Works. With a general pref. by Henry Rogers

THE WOEKS

OP

JOHN HOWE, M.A.

THE WOEKS

JOHN HOWE, M.A

SOMETIME FELLOW OF IdLiGDALEN COLLEGE, OXON,

VOLUME VL

FUNERAL SERMONS:

PADEMAN'S "FUNERAL SERMON FOR
JOHN HOWE, M.A.:"
INDEX. .

LONDON:

THE RELIGIOUS TRACT SOCIETY,

56, PATERNOSTER ROW ; 65, ST. PAUL'S CHURCHYARD
AND 164, PICCADILLY.

U i^ I 0 N
^THEOLOGICAL COLLEGE
i TORONTO

BK

ADVEKTISEMENT.

On completing tlie last volume of this new edition
of all the works which Howe himself published, I
am happy to say that, with the exception of two or
three minor pieces, I have been enabled to carry out
my purpose of collating the text of Calamy with
that of editions issued in Howe's life-time, and of
correcting the former by the latter. The two or
three tracts, of which I was unable to obtain copies
in the original editions at the time when they were
wanted, I could not have procured without incon-
veniently delaying the press. Of one of these — the
*' Letter concerning Stillingfleet's Sermon " — I have
since seen a copy through the kindness of the Rev.
Mr. Turner, of Knutsford, and have collated it with
the present text, to see if there were any variations
in Calamy sufficiently important to be noticed here.
I am glad to say that though, as usual, there are
some minute verbal deviations in Calamy, there are
none of them such as to affect the sense.

A DISCOUESE

RELATING TO THE

EXPECTATION OF FUTURE BLESSEDNESS.

WITH AN APPENDIX.

VOL. VI.

A DISCOUESE EELATING TO THE EXPECTATION
OF EUTIIRE BLESSEDNESS.

HEBREWS X. 36.

"foe ye have need of patieitce, that, after ye have done the
will of god, ye might eeceive the peomise."

It is evident tlie Creator of tliis lower world never intended
it to be the perpetual dwelling-place of its inhabitants, if
man had continued innocent. Inasmuch as sin and death,
by inseparable connexion, entered together, — had sin never
entered, death would never have had place here : and where-
as, by the blessing of Grod, multitudes had been continually
born into this world, and none had ever died out of it ; by
consequence it must have been, in time, so over-peopled as
not to contain its inhabitants.

Whereupon, man having been created in a state of pro-
bation— as his fall showed — and a candidate for a better
state in some nobler region, the time of probation being over
(the limits whereof, considering the sad event that soon
ensued, it was to no purpose for us to know, nor^consequently
for Grod to reveal), it could not be but that nature itself,
being, in every one, pure and genuine, must prompt him to
continual aspirings towards the highest perfection whereof,
by the Divine will, he should find himseK capable ; though

B 2

4 OP PATIENCE, IN EXPECTATION

yet it oould not consist with the sinlessness of his present

•tate to be over-hasty. But the conscience of his being a

r for all his present attainments to the freest and most

liicent bounty, must oblige him to a dutiful compliance

with the wise and sovereign pleasure of his blessed Lord ; to
a cheerful contentation and willingness, that He should make
what further use of him He should see fit, for transmitting a
holy life and nature, to such as should come after him ; and
to a most calm, serene, and pleasant expectation of being
seasonably translated higher.

But now sin and death having invaded this world and
spi-eod through it, into how horrid a gulf have they turned
tais part of God's creation ! Men having by their own
u^iostasy cut themselves off from God, do each of them grasp
at Deity ; every one attempts to fill up His room, and is so
profanely insolent as to affect being a God to himself, — his
uwu first and last. And all having withdrawn themselves
from God and abandoned his interest, which the law of their
creation and their dependent state obliged them to serve,
they have no common interest left ; whereupon every one
makes his own, his only interest. And that sovereign prin-
cij»le of Divine love being extinct, whereby they were to
*• love God with all their hearts, souls, minds, and might,"
which is the first and great command ; the second branch,
like the former, by which they were all, for His sake, to love
Mob other «# himself, naturally fails and dies : whence every
one aete up himBelf, in exclusion to God, and all other men.
And that self (all oonoem for their better and nobler part,
which oould only have its support and satisfaction in God,
botng mppresaed and lost), is only their baser, their carnal
M«lf. It is this alone they are concerned for. And every
on© seeks to catch and engross all that he can for the service
Slid gralifioolion of this vile, sensual self, out of this sensible
world ; which, because it is all empty vanity, and hath not
euou(^h in it to satiate .to enormous and ungovemed an
appedte, this mokee them tear this world in pieces,— eveiy
one natohing what he can of it for himself.

OF FUTURE BLESSEDNESS. 5

Hence are " wars and fightings." ^ And as by this friend-
ship every one seeks to contract with this world separatel}^
and alone, so as to engross it to himself apart fioni other
men, they make themselves enemies to Grod ; so thej^ become
devils to one another. And thus are men generally drowned
in perdition and destruction.

But the merciful Grod hath appointed his own Son a
Redeemer for us, " who gave himself for our sins, to deliver
us " — to take U8 out from, ^ as the word signifies — " this present
evil world ; " whose first law, and most deeply fundamental to
the whole Christian state, as the case before stated required,
is that of self-denial ; which, so far as it obtains, doth truly
restore us to ourselves, and to our first and primitive state
and place in Grod's creation. Eor having suffered once for
us, " the just for the unjust, to bring us to Grod,"^ and having
'• redeemed us to Grod by his blood," * w^hen he shall have
obtained this his end upon us, all things fall right with us
as to him, ourselves, and one another.

Yet because the wise and Grod-becoming methods, which
are used in pursuance of the Redeemer's design, do not
generally take place or prevail against the spirit of this
world; but men, through their own wicked inclination,
obstinately adhere to this world, seeking their all from it ;
and the usurping " god of this world blinding their minds,
that the glorious light of the gospel of Christ should not
shine unto them," ^ and being an " inworking spirit in the
children of disobedience," ^ " leading them captive at his
will ; " '' and that this prince of the darkness of this world,
made up of malice and envy against God and of malignity
and mischief against men, as their common Apollyon and
destroyer, doth with all his legions haunt and infest this lower
world, till the time of their torment come ; and that thus
enmity against God and his Christ is fomented, and naturally
propagated from age to age in this world : — it is therefore

1 James iv. 1, 4. 2 QjJ, i, 4, s 1 Pet. iii. 18. * Rov. v. 9.
5 2 Cor. iv. 4. « Eph. ii. 2. "' 2 Tim. ii. 26.

6 OF PATIENCE, IN EXPECTATION

God's righteous and declared pleasure, to put an end to this
state of things ; not to continue this world, as the stage of
his perpetuated dishonours ; hut to shut it up hy the final
judgment, and at last consume it with fire. In the mean-
time, while he is gradually " consuming sinners out of this
earth," he is hy equal degrees gathering home his own out
of it. And to them, how great a privilege is it to he taken
out " from this present evil world ! "

Which that they may apprehend with savour and relish,
their hiessed Lord hath let them have a foresight of " death
abolished,'' and of ** life and immortality brought to light in
his gospel," and gives them the spirit of wisdom and reve-
lation, that they may know " the hope of their calling," ^ —
endowing them with that " faith, which is the substance of
the things " they hope for.*

Whereupon, having all the glories of the other world in
view, and the representation oi a state which they have
reason to apprehend as much more blissfid and glorious
than, in the way of even primitive nature, they could have
attained to, — in proportion as the second Adam doth excel the
first in dig^ty, performances, and glory, — here, therefore,
their "need of patience," in expecting this final issue of
things to themselves in particular, and to the whole redeemed
community, is most conspicuous; and appears great even
as it relates to this expectation, though they did not labour
under the pressure of very grievous evils besides, — which yet
must much increase that need.

