfefs to love him above all, 
 but what care have you taken to obey thefe 
 Precepts of his ? Or do you think the fub- 
 lime Practices of Faith and Adoration will 
 make thefe lower Duties needlefs ? Have 
 ye found the Sweetnefs of being at peace 
 with God, and tailed of the Pleafures of 
 his Love ; and can ye difre^ard all the Prac- 
 tices and the Pleafures of Love and Peace 
 among Men ? 
 
 We are not required indeed to fell Truth 
 for Peace, nor flrid Godlinefs for the 
 Forms of Civility. There's no need that 
 we fhould conform ourfelves to any of 
 the fin ful Practices of this World, in order 
 to fulfil the Law of Love. But wherefoe- 
 ver the Cuftoms of the Place, where we 
 dwell, are confident w r ith the ftrid and 
 holy Rules of Chrift, we fhould praftife 
 them fo far, as to render ourfelves agree- 
 able to thofe with whom we converie, that 
 we may fliine in the World as the Honours 
 of Chrift, and that Unbelievers may be won, 
 by our Converfaticn, to come and hear our 
 Gofpel, to learn the fame Faith, and em- 
 brace the fame Hope : Not only the things 
 that are true, and honeft, and juft, and pure, 
 but the things that are lovely in the fight of 
 
 Men f 
 
Scrm.VIIL ferijhmg in Sin. 263 
 
 Men, and things that are of good Report, muft 
 be the Subjects of our Meditation, our 
 Learning, and Practice ; Phil. iv. 8. St. Paul, 
 that great Apoftle, did not think thefe 
 things unworthy of his Care : he enjoins 
 them upon the primitive Chriftians from 
 his own Example, and promifes them the 
 Prefence of the God of Peace. Thefe are 
 the things that I have taught you, faith he, 
 thefe ye have heard and feen in me ; conform 
 your Manners to thefe Rules, and the God 
 of Peace /ball be with you, verfe p. 
 
 Believe me, Friends, the natural Habit 
 of Chriftianity is all Decency and Loveli- 
 nefs : we put the Religion of our Saviour 
 into a Difguife, and make it look unlike 
 itfelf, if our Temper be four and fretful, 
 if our Carriage be coarfe and rude, and 
 our Speech favour of Roughtiefs and 
 Wrath. A Jew might make a better 
 Apology for a harfh and fevere Deport- 
 ment, than a Chriflian can do ; he might 
 put on a morofe Air with better counte- 
 nance, and plead the Difpenfation he was 
 under, the Bondage of the Law, and the 
 Terrors of Mount Sinai : but we, under 
 the Gofpel, are free-born, Gal. iv. 26, 31. 
 and our Carriage fhould be ingenuous in 
 all refpedts. John the Baptift, in his^ Gar- 
 ment of Hair, may be indulged in a Rough- 
 nefs of Speech : he was but a Fore-runner 
 of the Gofpel, and can hardly be called a 
 
 Chriflian : 
 
2<?4 A Lovely Touth Serm.VIIL 
 
 Chriflian : but the Followers of the Lamb 
 ftiouid have a mild Afpeft, a pleafing 
 Manner, that every one who beholds us, 
 may love us too; that the Son of God, if he 
 were here upon Earth, might look upon us, 
 and love us in both his Natures, with a 
 ; Divine and Human Love. 
 
 Thirdly, The laft Addrefs I would make 
 to thofe who are furmfh'd with every good 
 Quality, and every divine Grace, who are be- 
 lovd by God and Men. Such a one was our 
 Lord Jefus Chrift in the days of his Flefh : 
 he, from his very Childhood, grew in Wif- 
 dom and in Stature, and in favour with God 
 and Man, Luke ii. 52. He had further Dis- 
 coveries of Divine Love made to him dai- 
 ly ; and as his Acquaintance increased in 
 his younger Years, fo did his Friends too, 
 till his Divine Commiffion made it necefla- 
 ry for him to oppofe the Corruptions of 
 his Country, and reform a wicked Age, 
 and thus expoie himfelf to the Anger of a 
 Nation that would not be reform 'd. There 
 w r as Something lovely in his Human Nature 
 beyond the common Appearance of Man- 
 kind ; for his Body was a Temple in which 
 the Godhead dwelt in a peculiar and tran- 
 scendent manner, and his Soul was inti- 
 mately united to Divinity. I cannot but 
 think that, in a literal Senfe, he was fairer 
 than the Children of Men, and that there was 
 Grace on his Lips, and a natural Sweetnefs 
 
 in 
 
Serm.VIII. pricing in Shi. 265 
 
 in his Language. Pfal.xlv.2. If the Jews 
 beheld no Comelinefs in him y if his Vifage was 
 rnarrd more than the Sons of Men, 'twas be- 
 caufe he was a Man of uncommon Sorrows, 
 and acquainted with Grief', which might caft 
 fomething of Heavinefs or Gloom upon his 
 Countenance, or wear out the Features of 
 Youth too foon. But furely our Lord, in 
 the whole Compofition of his Nature, in 
 the Mildnefs of his Deportment, and in all. 
 the Graces of Converfation, was the chiefeft 
 of ten thoujands, and altogether lovely. How 
 amiable are thole who are made like him ? 
 Si . was John the beloved Difciple ; you 
 may read the Temper of his Soul in his 
 Eyilt.es: What a Spirit of Love breathes 
 in every Line ? What Compaffion and Ten- 
 der: the Babes in Chrifi ? What con- 
 deicending Affe&ipri to the Young-Men, 
 and hearty Good-will to the Fathers who 
 were then his Equals in Age ? With what 
 obliging Language dees he treat the belo- 
 ved Gaius, in his third Letter ; and with 
 hov/ much Civility, and hearty Kindnefe, 
 dees he addrefs the Elect Lady and her 
 Children, in the fecond ? In his younger 
 years, indeed, he (earns to have fomething 
 more of F:re and Vehemence, for v hich 
 he was firnamed a Son of Thunder, Mark 
 iii. 17. But our Lord faw fo much Good- 
 Temper in him, mingled with that Spright- 
 linefs and Zeal, that he exprefsM much 
 N p leaf ure 
 
a66 J Lovely Touth Se r m . V 1 1 
 
 pleafure in his Company, and favoured him 
 with peculiar Honours and Indearments 
 above the reft. This is the Diiciple who 
 Mas taken into the holy Mount with James 
 and Peter, and faw our Lord glorified be- 
 fore the time : this is the Difciple who 
 lean'd on his Bofom at the holy Supper, 
 and was indulged the utmoft freedom of 
 Converfation with his Lord, Join xiii. 23, 
 24, 25. This is the Man who obtained this 
 glorious Title, 'The Difc iple whom Jefus lo- 
 fted; that is, with a diftinguifhing and 
 particular Love. As God, and as a Savi- 
 our, he loved them all like Saints ; but as 
 Man, he loved St. John like a Friend, John 
 xxi. 20. and when hanging upon the Crofs, 
 and juft expiring, he committed his Mother 
 to his Care; a moft precious and convin- 
 cing Pledge of fpecial Friendship. 
 
 O how happy are the Perfons who moft 
 nearly refemble this Apoftle, who are thus 
 privileged, thus divinely bleft! How infi- 
 nitely are ye indebted to God your Bene- 
 fador, and your Father, who has endowed 
 you with fo many valuable Accompli fh- 
 ments on Earth, and allures you of the 
 Happinefs of Heaven ? 3 Tis he who has 
 made you fair, or. wife ; 'tis he who has 
 given you Ingenuity or Riches, or, per- 
 haps, has favoured you with all thefe : and 
 yet has weaned your Hearts from the Love 
 of this World, and led you to the Purlin t 
 
 of 
 
Serm.VIII. perijhing in Sin. 267 
 
 of Eternal Life : 'tis he that has call: you 
 in fo refinM a Mould, and given you fo 
 fweet a Difpofition, that has inclined you 
 to Sobriety and every Vertue, has raised 
 you to Honour and Efteem, has made you 
 Pofleflbrs of all that is defirable in this 
 Life, and appointed you a nobler Inheri- 
 tance in that which is to come. What 
 Thankfulnefs does every Power of your 
 Natures owe to your God ? that Heaven 
 looks, down upon you, and loves you, and 
 the World around you fix their Eyes upon 
 you, and love you : that God has formed 
 you in fo bright a Refemblance of his own 
 Son, his Firft-beloved, and has ordained 
 you Joint-Heirs of Heaven with him, Row. 
 yiii. 17. 
 
 Watch hourly againft the Temptations 
 of Pride ; remember the fallen Angels, and 
 their once exalted Station ; and have a 
 care left ye alfo be puft up, and fall into the 
 CondemnatiGn of tie Devil. Walk before God 
 with exacted Care, and in deeped Humi- 
 lity. Let that Divine Vail be fpread over 
 all your Honours, that, as you are the 
 faireft Images of Chrift, ye may be dreiVd 
 like him too ; for he who is the higheft 
 Son of God in his Eternal Nature, is aifo 
 the holieft of the Sons of Men, and the 
 humbled of every Creature. 
 
 N 
 
( 268 ) 
 
 ^^tfcsfsfsfitp'ipipctp'f tfriptptfrfp tytpfffyff ft*p'jpty1$ 
 
 A Lovely Youth perifhing 
 in Sin. 
 
 A Sacred Hymn. 
 
 U ST all the Charms of Nature then, 
 So hopelefs to Salvation prove ? 
 Can Hell demand, can Heaven condemn 
 "The Man whom J ejus deigns to love ? 
 
 2. 
 
 "The Man, who J f ought the Ways of Truth, 
 Paid Friends and Neighbours all their Due ; 
 (A nicdeft, fiber, lovely Youth) 
 And thought he wanted nothing now ? 
 
 But mark the Change : Thus /pake the Lord, 
 Come part with Earth for Heaven to-day i 
 The Youth aftoniflo'd at the Word, 
 In ft lent Sadnefs went his Way. 
 
 Poor 
 
A Sacred H y n m. 269 
 
 Poor Venues, that he boafled fo, 
 T*hh e Tefi unable to endure y 
 Let Chrift, and Grace, and Glory go T 
 To make his Land and Money fuve ! 
 
 5- 
 
 Ah foolift) Choice ofT'reafures here ! 
 Ah fatal Love of tempting Gold! 
 Muft this bafe World be bought fo dear ? 
 And Life and Heaven fo cheaply fold ? 
 
 In vain the Charms of Nature jhine y 
 If this vile Paffion governs me : 
 Transform my Scul, Love Divine, 
 And make me part vuith all for thee. 
 
 N 3 SER- 
 
( 270 ) 
 
 SERMON IX. 
 
 The Hidden Life of aChriftian. 
 
 Col. iii. 3. 
 
 Te are dead, and your Life is hid with 
 Chrift in God. 
 
 The Firft Part. 
 
 EAT* Hand Life are two Words 
 of a folemn and important 
 Sound. They carry fo much 
 of Force and Moment in them, 
 as miift awaken Mankind to 
 Attention ; and therefore the Spirit of 
 God often ufes them as Metaphors, to ex~ 
 prefs things unfeen and fpiritual, and to de- 
 fcribe the State both of Saints and Sinners : 
 So that all who are alive on the face of the 
 
 Earth, 
 
 ^rapOSiij^J^ 
 
 It 
 
 Si 
 
Serin JX. The Hidden Life, &c. 271 
 
 Earth, in the Language of Scripture, are 
 faid to be dead too, but in different Senfes. 
 
 Thofe who are in a State of Nature, and 
 under the Power of Sin, unpardoned and 
 unfanctified, are dead in Trefpajfes and Sins ; 
 yet they live the Life of Brutes in the Lafts 
 of the Flefhy or the L ; te of Devils in the 
 Lufis of the Mind, Eph. ii. 1, 2. 
 
 Thofe who are recovered from the Fall, 
 and brought into a State of Grace by the 
 Gofpel of Chrifi, are faid to be dead alfo ; 
 that is, they are dead to Sin, Rom. vi. 11. 
 and they are crucified, and fo dead to the 
 World, Gal. vi. 14. The Delights of Sin 
 are hateful to them, fo that they allure them 
 not to forfake their God ; and the lawful 
 Enjoyments of Life are fo far tafletefs to the 
 Saints, in comparifon of the things of Hea- 
 ven, that they have much lefs Influence, 
 than once they had, to tempt them away 
 from God 3 and from the Practice of Ho~ 
 linefs. 
 
 *Tis in this Senfe the Chriflian Cdojjians 
 are faid to be dead in my Text. But they 
 have another, a new Life, and that of a 
 different kind ; fuch as is mentioned in 
 this Verfe, and which is hid with Chrifl in 
 God : and 'tis this Hidden Life fhall be the 
 chief Subject of my Difcourfe. 
 
 Thefe latter Words of the Text afford 
 two plain and eafy Proportions or. Doc- 
 trines. 
 
 N-4, I. That 
 
272 The Hidden Life Serm.IX. 
 
 I. That the Life of a Chrifiian is a Hidden 
 Life. 
 
 II. That it is hid with Chrifi in God. Let 
 us meditate on them in Order. 
 
 Do&rine I. A Chrifiian s Life is a hidden 
 Life. 
 
 Here we fhall, 
 
 Fir ft, Confider what is this Life, which 
 is faid to be hidden. And, 
 Secondly, In what refpe&s it is fo. 
 
 Fir ft, What is this Life of a Chriftian which 
 is faid to be hidden ? 
 
 Not the animal Life, whereby he eats, 
 drinks, fleeps, moves, and walks ; this is 
 vifible enough to all about him. Not the 
 Civil Life, as he ftands in relation to other 
 Men in the World, whether as a Son, as a 
 Father, a Mafter, or a Servant, a Trader, 
 a Labourer, or an Officer in the State: 
 For all thefe are publick, and (eea of Men. 
 
 But the hidden Life is that whereby he is 
 a Chriftian indeed ; his ffiritual Life, where- 
 in he is devoted to God, and lives to the 
 Purpcfes of Heaven and Eternity. And 
 this is the fame Life w 7 hich, in other parts 
 of Scripture, is cailed eternal ; for the 
 Life of Grace furvives the Grave, and is 
 prolonged into Glory. The fame Life of 
 Piety and inward Pieafure, which begins 
 
 on 
 
Serm.lX. of a ChriJ&aff. 27$ 
 
 on Earth, is fulfilled in Heaven : and it 
 
 may be called the Spiritual, or the Eternal 
 Life, according to different refpefts > tor 
 'tis the lame continued Life acting in dif- 
 ferent Stations or Places, and running thro 
 Time and Eternity : 1 John v. 11, 12. Eter- 
 nal Life is in the Son, and he that hath the 
 Son, hath this Life ; 'tis begun in him, he 
 is already poffefled of it in fome degree. 
 
 As the Life of the Child is the fame with 
 that of the full-grown Man ; as the lame vi- 
 tal Principles and Powers run thro the fe- 
 veral fucceffive Stages of Infancy, Youth, 
 and Manhood ; fo the Divine Life of a 
 Saint, begun on Earth, runs through this 
 World, through Death, and the feparate 
 State of Souls ; it appears in full-grown Per- 
 fection, in the final Heaven, when the whole 
 Saint fhall ftand compleat in Glory. Thus 
 the fpiritual Life oi: a Chrlftian is eternal 
 Life begun ; and eternal Life is the fpiritual 
 Life made perfeEl. 
 
 If we would defcribe this Life in fhort, 
 it may be reprefented thus : 'tis a Life of 
 Faith, Holinefs, and Peace ; a Life of Faith, or 
 Dependance upon God for all that we vm&ii 
 a Life of Holinejs, rendering back again to 
 God, in a way of Honour and Service,, 
 whatfoever w r e receive from him in a way 
 of Mercy ; and a Life of Peace, in the 
 comfortable Senfe of the Favour of God* 
 and our Acceptance with him through Je~ 
 M 5 Cm 
 
274 The Hidden Life Serm.IX. 
 
 Jus Chrifl. All thefe begin on Earth, and 
 in this fenfe Faith itfelf, as well as Peace 
 and Holinefs, fhall abide in Heaven : we 
 fliall for ever be Dependants, for ever happy, 
 and for ever holy. 
 
 In a State of Nature the Man lived fuch 
 a finful and carnal Life, that was more 
 properly called Death ; but when he be- 
 comes a Believer, a true Chriftian, he is 
 new-created, 2 Cor. v. 17. new-born, John iii. 
 3. raifed from the Dead, and quickened mo a 
 new Life, Eph. ii. 1, 5. which is called be- 
 ing rifen with Chrift, in the Verfes before 
 my Text,Co/. iii. 1. And this very Spiritual 
 Life, as the effeffc of our fymbolical Refur- 
 re&ion with Chrifi, is the Subjeft of feveral 
 Verfes of the 6th chap, to Rem. whence I 
 cannot but infer the fame to be defigned 
 here, (viz,.) that the Chriftian who is dead 
 to Sin, is rifen with Chrift, and alive to 
 God; as Rem. vi. 11. All the Life that 
 he lived before, with all the Show and 
 Bravery of it, with all the Buftle and Bufi- 
 nefs, the Entertainments and Delights of 
 it, was but a mere Dream, a Fancy, the 
 Picture of Life, a Shadow and Emptinefs, 
 and but little above the Brutes that perifh. 
 Now he lives a real, a fubftantial, a di- 
 vine Life, akin to God and Angels, and 
 quite of a different nature from what the 
 Men of this World live, 
 
 There 
 
Serm.IX. of a Chrifiian. 27$ 
 
 There is this Difference indeed which 
 the Scripture makes between the Spiritual 
 Life and the eternal. 'The fir ft chiefly re- 
 fpeCts the Operations of the Soul, for the 
 Life of the Body is not immortal here ; the 
 feand includes Soul and Body too, for both 
 fhall poiTefs Immortality hereafter. The 
 fir ft is attended with many Difficulties and. 
 Sorrows ; the fecond is all Eafe and Plea- 
 fure. The fir ft is reprefented as the La- 
 bour and Service ; the lafl, as the great 
 (tho unmerited) Reward. Gal. vi. 8. Hj 
 that foweth to the Spirit y and fulfils the 
 Duties of the Spiritual Life, fhall of tlie 
 Spirit reap Life Everlafting. The one , is the 
 Life of Holinefs and inward Peace, tho 
 mingled with many Defects, and furround- 
 ed with a thoufand Difadvantages and 
 Tryals : the other, is the fame Life of Ho- 
 linefs and Peace, having furmounted every 
 Difficulty , fliining and exulting in fulL 
 Joy and Glory. 
 
 Secondly ', We come to confider, In what 
 Refpecls this Life may be called a hidden Life. 
 
 And here I fhall diftinguifh that part of 
 it, which is more ufually called the Spiri- 
 tual Life, and is exercifed iri this World.,, 
 from that which is more frequently called 
 Life Eternal, and belongs rather to the 
 World to come: and then I Aiail make; 
 diilinct Inferences from the Confideration of 
 each- Now 
 
2j6 The Hidden Life Serm.IX. 
 
 Now let us confider wherein the Spiri- 
 tual Life is faid to be hidden. 
 
 Ift, The Atis and Exercifes of it are fecret 
 and unknown to the fublick World, The 
 Saint is much engaged in the important and 
 hidden Concerns of his Divine Life ; and 
 his Converfe is with God and Chrifl y who 
 dwell in the World of Invisibles. 
 
 Who knows the fecret Tranfa&ions be- 
 tween God and the Soul of a Chriftian, 
 when he firft entred into Covenant with 
 God, through Chrifi the Mediator, and 
 began this happy Life ? Who can tell the 
 inward Workings of his Spirit towards 
 Jefus Chrifi his Lord, in the firft Efforts of 
 his Faith, and Embraces of a Saviour ? 
 Who was acquainted with the fecret Sor- 
 rows of his Soul, when he was firft fet a 
 mourning for his paft Sins, and humbled 
 himfelf in Bitternefs before God ? Or who 
 can exprefs the furprizing Delight, and 
 fecret Satisfaction he felt at heart, when 
 God communicated. to him the firft lively 
 Hope of Forgivenefs and Divine Salvation ? 
 O the unknown Joys of fuch an hour which 
 feme Chriftians have experienced, when a 
 Divine Beam of Light fhone into their 
 Souls, and revealed Jefus Chrift within them, 
 as St. Paul fpeafcs: when they faw his 
 All-fufficiency of Righteoufnefs and Grace, 
 to anfwer their infinite Necefiities ; and 
 
 wiieti 
 
Serm.IX of a Chriflian. 277 
 
 when they durft believe in him as their 
 Saviour ! 
 
 And as the Beginnings of this Life are 
 hidden from the World, fo the Exercifes 
 and Progrefs of it are a Secret too. While 
 the World is following after Idols and 
 Vanity, the Chriftian, in his retired Cham- 
 bers, breathes after his God and his Re- 
 deemer, and gives a Loofe to his warmeft 
 Afte&ions, in the purfuit of his Almighty 
 Friend, and his Befl-beloved. While the 
 Men of this World are vexing their Spirits, 
 and fretting under prefent Difappointments, 
 he dwells in a lonefome Corner, mourning 
 for his Sins and Follies. And at another 
 time, while the Children of Vanity grow 
 proud in publick, and boaft of their large 
 Pofieffions and Inheritances, he rejoices in, 
 fecret, in the Hope of Glory, and takes 
 Divine Delight in the Fore-thoughts of his 
 better Inheritance among the Saints ; His Con- 
 verfativn is in Heaven ; Phil. iii. ult. 
 
 I might run through all the Exercifes of 
 the fanctify'd AffeElions, and the various- 
 Parts of Divine Worfhip, and of the Con- 
 dvM of a Saint among the Children of 
 Men. With what humble Fear does he en- 
 tertain the mention of the Name of God ? 
 With what deep Self-abafement, and in- 
 warcl Adoration ? At the prefence of Sin, 
 how is his Anger furred ? and his holy 
 Watchfulnefs, when Temptations appear > 
 
 How 
 
278 The Hidden Life Serm.IX, 
 
 How does he labour and wreftle, fight and 
 ftrive, left he be overcome by the fecret 
 Enemies of his Soul ? And as his Bitternefs 
 of Heart is unknown to the World, fo a 
 Stranger intermeddles not with his Joy, Prov. 
 xiv. 10. He feeds on the fame Provifion 
 which his Lord Jefus did on Earth, for 'tis 
 his Meat and his Drink to do the Will of his 
 Father which is in Heaven : this is a Feaft to 
 the Chriftian, which the World knows not of; 
 John iv. 32, 34. 
 
 lldly y 7*ht Springs and Principles of this 
 Life are hidden and unknown to the World ; 
 and therefore the World efteems many of 
 the A&ions of a true Chriftian very ftrange 
 and unaccountable things, (as we fhall fhow 
 afterward) becaufe they fee not the Springs 
 of them. 
 
 The Word of God, or the Gofpel, with all 
 the hidden Treafures of it, is the chief Inftru- 
 ment j or Means, whereby this Divine Life 
 is wrought and fupported in the Soul. 
 The true Chriftian beholds the Purity of 
 God in the Precepts ; he reads Grace, Hea- 
 ven, and Glory, in the Proiriifes; he (cqs 
 the Words of the Bible in a Divine Light, 
 and feeds fweetly on the hidden Bleiftngs 
 of Scripture, deriving Life, and Nourifh- 
 ment, and joy from it ; whereas the carnal 
 World, go not far beyond the Letters and 
 Syllables. The Gofpel, which is all Light 
 
 and 
 
Serm.IX. of a Chriflian. 279 
 
 and Glory to a Saint, is hidden to them that 
 are loft, 2 Cor. iv. 3 . 
 
 This fame Gofpel is written in the Heart 
 of a Chriftian, and is the Principle of his 
 Life there. This is immortal and incor- 
 ruptible, the Seed of the Word abiding in 
 the Heart ; the Image of the Eternal God 
 drawn out in fuch Characters as our Na- 
 ture can bear 1 for the written Word is a 
 Tranfcript of God's Holinefs ; and when 
 *tis inwrought into all the Powers of a 
 believing Soul, it becomes a vital Principle 
 within him for ever. A Believer is, as it 
 were, caft in the very Mould of the Gof- 
 pel; fo the Word fignifies, Rom. vi. 17. 
 This is the Word hidden in the Heart, that 
 fecures the Saint from Sin, Pfal. cxix 11. 
 
 "The Motives and Springs that awaken a 
 Chriflian to keep up, and maintain this 
 fpiritual Life, are tlrngs hidden from the 
 eyes of the World ; 'Things eternal and invi- 
 fible, 2 Cor. iv. ver. ult. While vje look not at 
 the things that are feen, that are temporal] but 
 at the things Ah at are unfeen, and eternal : 
 we then count the Joys or Sorrows of this 
 World, things ct little importance ; then 
 we live like Chr'flians, and the Life of cur 
 Lord Je] us is manijefied, or copied out, in 
 our Lives, as ver. 10, 11. 
 
 The Habits of Grace and Holinefs in the 
 Heart of Believers, w T hence all the Actions 
 ©f the fpiritual Life proceed, are fecret and 
 
 hidden* 
 
280 The Hidden Life Serm.IX. 
 hidden. Who knows how they were 
 wrought at hrft ? how this heavenly 
 Breath, this divine Life was infufed, which 
 changed a dead Sinner into a living Saint ? 
 Our Saviour himfelf compares this Work of 
 the Spirit to the Wind, John iii. 8. We hear 
 the Sound, we feel and fee the Effects of it, 
 but we know not whence it comes, nor whither it 
 goes ; Jo is every one that is born of the Spirit. 
 Who can defcribe thofe fecret and almighty 
 Influences of the Bieifed Spirit on the Mind 
 and Will of Man, which work with fuch a 
 fovereign, and yet fuch a gentle and con- 
 natural Agency, that the Believer himfelf 
 hardly knows it, but by the gracious 
 Effe&s of it, and the bieflfed Alterations 
 wrought in his Soul ? 
 
 *Tis this glorious Agent, this Creator, 
 this blejfed Spirit of God, who is the uncrea- 
 ted Principle of this Life. The Spirit, as 
 proceeding from our Lord Jefus Chrift, be- 
 gun this Life at firft in the Soul ; and the 
 fame glorious unfeen Power carries it on 
 through all Difficulties and Oppositions, 
 and will fulfil it in Glory. 
 
 I muft add alfo, that Chrift himfelf, who 
 is faid to be our Life in the Verfe following 
 my Text, is at prefent hidden from us j he 
 dwells in the unfeen World, and the Hea- 
 vens muft receive him till the Reftitution of all 
 things ', Ads iii. 21. 
 
 Chrift 
 
Serm.IX. of a Chriflian. 281 
 
 Chrifl Jefus is the Bread from Heaven, 
 John vi. 32, 33. by which the Believer is 
 nourifhed : he is the hidden Manna, the 
 divine Food of Souls j 'tis upon him the 
 Chriftian lives daily and hourly : 'tis upon 
 the Blood of the Lamb, who is carried up 
 to the Mercy-Seat, that the Believer lives 
 for Pardon and Peace with God : 'tis upon 
 the Righteoufnefs of his Lord and Head, 
 that he lives for his everlafting Acceptance 
 before the Throne : 'tis upon the Grace 
 and Strength of Chrifl, that he refts and 
 depends all the day, when he is called 
 forth to encounter the boldeft Temptations, 
 to fulfil the mcft difficult Duties, or to fuf- 
 tain the heavieft Strokes of a painful Pro- 
 vidence. " Surely, faith the Saint, in the 
 € Lord alone have I Righteoufnefs and Strength, 
 
 lfa. xlv. 24. In the Lord my Saviour, 
 " whom the World fees not ; but I fee him 
 " by the Eye cf Faith." 
 
 I fhall enlarge farther on this Subjed 
 under the fecond DoHrine. 
 
 Thus, whether we confider the fpiritual 
 ABs arid Exercifes of this Chriftian Life, or 
 the Springs and Principles of it, ft ill we fliall 
 find it has juft reafon to be called a fecret, 
 or a hidden Lite. 
 
 Before I proceed, I fhall lay down thefe 
 1zuo Cautiens. 
 
 ift Caution. Though it is a hidden Life, 
 yet I intreat my Chriftian Friends, that 
 
 they, 
 
282 The Hidden Life Serm.IX. 
 
 they would not fuffer it to be fuch a Secret, as 
 to be unknown to themselves. God has or- 
 dained it to be hidden, not that it might 
 always be unknown to you, but that you 
 might fearch after it with Diligence ; and 
 that when you find yourfelves poflefled of 
 it, you might rejoice in the Evidences of 
 your Life, and his Love. Be not fatisfied 
 then, O ye Profeflbrs of the Gofpel, until 
 you have fearched and found this Divine 
 Life within you. What a poor Life muft 
 that Chriftian live, who gees from day to 
 day, and from year to year, and ftill com- 
 plains, I know not whether I am alive or no. 
 
 Labour, therefore, after Self-acquain- 
 tance, flnee God has been pleafed, in his 
 Word, to furnifh us with fufficient means 
 to find out our Eftate : 1 John v. 17. Thefe 
 things write I unto you, fays the Apoftle, that 
 ye may believe on the Name of the Son of God y 
 and that ye may know that ye believe. "Tis 
 a Difhonour to the Gofpel of Chrifl, to 
 abide always in Darknefs and Doubtings, 
 and to reft contented in fo uncomfortable 
 a Frame. We are told, in Revel ii. 17. 
 that thofe whofe Life is fupportcd by this 
 hidden Manna, have alfo a White Stone given 
 them, with a new Name in it, which no Man 
 knows, fave he that receives it : that is, they 
 have Divine Abfolution and Pardon of 
 their Sins, which was reprefented hereto- 
 fore, in fome Courts of Judicature, by the 
 
 Gift 
 
Serm.IX. of a Chrifiian. 283 
 
 Gift of a White Stone ; but furely, if my 
 own Name were written in it, I would 
 ufe my utmoft Endeavours to read the In- 
 scription myfelf, though it may be a Secret 
 to the reft of Mankind : then my God and 
 Saviour (hall have the Honour of his par- 
 doning Love, and then my Soul fliall enjoy 
 the Confolation. 
 
 id Caution. Though it be a hidden Life 
 in the facred Operations and the Springs of 
 it, yet the World ought to fee the blejfed EjfeEls 
 of it. We muft hold forth to Men the Word 
 of 'Life , Phil. ii. i5. Let the World fee that 
 we live to God, and that by the fecret 
 Power of his Word in the Gofpel. 
 
 The Chriflian Life is no fantaftick and 
 vifionary Matter, that confifls in warm 
 Imaginations, and Pretences to inward 
 Light and Rapture : tis a real Change o£ 
 Heart and Practice, from Sin to Holinefs, 
 and a Turn of Soul from Earth toward 
 Heaven. It has been dreft up, indeed, like 
 enthufaftick Foolery, by the impious Wits of 
 Men, and painted for a Subjed of Ridi- 
 cule and Reproach. Thus the Saints and. 
 holy Martyrs have been clad in a FooV's- 
 Coat, or a Bear's-Skin, but they are ftill 
 Men, and wife Men too ; they have been 
 dreft up like Devils, but they are ftill the 
 Sons of God. So fecret Piety has folid Rea- 
 fon and Scripture ftill on its fide, whatfo- 
 ever filly Scandals have been caft upon it ; 
 
 there 
 
284 27*? Hidden life SermJX. 
 
 there is no juft caufe, therefore, to be 
 afliamed of proiefling it. There is nothing 
 in all the Chriftian Life, that a Man needs 
 to blufli at. We have renounced the hidden 
 things of Difhonefty, Knavery, and Unclean- 
 nefs, when we began to be Chriftians, 
 2 Cor, iv. 2. "Tis our Glory that we are aiivs 
 to God, and we fhould be afhamed of no- 
 thing that either exercifes or maintains this 
 Life. None of the Duties of Worfhip, 
 none of the Practices of Godlinefs, that 
 render Religion honourable among Men, 
 and make God our Saviour appear glorious 
 in the World, fhould be neglecled by us, 
 whenever we are called to praetife or pro- 
 fefs them. 
 
 The EffeBs of this hidden Life fhould 
 not all be fecret, tho the Springs of it are 
 fo : for Chriftians *are commanded to make 
 their Light /bine before Men, that others may 
 glorify their Father which is in Heaven, Matth. 
 v. 14, 15, i<5. The Lights of the World muft 
 not place themfelves unde? a Bufhel, and be 
 contented to fhine there ufelefs and alone : 
 we muft give Honour to God in Publick. 
 And tho we are commanded to pradife 
 fuch Secrecy and Self-denial in our Deeds 
 of Charity, as may fecure us from all 
 Oftentation and Pride, yet we muft fome- 
 times make it appear too, that we do good 
 to Men, that Chriftianity may have the 
 Glory of it. We muft feed the Hungry, 
 
 we 
 
Serm.IX. of a ChnPctmu 2S5 
 
 we muft clothe the Naked, we muft love 
 all Men, even our Enemies, and difcover 
 to the World that we are Chriftians, by 
 noble and fublime Practices of every Ver- 
 tue and every Duty, as far as 'tis poffible, 
 even by the bed Works, to difcover in- 
 ward Religion. 
 
 I proceed now to draw fome Inferences 
 from the hidden Nature of the Spiritual Life. 
 
 And my firft Inference would teach you 
 not to reft fatifed with any Externals ; for 
 they who put forth no other Acls of Life, but 
 vjhat the World fees, are no true Chriftians. 
 
 We eat, we drink, and fleep ; that is 
 the Life of Nature : we buy and fell, we la- 
 bour and converfe ; that's the Civil Life : 
 we trifle, vifit, tattle, flutter, and rove 
 among a hundred Impertinencies, without 
 any formed or fettled Defigp what v, e live 
 for ; that is the Idle Life : and 'tis the 
 kindeft Name that I can bellow upon it. 
 We learn our Creed, v.e eo to Church, 
 we fay our Prayers, and read Chapters or 
 Sermons ; thefe are the outward Forms of 
 the Religious Life. And is this all ? Have 
 we no daily fecret Exercifes of Soul- in 
 Retirement and Converfe with God ? No 
 Time fpent with our own Hearts ? Are 
 we never bufied, in fome hidden Corner, 
 about the Affairs of Eternity? Are there 
 no Seafons allotted for Prayer, for Medita- 
 
 tio n 
 
286 The Hidden Life Serm.IX. 
 
 tion, for Reading in fecret, and Self-Enqui- 
 ries ? Nothing to do with God alone in a 
 whole Day together ? Surely this can never 
 be the Life of a Chriftian. 
 
 Remember, O Man, there is nothing of 
 all the Labours or Services, the Ads of 
 Zeal or Devotion, that thou canft pra&ife 
 in Publick, but a fubtle Hypocrite may fo 
 nearly imitate the fame, that 'twill be hard 
 to difcover the difference. There is no- 
 thing of all thefe outward Forms, therefore, 
 that can fafely and infallibly diftinguifh 
 thee from a Hypocrite, and falfe Profeflbr^ 
 for the fame Actions may proceed from 
 inward Motions and Principles widely dif- 
 ferent. If you would obtain any Evidence 
 that you are a Chriftian indeed, you muft 
 make it appear to your own Confcience by 
 the Exercifes of the hidden Life, and the 
 fecret Tranfadiions between God and your 
 Soul. He was not a Jew, cf old, who was 
 one outwardly in the Letter only ; nor is he a 
 Chriftian, who has meer outward Forms:. 
 but a Jew, or a Chriftian, in the fight of 
 Gcd, is fuch a one as hath the Religion in 
 his Heart, and in Spirit, whofe Praife is not 
 of Men, kit of God, Rom. ii. 29. 
 
 lid Inference. "The Life of a Saint is a 
 Matter of Wonder to the finful World \ fir 
 they know not what he lives upon. The Sons 
 of Ambition follow after Grandeur and 
 Power j the Animals of Pleafure purfue all 
 
 the 
 
Se r m .IX. of a Cbriftia** 287 
 
 the Luxuries of Senfe : the Mifer hunts 
 after Money, and is ever digging for Gold, 
 "Tis vidble enough what thefe Men live 
 upon. But the Chriftian, who lives in the 
 Power and Glory of the Divine Life, feeks 
 after none of thefe, any farther than as 
 Duty leads him, and the Supports and 
 Conveniences of Life are needful, in the 
 prefent State of his Habitation in the Flefh. 
 
 The Sinner wonders what 'us the Saint 
 aims at, while he neglects the tempting 
 Idols that hi mfelf adores, and defpifes the 
 gilded Vanities of a Court, and abhors the 
 guilty Scenes of a voluptuous Life. Chri/i 
 and his Children are, and wiil be, Signs and 
 Wonders to che Age they live jn, Ifa. viii. 
 18. compared with Heb. ii. 13. 
 