But it is this expectation itself to which I intend prin-
cipally to confine the present discourse. In reference where-
unto, the greater the pleasure is of our foresight, the greater
need we shall have of this patience ; that is, as our foresiglit, —
though beholding the terrible things, death and the final
dissolution of all things, which must intervene, — doth yet
terminate on the blessed consequents thereof.

And those oonsequents, namely, the enjoyments and

> Efrh. L 17, 18. « Heb.xl 1.

OF FUTURE BLESSEDNESS. 7

blefedness of the future state, it is plain the apostle did
intad in these words, as the context evidently shows ; that is,
whfher you consider the foregoing or the following context.
Foithat *' great recompence of reward," mentioned in the
imiediately foregoing verse,^ and the " salvation of our
sou;*," in the close of this chapter ; and the " things hoped
for and not " seen," in the very beginning of the next, do
plaily show, — the discourse being of a piece, — that the
''pjmise" to be received must be the promise of that
bles3dness that is not to be enjoyed, in the fulness of it,
but by intervening death ; nor by all holy men, together,
till he end of all things.^ And whereas we have here the
exp3ssion of ' receiving the promise,' it is plain the promise
mm be understood objectively, that is, that transcendent
gooi that was promised ; namely, that principally, wherein
all lie promises do finally and lastly centre : which it is
plai, the apostle here most especially intends, as being
emmitly called " the promise." Whereupon

liere are now two things that offer themselves to our
obscvation from this Scripture.

Irst, That the business of a sincere Christian in this world
is ttbe doing the will of God. Secondly, That patience, in
expeting the consequent blessedness of the future state, is a
neeful requisite in every sincere and thorough Christian.

lie former of these I shall not insist upon, but only touch
traaently.

I need not tell you that, by the will of God, we are to
undrstand tlie object of his will or that which he wills,
naroly, the thing willed ; not his will itself, which is not a
thiiT yet to be done, but eternal, as his own very being
itsBJi and again, that you may easily apprehend it is our
G??/ ^/willed by him, and not mere events, that must be under-
stoa to be the object of this will, namely, wherein we have
a ppfc to act ; otherwise how are we said to do his will ?

0 this every sincere Christian must be the active instru-

1 Ver. 35. * Chap. xL 13.

8 OP PATIENCE, IN EXPECTATION

ment. All creatures, whether they will or no, whether they
design any such thing or design it not, must be the passive
subjects upon which his will takes place. But to be the
active instrument thereof, is in fact the business only of a
devoted person, one given up to Grod in Christ. Such only
are in an immediate capacity or promptitude to do the will
of God, intentionally and \Wth their own design ; though it
be the undoubted duty of all, who are naturally capable
thereof.

Will this rebel world never consider this, — that are in a
continual war with him in whose hands is their breath, on
this high point. Whose will shall be supreme ? and dread
not the issue of so unequal a combat between Omnipotence
and an earthen potslierd ? nor bethink themselves what woes
impend and hang over their guilty heads, for so mad inso-
lence as " striving with their Maker ? " ^

Will they never consider it, that pretend subjection to liim,
when their very pretence is a mockery ? and that affront him
nith the frequent repetition of that ludicrous petition, " Thy
will be done on earth,'* amidst their open, contemptuous
oppositions thereto ?

Secondly, But I shall apply myself to consider the latter
of these : That patience, in the expectation of the blessedness
of the heavenly estate, is very needful to every sincere and
thorough Christian.

And in speaking to this, I shall, I. Give some account of
this patience according as it is to have this exercise, —
in expeotmg future blessedness. II. Labour to evince
to you the necessity of it ; how needful a tiling it is to
any serious and thorougli Christian : and so the use will

L I slmll give some account of this piitionoo, as it is to be
ezeroised in the present case.

We might, indeed, assign a thinl occasion of exercising
patimioe, betides suflbriog present incumbent evils and expeot-

> iMUh xIt. 0.

OF FUTURE BLESSEDNESS. 9

ing a future hoped good ; namely, doing the good which
belongs to the duty of our present state ; which the text
points out to us in what it interposes, — " after ye have done
the will of Grod ; " and which is intimated, when v/e are
charged not " to he weary in well-doing," ^ and, " by a
patient continuance in well-doing, to seek honour, glory, and
immortality," - etc., and " to run with patience the race set
before us ; "^ when also " the good ground " is said "to bring
forth with patience." ^ But considering * that * the pleasure
wliich doing good contains in itself, and that the patience it
gives occasion for, is accidental, and arises from the other
two, either the sufferings to which doing good often exposes,
or the expectation of a greater good in a perfect state, — when
also all indisposition and lassitude shall perfectly cease, — we
need not make this a distinct head : or however, our present
design confines us, chiefly, to the patience that is to be
exercised in the expectation of our final good, namely,
blessedness.

And in speaking hereto, I shall — 1. Lay down some things
more generally ; and, 2. Thence proceed to what will more
particularly concern the matter in hand.

1. There are some things more generally to be considered,
which, though more remotely, will aptly serve our purpose.

i. That the natural constitution of the human soul dis-
poseth it equally to covet and pursue a desirable good, as to
regret and shun a hurtful evil. This is plain to any that
imderstand their own natures, and take any notice of the
most connatural motions and operations of their inward man.

ii. That the want of such a desirable and suitable good,
understood to be so, is as truly afflicting and grievous as the
pressure of a present evil.

iii. That an ability to bear that want is as real and needful
an endowment, as the fortitude by which we endure a pain-
ful evil.

Yea, and it may be as sensibly painful — the pain of thirst

1 Gal. vi. 9. 2 jiom. ii. 7. ^ Heb. xii. 1. * Luke ^dii. 15.

10 OF PATIFNCE, TV WpecTATION

being as grievous as that ot a w(^iind or bruise. Therefore
the ability to bear it without despondency, or any pertur-
bation or disoomposure of spirit, call it by what name you
will, is a most desirable advantage and benefit to any man.

iv. That, therefore, it equally belongs to patience, to be
exercised in the one case as well ad in the other. And the
geaeral nature of it being found in each, as we shall further
see hereafter, the name is with equal fitness common to
both, and to be given alike to either of them. For what do
nanies serve for, but to express the natures of things as near
M we can ?

These generals being thus premised, I shall

2, Proceed more distinctly to give account of patience
according to this notion of it, by showing what it supposes —
wherein it consists, i. What it supposes, as it hath its
exercise this way, namely, in the expectation of the blessed-
ness of the future state, ii. "Wherein, so considered, it
consists.

i. What, thus taken, it supposes. First —

That blessedness, truly so called, be actually understood
and apprehended by the expectants as a real and most
desirable good to them. They can, otherwise, never think
themselves to need patience in expecting it.