 The Men of this World wonder what a 
 Christian can have to fay to God in fo many 
 retiring Hours as he appoints for that end ; 
 what Bufmefs he can employ hi mfelf in ; 
 how he can lay out fo much time in A flairs 
 which the Carnal Mind has no notion of. 
 On the other hand, the Saint, when he is 
 in a lively Frame, thinks that all the Inter- 
 vals of his Civil Life, and all the vacant 
 Seafons that he can find between the ne- 
 ceflary Duties of his worldly Station, are 
 all little enough to tranfact Affairs of fuch 
 awful Importance as he has to do with 
 God, and little enough to enjoy thofe 
 fecret Pleafures of Religion, which the 
 
 Stranger 
 
■■ 
 
 nr 
 
 ■nm 
 

 :::- : 
 
 _ 
 
 . 
 
 , ..." - :— \ :^TT ,_ 
 
 ; 
 
290 The Hidden Life Serm.IX 
 
 Sinner : for their better Life fhall never 
 die. They can fuftain Loffes > and (ink in 
 the World, when it comes by the meer 
 Providence of God, without their own 
 culpable Folly, and bear it with a humble 
 Reiignation of Spirit, and with much in- 
 ward Serenity and Peace ; for the things 
 which they have loft were not their Life ; 
 all thefe were vifible, but their Life is hid- 
 den : Phil iv. 12. I know how to be aba fed, 
 and lew to be exalted ; I know how to abound, 
 and to fuffer want ; / can do all thefe things 
 through Chr-ft jtrmgthemng me : Chrift, who 
 is the Principle of my inward Life. 
 
 O ! that the Chriftians of our day had 
 more of this fublime Conduct, more of thefe 
 noble Evidences of the Life of Chrift. anity ! 
 
 IV tri Inference. How vain and needlefs a 
 thing is it for a Chrifiian to affeEl Popularity, 
 and to fet up for Show in this World ! How 
 vain is it for him to be impatient to appear 
 and fhine among Men, for he has Honours 
 and Trealures, Joys and Glories, that are 
 incomparably greater, and yet a Secret to 
 the World. A Chriftian's true Life is hid- 
 den., and hefhould not be too fond of pub- 
 lick and gay Appearances. 
 
 The Apoftlt Peter gives Advice how the 
 Chriftian Women fhould behave themfelves, 
 not as the reft of the World do, who fet 
 themfelves forth to publick Show, with 
 many Ornaments of Gold and Pearl ; but the 
 
 Belie- 
 
Serm.IX. of a Cbriftian. 291 
 
 Believer fhould adorn herfelf with Modefty, 
 and with every Grace, in the hidden Man of 
 the Heart, i Pet, hi. 4. 
 
 How unreafonable is it for us who pro- 
 fefs the Chriftian Life to be caft down, if 
 we are confined to an obfcure Station in 
 the World ! Was not the Lord of Glory, 
 when he came down on Earth to give us a 
 Pattern of the Spiritual Life, content to be 
 obfcure for thirty Years together ? Was he 
 not unknown to Men, but as a common 
 Carpenter, or a poor Carpenter's Son ? And 
 in thofe four Years of Appearance which he 
 made as a Preacher, how mean, how con- 
 temptible were the Circumftances of Life 
 which he chofe ! And (hall we be impa- 
 tient and fretful under the fame humbled 
 Eftate ? Do we dijflike fo Divine a Prece- 
 dent ? Muft we, little Mufhrooms of the 
 Earth, be exalted, and grow fond of mak- 
 ing a publick Figure, when the King of 
 Heaven was fo poor and lowly ? We lcfe 
 publick Honour and Applaufe indeed, but 
 * perhaps cur hidden Life thrives the better 
 ' for it, when we refill: the Charms of Gran- 
 deur. 
 
 Befides, this is not a Chriftian's time for 
 
 I appearing, while Chrifl hircfelf is abfent and 
 
 I unfeen. The Believer's fhining-time is net 
 
 yet come : but the Marriage-day of' the Lamb 
 
 is battening, and the Bride is making herfelf 
 
 ready. The general Refurrection is our great 
 
 O 2 Shining- 
 
292 The Hidden Life SermJX. 
 
 Shining-day : When Chrift, who is our Life, 
 foali appear, then/hall we alfo appear with him 
 in Glory ; and the Chriftian is content to 
 (lay for his Robes of Light, and his publick 
 Honours, till the Dawn of that glorious 
 Morning. 
 
 Nor fhould we dare to be cenforious of 
 thofe who make a poor Figure, and but 
 mean Appearance in the World ; perhaps 
 they are fonie of Chrifrs Hidden-ones : they 
 promife but little, and fliow but little, 
 either Wit or Parts, Prudence or Power, 
 Skill or Influence > and perhaps they have 
 but little too : but they know God, they 
 truft in Chrifiy they live a Divine Life, and 
 have glorious Communications from Hea- 
 ven in fecret daily ; they make daily Vifits 
 to the Court of Glory, and are vilited by 
 conHefcending Grace. 
 
 You fee in all thefe Inftances, that Popu- 
 larity and Show, are not at all neceflary for 
 a Chriftian. 
 
 V r h Inference. How exceeding difficult is 
 it for thofe who are exalted to great and publick 
 Stations in the World, to maintain lively Chri- 
 fiianity ! They have need of great and un- 
 common Degrees of Grace to maintain this 
 hidden Life. How hardly fball they that have 
 Riches enter into the Kingdom of God ! Thefe 
 are our Saviour's own Words ; Mark x. 23. 
 and he gave this Reafon for it, wr. 24. be- 
 caufe 'tis fo hard for thofe that have Riches, 
 
 not 
 
SermJX. of a Ckriftian* 29 j 
 
 not to tmft in them, not to live entirely upon 
 them, and make them their very Life. 
 
 How hard is it for Men in high Pods of 
 Honour, to take due care that their Gra- 
 ces thrive, while they are all day engaged, 
 either in the Fatigues of Office, in State 
 and Pomp of their own, or in everlalting 
 Attendances on the Will of fume Superior; 
 fo that they have few Moments in a day, 
 wherein they are capable of retiring, and 
 holding any Converfe with themfelves or 
 with Heaven. 
 
 But O ! how pleafant is it to fuch as are 
 advanced in the Providence of God, and 
 have a value for their hidden Life, to deal 
 an Hour of Retirement from the Burden of 
 their publick Cares ! How fweet is the 
 Recovery of a few Minutes, and how well 
 fill'd up with a&ive Devotion ! The fecret 
 Life of a Chriftian grows much in the Clo- 
 fet, and without a Retreat from the World 
 it cannot grow 7 . Abandon the fecret Cham- 
 ber, and the Spiritual Life will decay : 
 doubtlefs many of you can witnefs that you 
 have found it fo ; and your own mournful 
 Experience echoes to the Words of our 
 Mimftry in this Point. 
 
 7 here was an antient Philofopher, who, 
 when he had loft his 'Riches in a Storm at 
 Sea, gave Thanks to Providence, under a 
 Heathen Name ; I thank thee, Fortune, that haft 
 now frc'd me to retire, and to live within my 
 O 3 Ckkei 
 
294 Tee Hidden Life Serm.IX. 
 
 Cloke; that is, upon the Supports of Philofo- 
 phy, in meaner Circumftances of Life. How 
 much more fhould the Chriftian be pleafed 
 with a private Station, who has the Sup- 
 ports of the Gofpel to live upon, and to 
 fweeten his Retirements ! 
 
 How cautious fhould Chriftians be, there- 
 fore, of the Management of all the Publick 
 Affairs of their Civil Life, left they do any 
 thing that fhould hurt their Secret or Re- 
 ligious Life ! We fhould be ftill enquiring, 
 
 Will fuch fort of Company to which I 
 " am now invited ; fuch a gainful Trade 
 1 which I am ready to engage in ; fuch a 
 c: Courfe of Life which now lies before me; 
 c * tempt me to negleft my fecret Converfe 
 " with God ? Does it begin to alienate my 
 " Heart from Heaven, and Things un- 
 ic feen ? then let me fufpe<5t and fear it.*' 
 Be afraid, Chriftians, of what grieves the 
 B!effed Spirit of Chrift, who is the Princi- 
 ple of your Life, and may provoke him to 
 retire from you. Be diligent in fuch En- 
 quiries, be very watchful and jealous of 
 every thing that would call your Thoughts 
 outward, and keep them too long abroad. 
 Chriftians fhould live much at home, for 
 their 's is a Hidden Life. 
 
 VI 1 * 1 Inference. We may fee here Divine 
 Wfdo n in con-riving the Ordinances of the Gof- 
 pel, with fuch Plainnefs, and fuch Simplicity, as 
 beftferves to promote the hidden Life of a Chrifti- 
 an. 
 
Serm.IX. of a Cbrifiinn. 295 
 
 an. Pomp and Ceremony, gilded and 
 fparkling Ornaments,, are ready to call the 
 Soul abroad, to employ it in the Senfes, 
 and divert it from that ipiritual Improver 
 ment, which the fecret Lite of a Chriftian 
 requires, and which Gofpel-Inftitutions 
 were defigned for. 
 
 You fee in the Heathen World, and you 
 fee in Vopifh Countries, that the gay Splen- 
 dors of Worftlip tempt the Hearts of the 
 Worfhippers to reft in Forms, and to for- 
 get God : and we may fear that the grea- 
 test part of the People Jay under the fame 
 Danger, in the Days of Judaifm. 
 
 I grant indeed, that where pompous and 
 glittering Rites of Religion are of fpecial 
 Divine Appointment, and were defign'd 
 to typify the future Glories of a more fpi- 
 ritual Church and Worfliip ; there they 
 might hope for Divine Aids to lead their 
 Minds onward beyond the Type, to thofe 
 defign'd Glories. But carnal Worfhippers 
 are the Bulk of any Sett or Profeffion. All 
 Mankind, by Nature, is ready to take up 
 with the Forms of Godlinefs, and neglect 
 the fecret Power. We naturally pay too 
 much Reverence to Aiming Formalities and 
 empty Shows. Set a Chriftian to read the 
 moft fpiritual Parts of the Gofpel, on one 
 Page of the Bible, and let fome Scene of 
 the Hiftory be finely graven and painted 
 on the oppofite fide ; his holy Meditations 
 O 4 will 
 
2g6 The Hidden Life SermJX. 
 
 "will be indanger'd by his Eyes ; fair Fi- 
 gures and Colours attrad the Sight, and 
 tempt the Soul off from refined Devotion. 
 
 I cannot think it any advantage to 
 Chriftian Worfhip, to have Churches well 
 adorned by the Statuary and the Painter ; 
 nor can gay Altar-pieces improve the Com- 
 munion-Service. While gawdy glittering 
 Images attrad and entertain the outward 
 Senfe, the Soul is too much attached to the 
 Animal, to keep itfelf at a diftance : while 
 the Sight is regaled and feafted, the Sermon 
 runs to wafte, and the hidden Life withers 
 and ftarves. When the Ear is footh'd with 
 a Variety of fine Harmony, the Soul is too 
 often allured away from fpiritual Worfhip^ 
 even though a Divine Song attend the Mu- 
 iick. Our Saviour therefore, in much Wif- 
 dom, and in much Mercy, has appointed 
 blefifed Ordinances for his Church, with 
 fuch Plainnefs and Simplicity, as may ad- 
 minifter mod Support and Nourifhment to 
 the Secret Life. 
 
 Thus I have finifhed the Remarks on the 
 hidden Life of a Chriftian, confidered as to 
 its Spiritual Exercifes in this prefent World. 
 
 I proceed to confider, In what Refpe&s 
 this Life is hidden, as it is more ufually cal- 
 led Eternal Life, or to be exercifed and 
 enjoy M in Heavecu 
 
 And 
 
Serm.IX. of a Chrijitan. 297 
 
 And here we muft confefs, that we are 
 much at a iofs to fay any thing more than 
 the Scripture hath faid before us. Life and 
 Imnmtcuity, indeed, are brought to Light by 
 the Go/pel of Cbrift, in far brighter Meafures 
 than the former Ages and Difpenfations 
 were acquainted with; 1 'Tim. 1. 10. But 
 fill!, what the Apoftle fays concerning all 
 the BleiTings of the Gofpel, Ave may repeat 
 emphatically concerning Heaven, That Eye 
 hath not feen y that Ear hath not heard, that 
 it hath not entred into the Heart of Man to 
 conceive; nor indeed hath God himfelf revea- 
 led but a very fmall part of the things h?\ 
 hath prepared, in the future World., for them 
 that love him. It doth not yet appear what we 
 fball be \ the Glory of that State is yet a 
 great Secret to us : 1 John iii. 2. We know 
 much better what it is not, than what it 
 is : We can define it beft by Negatives.- 
 Abfence from the Weakneffes, Sins, and 
 Sorrows of this Life, is our beft and largeft 
 Account of it, whether we fpeak of the 
 feparate Heaven, or the Heaven of the Refur- 
 reSiion. 
 
 The Vail of FUfb and Bkod divides us 
 from the World of Spirits ; we know not the 
 Manner of their Life in the State of Separa- 
 tin: we are at an utter lofs as to their 
 Stations and Refidences; what relation they 
 bear to any part of this material Creation ; 
 whether they dwell m thin airy Vehicles, 
 O 5 and 
 
298 The Hidden Life Serm.IX. 
 
 and are Inhabitants of fome Harry World, 
 or planetary Regions ; or whether they 
 fubfift in their pure intelle&ual Nature, 
 and have nothing to do with any thing 
 corporeal, till their Dull be recalled to 
 Life. We are unacquainted with the Laws 
 by which they are governed, and the Me- 
 thods of their Converfe : We know little of 
 the Bufmefies they are employed in, thofe 
 glorious Services for their God and their 
 Saviour, in which they are favoured with 
 afiiftant Angels ; and little are we acquain- 
 ted with their Joys, which are unfeakable, 
 and full of Glory. The very Language of 
 that World, is neither to be fpefcen, nor 
 underftood by us : St. Paul heard feme of 
 the Words of it, and had a faint Giimpfe 
 of the Senfe of them ; but he could not re- 
 peat them again to mortal Ears ; nor had 
 he Power, nor Leave, to tell us the Mean- 
 ing of them. 2 Cor. xii. 4. For, whether he 
 was in the Body, at that time, or out of the 
 Body, he himfelf was not able to determine.. 
 And as for the Heaven of the Refurretlioni 
 what fort of Bodies (hall be raised from the. 
 Buft, for perfect Spirits to dwell in, is as 
 great a Secret. A Spiritual Body is a Myfte- 
 17 to the wifeft Divines and Philcfophers : 
 where our Habitation fhaii be, and what 
 ©ux tpecial Employment thro the endlefs 
 Ages of Immortality, are among the hidden 
 UtiCearchables. The mot that we know,, 
 
 is, 
 
Serm.IX. of a Chriflian. 299 
 
 *S M that we ftiall be made like to Ghrift, and 
 we fhall be vol. ere he is, to behold his Glory ; 
 
 1 John iii. 2. and John xvii. 24. 
 
 It the Eternal Life of the Saints be fo 
 much a Secret at prefent, we may draw 
 thefe two or three Inferences from it, 
 
 I# Inference. How necejfary is it for a 
 Chriftian to keep Faith awake and lively; that 
 he may maintain his Acquaintance with the 
 fpiritual andunfeen World. 'Tis Faith that 
 converfes with Inviiibles ; Faith is the Sub- 
 fiance of things hoped for, and the Evidence of 
 things not feen, Heb. xi, 1. "Tis Faith that 
 deals in hidden Traffick, and grows rich 
 in Treafures that are cut of fight. ^Tis by 
 Faith in the Son of'Gcd, we live this fpiritual 
 Life, by Faith in an ablent Saviour; Gal ii. 
 20. Wr.ora having net feen, we love; and tho 
 we fee him not, yet believing, we rejoice : 1 Pet. 
 i. 8. 
 
 Let the Chriftian, therefore, maintain 
 a holy Jealoufy, left too much Converfe 
 with the things of Senfe, dull the Eye of 
 his Faith, or weaken the Hand of it. Let 
 him put his Fa ; th into perpetual Exercife, 
 that he may live within the view of thole 
 Glories that are hidden from Senfe ; that 
 he may keep his Hold of Eternal Life ; that 
 he may fupport his Hopes, and fee u re his 
 Joys. Until we can live by Sight, lee us 
 walk by Faith, 2 Cor. v. 7. 
 
 Though 
 
?oo The Hidden Life Serra.IX- 
 
 Though the Life of Heaven be hidden, 
 vet fo much of it is revealed, as to give 
 Faith leave to lay hold of it; and yet not fo 
 much, as to make the hand of Faith need-" 
 lefs. *Tis brought down by our Lord Jefus 
 Chrift in the Gofpel, within the view of 
 Faith, that we might live in expe&ation of 
 it, and be animated to the glorious Purfuit : 
 but 'tis not brought within the reach of 
 Senfe, for we are now in a State of Tryal ; 
 and this is not the proper Time nor Place 
 for Sight and Enjoyment. 
 
 lid Inference. How little is Death to be 
 dreaded by a Bdiever, Jince it will bring the 
 Soul to the full Pojfeffion of its hidden Life in 
 Heaven ! 'Tis a dark Valley that divides 
 between this World and the next ; but 'tis 
 all a Region of Light and BiefTednefs be- 
 yond it. We are now Borderers on the 
 Eternal World, and we know but little of 
 that inviflbie Country. Approaching Death 
 opens the Gates to us, and begins to give 
 our holy Curiofity fome fecret Satisfaction : 
 And yet how we fhrink backward when 
 that glorious unknown City is opening up- 
 on us ! and are ready to beg and pray that 
 the Gates might be clofed again : " O ! for 
 ** a little more time^ a little longer continuance in 
 * c this lower vifthle World!" this is the Lan- 
 guage of the fearful Believer : But 'tis better 
 to have our Chriftian Courage wrought up 
 £o a* Divine Height, and to fay, " Open ye 
 
 !* everlajling 
 
Serm.IX. cf a Chrtfiian. $01 
 
 u everlafling Gates, and be ye lift up, Oye im- 
 <c mortal Doors, that we may enter into the 
 <c Place where the Ring of Glory is." 
 
 There fhall we fee God, the Great Un- 
 known, and rejoice in his oversowing Love. 
 We fliall fee him not as we do on Earth, 
 darkly, through the Glafs of Ordinances ; but 
 inferior Spirits fliall converfe with the fu~ 
 preme Spirit, as Bodies do with Bodies ; 
 that is, face to face, i Cor. xiii. 
 
 There fliall we behold Chrifl our Lord 
 in the Dignity of his Character as Media- 
 tor, in the Glory of his Kingdom, and the 
 All-fufficiencyof his Godhead; and wefhali 
 be for ever with him. There fliall we fee 
 Millions of bleffed Spirits, who have lived 
 the fame hidden Life as we do, and pafled 
 through this Vale of Tears, with the fame 
 attending Difficulties and Sorrows, and by 
 the fame Divine Affiftances. They were 
 -unknown, and cover'd with Dull as we 
 are, while they dwelt in Flefli, but they 
 appear all-glorious and well-known in the 
 World of Spirits, and exult in open and 
 immortal Light : We fliall fee them, and 
 we fliall triumph with them in that Day ; 
 we fliall learn their Language, and tafte 
 their Joys : We fliall be Partakers of the 
 fame Glory, which Chrifl our Life diffufes 
 all around him, on the bleffed Inhabitants 
 of that intellectual World. 
 
 nid 
 
502 The Hidden Life Serm.IX. 
 
 Hid Inference. How glorious is the Diffe- 
 rence between the two Parts of ike Chriftians 
 Life, (viz.) the Spiritual Life on Earth y and 
 the Perfe&ion of Eternal Life in Heaven-, when 
 all that is now hidden, fhaU be revealed before 
 Men and Angels ! 
 
 Come now, and let us take occafion 
 from this Difcourfe, to let loofe our Medi- 
 tations one Stage beyond Death and the 
 feparate State ; even to the Morning of the 
 RefurreElicn, and the full and publick Affembly 
 of all the Saints. O what an illuflrious Ap- 
 pearance ! What a numerous and noble 
 Army of New Creatures ! Creatures that 
 were hidden in this World among the com- 
 mon Herd of Mankind, and their Bodies 
 hidden in the Grave, and mingled with 
 common Dull:, rifing all at once, at the 
 Sound of a Trumpet, into publick Light 
 and Glory : the fame Perfons, indeed, that 
 once inhabited Mortality, but in far diffe- 
 rent Equipage and Array. 
 
 The Chriftian, on Earth, is like the 
 rough Diamond among the common Peb- 
 bles of the Shore : in the Refurre&ion-day 
 the Diamond is cut and polifh*d, and let 
 in a Tablet of Gold. All that inward 
 Worth and Luftre of Holinefs and Grace, 
 which are now hidden, fhail be then vilible 
 and publick before the Eyes ot the whole 
 Creation. Then the Saints ftiall be known 
 
 by 
 
Serm.IX. of a Cbrtftiatt. 303 
 
 by their fhining, in the Day when the Lord 
 makes up his Jewels, Mai. iii. 17. 
 
 When the Spirits of the Juft made perfecl 
 in all the Beauties of Holinefs, (hall return 
 to their former Manfions, and become Men 
 again ; when their Bodies are raifed from the 
 Duft, in the Likenefs of the Body of our blef- 
 fed Lord, how (hall all the Saints Jlrine in 
 the Kingdom of their Father, though in the 
 Kingdoms of this World they were cbfcure 
 and undiftinguifh'd ! They (hall appear, 
 in that Day, as the Meridian Sun breaking 
 from a long and dark Eclipfe ; and the Sun 
 is too bright a Being to be unknown : 
 Matth. xiii. 43. 
 
 What is there in a poor Saint here, that 
 difcovers what he fhall be hereafter ? How 
 mean his Appearance now ! How magnifi- 
 cent in that Day ! What was there in La- 
 zarus on the Dunghill, when the Dogs lick'd 
 his Sores, that could lead us to any Tfhought 
 what he fhould be in the Bofom of Abraham ? 
 What is there in the Martyrs and Confef- 
 fors, defcribed in the nth of Hebrews ; 
 thofe holy Men, with their Sheepz-skins, and 
 their Goat-skins upon them, wandring in De- 
 farts, and hidden in Dens and Caves of the 
 Earth . ? What was there in thefe poor and 
 miferable Spectacles that looks like a Saint 
 in Glory ? or that could give us any Inti- 
 mation what they fhall be in the great 
 Riiing-Day ? 
 
 Now 
 
jo4 The Hidden Life Serai. IX. 
 
 Now we are the Sens of God y but it dees nit 
 appear what we fiali be ; i John iii. i, 2. We 
 can fhow no Pattern of it here below. 
 Shall we go to the Palaces of Eaflern Princes^ 
 and borrow their Crowns and fparkling 
 Attire, to fhow how the Saints are dreft 
 in Heaven ? Shall we take their Marble 
 Pillars, their Roofs of Cedar, their coftly 
 Furniture of Purple and Gold, to defcribe 
 the Manfions of Immortality ? Shall we at- 
 tend the Chariot of fome Roman General, 
 with all the Enfigns of Vi&ory, leading on 
 his Legions to Triumph, and fetch Robes 
 of Honour, and Branches of Palm, to de- 
 fcribe that triumphant Army of Chriftian 
 Conquerors ? The Scripture makes ufe of 
 thefe Refemblances, indeed, in great Con- 
 defcenfion, to reprefent the Glories of that 
 Day, becaufe they are the brighteft things 
 we know on Earth. But they fink as far 
 below the Splendors of the Refurre&ion, 
 as Earth is below Heaven, or Time is fhor- 
 ter than Eternity. 
 
 What is all the dead Luftre of Metals, 
 and Silks, and fhining Stones, to the living 
 Rays of Divine Grace fpringing up, and 
 fhooting into full Glory ? Faith into Sight, 
 Hope into Enjoyment, Patience into joy 
 and Viftory, and Love into its own Perfec- 
 tion ? Then all the hidden Vertues and 
 Graces of the Saints, fhall appear like the 
 Stars at Midnight, in an unclouded Sky. 
 
 Then 
 
Serm.IX. of a Chriffian. 305 
 
 Then fhall it be made known to all the 
 World, thefe were the Men that wept and 
 prayed in fecret; it fhall be publifhM then 
 in the great Affembly, thefe were the Per- 
 fons who wreftled hard with their fecret 
 Sins, that fought the Face of God, and his 
 Strength, in their private Chambers, and 
 they are made more than Gvercomers thro him 
 that hath loved them-. The poor trembling 
 Chriftian who liv\i this hidden and divine 
 Life, buv fcarce knew it himfelf, nor durft 
 appear among the Churches on Earth, fhall 
 lift up his Head, and rejoice amidft the 
 Church triumphant : and the hidden Seed 
 of Grace, that was watered with fo many 
 fecret Years, fhall fpring up into a rich 
 and illuftrious Harveft. This is the Day 
 which fhall bring to Light a thoufand Works 
 of hidden Piety, for the Eternal Honour of 
 Chrift and the Saints ; as well as the hidden, 
 things of Darknefs, to the Sinner's everlaft- 
 ing Ccnfufion, Matth. xxv. and 1 Cor. iv. 5. 
 Thus the Spiritual Lije of Chrii1ians > 
 which was concealed in this World, fhall 
 appear in the other in full Brightnefs ; and 
 they themfelves fhall be amazed to fee 
 what Divine Honours, Jefus the Judge 
 fhall caft upon their poor fecret Services, 
 and Sufferings. 
 
 t -But in what fupreme Glory fhall their 
 Life difplay itfelf, when both Parts of the 
 Human Compound are rejoin'd after fo 
 
 lon a 
 
$c6 The Hidden Life Serm.IX. 
 
 long a Separation ! This is Life Eternal 
 indeed, and Joy unfpeakable. How glori- 
 ouflj the Perfecrons and Honours, 
 
 both of Body and Mind, ui - Id .hemfelves, 
 and rife far above all that they heard, or 
 faw, or could concer e ! Each of them 
 furpriz'd, like the Queen of Sbeba in the 
 Court of Solomon, (hall coufefs with thank- 
 ful Aftonifhment and Joy, that not cue half 
 of it was told them, even in the Word of 
 God. cc And was this the Crown, fhall 
 " the Chriftian fay, for which I fought on 
 Earth at fo poor and feeble a rate ? And 
 CI was this the Prize for which I ran with 
 " a pace fo flow and lazy ? And were 
 <c theie the Glories which I fought with 
 " fo cold and indifferent a Zeal in yon- 
 " der World ? O fhameful Indifference ! 
 u OfurprizingGlories! Oundeferved Prize 
 u and Crown ! Had I imagined how 
 bright the BleiTing was, which lay 
 hidden in the Promife, furely all my 
 Powers had been animated to a war- 
 c mer Purfuit. Could I have feen what 
 cc I ought to have believed ; had I but 
 taken in all that was told me concer- 
 " ning this Glorious and Eternal Life, fure- 
 " ly I would have ventured thro many 
 w Deaths to fecure the Pofleffion of it. 
 " O guilty Negligence ! and criminal 
 " Unbelief! Eut thy fovereign Mercy, 
 
 " 6 
 
Serm.IX. of a Cbriftian. . 307 
 
 O my God, has pardoned both, and 
 made me PoffefFor of the fair Inheri- 
 tance. Behold, I bow at thy Feet for 
 ever, and adore the Riches of over- 
 flowing Grace ** Amen. 
 
 Tl 
 
 r 
 
 S E R- 
 
( 3o8) 
 
 SERMON! 
 
 The Hidden Life of aChriftian. 
 
 Col. iii. 3. 
 
 Te are dead, and your Life is hid with 
 Chrift in God. 
 
 The Second Part. 
 
 fg^gggligjl I S to the Chriftian Converts, 
 I who were at Colojfe, that the 
 I Apoftle addrefles himfelf, in 
 1 this ftrange Language : Te are 
 ^ dead, and yet I tell you where 
 your Life is. This Divine Writer delights 
 fometimes to furprize his Readers, by join- 
 ing fuch Oppofxtes, and uniting fuch dis- 
 tant Extremes. But can a dead Perfon have 
 any Life in him ? Yes, and a noble one 
 too. Te are dead to the World, and dead 
 \ to 
 
 •MSMOiMiy/^: K&ac*£9ccct 
 
Serm.X. The Hidden Life^ &rc. 309 
 
 to Sin, but ye have a Life of another kind 
 than that which belongs to the Sinners of 
 this World : Your Life is fpiritual and 
 holy; theirs is finful, and engaged in the 
 Works of theJFlefh : Your Life is heavenly, 
 and feeks the Things which are above ; 
 theirs is derived from the Earth, and gro- 
 vels in the Duft : Your Life is everlafting, 
 for your Souls fhall live for ever in a glori- 
 ous State, and your Bodies fhall be raifed 
 from Death into equal Immortality, and a 
 Partneriliip of the fame Glory ; but their 
 beft Life is only a Temporal one, and when 
 that is at an end, all their Joys, and their 
 Hopes are faff ever at an end too, and their 
 Eternal Sorrows begin. 
 
 But this Life of a Chriftian is a hidden Life. 
 That was the fir ft Doctrine I raised from the 
 Text. Both the Operations and the Springs 
 of it, are a Secret to the World, and the fu- 
 ture Glories of it (when it is moft properly 
 called Eternal Life) are flill a greater Se- 
 cret, and much more unknown : Yet, faith 
 the Apoftle, I can acquaint you where the 
 Springs of it lie, and whence all the future 
 Glories of it are to be derived ; they are 
 hidden in God, with our Lord Jefus thrift. 
 Now by giving fo fhort a hint, in a word 
 or two, where this our Life is hid > he has 
 faid fomething greater, and brighter, and 
 more fublime, concerning it, than if he 
 had fliown us, from a high Mountain, at 
 
 Noon- 
 
3 1 o The Hidden Life Serm.X. 
 
 Noon-day, all the Kingdoms of this World, 
 with all the dazling Glories of them, and 
 then pointed downward, There your Life is. 
 
 Let this therefore be the Second Bo&rine, 
 and the Subject of our prefent Meditations, 
 that The- Life of a Chriflian is hidden with 
 Chrifl in God. "Tis hidden in God, as the 
 firft Original, and eternal Spring of it, and 
 entrufted with Chrift as a faithful Media- 
 tor : 'tis hid in God, where our Lord Jtfus 
 Chrift is, and he is appointed to take care 
 of it for us ; for he alfo is called our Lfe } 
 ver. 4. 
 
 The Method I fhall take for the Im- 
 provement of this Truth, is, to explain 
 thefe Words of the Apoftle more at large, 
 and then deduce fome Inferences from them. 
 
 The firft Enquiry will arife, In what Re- 
 fpeft the Chriflian 's Life is faid to be hid- 
 den in God ? and Secondly, What is^meant by 
 its being hidden with Chrift? 
 
 I. Firft, In what RefpeSl is the Life of a 
 Chriflian faid to be hidden in God ? 
 
 The word G O D is taken in Scripture, 
 either in general for the Divine Nature, 
 which is common to the Father, Son, and 
 Holy Spirit ; or in particular, for the Perjon 
 of the Fatier. And I do not fe bfo- 
 
 lute Neceffity to determine, ptecifely,which 
 was the Meaning of the Apoftle in this 
 place. The three Particulars by which I 
 
 fhall 
 
Serm.X. of a Chrijiian. 3 1.1 
 
 (hall endeavour to explain it, will include 
 both. The Life of a Chriftian is .hidden in 
 God ; that is, in the AU-fafficiency of the Di- 
 vine Nature y in the Purpqfe of the Divine 
 JViU, and in the fecret Engagements of the 
 Father to his Son Jefus Chrift, in the Covenant 
 cf Redemption. 
 
 1 . "Tie Chrijiian s Life is hidden in the AU- 
 fufficiency if the Divine Nature. And there 
 are immenfe Stores of Life, of every kind, 
 hidden in God, in this Senie. Tnis whole 
 World of Beings, that have, and have not 
 Souls, with all the infinite Varieties of the 
 Life of Plants, Animals, and Angels, were 
 hidden in this fruitful and inexhaufiible 
 Fund of the Divine All-fufficiency, before 
 God began to create a World. All things 
 were then hidden in God : for of him are all 
 Things, and from him all Things proceeded, 
 Rom. xi. 36. Now this Alt-fujficiency of God, 
 confifts in thofe Powers and Perfections 
 whereby he is able to do all things for his 
 Creatures, and ready to do ail for his 
 Saints : thefe are molt eminently hit JVf- 
 don, his AJmightinefs, and his Gocdnefs. 
 
 There are unconceivable Riches of Good- 
 nefs and Grace in God, which are employed 
 in furniuiing out Life for ail his Saints : 
 and all the unknown Preparations of future 
 Glory, are the Effefts of his Grace. Et>hef. 
 ii. 4. God who is rich in Mercy, for his great 
 Love wherewith he loved us, when we were 
 
 dead 
 
312 The Hidden Life Serm.X. 
 
 dead sn Sim y hath quickened us together ivith 
 Chrift ; and he did it for this purpofe, that 
 in the Ages to come, he might Jhew the exceed- 
 ing Riches of his Grace, in his Kindnefs towards 
 us ■ through Chrift Jefus, ver. 7. Not all the 
 Goodnefs that appears in the rich Provifion 
 he hath made for all the Natural World of 
 Creatures, nor all the overflowing Bounties 
 of his Providence, fince the firfl Creation, 
 are equal to thofe unfearchable Treafures 
 of Mercy and Goodnefs, which he hath 
 employed for the Spiritual Welfare, and 
 Eternal Life and Happinefs, of his own 
 chofen Children : and in the Secret of this 
 Grace, were all the Bleffings of his Cove- 
 nant hidden from Eternity. 
 
 The Divine Wifdom is another part of 
 his AU-fujjicience. There are in God infinite 
 Varieties of Thought and Counfel, Riches 
 of Knowledge, and Wifdom unfearchable : 
 and he hath made thefe abound in his 
 New Creation, as well as in the Old ; in 
 the Supernatural, as well as in the Natural 
 World. Ephef. i. 8. He hath abounded towards 
 us Sinners, in this Work of Salvation, in all 
 IVifdom and Prudence. What furprizing 
 Wifdom appears in the vital Powers of an 
 Animal, even in the Life of Brutes that 
 perifh ? What glorious Contrivance, and 
 Divine Skill, to animate Clay, and make a 
 Fly, a Dog, or a Lion of it ? What fub- 
 lime Advances of Wifdom to create a living 
 
 JMan, 
 
Serm.X. of a Clmfiian. 3 1 1 
 
 Man, and join thefe two diftinft Extremes, 
 Flefh and Spirit, in fuch a vital Union, that 
 has puzzled the Philosophers of all Ages, 
 and conftrained fome of them to confefs 
 and adore a God? And what a fuperior 
 Work of Divinity is it, to turn a dead 
 Sinner into a living Saint, here on Earth ? 
 and then to adorn a Heaven, with all its 
 proper Furniture, for the Eternal Life and 
 Habitation of his Sons and his Daughters ? 
 What Divine Skill is required here ? What 
 immenfe Profufion of Wifdom, to form 
 Bodies of Immortality and Glory, for every 
 Saint, out of the Dull of the Grave, and 
 the Afhes of martyr'd Chriftians? Our 
 Spiritual and our Eternal Life are hid in 
 the Wifdom of God. 
 
 *Tke Poiier of God, is his AS -fujjidence too. 
 The Power that quickens and ra fes a Soul 
 to this Divine Lite, mull be Almighty : 
 Ephef i. 19, 20. *Tis the fame exceeding 
 Greatnefs of his Power that works in us who 
 believe, which wrought in cur Lord J c f lls 
 Chrifi, when he raifed him from the De-ad y 
 and fet him at his own Right Hand in heavenly 
 Places. *Tis the fame powerful. Word that 
 commanded the Light to fome out ofDuru^efs, 
 that fhone into our Hearts, when he wrought 
 the Knowledge of thrift there ; 2 Cor. iv. 6. 
 and when he commanded us, who lay 
 among the Dead, to awake, and arife, and 
 live. Was it not a noble Inftance of Power, 
 P to 
 
5 14 The Hidden Life Serm.X. 
 
 to fpread abroad thefe Heavens of unknown ! 
 Circumference, with all the rolling Worlds i 
 of Light in them, the Planers and the Stars? j 
 And the fame Hand is mighty enough (if 
 thefe were not fufficient) to build a brigh- 
 ter Heaven, fit for the Saints to live mi 
 during all their Immortality, and to furnifh 
 them with vital Powers that fhall be incor- 
 ruptible and everlafting. 
 
 Thus the Life of the Saints is hidden in 
 the Almightinefs of God, as well as in his 
 Wifdom and Goodnefs. Thus it is contained 
 in the All-fuffcience of the Divine Nature, 
 ^and each part of it is ready to be produced 
 into Aft, in every proper Seafon. 
 
 2. "The Life cf a Ch'iftian is hidden in the 
 Purpofes cf the Divine Will And in this 
 Senfe, the whole Gofpel, with all its won- 
 drous Glories and Myfteries, is faid to be 
 hid in God, Ephef. iii. p. When St. Paul 
 preach'd among the Gentiles the unfearchable 
 Riches of Cirri ft, he made all Men fee fome- 
 thing of that My fiery, which from the Begin- 
 ning of the World had beeen hid in God. And 
 if this be compared with Ephef i. p. we 
 fhall find that this Myftery of the Will, or 
 Good-Pleafure of God, was that which he 
 eternally purpofed in himfelf 
 
 There is not one dead Sinner is awake- 
 ned, and called into this Divine and Spiri- 
 tual Life here, or that fhall ever be poflef- 
 fed of Life Eternal hereafter, but it was 
 
 co iv- 
 
Serm.X. of a Chrifiian. $ i % 
 
 contained in the eternal fecret Purpofe, and 
 merciful Defign of God, before the World 
 began. For 'tis a very mean Conceit, and 
 a difgraceful Opinion concerning the Great 
 God, to imagine that he fhould exert his 
 Power to work Life in Souls, here in time, 
 by any new Purpofes, or fudden Defigns, 
 (occadoned by any Works or Merit of 
 theirs) which he had not formed and 
 decreed in himfelf, long before he made 
 Man. This Doctrine would reprefent God 
 as a mutable Being ; but we know that he 
 is unchangeable. There is nothing new in 
 God ; and his Immutability is that Perfec- 
 tion of his Nature which fecures the Per- 
 formance of this Divine Purpofe, and the 
 Life of every Chriftian. 
 
 3. I might add, in the third Place, that 
 the Life of a Chrifiian is hidden in the unknown 
 Engagements of the Father to his Son Jefus 
 Chrift the Mediator. That Sacred and Di- 
 vine Tranfa&ion betwixt the Father and 
 the Son, is often intimated in the Holy 
 Scriptures, and fome of the Promifes of 
 that Covenant are there reprefented, Pfalm 
 lxxxix. 19, &c I have laid help upon one that 
 is Mighiy ; My Mercy will I keep for him for 
 ever j and my Covenant fioatt fiand fafi with 
 him : his Seed will I make to endure for ever y 
 and his Throne as the Days cf Heaven, ver. 
 28, 29, 3d, &c. Then when the Covenant of 
 Peace was between them both, as 'tis expreiVd 
 P 2 in 
 
?i6 7; FSd life Seraui 
 
 J t : 
 
 t 
 as 
 
 I 
 
 referv'd 
 
 : be fh- 
 
 tbe Dar f 1 
 
 - 7 - F - _- I 
 
 fee 
 
 Engagements :: it 
 
 t the I liklrc iofc 
 
 . . . _ 
 Father : Bat it is fbffic 
 
 Degrees and ? ? wers c : t - 
 
 Life : : 
 Gl:r:es. ar.c E 
 flu 
 
 up in thefe Sacred Engager 
 miles. 
 
 II. T 
 
 s* 
 

 an 
 
 II. T. * les 
 
 ■ C .". . . . - 
 
 I: I • . • ---- 
 
 cnlars alio, I 
 
 - 
 
 the -■- : *F 
 
 - 
 
 BiefEng, : 
 
 finful R^ce .: .-'. . ■;. are .. - up in the 
 
 hir.o: :: C-. ■ ;:. :r.e S: ". :: G ;„ 7 : — : : : 
 f leafed tl 7 *Zwr* £» /w» .; F 
 
 G .::.- /:- (? ■ .:.:\ : J ;.-.:::■.. \ : :. That is, a 
 V. : . j:; - : Le 
 
 :: :ha: r.cr. \".:.:.r.y. v. :~ \ .-..:.- :ur L:rd 
 /\-- C.'/:. :::e H:z:>T:eA:\::e: :: K:u- 
 vtn : . : :..e 
 
 Father. And ; this purpofe, pert, 
 /. "". ad. " be interpreted, coirp^ 
 
 " i ■ : I --- ' : - r • - ' .1 -.- ; 
 
 Life imhmjz 
 
 P j tfe 
 
3 1 8 The Hidden Life Serm.X. 
 
 the Dead, and qukkneth them, even fo the 
 Son may quicken whom he will. 
 
 The Bleffed Spirit itfelf, as it is the great 
 Promife of the New Teflament, and the 
 glorious Gift of God to Men, was commu- 
 nicated to the Son, and by him bellowed 
 upon us ; for he went to Heaven to receive 
 the Promife of the Spirit from the Father, and 
 he fhed it forth upon the Apoftles and the 
 Believers ; AHs ii. 33. *Tis this Spirit who 
 gave miraculous Gifts to them heretofore, 
 that is the immediate Principle, or Worker, 
 of Divine Life in dead Souls now : And 
 "'tis by this fame Spirit, that heJhaS raife our 
 dead Bodies from the Grave, Rom. viii. 11. 
 He is the Spring of ,our Spiritual and 
 Eternal Lite ; and he is difpenfed to us 
 from the Father, by the hands of the Son. 
 
 And here *tis proper to take notice of 
 the fpecial Manner wherein the Lord j^fus 
 Chrift is the Treafurer, or Keeper of Life, 
 and all Divine Benefits, for the Saints, and 
 becomes the Difpenfer thereof to his Peo- 
 ple: He is ordained to ftand in the Rela- 
 tion of a Head to them, and they are his 
 B r dy, his Members. Thus our Life is hid- 
 den with Chrift, as he is the vital Head of 
 all his Saints. Their Life is hid with Chrift, 
 as the Spirits and Springs of Life for all 
 the Members in the Natural Body are faid 
 to be contained in the Head. Chrift is the 
 Head of his own Myftical Body, Ephef iv. 
 
 *4> 
 
Serm X. of a ChrifHati. 3 1 9 
 
 14, 16. from whom the whole Body, fitly joined 
 together, maketh Encreafe to • its own Edifica- 
 tion : 'tis the fame vital Spirit that runs 
 through Head and Members. He that is 
 joined to the Lord, is one Spirit ; 1 Cor. vi. 
 17. and therefore partakes of the fame 
 Life. 
 
 Thus you fee, that tho the Life of a Chri- 
 ftian is hidden in God, in the Ali-fufficiency 
 of his Nature, and the Purpofes of his 
 Will ; yet cur Lord Jefus Cbrifi, as Media- 
 tor, is entrufted to keep it for him, and 
 difpenfe it to him. 
 
 2. Our Life is hid with Chrift, as he is our 
 Forerunner y and the Poffeffor of Life , Spiritual 
 and Eternal, in our Name. And this may 
 be defcribed in a Variety of Inftances, ac- 
 cording to the various Parts, as well as the 
 feveral advancing Degrees of our Spiritual 
 Life, and the Perfection of it in Life Eter- 
 nal. 
 
 When his Human Nature was fir ft formed 
 compleat in Holinefsy it was a Pledge and Af- 
 furance, that we fhould one day be com- 
 pleatly holy too ; for, as is the Head, fo 
 muft the Members be. In the original 
 Sanftification of his Spirit, Flefli, and 
 Blood, we may read the certain future 
 Sanctification of every believing Soul, with 
 its Body too. See John xvii. 19. & Heb. ii. 1 1. 
 
 Again ; When his Body was raifedfrcm the 
 
 Dead, it was a Pledge and Pattern of our 
 
 P 4 being 
 
32o The Hidden Life Serm.X. 
 
 being raifed from a Death in Sin, unto the 
 fpiritual Life of a Saint, as well as a certain 
 Aflurance of the Refurre<5tion of our Bo- 
 dies into future Glory. The firft is evi- 
 dent from Ephef. ii. 6. When we were deac 
 in Sin, he hath quickned us together t vntl 
 Chrift. And Rom. vi. 4 : As Chrift was rai- 
 fed up from the Dead by the Glory of the Fa- 
 ther , even fo we mufl alfo walk in Newnefs of 
 Life ; for we are planted in the Likenefs of his 
 RefurreBion. ver. 5. 
 
 And in the 1 Cor. xv. 12, &c. the Apo- 
 ftle builds his \vho!e Argument of the Re- 
 furre&ion of the Bodies of Saints who are 
 dead, from the Riling of our Lord Jtfus 
 Chrift out of his Grave : For Chrift being 
 rijen from the Dead, ver. 20. is become the 
 Frft-F.uits of them that flept. And as all that 
 are united to Adam, by having him for 
 their Head, mufl die ; fo all who are one 
 with Chrift, and have him for their Head, 
 fhall be made alive : which feems to be the 
 Meaning of the 2 2d veffe ; As in Adam all 
 dy'd, fo in Chrift floall all be made alive. 
 
 When he afcended into the Heavens, it was 
 not meerly in his own Name, but in ours 
 too, to take pofleffion of the Inheritance 
 for the Saints in Light. Neb. vi. 20. Our 
 Hope enters within the Vail, whither Jefus the 
 Forerunner is for us entred. And when he fat 
 down at the Right-Hand of God in the 
 heavenly Places, it was as the great Ex- 
 emplar 
 
Serm.X. of a Chriftian. 321 
 
 emplar of our future Advancement, and 
 thereby gave us Aiiurance that we fhould 
 fit down there too : and therefore the 
 Apoftle, in. the Language of Faith, anti- 
 cipates thefe Divine Honours, and applies 
 them to the Ephefiam before-hand j God 
 hath raifed us up together, fays he, with Chrifl, 
 and hath made us Jit together in heavenly Places 
 in Chrifl Jefus. 
 
 It was through the Blood of the everlafling 
 Covenant, that Jefus, the great Shepherd of 
 the Sheep, was brought again from the Dead ; 
 and it was the God of Peace who raifed him, 
 Heb. xiii. 20. And it is by virtue of his 
 own Blood, and perfect Rtghteoufnefs, that 
 he, who once took our Sins upon him, is 
 now discharged : "Tis through his own 
 Sufferings that he appears with Acceptance 
 before the Throne, and enjoys a Divine 
 Life in the unchangeable Favour of God> 
 and all this as our Head, Surety, and Re- 
 prefentative, giving us Aflurance hereby, 
 that we, through the Blood of the fame Cove- 
 nant, (hall be brought again from the Dead 
 too j that we through the Virtue of the 
 fame Righteoufnefs, and All-fufficiency of 
 the fame Sacrifice, ihall appear hereafter 
 before God in Glory, and ftand in his E- 
 ternal Favour ; and as an Earneft of it, we 
 enjoy a Life of holy Peace and Acceptance 
 with God in this World, through the fame 
 all-fuflicient Blood and Righteoufnefs 1 For 
 P 5 h« 
 
J22 The Hidden Life Serm.X. 
 
 he appears in the Holy of Holies, in Hea- 
 ven itfelf in the Prefeme of God for us ; Heb* 
 ix. 24. He fecures all the Glories and Blef- 
 fings of Spiritual and Eternal Life for us, 
 as he has taken pofleffion of them in our 
 Name. 
 
 3. Our Life of Grace, and efpecially our 
 Life of Glory, may be faid to be hidden with 
 Chrifl, becaufe he dwells in Heaven, where 
 God re fides in Glory ; G©d, in whom is our 
 Life. He is fet down on the Right-Hand of 
 the Majefly on high, Heb. xii. 2. There our 
 Eternal Life is. The things which are 
 above, are the Objects of our joyful Hope, 
 where Chrifl is at the Right-Hand of God, 
 Colof. iii. 1. Tis the fhort, but fublime 
 Defcription of our Heaven, that we fliall 
 be prefent with the Lord, we fhall be where 
 Chrifl is, to behold his Glory ; 2 Cor. v. 8. and 
 John xvii. 24. And (hail poflefs all that un- 
 known and rich Variety of Bleffings, which 
 are refer ved for us in heavenly Places, whi- 
 ther Chrifl our Lord is afcended. 
 
 Thus I have endeavoured to explain, in 
 she largeft and moft comprehenfive Senfe, 
 what we are to underftand by the Life of 
 a Chriftian hidden with Chrifl in God : 5 Tis 
 referved in the All-fufficiency, the Purpo- 
 ses, and the Engagements of God, under 
 the Care of the Mediator and in the Pre- 
 fence of Chrifl* 
 
 The 
 
I Serm.X. cf aChriflian. J 25 
 
 The Uk I fliall make of this Dodtrine, 
 I is, to draw Four Inferences from it for our 
 \ Inftruclion, and "Three for our Confolation. 
 
 The Inferences for our Inftru&ion are 
 ! fuch as thefe ; 
 
 Iff Instruction. What a glorious Perfon it 
 the poorefl y meanefl Chriftian ? He lives by 
 Communion with God the Father, and the 
 Son ; for his Life is hid with Chrift in God. 
 1 John i. 3. Truly our Felloivfhip is with the 
 Father, and with his Son Jefus Chrift ; And 
 thefe things we write to you, that your c Joy may 
 be full; the Joy that you may juftly derive 
 from fo glorious an Advancement. 
 
 A true Chriftian does not live upon the 
 Creatures, but upon the infinite and all- 
 mighty Creator ; upon God who created all 
 things by Jefus Chrift. Created Beings were 
 never defign'd to be his Life and his Hap- 
 pinefs j they are too mean and coarfe a 
 Fare for a Chriftian to feed upon in order 
 to fupport his beft Life : He converfes 
 with them indeed, and tranfacts many Af- 
 fairs that relate to them in this lower 
 World : While he dwells in Flefli and 
 Blood, his heavenly Father has appointed 
 thefe to be a great part of his Bufinefs ; but 
 he does not make them his Portion and his 
 Life. They poflefs but the lower Degrees 
 of his Affection : He rejoices in the PofTeffioa 
 oi: them, as though he rejoiced not ; and he 
 weeps for the Lofs of them, as though he wept 
 
 not : 
 
J24 The Hidden Life Serm.X. 
 
 net: He enjoys the deareft Comforts of 
 Lire., as though he had them not; and buys 
 with fuch a holy Indifference, as though he 
 -were not tc p'Jfefs ; i Cor. vii. 29, 30. tor the 
 Fajhicn of them pajjes away : But the Food 
 ©f his Life is infinite and immortal. *Tis 
 no wonder that a Jvlan of this World lets 
 loofe all the Powers of his Soul in the Pur- 
 fuit and Enjoyment of Creatures, for they 
 are his Porcion and his Life. But 'tis quite 
 otherwife with a Chriftian ; he has a nobler 
 Original, and fufiains a higher Chara&er r 
 His Divine Life mull have Divine Food to 
 fupport it. 
 
 Let our Thoughts take a Turn to fome 
 bare Common, or to the Side of a Wood, 
 and vifit the humble Chriftian there ; we 
 fhail find him chearful, perhaps at his Din- 
 ner of Herbs, with ail the Circumftances of 
 Meaniiefs around him : But what a glorious 
 Life he leads in that Straw-Cottage, and 
 poor Obfcurity ! The great and gay World 
 fnut him out irqm them with Difdain : He 
 lives, as it were, hidden in a Cave of the 
 Earth 3 but the Godhead dwells with him 
 there. The high and lofty one that inhabits 
 Eta nit\ > comes down co dwell with the hum- 
 ble and cent) he Soul 1 Ifaiah lvii. if. God, 
 \vho is the Spring of his Life, comes down 
 to communicate frefh Suppl es of this Life* 
 continually. He that dwells in Love, dwells 
 in. God; 1 John i\\ ±6* He is not alone, for 
 
 the 
 
Serm.X. of a Chriflian* ?2$ 
 
 the Father is with him. The Father and the 
 Son come and manifeft themselves unto him, 
 within the Walls of that Hovel, in fo di- 
 vine a manner, as they never do to the 
 Men of this World, in their Robes and 
 Palaces; John xw. 22, 23. And that he 
 may have the honour of the Prefence of the 
 bleiTed Trinity, his Body is the 'Temple of 
 the Holy Ghoft, 1 Cor. iii. 16. and vi. 19. 
 O ! the wonderful Condefcenfions of Di- 
 vine Grace, and the furprizing Honours 
 that are done to a humble Saint ! How is 
 his Habitation graced ! Heaven is there, for 
 God and Chrifl are there ; and who knows 
 what heavenly Guards furround him ? what 
 Flights of attending Angels ? Are they not 
 all miniftring Spirits, fent down to minifter 
 unto them that [hall be Heirs of Salvation ? 
 Heb. i. 14. But our Lordjefus Chrift is now 
 unfeen, God and Angels are unfeen ; the 
 Chriftians Company belong to the invifible 
 World : He lives a hidden, but^ a divine 
 Life ; His Life is hid 'with Chrift in God. 
 
 lid Inftru&ion. See how it comes to pafs 
 that Chriftians are capable of doing fuch Won- 
 ders, at which the World ftands amazed. The 
 Spring of their Life is almighty ; 'tis hid in 
 God. 'Tis by this Divine Strength they % 
 fubdue their finful Natures, their ftubborn 
 Appetites, and their old corrupt Affecti- 
 ons : *Tis by the Power of God, derived 
 thro Jefus Chrift^ they bend the Powers o£ 
 
 their 
 
J2£ The Hidden Life SermX 
 
 their Souls unto a Conformity to all the 
 Laws of God and Grace ; and they yield 
 their Bodies as Inflruments to the fame 
 holy Service, while the World wonders at 
 them, that they fhould fight againft their 
 own Nature, and be able to overcome it 
 too. 
 
 And as they deny themfelves, in all the 
 alluring Inflances of finful Pleafure, under 
 the Influence of almighty Grace, {o they 
 endure Sufferings, in the fharpeft Degree, 
 from the hands of God without murmuring. 
 And when they have laboured night and 
 day, and performed furprizing Services for 
 God in the World, they are yet contented 
 to fubmit to fmarting and heavy Trials 
 from the hands of their heavenly Father, 
 without being angry againft their God ; 
 for they know he loves them, and he de- 
 ligns all things Jhall work together for their 
 good. 
 
 Befides all this, they bear dreadful Per- 
 fections, cruel Mockings, and Scourg- 
 ings, and Tortures, from the hands of 
 Men, and go through all the Sorrows of 
 Martyrdom. What noble Inflances and 
 Miracles of this kind did the primitive 
 Age furnifh us with, fo that their Tor- 
 mentors were amazed ? They faw not the 
 fecret Springs of Divine Life which fup- 
 ported- them; they knew not the Grace of 
 God, and the Power of Chrift, by which 
 
 the 
 
Serm.X. of a Cbriftian.- 32 7 
 
 the Chriftians were upheld in all their La- 
 bours and their Sufferings. The Spring of 
 their Lite was almighty, but it was hidden 
 from the eyes of Men : It was concealed 
 and referved with Chrift in God. 
 
 Read the Labours and the Sufferings of 
 St. Paul, 2 Cor. xi. 23. In Stripes above mea- 
 fure, in Prifons frequent , in Deaths often : 
 He was beaten with Rods, he was ftoned, he 
 fufered Shipwreck, in perpetual Perils by Land 
 and Sea, in Weaxinefs, in Painfulnefs, m 
 Watchings and Faftings, in Hunger and Thirft T 
 in Cold and Nakednefs. One would think 
 his Bones were Iron, and his Flefh w r ere 
 Brafs. He was invifibly fupported by 
 Chrift the Spring of his Life. Read his 
 wondrous Virtues and Self-denial ; Philip. 
 iv. 11, 12, 13. / know how to be abafed, and 
 how to abound : I can be full, and be hungry y 
 I can pfijfefs Plenty, and I can fuffer Want ; I 
 can do all things through Chrift ftrengthening 
 me. This was the Fountain of his Life 
 and Strength. I acknowledge, fays he in 
 another place, that / am nothing, I have no 
 Sufficiency of my f If to think fo much as one 
 good "thought: But all my Sufficiency is of 
 God, in whom my Life is hid ; 2 Cor. iii. 5. 
 
 And with what a devout Zeal does he 
 afcribe his Life to Chrift, in that glorious 
 Amaffment of fpiritual Paradoxes! Gal. ii. 
 20. 1 am crucified with Chnft, neverthelefs I 
 live 1 yet not /, but Chrift livsth in me : and 
 
 the 
 
328 The Hidden Life Serm.X. 
 
 the Life which I now live in the Flefh, 1 live 
 by the Faith of the Son of God, who loved me, 
 and gave himfelf for me. Therefore I can be 
 delivered to Death daily for Jefas Cnrift's 
 fake ; troubled avA perplexed, and yet not in 
 Defpair ; be cafi down, and not be deflroy > d ; 
 becauie I believe tnat the Life cf Jefus muft 
 be made manifefi in my mortal Fltfto, and he 
 which raifed up the Lord Jefus, /hall raife us 
 up alfo by Jefus, and floall prefent us with you. 
 
 Hid Inftruction. See whither a dead Sin- 
 ner muft go to attain Spiritual or Eternal Life, 
 and whither a decaying dying Chriflian muft go 
 fir the Recruit of his fainting Life too : 'tis to 
 God by Jfus Chrift, for 'tis all hidden with 
 Chrift in God. 
 
 In vain fhall a Man, who is dead in 
 Trefpafles and Sins, toil and labour, and 
 hope to attain Life any other way. God is 
 the Spring of all Life, and he has betrufted 
 it to the hands of Jefus Chrift .• / am the 
 Way, the Truth, and the Life, fays our Lord, 
 John xiv. 6. No Man can have Life with- 
 out coming to the living Father ', and no 
 Man cometh to the Father but by me. Seneca 
 and Plato, with their Moral Leftures, and 
 the Writings of Human Philofophy, may 
 give a Man new Garments, may make his 
 outward Life appear much better than be- 
 fore ; they may teach him, in feme meafure, 
 to govern his Paffions too, and fubdue fome 
 of the fleihiy Appetites i but they cannot 
 
 raife 
 
Serm.X. of a Chriftian. 329 
 
 raife him to the Love of God, to the Ha- 
 tred of every Sin, to the well-grounded 
 Hopes of the Favour of God, the blefled 
 Expectation of a holy Immortality, and a 
 Preparation for Heaven. They cannot give 
 the Man a new Life : He muft be born 
 again of the Spirit of Chrift, or he can ne- 
 ver become a living Chriftian. 
 
 And in vain would the poor backfliding 
 Chriftian, with his withering decaying 
 Graces, recruit and renew his Divine Life, : 
 without applying himfelf afrefh to Jefus 
 Chrift : While he forgets Chrifl, he muft go 
 on to wither and decay ftilL There is no- 
 thing in Earth or Heaven can fupply the 
 utter Abfence of our Lord Jefus Chrifl> 
 when the Stream of fpiritual Life ebbs or 
 runs low. 'Tis not to be quickened, reco- 
 vered, and encreafed, but by new Supplies 
 from the Fountain which is on high. Re- 
 member, O degenerate Chriftian, remem- 
 ber whence it was you derived your firft 
 Life, when you were once dead in Tref- 
 paflfes and Sins ; fly to the Saviour by new 
 Exercifes of Faith and Dependence, mourn- 
 ing, in all Humility, for your unwatchful 
 Walking, and your Abfence from the Lord. 
 Commit your Soul afrefh to his Care, ex- 
 ert your utmoft Powers, and beg of him 
 renewed Influences of the living Spirit, 
 that the face of your Soul may be like a. 
 
 watered 
 
H o The Hidden Life Serm.X. 
 
 watered Garden, and the Beauty of the Di- 
 vine Life may be recovered again. 
 
 IVth Inflruftion. See the Reafon why a 
 lively Chrifiian dejires and delights to be fo 
 much, and fo often, where God and Chrift are \ 
 for his Life is ivith them. 
 
 This was the Divine Temper and Prac- 
 tice of the Saints under a much darker 
 Difpenfation than what we enjoy. How 
 does the holy Soul of David pant and long 
 for the Prefence of God ! and he brings 
 even his animal Nature, the very Ferments 
 of his Flefh and Blood, into his Devotions ; 
 Pfalm lxiii. I. My Soul thirfteth for thee, my 
 Flefh longethfor thee. My Heart and my Flefh 
 crieth out for the living God, Pfalm Ixxxiv. 2. 
 In all the various and fervent Language of 
 facred Paflion and Tranfport, he breathes 
 after God, who is the Strength of his Life, 
 and his Salvation, Pfalm xxvii. 1. The Jew- 
 ifh Saints cleaved to the Lord, for he was 
 their Life, and the Length of their Days, 
 Deut. xxx. 20. 
 
 And what fweet Delight does St. Paul 
 take in mentioning the very Name of 
 Chrift? How does he dwell upon it in 
 long Sentences, and loves to repeat the 
 bleiTed Sound ! How often does he rejoice 
 in the Hope of dwelling with him here- 
 after, and perfuades the Coloffians, in this 
 Context, to be much with him here, ver. 
 t. If ye are rifen with Chrift, and have &&• 
 
 rived 
 
Serm.X. of a Chrifiian. 531 
 
 rived a quickning Vertue from him to 
 v/ork a Divine Lite in you, let your Affec- 
 tions afcend above, inhere Chfiflyour Life is. 
 
 Is not a Man, whofe very Soul and Life 
 is wrapt up in Honour and Ambition, de- 
 firous ever to be near the Court ? His Life 
 flourishes under the Sun- fh'.ne of the Prince's 
 Eye, and therefore he would fain dwell 
 there. Does not the covetous Wretch love 
 to be near his Hoards of Gold or Silver ? 
 He has put up his Life in his Bags, among 
 his Treafures, and he is not willing; to be 
 far (iiiiant, nor long feparated trom them. 
 Whatever a Man lives upon, he would 
 willingly be ever near it, that fo he may 
 have the Pleafure of feeding upon what is 
 his greateft Delight, and be refrefhed and 
 nourifhed by that which he feels to fupport 
 him. Now, what Honour is to the Am- 
 bitious, what Money is to the Covetous, 
 what all the various Delights of Senfe are 
 to the Men of Carnal Pieafure; that is God 
 to the Saint, that is Chrift Jefus to the 
 Chriftian : and therefore he is ever defirous 
 of fuch further Man ifeftat ions of God and 
 Chrift, that may invigorate his fpiritual 
 Life, and give him the pleafing Relifh of 
 living. Then a Man feels that he lives, 
 when he is near to the Spring of his Life, 
 and derives frefli Supplies from it every 
 Moment. 
 
 Thence 
 
3^2 The Hidden Life Serm.X. 
 
 Thence it is, that in every Diftrefs or 
 Danger, the Saints fly to God for Refuge 
 and Relief : He is their great Hiding-place y 
 Pfal. xxxii. 7. And Chrifi Jefus is reprefen- 
 ted in Prophecy under the fame Chara&er; 
 If a. xxxii. 2. This Man, in whom the God- 
 head dwells bodily, floaU be a Hiding-place 
 from the Wind, and a Covert from the Tempefi. 
 The Name of God in Chrift, is a firong 
 Tower ; the Righteous run into it, to hide 
 themfelves, and are fafe: Prov. xviii. 10. 
 Their Life is in God, in the keeping of 
 Chrifi, and they can defy Deaths and Dan- 
 gers, when their Faith is firong, and their 
 Thoughts are fixed above. 
 
 They know the Meaning of that tender 
 and divine Language, If a. xxvi. 20. Come, 
 my People, enter thou into thy Chambers, and 
 /hut thy Doors about thee : hide thyfelf, as it 
 were, for a little moment,, until the Indignation 
 be overpafl. In a time of publick Ter- 
 ror and fpreading Defolation, they retire 
 to their fecret Places of Converfe with 
 God, and are fecured, at leaft from the 
 Terror, if not from the Definition too. 
 When the Arrczvs of Death fly thick around 
 them by day, and the Peftilence walks thro 
 the Streets in Darknefs ; when a thoufand 
 fall at their fide, and ien thoufand at their 
 right-hand, they make the Lord their Refuge, 
 even the Moft High their Habitation, and 
 dwell at eafe in his fecret Place. He covers 
 
 them 
 
SeimX. of a Chrtftian. m 
 
 them from Evil, or he gives them Courage, 
 fo that they are not afraid : They place 
 themieives under the Protection of his 
 Name ; thev find fhelter in his Attributes : 
 TThefe are their Jccret Chambers ; they 
 hide within the Curtains of his Covenant, 
 they v rap their Souls (as it were) in a 
 Sheet, or rather in * a Volume of Promi- 
 fes ; that ancient Volume that has fecured 
 the Saints in all Ages : and tho Death be 
 near them, they know that their better 
 Life is fafe : He gives his Angels charge over 
 them, to keep them on Earth, or to bear them 
 up to Heaven, where their Life is; Pfal. 
 xci. 
 
 Thence it comes to pafs, that we fee 
 Chfiftians fearching after God in Ordinan- 
 ces, and feeking for the Lord Jefus Chri/i 
 in Sermons, in Prayers, in the Ciofet, and 
 in the Sanctuary; tor they live upon him. 
 A holy Soul purfues atier the Prefence of 
 his God, and his Saviour, with the fame 
 Zeal of Afteftion and fervent Defire, that 
 the Men of this World indulge in their 
 Purfuit of created Good : My Soul foUoweth 
 hard after thee, Pfal. lxiii. 8. Carnal Per- 
 fons are contented to be abfent from God, 
 for he is not their Life : They can fatisfy 
 themfelves with a Show of Religion, with- 
 
 * The Bible , of old, was written on fever a! Sheets 
 of Parchment ta&d together^ and rolled u$ in a Volume* 
 
 out 
 
534 The Hidden Life Serm.X. 
 
 out the Power of it; and with empty 
 Forms of Ordinances, without Cbrifi in 
 them, becaufe they are not born again, 
 their Life is not fpiritual. The Sinner lives 
 upon vifible Creatures, and thefe awaken his 
 warmeft Affections. A Saint lives upon 
 hidden and invifible Things, upon the 
 Hopes of Futurity, and upon the Glories 
 that are concealed in the Promifes : He 
 lives upon the Righteoufnefs and the In- 
 terceffion of jfejus his Mediator, upon the 
 Strength and Grace of Chrift y who is his 
 Head in Heaven ; upon the Word, the 
 Promife, and the All-fufficiency of a God : 
 and therefore thefe are Obje&s of his Me- 
 ditation and his Dciire. 
 
 I proceed now to the "Three Inferences for 
 our Cmfolation. 
 
 I ft Confolation. If our Life be hidden with 
 God, and our Lord Refits Chrift, then 'tis in 
 fife hands. The Wifdom and Mercy of 
 God have joined together, to appoint 
 ((hall I fay) fuch a fecret Repofitory for 
 our Spiritual Life, that it might be for 
 ever fecure. What can we have, or what 
 can we defire more for the fafety of our 
 beft Life, than that God himfelf fhould 
 undertake to referve it in himfelf for us, 
 and appoint his own eternal Son, in our 
 Nature, to be the great Truflee and Sure- 
 ty, for his Exhibition of it in every proper 
 Seafon. 
 
 Our 
 
Serm.X. of a Chriflian. 33$ 
 
 Our original Life was hid in the Fhfi 
 Adam ; it was intrufted with Man, poor, 
 feeble, inconftant Man, and he loft it : He 
 was of the Earth, earthy , and our Life with 
 him goes down to the Duft. Our new 
 Life is intrufted with Chrift-, 'tis hidden in 
 God, who is almighty and unchangeable ; 
 and therefore it can never be loft. The 
 Second Adam is the Lord from Heaven, a 
 quicknhig Spirit, i Cor. xv. 45;, &c. And he 
 that believeth on him, tho hew ere dead in Na- 
 ture, yet jh all he live by Grace, for Chrift is 
 the RefurreBion and the Lift ; And if he be 
 once made fpiritually alive by Chrift, he/hall 
 live for ever. This is the Language oi Chrift 
 himfelf, John xi. 25, 26. 
 
 What an unreafonable thing is it then 
 for a Chriflian to fear what Men or Devils 
 can do againft him, for they cannot hurt 
 his beft Life : *Tis above the reach of all 
 the Aflaults of Earth or Hell. Our Lord 
 Jefus teaches us not to be afraid of them who 
 only can kill the Body > for the Soul is not in 
 their reach ,• nor is it poffible for them to 
 prevent the Body from partaking of its 
 fhare, in the glorious Life appointed for a 
 Chriftian, at the great Rifing-day. 
 
 We fee here upon what firm Grounds 
 the Docirine of a Chriflian s Perfeverance is 
 built : Chrift is his Life, Jefus the fame yefter- 
 day, to-day, and for ever. The all-fufficient 
 God, and his Eternal Son, have undertaken 
 
 for 
 
$ $6 The Hidden Life Serm.X. 
 
 for the Security of it ; John x. 28, 29 , 30. 
 I give unto them Eternal Life, and they floaU 
 never per i/h, neither /hall any pluck them out of 
 my hand. My Father which gave tlemme, is 
 greater than all; and none is able to pluck 
 them out of my Father's hand. I and my Fa- 
 ther are one. God hath /worn by his Holinefs, 
 x that the Seed of Chrifl /hall endure for ever; 
 Pfal.ixxxix. 3$, 36. and that his Loving- 
 Kindnefs (hall not be utterly taken away from 
 his own Children : And our Lord Jefus 
 Chrift doth little lefs than fwear to the Per- 
 feverance of his Difciples, when he fays, 
 John xiv. 1 p. Becaufe I live, ye /hall live alfo : 
 for As Hive, is the Oath of God. 
 
 Why art thou caft down, O Believer, 
 and why is thy Soul difquieted within 
 thee ? Hope in God thy Life, for thou 
 fhalt yet praife him, how many and great 
 foever thine Adversaries are, and how diffi- 
 cult foever thy Path and Duty may be, and 
 how loud foever thy Foes threaten thy De- 
 traction. There may be many things in 
 thy Travels through this World, that may 
 hurt, cr hinder the Growth of thy Spiri- 
 tual Life, and may for a Seafon interpofe, as 
 it were, between thee and thy God ; but 
 neither Life, nor Death, nor Principalities, nor 
 Powers, nor things prefent, nor things to come, 
 /hall ever feparate thee intirely from him, 
 whofe Love is fecured in Jefus Chrifl, Rom. 
 viii. ult. The Difciples were much to 
 
 blame 
 
Ser m.X . of a Clmfiian* 357 
 
 blame* that they were overwhelmed with 
 Terror in the midft of the Storm, while 
 Jefus Cbrifl was with them in the fame 
 Ship : and ye fhould chide your own Souls, 
 when you feel yourfelves under fuch unbe- 
 lieving Fears, as our Lord Jefus Chriji 
 chid his fearful Followers ; O ye of little 
 Faith, wherefore did ye doubt ? 
 
 lid Confolation. What a comfortable 
 "thought muft it be to a poor feeble Chriflian, 
 that God and Chriji know all the State of his 
 Spiritual Life ? for *tis hid with them. Tho 
 the Life of a Saint has a Cloud upon it, 
 tho 'tis entirely hidden from Men, and 
 fometimes too much hidden from himfelf 
 too., yet the Father and the Saviour know 
 every Circumftan.ee of it, how low it is, 
 how feeble, what daily Obftacles it meets 
 with, what hourly Enemies ailault it. 
 Ckrift our Lord well knows when our Life 
 is in danger, and what are the necelfary 
 Supplies. 
 
 This is very encouraging to a poor 
 trembling Believer, when he hardly knows 
 how to addrefs the Throne of Grace him- 
 felf in fuch a manner, as to reprefent all 
 his Wants, and all his fpiritual Sorrows, 
 and D.fficulties to God in Prayer ; but our 
 Lord J ejus Chriji y who is a companionate 
 High-Prieft, who is our Head, and near 
 a-kin to us his Members, is perfectly ac- 
 quainted with our State : And the Chri- 
 Q_ ftian, 
 
33S The Hidden Life Serm.X. 
 
 ftian, mourning under the Decays of Grace, 
 can look up to Chrifi with Hope, he can 
 mingle new Exercifes of Faith and Depen- 
 dence, among his Sighs and his Groans, 
 and commit his Cafe afrefh to Jefus his 
 Saviour, with a humble and a holy Acqui- 
 efcence in him. Chrifl himfelf, who is the 
 Believer's Life, muft know, and will take 
 care of all Affairs which relate to his Spi- 
 ritual and Eternal Welfare. 
 
 'Tis a matter of fweet Confolation too, 
 when a humble Ciirifiian, who walks care- 
 fully before God, is reproached by the 
 World for a Deceiver and a Hypocrite, 
 that he can appeal to God, with whom his 
 Life is hid, and fay, My Record is on High. 
 Though my Friends, or my Enemies, may 
 fcom y or deride me y yet he kmweth the way 
 that I take, and the fecret Exercifes of my 
 Hidden Life : He knows my Longings and 
 Breathings of Soul after him, and that no- 
 thing but his Love can fatisfy me : He 
 knows my Diligence and my holy Labour 
 to pleafe him : He knows the Wreftlings 
 and the Conflicts that I go through hourly 
 to maintain my clofe walking with my 
 God : He knows that I live, though 'tis 
 but a feeble Life ; and the Charges of the 
 World againft me, are falfe and malicious. 
 *Tis with a Relifh of holy Plea-fure that 
 the Chriftian fometimes, in fecret, appeals 
 to our Lord Jefus Chrift } as Peter did, and 
 
 fays, 
 
Serm.X. of a Chriftian. $39 
 
 fays, Lord, thou ivho knoweft all things, knoweft 
 that I love thee, John xxi. 17. 
 