To the blind befooled world, true blessedness is a frightful
thing. They nin from it as a mormo^ or some terrible appear-
ance. Religion, that is, nearness to God and inward con-
Tarsation with him (which we will not say hath affiinty with
it, but contains it or is the same thing), they dread as a for-
midable darkness, or the shadow of death. Therefore they
•aj to God, "Depart from us." Whereupon it is not the
want of this blessedness, but the thing itself, so monstrously
miaunderitood, that gives exercise to their patience ; nor
have thej patienoe enough for it. The Divine presence they
oannot endure. Seoondly,

The delaji and defSorring of this blessedness must be an
afllioling and felt grievance: otherwise patience can have
no plaoi or exaroiie about it. Pagauish morality hath taught

OF FUTURE BLESSEDNESS. 11

us/ Nulla est mrtus qum non sentis perpeti ; * It is no virtue
at all to bear that which I do not feel.' A stone, if it bears
the most heavy weight, yet feels it not : ' and,' saith that
instructive writer, ' we ascribe not to the virtuous man the
hardness of a stone.' If I have no feeling of a grievance in
the deferred blessedness of the future state, I have no use
for patience in expecting it. " Hope deferred," saith one
divinely wise, "makes the heart sick." There will be a
sickness at the heart, by the delay of what I hope for ; most
of all, when the sum of my blessedness is the thing hoped
for, and still deferred. The delay must be as grievous as the
attainment is pre-apprehended to be pleasant and joyous ;
namely, that, when it comes, it is a '' tree of life : " so
the gratefulness of enjoyment is, in the opposite sentence,^
set against the heart- sickness of expectation. They that
never felt their hearts sick with the desire of heaven and
the blessedness of that state, cannot conceive of it a " tree of
life " beforehand, nor ever know what * patience in expecting
it ' signifies in the meantime.

These things being supposed unto this patience, we next
come to show.

ii. Wherein it consists : and are here to consider that its
more special nature cannot be understood, without taking
some previous short notice of its general nature, or what it
hath in it common to it with other patience under the same
name.

Its more general notion seems not capable of any fitter
expression, than * an ability becomingly to endure.'

But because that may be without or with reference to
God ; this latter we are to single out, for the subject of our
present discourse, as that which the text expressly intends :
" Ye have need of patience, that, after ye have done the will of
God, ye may receive the promise."

And its reference to Grod may be twofold ; namely, both as
he is the Author and object of it.

1 Seneca. * Prov. xiii. 12.

]0 OF PATIENCE, IN EXPECTATION

.\js he is the Author: inasmuch as it is a most useful
priuciple and disposition of soul, which, "svith a compassionate
regard to the exigency of our present state, God is pleased to
implant in such as he hath a favour for ; that they may not
be exposed as a vessel in a ^vide and stormy sea, unable other-
wise to endure, and under a necessity of sinking or of being
broken in pieces. In their make and frame, they are fitted
to their state, even by gracious vouchsafement : and there-
fore is this fitly reckoned a divine grace. We find it placed
among the " fruits of the Spirit ; '* ^ and are therefore to
count it, as that is the Spirit of grace, a most needful and
excellent grace of that blessed Spirit ; by which, duly exer-
cised, the soul is composed unto a right temper, not only in
bearing the evils of this present state, but in waiting for the
blessedness of the future.

And thus we consider it as not only a rational tempera-
ment, that may, in great part, take its rise from ourselves
and the sober use of our own thoughts — which yet it unbe-
oomes us not to employ to this purpose — but also as a gra-
tuitous donation, a gift of the good Spirit of God. And
hereof there is a not obscure intimation in the text, telling
UB we have rued of patience. It is grace, or merciful vouch-
safement, that considers what we do need : whence, therefore,
we hear of a " throne of grace," whither we are to come for
" mercy, and grace to help in time of need." '

And, as such, how fitly is its nature signified in the men-
tioiied place by the word iiaKpoOvfjila, * longanimity ; ' which we
read, less properly, * Ipng-sulforing ; * there being no notion of
* •uffsring ' in the word; taking also ^u/xoy, or * animus,' in pre-
sent composition, as not only signifying mind, as that denotes
the imderstanding faculty or mere intellect ; but lively desire,
a certain vigour and strength of spirit, zoal, hope, courage,
fortitude, an unaptness to a yielding succumboncy ; and this
— OS the otbor word signifies — through a long space or tract
of time ; whan desire and hope are lengthened and continued

» 0»L T. 11, » Heb. iv. 10.

OF FUTURE BLESSEDNESS. 13

without despondency, even to the appointed term, and during
the prescribed season, of expectation. And so the word doth
rather incline to express patience, as it refers unto a desired
good that we are expecting and waiting for. And you find
it mentioned with other graces,^ by the word in the text,
viToixovrj, which is equally apt to express a permanent waiting,
or expectation of good, as suffering of incumbent evil. But
also, if we consider that context, we there may discern its
heavenly descent, and its being a part of the offspring of
God among men. For immediately, upon the mention of a
" Divine nature " participated — or a godly frame and habit
of soul — that> carries a man up, or enables him to emerge and
escape the pollutions of this impm-e world ; besides this escape
are to be added, not without our own intervening diligence,
the several following gracious principles, as branches, into
which that Divine nature shoots forth, exerts, and spreads
itseK ; of which this patience is one.

And, to show its Divine original, Grod is pleased to style
himself in his Word, " the Grod of patience." ^ It is his very
image in the soul. For is not the Divine patience one of the
great attributes, by which we are to know him ? and for
which we are to adore him ? It is that, — by which he suffers
not hii7% whereof the Divine Being is not capable, but, — by
which he bears nmch icrong from his injurious, revolted crea-
tures. Whence it is a mighty power, that is said to lie in
the Divine patience. " Let the power of my Lord be great,
according as thou hast spoken. The Lord is long-suffering,"
etc.^ It is, indeed, his power over himself; by which he
restrains his anger, his omnipotent anger, that would other-
wise go forth to consume offending creatures. We cannot
indeed conceive any such passion in Grod which he finds a
difficulty in restraining, though, speaking to men, he uses
their language, and bespeaks them in his own idioms and
forms of speech : but it is owing to the necessary, self-

2 Pet. i. o,(j. ^ Rom. xv. 5.

5 Numb.xiv. 17, 18.

14 OF PATIENCE, IN EXPECTATION

originate concurrence of all perfections in his nature and
being, that nothing unbecoming deity can have place there.

In the meantime, since the new creature is godlike, the
image of God, we hence are taught to conceive of patience —
a pMt of that production — not under the notion of dull and
sluggish impotency, but of power, an ability to endure, as
befoie ; and that, as having its original and pattern in the
blessed Ghod himself.

And it is also specified by a respect to God as the
object For a deference to his holy pleasure in ordering the
occasions of such exercise, is carried in the notion of it. It
hath in it submission to the will of Grod. And by this it
comee to be taken into religion, or religion must be taken
into 1^, and be comprehended in our conception of it. True
and gracious patience, and every exercise of it, is to be
looked upon as a part of piety and godliness.

We are here not to suppose that patience, in expecting
good and in bearing evils, must have distinct notions, but
ezeroiBes only. And, though these exercises are distinct,
yet as the suffering of many incumbent evils is in our
present state complicated with the absence and expectation
of the good we desire, these exercises are scarce ever to be
separated. It is, therefore, the less to surprise us, that this
ingredient into the nature of patience — submission to God —
should run into both, as we find a mixture in the occasions
thereof: as when the psalmist complains of them that
** breathed omeltj against him," he says, " he had fainted "
(as we translate,— for those words * I had fainted ' are not in
the Hebrew text, but concealed in a more emphatical
afMmojxutis ; as much as to say, * it cannot be expressed, how
depbrable my ease had been, if I had not believed), " to see
the goodness of the Lord." And adds, " wait on the Lord,
he iliall strengthen thine heart," ^ etc.

This, in the meantime, is the voice of pati» ikc,— ii i.^ ihe
Lord : ' and, in the present ease, it is ho that disposes and

-vii. 13, 14.

OF FUTURE BLESSEDNESS. 15

orders I should so long bear and wait ; that overawes my
soul, and brings it down to a peaceful and dutiful acquiescence
in his good pleasure ; peaceful to myself, dutiful towards
him. " Let him do what seemeth him good." Since it is his
pleasure, that I should wait so long before I shall become a
blessed creature, I shall admire and praise him, that I hope I
shall be so at last : but, with profound submission unto his
purpose and determination herein, wait till he shall think fit
to fulfil this good pleasure of his goodness towards me, in
accomplishing my desires and in answering my expecta-
tions fully at last ; when I shall be brought into that state
where " is fulness of joy ;" and be placed " at thy right hand,
0 Lord, where are rivers of pleasure for evermore ! " The
thing is wholly from him, and it is fit the time should be
also.

And now, as true patience hath belonging to it what is so
special ; namely, a respect to God, which we understand to be
casual of it, in its proper kind ; so we may give a further
short account of it, considering it, —

In its peculiar ejfect, or, (as it is called,"^) the " work
of patience ; " namely, that it gives a man a mastery and
conquest over all undue and disorderly passions. It fixes
the soul in a composed serenity, creates it a region of
sedate and peaceful rest ; infers into it a silent calm, allays
or prevents all turbulent agitations ; excludes whatsoever of
noisy clamour; permits no tumults, no storm or tempest
uitJtin, — whatsoever of that kind, in this our expecting state,
may beset a man from without.

And this most connatural effect of patience, we see how
most aptly it is expressed by our Saviour : ^ "In your
patience possess ye your souls ; " as much as to say, it is
patience that must give a man the dominium sui ; and keep
him, under God, ' in his own power.' He intimates, if you
have not patience, you are outed of yourselves ; you are no
longer masters of your own souls ; can have no enjoyment of

James i. 4. ^ Luke xxi. 19.

16 OF PATIENX'E, IN EXPECTATION

yourselves ; and, therefore, are much less to expect a satis-
fying enjoyment of him.

The temper of spirit it introduces, in opposition to angry
and querulous repiaings, is a dutiful sileuce ; " I was dumb,
and opened not my mouth ; because thou didst it : " ^ in
opposition to fear, it is fortitude ; " wait on the Lord, be of
good courage, and he shall strengthen thiue heart ; wait, I
say, on the Lord : " * in opposition to a despairing dejection
of mind, oonfideuoe ; as in this context, " cast not away your
oonfidence, you have need of patience : " in opposition to
immoderate sorrow for your deferred felicity, complacency ;
"strengthened with all might, according to his glorious
power, unto all patience and long-sutf'ering with joy fulness ;
giving thanks unto the Father, who hath made us meet to
be partakers of the inheritance of the saints in liglit." ^ As
much as to say, 0 blessed be Grod for our prospect ! and that
we have a firm ground whereupon to live, " rejoicing in hope
of the glory of God."*

It is that by which, with this composure of soul, we expect
and are still looking for the " blessed hope, and the glorious
appearing of the great Grod, and our Saviour Jesus Christ ;" ^
knowing, that " unto them that look for him shall lie appear
the second time without sin unto salvation."^ For then it is
that our blessedness is complete, when he shall appear the
meond time. Then all those many things concur, that are
requisita to the making the work of our salvation most
perfect and conmmnuite work ; and patience is to have its
•* perfect work," in commensuration thereto.

But wliile we are present in these earthly bodies, " we are
ahient from the Lord ;" and many things are wanting to the
happiness we expect. This is the patience we are to exercise
in the meantime.

We may thus shortly sum up the matter ; namely, that in
reforenoe to the delay of the blessedness we expect, first, we

0. « 1*«. xzH\, U. » Col. 1. 11,12. « Rom. v. 2.
* Titiu li. 18. • Heb. ix. 28,

j»yipiiWMiw«T»»!.w«i j>ic"

OF FUTURE BLESSEDNESS. 17

ouglit not to be without sense, as if it were no grievance ;
that were stupidity, and not patience. And, secondly, that
we ought not to have an excessive sense of it, which were
mere peevishness, and impatience.

Therefore having given this account, what this patience,
considered in this exercise, imports ; I come

II. To show the necessity of it, in a serious and thorough
Christian, from the consideration of the principles from
whence this necessity arises — and the ends which it is neces-
sary unto.

It must, indeed, be acknowledged, that the form of speech
here used in the Greek, xpeiav kyeiv, doth directly lead us
to consider the latter of these ; usefulness to such or such
purposes rather than the intrinsical necessity of a thing in
itself.

But it cannot be denied that, to make a man a complete
Christian, must be taken in as a primary and fundamental
part, the use of patience subservient to all the rest. And
we find it recommended upon this account : " Let patience
have its perfect work, that ye may be perfect and entire,
lacking nothing."^ Therefore, what shows its necessity,
as belonging to the inward frame and constitution of a
Christian, cannot be irrelative to our purpose. And this
appears from its intimate connexion with several things, that
most confessedly belong, as principles, to the most inward
frame and constitution of a Christian.

1. The principles we shall here refer to are either subor-
dinate, or sovereign and supreme ; and they both make it
necessary, and produce it.