 Hid Confolauon. "Tis a Matter of im- 
 fpeakable Comfort to a Chriftian, that the mojl 
 terrible things to a Sinner, are become the greateft 
 BUffings to a Saint: And thefe are Death 
 and Judgment. What can be more dreaaiul 
 to thole who know not God, than t lofc 
 two Words are ? for they put an eternal 
 End to all their prefent Reaiures, and to 
 all their Hopes. But what greater Hap- 
 pinefs can a Saint wifh or hope tor, than 
 Death and Judgment will put him in the 
 poifeflion of ? The one carries his Soul up- 
 ward where his Life is, that is, to God 
 and Chrift in Heaven; the other brings his 
 Life down to Earth, where his Body is, 
 for Chrift fliall then come to raife his Dull 
 from the Grave. 
 
 I confefs I finiflied my former Difcourfe 
 on this Text, with a Meditation on Death 
 and ^Judgment ; how the Gloom which hung 
 around the Saint in this Life, is all difpel- 
 led at that bleiied Hour ; and he who was 
 unknown and defpifed among Men, {lands 
 forth with Honour amongft admiring An- 
 gels : His hidden Manner of Life is for ever 
 at an end. But in this Difcourfe the fe- 
 cret and glorious Springs of his Life, (viz,.) 
 God and Chrift, will naturally lead us to the 
 fame delightful Meditations of Futuritv, 
 as the hidden Manner of it has done ; and 
 Q 2 there 
 
34° TheH jfe Serm.X. 
 
 theft is fo rich a Variety of new and 
 tranfporting Scenes and Ideas attending 
 
 it Subject, that I have no need to tire 
 you with unpleafing Repetition, tho I re- 
 fuse the glorious Theme. 
 
 Let my Conioiations proceed then, and 
 let the Saints rejoice. 
 
 At the Moment cf Death, the Soul may 
 fay, " Fare we!, lor ever, Sins, and Sor- 
 u rows, and Perplexities; farewel Temp- 
 cc cations o£ the alluring and the affright- 
 fc ing kind : Neither the Vanities, nor the 
 " Terrors or this World, fhall reach me 
 " any more ; lor I (hall, from this mo- 
 r ' ment, for ever dwell where my Joy, my 
 c< L re is. A- my Springs are in God, and 
 Ci I fhali be ever with him/ J 
 
 Ana when tie Morning cf the RefurreBicn 
 dooms upon the World, ana the Day of 
 Judgment appears, the Body of a Chriftian 
 {hall be called out of the Duft, and fhall 
 bid farewell for ever, to Death and Dark- 
 nefs, to Difeafe and Pain, to ail the Fruits 
 of Sin, and all the Effects of the Curfe. 
 Chrift, who is the Refurreclwn and the Life, 
 {lands up as a corr.pleat Conqueror over all 
 the Powers ct the Grave : He bids the fa- 
 cred Duft, Arife and live ; the Duft obeys, 
 and revives ; the whole Saint appears exult- 
 ing in Life ; the Date of his Immortality 
 then begins, and his Life {hall run on to 
 everlafting Ages. 
 
 Me- 
 
Serm. X. of a Chrifiiaji. 341 
 
 Methinks fuch lively Views of Death, 
 fhoulri incline us rather to defer e to depart 
 from the Body, that w may dwell with 
 Chrift. Death is but the Flight of the 
 Soul where its Divine Life is. Why fhould- 
 we- make it a mauer of Fear then, to be 
 abfent from the Body, if we are immediately 
 prefent with the Lord ? 
 
 Methmks,under the Influence cf fuch Me-- 
 ditations of the Refurrection, Faith fhould 
 breathe, and long for the laft Appearance of 
 Ghrift, and rejoice in the Language cf holy 
 c \ob ; I kmv: that my Redeemer lives , and he 
 fhall ftand at the Latter Day on the Earth. A 
 Chriftian fhould fend his Hopes and his 
 Wifhes forward to meet the Chariot- 
 Wheels of our Lord Jefus the Judge ; for 
 the Day of his Appearance, is but the Dis- 
 play of our Life, and the Perredtion of our 
 Blefiednefs. When Chrift, who is our Life, 
 fhall appear, then fhall we alfo appear with 
 him in Glory ; Colof. m. 4. 
 
 My Thoughts kindle at the Sound of 
 that blefled Promife, and I long to let 
 Contemplation loofe on a Theme fo divinely 
 glorious. If ever the Pomp of Language 
 be indulged, and Magnificence of Words, 
 it muft be to difpiay this bright Solemnity, 
 this illuftrious Appearance, which out-fhines 
 all the Pomp of Words, and the utmoft 
 Magnificence of Language. 
 
 QL 3 Come, 
 
34 2 Tloe Hidden Life Serm.X. 
 
 Come, my Friends, let us meditate the 
 facred Conformity of the Saints to Chrift, 
 firft, in their hidden, and then in their glori- 
 ous Life j as he was on Earth, fo are they : 
 both hated of the World, both unknown 
 in it. The Difciples mult be trained up 
 for publick Honours, as their Mafter was, 
 in this hideous and howling Wildernefs, in 
 Caves of Darknefs, or rather in a Den of 
 Savages. They mud follow the Captain of 
 their Salvation through a thoufand Dangers 
 and Sufferings ; and they fhall receive their 
 Crown too, and a Glory like that which 
 arrays their Divine Leader. 
 
 O may I never think it hard to trace 
 the Footfleps of my Lord, tho it be in a 
 miry, or a thorny way ! May I never repine 
 at Poverty and Meannefs of Circumftance 
 in my prefent Pilgrimage ! nor think it 
 ftrange if the World fcorn and abufe me, 
 or if Satan, the foul Spirit, fhould aflkult 
 and buffet me forely ! Dare I hope to ap- 
 pear in Glory, when Chrifi, who is my Life, 
 appears; and can I not bear to attend him 
 in Sufferings and Shame ? Am I better 
 than my Blefled Lord ? What poor Atten- 
 dance had the Son oi God, at his firft en- 
 trance into our World ! How mean was 
 every thing that belonged to him on Earth 1 
 What vile and defpicable Rayment, un- 
 worthy of the Prince of Glory! What 
 coarfe Proviiion A and forry Furniture, to 
 
 entertain 
 
Serm.X. of a Chrifiian. 543 
 
 entertain incarnate Godhead ! And how 
 impious was the Treatment he found 
 among Men, and impudent Temptations 
 from the fame foul Spirit ! He had Snares, 
 Sorrows, and Temptations, watching all 
 around him : 'The Sorrows of Death ccmpaffed 
 him about, and the Powers of Darknefs 
 crowded him with their envious Affauits ; 
 Earth and Heii were at once engaged 
 agamft him ; they hung him bleeding on a 
 curled and infamous Tree, lifted on high 
 to be made a more publick Gazing-Stock, 
 and an Object of wider Scorn ! Bleiled 
 Saviour ! How Divine was thy Patience to 
 endure all theie Indignities, and not call 
 for thy Father's Legions, nor thy own 
 Thunder ? 
 
 But this was the Hour of thy appointed 
 Combat, the Place of thy voluntary Ob- 
 fcurity, and the Seafon of thy hidden Life ; 
 and thy Saints mud bear thy Refemblance 
 in both Worlds. How unfpeakable were 
 thy paft Sorrows ! and thy prefent Glories 
 all unfpeakable ! How infinitely different 
 were thefe dark and mournful Scenes, from 
 the Joys and Honours thou haft purchafed 
 by thofe very Sufferings ! Sacred Honours 
 and Joys without allay, which thou art 
 now poifefs'd of as their Great Forerunner, 
 and haft made ready for thy Subjeds in thy 
 own Kingdom ! What Robes of Light 
 fhall array thy Followers in that Day ? 
 (^4 What 
 
344 The Hidden Life SerrruX. 
 
 What bright Planet, or brighter Star, fhall 
 be the Place of their Dwelling ? or fhall 
 all thofe fhining Worlds be Manfions of 
 various Rcfidence, as thou fhalt lead thy 
 Saints fucceffively thro the vaft and nume- 
 rous Provinces of thy boundlefs Dominion ? 
 Sorrow, Sin, and Temptation, fhall be 
 named no more, unlefs to triumph over 
 them in immortal Songs. The faired Spi- 
 rits of Light, in their own heavenly Forms* 
 fhall be the Companions and Attendants of 
 the Children of God. jfefus, the Lord of 
 Glory, is their King and Head, the Leader 
 of their Triumph, and the Pattern of their 
 Exaltation. J ejus fhall appear in his Meri- 
 dian Luflre, as the Sun of Righteoufnefs in 
 the Noon of Heaven ; yet the Beams of 
 his Influence fhall be gentle as the Morning- 
 Star. There needs no other Sun in that 
 upper World , 'The Lamb is the Light there- 
 of jejus, the Ornament of Paradife, and 
 the Delight of God, fhall be the Eternal 
 and Beatific Object of their Senfes, and 
 their Souls ; they mufl be where he is, to be- 
 held his Glory. 
 
 The Blefled God fhall dwell among them, 
 and lay out upon them the Riches cf his 
 own All-fufficiency ; Riches of Wfdom y 
 Grace, and Power, all furprizing, and all 
 infinite. Divine Power fhall then reveal all 
 the Glory that has been laid up for them, 
 of old, in the Purpofes of God, or in the 
 
 Promifes. 
 
Serm.X. of a Chrif/uw* 345 
 
 Promifes of the Book of Life. But it was fit 
 it fhould be hidden there, while the time 
 of their Probation laded ; it was lit they 
 fhould live by Faith, and under fome De- 
 grees of Darknefs, while the Ages of Sin 
 and Temptation were rolling away : It 
 was divinely proper that Eternal Life 
 fhould not break forth, nor the Splendors 
 of the Third Heaven be made too confpi- 
 cuous, till the fix thoufand Years of Mor- 
 tality and Death had finifh'd their Revo- 
 lutions round the lower Skies, and had 
 anfwer'd the Scheme of Divine Counfet 
 and Judgment, on a World where Sin had 
 entered. 
 
 But Life and Heaven muft not be hid 
 for ever. The Almighty Word, in that 
 Day, fhall bid the ancient Decree bring 
 forth, and the Promife unfold itielf in pub- 
 lick Light. What new Worlds of unfeen 
 Felicity ! What Scenes of Delight, and 
 celeiliai Bleffings, never yet revealed to 
 the Race of Adam ! When the Rivers of 
 Pleafure, that had run under ground from 
 the Earth's Foundation, fhall break up in 
 immortal Fountains. 
 
 Mercy and Truth fhall lavifh out upon 
 Men with an unfparing hand all thofe 
 Treafures of Life which were hid in God, 
 and in the Gofpel for them. The All-wife 
 fnall pleafe himfelf in making fo noble 
 Creatures, out of fo mean Materials, Duft 
 Q^ 5 and- 
 
346 The Bidden Life Serm.X. 
 
 and Allies. Glorified Saints are Mafter- 
 pieces of Divine Skill ; and the bleffed Ori- 
 ginal, or firft Exemplar of them, the Man 
 Jefus, is the Perfection of the Contrivance 
 of God : iiere he has abounded in all IVifdom 
 and Prudence. Then the Inhabitants of 
 upper Worlds fhall fee an illuftrious and 
 holy Creation, rifing out of the Ruins of 
 this wretched Globe, involved all in Guilt, 
 and weltering in penal Fire. When this 
 Scene opens, what founding Acclamations 
 fhall echo from - World to World, and 
 new univerfal Honours be paid to Divine 
 Wifdom ! The Morning-Stars fhsMjing toge- 
 ther again, and thofe holy Armies /bout fir 
 
 The Grace of God defcending to Earthy 
 in days paft, had in fome meafure prepared 
 his Children for Glory : But in that Day 
 he ftiall enlarge their Capacities, both of 
 Senfe, and of Mind, to an unconceivable 
 Extent, and fhall fill the Powers of their 
 glorified Nature, with the Fruits of his 
 Love, neiv and old. 
 
 And what if the Limits of our Capacity 
 fhall be for ever ftretching themfelves on 
 all fides, and for ever drinking in larger 
 Meafures of Glory ? What an aftonifhing 
 State of ever-growing Pleafure ! What an 
 eternal Advance of our Heaven ! The 
 Godhead is an infinite Ocean of Life and 
 Bteflednefs, and finite Veflels may be for 
 
 ever 
 
Serm.X. of aChrijlian. $47 
 
 ever fwellihg, and for ever filling in that 
 Sea of All-fufficiency. There muft be no 
 tirefom Satiety in that everlafting Enter- 
 tainment. God fhall create the Joys of his 
 Saints ever frefh : He fhail throw open his 
 endlefs Stores of Bleffing, unknown even to 
 the firft Rank of Angels; and feaft the Sons 
 and Daughters of Men, with Pleafures 
 a-kin to thofe which were prepared for the 
 Son of God. For, verily , he took not upon 
 him the Nature of Angels, but the Likenefs of 
 finful Flefh : And when he /hall appear the 
 fecond time without Sin to our Salvation, we 
 /hall then be made like him, for ive /hall fee 
 him as he is. Amen. 
 
 A A if I if* it j A A A A A A A A A A A A A A A A • A A A A A 
 
 The Hidden Life of aChriftian. 
 
 A Sacred Hymn. 
 
 1. 
 
 Happy Soul, that lives on high, 
 
 While Men lie groveling here f 
 His Hopes are fix'd above the Sky^ 
 And Faith forbids his Fear. 
 2. 
 His Omfcience knows no fecret Stings, 
 
 While Grace and Joy combine 
 "To form a Life, whofe holy Springs 
 
 Are Hidden and Divine. 3 . He 
 
348 J Sacred H y m nv 
 
 He waits infecret on his God ; 
 
 His God in fecret fees : 
 Let Earth be all in Arms abroad, 
 
 He dwells in heavenly Peace. 
 
 His Pleafures rife from Things ynfeen, 
 Beyond this World and Time, 
 
 Wliere neither Eyes nor Ears have been, 
 Nor Thoughts of Mortals climb. 
 
 He wants no Pomp, nor Royal Throne, 
 
 To raife his Figure here ; 
 Content and pleas'd to live unknown 
 
 Till Chrift his Life appear. 
 
 6. 
 
 He looks to Heaven s Eternal Hills, 
 
 To meet that glorious Day ; 
 Dear Lord, how flow thy Chariot-Wheels I 
 How long is thy Delay ! 
 
 S E K- 
 
( J49 ) 
 
 t-~*~~ ~ eF 
 
 
 
 
 
 SERMON XL 
 
 Nearnefs to God the Felicity 
 of Creatures. 
 
 Psalm lxv. 4. 
 
 Blefjed is the Man whom thou chufefi y 
 and caufefi to approach unto thee y 
 that he may dwell in thy Courts. 
 
 The Firft Part. 
 
 T was an elegant Addrefs that 
 the Queen of Sheba made to 
 Solomon, when (he had furvey'd 
 the Magnificence of his Court, 
 and had heard his Wifdomj 
 Happy are thy Men, and happy are thefe thy 
 Servants, who fland continually before thee i 
 And there was much Truth and Honour 
 
 in 
 
3$o Nearnefs to God Ser.XL 
 
 in her Speech. But the Harp of David 
 flrikes a diviner Note; Bleffed is the Man 
 whom thou chufeft, O God, that he may 
 approach unto thee, and dwell in thy Courts, in 
 thy holy San&uary ! 
 
 Whether, in thefe Words, the Pfalmift 
 blefles thofe Levites and Priefts, whofe Du- 
 ty it was to attend the Ark, and to dwell 
 near the Tabernacle, or whether he pro- 
 nounces Bleffednefs on every Man of Ifrael, 
 whofe Habitation nigh the Ark gave him 
 frequent Opportunities to attend at that 
 folemn Worfhip, is not very necelfary to 
 determine. Either of thefe may be called 
 dwelling in the Courts of God. But 'tis moft 
 probable that the Sacred Writer defigns 
 the fecond Senfe of the Words, and that he 
 includes himfelf in the Defire or Poffeffion 
 of this Bleffednefs, though he was neither 
 a Priefty nor a Levite ; for he ufes the fame 
 Phrafe in feveral places, and applies it to 
 himfelf ; Pfal xxvii. 4. One thing have I de- 
 fired of the Lord, that will I feek after : 'That 
 I ?nay dwell in the Houfe of the Lord all the 
 days of my Life. Pfal. xxiii, 6. I will dwell 
 in the Houfe of the Lord for ever. By which 
 he intimates, that he would feek the moft 
 frequent Opportunities of approaching 
 God in Publick Worfhip. 
 
 'Tis fufficient to my prefent Purpofe, 
 that the holy Pfalmift makes the Bleffednefs 
 
 of 
 
Ser .XL the Felicity of Creatures. 3 «p 
 
 of Man to depend upon his near Approaches 
 to God. 
 
 Here we fhould remember, that God is- 
 neceflfarily near to all his Creatures, by his 
 infinite Knowledge, by his preferring and 
 governing Power: He is not far from every 
 one of us ; for in him u r e live, and move, and 
 have our Being: Acts xvii. 27, 28. But the 
 Privilege which David fpeaks of in my 
 Text, is a peculiar Approach of a Creature 
 to God> which is a Fruit of Divine Choice 
 and Favour. The Souls who enjoy this 
 Bleffing, are chofen to it, and by Divine 
 Providence and Mercy are caufed to approach 
 him. What further Explication of this 
 Phrafe is neceffary, will be fufficiently 
 given in the following Parts of the Dif- 
 courfe. 
 
 Let this then be the DoElrine which I 
 ftiall attempt to confirm and improve, (viz,.) 
 
 Do<5t. Nearnefs to God is the Foundation of 
 a Creature's Happinefs. 
 
 This may be proved with eafe, if we 
 confider, What 'tis that makes an intelli- 
 gent Being happy ; and how well fuch an 
 Approach to God furnifhes us w r ith all the 
 Means of attaining it. 
 
 The Ingredients of Happinefs are thefe 
 three : The Contemplation of the moft 
 excellent Objed ; The Love of the chief- 
 ell Good i and a delightful Senfe of being 
 
 beloved 
 
Jf* Nearnefs to God Ser.XI. 
 
 belovM by an all-fufficient Power, or an 
 almighty Friend. 
 
 Ift, 7?he Contemplation of the mofl exceUen t 
 ObjeEl. And he who is neareft to God, 
 has the faireft Advantages of this kind. 
 The Underftanding is a noble Faculty of 
 our Natures ; Truth is its proper Food, 
 and Truth, in all the boundlefs Varieties 
 and Beauties of it, is the Objeft of its 
 Purfuit, when 'tis refined from Senfuali- 
 ties. 
 
 This is the Delight of the Phihfopher, tcx 
 fearch all the hidden Wonders of Nature, 
 and purfue Truth with a mod pleafurable 
 and reftlefs Fatigue : For this he climbs 
 the Heavens, traces the planetary and the 
 ftarry Worlds : For this he pries into the 
 Bowels of the Earth, and founds the 
 Depths of the Ocean.; and when, with 
 immenfe Toif of Mind, he has found out 
 fome unknown Natural Truth, how are 
 all the Powers of his Soul charmed within 
 him, and he exults, as it were, in a little 
 Paradife ! 
 
 But the Souls > who are admitted to draw 
 neareft to God> contemplate infinite Truth 
 in its Original They converfe with that 
 Divine Artificer who fpread abroad thefe 
 Curtains of Heaven, who moulded this 
 Globe of Earth, and furnifh'd the upper 
 and the lower Worlds with all their admi- 
 rable Varieties. He is a God of Glory 
 
 and 
 
Ser.XI. the Felicity of Creatures. 3 5 3 
 
 and Beauty in himfelf, as well as the Au- 
 thor of all the Beauties of Nature. All 
 his Perfecftions, as well as his Works, yield 
 heavenly Matter for Contemplation : He 
 eminently contains in himfelf all the ama- 
 zing Scenes of Nature, and the more tranf-* 
 porting Wonders of the World of Grace ; 
 thofe Myfteries wherein he has abounded in ■■ 
 all IVifdom and Prudence : How the ruined 
 Sons of Adam were refcued from Death, by 
 the Son of God dying in their flead ; how 
 Satan was baffled in his moft fubtle De- 
 figns, and the deepeft Policies of Hell un- 
 dermined, when the Prince of Darknefs 
 deflroyed his own Kingdom, by perfuading 
 Men to put the Son of God to death. 
 
 What a divine Pleafure is it to converfe 
 with that Wifdom which laid the Eternal 
 Scheme of all thefe Wonders, and of ten 
 thoufand more unknown Beauties in the 
 Tranfaftions of Providence and Grace,* 
 with which the blefled Minds above are 
 feafled to fatisfa&ion ! And befides all 
 thefe, God has refervM in himfelf a hidden 
 World of new Scenes to open hereafter,, 
 and an everlafting Profufion of new Won- 
 ders to difplay before the eyes of his Fa- 
 vourites. Heaven is defcribed by feeing God, 
 by beholding him Face to Face, and by know- 
 ing him in the way and manner in which 
 we are known ; and he is pleafed to indulge 
 fome Tafte of this Felicity to his Children 
 
354 Nearnefs to God Ser.XI. 
 
 in this Life, by Mediums and Gaffes, by 
 Types and Figures, by his Word and 
 Ordinances, under the enlightning Beams 
 of his Spirit. This is the Beauty of the 
 Lord, for the view of which, David defired 
 to dwell in the Sanctuary y Pfal. xxvii. that 
 he might fee the Fever and Glory of God con- 
 tinually, as he had iometlmesfeen it there : 
 that he might behold his Beauty, and talk of 
 his glorious Goodnefs in his holy Temple. 
 how great is his Gocdnef ! and how great is 
 his Beauty! Zech. ; x. 17. 
 
 But Contemplation alone cannot make a 
 Creature happy : this only entertains the 
 Under ft anding, which is but one Faculty of 
 our Natures ; the Will and AffeBions muft 
 have their proper Entertainment too. Their 
 beatific Exercife may be comprized in the 
 word Love, either in the Outgoings, or the 
 Returns of it : And this leads me to the 
 following Particulars. 
 
 Ildly, The next Ingredient of a Creature's 
 Happinefs, is "The Love of the chief eft Good. 
 And thofe whem God chufes, and caufes to 
 approach himfelf, when they are under Divine 
 Illuminations, fee fo much Beauty and Ex- 
 cellency in his Nature, his Power, and 
 Wifdom, and fo many lovely Glories in 
 his overflowing Grace, that they cannot 
 but love him above all things ; and this 
 Love is a great part of their Heaven. What 
 fweeter Pleafure is there in this lowex 
 
 World, 
 
Ser .XL the Felicity of Creatures. 3 5 $ 
 
 World, than to give a Loofe to the affe&io- 
 nate Powers of the Soul, to converie with 
 the moft amiable and moil deftred Objeft, 
 to feed upon it without ceafing, and to 
 dwell with it perpetually ? But the moft 
 relifhing Enjoyments of this kind that Mor- 
 tality admits of, in the Purfuit or Poffeffion 
 of created Good, are but faint and feeble 
 Shadows of the Bleflednefs of holy Souls 
 in the Love of God, who is the moft ami- 
 able, and the beft of Beings : Therefore 
 they love him with all their Heart and Soul, 
 with all their Mind and Strength ; and if they 
 had more Powers in Nature that could be 
 employed in Love, they fhould all be laid 
 out in the Search and the Fruition of this 
 firfi and Beft-beloved : for there are endlefs 
 Stores, and Treafures of unknown Love- 
 linefs in the Godhead, to excite and en- 
 tertain for ever the frefh Efforts of the moft 
 exalted Love. 
 
 But for me to know, and to love the beft 
 of Beings, cannot make me compleatly 
 happy, unlefs 1 am beloved of him alfo, and 
 unlefs / feel that he loves me. Happineis 
 requires mutual Love. 
 
 The 'Third Ingredient therefore of our 
 Felicity, and that which perfects the Blef- 
 fednefs of a Creature, is. The delightful Senfe 
 of the Love of an Almighty Friend. To know, 
 to love, and to be beloved by fuch a Being, 
 mud compleat our Blifs : one who hath all 
 
 Beauty, 
 
3 $6 Neamefs to God Sen XL! 
 
 Beauty,, and all Goodnefs in himfelf; one 
 who can free us from every Pain, fecure i 
 us againft every Peril, and confer upon us- 
 every Pleafure. This is the Perfection of 
 our Heaven, when ail thefe are enjoy M in 
 a perfect Degree, without any Allay. Now . 
 fuch is the State of thofe who are chfen y 
 and caufed to approach unto Go a, to as to 
 know him, and love him ; that they 
 have the chiefeft Advantages to obtain the 
 Aflurance and Tafte of his Love. The 
 Man whom tne Pfalmift pronounces Blejfed 
 in my Text, hopes for this Pleafure in the- 
 Houfe of God j that he fhall bt fat is fed with 
 the Divine Goodnefs there. 
 
 The Loving-kindnefs of God is Life, or 
 fomething better than Life, Pfal. lxiii. 3. and 
 to have a Senfation of this Loving-kindnefs, 
 is to feel that I live. To think, to know, 
 and to be allured that I am beloved by an 
 all-fufficient Power, who can do more for me 
 than lean ask or think, in Life, and Death, 
 and in Eternity, and to have pleafing and 
 fpiritual Senfations of this Love fhed abroad 
 in the Heart ; this raifes the Chriflian near 
 to the upper Heaven, while he dwells on, 
 Earth, and he rejoices with Joy unfpeakable y 
 and full of Glory. 
 
 Some may djeSt here, and fay, Is it no 
 part of our Bleflednefs then to love the 
 Saints, to rejoice in their Love, to con- 
 template the Works of God, and his Won- 
 ders 
 
Ser.XI. the Felicity of Creatures. 357 
 ders in Creation and Providence ? Anfw. 
 Yes, furely ; and we have allowed it be- 
 fore : But when we take true Satisfaction 
 in any of thefe, 'tis as they proceed from 
 God, as they relate to God, and lead our 
 Souls to centre in him > for God, who is 
 the firft Caufe, mult be the laft End of all, 
 and no Creatures, as divided from him, 
 can make us either holy or nappy 
 
 I proceed now to make Come Improvement 
 of the few Thoughts I have delivered on 
 this Subjeft. 
 
 I. My firft RefleSiion (hould be upon the 
 Scale of Blejfednefs, or the feveral Degrees of 
 Felicity that Creatures are pcJfejSd <f, accor- 
 ding to their advancing Approaches toward 
 God: but my Meditations dilate them- 
 felves here to fo large an Extent, as makes 
 it neceflary to adjourn this Thought to the 
 next Difcourfe. I proceed therefore to the 
 
 lid Reflection. What unknown Evil is 
 contained in the Nature of every Sin, for it 
 divides the Creature from God and from Hap- 
 pinefs ? It may be faid to every Soul on 
 Earth, as it was once faid to Ifraeli Tour 
 Iniquities have Jeparated between you and your 
 God, Ifa. lix. 2. What a world of endlefs 
 Mifchief was comprizM in the firft Sin of 
 Adam, whereby this lower Creation was 
 (as it were) cut off from God at once ? 
 Man was at firft happy in the Image and 
 
 Love 
 
5$ 8 Neamefs to God Ser.XL \ 
 
 Love of his Maker, a-kin to him by Nature 
 and Creation, as a Son to a Father : Adam 
 was the Son of God y Luke iii. ult. and he 
 enjcy'd the Privilege and the Pieafure of 
 holy Neamefs to Gcd y and humble Converfe 
 with him. He read the Name of his Ma- 
 ker in all his Works ; he could contemplate 
 Divine Wifdom, Power, and Goodnefs, 
 there ; he lov'd his Creator with all his 
 Soul, and was happy in his Creator's Love. 
 But when Sin entered, Adam tied from his 
 heavenly Father, and his Friend ; He hid 
 himf elf among the "Trees of the Garden, when 
 ,the Voice of the Lord caiied after him, 
 Ada77i y Where art thou ? And it has been the 
 difiral Deicripticn of Sinners ever fince, 
 thai they are afar off from God. 
 
 O what Tongue can exprefs, or what 
 Heart can conceive, the immenfe Load, and 
 everlafting Train of Mifchiefs and Mife- 
 ries, that lie heavy on poor Mankind, and 
 have purfoed Human Nature, in ail the 
 infinite Members and Branches of it, thro 
 all Ages and Nations, for aimoft fix thou- 
 fand Years ? All thefe were introduced by 
 Man's firft Difobedience. We are a finful 
 Race of Creatures, born in the Likenefs of 
 the origiiia| Sinner : We come into the 
 World eflranged from God y and go afiray from 
 the TVomb\ for we were fhapen in Li;quhy y 
 and conceived in Sin y Pfal. lviii. 3. & li. 5. 
 'Tis the Temper and Spirit of Mankind, 
 
 by 
 
Ser.XI. tie felicity of Creatures. 359 
 
 by Nature, to defire an Abfence from 
 God, and to wifh their own Mifery. Job 
 xxi. 14. What is the Almighty, that we (hiuld 
 ferve him ? Depart from us, fir we dejire not 
 the Knowledge cf thy Ways. By Nature we 
 love him not, nor do we feek after his 
 Love. This is your State, and this mine 
 by Nature : Thefe are our hateful and 
 deplorable Circumftances, and yet we go 
 on to aggravate our own Guilt, to run 
 further from God hourly, and to make 
 hafle to everlafting Wretchednefs, if Di- 
 vine Grace prevent us not. 
 
 Hid Reflection, Is Nearnefs to God the 
 Foundation of the Creature's Felicity, then 
 how vain are all Pretences to Happinejs, while 
 Man is a Stranger 10 God? Let him be fur- 
 rounded with all imaginable Delights of 
 Senfe, or let him be furnifhed with all 
 Advantages of Reafon, or Natural Know- 
 ledge, to entertain the Mind ; yet if lie be 
 afar off from God, he mud be afar off from 
 Bleflednefs. Without Gcd, and without Hope, 
 is the Character of the finful World. Do 
 the profane and fenfual Wretches boaft of 
 their Pleafures, while God is not in ail 
 their Thoughts ? Empty Shows of Plea- 
 fure, and vain Shadows ! And even thefe 
 Shadows, thefe vain Flatteries, are ever 
 flying from their Embraces ; they delude 
 their Purfuit in this World, and fhall 
 
 vanifh 
 
$6o Neamefs to God Ser.Xl. 
 
 vanifh all at once at the moment of Death, 
 and leave them in everlafting Sorrow ! 
 
 Let the Senfualift fport himfelf in his own 
 Deceivings, and blefs himfelf in the midft 
 of his Madnefs : Let the Rich Worldling 
 fay, " Soul take thine eafe, for thy Barns 
 cc and thy Chefts are full/' Let the meer 
 Philo/opher glory that he has found Happi- 
 nefs out ; let him bufy himfelf in refined 
 Subtilties, and fwell in the Pride of his 
 Reafon : Let all thefe Pretenders to Feli- 
 city, compliment each other if they pleafe, 
 or call themfelves the only happy Men ; yet 
 the meaneft, and the weakeft of all the 
 Saints, would not make an Exchange with 
 them; for the Saint is brought nigh to 
 God : and tho his Poverty here be never 
 fo great, and his Underftanding never fo 
 contemptible, yet he knows this great 
 Truth well, that To exchange God for the 
 Creature, would be infinite Lofs, and Mifery 
 unfpeakable. They who never drew near 
 to God, who never faw God in his Works 
 or his Word, fo as to love him above all 
 things, and partake of his Love, mnft be 
 miferable in fpight of all their Pretences : 
 "They that are far from God y fhall perifh, PfaL 
 Ixxiii. 27. 
 
 IVth Reflection. God has not utterly aban- 
 doned this World to Sin and Mifery, while he 
 keeps his Word and his Ordinances in it : for 
 thefe are his appointed Means of approach- 
 ins 
 
Ser.XI. the Felicity of Creatures. 361 
 
 ing to him, and Steps whereby we may 
 climb to the Bleflednefs of Saints and An- 
 gels. God fent his Word after Adam the 
 Sinner, when he fled from him in Para- 
 dife, that he might recall Man back to 
 himfelf ; and he has been ever fince fending 
 Meffages of Peace, and Invitations of Love, 
 to a ruined and rebellious World. Happy 
 Sinners, who hear the Voice of an inviting 
 God, who turn their Back upon the pe- 
 rifhing Vanities of Life and Time, who 
 forfake the Creatures, and return to their 
 Creator again ! Thoufands of the Sons and 
 Daughters of Adam have accepted the 
 Meflages of this Grace, and have been by 
 thefe Methods trained up for Glory : by 
 converting with God in his Ordinances, 
 and dwelling in his Courts on Earth, they 
 have been happily prepared for an ever- 
 lafting Habitation in his Court of Heaven. 
 We this Day are favoured with the fame 
 Divine Call in the Gofpel ; let every Soul 
 of us rejoice and follow. 
 
 V th Refledion. The true Value of Things 
 en Earth, may be judged of, and determined by 
 their Tendency to bring us near to God and 
 Heaven. The common Meafure of our 
 Efteem of Things, is the In^uence they 
 have to promote what we think cur Happi- 
 nefs. Now if our Judgment be fet right 
 in this Point, and we are convinced that 
 an Approach to God is the way to be hap- 
 
 R py, 
 
362 Neamefs to God Ser.XI. 
 
 py, then w r hatfoever leads us neareft to 
 God, will rife in Value in our Efteem. 
 
 Then our Hearts will fet a high Efteem 
 on thofe Friends or Relatives who draw us. 
 to the Knowledge and Love of God : then, 
 we fhall prize the Mini fir ations of zhe Go/pel 
 in England above the Riches of both the 
 Indies : then we fhall not think the Mini fry. 
 of the Word a mean and contemptible Em- 
 ployment, nor delight to hear Scandals 
 thrown on the ' Perfons or the Characters 
 of thofe who are engaged in it ; for thefe 
 are the Servants of the living God, whojhow us 
 the way to be happy. Then we fhall com- 
 mend thofe Sermons, and thofe Writings moft, 
 not that have moft Wit and Fancy in them, 
 but thofe which we feel and find to draw 
 our Hearts fart heft off from Sin and the 
 Creature, and bring them neareft to God ; 
 and then if there were but one Bible in the 
 World, we fhould all agree to fay, That 
 there is not Treafure enough in all the 
 material Creation to purchafe it out of cur 
 hands. 
 
 VI th Refleftion. All the Means of Separa- 
 tion from God, fhould be numbred among the 
 Inftruments of real Mifery. 
 
 Does Satan, the fallen Angel, f Hi cite our 
 Youth w r ith his Flatteries ; that 'tis time 
 enough to mind Religion yet ; let us have 
 a few more gaudy Days firft ? Does he 
 frighten the aged Sinner with terrible 
 
 Falflioods 
 
Ser.XL the Felicity of Creatures. 36$ 
 
 Faifhoods, and tempt him to an utter De- 
 fpair of Grace ? Let his wicked Suggeftions 
 be renounced with difdain, and let him 
 never prevail to keep one Soul of us at a 
 diftance from God : for his firft Bufinefs 
 was to divide us from God, and to ruin 
 our Happinefs ; and 'tis his daily Employ- 
 ment to hold us faft in the Chains of Ini- 
 quity and Death, and thus to prevent our 
 return to God. 
 
 Does the Fltfh allure us to purfue finful 
 Delights ? Dees it awaken and charm our 
 Imagination with the flowery and fatal 
 Scenes of Luxury and Mirth ? Do the 
 Lufts of the Fiefh, or the Lulls of the Eye, 
 periuade us to feek Happinefs among them ? 
 and tempt us, at ieaft for the prefent, to 
 lay afide the Thoughts of God ? Let us fet 
 a UritSt Guard upon ourfelves, and watch 
 all the Avenues of Senfe and Appetite, left 
 v e be drawn off from the Practice of Piety, 
 and the Service and the Love of God, where 
 true Happinefs is only to be found. 
 