Those that are subordinate concur in the constitution
of a truly Christian frame, and thereupon both make this
exercise of patience necessary, and existent ; or make way for
it, that it may obtain and take place with them in a man's
soul. They are such as these.

i. Faith of the unseen state; that faith, which in this

* Jamee i. 4.
VOL. VI. C

18 OF PATIENCK, IN EXPECTATION

very context, the beginning of the next chapter, is called
the "subetance of things hoped for, and the evidence of
things not seen." This faith of a Christian tells him, God
hath made report to me of the glory and blessedness of the
unseen world ; and I believe it, take his word, rely upon it.
I do, as the apostle says, " hope for eternal life, which God,
that cannot lie, hath promised. " ^ This realizes the things
themselves, makes them that are future as present. It serves
me instead of eyes, and present sense. They are things in
reference whereto we must walk by faith, and not by sight.
That faith makes a supply for vision, as we find it did,
in reference to an unseen Christ.^ One great part of the
expected blessedness of the other state, is that beatific
sight of him which we shall have; and which, believed
and hoped for, maintains present life and vigour in us
towards him. Though we have not had the privilege of
seeing him ** in the flesh," as divers had in time past ; yet,
" not ha^^ng so seen, we love him ; " and, for that other sight,
of him in glory, how far off that may be in time to come,
we know not. But though so, too, we now or as yet " see
him not, believing, we rejoice with joy unspeakable and full
of glory."' If I do, with my whole heart and soul, believe
God telling me that thus it shall be, this faith will operate
to this height, a glorious joy ; much more to tliis depth,
a soul-composing patience. Therefore are these two, I'aith
and patience, so often paired and put together in Scripture ;
an<i particularly, with reference to this expectation of " in-
heriting the promises."* And how plainly is the affinity and
near alliance of these two signified,^ where the apostle, exhort-
ing to the patience of expectants, saith, * Be patient, bretliren,
behold the husbandman waiteth, — be you also patient ; ' —
•ho* subjoins the proposal of the great object of their faith,
*• llie coming of the Lord draweth nigh." It is the faitli of
the umeen ftate (which commences, to the whole Christian

» Tit I. 2. « 1 Pet. I. 8. M Pet. i. 8.

♦ iitl>. Yl. 12. » Jainw V. 7, 8.

OF FUTURE BLESSEDNESS. 19

community, at their Lord's coming) that makes patience at
once both necessary and possible, yea, and actual too ; neces-
sary, because the prospect it gives is so glorious ; possible,
because it is so sure. Upon the former account, without
patience the delay could not be endured; upon the latter,
because it affords continual relief and strength, that one may
be capable of enduring, and actually endure. We more
easily bear the delay of the most excellent things, whereof
we are sure at last. Out of the very eater itself, comes forth
meat, and sweetness.

ii. Nor shall we unfitly add hope to faith. We learn them
to be distinguishable, finding them distinctly mentioned as
two of that great triad of principles, said " to abide ; " ^ nor
shall be at a loss how to distinguish them, if we consider
faith as more directly respecting the ground upon wliich we
rest, the Divine testimony or revelation; hope, the object
unto which we thereupon reach forward in desire and
expectation. And, as we see how this latter is complicated
with faith, so we may see how it connects with patience ;
" We are saved by hope : but hope that is seen, is not hope ;
for what a man seeth, why doth he yet hope for it ? But if
we hope for that which we see not, then do we with patience
wait for it."^

And, if we follow the thread of discourse through this
context, and observe how it begins, " We are saved by hope ; "
and how it terminates in patience, it is obvious to collect that
were it not for patience, we were lost I and may so learn
how further to understand our Saviour's words : " In your
patience, possess ye your own souls ; "^ namely, as possessing
or keeping stands opposed to losing. They that cannot " en-
dure to the end, cannot be saved." So is the new creature
composed by a contexture of principles, to be, under Grod, a
self-preserving thing !

iii. Love is another great constituent of the Christian frame
as such, that makes patience necessary ; as much patieuo-o is

1 1 Cor. xiii. 13. 2 j^om. viii. 24, 25. ^ Luke xxi. 19.

c 2

20 OF PATIENCE, IN EXPECTATION

requisite to make them endure one another's absence, who are
very cordial lovers of one another. Nothing is more essential
in the constitution of a sincere Christian, than Divine love.
It is the very heart and soul of the new creature : love
desiring after God, as my supreme good; love delighting
and acquiescing in him above aU, according to my present
measure of enjoyment of him ; which being very imperfect,
makes my patience most absolutely necessary, till it can be
perfect. If I have not patience, how can I endure the absence
of him whom I love better than myself ? And that love of
liira doth connote, and carry along with it, the extinction of
the love of this present world, so that it shall not longer be
predominant ; its predominancy being inconsistent with the
love of God. " Love not the world — if any man love the
world, the love of the Father is not in him. " ^ Now when a
soul is mortified to the love of this world, it is not hereby
quite stupefied ; love is not destroyed, but turned to another
and its more proper object ; and is so much the more intense
Godward, by how much the more it is drawn and taken off
from all inferior things. Thereupon it must be so much the
more grievous to be kept off from him ; and that grievance
cannot be borne without patience. For that which aggrieves
is the absence of my best good, which can have no equivalent ;
and the want whereof nothing can supply, or fill up its room.
God cannot be loved without being known ; nor can he be
known to be God, but as the best good. Though I can never
know him perfectly, yet so much I must be supposed to know
of him, that he is better than all things else ; that nothing
that is not superior in goodness to all things besides, oven
infinitely superior, can be God; and nothing but such an
inn rested good can make me a happy creature. And wliat
I'ltienoe do I need, to make me content not to be happy !

But he were not such a good, goodness itself, if he could
impose it upon me to choose to be miserable, or never to bo
liappj. He only requires that I wait awhile, that I be pul lent

' 1 John U. 16.

OF FUTURE BLESSEDNESS. 21

of some delay : and hereupon, if my love be such as it ought,
it doth not only make patience necessary, but facile too.
It corresponds not to its glorious and most excellent object,
if it be not a very reverential and most obsequious love,
full of duty towards him on whom it is placed ; if it hath
not in it a regard to the blessed God, as well under the notion
of the sovereign Ruler as the sovereign good.

And thereupon my patience, as hath been said, carrying
religion in it, — that is, a dutiful disposition towards God, — the
same principle which makes it necessary, makes it practicable
also. When he, whose devoted servant I am, hath signified
to me his good pleasure ; namely, *that* he finally intends
me to a blessed' state, but that in the state wherein I now
am, he hath present service for me to do ; or that he sees it
requisite before he translates me out of this state, further to
}.)repare me for a better, and requires in the meantime I seek
*• honour, glory, and immortality, by a patient continuance in
well-doing ; " — my love to him itself, which makes it to appear
necessary, makes it also appear to me tlie most reasonable
thing in all the world ; and that my heart say within me, —
even from the power and spirit of Divine love, — when he
imposes this expectation, though tedious, and when he inflicts
anything grievous : "I was dumb, 0 Lord, I opened not my
mouth ; because thou didst it," ^ though I could not have taken
it from another. We further add, not as a single, but more
comprehensive principle,

iv. Holiness ; which, impressed upon the soul, suits it unto
the heavenly state, and so makes it covet it more earnestly
All tilings naturally tend to the pefection of that state unto
which they are predisposed, which is more congenerous to them,
or whereto they have an agreement in their natures. It is so
in the new nature, as well as that which is common to other
creatures. All things naturally tend to their like. It cannot be
less thus with the new creature, whose nature is improved,
heightened, and perfected beyond that of other creatures. It

^ Ps. xxxix. 8.

22 OF PATIENCE, IN EXPECTATION

is the Divine holiness impressed upon the soul, that suits it
unto the participation of the heavenly inheritance. None ever
oome to heaven, but they that are made " meet to partake of
the inheritance of the saints in light. "^ They that are made
meet for heaven, suited in the temper of their spirits to it,
cannot hut long for it and do therefore need patience, while
they are waiting. It is indeed but that to which they are
begotten. Holiness in general is the product of regeneration.
And we find, that we are said to be begotten unto the
" lively hope."* Hope must be taken there objectively by
what follows, — " To an inheritance, inoorruptible, and under
filed, and that fadeth not away, reserved in heaven for you."^
A disposition to it is in our very natalitia. We are " begotten
to it " by the implantation of this principle of the new, divine,
and heavenly birth. Such are bom for that country, — born
-with a suitableness to that inheritance, — therefore cannot but
have earnest longings after it ; and therefore cannot but need
patience, that they may endure the delay. And that also
connotes and carries with it these two things,—

Hatred of the opposite, and a tendency unto the improve-
ment and perfection of itself.