 Do yw find, O Chriftians, that the World 
 begins to creep into your Heart ? Do you find 
 any Creature fit too near your Souls, and 
 take up any of that Time and Room which 
 God fhotild have there? Awake betimes, 
 and beftir yourfelves, left it divide you 
 from your Happinefs. When you feel your 
 Spirits at any time grow cold in religious 
 Worftiip, when you can pafs a day with 
 R 2 an 
 
364 Nearnefs to God Ser.XL 
 
 an Indifference about fecret Converfe with 
 God, and be content to be long abfenc 
 from him, fearch with Diligence what 
 Enemy 'tis that has crept in fecret ly, and 
 interpofcs betwixt God and you ; and when 
 you have found it, never reft till, by the 
 Aids of Divine Grace, you have removed 
 the Idol from your Thoughts, and your 
 Soul be reftored to its holy Nearnefs to 
 God again. I might fay in general, con- 
 cerning all this World, keep your Hearts 
 aloof from it, while your Hands, and per- 
 haps your Heads too, are engaged in the 
 neceflary Affairs of it. The nearer your 
 Souls are to the Creatures, the farther they 
 depart from God and Bleffednefs. As a 
 natural Confequence from this Thought, 
 \ve may raife a 
 
 VII^ ReSe&ion. Wandrings, and vain 
 ^Thoughts in the time of Religious IVor/hip, are, 
 and vjHI be y the great Burdens of a Child of 
 God; for they clog him, and keep him 
 down, when he would rife to his heavenly 
 Fathers they are Bars in his way to Blef- 
 fednefs, for they hinder his Approach to his 
 God. But what wretched Creatures are 
 we, if we indulge vain Thoughts, and 
 •worldly Images and Idols in the Houfe of 
 God, without Complaint, and without 
 Mourning ! What holy Shame and Repen- 
 tance fhould it work in us, to think, that 
 even in the Place where the greap and blef- 
 
 fed 
 
Ser.XI. the Felicity of Creatures. $6$ 
 fed God comes to fhow his Face, we 
 fhould be building up Wails and Partitions 
 to hide his Face from us ! that we fhould 
 turn away our Faces from him in the Hour 
 when he comes on purpofe to meet us ! 
 
 I might add, as a concluding Reflection, 
 That *lis a tirefom Bondage to a Saint, in a 
 devout Frame, to dvceU fo long in this Body of 
 Fkfl) and Blood : 'This mortal State Prevents 
 our compleat Happinefs every hour that we tarry 
 in it. While we ibjourn in this Taberna- 
 cle, we are fo much the farther from God ; 
 while we are at home in the Body, we are 
 abfent from the Lord, 2 Cor. v. 6. This mor- 
 tal Flefh is a painful Vail to the lively 
 Chriftian, for it divides him from the Sight 
 and full Enjoyment of his chofen Blefied- 
 nefs. At the bed we fee God but darkly 
 thro a Glafs while we dwell here ; the Mo- 
 ment of Releafe places us in the Region of 
 Spirits, where we /ball fee him Face to Face y 
 1 Cor. xiii. 12. 
 
 Though all thefe Reflections may afford 
 us many ufeful Rules for our Practice, yet 
 I will not finifh the Difccurfe without a 
 few Inferences, which are more exprefly 
 Practical. 
 
 Practical Directions. 
 
 1 ft, Give all Glory to God for ever, wh§ 
 
 brings himfelf fo near to us ; He puts us thus 
 
 far in the Road to Happinefs, when he 
 
 R 3 builds 
 
366 Nearnefs to God Ser.XI. 
 
 builds his Houfes amongft us, when he 
 approaches to us in his holy Ordinances, 
 when he calls, and caufes us to approach 
 to him, and gives us kind and fure Promifes 
 of Eternal Bleffednefs above in his immediate 
 Prefence. Let each of us join with Solomon 
 in that noble Piece of Worfhip, i Kings 
 viii. 27. But will God indeed dwell on Earth ? 
 Behold the Heaven of Heavens cannot contain 
 ihee y how much lefs any Houfe that is built for 
 thee ? Yet the Lord is near to the Chur- 
 ches of his Saints, when they worfhip him ; 
 He is near to* all that call upon him, to all that 
 call upon him in Truth, Pfal. cxlv. 18. And 
 bis Word is near us> even in our Hands, and 
 on our Lips ; that Word which teaches us 
 the way to approach God, and enfures the 
 Bleffednefs. 
 
 O give Glory to God, the Great and 
 Holy God, that he fhould ever be willing 
 to let Sinners approach him ; that the Ma- 
 jefty of Heaven, and the fupreme Lord of 
 all, who had been highly provoked by his 
 rebellious Creatures, fhould ever come in- 
 to Terms of Reconciliation ,- that he him- 
 felf fhould provide a reconciling Sacrifice, 
 to fatisfy his own governing Juftice, and a 
 reconciling Spirit to reduce the Rebel 
 Man to his Obedience and Love. This 
 divine Condefcenfion, O my Soul, demands 
 thy Wonder, and thy Worfhip. 
 
 2dly, AJore 
 
Ser.XI. the Felicity of Creatures. 367 
 
 2(ily 5 Adore the M fiery (f tie Incarnation, 
 and blefs God Incarnate: for this is the 
 Ground of all our habitual Nearnefs to 
 God, and all our a&ual Approaches to him 
 and Heaven. It was God the Son (looped 
 down, and approached to our Nature, 
 and took a part of it into Union with 
 himfelf, that we might approach to the 
 Deity : No Man cometh to the Father, but by 
 the Son, John xiv. 6, For ever had we, the 
 wretched Offspring of Eve, been banifh'd 
 from the Courts and the Prefence of God, 
 had not this Man Jefus, the Son of Mary, 
 been caufed firft to draw near, and to dwell 
 near : and blefled be his Name for ever. 
 
 We rejoice with all the Powers of our 
 Souls, to think how near to God the Man 
 Jefus is, for fince he approaches theThrone, 
 we (hall approach too, Rev. iii. 21. We fhall 
 be blefled through his BlefTednefs, Gal. iii. 
 8, 14. He was firit chofen to draw near, 
 and ive chofen in him, Ephef. i. 4. Nearnefs 
 to God is ft ill a Matter of divine Choice 
 and Diflinffcion : He approaches to God 
 above, accepted in his own fpotlefs Righte- 
 ouinefs, and w r e in him : He is in a more 
 tranlcendent manner one with God, and we 
 muft be united to God by him, and fo made 
 fomewhat like him, John xviii. 24. When 
 our Mediator approaches to the Father in 
 Worfhip, he, as our High-Prieft, bears the 
 Names of the whole Church in Heaven and 
 R. a Earth, 
 
36$ Nearnefs to God Ser/XL 
 
 Earth, on his Br e aft, and on his Shoulders, 
 Exod. xxviii. 12, 29. In his Beauty of Ho- 
 iinefs, we unholy Creatures are prefented 
 before God, and caufed to approach with 
 glorious Acceptance. 
 
 Stand Hill here, O ye Saints of the 
 Moft High, and furvey your Privileges and 
 your Honours; and remember, that when- 
 soever you draw near to God in the Courts 
 of his Houfe, 'twas jfefus who drew near 
 jfirft, 'tis Jefus who ftill dwells near to 
 make you acceptable; 'tis he who main- 
 tains the Nearnefs of your State, and 
 your Peace with God, by ever prefenting 
 your Natures in his Perfon : He appears in 
 the Prefence of God for us, Heb. ix. 24. 'Tis 
 jfefus who, by his Spirit, lifts you up near 
 to the Father ; and 'tis by his beft-belov&jt 
 and neareft Son, that God the Father 
 draws near to all his Children. 
 
 idly, Be not found amongft the Mockers of 
 'Approach to God, and holy Converfe with him 
 in Wcrfoip : They defpife Felicity itfelf. 
 Such there have been of old, and fuch there 
 are in our days; and becaufe they are afar 
 off from God themfelves, they deny all 
 Nearnefs to him, they ridicule our Ap- 
 proaches to God, as the vain Eflfe&s of a 
 wild Imagination, and the meer fenfible 
 Commotions of a warm Fancy. 
 
 But is it not a very rational and intelli- 
 gible thing, for a Soul in publick Worfhip, 
 
 fo 
 
Se r. X I. the Felicity of Creatures. 3 6 <) 
 
 fo to draw near to God, as to learn more 
 of him, and to know more of his Perfec- 
 tions and Graces than he knew before ? 
 May not fuch a Worfhipper have his Love 
 to God raifed and warmed by fuch advan- 
 cing Knowledge ? And may he not arife, 
 by holy Inferences, to a livelier and a furer 
 Hope that he is beloved of God too, and 
 folace himfelf in this Aflurance ? What is* 
 there in all this which is not perfectly 
 agreeable to Reafon, or that fhould pro- 
 voke an impious Jeft ? But let fuch have a 
 care, left they blafpheme God and his Spi- 
 rit : let them take heed, left they be thruft 
 down to Hell, and fet at a dreadful Diftance 
 from God, without Remedy, who deride 
 the Joy of Heaven. 
 
 4thly, Take heed of thofe Deceits of being 
 above Ordinances, left you lofe true Hap- 
 pinefs through Pride and Vain-conceit* 
 Abandon the vain Fancy of living nearer 
 to God in the Neglect of 'em. God is 
 glorious in himfelf, but he has appointed 
 Ordinances, as Means whereby we may 
 approach and fee him. Some Stars, tho 
 large in themfelves, yet are not vifible 
 without Glafles ; and others that are vifible 
 to the naked Eye, yet appear much fairer 
 and larger by this Help. Even fo thofe Glo- 
 ries of God, which are unknown to Rea- 
 fon, and to the Light of Nature, are dis- 
 covered in the Miniftrations of his Word ; 
 R 5 fuch 
 
37° Nearnefs to God Ser.XI. 
 
 fuch are his Subfijlence in three Per/cm, and 
 his Forgiving-Grace ; and thofe Glories of 
 his Nature, which are traced out by Hu- 
 man Reafcn, Hand in a diviner Light, with 
 all their Splendors about 'em, in the Gof- 
 pel and the San&uary. 
 
 5thly, Never refl fatisfied without approach- 
 ing to God in Spirit and in Truth, when you 
 attend on his Ordinances. This is the Good- 
 nefs of his Hvufe that muft fatisfy the holy 
 Soul of the Pfalmift, as he exprelfes it in 
 the following Words of my Text ; We 
 fhall be fatisfied with the Goodnefs of thine 
 Houfe* 
 
 What a Folly 'tis to be plcafed with 
 empty Ordinances without God ! i 'Tim. 
 Iv. 8. Bcdily Exercif profits little : To make 
 a ferious Matter of meer External Things, 
 and to make nothing of Spiritual ones I 
 .Thefe formal and filly Creatures come to 
 the Palace of the King, and turn their 
 Backs on his Perfon, to play with his Sha- 
 dow upon the Wall : ridiculous and child- 
 ifh Folly ! And yet how often is this the 
 trifling Practice of Men of Wifdom ? and 
 fometimes Perfons of true Piety are tempt- 
 ed to indulge it. Let me ask my Con- 
 fcience, " Did I i ever let my Curiofity 
 cc dwell upon the jult R^afoning, the cor- 
 * red Style, the pretty Similes, the flowing 
 " Oratory, or flowery Beaut! ?s of a Ser- 
 " mon > while I negle&ed to feek my God 
 
 " the^ 
 
S er .XI. the Felicity of Creatures. 571 
 
 <c there, and to raife my Soul near him ? 
 Qi Or perhaps I was charmed with the 
 cc Decency and Voice of the Preacher ; or, 
 " it may be, was better entertained with 
 " fome zealous Party-Flights Wiiicn fiat- 
 " ter'd my own bitter Zeal, and feem'd to 
 " fanctify my uncharitable Cenfures ; and 
 " when I returned from the Place of Wor- 
 " fhip, I had a pleafant Remembrance of all 
 cc thefe." But it had been better, if Con- 
 fcience had reproach 'd my Folly, and made 
 me remember, 'that I had forget my God there. 
 
 'Tis alio a dreadful Abufeof Gofpel-Or- 
 dinances, and a high Mockery of God, to 
 come to his Courts, and not draw near 
 him : Jer. xii. 2. When God is near in our 
 Mouthy but far from our Heart. Ordinances 
 are an appointed Medium for Man to come 
 to God by them. If we ufe them not as 
 inch, we either make Idols of them, by 
 placing of "em in God's {lead, or we make 
 nothing of them, no Means of Converfe with, 
 God ; both ways we nullify "em, for an 
 Vol is nothing, and meer Vanity, as the Pro- 
 phets and the Apoftles fpeak : So Ordi- 
 nances are vain and unprofitable, and ut- 
 terly infufficient to make us happy without 
 God. They are meer Images, and Shadows 
 without the Su-bftance. 
 
 To feek alter God, and endeavour to 
 approach him in all his own Inftitutions, is 
 the way to be recovered from the Miferies 
 
3 j 2 Neamefs to God, &a Ser.XI. 
 
 of the Fall. To live in a holy Nearnefs to 
 God, is a Reftoration to the Pleafures of 
 Innocency. *Tis the full Happinefs of 
 reafonable Natures to be always with God : 
 *Tis our nobleft Honour, and our fweeteft 
 Confolation, in this State of Darknefs and 
 Tryal, to get as near him as Earth and 
 Grace will, admit; and 'tis alfo the befl 
 Preparative for Heaven, and the State of 
 Glory, where we fhall dwell for ever near 
 h\m y and be for ever bkjfed. Amen. 
 
 Nearnefs 
 
( m ) 
 
 Nearnefs to God the Felicity 
 of Creatures. 
 
 A Sacred Hymn, 
 i. 
 
 R E thefe the happy Perfons here 
 Who dwell the neareft to their God ? 
 Has God invited Sinners near ? 
 And Jefus bought this Grace with Blood I 
 
 2. 
 
 Go then y my Soul, addrefs the Son, 
 To lead thee near the Father's Face ; 
 Gaz,e on his Glories yet unknown^ 
 And tafie the Bkffings of his Grace. 
 
 J- 
 
 Vain vexing World, and Flefh, and Senfe, 
 
 Retire while I approach my God ; 
 
 Nor let my Sins divide me thence, 
 
 Nor Creatures tempt my 'thoughts abroad* 
 
 4- 
 While to thine Arms, my God, Iprefs y 
 No mortal Hope, nor Joy, nor Fear, 
 Shall call my Soul from thine Embrace ; 
 
 y tis Heaven to dwell for ever there, 
 
 S E R- 
 
( S74) 
 
 SERMON XII. 
 
 The Scale of Bleffednefs: 
 
 O R 
 
 BlefTed Saints, Bleffed Saviour, 
 and Bieiied Trinity. 
 
 Psalm kv. 4. 
 
 Blejjed is the Man whom thou, chufej \ 
 and cdufeji to approach unto thee y 
 that he may awed in thy Courts. 
 
 The Second Part. 
 
 H Y the Entrance of Sin into the 
 World, Man was firft fepara- 
 p|| ied from God and Happinefs : 
 odi in righteous Anger with- 
 drew from his- Creature Man ; 
 and Man, obeying the Dictates of his own- 
 impious 
 
Ser.XXL The Scale of Blefl'ednefs. 5 7 5 
 
 impious Folly, runs farther away from his 
 Maker God: He is born like a wild Afs's 
 CoLt y unknowing and thoughtlefs ; and like 
 a Colt he runs wild in the Foreft of this 
 World, roving amongft a thoufand Vani- 
 ties in queft of Happinefs, but afar off from 
 God ftill. He feeks fubflantial and plea- 
 fant Food, but he meets with broad barren 
 Sands in the Wildernefs, or with Brakes^ 
 and Briars, and bitter Weeds. He follows 
 every foolifh Fire of Fancy, till he is led 
 into many a Pit and Precipice : He rifes 
 again, and changes the Chafe : He flies 
 perpetually from Object to Objeft, but 
 finds everlafting Difappointment Shadows, 
 and painted Hopes, flatter, and tire, and 
 delude him, till he lies down and defpairs 
 in Death. 
 
 This is the Cafe of Mankind by Nature ; 
 they live ignorant of God, and wilfully 
 blind to their own Felicity. Fatal Blind- 
 nefs, and wretched Mankind ! But blefled 
 be God, that he has not renounced and 
 abandoned all our Race for ever, and fixed 
 us in a State of eternal Separation from 
 him ! Blelfed be God, who has cnofen, and 
 already called many of the Wanderers to 
 himfelf again ! He has built Dwellings for 
 himfelf on Earth ; he has appointed Means 
 for our Return, and in, ites all to approach 
 him. Good David had a tull and lively 
 Senle hereof, when he wrote the Words of 
 
 this 
 
3J6 The Scale of Blejjednefs. Ser.XH. 
 
 this Song ; Bleffed is the Man whom than 
 chufefl, and caujeft to approach unto thee, 
 that he may dwell in thy Courts : Whence I 
 derived this DoBrine in the foregoing Ser- 
 mon. 
 
 Doit. Nearnefs to God, is the Foundation- of 
 a Creature > s Happinefs. 
 
 This Truth appeared in full Evidence, 
 while we confidercd the Three chief Ingre- 
 dients of true Felicity, (viz.) The Contemplation 
 of the noble ft ObjeB, to fatisfy all the Powers of 
 the Under/landing; the Love of the fupr erne 
 Good, to anfwer the utmofl Propenfities of the 
 Will; and the fweet' and everlafting Senfa- 
 tion and AJfurance of the Love of an almighty 
 Friend, who will free us from all the Evils 
 which our Nature can fear, and confer 
 upon us all the Good which a wife and in- 
 nocent Creature can defire. Thus all the 
 Capacities- of Man are employed in their 
 higheft and fweeteft Exercifes and Enjoy- 
 ments. Now ^tis God alone, the great and 
 ever-bleffed God, who can furnifh us with 
 all thefe Materials of Bleflednefs, who can 
 refine our Natures, and who can thus en- 
 gage and entertain all the Powers and 
 Appetites of our Natures refinM. 
 
 Having finifh'd what I defign'd in the 
 Explication and Proof of this DoBrine, I 
 proceeded to make various RefeBions for 
 our Information and PraBice. But the Me- 
 ditation which I propofed, and referved for 
 
 this 
 
Ser.XII . The Scale ofBJeffednefs. 377 
 
 this Difcourfe, was the Sacred Scale of Blef- 
 fednefs, or the fever al Degrees of Felicity that 
 Creatures are poffef'd of\ according to their ad- 
 vancing Approaches toward God ; and \vc 
 fhall find Bleffednefs, in its higheft Perfec- 
 tion, to belong only to God himfelf. i- 
 
 Ift Degree of Blessedness. 
 
 I. Happy are they who, tho they are Sin- 
 ners by Nature, yet are brought fo near to 
 God, as to be within the Sound and Call of his 
 Grace. 
 
 In this Senfe the whole Nation of the 
 *Jews was a People near unto God, for he 
 fhewed his Word unto Jacob, his Statutes and 
 his judgments unto Ifrael j and upon this 
 account they were happy, in antient Ages, 
 above all Kingdoms of the Earth : Pfal % 
 cxlvii. & cxlviii. 
 
 Happy thofe Countries where the Apoftles 
 of Chrift planted the Gofpel, and brought 
 Grace and Salvation near them, tho they 
 were before at a dreadful Diftance from 
 God ! Happy Britons in our Age ! Tho we 
 are involve!, with the reft of Mankind, in 
 the common Ruins of our firft Defection 
 from God, yet we are not left in the 
 Darknefs of Heathenifm, on the very Con- 
 fines of Hell : But God has exalted us near 
 to Heaven and himfelf, in the Minifiraticns 
 of his Word, and led us in a way to his 
 cverlafting Enjoyment : He has built his 
 
 San&u- 
 
378 Jhe Scale of Bkfjednefs. Ser.XII. 
 
 Sanctuaries amongfl us, and eftablifh'd his 
 Churches in the midft of us. We are in- 
 vited to behold the Beauty of the Lord, to 
 return to our Obedience, and his Love, 
 and thus be made happy for ever. 
 
 This is a matter of Divine Choice, and 
 peculiar Favour. Bleffed England, whom 
 he hath chofen, and caufed to approach thus far 
 towards himielf ! And why was not the 
 polite Nation of China chofen too ? And 
 why not the poor Savages of Africa, and 
 the barbarous Millions of the American 
 World ? Why are they left in a difmal 
 Eftrangement from God ? Even fo, Father, 
 lecaufe it pleafed thee, whofe Gounfels are 
 nnfe arch able, and whofe Ways of judgment 
 and Mercy are paft finding out. 
 
 Blejfed are the People who hear and know 
 the joyful Sound, Pfal. lxxxix. 15. But there 
 are Degrees of this Bhjfednefs even in the 
 Lands which enjoy the Gofpel. 
 
 Blejfed are they above others, who dwell 
 near to the Places of Publick Worfhip, 
 who fit under an enlightening, a powerful 
 and perfuaiive Miniftry, who have oppor- 
 tunity to hear the Word cf Gcd often, and 
 who have Skill to read it. 
 
 Blejfed are they who are born of religi- 
 ous Parents, and trained up in the early 
 Forms of Piety ; thefe are ftill brought 
 nearer unto God ; they are nurfed up, as 
 
 it 
 
Ser .XII. Tl:e Scale of Blefednef . $79 
 
 it were, in his Churches, and dwell in 
 his Courts. 
 
 And blejfed are thole who are devoted to 
 the Service of the San&uary, like the Priefts 
 and Levites of old, who were brought 
 neareft to God among all Ifrael ; for their 
 civil Employment, as well as their religious 
 Duty, led them continually toward God, 
 Heaven, and Happinefs. 
 
 But all thefe glorious Privileges are not 
 fufficient to enfure eternal Felicity, unlefs 
 we come cne Step farther in approaching 
 to God. 
 
 H d Degree of Blessedness. 
 
 II. Happy are thofe Souls who have been 
 taught to improve their outward Advantages of 
 Nearnefs to Gcd y fo as to obtain Reconciliation 
 with him by the Blood *f Chrift. This is the 
 great End of all the Privileges before men- 
 tioned, which either Jew or Gentile were 
 Partakers of : this was the Defign of all 
 the Approaches that God made towards 
 them. Peace aijjd Salvation were preached 
 to thofe which were afar cff y and to them that 
 were nigh, and Chrift died to reconcile both 
 unto God ; and that thro him both might have 
 an Accefs by one Spirit unto the Father , Ephef. 
 \\. i<5, 17, 18. Why are all the alluring 
 Glories of the Lord difplayM before us in 
 his Gofpel, but that we might be drawn 
 to love him ? Why are thefe wondrous 
 
3 8o The Scale of Blejjednefs. Ser.XIL 
 
 Manifeflations of his Grace made to us, 
 but that we might become the Objects of 
 his Love, and tafte of his fpecial Goodnefs ? 
 
 Happy Perfons who are weary of their 
 old Estrangement from God, who have 
 heard, and have received the Offers of his 
 Mercy ; who have made their folemn Ap- 
 proaches to God by Jefus the Mediator, 
 and are joined to the Lord in a fweet and 
 everlafting Covenant ! Happy Creatures, who 
 behold the Beauties of their Maker's Face 
 with double Pleafure, who love him with; 
 all their Souls, and begin to tafte the Love 
 of his Heart too. This is a Matter of fpe- 
 cial Privilege. Blejfed are the Men who are 
 thus chofen by Divine Grace, and whom. he 
 has caufed to approach to himfelf by the con- 
 verting Power of his own Spirit! Let them 
 come, let them come, and give up their 
 Names to his Churches ; let them take up 
 their Places, and dwell in his Courts oa 
 Earth, and thus make a nearer Approach 
 to his Court of Heaven. 
 
 O that Sinners would once be convinced 
 that there are Divine Pleafores in Religion, 
 and Joys which the Stranger intermeddles nof 
 with ! O that they would be once brought 
 to believe that Happinefs conjifts in approach- 
 ing to God! That they would but give 
 Credit to the Report of wife and holy 
 Men, who have lived in humble Converfe 
 with God many Years ! What a facred and 
 
 Superior 
 
Ser .XII. The Scale of Bleflefaefs. $ 8 1 
 
 fuperior Pleafure 'tis, above all the Joys 
 of Senfe, to love the great and Welled 
 God, and to know that he loves me ! To 
 valk all the day in the Light of his Coun- 
 tenance ! To have him near me as a Coun- 
 fel/or, whofe Advice I may ask in every 
 Difficulty of Life ! To be ever near him 
 as my Guard, and to fly from every Danger 
 to the Wing of his Protection ! To have 
 fuch an almighty Friend with me in Sicknefs 
 and Sorrow, in Anguifh and mortal Ago- 
 nies, and ready to receive my departing 
 Spirit into the Arms of his Love ! 
 
 O that the formal and nominal Chrifiian, 
 who attends Divine Worfhip, would but 
 once be perfuaded, that if he come one 
 ftep nearer to God, his Happinefs will re- 
 ceive almoft an infinite Advance ! Let the 
 Shadows lead him to the Subftance ; let 
 the Image in the Glafs allure him to con- 
 verfe with the original Beauty, and the 
 Ordinances of Grace bring him near to 
 the God of Grace ! Let him no longer 
 content himfeif with Pictures of Happinefs, 
 but give himfeif up entirely to the Lord, 
 and be made Pofleflor of folid.and fubftan- 
 tial Felicity. Blefled is the Man who has 
 renounced Sin and the World, and his 
 Heart is overpowered by Divine Good- 
 nefs, and brought near to God in his 
 holy Covenant i 
 
 Yet 
 
3% 2 The Scale of Bkjjhfoefs. Ser.XlL 
 
 Yet there are Degrees of BJeJfednefs among 
 the Saints on Earth. Blefftd is every Soul 
 whofe State and Nature are changed, who 
 is not a Stranger, but a Son : but more 
 bleffed are thofe Sons who are moft like 
 their heavenly Father, and keep clofeft to 
 him in all their Ways ! Bleffed are they 
 above others in the holy Family, who fel- 
 dom wander from their God, whofe Hearts 
 are always in a heavenly Frame, and whofe 
 Graces and Vermes brighten and improve 
 daily, and make a continual and joyful 
 Advance toward the State of Glory ! 
 
 Hid Degree of Blessedness. 
 
 III. Now let us raife our Thoughts* 
 
 and wonder at the Bkfjednef of the Saints 
 
 and Angels in the upper World : and bleffed 
 
 are thofe Spirits (whether they belong to 
 
 Bodies or not) whom the Lord has c/.cjen, 
 
 and caufed to approach fo near him, as to 
 
 dwell and abide in his higher Courts ! Th:y 
 
 are fully fatisfied with the Goodnefs of his 
 
 Houfe, even of his heavenly "Temple. The 
 
 Saints are eftabliihM as Pillars in this Tern-* 
 
 pie of God, and flo aU go no more out. They 
 
 app reach him in their fublime Methods of 
 
 Worfhip, without the Medium of Types 
 
 and Ordinances ; They fee God Face to 
 
 Face, i Cor. xiii. 12. Tho Ordinances in 
 
 the Church on Earth are Means of drawing 
 
 near, yet in that ver^ thing they are alfo 
 
 Tokens 
 
Ser.XII. The Scale tf Blejfednefs. 383 
 
 Tokens of fame Degree of Eftrangement. 
 The Saints above are conflantly before the 
 Throne, or Night and Day feroing the Lord, 
 as it is exprefs'd metaphorically, Rev. vii. 
 15- tho in truth there is no Night there; for 
 they who dwell with God, dwell in Light 
 everlafiing : They approach to their Maker 
 in raoft pleafurable Ads of Worfhip, with- 
 out any interpofmg Cloud to hide his Face 
 from them, without Clegs and Fetters to 
 hold them at a diftance, without Wander- 
 ings, without Sins, and without Tempta- 
 tions. 
 
 O blefled State ! O glorious Felicity ! 
 They behold the Beauty of the Lcrd 3 trans- 
 ported in Divine Contemplation, infinitely 
 various and immortal. They feed upon 
 his Goodnefs with ail the Raptures of 
 retinM Love, and are held in long Extafy 
 under the permanent Senfations of the 
 Love of God. 
 
 Yet in this State of perfect Glory, there 
 are doubtlefs fome different Degrees of 
 Neamefs to God, and cenfequently there are 
 different Ranks and Orders of blefled Spirits. 
 This is evident amongft tbe Angels beyond 
 all contradiction ; for tho all of them behold 
 the Face of Gcd continually, Matth. xviii. 10. 
 yet Gabriel ieems to be a Favcurite-Angel, 
 /landing in the Prefence of God, and employed 
 in the nobleft Errands to Men. Luke i. 19. 
 And we read of Seraphs and Cherubs, Angels 
 
 and 
 
3S4 The Scale of Blejjednefs. Ser.XII. 
 and Arch-Angels, 'Thrones, Dominions, and 
 Principalities; which plainly exhibits to us a 
 celeftial Hierarchy, or fuperior and fubord;- 
 nate Ranks of Glory and Power. 
 
 And why may it not be fo amongfi the 
 Saints on high, thofc Sons of Adam who 
 \ are made like to Angels ? They are fo many 
 Stars that fhine with various Degrees of 
 Splendor, as they are placed nearer to the 
 Sun of Righteoufnefs, and receive and re- 
 fled more of his Beams. I might multiply 
 Arguments on this Head, but I fhall at 
 prefent ask only thefe two or three convin- 
 cing Queftions. 
 
 Can we ever imagine that Mcfes the 
 Meek, the Friend of God, who was (as it 
 were) his Confidant on Earth, his faithful Pro- 
 phet to inflitute a new Religion, and eita- 
 blifh a new Church in the World ; who, for 
 God's fake, endur'd forty Years of Banifli- 
 ment, and had forty Years Fatigue in a 
 Wildernefs; who few God, on Earth, Face 
 to Face, and the Shine was left upon his 
 Countenance : Can we fuppofe that this 
 Man has taken his Seat no nearer to God 
 in Paradife, than Sampfon and Jephtha, thofe 
 rafh Champions of Heaven, thofe rude and 
 bloody Minifters of Providence, if ever 
 they arrived there at all ? Or can we think 
 that St. Paul, that greateft of the Apoftles, 
 who laboured more than they aH, and was in 
 Sufferings more abundant than the reft ; who 
 
 • fpent 
 
Ser.XIL The Scale of Blejjednefs. 5 8 $ 
 
 fpent a long Life in daily Services and 
 Deaths for the fake of Chrifi, is not fitted 
 for, and advanced to a Rank of Bleflednefs 
 fuperior to that of the -crucified Thief, who 
 became a Chriftian but a few Moments, at 
 the end of a Life of Impiety and Plunder ? 
 Can I perfuade myfelf, that a holy Man, 
 who has known much of God in this 
 World, and fpent his Age on Earth in 
 contemplation of the Divine Excellencies, 
 who has acquired a great degree of Near- 
 nefs to Gcd m Devotion, and has fervM 
 him, and fuflered for him, even to old 
 Age and Martyrdom, with a fprightly and 
 faithful Zeal : Can I believe that this Man, 
 who has been trained up all his Life to 
 converfe with Gcd, and is fitted to re- 
 ceive .Divine Communications above his 
 Fellows, fhall dwell no nearer to God here- 
 after, and fhare no larger a Degree of Blef- 
 fcdttefi, than the little Babe who juft en- 
 ter'd into this World to die out of it, and 
 who is faved from everlafting Darknefs, 
 (fo far as we know) meerly by the fpread- 
 ing Vail of the Covenant of Grace, drawn 
 over it by the hand of the Parent's Faith? 
 Can it be, that the great Judge who ameth y 
 and his Reward is with him to render to every 
 one according to his Works, will make no 
 diftin&ion between Mofes and Sampfon, be- 
 tween the Apoftle and the Thief, between 
 S the 
 
1%6 The Scale of Blejjednefs. Ser.XIL 
 
 the aged Martyr and the Infant , in theWorld 
 to come ? 
 
 And yet after all it may be matter of 
 Enquiry, Whether the meaneft Saint among 
 the Sons ok' Adam, has not fome fort of 
 Privilege above any Rank of Angels, by 
 being of a Kindred-nature to our Emma- 
 nuel, to Jefus the Son of God ? But this 
 leads me to the 
 
 IV th Degree of Blessedness. 
 
 IV. Let us ftand flill again, and won- 
 der yet more at the Blejfednefi of the Man 
 Chrift Jejus in his Approach to God. 
 
 i . His very union to God is habitual Blef- 
 fednefs. He is confcituted near to God by 
 an unfpeakabie Union. What Joys, what 
 unknown Delights, above our Language, 
 and above our Thoughts, poflefs the holy 
 Soul of the Man Jefus, for he is the neareft 
 Creature to the BleiTed God ; for he is one 
 with God the Son. The Son of David, 
 according to the Flefh, is joined in a per- 
 fonal Union to the Eternal Son, who is over 
 all, God blejfedfor evermore, Rom. ix. 5. 
 
 There was a time indeed, when the 
 Divine Nature fo far withheld its Influen- 
 ces, as to let him feel Sorrows and fharp 
 Agonies, when he came to make himfelf a 
 Sacrifice for our Sins, and exposed his holy 
 Nature to Pain and Shame : He confented 
 for a Seafon to have God abient, but 
 
 cry'd 
 
Ser.XIL The Scale of Bkjjedvefs. 387 
 
 cry'd out terribly under the prefent An- 
 guiih of it, and fhall have no more Tryals 
 of this kind. Cbrifi being raifed from the 
 Dead, dieth no more, Rom. vi. 9. The Man 
 who was born of the Virgin, fhall now 
 have the Eternal Son of God for ever ma- 
 nifefting himfeif in him, and to him, ac- 
 cording to this Divine Union. 
 
 This is that glorious Piece of Human 
 Nature, that one Man, whom God has 
 chofen, from all the reft of Mankind, to 
 bring fo near to himfeif. This is that 
 Flefh, and that Sou!, which were chofen 
 by God the Father's Decree, and the Will 
 of God the Son, from among all poffioie, 
 and all future Fleili and Souls, to be made 
 for ever one with God ; and they are for ever 
 one. This wondrous Union has, and muft 
 have everlafting Pleafure in it, vaftly beyond 
 our neareft Unions and Approaches to Goidtj 
 even in our moft exalted State in Grace or 
 Glory. This is an Approach to God in- 
 deed, and blejfed is the Man whom thou haft 
 thus chofen, O Lord, and thus caufed to ap- 
 proach unto thee, that he may dwell, not only 
 in thy Courts, but in thy Bofom, in thyfelf 
 for ever and ever : Bleiied is this Man/ and 
 may he be for ever bleffed ! * 
 
 2. His 
 
 * I know the word Blejfed, when 'tis applied 
 
 to God or Cbrifi) generally fignifies, that they are 
 
 S z the 
 
3 S 8 The Scale of Bleffednefs. Ser. XII. 
 
 2. His Knowledge of God is much more inti- 
 mate^ more exienfive y and more perfeSi, than 
 any other Creature can attain : for as he is 
 exalted to the higheft Station and Dignity 
 that can belong to a Creature, fo we may 
 be aflured the all- wife God has furni filed 
 him with Faculties of the nobleft Capacity, 
 anfwerable to fo exalted a Station i and 
 Chrift has the higheft Advantage to fill all 
 thole Capacities with unconceiveable Trea- 
 sures of Knowledge, by dwelling fo near 
 to God. and being fo intimately united to 
 Divine Wifdom. The fublime Furniture 
 of his Underftanding is vaftly fuperior to 
 all that we know, or can know ; for our 
 Union to God is but a diftant Copy, his * 
 is the bright, but inimitable Original. 
 Our Nearnefs to God bears no proportion 
 to that of the Man Jefus ; for his Union to 
 the Godhead is of a fuperior kind. He 
 has therefore a vafter Comprehenfion of all 
 Truth, and a fweeter Relifh in the Survey 
 of it, than any created Spirit, angelick or 
 
 the Objefts of our Blejfin? and Vratfe, and 'tis thus 
 tranfla'ted from the Originals, 1)^3, or iv\oy\iibs: 
 But in our Tongue this Word iignifies alio Happy ; 
 and the original words i^lDfcfc and MW&c©v are 
 frequently render d Blejfed, to fignify Happittefs, 
 as in my Text. Tho, if our Tranflators had al- 
 ways obferv'd the diftinftion, the precife Senfe 
 of the Original had better appeared. 
 
 human j 
 
Ser.XII. TkeScdecfBlejlcdnef:. 389 
 
 human ; and hereby this part of his Blci- 
 fednefs becomes far fupenor to theirs. 
 
 3 . AH the Outgoings of his holy Soul towards 
 God, all his Defire^ his Love, and Delight 
 are more noble in their kind, and more intenfe 
 in their Degree, than iftofe of am other Crea- 
 ture. He who dwells fo near to Godhead, 
 fees vaftly more Beauty, Excellency, and 
 Lovelinefs in the Deity, than Men or An- 
 gels can do at their dillance \ and therefore 
 his Love is railed to unknown Heights and 
 Raptures. 
 