(1.) Hatred of the opposite, — sin. And this makes a serious
Christian groan,—* I have a body of death hanging about
me. I cannot get rid of the impurities which I hate.' And
because the very habit of their soul is now so far changed,
that they are made holy, they cannot but hate the contrary :
"You that love the Ijord hate evil; "* it belongs to your
character to do bo. And they know, that they shall never be
quite rid of it, as long as they are here. And tliough, as sin
is an evil against God, it is not to be the object of their
patience; yet, as it is a grievance to themselves, the
remainders of it are so far to be the object about which
their patience may be exercised, that they are not to enter
into any quarrel that he doth not immediately make them
perfect in the very first moment of their conversion.

' ivt. i. 3. • Verse 4. •• Pu. xcvii. 10.

(>F FUTURE BLESSEDNESS. 23

And as there is conjunct with this frame of holiness, hatred
of the opposite, so there is —

(2.) A tendency to the improving and heightening itself:
for everything naturally affects its own perfection, or the
perfection of its own proper kind. As nature, in everything
that grows, aims at a certain pitch, at a certain oKjiri ; so
where there is an inchoate holiness, there cannot but be a
tendency unto consummate perfect holiness. The precept,
therefore, agrees to the temper of their mind to whom it is
given: "perfecting holiness, in the fear of God. "^ This is
having the " law written in our heart," and " put into the
inward part."

But, as holiness includes conformity to the preceptive will
of Grod, so it doth to his disposing will, being made known.
Therefore when we understand it to be his pleasure we
should wait, the holy nature itself, which prompts us so
earnestly to desire the perfection of our state, must also
incline us (it were otherwise made up of contradictions)
patiently to expect it, our appointed time. Herein we are to
be subject to the ** Father of our spirits," — as to the *' fathers
of our flesh, '*^ when they shall think fit to give a full portion.

Besides all these subordinate principles, we are to con-
sider the co-operation of a sovereign and supreme principle
with them, and that is the blessed Spirit of Grod himself. He
begets, raises, and cherisheth such desires after the blessedness
of the heavenly state, as makes this patience most absolutely
necessary. You find^ where the apostle is speaking of his
earnest aspiring and groaning, — *'not to be unclothed " of this
flesh, this earthly tabernacle, but,— '* to be clothed upon : " as
much as to say, * To be unclothed,' is too low and mean a
thing ; hereby I only avoid the troubles of life. This can by
no means terminate desires of so high a kind, and of so divine
and heavenly an original. These were only the desires of a
brute, oppressed by a sensible, too heavy burden. But the
thing I aspire to and groan after, is to be * clothed upon.'

' 2 Cor. vii. 1. ^ Heb. xii. 9. "* 2 Cor. v. 4.

24 OF PATIENCK, IN EXPECTATION

It » lomewhat positive and much higher ; namely, the per-
of that state I am designed to, and by grace made
ot whoroin " mortality " is to be ** swallowed up of
life.'* These aro desires prooeeding not from the sense of
what we feel, but from the attraction of what we see ; and
not fttnn a brutal, but a diyine nature : so he next tell us,^
they were. " Now he that hath wrought us for the

thing is God, who also hath given unto us the
saniest of the Spirit" It is the Spirit of God working in us,
that makes us thus restlessly aspire and groan. * He that
hath wrought us for this selfsame thing is God.' It is more
than if it had been barely said, * God hath wrought us for
this selfeame thing.' So he might express a work common
to him with other agents : as, if it had been said, ' He hath
wrought us for this selfsame thing, and so might another.'
But ' he that hath wrought us for this selfsame thing is
God : '-—this is a far more emphatical way of speaking ; that
is, it doth assert Deity to him that doth this work ; as much
as to say, none but God oould do such a thing. Therefore
obserre the form of expression here used, that we lose not the

of it. The act, tcorking tis for this same tJnug. is not

of God as it would in this form — God hath wrought

But being Ood or Godliead is affirmed of the agent ; as

to say, he cannot but be a God, that doth work
tliii vpoQ us. The other way of expression would serve to

an action that were common, indefinitely, to one or
•gent ; as if we say * the king walks, speaks,' etc.
But to express an act peculiar to majesty, we would say, * He
that rsigna, is the king.' This expression then, doth not
only ascribe, but appropriate the work done to God. ^Vhat !
that moles, sooh dunghill worms, should thus aspire I He is
a God that hath done this I For that such a work should be
done npon sueh orsatures, to mould them into such a fmme,
that now nothing terrestrial, nothing temporary, nothing
within the xegion of mortality will satisfy ; but they are

* SOQr.T.«.

OF FUTURE BLESSEDNESS. 25

restless for that state, " wherein mortality shall be swallowed
up of life ; " " he that hath wrought us for this selfsame
thing, is Grod : " this is the work of a Deity.

Tlierefore also are so solemn thanksgivings tendered to the
Father for his having made us " meet to be partakers of the
inheritance of the saints in light," ^ which he doth not only by
bringing "life and immortality to light through the gospel,"^
but by " giving the spirit of wisdom and revelation ; " by
*' enlightening the eyes of our understanding, that we may
know the hope of our calling," ^ — shining into our souls with
such a vivific, penetrative, and transforming light, as should
change their whole frame, and fully attemper them thereto.

Now if it be a Divine power that hath excited such desires
and given such a disposition, it must be a Divine power that
must moderate them too ; by giving also that patience, that
shall enable us to wait for the fulfilling of them. And the
rather doth there need the interposition of a God in the case,
to make us endure, and patiently expect the state he hath
wrought us for, inasmuch as the same Spirit that frames U8
for that state (as we see, recurring to the place before-
mentioned), doth also assure us of it; "who hath given us
the earnest of the Spirit." . His Spirit working in us, not
only gives us a clear signification of the truth of the thing,
but of our title ; and therefore makes us so earnestly aspire
and " groan " for it. Wherefore patience cannot but be the
more necessary, and — the whole being entirely his work,
who doth no inconsistent things — the easier too. And so we
find * *in the eighth of the Romans* where it is said, that they
that have "received the first-fruits of the Spirit, do groan
within themselves ; " they have the same aspirings that this
apostle here speaks of,—" they groan earnestly within them-
selves, waiting for the adoption, the redemption of their
body." The adoption ; that is an allusion unto a known
usage among the Piomans, to whom the apostle here writes ;

1 Col. i. 12. 2 2 Tim. i. 10. ^ Epi^. i. 17^ is.

* Bomans viii. 23, 24.

OF PATIBKCE, IN EXPECTATION

and therefore they were the more capable of understanding
it. There was among them a twofold adoption :—

Private ; when such a l^atron did design to adopt such a
one for his Son, and express his purpose to such as were
oonoemed, as he judged it convenient ; which was but in-
choate adoption.