 All his Worfhip of the Father confifts 
 of nobler Acts, and nearer Approaches, 
 than 'tis poflible for any other Creature to 
 perform, or partake of. Jefw, the Man, 
 ■worlhipped here on Earth, and he Wof- 
 fhips above in Glory : He loves the God- 
 head, as infinitely more amiable than him- 
 fcif; he trufts in it as more powerful; 
 acknowledges God is above him in every 
 Glory, in every Beauty infinitely fuperior 
 to him ; and this is Divine Worfhip : for 
 a Creature is ftill beneath God, and the 
 acknowledgment of it is the Worfhip due 
 from him. Now Chrift pays this Acknow- 
 ledgment with greater Humility than the 
 meaneft Worm of the Race of Adani y tor 
 the nearer he is to God, the better he 
 knows the true diftance of a Creature : and 
 hecaufe he doth it with greater Humilitv, 
 therefore with fweeter Delight ; for the 
 S 3 lower 
 
5 90 The Scale of Bhfednefs. Ser.XTL 
 
 lower a Creature lies before God, the 
 nearer doth God approach it. "The High 
 and Holy One, who inhabiteth Eternity, and 
 dwells in the high and holy Place, dwells alfo 
 with the humble Soul^ Ifa. lvii. 15. But this 
 leads me to a rarther Degree of the Bleffed- 
 nefs of the Man Chriji Jefus ; and that is, 
 
 4. He has a fuller, a richer, and a more 
 tranfporting Senje of the Love of God, fince 
 God makes nearer Approaches to him, and 
 difcovers more of his infinite Goodnefs, 
 and communicates more of his Love. We 
 may venture to fay, that God loves the 
 Human Nature of Chriji better than he 
 does any other Creature ; and this Human 
 Nature has a ftronger, and more intimate 
 Confcioufnefs of the Divine Love, and a 
 fweeter Senfation of it, than Saints or An- 
 gels can have, becaufe of the Perfonal 
 Union between the Son of Man, and the 
 Son of God ; which Union (tho we know 
 not precifely what it is, yet) we know to 
 be fufficient to give him the Name Emma- 
 nuel, God with us; which diftinguifhes it 
 moil glorioufiy from all our Unions to 
 God, and raifes his Dignity, his Character, 
 and his Advantages, even as Man, to fo 
 fublime a Degree above that of all other 
 Creatures. 
 
 By Irs Exaltation, and his dwelling fo 
 near to God, his Powers are unconceivably 
 enlarged, and made capable of taking in 
 
 higher 
 
Ser.XII. The Scale of ' Bleffednefs. 391 
 
 higher Degrees of Felicity. Sights of God 
 flretch the Faculties of the Soul, and en- 
 large it to receive more of God ; this eter- 
 nal Sight has our Redeemer. We fee the 
 Glory of God chiefly in the Face of Cbrft 
 Jefus his Son, but he fees the Glory of 
 God in his own Face and Brightnefs, be- 
 ing united to the Eternal Son, who is the 
 Brightness of his Father's Glory, Heb. i. 2, 3. 
 5. As Chrift is the Medium of our Near- 
 nefs to God, as he is the Head of all thofe 
 who approach to God, and the Mediator 
 thro whom all approach, fo his Blefifednefs 
 is above ours ; for in fome Senfe, and by 
 way of Eminence, be enjoys and feels all that 
 ive enjoy and feel, and vaftly more too ; for he 
 is the Medium thro which rce approach and 
 we enjoy, as well as a Perfon who himfelf, 
 and for himfelf, approaches and enjoys : As 
 when a Stream of Wine or living Water is 
 conveyed from the Spring by a Pipe or 
 Channel, the Pipe has a Tincture of the 
 rich Liquor as it flows ; fo, (if it be law^ 
 ful to illuftrate things heavenly and divine, 
 by things on Earth, and to bring them 
 down to our Idea's by material Similitudes) 
 our Lord Jefus, who is authorized to con- 
 fer Life and Joy on the Saints, and through 
 whom all Grace, Glory, and BIefiednef r 3 
 are conveyed to them, feels, and taftes, 
 and relifhes, eminently, and in a fuperior 
 manner, all the Joy and the Bleffednefs that 
 S 4 he 
 
59^ The Scale of Blejfednefs. Ser.XIL 
 
 he conveys to our Souls : and all better 
 than Ave can do, for he's nearer the Foun- 
 tain ; he takes a divine and unknown Sa- 
 tisfaction in every Bleffing which he com- 
 municates to us. Befides all this, there are 
 feme richer Streams that terminate and end in 
 himfelf; the peculiar Privileges and Plea- 
 iures of the God-Man, while others flow 
 thro him, as the Head, .down to all his 
 Members, and give him the firft Relifli of 
 their Sweet nefs. 
 
 When Chrift, at the head of all the Ele& 
 Saints, fhall at the Great Day draw near 
 to the Father, and fay, ' Here am l y and 
 €C the Children thou haft given me\ thofe 
 €c bkjfed ones whom thou hafi chofen, that 
 * c they may approach unto thee by me 3 I have 
 cc often approached to thee for them, and 
 cc behold 1 now approach with them to the 
 " Courts of thy upper Houfe :" What 
 manner of Joy and Glory fhall this be ! 
 How unfpeakably bleffed is our Lord Jefus! 
 and we rejoice with W onder. 
 
 V th > Or Supreme Degree of Blessednfss. 
 V. Our Admiration may be raifed yet 
 higher, if we make one Excursion beyond 
 ail created Nature, and lift our Thoughts 
 upv.ard to the Blcjfednefs of the Three gkricus 
 Perftns in tie Trinity., All their infinite and 
 unknown Pleafures are derived from their 
 ineffable Union and Communion in one 
 
 God- 
 
Ser.XH. The Scale of Bkfjednefs. ]g$ 
 
 Godhead, their unconceivable Nearnefs to 
 each other in the very Centre and Spring 
 of all Felicity. They are infeparably and 
 intimately one with God ; they are eter- 
 nally one God, and therefore eternally 
 blefled: I John v. 7. For there are three that 
 bear record in Heaven, the Father , the Word, 
 and the Holy Ghvft, and thefe three are one : 
 which Text I believe to be authentick and 
 divine, and that upon juft Rea(ons,not with- 
 ftanding all the Cavils and Criticifms that 
 have endeavoured to blot it out of the Bible. 
 
 Nor is their Blejfednefs, or their Near- 
 nefs, a dull una&ive Stare : Knowledge and 
 mutual Lvve make up their Heaven, fo far 
 as Mortals dare conceive of it, and fo fit 
 as we have leave to fpeak of God after the 
 manner of Men. 
 
 Firft, Know/edge. An eternal blifsful 
 Contemplation of all the infinite Beautie*, 
 Powers, and Properties cf Godhead, and of all 
 the Operations of thefe Powers in an un~ 
 conceiveable Variety among Creatures, is 
 the glorious Employment of God. His 
 own Knowledge of infinite Truths, whe- 
 ther wrapt up in his own Nature, or un- 
 folded and difplay'd in his Works, is a 
 Pleafure becoming the Deity; and each 
 facred Perfon pdffeffe this unknown Plea- 
 fure . 
 
 And befides the general Glories of tie 
 
 Divine Nature, we may fuppofe, that a fell 
 
 u 5 ana 
 
J 94 The Scale of Bleffednefs. Ser.XII. 
 
 and comprehenfive Knowledge of the Same- 
 ne/s, the Difference, the /fecial Properties, and 
 the mutual Relations of the three Divine Per- 
 fons (which are utterly incomprehenfible to 
 Mortals, and perhaps far above the reach 
 of all created Minds) is the incommunica- 
 ble Entertainment of the Holy Trinity, and 
 makes a part of their Bleffednefs. In refe- 
 rence to this My fiery, God may be faid to 
 dwell in thick Darkne/s, i Kings viii. 12. or 
 (which is all one) in Light inacceffible, iTim. 
 vi. 16. We are loft in this glorious, this 
 divine Abyfs, and overcome with dazling 
 Confufion : But the ever-bleffed Three 
 behold thefe Unities and Diftin&ions in 
 the cleareft Light. As the Father kmweth 
 me, /o know I the Father, faith Je/us the 
 Eternal Son, John x. 15. And as the Spirit 
 af a Man, knoweth the things of Man, fo the 
 things 0/ God are known to his own Spirit,' for 
 he /earcheth the Depths 0/ God, 1 Cor. ii. 10, 
 11. 
 
 But God's Contemplation, or Knowledge 
 of ? him/el/, is not his only Pleafure, for God 
 is Ltve, 1 John iii. 8. He has an infinite 
 Fropenfity toward himfelf, and an uncon- 
 eeiveable Complacence in his own Powers 
 and' Perfections, as well as in all the Out- 
 goings of them toward created Natures. 
 His Love being moil wife and perfect, muft 
 exert itfelf reward the mofl perfedt Objed, 
 and. the chieJfeft Good .; and that in a De- 
 
ServXfL The Scale ofBkjJedvefs. j.95 
 
 gree anfwerable to its Goodnefs too ; there- 
 fore he can love nothing in the fame degree 
 with himfelf, becaufe he can find n'o equal 
 Good. 
 
 May we not therefore fuppofe the Blef- 
 fednefs of the Sacred Three to confift alfo 
 in Mutual Love ? May I call it a perpetual 
 delightful Tendency, and a&ive Propenfity 
 toward each other ? An eternal Approach 
 to each other with infinite Complacency ? 
 An eternal Embrace of each other with 
 Arms of inimitable Love, and with Senfa- 
 tions of unmeafurable Joy ? Thus faith the 
 Son of God under the Chara&er of Divine 
 JVifdom, Prov. viii. 23, 30. Iwasfet upfront- 
 Everlafling, from the Beginning, or ever the 
 Earth was. "Then was I by him, as one brought 
 up with him, and I was daily his Delight, 
 rejoicing always before him. As the Father 
 loveth the Son, fo the Son loveth the Fa- 
 ther. As the Father delights infinitely in 
 his perreft Image, fo may we not venture 
 to fay, the Son takes infinite Delight in 
 the glorious Archetype, and thus imitates 
 the Father ? Will not the Expreffions of the' 
 Apoftle Paul, Heb.'i. 3. and the Words of 
 Chrlfl himfelf, John v. 10, 20. encourage' 
 and fupport this manner of (peaking? He 
 is the Brightnefs of his Father's Glory, and 'the 
 exprefs Image of his Perfon : "The Father loveth 
 the Son, and Jboweth him all things that himfelf 
 doth ; and what things foever he feet h the Fa- 
 ther 
 
39 6 The Scale of Blefednefs, Ser.XlI. 
 
 ther do, thefe alfo doth the Son likemfe. And 
 this feems to be the firft Foundation of thofe 
 glorious Offices of raijing the Dead, and 
 judging the World, which in the following 
 Verfes are committed to the Son, that all 
 Men may honour the Son as they honour the 
 Father, ver. 23. 
 
 As the Bfejfed Three have an unknown 
 Communion in the Godhead, or Divine 
 Nature, fo they muft have an unfpeakable 
 JSlearnefs to one another y s Perfons, an incon- 
 ceiveable In-being and Indwelling in each 
 other. John xiv. 10. / in tie Father, and 
 the Father in me. Each is near to the two 
 other Divine Subfiftences, and this mutual 
 Nearnefs muft be attended with Delight 
 and Felicity unknown to all but the Bkjfed 
 Three who enjoy it. O glorious and divine 
 Communion ! The Father for ever near to 
 his own Image the Son, and herein bleffed ! 
 The Son never divided from the Embraces 
 of the Father, and therefore happy ! The 
 Spirit everlaftingly near them both, and 
 therefore he's the ever-bleflfed Spirit ! And 
 all thefe united in one Godhead, and there- 
 fore infinitely and for ever bleffed ! 
 
 The Father is fo intimately near the Son 
 and Spirit, that no finite or created Na- 
 tures or Unions can give a juftRelembiance 
 of it. We talk of the Union of the Sun 
 and his Beams, of a Tree and its Branches : 
 But thefe are but poor Images, and faint 
 
 Shadows 
 
Ser.XII. The Scale of Bkjjednefs. $97 
 
 Shadows of this Myftery, tho they are 
 fome of the beft that I know. The Union 
 of the Soul and Body, is, in my efteem, ftili 
 farther from the Point, becaufe their Na- 
 tures are fo widely different. In vain we 
 fearch thro all the Creation to find a com- 
 pleat Similitude of the Creator. 
 
 And in vain may we run thro all the 
 Parts and Powers oi Nature and Art, to 
 feek a full Refemblance of the mutual Pro- 
 penfity and Love of the Blejfed 'three to- 
 ward each other. Mathematicians talk in- 
 deed of the perpetual Tendencies, and 
 infinite Approximations of two or more 
 Lines in the lame Surface, which yet never 
 can intirely concur in one Line : And if 
 we fhould fay that the Three Perfons of 
 the Trinity, by mutual In-dwelling and 
 Love, approach each other infinitely in one 
 Divine Nature, and yet lofe not their dif- 
 tinct Perfonality; it would be but an obfcure 
 Account of this fublime Myftery. But this 
 we are fure of, that for Three Divine Per- 
 fons to be fo unconceivably near one ano- 
 ther in the original and eternal Spring of 
 Love, Goodnefs, and Pleafure, mull pro- 
 duce infinite Delight. 
 
 In order to iiluftrate the Happinefs of 
 the Sacred 'Three, may we not fuppofe fome- 
 thing of Society neceflary to the Perfection 
 of Happinefs in all intellectual Nature ? To 
 knotv, and be known, to love, and to be belo- 
 ved, 
 
39$ The Scale of Blejjednefs. Ser.XH, 
 
 ved, are, perhaps, fuch efTential Ingredients- 
 of compleat Felicity, that it cannot fubfift 
 without them : And it may be doubted 
 whether fuch mutual Knowledge and Love, 
 as feems requifite for this end, can be 
 found in a Nature abfolutely fimple in all 
 refpeds. May we not then fuppofe that 
 fome Diftindtions in the Divine Being are 
 of Eternal Neceffity, in order to compleat 
 the Bleflednefs of Godhead ? Such a Dif- 
 tin&ion as may admit (as a great Man ex- 
 preflfes it) of delicious Society. u We, for 
 our parts, cannot but hereby have in 
 u our Minds a more guftful Idea, of a 
 bleifed State, than we can conceive in 
 roeer eternal Solitude." 
 And if this be true, then the three Diffe- 
 rences, which we call Perfcnal DiflinBions,, 
 in the Nature of God, are as abfolutely 
 necelfary as his Bleifednefs, as his Being,. 
 or any of his Perfections. 
 
 And then we may return to the Words 
 of my Text, and boldly infer, That if the 
 Man is blejfed who is chofen by the free and 
 fovereign Grace of God, and caufed to ap- 
 proach, or draw near him, what immenfe 
 and unknown Bleifednefs belongs to each 
 Divine Perfon, to all the Sacred Three, 
 who are by Nature, and Unchangeable 
 Neceffity, fo near, fo united, fo much one, 
 that the lead Moment's Separation feems 
 to be infinitely impoffible, and (then we 
 
 may 
 
Ser.XIL The Scale of Blejjednefs. 399* 
 
 may venture to fay) 'tis not to be concei- 
 ved ; and the Bleffedhefs is conceiveable 
 by none but God ? 
 
 This is a nobler Union, and a more 
 intenfe Pleafure, than the Man Chrift Jefus 
 knows, or feels, or can conceive ; for he is 
 a. Creature. Thefe are Glories too divine 
 and dazling for the weak Eye of our Un- 
 derftandings, too bright for the Eye of 
 Angels, thofe Morning-Stars ; and they, 
 and we, mull fall down together, alike 
 overwhelmed with them, and alike con- 
 founded. Thefe are Flights that tire Souls 
 of the ftrongefl Wing, and finite Minds 
 faint in the infinite Purfuit : Thefe are 
 Depths where our tailed Thoughts fink 
 and drown : We are loft in this Ocean of 
 Being and Bleffednefs, that has no Limit 
 on e'er a fide, no Surface, no Bottom, no 
 Shore. The Nearnefs of the Divine Per- 
 fons to each other, and the unfpeakable 
 Relifh of their unbounded Pleafures, are 
 too vaft Ideas for our bounded Minds to 
 entertain. 'Tis one infinite Tranfport that 
 runs through Father, Son, and Spirit, with- 
 out Beginning, and without End, with 
 boundlefs Variety, yet ever perfect, and 
 ever prefent, without Charge, and with- 
 out Degree ; and all this, becaufe they are 
 fa near to one another, and fo muclv one 
 with God- 
 But 
 
4oo The Scale of Blejfedxefs. Ser.XIL 
 
 But when we havjp fatigued our Spirits, 
 and put them to the utmoft ftretch, we 
 muft lie down and reft, and confefs the 
 Great faamprehenjible. How far this fub- 
 lime .Transport of Joy is varied in each 
 Subfiftence i how far their mutual Know- 
 ledge of each other's Properties, or their 
 mutual Delight in each other's Love, is 
 diftind in each Divine Perfon, is a Secret 
 too high for the prefent Determination of 
 our Language and our Thoughts : It com- 
 mands our Judgment into Silence, and our 
 whole Souls into Wonder and Adoration* 
 
 Thus we have traced the Streams of Hap- 
 pnejs that flow among ft the Creatures in 
 endlefs Variety, to their original and 
 eternal Fountain, God himfelf : He is the 
 all-faff, cient Spring of Bleflednefs, as well 
 as of Being, to all the intelledual Worlds ; 
 and he is everlaftingly Self-fufficient for his 
 own Being and Bleflednefs. 
 
 * This Difcourfe was delivered near twenty 
 Years ago ; and the Reader will obferve fome 
 warmer Efforts of Imagination than riper Years 
 perhaps would indulge on a Theme fo fublime 
 and abftrufe. Since I have fearch'dmore ftudioufly 
 into this Myftery of late, I have learn'd more 
 of my own Ignorance : fo that when I fpeak of 
 thefe Unfemxhables, I abate fomething of my youn- 
 ger Aflurance ; yet I dare let this Difcourfe ap- 
 pear now in the World, as very agreeable to my 
 prefent Sentiments on this Subjeft, which perhaps 
 may fome time appear alfo in a diftinSt Trearife. 
 
 But 
 
Ser.XII . the Scale of BleJJednefs. 40 1 
 
 But are we not told in Scripture, that 
 God delights in the Works of his Hands, thaU 
 he takes pleafure in his Saints, that he re- 
 joices in Zioiij and refts in his Love to his 
 Church ; that Jefus Chrifl, even as Man 
 and Mediator, is the Beloved of his Soul, in 
 whom he is ivell-pleafed ? Yes, furely, this is 
 one way V hereby he reprefents his own 
 Divine Satisfactions in our Language, and 
 after the mariner of Men. But we muft 
 not imagine that he ever goes out of him- 
 felr, and defcends to Creatures, as tho he 
 needed any thing trom them, who are all 
 before him as mtking, and lefs than nothing 
 and Vu, •'*'. 'lis from his own Wifdom, 
 Power, and Goodnefs, as they appear m 
 all his Works, that his Delight arifes ; and 
 'tis in thefe Glories of his Nature, and in 
 the gracious Purpofes of his Will, as they 
 are mahifefted in his Works, that the Saints 
 and Angels, and all the happy Ranks of 
 Being, find their higheft Satisfaction. 'Tis 
 in the Contemplation of God, and in the 
 Exercifes ana Senlations of Divine Love, 
 that all fupreme Felicity confiils, fo far as 
 we are capable of being acquainted with 
 it. 
 
 The only Refection with which I fhall 
 conclude the Subjed, is this, That Om- 
 nnirdon with God, which has been iinpioufly 
 ridiculed by the prof me Wits of the lafl and the 
 prefnt Age, is no Juch vifonary and fintaftkk 
 
 Notion 
 
402 The Scale of Bleffednefs. Ser.XII. 
 
 Notion as they imagine ; but as it is founded 
 in the Words of Scripture, fo it may be 
 explained with great Eafe and Evidence to 
 the Satisfaction of Human Reafon. 
 
 That it is founded in Scripture, appears 
 fufficiently in feveral Verfes of the 17th 
 Chapter of St. Johns Gofpel, where the 
 Divine Union and Bleffednefs of the Fa- 
 ther, and the Son, are made a Pattern of 
 our Union to God, and our Bleffednefs; 
 John xvii. 21, 22, 23, 26. That they aU may 
 be one, as thou, Father, art in me, and I in 
 thee ; that they may be one in us : And in this 
 Senfe, but in a lower Degree, even here 
 on Earth, our Communion, or Felloujhip, is 
 with the Father, and ivith his Son Jefus 
 Chrift, 1 John 1.3. Tho our Communion 
 ivith Chrift includes alfo fome particular 
 Varieties in it, which is not my prefent 
 Bufinefs to explain. 
 
 That this DoEirine is exaSily agreeable to 
 Reafon, may be thus demonftrated. 
 
 We ufe the word Communion, when two 
 or more Perfcns partake of the fame thing. 
 So Friends have Cimmunion in one'Table 
 when they dine together. Chriftians have 
 Communion in one Sermon, in one Prayer, 
 or one Sacrament, when they join toge- 
 ther in thofe Parts of Worffrp ; and the 
 Saints have Communion with God in Bleffed- 
 nefs, when they rejoice in the fame Objeft 
 oi Contemplation and Love. God furveys 
 
 himfelf, 
 
Ser .XII. The Scale of Blejjedxefi . 40 j 
 
 himfelf, he is pleafed with his own Glories, 
 delights in himfelf as the highefl and the 
 nobleft Objedi; he trufts in his own 
 Right-hand of Power, he leans upon his 
 own Underftanding, he refts in his own 
 Counfels and Purpofes, he feels, and he 
 acknowledges all his own infinite Perfecti- 
 ons, and thus he enjoys them all. Thus 
 alfo is our Bhjfednefs frequently fet forth in 
 Scripture. 'Tis our Happinefs to know 
 God, to contemplate his Glories, fo far as 
 they are revealed, to love him and his 
 Goodnefs, to truft in his Wifdom, and 
 lean fecurely on his Strength ; to feel the 
 Workings of Divine Powers and Graces in 
 and upon us, and to make Acknowledg- 
 ment of them all to God. Thus the 
 Image of God is reftored to us in Holinefs 
 and in Happinefs : Thus we are faid to be 
 holy as God is holy ; and thus alfo we are 
 bhffed as God is bleffed. 
 
 But tho we are admitted to this amazing 
 Privilege, and hold Communkn 'with God, in 
 the fame Objeft of Contemplation and 
 Love, yet we muft ftill remember, with 
 humble Adoration, that his Holinefs, and. 
 his Happinefs, does infinitely exceed ours. 
 The Pleafures which arife from his Know- 
 ledge and his Love of himfelf, are as far 
 above our Tafle, or all our Ideas of BleiTed- 
 nefs, as Heaven is higher than the Earth,, 
 or as God is above the Creature. 
 
 Thet?e 
 
404 The Scale of BJejfednefs. Ser.XII. 
 
 There is another Senfe alfo of this Phrafe, 
 Communion or FeKoivfbip with God, which has 
 been ufed by many pious Writers, when 
 they make it to fignify the fame thing as 
 Converfe with God ; and this alfo depends 
 upon our Neamefs, or Approach to him : 
 as when a Chriftian, in fecrei, pours out 
 his Whole Heart before God, and is made 
 fenftble of his gracious Prefence, by the 
 fweet Influences of Inftruftion, Sandtifica- 
 tion, or Comfort. When Man fpeaks, and 
 God anfwers, there is a facred Commu- 
 nion between God and Man : If a, lviii. p. 
 TJ%u fhalt call, and the Lord floall anfwer. 
 This holy David often enjoy'd, and al- 
 ways fought after it. When the Soul, in 
 fecret, complains of Perplexity and Dark- 
 mefs,.and God is pleafed to give fome fe- 
 cret Hints of Dire&ion and Advice ; when 
 the Soul mourns before God, confeffing 
 Guilt, and the Weaknefs of Grace, and 
 fome Divine Promife is imprefsM upon 
 the Mind by the Holy Spirit, whence the 
 Chriftian derives Peace of Confcience, and 
 Strength to fulfil Duty, and to refill mighty 
 Temptations : Thefe certainly are Seafons 
 of Converfe or Communion zvith God. 
 
 So when, in publick IVofhip, we #ddrefs 
 God with our Souls in fervent Prayer, and 
 while we hear the Word of God fpoken to 
 us by his Minifters, w r e receive an Anfwer 
 to thofe Prayers in the convincing and fane- 
 
 tifying 
 
Ser.XII. The Scale cfBlejJedue/}. 40$ 
 
 tifying Impreflions which the Word makes 
 upon the Heart ; this is alfo an Hour of 
 fecret Communion. So at the Supper of the 
 Lvrd, when with Hope and Joy we receive 
 the Bread and the Wine, as Divine Seals 
 of the Faithfulnefs of God's Covenant, and 
 and when we tranfact thofe folemn Affairs 
 alfo as Seals of our Faith and Love, and 
 our Engagements to be the Lord's, v\e may 
 properly be (aid to hold Felloufoip, or Com- 
 muni in, with him. 
 
 What fwift Advances of Holinefs doth 
 the Saint feel in his Heart, and pra&ife in 
 his Life, after fuch Seafons ot Devotion ! 
 What Glory doth he give to Religion in a 
 dark and iinful World ! What unknown 
 Plealure doth he find in fuch Approaches 
 to God ! and he moves fwiftly onward in 
 his way to Heaven, by fuch daily Receipts 
 of Mercy, and Returns of Praife. Thefe 
 are powerful Motives that will make him 
 perfift in his holy Practice and joy, in fcorn 
 of all the Mockery and Ridicule of a pro- 
 fane Age of Infidels. So the Moon holds 
 bright Communion with the Sun, the fove- 
 reign Planet ; lb file receives and renefts his 
 Beams ; fhe fhines glorioufly in a dark He- 
 mifphere, and moves onward fublime in her 
 heavenly Courfe, regardlefs of all the barking 
 Animals that betray their feaielefs Malice. 
 
 This bleffed Privilege and Pleafure of 
 Ccnverfe with God, which is enjoyed by the 
 
 Saints 
 
406 The Scale of Bleff^dnefs. Ser.XII. 
 
 Saints on Earth, is doubtlefs the Pleafure 
 and the Privilege of the Spirits of the Juft 
 made f erf eft y and of Angels near theThrone, 
 but in a much higher Degree : When they 
 addrefs the Majefty of Heaven in the Forms 
 of celefbal Worfhip, and receive immedi- 
 ate and fenfible Tokens of Divine Accep- 
 tance ; or when they take their Orders 
 and Commiffions from the Throne for fome 
 particular Errand, or high Employment, 
 and return a<rain to make their humble 
 Report there : thele are glorious Seafons 
 of Converfe with their Maker. 
 
 Much more glorious Communion of this 
 kind does the Man Chriftjefus enjoy with 
 God, in tranfaiting all the vaft and illuftri- 
 ous Affairs of his Commiffion ; a Commif- 
 fion large as the Extent of his Father's 
 Kingdom, full of Majefty and Juftice, Ter- 
 ror and Grace ; a Divine Commiffion to 
 govern, to redeem, and to fave, or to pu- 
 nifh and deftroy Millions of Mankind, as 
 well as to rule all his unknown Dominions 
 in the upper and the nether Worlds. 
 
 But in what Manner this Communion be- 
 tween the Father and Chrifl is maintained, 
 we know not ; nor can we guefs in what 
 Manner, or in what Degree, fuch fort of 
 Converfe or Communion as this is praciifed, 
 cr is poffible, between the three glorious 
 Perfons of the ever-bleffed Trinity. Thefe 
 are Myflenes wrapt up in facred Darknefs, 
 
 and 
 
Ser.XII. The Scale <f Blejfednefs. 407 
 
 and the Explication of them (unrounded with 
 Dangers. A particular Knowledge of thefe 
 Divine Unfearchables, any farther than 
 Scripture has revealed them, is by no means 
 neceflary, either to begin, or to maintain 
 our State of Grace. Let us content our- 
 felves a few Years longer with humble Ig- 
 norance, and we fhall have brighter Dif- 
 coveries in the future World, if it be 
 neceflary there, to fulfil our Happinefs, and 
 to compleat our State of Glory. 
 
 The Scale of BlefTednefs : or, 
 BleiTed Saints, BleiTed Savi- 
 our, and BleiTed Trinity. 
 
 A Sacred Hymn. 
 1. 
 
 Scend my Soul, by juft Degrees , 
 Let Contemplation rove 
 
 O'er aU the rifing Ranks of Blifs, 
 Here, and in Worlds above. 
 
 2. 
 Blefl is the Nation near to God, 
 
 Where he makes known his Ways : 
 Blefl are the Men whofe Feet have trod 
 
 His lower Courts of Grace. Blefl 
 
4-c8 A Sacred H y u n. 
 
 3- 
 Bkfi were the Levite and the Prieft, 
 
 Who near his Altar flood ; 
 Blefi are the Saints from Sin released, 
 
 And reconciled with Blood. 
 
 4. 
 
 Blefi are the Souls difmifl from Clay ; 
 
 ..Before his Face ihey fiand : 
 Blefi Angels in their bright Array , 
 
 Attend his great Command. 
 
 5- 
 
 Jefus is more divinely blefi, 
 
 Where Man to Godhead join 9 J 
 
 Hath Joys tranfcending all the reft y 
 More noble and refind. 
 
 6. 
 
 But, what Words or Thoughts can trace 
 The Bleffed Three in One ! 
 
 Here reft, my Spirit, and confefs 
 The Infinite Unknown. 
 
 T W O 
 
^JhJ* 4*3*3*3*3*^3* J* &*>fo<J* 3* 3* 3* 3* 3* 3* 3* 3* 3* 3* 3* jjh 
 
 TWO 
 
 S ERMONS 
 
 O N 
 
 Our Appearance before 
 
 God here and hereafter. 
 
 Delivered in 
 
 Sir Thomas Abnei's Family 
 at Theobalds^ in Hertfordfhire. 
 
 at THE 
 
 Even i n g-Worsh i p, 
 
 Nov. 25. ana Decern b. 9. 1716. 
 
(4ii ) 
 
 U.ailU.MAM BPg 
 
 T O 
 The Right Worshipful 
 
 Sir Thomas Ahney Knt. 
 
 And Alderman of London, 
 
 Worthy S I R, 
 
 I] H I L E you were reftrained by the 
 Laws of Men from Publick Wo; {hip 
 . in that Way which you have chofen % 
 I'alfo fuffer'd the fame Kefir aint^ by the Pro- 
 vidence of God confining me to long Sicknefs ; 
 during which time y I enjoy 9 d, in your excellent 
 Family, many happy Conveniencies towards the 
 Eafe of my Affliction, and the Recovery of my 
 Health. 
 
 I thought it therefore a neceffary Piece of 
 
 Chrifiian Gratitude, that fome of the Firft- 
 
 T 2 Fruits 
 
4 i2 DEDICATION. 
 
 Fruits of my Labours jhould be devoted to 
 your Service : and with this View I attempted 
 fuch Meditations as might be well faite d to 
 my own Circumfiances of Confinement, as well 
 as to yours ; that I might /peak more fenfibly 
 from the Heart to your fpiritual Advantage, 
 .and to the Profit of all your Houjhold. 
 
 Since that time it has pleafed the Providence 
 of God to take (ff your Reftraint intirely, and 
 to give you the Pleafures of his Sanftuary ; yet 
 the Review of thefe Difcourfes, thro the Ope- 
 ration of the Blefjed Spirit, may renevj feme 
 tijeful Meditations, when offer' d from the Prefs 
 as a 'Teflimony of publick 'Thankfulnefs, and in 
 this new Form propofed to your Perufal, by, 
 
 S I R, 
 
 Your moil Aflfe&ionate 
 
 And Obedient Servant, 
 
 Under many Obligations, 
 
 Theobalds, Feb. Wat to 
 
 ift. 1720. *• VVATTS. 
 
 SER. 
 
(4>5 ) 
 
 SERMON XIII. 
 
 Appearance before God here 
 and hereafter. 
 
 Psalm xlii. 2. 
 
 •When pall I come and appear 
 before God? 
 
 The Firft Part. 
 
 H E Holy Pfalmift was now 
 abfent from his ufual Place 
 of Publick Worfhip, and re- 
 strained from coming near to 
 the Ark of God, which was 
 the Token of the Divine Prefence in the 
 Days of the Jeivijh Caurch : and when he 
 had been meditating on his paft and pre- 
 fent Cireumftances in this refpe&, both 
 T 3 what 
 
414 Abearance before God Ser.XIII. 
 
 what he enjoy M heretofore, and what he 
 was deprived of now, he breaks out 
 into a Divine Rapture; As the Hart pant eth 
 after the Water-Brocks, fo panteth my Soul af- 
 ter thee, God. And he goes on to de- 
 fcribe the Frame of his Spirit in this holy 
 Song : The Subftance and Senfe of the 
 whole Pjalm is, as it were, epitomized and 
 drawn up into thefe few Words, When 
 Jball I come and appear before God ? 
 
 I ftiall not fpend time to fliew in how 
 many Senfes Man may be faid to appear be- 
 fore Gcd ; but fhall content myfelf to fay, 
 that in this place it fignifies Attendance on 
 Publick Worfolp in the Place where it was 
 ufualiy celebrated and performed. 
 
 In the Words of the Pfalmifi we may 
 find the Temper of his Heart exprefsM 
 under thefe Two general Heads. 
 
 I. A Belief of the f pedal Prefence of God in 
 his Ordinances of Publick Worfloip. 
 
 II. An earnefl Longing after them on that 
 account. 
 
 I fliall enlarge a little on each of thefe, 
 and make Remarks, as I go along, under 
 each Head. 
 
 Firft, The Words exprefs David's firm 
 Belief of the fecial Prefence of God in his Or- 
 dinances, in fo much that he calls an Atten- 
 dance en them, an Appearance before God. 
 
 We 
 
Ser.XIII. here and hereafter. 415 
 We are always in the view of God, and 
 every Creature is naked and open in his 
 fight, and for ever appears before him as 
 the all-feeing and all-knowing Creator and 
 Governor of all things 1 but it is a peculiar, 
 a gracious, and favourable Prefence of God 
 that belongs to his Sanctuary, his appoin- 
 ted Worftlip : God is there taking fpecial 
 notice of our Carriage toward him, and 
 manifefting his Defigns of fpecial Mercy 
 toward us. 
 
 David well knew this, that the great 
 End of appointing Publick Worfhip, was, 
 that there might be a Communication be- 
 tween God and Man, who were fo dread- 
 fully feparated by Sin : He knew the gra- 
 cious Promiie, that where God recorded his 
 Name, there would he come to meet his People, 
 and blefs them, Exod. xx. 24. He knew what 
 fenlible Tokens of Divine Prefence were 
 found in the Sanctuary ; there was the Ark 
 of God, and the Mercy-Seat that covered it, 
 upon which God dwelt in a bright Jhining 
 Cloud, between the Golden Cherubim*, to 
 fignify his dwelling in Light among the 
 glorious Angels in Heaven : befide the 
 many fweet Experiences which David had 
 offenfible Difcoveries of God in Counfel 
 and Grace, Strength and Ccnfolation, in 
 his publick Worfhip. 
 
 And have not Chrijlians, under the Gof- 
 
 pel, as great a Reafon to expert the fpecial 
 
 T 4 Pre- 
 
4i 6 Appearance hefore God Ser.XITL 
 
 Prefence of God among them in his Ordi- 
 nances ? Are they not appointed on pur- 
 pofe to bring God near to us, and to bring 
 us near to God ? 
 
 Have we not an exprefs Promife of God 
 himfelf dwelling in Flefh, that where two or 
 three are gathered in his Name y he will be in 
 the midfi of them. Matt, xviii. 20. and is not 
 Chrift worthy of Credit ? 
 
 Have we not his Word there publifhed 
 and preached ? Doth not God appear there 
 very eminently, in the Glory of his Truth^ 
 in the Beauty of his Holinefs, in the Purity 
 of his Commands, in the Terror of his 
 Threatnings, in the Sweetnefs of his Pro- 
 mifes, in the Wonders of his Wifdom and 
 Power, and more amazing Works of his 
 Grace and Love ? Doth not the Lord dis- 
 cover himfelf there in the Majefty of his 
 Government, in the Miracles of his Pro- 
 vidence, and the Divine Glory of his Fore- 
 knowledge in Prophecies exaftly fulfilled ? 
 Surely that Man muft be blind indeed,, 
 who fees not God in the Holy Scriptures. 
 
 Will you fay, " All this may be feen and 
 cc read at home in private, as well as in a 
 " publick AfTembly ?■** But you muft re- 
 member, that even the written Word of 
 God was communicated to the moft part 
 of Mankind only in Publick Worfhip, for 
 fome thoufa ^ds of Years : for before the fc 
 An of Printing was invented, one Bible was 
 
 fcarce 
 
Ser .XIII. here a?id hereafter. 417 
 
 fcarce to be found in feveral hundred 
 Houfes, and very few of the common 
 People were capable of reading ,* nor could 
 they know the written Word, but by their 
 Attendance on the publick Miniftrations of 
 it. And in our day, how many are there 
 who either do, or will know very little of 
 Religion, but what they hear at Church ? 
 
 Befides ; the written Word of God is given 
 to be expounded by his Minflers, that the 
 Gofpel being preachM at large, and the 
 Truths of it being particularly apply'd, his 
 Prefence and Glory may appear therein. 
 Many parts of Scripture are fo obfcure, 
 that God (lands, as it were, behind a Vail 
 or a Curtain, till in the Miniftry of the 
 Word the Senfe is explained, the Vail re- 
 moved, and God ftands forth to fight in 
 the open Glories of his Majefty or his 
 Mercy. 'Twas for this purpote that Chrift y ,. 
 at his Departure from Earth, engaged the 
 Promife of his Prefence with his Minifters 
 in the preaching of his Gofpel: Lo, lam 
 with ycu always to the End of the JVorld y 
 Matt, xxviii. ult. And is not this fufficient 
 Ground for Men to expect and hope to fee 
 God there ? 
 
 Befides all this, Have not Chriflians en- 
 joyed blefied Experiences ot the Prefence of 
 God in his Sanftuary, in the Aflemblies of 
 his Saints ? One can fay, " I was all Dark- 
 " nefs and Ignorance, and there I found 
 T 5 " Divine 
 
4i S Abearance lefore God Ser.XIIL 
 
 cc Divine Light difcovering to me my Sin 
 cc and Mifery, and his Salvation." Ano- 
 ther can fa} , " I was dead in Sin, and 
 <c found my Soul raifed to a Divine Life 
 there ; I was mourning and defpairing, 
 and there I found a word of Support and 
 holy Joy, fuch as no meer Words of 
 Men could convey into me, and I am 
 forced to confefs God was in this place of a 
 truth, x Cor. xiv. 25/* 
 
 REMARKS on the 1 ft Head. 
 
 1. How much jhould we guard againfl Hy- 
 pccrify in Divine Worfhip, becaufe it is an 
 Appearance before God? We do then, in a 
 folemn manner, fet ourfelves before God, 
 and, as it were, humbly call God to look 
 upon us, and take notice of our Hearts. 
 Let us remember this, every one of us, 
 when we go to Publick Worfhip, we do in 
 effed fay to God, " O Lord, we are al- 
 <c ways in thy fight, but in a fpecial man- 
 * c ner we now come to fhow thee our 
 * Hearts, to acquaint thee humbly with 
 QC our Wants, our Sorrows, and our Sins, 
 cc our Defires and Hopes ; >r and God will 
 not hold him guiltlefs that takes his Name in 
 vain : He is a jealous God, he will not be 
 mockedy Gal. vi. 7. He is a Spirit, and he 
 will be wo.floipped in Spirit and in "Truth , John 
 iv. 4, He is fharp-fighted, he fees thro our 
 Souls, and knows the Ends and Defigns of 
 
 our 
 
Ser.XIIL here and hereafter. 4x9 
 
 our coming, whether to fee Creatures, and 
 be feen of them, or to fee himfelf, our 
 Creator : whether to obferve the Modes, 
 Drefs, and Behaviour of our Fellow-Crea- 
 tures on Earth, or to learn the Will of 
 God, and the Mode of Heaven. Suppofe 
 Jefus Chrifl, in his Human Nature, were 
 there, whofe Eyes are as a Flame of Fire, 
 and thro your Countenances can difcern 
 the moil fecret Thought of your Souls, 
 would you not (land in awe of his Majefty I 
 Would not this glorious Appearance fix 
 the mod vain and fluttering Imagination in 
 a pious Solemnity ? How follicitoufly would 
 you watch over your Minds, left they 
 wander from Worfhip ! How carefully 
 would you keep your Hearts ! Or fuppofe 
 you faw the holy Angels there, which at- 
 tend the Churches in Worfhip, would you 
 not be afhamed to trifle even in their Pre- 
 fence ? And has not the Spiritual Prefence 
 of the Great God as much real, tho invi- 
 fible, Awfulnefs and Majefty in it ? 
 
 How do Perfons both of the polite and 
 the vulgar World all agree to drefs fine 
 and gay, and make the beft Figure of all the 
 Week, to appear before Men on the day 
 of the Lord ? But let us remember that we 
 come not only before Men, but before the 
 Living God, in whofe fight, Ornaments of 
 the Body are of no account ; and, O what 
 Pains ought we to take, to put on our beft 
 
 Ornaments 
 
420 Abearance lefore God Ser.XlIL 
 
 Ornaments of the Mind ! to fee that our 
 Graces all fliine, when we are to ftand 
 before God ! and not to fuffer one vain 
 Thought, one corrupt Affedtion, to work 
 in us ; nor a Spot, or Blemifih, (if poffible) 
 to be found upon us I 
 
 Alas ! what Millions of Hypocrites have 
 we in the World ? How many may w r e fear 
 in every Congregation ? How many come 
 to attend at Prayers, but never feek to 
 join their own Wifhes and Defires with 
 the Words of him who fpeaks ? How many 
 Voices follow the Tuue in a Pfalm, but 
 their Souls feel no Joy, no inward Eleva- 
 tions of Praife ? How many hear the Word 
 as the word of Man, and their Hearts 
 have no Senfe of God fpeaking to them ?. 
 They f u before God as his People, but their 
 Heart goes after their Covetoufnefs, Ezek. xxxiiL 
 31. after their Idols of Bufinefs, or carnal. 
 Pleafure, after every vain Object of their 
 Eyes, or vainer Images of the Fancy. 
 
 Let us take heed therefore, how we fhut 
 ©ur Eyes, or harden our Hearts againft a 
 prefent and a fpeaking God ; for the Word, 
 off he Lord is quick and powerful : God fpeak- 
 ing by his Eternal Word, or by his Mi- 
 nifies in his Sanftuary, pierces the fecret 
 Receffes of the Soul and Spirit :, God fits 
 there, difcerning the Intents andT'houghts of the: 
 ■ Heart ; all things are naked and open before his, 
 M) ! es with whom we have to do, Heb. iv. 
 
 2d Remarks 
 
Ser.XIII. here and hereafter* 421 
 
 2d Remark. hi Attendance on PubtickWor- 
 floip, voe fhould fix all our Hope and Expe&a- 
 tivu of Profit upon the Prefeme of God in it ; 
 for the Defign of Ordinances is to bring 
 us to appear before God. Now, if in things 
 of this Life God fhould be our chief Hope, 
 much more in things of another. PfaL lxii. 
 5. My Soul, wait thou only upon God y my Ex- 
 pectation is from him. 
 
 How ready are we, even in fpiritual 
 Concernments, to depend on outward Forms 
 and Ceremonials? and to hope, or defpair 
 of Succefs, according to fome circumftan- 
 tial Attendants onWorfhip ? One is ready 
 to fay, " If it were a nice Enquiry into fome 
 cc deep DoBrine, I fhould get fomething by 
 " hearing the Word." Another complains, 
 <c Alas, if it had been a Sermon of Grace, 
 <c and Privileges, I had not been fo carelefs 
 ec in my Attention, nor wafted my time." 
 And a third fatisfies his Confcience with* 
 this, cc If I had heard Moral Duties enforced 
 cc powerfully en cur PraBice, then I could 
 tc profit by the preaching ; or, if he who 
 cc minifters had but more Skill in compofing, 
 c more Fervency of Speech, more Warmth 
 cc in Delivery, more graceful Pronunciation^ 
 * more Strength of Argument > fureiy I fhould 
 <c feel more lading Impreflions ofReligioa 
 
 under every Sermon." And thus we ga 
 Q& from Week to Week 1 and worfhip with- 
 out 
 
422 Appearance before God Ser.XIII. 
 
 out any fenfible Benefit, becaufe we feek 
 all from Men. 
 
 But alas ! if all thefe things were exa&ly 
 fuited to our Wifhes, the Matter ever fo 
 agreeable, the Manner ever fo entertain- 
 ing, the Voice ever fo charming, and the 
 Performance ever fo affe&ionate ; if God 
 be net there, there is no lading Benefit ; 
 Paul may plant, and Apollos water, but God 
 gives the Increafe, i Cor. in. <5. The Mini- 
 ftration of the Word is committed to Man, 
 but not the Minifiration of the Spirit. 
 What can a Man do to give Eyes to the 
 Blind ? to give Ears to the Deaf? Can a 
 Man make the Lame to walk ? or raife the 
 Dead to a Divine Life ? and turn Sinners 
 into Saints ? Who is fufficient for thefe 
 things ? 
 
 A Minifler is ready to fay, " When 
 cc fhall I preach to fuch a People ! they 
 cc would learn and profit by my 'Sermons/* 
 A Chriftian is ready to fay, " When fhall 
 " I hear fuch a Minifter, or partake of fuch 
 " an Ordinance, or hear a Difcourfe on fuch 
 <c a Subject, managed in fuch a particular 
 cc Method?" And they are ready to go 
 away difcouraged as tho all Hope were 
 gone, when they find a Difappointment in 
 the Pulpit ; as tho the Graces of God 
 were confined to a particular Inftrument, 
 or as tho the Words of a Man were our 
 only Hope. 
 
 When 
 
Ser.XIIL here and hereafter. 42 j 
 
 When any of us have been at Church, 
 and waited in the San&uary, let us examine 
 what did we go thither to fee ? A Shadow 
 of Religion ? An Outfide of Chriilian 
 Forms ? A graceful Orator ? The Figures 
 and Shapes of Devotion ? Surely then we 
 might with as much Wifdom, and more 
 Innocence, have gone to the Wildemefs to 
 fee a Reed f oaken with the Wind. Can we 
 fay as the Greeks at the Feaft, John xii. 21. 
 We would fee Jefus ? or, as Abfolom, 2 Sam. 
 xiv, 32. It is to little purpofe I am come to 
 Jerufalem, if I may not fee the Kings Face ? 
 To little purpofe we go to Church, or at- 
 tend on Ordinances, if we feek not, if we 
 fee not God there. 
 
 3d Remark. What everlafting T'hanks are 
 due to our Lord Jefus Chrift, who hath made 
 way for our Appearance before God with Comfort 
 and Hope ? You are called by the Name of 
 Chriftians, you profefs to believe in him, 
 but you know little what you have to do 
 with him, or what ufe his Name is of in 
 Religion, if you can go daily to appear in 
 the Prefence of God without him y you 
 know not the Nature of Chriftianity, if 
 you do not feel a want of Chrifl when you 
 bow yourfelves before God. 
 
 Confider a little what God is, and what 
 you are, that you may have a due Senfe of 
 the Neceffity of Chrift ; Say to yourfelves, 
 f I am going to appear before the great 
 
 " and 
 
424 Appearance he/ore God Ser.XIII. 
 
 and glorious God, a God of infinite Per- 
 fe&ion, and I am a little Veffel of meer 
 Imperfection and Infirmity ; what fhall 
 I do to ftand in his fight ? He is a God 
 of Majefly and Judgment, and I a Tray- 
 tor, a Rebel by Nature and A&ion, I 
 want fome Perfon to introduce me into 
 his Favour. He is a God of fpotlefs 
 Holinefs, and I am defiled with a thou- 
 fand Sins ; Who fhall make me appear 
 lovely in his fight ? He is a God of in- 
 flexible Juftice, and I a guilty Wretch, 
 a Criminal, a Malefaftor already con- 
 demned ; Who fhall plead for me, and 
 obtain a Pardon ?" O beg of Chrifl to 
 introduce you with Acceptance; in him 
 alone can we appear well-pleafing to God : 
 He is the Beloved of the Father, and if we 
 are ever accepted, it muft be in the Beloved'^ 
 Ephef i. 6. Chrift appears now in the Pre- 
 fence of God for us, in the vertue of his Blood' 
 and fpotlefs Obedience, Heb. ix. 12, 24* 
 He who once appeared with Sin imputed* 
 was made Sin for us, and was treated as a 
 Sinner in the World for our fakes, now 
 appears before God, without Sin, in Hea- 
 ven, as our great High-Priefl and Surety* 
 to make us acceptable to God there. Nor 
 fliould our warmeft Devotions, nor our 
 higheft Praifes, dare to appear there with- 
 out him. 
 
 Reniem- 
 
Ser.XIII. here and hereafter. 425 
 Remember that the High-Prieft himfelf 
 among the Jews, \Cas in danger of Death, 
 whenfoever he went into the Holy of Holies, 
 to appear before the Tokens of the Divine 
 Prefence, if he had not proper Garments 
 upon him, and- the Blood of Atonement 
 with him; fee Exod. xxviii. 35, 43. Lev. 
 xvi. 2, 13, 14. Let Aaron be fo clothed, 
 and the Blood fo fprinkled y faith the Lord, 
 left he die. How much more may we fear 
 Deftruction, if we raflily, or carelefiy, come 
 near and fpeak to God himfeif and yet 
 negleft the Garment of Righteoufnefs, and 
 the Blood of Sprinkling, and Chrift our 
 great Mediator ? 
 
 Remember, O Chriftian, that for a Sin- 
 ner to appear before God without the Me- 
 diator, is a thing of infinite Terror, and 
 not of Comfort. A Traytor would keep 
 at the fartheft diftance from the Prince, if 
 he hath no Friend to fpeak a word for him 
 there. To come and prefent yourfelves 
 before God as Sinners, without a Saviour, 
 would be but to awaken his Wrath, and 
 put him in mind of your Guilt, and his 
 righteous Vengeance : Remember there- 
 fore to take Chrift with you when you come 
 near to God. See Evhef ii. 3, 13, &c. 
 We are by Nature Children of Wrath, and 
 afar off from God. it is he only can bring us 
 near : No Man cometh to the Father but by 
 we, John xiv. 6 S 
 
 And 
 
426 Abearance lefore God Ser.XIII. 
 
 And as this is the only appointed way 
 for Sinners to appear before God, fo it has 
 been the fweet Experience of ten thoufand 
 Souls, that they have drawn near to God, 
 in this manner, with Acceptance and De- 
 light. Hear what many a Child of God 
 can tell you in this Cafe : " When I had 
 u the firft fight of my Guilt and Defile- 
 ments, and beheld God in the Terrors 
 of his Holinefs and Juftice, as a consuming 
 " Fire, I was affrighted at the Thoughts 
 of appearing before him ; every Threat- 
 ning that I heard, I thought it was pro- 
 nounced againft me, nor could I delight 
 myfelf in the Bleffings of his Gofpel, for 
 they were not mine. But when he was 
 pleafed to lead and draw me to Chrifl, I 
 * faw fuch an All-fufficiency of Atone- 
 " ment and Righteoufnefs in him, that 
 u would anfwer all the Demands that 
 cc Divine Juftice had upon me ; I joy- 
 Cc fully accepted of this Salvation, I fur- 
 u rendred myfelf as the Subject of his 
 r Saving Grace : and tho now I behold 
 f God in the fame glorious and dreadful 
 " Attributes as before, and behold myfelf 
 cc frill defiled and finful, yet I humbly dare 
 €f appear before him daily and hourly ; for 
 " J e f us IS m y Interceffor, he is my Pro- 
 
 * pitiation, he is the Lord my Righteoufnefs, 
 " and my God fits upon a Mercy-Seat 
 
 * fprinkled with the Blood of this heavenly 
 
 " Sacrifice. 
 
Ser.XIII . here and hereafter. 427 
 
 " Sacrifice. My Sins are many and great, 
 cc and the Matter of my daily Groaning ; 
 " I hear the Threatnings and Curfes of 
 cc his holy Law, but they aftright me not 
 cc from his Prefence ; for in the Name of 
 a my Mediator I come, who hath borne 
 u the Curfe for me : With humble Peni- 
 " tence, and with a lively Faith, I draw 
 <c near to a reconciled God, and give eter- 
 €c nal Thanks to the Reconciler." 
 
 4th Remark. What a Ble[fing it is to have 
 many Houfes of Gcd in the Nation where we 
 dwell, and thcfe Houfes of Gvd near us ? God 
 may fay to us, as to Ijrael, Deut. xxx. 12. 
 Say not, who Jhall afcend into Heaven to bring 
 the Word to us that we may hear it ? Or, 
 who jhall go over the Sea ? dec. for the Word is 
 very mgh to us. We need not travel fb 
 far as the Jews, three times every Year, 
 to Publick Worfhip ; and yet they went 
 from Strength to Strength, till they appeared 
 before God in Zion, Pfal. lxxxiv. 7. Confider 
 fome Nations where God is not worfhip- 
 ped aright, and hath no Dwelling-place ; 
 confider how far fome poor Creatures come 
 even in this Ifland, many Miles from their 
 own Dwelling, to appear before God in 
 his Ordinances : But God feats hisThrone, 
 as it were, at our Doors ; there are many 
 Synagogues of God in our Land, for us to 
 appear before him, and many near us in 
 
 the 
 
428 Appearance lefore God Ser.XIIL 
 
 the City where we dwell, and near us too 
 in this Place of Retirement. 
 
 How valuable a Privilege is it to dwell * 
 in a religious Family, in a Houfe of God, 
 where there is a Church in the Houfe, as 
 Vhilern. 2. where we ften appear before 
 God? How gladly w,ould many Perfons 
 (who are in bett c J:rcumftances in the 
 World thap feme of us enjoy) exchange 
 thofa better Cireutoftances for fpiritual 
 Advantage ^\ as w r e have ? But fome 
 
 of you perhaps may fay, " We may be fa- 
 ved vithout fo much Religion, without 
 fo much ado aoout the Worfhip of God 
 in Families or in Churches" Let me tell 
 you, if a religious Family be not a Plea- 
 sure to you, Heaven itfelf cannot afford 
 you Pleafure ; for that is but one great re- 
 ligious Family, of which Jefus Chrift is the 
 Head : and if the Bufinefs of that Place be 
 not your Delight, you fhall never have a 
 Place there. 
 
 Shall I ask the Servants of this Houfe, 
 when you are called in to Morning and 
 Evening Prayer, what is your End ? Do 
 ye come with Hope and Defire to appear 
 before God ? or is it meerly to obey the 
 Orders of the Houfe, and comply with 
 the Cuflom of the Family, for the fake of 
 your temporal Intereft ? Ask yourfelves, 
 my Friends, what is it that brings you in 
 conftantly at the Seafons of Reading and 
 
 Praying 1 
 
Ser XIII. here and hereafter. 429 
 
 Praying ? Is it a Defign to get near to 
 God? 
 
 Shall I ask the Children^ When you ccme. 
 in at the Hour of Worfhip, do you fet 
 yourfelves as before God ? Do your 
 Thoughts go along with the Words of 
 him who prays ? Do ye attend to the 
 Word read, as the Word of God whereby 
 you muft be judged ? Or do you fatisfy 
 yourfelves to wear out the quarter of an 
 hour in fitting ftill, or in kneeling, as 
 others do, without Thoughts of God ? 
 
 Shall each of us ask our own Hearts; 
 How do we pafs the time of daily Wor- 
 fhip ? Are we careful to lay afide all our 
 Thoughts of the World, that we may be 
 at leifure for God ? Remember, that not 
 only in the Morning and Evening Devo- 
 tion, but at every Meal we appear before 
 God : Now do we join in Prayer for a 
 Bleffing on our Food, and in givii g 
 Thanks ? or do we think the Words cf 
 one w r ho fpeaks, fufficiently fanftifies and 
 bleflfes the Meat for all who tafte it ? 
 
 Let us farther ask our Confciences this 
 one Queftion, Do we remember God all the 
 day, as thofe who have appeared before 
 him at Worfhip in the Morning ? Do we 
 walk among Men, as thofe who dwell in a 
 Houfe of God ? Do we eat, and drink, 
 and fpeak, and live, as thofe who pro- 
 fefs fo much Religion and Worfhip ? 
 
 Let 
 
43° djrpearance lefore God Ser.XIIL 
 
 Let us think on thefe things, and con- 
 fider wno there is among us that ventures 
 to trifle with the great and dreadful God 
 in fuch Appearances before him ? or pro- 
 voke him with a Converfation unfuitable 
 to fuch Profeffions ? 
 
 BlefTed be God there is more than the 
 Form of Godlinefs found in the governing 
 Parts of this Family ! and I am perfuaded, 
 that not the Parlour only, but the meaner 
 Rooms, are Witnefles of Devotion and pi- i 
 ous Difcourfe : But we are none of us 
 above the need of Self-Enquiry ; and as we 
 all appear with our Bodies to worfhip God 
 daily, methinks I would not have one Soul 
 among us abfent from God in this daily 
 Worfhip. 
 
 Thus I have finifhed the firfi general 
 Head of my Difcourfe. 
 
 Secondly, The Words of the Text difco- 
 ver to us an earnefl Longing after Divine 
 Ordinances, and the Prefence of God in them. 
 This abundantly appears alfo in feveral 
 parts of this Pfaim : How mournfully doth 
 the Pfalmift complain, and what a painful 
 Senfe he exprefles of his long Abfence from 
 the Houfe of God ! ver. 3 , 4. What a 
 fweet and forrowfui Recolle&ion he makes 
 of paft Seafons of Delight in Worfhip ? 
 My Tears have been my Meat Day and Night > 
 my Soul is cafi down and dif quieted. I remem- 
 
 her 
 
Ser.XIII. here and hereafter. 4$ 1 
 
 her when I went with the Multitude to the' 
 Houfe of God, with the Voice of Joy a?:dPraife; 
 but now God feems to haze forgotten me ; 
 ver. p. How earneftly doth he breathe 
 after the Sanctuary ? Pfil. Ixiii. & lxxxiv. 
 to fee thy Power, O God, and thy Glory, as 
 he had feen it there. He borrows Metaphors 
 and Similitudes from feme of the moil ve- 
 hement Appetites of Nature, to fignify his 
 ftrong Deiires after God ; My Flefb thirfteth 
 for thee, even fainteth for the Courts of the 
 Living God. 
 
 And this is the bieffed Temper of a 
 Omftian, when in his right Frame; he is 
 never fatisfied when quite reftrainM from 
 Divine Ordinances, whether by Perfec- 
 tion, by Banifhment, by the unreafonable 
 Laws of Men, or by Afflictions and Weak- 
 neffes laid on him by the hand of God. He 
 thinks over again thole Seafons wherein he 
 enjoyed the Prefence of God in Worfhip, 
 and the Recollection of them increafes his 
 Defires of their Return. He watches every 
 Turn of Providence, and hopes it is work- 
 ing towards his Releafe : When he fees the 
 Doors of his Prifon begin to open, he is 
 ready to break out of Confinement, and 
 feize the Pleafure of publick Worfhip : He 
 thinks it long till he appears before God 
 again ; <c I have chofen God (faith he) for 
 "my higheil Good, for my everlafting 
 " Portion, and I would willingly often re- 
 
 " fort 
 
45 2 Abearance lefore God Ser.XIII. 
 
 fort to the Place where God hath pro- 
 "mi fed to communicate his Bleffings, and 
 
 where I have fo often tailed that the 
 
 Lord is gracious." 
 
 R E MA RKS on the 2d Head. 
 1 ft Remark. How very different are they 
 from the "Temper of David, who enjoy Publkk 
 Ordinances continually ^ and are weary of them ? • 
 Who appear before God frequently on the 
 LordVday, and yet cry, What a Wearinefs 
 is it ? when will the Sabbath be gone ? Mai. i. 
 13. & iii. 14. Amos viii. 5. When fhall we 
 return to the World again ? 
 
 What is the reafon of this great Aver- 
 fion to Divine Worfhip among thofe who 
 call themfelves Chriftians? Truly the grea- 
 teft part have nothing of Chrifiianity beftdes 
 the meer Name : Some are fiupid Sinners, 
 and have no Senfe of Divine Things ; and 
 they think it is all ioft time : they have no 
 need to come before God, but that it. is the 
 Cuilom of their Country, or of the Family 
 where they live, and they muft do it ; 
 they do not know how to fpend the Hour 
 elfewhere without Reproof and Cenfure : 
 or they come meerly to fee, and to be feen, 
 as is the Fafhion of the Land. 
 
 Some perhaps have a Senfe of Religion, and 
 yet they cannot look upon God any other- 
 wife than as their Enemy, and fo they 
 come before him without any Love or De- 
 light in his company j aod then no wonde* 
 
 they 
 
Ser XllL here and hereafter, 431 
 
 if they are weary of it. They do not come 
 as Friends to take pleafure in his Prefence ; 
 they would be well enough pleated, if they 
 could live for ever in this World, and never 
 have any thing to do with God : Their 
 chief Motive is the Fear of Hell, and there- 
 fore they drudge on in toilfome and unde- 
 lightful Religion. 
 
 And indeed this is one great Reafon why 
 fo many true Chriftians feel no more longing 
 after God, either in publick, or in private 
 Worfhip ; becaufe, tho they have feme Faith 
 and feme cold Hope, yet they are contented 
 to abide in this State of Uncertainty^ with- 
 out Joy or Aim ranee, and do not make it 
 their bufinels to advance in Chriftianity : 
 They cannot rejoice in God as their Fa- 
 ther, or theirFriend,with a lively Soul ; and 
 they find but little Pleafure in his Houfe. 
 But it is a Divine Pleafure, and a-kin to 
 Heaven, when a Child of God, with a 
 lively Faith and joyful Spirit, comes before 
 God as his God, and entertains himfelf 
 with all the bleifed Difcoveries that he 
 makes of his Wifdom and Grace in his 
 Churches, with all the Promifes of the 
 Covenant, with all the Words of Love 
 that God hath written in his Book, or 
 publifhes in his Ordinances by the Mini-* 
 ftry ot Men. He feeds upon heavenly Pro- 
 vifions in his Father's Hcufe ; and when he 
 departs, he maintains on his Soul a fweet 
 U Savour 
 
4 j4 Abearance lefore God* Ser.XIIL 
 
 Savour of Heaven. But, alas, there is a 
 great Withdrawment of the Spirit of God 
 from his Churches; a Deadnefs of Heart 
 has feized Believers in our day, and they ' 
 grow carnal : O pray that the Spirit may 
 return to the Sanftuary again ! 
 
 2d Remark. How comfortable a thing would 
 it be, to feel our Souls longing for Divine Ordi- 
 nances more earneftly after Reflraint ! We 
 fhould learn the Language of Jonah, when 
 in the Belly of the Whale ; Lord, I am caft 
 cut of thy fight, yet I will look again toward thy 
 holy Temple, Jonah ii. 4. I will look while 
 I am at a diftance, and pray toward the 
 Mercy-Seat, in Hope and Defire to come 
 near the Sanftuary. 
 
 We are too ready to grow indifferent, 
 and think we can do well enough without 
 .this appearing before God ! We grow, as 
 it were, Strangers to him by long Abfence; 
 and tho the Sacred Correfpondence in pub- 
 lick be loft, yet fometimes it is not much j 
 regretted; this is a frequent Diftemper of 
 the Soul. When Fading encreafes a regular! 
 Appetite, it is a fign of a healthy Confti- 
 tution ; but weakly Natures are fo over- 
 whelmed with a little Fafting, that their 
 Appetite is gone too. Many Chriftians 
 may complain of this, and fay, cc Tho I 
 cc find fome relifh of Pleafure when I am 
 cc in the Houfe of God, and amongft his 
 cc Saints; and tho 'twas very painful to 
 
 « me 
 
Ser.XIII. here and hereafter. 43 5 
 
 " me to endure the firft Months of Con- 
 <c finement, yet a long Rellraint has 
 u brought me under the fpiritual D.feafe, 
 " that my Appetite and Defire grow fee- 
 u ble, and my Heart too indifferent to 
 " Publick Worfhip " 
 
 Now in order to enquire into the Tem- 
 per of our Spirits,and to awaken us to grea- 
 ter Longings after Divine Ordinances, let 
 us confider what are the two chief Ends of 
 a Chriflian in his Appearance before God : 
 It is either to do fome thing for God by a -publick 
 Prtftjfion of his Name among Men> or to re- 
 ceive Jomething from him in order to car own 
 Comfort and Salvation. If we hope to receive, 
 this calls Faith into exercife ; if we endea- 
 vour to do fon ething for his Service, this 
 awakens our Zeal. Now is our Faith, is our 
 Zeal lively in this matter ? SomeChriftians 
 have one of thefe, fome the other moft in 
 exercife : Some look moft at honouring 
 God in a publick Proteffion, fome at ob- 
 taining fome fenfible Benefit and Delight 
 to their own Souls : But 'tis bed when 
 both of thefe invite us to the Sanctuary, 
 and make us long after the Prefence of 
 God. 
 
 Some of us (it may be) have found the 
 Work of Grace and Salvation begun on our 
 Souls at publicFWorfhip ; there we were 
 firft awaken'd and convinced of Sin, there 
 we were firft led to the Knowledge and Faith 
 U i of 
 
4}6 Appearance before Gid Ser.XIII, 
 
 ©fChrift, and pardoning Grace was revea- 
 led with Power by the Miniftry of the 
 Word ; therefore we long after the Jlncere 
 Milk of the Word, in the lame publick Dif- 
 penfation of it, that ive may grow thereby. 
 Others have been favoured, it may be, with 
 the Pretence of God more abundantly in 
 fecret ; and Reading, and Meditation, and 
 fecret Prayer, have been the chief fenfible 
 Initruments of their Converiion, Salifica- 
 tion, and Peace : Thefe, therefore, fome- 
 tirftes have not the fame earned: Longing 
 after publick Preaching as others have \ yet 
 they do continually attend on the Ordi- 
 nances of Chrift in publick, to maintain 
 Religion, in the Profeffion of it, among 
 Men ; and they ought to do it. But thefe 
 Perfons are moll in danger of growing cold 
 and indifferent. 
 
 I grant 'tis a glorious and felf-denying 
 Temper, to maintain a warm Zeal to do 
 much for the Honour of God in the World, 
 even tho we enjoy but little of him ; but 
 this is not fo frequent among Men : for we 
 are ufually drawn to God by the Bleffings 
 we hope to receive ; and we fhould con- 
 fider, that an utter Negleft of all thofe En- 
 joyments of God in the fenfible Increafe of 
 <}race and Joy, which are to be found in 
 publick Worfhip, is a fign that our Faith 
 runs too low : We do not expeft to receive 
 much from God, even in his own appoin- 
 ted 
 
Ser.XIIL here and hereafter. 437 
 
 ted Methods ; and therefore Ave grow neg- 
 ligent whether we worfhip him in publick 
 or no. O let the Soul who feels nothing 
 of this Negligence, but maintains a warm 
 Delire of Ordinances under long Reftraint,, 
 rejoice and blefs the Lord. 
 
 However, while any of us are confined, 
 our Defires after God ought to appear in 
 this, that we often feek him in fecret, and 
 are perpetually with him irrour Thoughts; 
 that we take all proper Opportunities to 
 lift up our Souls to him in the. midft of: 
 common Affairs, and thus do what we caa 
 to make up the lofs of the Sanftuary : but 
 we fhould be ftill breathing alio after 
 Church-Worfhip, and the Communion of 
 Saints, for God lovetb the Gates ofZ'ion more 
 than all the Dwellings of Jacob, Pfal. Ixxxvii. 
 
 3d Remark. what unhappy Clogs thzfe 
 ficfhly finful Bodies are to the Mind ! How 
 they contradict the bed Inclinations of the 
 Soul, and forbid it to fulfil its fpiritual 
 Defires 1 The Soul would appear often 
 before God, but the Flefh forbids : The 
 Spirit would rejoice to be among Chriftiaa 
 Aflemblies, but the Body is too often con- 
 fined by Sicknefs, or by the necefiary Cares 
 that relate to this Life, this poor animal 
 Life, that has fo troublefome an Influence 
 upon the nobleft Enjoyments of the Mind* 
 
 U 3 The 
 
43 3 Abearance before God Ser.XIII. 
 
 The Soul would wait upon God whole 
 Hours together in praifing, in praying, in 
 hearing the Word ; but the Body is weak, 
 overwhelmed with a little Attention, and 
 can bear no mere. The Soul wreftles and 
 ftrives againft the Infirmities of the Fleih, 
 and labours hard to abide with God i but 
 thefe very Wreftlings and Strivings over- 
 come languifhing Nature : the Impotence 
 of the Fiefh prevails againft the fprightlieft 
 Efforts and Vigor of the Mind ; the Flefh 
 prevails, and the Spirit muft yield. Thus 
 we are dragged down from the holy Mount 
 of Converfe with God, and the Soul, who 
 is a-kin to Angels, and employ *d in their 
 Work,, muft defcend, and lie idle, to re- 
 frefli the Animal. In vain would the Spi- 
 rit raife all its Powers into lively and devout 
 Exereife, if the Flefti grows faint under a 
 warm Afieftion, 'tis forced to let go the 
 holy Thought, and quit the Divine Plea- 
 fures of Religion, till a better Hour return. 
 
 Sometimes, thro Drowfinefs, and want of 
 natural Spirits, we grow ftupid and heavy 
 in religious Duties, and have but little 
 Senfe of that God before whom we appear. 
 Sometimes, thro Excefs of Spirits, cur 
 Imagination grows vain and fluttering, and 
 wanders far away from the God whom we 
 worfhip. If we fix our Thoughts one mi- 
 nute upon Things of the higheft Impor- 
 tance, and the moft awful Solemnity ; the 
 
 next 
 
Ser.XIII. here and hereafter. 439 
 next flying Idea catches the Mind away, 
 and 'tis loft from God and Devotion again i 
 We appear before God, and difappear 
 again, we wander into the World, and re- 
 turn to God, twenty times in an Hour. 
 
 Our Eyes and our Ears are conftant 
 Witneifes of this painful Weaknefs \ and 
 unhappy Tnftruments they are to draw off 
 our Souls from the divineft Meditation'. 
 Every thing, around us is ready to diilurb 
 and divert our feeble Nature in the moft 
 heavenly Acts of Worfhip : Poor broken, 
 Worfhip ! poor frail Eftate of Human Na- 
 ture 1 But there is a blefled Aflembly of 
 better Worfhippers above : Awake our 
 Faith and Defire to join them ! and let 
 each of us fay, c< O when /hall I go to that 
 " bright Company, and appear amongft 
 " them before God)"' 
 
 u 4 
 
 SER- 
 
( 44° ) 
 
 SERMON XIV. 
 
 Appearance before God hera 
 and hereafter. 
 
 Psalm xlii. 2. 
 
 When Jhall I come and appear 
 before God? 
 
 The Second Part. 
 
 Y an Appearance before God, in 
 the Text, we are *to under- 
 ftand our Atttndance upon him 
 in the publick Ordinances ofJVor- 
 Jbip ; and the longing Defire 
 the Pfa.lmift had to draw near unto God 
 in his Ordinances, reprefents to us the 
 Chara&er of every fincere Chriftian when he 
 enjoys his own right Frame, and heavenly 
 
 Temper 
 
Se r .XI V. here and hereafter. 441 
 
 Temper of Soul : He longs, he breathes 
 after chofe Seafons of Divine Improvement 
 and Comfort. 
 
 I f hall -make no further Repetition of 
 any thing before delivered : but confidering 
 that all our Appearances before God in this 
 World in his San&uary, are but Means 
 to prepare us to ft and before God in the 
 World that is to come ; I fliall not think : 
 myfelf at all to wander from the Text, if I. 
 fpend my whole time, at prefent, in fhow- 
 ing the Difference that is between our Ap- 
 pearance before God on Earth here, and our 
 Appearing before him in the other World here- 
 after : and this in order to awaken the Sin* 
 ner, and to encourage the true Chriftian. 
 
 There are two great future Appearances 
 before God, the one at Judgment, and the ' 
 other in Glory in Heaven : The one belongs 
 to all Men, the other only to the Saints, - 
 And now that I may divide my Dlfcourfe 
 aright, and give to every one their Portion, , 
 I would beg leave chiefly to apply our Ge- 
 neral Appearance before God at Judgment, to 
 thofe who are unconverted, and in a State of 
 Sin ; for we have reafon to fear there may 
 be fome fuch among us : And I will apply 
 the bleffed Appearance before God in Heaven to 
 converted Souls, to whom only it belongs : 
 Thefe are the Per fobs who have Faith and 
 Love, and are in fome meafure prepared 
 to appear and worfhip there. 
 
 U < Br(ii 
 
442 Abearance lefore God Ser.XIV. 
 
 Firft then, Let us confider our Appea- 
 rance before God in judgment. "Tis true, at 
 the moment of Death our Souls immediately 
 Hand before God to be judged, as well as 
 our Souls and Bodies united, fhall ftand 
 together there in the great Day of the Rp- 
 furre&ion : yet I fhall not make any Dif- 
 tindion of thefe Seafons now, left I fhould 
 multiply Particulars; but fhall treat of 
 them together, to awaken the fecure and 
 finful Worfhipper, who appears before 
 God here in the Form ot Devotion ; and to 
 put him in mind he mult e'er long ftand 
 before God in another manner than now 
 he does,, and to fet his Thoughts at work 
 to compare one with the other, in thefe 
 Particulars. 
 
 i. 'The Sinner now appears with fome De- 
 gree of WiUingnefs in the Prefence of God y 
 then 'tis under a terrible Conjiraint. A wic- 
 ked Man may be willing to come to publick 
 Ordinances for many carnal Ends, as to 
 comply with his Superiors, to follow the 
 Cuftom of the Family where he dwells, v ta 
 gain Reputation among Men, to fatisfy 
 the Cries of an awakened Confcience ; for 
 his Confcience, perhaps, won't be eafy 
 without the Performance of fome Duties : 
 and fo he makes ufe of Divine Worfhip, and 
 his publick Appearances before God, as a 
 kind of Opiate, to ftupify an uneafy Con- 
 fcience, and therefore he has fome Inclina- 
 tion 
 
Ser.XIV. here and hereafter. 44$ 
 
 tion and Willingnefs to come before God 
 here on Earth: but at Death, and at the Ge- 
 neral Refurre&ion, he muft appear whether 
 he will or no. Heb. ix. 27. It is appointed 
 for all once to die, and after Death the Judg- 
 ment, Rom xiv. 10, And 2 Cor. v. 10. We 
 muft all appear before the Judgment-Seat of 
 Chrift. The Angels (hall gather the Eleft 
 from the four Quarters of the World, and 
 bring them near to the Judge with plea- 
 fure ; but Sinners fhall be dragged toward 
 that awful Tribunal, and be forced to 
 abide the Tryal. 
 