Public ; when the action was solemn, inforo, and enrolled,
a register kept of it. And this was the adoption the
apoitle here alludes to; the "manifestation of the sons of
God." * Whereto agrees the expression of another apostle,
"It doth not yet appear what we shall be; but when
he shall appear, we shall be like him." " When the sons of
God are to be manifested, they shall appear like themselves
and like their Father. This is their public solemn adoption,
when before men and angels, they are declared sons of God.
And this is that we ** groan " for, says the apostle, " having
received the first-fruits of the Spirit." We groan for this,
the perfection of our state ; and thereupon would accordingly
cuter upon the inheritance, being assured that all his " children
are heirs, heirs of God, and joint-heirs with Christ," ^

But now, whereas, from these passages, '* He that wrought
us for the selfsame thing, is God ; " that it is " he that made
us meet for this inheritance;" that "the first-fruits of his
Spirit " made us groan for it ; we collect, that it is Divine
power which gives this aptitude and inclination, and limits
it. What is it, that doth so qualify Divine power, but
Divine power P

r is indeed too plain that the influence of this power
reoeived into such a subject, — a mind in too great part yet
oamalised, and situated amidst a sensible tempting world, —
meeta with su£Boient allays, and enough to obstruct its
tandmioiM towards an object yet out of siglit. But all
thii obttmotion, such a power can easily overcome. There-
fore we are equally to admire the wisdom of God as his
power ; not at simply omnipotent, though it be so ; but as

< 1 John iii. 2. * lloDumaviii 17.

OF FUTURE BLESSEDNESS. 27

having its place and exercise in the most perfect Divine
nature, in which all excellencies meet ; and which therefore
is not exerted ad ultimum^ so as to do all that Almighty
power can do, hut what is convenient and fit to be done ; that
can moderate itself, can move forward, and sistere se^ stop its
motion at pleasure ; so as to provide that desire and patience,
may, in our present state, consist; and that whilst God
hath work for us to do and a station to fill up in this
present world we may not he weary of life ; or, by the
expectation of blessedness in the other world, be made
impatient of serving his purposes here, as long as it is
his pleasure to continue us in this. So doth he all things,
" according to the counsel of his will ! "

Thus from the principles, whence patience proceeds, you
may collect how absolutely necessary it is.

2. You may collect it too, from the ends which it serves.
And I shall mention but these two, which are in the text :
that which is nearer and more immediate — " our doing the
will of Grod ; " remoter and ultimate—" our inheriting the
promise."

i. This nearer end is manifestly supposed to be so ; and
withal, that patience is necessary thereto. For when we
are told, " Ye have need of patience, that when ye have
done the will of Grod " it is plainly signified, patience con-
duces to our doing God's will, and that without patience we
cannot do it. Not that patience is the proper principle of
doing it, but active vigour ; yet the ooncomitancy of patience
is requisite hereto : not directly, in respect to the thing to be
done, but the time through which the doing of it must be
continued, and the expectation, which, as hath been said, is
complicated therewith. To the former, vigorous activity,
a promptitude and suitableness of mind and spirit to the
Divine will, even a love of holiness whereof that will
revealed is the measure, must be reckoned the genuine,
requisite principle ; as patience is to the latter. Therefore
do we find labour ascribed to love, and patience to hope.^ If
1 1 Thess. i. 3.

28 OF PATIENCE, IN EXPECTATION

we have run well, and it is the will of God we shall lengthen
out our course bj a patient continuance in well-doing, and
not express only a present agility, but patience in running.
the raoe, — without this we do not the will of God.

iL But we are more largely to insist on the remoter and
more ultimate end — " that we may inherit that promise "
which we see is represented as the end of that former end :
and patience made necessary to the latter, as it is necessary
to the former. And can we in good earnest think of
inheriting the promise, which is all of grace, whether God
will or no ? And, if he will the end, doth it not equally
belong to him to will the way and method of our attaining it ?

To be here somewhat particular. Two things we may
conclude God doth ordinarily will concerning the way
wherein he conducts and leads on those that peculiarly
belong to him, to the blessed end and consummate state he
designs them to, the one whereof is also requisite to the other ;
namely, first, —

Their gradual growth and improvement in holiness and
all dutiful dispositions towards him, till they come nearer to
maturity for glory, and a meetness for the heavenly state :
teoondly, Their maintaining an intercourse with himself in
order hereto. These things he wills us to design through our
whole course, though he is at liberty to shorten or lengthen
our course, as to him seems meet.

(1.) Our own gradual improvement ; hereto such patience is
neoeMory. For perpetual Iretting must naturally hinder our
growth. " Let patience have its perfect work, that ye may
be perfect/' * It cannot have its perfect work, if it have not
i\M woA and exercise this way, as well as others ; " that ye
may be perfect and entire, wanting nothing." If you have
not patience, that you can endure such a delay, you will
never grow, — will be always starvelings. Do we not observe
the method wherein the Divine wisdom brings all things
to their i^^i or perfect etate F vegetables, sensitive

OP FUTURE BLESSEDNESS. 29

creatures, — in the several kinds of both ? Do we not observe
it in ourselves ? and in our children ? whom (as the comedian
* says *) we should most absurdly expect to ' be born old men.'

And as to our spiritual states, — after - conversion or rege-
neration, what are the gifts vouchsafed by our glorified Lord
meant for but our growth to a perfect man ? Conversion,
it is true, till work of that kind be all over, perfects the
whole body ; but the increase of knowledge and grace per-
fects each particular member or part.

And besides the improvement of habitual principles, there
is a fulness of actual duty and service to be, to our utmost,
endeavoured, that we " may stand perfect and complete in all
the will of Grod."^ Every one hath his pensum, his allotment
of work and time assigned him in this world, though some
come not into the " vineyard till the eleventh hour." What
a sharp reproach is that,^ "I have not found thy works
filled up — ! " How glorious a character is that of the " man
after Grod's own heart," that after he had ^' by the will of
Q-od served his generation," — run through the course of
service, which the Divine will had measured out to him for
his own age wherein he lived, — he at length so seasonably
" fell asleep ;" was gathered to his fathers, as a shock of corn
fully ripe. This is the state of growth and service ; the other,
the state of perfection and retribution. And to improvement
and progress, patience is necessary, not only as being itself a
part of our duty, — the want whereof therefore must infer a
maim,-— but as, also, it hath influence upon all other parts,
and without which therefore there would be a universal
languor and debility upon the whole new man ; which is
evident from what is to be added. It is " through the Lord
alone, we are to make mention of his name."^ "Without
him we can do nothing," "^ — neither grow nor serve. There-
fore further is our patience necessary.