 While the Believer, who walks in lively 
 Faith, fays, When /hall I come into the World 
 of Spirits, and appear there before God ? the 
 Sinner wifhes that Day may never come : 
 c< O that I might live for ever on Earth ! 
 ' that I might for ever converfe with Men, 
 " and never fee the Face of that God who. 
 cc hates me, and whom I have never loved. 
 " O that Death might make an utter end 
 <c of me ! O that the Grave would cover 
 
 me for ever, that I might rife no more If* 
 And when that dreadful Day comes, then,. 
 
 Fall on us, Rocks ; then, Mountains prefs 
 " us down, and conceal us for ever from 
 cc the Wrath of God and the Lamb :•' as 
 in Revel, vi. 15, i<5. that Outcry is repre- 
 sented. But they muft ftand and fee the 
 Terror ; they are conftrained to hear the 
 glorious and dreadful Sentence. Doft thou- 
 
 believe 
 
444 dffearattee lefire God Ser.XIV. 
 
 believe this, O my Soul \ and canft thou 
 be content to live unprepared for the So- 
 lemnities of this Day ? 
 
 2. Here Sinners appear like the Saints of 
 God y in Difguife ; but there as Sinners, openly 
 guilty and expofed to Light ; Here not fepa- 
 rated from the Saints in the Place of Wor- 
 fhip, there fufficiently diftinguifhed and 
 divided from all who love God, and that 
 worfhip him in Spirit : For when a finful 
 Soul goes out of the Body to appear before 
 Gcd, every Angel in Heaven knows him ; 
 he is naked without a Covering of Dif- 
 guife, as well as without the Covering of 
 a juftifying Righteoufnefs ; and upon this 
 account he appears all guilty, not only be- 
 fore the fearching Eye of God, and the 
 Terror of his Anger, but alfo before the 
 blelTed Spirits who are near the Throne. 
 Here thofe who are in the fame Affembly, 
 know not whether we are the Children of 
 God, or the Children of the Devil ; but in 
 the World of Spirits, all the Children of 
 Satan are as much diftinguifhed from the 
 Children of God, as an Angel of Light is 
 from a Spirit of Darknefs. 
 
 This Flefh is a Difguife to the Soul, a 
 thick Cloud to cover a thoufand Hypocri- 
 tes, but at the Great Day the naked Soul 
 muft be known : All Nations fhaU be gather- 
 ed before him y azd he fhall feparate them one. 
 frvnt another, as a Shepherd divideth his Sheep 
 
 from 
 
 II 
 
Ser.XlV. here and hereafter. 445. 
 
 from the Goats ; Matt. xxv. 32. Jefus fhali 
 feparate the one from the other : and what 
 will the Sinner fay at that Day ? " I have 
 " on Earth appeared before God among 
 " the Saints, but now I muft for ever 
 * dwell with my Companions in Iniquity, 
 " with my Partners in everlafting Burn- 
 " ings : I am fo like to the Spirits of Hell, 
 cc now I am undrefs'd and divefled of all 
 cc Difguife, that I fee myfelf juftly divided 
 " for ever from the Saints, and a fit Com- 
 " panion for none but Devils." O who 
 can tell the Torment that is contained in 
 fuch a felf-condemning Refie&ion as this 1 
 
 3 . Sinners appear now, and take no notice 
 of God as Creator, or Chrifi as Mediator and. 
 Saviour ; but at the Appearance in Judg- 
 ment, it toil! be impoffible to ftand before God, 
 and not take notice of him. He appears there 
 as a God of terrible and incenfed Majefty, 
 and they mud fee him ; and Jefus Chrifi fits 
 there, and muft be feen, not as the Saviour 
 to fecure them, but the Judge ready to 
 condemn them to everlafting Punifhment. 
 Revel, i. 7. afiures us of this Day, and 
 fpeaks of it as already come : Behold he co- 
 meth with Clouds, and every Eye /hall fee him y 
 and they alfo which pierced him ; and all Kin- 
 dreds of the Earth fhall wail becaufe of hint. . 
 I {hall behold kirn, (fays the wretched Ba- 
 laam) but not nigh, Numb. xxiv. 17. not as 
 my God, near me, but as my Enemy, afar 
 
 from 
 
44^ Abearance lefore God Ser.XIV. 
 
 from me. " Now God fpeaks with the 
 Voice of Mercy in the Church, and I 
 turn a deaf Ear to him, (may the Sinner 
 fay) but then 'tis the Language of Juf- 
 tice and Vengeance : O ! that my Ears 
 and my Eyes wfcre fealed up for ever ! 
 for his Looks, his Words, his A&ions, 
 fmite my Soul through with a thoufand 
 Torments." 
 It is impoffible for the Wicked to turn 
 their Eyes from God in that Day, where- 
 as now for a whole hour or two, in his 
 Worfhip, their Hearts are not once fixed 
 upon him. A God of Holinefs will be 
 feen on his Seat of Judgment; and the 
 Sinner who will not fee, fhall fee, and be 
 confounded at the fight. Think of this, O 
 my Soul, and when thou findeft thy 
 Thoughts wandering from God in the 
 next Duty of Worfhip, take this awful 
 Hint to recall them again. 
 
 4. Now the Sinner appears before God as 
 en a "Throne of Grace, there on a Throne of 
 Juflice ; now in a State ofTryal, there for a 
 final Sentence. He comes now to hear the. 
 general Language of God to Men, there to 
 hear his own particular Judgment from the 
 fame God : Now the Sinner ftands in the 
 Church, in a general AiTembly ; and he 
 ftands within the reach of a general Pro- 
 mi fe ; He that believes floall befaved ; he that 
 confejfeSy and forfakes his. Sin > he fiatt find 
 
 Mercy ; 
 
Ser.XIV* here and hereafter. 447 
 
 Mercy : But then the Book of all the Pro- 
 mifes is for ever fhut, and it is declared* 
 by the Judge, that not one of them belongs 
 to him : He hath refufed all the Offers of 
 Grace, and the Day of Grace is gone for 
 ever. 
 
 Now he ftands and hears the general 
 Threat ning of the Word : T'he Soul that 
 fins {hall die ; the Wages of Sin is Death ; he 
 that believeth not, {hall be damned ; he that fows 
 to the Fhfto, {hall of the Fle{h reap Corruption : 
 yet he may efcape all thefe Threatnings. 
 But in the Great and Laft Day he hears his 
 own Name as it were- read together with 
 each of thefe Threatnings, and united 
 to them all : u Thou art the impenitent 
 u Sinner, and thou mull die for everf 
 " thou haft not believed in Chrift, and 
 
 thou art the Perfon who fliall be for 
 ? ever damned/* 
 
 Now he appears before God, and tho he 
 is, as to his State, at a diftance from him, 
 yet he may be converted and brought near; 
 he hears thefe bleffed Words, Matt. xi. 
 28. Come all ye that are weary and heavy la- 
 den, and I will give you reft. Ifa. xlv. 22.. 
 Lock unto me, ye that are at the Ends of the 
 Earth, (and in immediate Danger of Hell) 
 and be ye faved. But there the only word 
 is, Depart from me, ye cur fed, into ever Lift- 
 ing Fire; for I have not one word of Pro- 
 mife, of Encouragement, or of Comfort for 
 you. Becaufe 
 
44S Abearance lefore God Scr.XIV. 
 
 Becaufe he appears now in a State of 
 Tryal, it is with fome Hope of obtaining 
 Pardon ; but there he Hands only waiting 
 for the Sentence of Death, and therefore 
 with everlafting Defpair : He appears there 
 guilty in open Light, and his Condemna- 
 tion is certain and unchangeable. 
 
 Believe this, Sinner, now in this Life, the 
 Wrath of God lies heavy upon you, John 
 iii. 3 6. but this Wrath may be removed; 
 the Condemnation that is now upon you 
 from the Law may be reverfed ; the Gof- 
 pel is ready to take it off, if you receive 
 this Gofpel : But there, before the Judg- 
 ment-Seat, every Soul who is found in his 
 Sins, falls under an eternal Curfe, and 
 without Repeal : that Condemnation fhall 
 never be removed, for immediate Execu- 
 tion follows upon the Sentence. 
 
 Now the Sinner appears before God, 
 and hears fuch Words of Compaffion as 
 thefe are : <c / delight not in the Death of a 
 " Sinner , / would have him turn and live j I 
 . propofe the Method of Reconciliation 
 cc and Life :" But then the Lord fits upon 
 a Throne of Judgment, and he fhall laugh 
 at the Calamity of the Wicked, and the ob- 
 ftinate Sinner's Diftrefs ; for Pity and Com- 
 paffion are for ever hid from his Eyes. Now 
 who is there among us able to bear the 
 fight of a provoked God, who is infinite in 
 Power, terrible in Majefty, and has aban- 
 doned all Compaffion h. 5. The 
 
Ser.XIV. here and hereafter. 449 
 
 5 . The Sinner now appears often before God ; 
 there but once, and is for ever driven from his 
 Prefence: Here if you meet with no Comfort 
 from God in one Ordinance, you may find 
 it in the next ; but then you fhall be /w- 
 nijhed with everlafting DeftruEiion from the 
 Prefence of the Lord, and the Glory of his 
 Power, 2 ThefT. i. 9. How will you long 
 for fuch Seafons again, when you are for 
 ever fhut cut from them ? " O ! that I 
 <c had but one Lord Vday more to fpend 
 " in the Service of God ! how would I 
 " labour and wreftle with God in Prayer, 
 " that I might become a new Creature!" 
 But in Hell the Days are all alike, they are 
 all dark and ftormy, there is not one Day 
 of Sunfhine, not one Sabbath, not one Hour 
 of Reft. " How did I mock God on Earth, 
 u (muft the Sinner fay) when I appear ^a 
 " before him ! and after I had mocked him 
 " once, I trifled again and again ; but now 
 
 I find he is a God who will not be moc- 
 cc ked i I fee he is a terrible Majefty, and 
 cc I am driven for ever from all his Grace 
 1 and his Companion, and fhall fee his 
 a Face no more." 
 
 life. All the Ufe that I fhall make of this 
 Head, is only to urge upon your Minds a 
 praSiical Belief and a lively Senfe of this 
 Appearance before God at Judgment. Muft 
 we all ftand before the Judgment-Seat of 
 Chrift ? Do we think we are ready ? What 
 
 Anfwer 
 
45° Abearance lefore God Ser.XIV. 
 
 Anfvver do our own Confidences give, when 
 we make that Enquiry ? Am I prepared to 
 appear before God the Judge ? Have I but 
 little Hope, and yet can I fatisfy myfelf to 
 lie down at Night, and arife in the Mor- 
 ning, and have this Hope not encreafed ? 
 Have I fo little Expe&ation of my appea- 
 ring well there, and yet reft contented 
 under it ? 
 
 Do I worfhip now with that Sincerity 
 and Devotion, as thofe who mud hereafter 
 come to be judged ? Could we, dare we 
 indulge ourfelves in the Negled of any 
 Duty, or Commilfion of any Sin, or care- 
 lefs "Performance of the religious Services 
 we owe to God, at the rate now we do, 
 had this great Appearance before God at 
 Judgment, been often upon our Thoughts ? 
 Alas ! thefe things vanifh from our Minds, 
 many times, together with the Breath and 
 Air that forms the Words : Bufinefs, or 
 Cares, or the Diverfions of this Life, turn 
 aw r ay the Soul from God and Judgment. 
 We dwell in Flefh, w r e fee not God, and 
 we are ready, fooiifhly, to imagine that we 
 fhall never fee him : We thruft this Hour 
 at fuch a Diftance, as tho it would never 
 come, we put it afar eff as an Evil Day. 
 
 But let us fland dill here, and confider a 
 little : This Evening we are come to ap- 
 pear before God in Worfhip ; we fee our- 
 felves here, and fee each other; we are 
 
 fure 
 
Ser.XI V . here and hereafter. 451 
 
 fure it is a Reality, and not a Dream; yet 
 feven Years ago, this Evening was at fo 
 vaft a diftance from us, that we fcarce 
 knew how to realize it to our Thoughts, 
 and make it as it were prefent : but now 
 all that long Diftance is vanilh'd, and this 
 Evening is come ; thofe Days are all paft, 
 and this Hour is upon us. Thus it is in the 
 cafe of Death and Judgment. Seven Years 
 hence, it is moft likely, fome one or more 
 cf us, and perhaps every one of us, fhall 
 appear before the Bar of God our Judge : 
 That appointed Hour will come, however 
 it feem afar oft' now ; and then it will be 
 as real an Appearance as this prefent Hour 
 is, but a much more folemn one : we fhall 
 fee and feel ourfelves there, and know 'tis 
 not a Dream, but an awful Reality. 
 
 Confider further, that it can be but a ' 
 few feven Years more, before every one of 
 us mud certainly appear at the Judgment- 
 Seat of God ; and as long as thofe Years 
 feem now, yet they will quickly fly away, 
 and the laft Hour will be upon us. Think 
 how many of your Acquaintance, in feven 
 Years paft, have made their Appearance 
 before Gcd, have paft their final Tryal, 
 and received their everlafting Sentence : 
 And each of us may fay, " Why fhould 
 not I be the next ? What is there in my 
 Nature, or in my Circumftances, that 
 can fecure me againft the Summons of 
 
 * Death 
 
45^ Abearance lefore God Ser.XIV. 
 
 <c Death and Judgment ? >r It may be but 
 a few days before we are called ; and is 
 every one of us here ready ? This is a 
 Queftion of infinite Importance, and let us 
 not give reft to our Souls till we can anfwer 
 it to our Satisfaction. 
 
 O how fhould we live ! how fhould we 
 aft ! how fhould we fpeak ! how fhould 
 we worfhip i if this were always upon our 
 Hearts ! O that we could but realize tb/efe 
 awful things to our Minds, and make 
 them more familiar to our Thoughts daily ! 
 Could Sinners then be one day contented 
 without converting Grace, and without a 
 justifying Righteoufnefs ? Could they any 
 longer refufe the Mercy of the Gofpel, and 
 Jefus the Saviour ? Could they be fatisfied 
 to appear all guilty before God, and no 
 Friend there to fpeak for them ? no Inter- 
 eeffor to plead for them ? none to under- 
 take their Caufe ? Could they go on to fin 
 with a negligent Mind, if they thought 
 the Judgment-Door juft opening upon 
 them, and Jefus Chrift at hand ? Could it 
 be poffibie we fhould have fuch cold and 
 lazy Defires after a Saviour and his Salva- 
 tion, if we thought our everlafting Happi- 
 nefs or Mifery depended upon the next 
 Day, the next Hour, or the next Moment ? 
 For we know not how foon the Summons 
 may come, and ftate us before his Tribu- 
 nal. 
 
 II. The 
 
ST e r XI V. here and hereafter. 45$ 
 
 II. The Second Part of my Difcourfe leads 
 me to confider the blejfed Difference that 
 'there floall be between a Chriftians appearing 
 before God in Heaven, and his Appearance here 
 in .Divine Ordinances before God on Earth ; 
 and by a comparifon of thefe two, may 
 the Spirit of God awaken our Faith, our 
 Hope, our Love, and our Joy, and ail joia 
 to promote our San&ification! 
 
 The Differences then between our {land- 
 ing before God in Worfliip now, and our 
 worshipping before God in Heaven, are 
 fuch as thefe : 
 
 1 ft, Now the true Chrifilan appears in a 
 mix'd Affembly of Saints and Sinners, there the 
 Affembly is all holy, and riot one Sinner among ft 
 them. Here iincere Souls and Hypocrites 
 meet together in Worfliip, there the Hy- 
 pocrite is for ever ban i died. In the Houfes 
 of God, on Earth, the wicked Canaanites 
 will mingle with the Children of Ifrael j but 
 in his Temple, in Heaven, every one is an 
 Israelite indeed : There /ball no more be found 
 a Canaanite in the Houfe of the Lord of Hefts , 
 Zech. xiv. 21. 
 
 The Children of God here, are under a 
 Vail of infirm and finful Flefh, and in the 
 Likenefs of Sinners ; there they are unvalu- 
 ed, and acknowledged to be the Sons and 
 Daughters of the Almighty - 1 John iii. 1, 
 2. Behold, what manner of Love the Father 
 hathbeftowed upon us y that we ft)0uld be called 
 
 the 
 
454 Appearance lefore God Ser.XIV. 
 
 the Sons of God : But the World knows us not; 
 nay, we are not many times known to our- 
 felves : but when he comes, whom we have 
 trufted, then he fhall be known and diftin- 
 guifhed from the World, as God's only 
 begotten Son ; and we fhall be known and 
 diflinguifhed as the Children of God, all 
 related and a-kin to him: When he appears, 
 ivejhali be like him, for ive floall fee him as he 
 is ; and fhall fufficiently be diflinguifhed 
 from all who belong not to Cbrift. 
 
 Here a Child of God, in the San&uary, 
 is deeply humbled at the mention of the 
 Name of God ; but his Humility is not 
 feen. Here his Zeal kindles at the Pro- 
 pcfal of a Duty, but it burns with a hid- 
 den Flame : Here his Love is at work, his 
 Hope is arifing, his Joy is getting up to 
 Heaven, when he is engaged in the Medi- 
 tation of a comfortable Promife, or fome 
 of the blefled Privileges of the Children of 
 God; while thofe who are around him, 
 even his next Neighbour who fits clofe to 
 him, knows nothing of the holy Workings 
 of his Heart, and the Breathings of his 
 Soul towards God : But there the w r hole 
 Aflembly fhall worfhip with one Heart, 
 and one Soul, and not one wandering Wor- 
 fhipper, or one wandering Thought in 
 Worfhip. 
 
 We are ready to complain here i that we 
 ourfelves know not whether we fhall be 
 
 accepted 
 
Ser.XIV. here an&hereafcer. 455 
 
 accepted or no ; through the Weaknefs of 
 Faith, Want of Holinefs, Decay of Zeal in 
 our Spirits, and that Degeneracy we fome- 
 t'mes find and feel in ourfelves, we are 
 often ready to doubt, and almoft upon 
 the borders of Defpair. This is the Cafe 
 of many a poor trembling Chriftian ; but 
 there every one fhall worfhip with Strength 
 of Joy, lfvelieft Delight, and warmeft Zeal 
 and Aftedion ; and be aflured his Graces 
 are all true, for he fhall fee them all in the 
 Light of Glory. 
 
 This Sufpicion or Jealoufy of ourfelves, 
 flattens our Devotion many a time here, 
 and takes away the pleafurable Seniations 
 of Religion, becaufe we ourfelves know 
 not whether God accepts us or no : "there 
 a full Aifurance of our being beloved of 
 God, and being for ever accepted of him, 
 fhall make every Exercife of Devotion a 
 moil agreeable and perfect Pleafure. O 
 my Soul, how fhould it quicken thy Race, 
 and exalt thy Joy, to think how fad thou 
 art removing from this World of Sinners, 
 and from all thy own Doubts and Fears, to 
 a glorious Afiembly of holy Souls, where 
 not one Doubt, or Fear,ihall remain in their 
 Confciences, nor in thine J 
 
 2dly, In this World the Saint appears 
 among a few to worfbip his God, but then 
 among Millions. Now many times we have 
 worfhipped in a fecret Corner, for fear of 
 
 Men : 
 
40 Abearance lefore God Ser.XIV. 
 
 Men ; but then 'tis all in pubfick Glory : 
 for there all theWorfhip that is paid, is the 
 eftablifhed Worfliip of the whole Country; 
 and Honours, and Kingdoms, and Wealth, 
 are all on that fide : All the Inhabitants are 
 made rich for ever, with the Riches of 
 Heaven ; and all the Children of God are 
 Sons and Daughters of a King, and all 
 Heirs and Polleflbrs of Glory, and reign 
 together with the Lord Jfus: Rom. viii. 17. 
 2 Tim. ii. 12. 
 
 Here many times the Children of God 
 are forced to be Separatifts from their 
 Neighbours and Fellow-Citizens, they are 
 divided from the Multitudes and Crowds 
 of Mankind ; they are but a little Flock: 
 but there they fliall fhine in the midft of 
 the general Affembly of the Fi< fi-born y and a 
 great Multitude which no Alan can number, 
 Revel, vii. 9. that with Victories and Songs 
 are for ever addreffing the Throne of God 
 and the Lamb. O when fliall I hear the 
 Voice from Heaven fay, Come up hither ? 
 
 ^dly, Now we worjbip in a way of Prepa- 
 ration, there for Enjoyment and full Delight. 
 Ordinances here are but flight Shadows, 
 and very faint and imperfect Refemblances, 
 of what the Worfliip in Heaven fhall be. 
 Now the Word of God is fpoken by a 
 Man, and it lofes much of the Divinity 
 and Power, by the Means of Conveyance : 
 there it will be fpoken by God himfelf to 
 
 our 
 
Ser XIV. here and hereafter. 457 
 
 cur Spirits, or by our Lord Jefus Chrift, to 
 the Ears of our Bodies, railed, fanctified, 
 and immortal ; and our Souls fhall receive 
 as much of the exprefs Idea's, as God de- 
 figns to convey by all his Converfation with 
 that fan&ihed Number : Nor fhall they 
 mifs of any of the Beauty, or Spirit, or 
 Perfection, of thofe Thoughts which God 
 himfelf would imprefs upon us. 
 
 Nozv in the Letters of the Bible we read 
 the Goodwill and Mercy of God to Sin- 
 ners ; but there, in a far brighter manner 
 of Conveyance, in thy Light fhall tve fee 
 Light, Pfal. xxxvi. 9. Here we feek the Fa- 
 ther and the Son ; the one as our Happi- 
 nefs, the other as the Way to the Enjoy- 
 ment of that Happinefs, as they are ufually 
 reprefented in the Word of God : There 
 we fhall fay, cc We have found him whom 
 " our Souls defire and love, and fhall be 
 " for ever happy in his Pretence." Our 
 Bufinefs nr^j in this World is to get a 
 right Temper and Frame ; there to prac- 
 tife and indulge the Joy. Happy Soul*, 
 who are thus prepared in the outer Courts 
 to draw nigh, and w r orfhip within the 
 Vail ! 
 
 4thly, Now we appear Kith imperfeEi i&r- 
 Tices, aud poor Improvements, there with glo- 
 rious and compleat Wwfhif : For here we fee 
 God but as in a Glajs darkly, there i'ace ty 
 face, 1 Cor. xiii. 12. Now we can have his 
 X Glory, 
 
45^ Abearance lefore God Ser.XI V. 
 
 .Glory, or his Grace, reprefented to us but 
 in part, in a fmall meafure, and according 
 to our poor Capacities of receiving : there 
 ive {hall fee him as he is y and know as we are 
 known. 
 
 What are our Prayers, what are our 
 Praifes here ? our Praifes when offered up 
 in a Song, or in plainer Language, in 
 comparifon with thole that are paid to God 
 above ? Now we fpeak of him whom we 
 have not feen, therefore we fpeak in fo 
 imperfeft a manner ; there we fhall hear 
 and fpeak of him whom we fee and know 
 more intimately : Now we appear before 
 God, and bring too much of the World 
 ■with us, there we leave the World, and go 
 to the Father. God and Chrifl are too much 
 forgotten, or they are too often thruft out 
 of our Minds by vain Thoughts, even 
 when we ourfelves are never fo defirous to 
 fpend an Hour or two with God ; what 
 Interruptions do we find ? What long 
 Blanks divide the feveral Petitions of our 
 Prayer, and break off the Meditation while 
 we Hand before God to worfhip him ? We 
 have many Enemies within and without, 
 who Hand ready to feize away our Souls 
 from God, and to rob him of our Devotion: 
 t Vain Fancies call us afide, and our Senfes 
 turn off our Minds from Heaven. There 
 (hall be everlafting Worfhip above, without 
 one Impertinence interpofing ; no Trifles 
 
 there 
 
Ser.XIV. lere andlereafter. 459 
 
 there to divert us, and feparate one part 
 of our Worfhip from the other : there all 
 the Powers and Faculties of Nature fhall 
 perpetually be engaged in the Bufinefs and 
 Bleffednefs of that State. Glorious Wor- 
 fhip, and blefled Worfhippers ! fit for the 
 Prefence of the Majefty of Heaven ! 
 
 Jthly, I might fay, We come with very lit- 
 tle Comfort, and many Difcouragements, to ap- 
 pear before God on Earth ; but there with 
 everlafling Conflation. We come now to 
 the Word, and we go aw r ay again, hardly 
 hearing the Voice of God in his Word, or 
 feeing his Countenance, but there we fhall 
 be for ever near him ; no Wall of Flefh, or 
 of Sin, to divide us. 
 
 Now we are defiled with Guilt, and 
 afhamed to lift up our Faces towards 
 Heaven, and blufh even when our Hearts 
 are never fo fincere; but there we fhall 
 come near to God, even to God in Glory, 
 and not be afraid of him ; there we fhall 
 fee a God undefiled, ourfelves alfo being 
 undefiled ; a God of fpotlefs Purity, and 
 ourfelves without Blemifh before the 
 Throne; our Garments wafh'd white in 
 the Blood of the Lamb, and never, never 
 to be defiled again ; that is the Glory and 
 Pleafure of a Chriflian. Then we fhall 
 appear without Spot or Wrinkle, or any 
 fuch thing, without Guile in our Mouths, 
 or Vanity in our Hearts, without Fault 
 X 2 before 
 
a6o rlefore G Ser.XIV. 
 
 before God, and therefore without Pa 
 
 Fear for ever, 
 even though we liand before God in all 
 his Majefty : tor ^ e are aflured of 
 Mercy. N p with Prayers 
 
 fe of many and heavy 
 Bur Sorrows, an ; but then 
 
 - 
 
 . i:. It we had a painful and 
 
 ing Senfe of thefe things, of the Wan- 
 
 ■\ Temptations, Burdens, and De- 
 
 :.i our Worfh'p 
 
 e, we Ihould crv alcud, and tav, cc How 
 
 " lone, O Lord, how long !" 
 
 6.1 ■ and di 
 
 :», but then Q ide with God for 
 
 roi . X~ we go down from the Mount 
 of C ctfe with God, into the World of 
 Tc: ::, and Sin, and Buflnefs, and 
 
 Ca-e: We appear upon Mount Horeb y or 
 Pifa&, and we take a little : of the 
 proirifed Land ; bet we go down 
 
 i, to tight with 
 
 tits that are in the 
 
 Valley, cur mighty ftrong Cor- 
 
 ::ons. In this Valley cf Te: nuft 
 
 pr - 
 
 Land € (hcn every Werfhippcr has 
 
 in his Hand a Palm of 
 
 R k and he is for e zed 
 
 Him that tn U I 
 
 make a Pillar in tix 
 
 U 
 
Str.XlV. It . 461 
 
 he jball go kc min :u\ Revel, iii. 12. S •■ 
 necerVary is the Prefencc : the Saints in 
 Heaven, that our L 
 pretexted thena as Pittari of that E. 
 Goa dwelling in the midfl s Sai its, 
 
 counts bimfetf dwell vg -. :- 
 
 lions Heave::-, and ever] Sa nt I b, as 
 
 ir were, a v ~ rt ef it : 
 
 are Ifw^ Sftpa in that BuiUing in wh 
 God will tor ever inhabit. 
 
 tiiAL we come to the Houie or" G:u as 
 Vifitants, but there as Inhabitants, as - 
 Ch: I Goa who abide fir ever in tbt 
 
 Hmfi : Then ever;. Saint obtains what 
 :\ and that in the 
 literal P n or" i: 5 that he might rfi 
 
 in r! h 
 4. & niiii 6. 
 
 U. The Refk3k* I (hall make 
 
 on the lecend Pare or my Difccurfe. 
 
 tmr H pe, cwr 
 Cte ■ of 
 
 ■ H; :.'*;;: 
 
 Z?c^ v O! 
 
 I this Hope rejoice cur Hearts, 
 
 I but live upon it ! What feci 
 
 I Comfort would it be to a c 
 
 Soul who is kindred fro::: drawing near to 
 
 God in Worship mv, bec.uu. uec- 
 
 tions are perpetually ready to wander, to 
 
 think that he fcall cone and appear before 
 
 X 3 God 
 
462 Appearance lefore God Ser.XIV. 
 
 God hereafter, and fee him without cea- 
 fing, and his Thoughts fhall never wander 
 from his God. When he complains under 
 the Temptations of Sat an > and Abfence of 
 God from his Ordinances, what a Pleafure 
 to think he is going above to worfhip at 
 the general Affembly, where Satan never 
 enters, and where God never conceals 
 himfelf, but appears univerfally gracious, 
 and without a Frown ; where the God of 
 Glory and Mercy appears unchangeably 
 and for ever the fame. 
 
 Thofe of us who have been long re- 
 trained from all the Pleafure and Profit 
 of publick Ordinances, what a blefled 
 Releafe will it be to our Souls, when we 
 fhall be difmifs'd from the Bonds of Flefh, 
 into that great and holy Society of Spirits, 
 and fhall feel no more Reflraints for ever ? 
 We who have been detained from the 
 Houfe of God, by the uncharitable Laws 
 of Men, or the painful Providence of God, 
 with what a Divine Relifh fhall we em- 
 brace our Liberty in that Day ? and be 
 eternally free from all forbidding Laws, 
 and all imprifoning Providences ? 
 
 O how heartily fliould it engage our 
 Afte&ions to one another, and encreafe 
 the Pleafure of our Worfhip, when we 
 come to wait on God together here below, 
 to think that we fhall worfhip God toge- 
 ther in the upper World ? How fhould it 
 
 unite 
 
Ser.XiV. here and hereafter. jl6$ 
 
 unite the Hearts of our Congregations one 
 to another in Divine Love, and make 
 Chriftians for ever forbear Wrath and 
 Anger here, fince they muft be everlafting 
 Fellow- Worfhippers above ? 
 
 What a glorious Joy will it be to you 
 who are the Heads and Rulers of this Fa- 
 mily, who have fo often joined in fweet 
 Devotion here on Earth, when you -fhall 
 meet each other there, and worfhip toge- 
 ther before the Throne in Heaven ? What 
 a mutual Endearment, and mutual De- 
 light, does fuch a Prcfpecl raife between 
 the neareft Relations ? How doth it exalt 
 the fweeteft Paffion, heighten and refine 
 the warmeft Love ? What a blelfed Trans- 
 port will it be to the Parents, to find their 
 Children there, engaged in the fame Work ? 
 And what a joyful Meeting will it be to 
 you, the Children, the hopeful Offspring 
 of this Houfe, to find each other in that 
 Company, and to fee your pious Parents 
 with you ? With what a glorious and un- 
 fpeakable Joy fhall Parents render up their 
 Accounts to God in this Language, " Lord, 
 
 here am /, and the Children that thou haft 
 
 given me ;" imitating the Words of the 
 Lord Jefus giving up his Account to his 
 Father ? HtL ii. 13. 
 
 How will our Gladnefs increafe, and 
 our Souls enlarge themfelves in holy Joy, 
 to behold our Chriftian Friends, and our 
 
 dear 
 
4^4 JffearanceteforeGod Ser.XIV. 
 dear Relatives, {landing in the fame Affem- 
 bly, as Fellow-Worfhippers at theThrone ? 
 How will the Heads of this Family rejoice, 
 if their whole Houfhold fhall be found 
 there, whom they have endeavoured to 
 encourage in their way to Heaven, by a 
 . religious Care to maintain Houfhold- Wor- 
 fliip ? How will the Joy of faithful Mi- 
 niflers be advanced by every one of their 
 Hearers, whom they fhall find in that 
 blefied Church above ? Te are our Crown , 
 and our Glory, and our rejoicing in that day y 
 I ThefT. ii. 19, 20. 
 
 Now fhould not each of us maintain a 
 holy Jealoufy within ourfelves, and fay, 
 Which of us fhall be miffing ? May not 
 every one of us fo far fufpeft ourfelves, as 
 to fay, Lord is it I? Shall I be wanting 
 there, when all the reft of this little 
 Affembly fhall be worfhipping with the 
 Saints in Heaven ? Shall 1 be feparated 
 from them with whom I have fo often 
 appeared before God, and bowed the 
 Knee together on Earth ? O dreadful 
 Thought of overwhelming Sorrow ! Which 
 of us all has fo much Stupidity, or fuch 
 impious Courage, as to bear the terrible 
 Apprehenfion ? To be divided for ever 
 from the Family of God, and fhut out of 
 his upper Sanctuary ! O may thefe Words 
 make a proper Impreffion on every Heart, 
 to keep our Jealoufy awake, and fpur us 
 
 onward 
 
Ser.XIV. here and hereafter. 46^ 
 
 onward in our Chriftian Courfe of Duty 
 and Devotion ! May fuch Thoughts as 
 thefe excite us to g : ve all Diligence, to make 
 cur Calling and Election Jure, and in every 
 Ad of Worfhip here in this World, to 
 get fome clearer Evidence of an Intereft 
 in the Favour of God, fome further Meet- 
 nefs ry ; that when the great Af- 
 
 fembiv i)\i' ) )in together in that heavenly 
 Worfh-.p, e may af^ft with our Praifes, 
 and mingle our Joys with theirs. Amen. 
 
 tig 111? 
 
 mmW' 
 
 
 Ap- 
 
( A 66 ) 
 
 Appearance before God here 
 and hereafter. 
 
 A Sacred Hymn. 
 
 i. 
 
 fit 
 
 Bile I am banifh'd from thy Houfe y 
 1 mourn infecret, Lord : 
 
 w When floall I come and pay my Vows y 
 j c And hear thy holy Word ? 
 
 So while I dwell in Bonds of Clay, 
 Methinks my Soulfhould groan, 
 
 iC When /ball I wing my heavenly way y 
 <c Andftand before thy Throne ? 
 
 3- 
 
 I love to fee my Lord below, 
 
 His Church difplays his Grace ; 
 
 But upper Worlds his Glory know, 
 And view him Face to Face. 
 
A Sacred H y u n. 
 
 467 
 
 //w ^ worjhip at his Feet, 
 iho Sin attacks me then ; 
 
 But Saints exalted near his Sect, 
 Have no AJfaults to fear. 
 
 h 
 
 I tn fleas' d to meet him in his Court, 
 And tajle his heavenly Love \ 
 
 But ft ill I think his Vifits ftoort, 
 Or I too foon remove. 
 
 6. 
 
 He /bines, and I am all Delight ; 
 
 He hides, and all is Pain ; 
 When will he fix me in his Sight, 
 
 And ne'er depart again ? 
 
 THE END. 
 
^Publffid by the fame Author. 
 
 I.T J Ywns and Spirtiuai Songs, in three Books, 
 JL i i.- Collefled from the Scriptures. 2. Com- 
 posed on Divine Stibje&s. 5. Prepar'd for the 
 Lord's Supper. The S.xth Edition. 
 
 II. Hcr<c Lyyicct : Poems chiefly of the Lyric Kind. 
 In Three Books. Sacred, 1. To Devotion and Pi- 
 ety, z. To Vertue, Honour, and Friendfhip. 
 5. To the Memory of the Dead. With tbe 
 Author's Effigies. TU Third Edition. 
 
 III. A Guide to Prayer : Or, a Free and Rational 
 Account of the Gift, Grace, and Spirit of Pray- 
 er ; with plain Directions how every Chnftian 
 
 may attain them. The Second Edition. 
 
 IV. Divine Songs, attempted in eafy Language 
 for the Ufe of Children. Tl:e Third Ed tion. 
 
 V. The Pialms of 'David imitated in the Lan- 
 guage of the New Teftament, and'- apply 'd to che 
 Chnftian State and Worfhip. The Second Edition. 
 
 In the Press, 
 
 The Art of Reading and Writing E?-gHp : Or, the 
 Chief Principles and Rules of pronouncing out 
 Mother-Tongue, both in Profe and Verfe ; with a 
 Variety of InftruCtions for True Spiling. Written 
 at firft for Private Ufe, and publifhed for the 
 Benefit of all Pcrfons who defire a better Ac- 
 quaintance with their Native Language. By the 
 Reverend Mr. Isaac Watts. 
 
)■ 
 
■