(2.) That so our communion and intercourse with God here,
according as in our present state we are capable, may be

1 Col. iv. 12. 2 Rev. iii. 2. » Isaiah xxvi. 13. * Johu xv. 5.

30 OF PATIENCE, IN EXPECTATION

oontinued, and his communications to us therein, — which we
daily need, — may not be obstructed. Herein lies the very life
of our spirits, a continual intercourse between Qod and us.
But of this, without such patience, we shall be incapable.
See how the apostle argues : ^ " The fathers of our flesh
ohastifled us, and we gave them reverence ; how much
more shall we not be subject to the Father of our spirits,
and live?" Shall we not be subject to the Father of our
spiriU t

We must remember, that he, whom the apostle here calls
by a more general title, the ** Father of spirits," doth else-
where vouchsafe to be styled " the Grod of the spirits of all
flesh."* A most condescending expression! That he, who
hath so innumerable myriads of spirits whose dwelling is not
with flesh, replenishing the spacious realms and regions of
light and bliss above, should also not disdain to own a rela-
tion to this inferior sort of spirits that are so meanly lodged,
even in frail and mortal flesh ; and to express a concern about
them, that somewhat of tolerable order might be preserved
among them in their low and abject state, and therefore
allow himself to be called the God of such spirits, — this is
admirable vouchsafement I And because he is in this other
plaoe generally called the " Father of spirits," comprehending
these with the rest ; upon both accounts it belongs to him
by prerogative, to determine what spirits shall dwell in flesli,
and what shall not ; how long any such spirite shall dwell in
fleah, and when they shall be removed and taken out of this
fleshly state. And observe what follows, " Shall we not be
subject to the Father of spirits, and live V The impatient will
contend ; they that cannot bear delay will quarrel, and that
will be deadly to them. If we bo not subject, we cannot
live. He is the universal Father of spirits ; all spirits are
hiA oflKpring. And shall not he determine concerning the
spirits he hath made, which shall, and how lony thoy shall,
inhabit flesh ? as well the time as the thing itself, or who

» Hub. xU. 9. « Numb, xxvii. 10.

OF FUTURE: BLES^EHNESS. 31

shall and who shall not ? It is his pleasure that my spirit
should so long animate, and inhabit such a piece of clay.
If I am not subject to him, I shall not live ! This is severely
monitory, and extends far. It admonishes me of danger as
to my final state. For what is here said hath reference
to what is after said of the future vision of Grod, and our
association to " the innumerable company of angels, and
the spirits of just men made perfect," — whereof want of the
patience prescribed through all the whole " race set before
us,"^ hazards our falling short. But how are we by impa-
tience endangered, as to our final and eternal state of life ?
It is intimated that without being patient and subject, we
cannot live note. Intercourse will be broken off" between him
and us ; he will retire and withhold his influence : and if he
do so, and "we pine away in our sins, how shall we then live?"
as their misgiving hearts, * spoken of in Ezekiel,* presage.^

But if spiritual life already fail, which is of the same
kind with blessed eternal life and is therein perfected, what
shall become of that life itself, which is but the perfection of
the other ? If we cannot live now, how shall we live eter-
nally ? If not a day, how for evet ?

It is true we are kept by the power of God, bilt it is
" through faith unto salvation.^' ^ And faith is necessary to
support our patience, as hath been noted. This our Saviour
prayed for, to Peter, that amidst all his " winno wings," his
" faith might not fail." And all this with this final refer-
ence, that " we might be followers of them, who, through faith
and patience inherit the promises:"^ which plainly shows,
what is God's ordinary method of bringing his own at last
to that inheritance.

And this, in the context, which we were last considering,^
is copiously illustrated by the method observed in families ;
wherein a prudent father considers how long it is fit a son
should be under discipline, whereof while he is patient, he

1 Heb. xii. 1. ^ Ezek. xxxiii. 10. M Pet. i. 5.

* Heb. vi. 12. ^ Heb. xii. 9, 10.

32 OF PATIENCE, IN EXPECTATION

is under paternal care and enjoys the provisions of the family;
but if he will not be subject, how shall he live ?

This prudent conduct is not always observed by the " fathers
of our flesh." They use, sometimes, harsh severities, more
"for their own pleasure," and to gratify their own passion,
than the child's " profit."

But with the " Father of spirits " no rash passions can
have place. lie only designs our profit, and improvement,
in the highest, and most excellent kind ; that is, to ** make us
partakers of his holiness," to make us more and more God-
like, and fit, at length, to be admitted into the " presence of
his glory." And whereas the mere deferring of our expected
felicity is some chastisement and rebuke upon us for our yet
continuing impurities and disorders, there are also other
auctions that befall us in this our expecting state, which,
though they proceed from this world's hatred, may proceed
from the love of God, and are meant to work out for us greater
glory ; * as now they tend to make us partakers in a greater
measure of his holiness ; which, as it is his glory, will be
ours : and by his influence, a " peaceable fruit of righteous-
ness " accrues to us and grows up in us, upon which we are
to feed and live. Now what conversation can there be between
a father in a family, and a son in minority and under disci-
pline, but by ^vise and tender care on the part of the former
and the dutiful submission of the latter? Or can the son
hope the sooner to come by his inheritance by wayward and
contentious behaviour towards such a father H

So that both from the principles whence such patience
prooeeds, and the ends which it serves, we may collect the
neoeesity of it unto every serious Christian.

And now how copious use might we make of so important
a subject I But we must contract. "We may learn from it,

L The desperate condition of those wretched creatures
that are of terrene minds, whose hearts, by habitual and
prevailing inclination, cleave to this earth and this earthly

S Oor. ir. 17.

OF FUTURE BLESSEDNESS. '33

state. T/ie9/ can apprehend no " need of patience " in expect-
ing the blessedness of heaven. It is no grievance to them
not to partake therein. They had rather live where they are ;
are better pleased with their present state of life. Tell them
of patience in waiting for the heavenly felicity, — it is lan-
guage they understand not I Oh, the wretched state of those
forlorn souls, whose habitual temper makes them incapable
of the exercise or need of this patience !

It may be said indeed of many a good man, that he doth
not covet death — which, for itself, no man can. But it cannot
be said of any good man, that he doth not covet blessedness,
which, in a. general, indeterminate notion, every man covets.
But there is no truly good man, none that is regenerate and
born of Grod, who doth not particularly covet that wherein
blessedness truly lies and doth consist. For all such are
'^ begotten to the lively hope — of the undefiled inheritance,
reserved in heaven " for them ; ' nor can be supposed, w^hen
they covet blessedness, not to covet perfect blessedness. Such
may, indeed, not yet covet to die ; because yet they may be
under some doubt concerning their present state Godward ;
and so such a one doth not know, whether, if he die, he shall
enter upon a blessed state or no. But, in the meantime, it
cannot be said of any good man, that he doth not covet to be
blessed ; though for that single reason — because he doubts of
his title to the heavenly blessedness — he covets not death.
Therefore that doubt doth not extinguish his desire of blessed-
ness, but Suspends only the desire of death, as an uncertain
wap to it, — because it is equally the entrance into a state of
misery to them who have no title to blessedness, as it is unto
a blessed state to them that have a title ; and concerning
their present title, they are still in doubt, — which way they
hope, by Divine assistance, if they have more time, may yet
be gained : whereas, upon supposition that doubt were
removed, they would be glad to be gone.

But this is their miserable case, whose liearts cleave to this

I 1 Pet. i, 3, 4.
VOL. VI.

34 r>v PATIENCE, IN EXPECTATION

efirth, that tnoy prefer it before all the blessedness and glory
of lieaven ; and rather bless themselves from it, than desire
to be blessed bt/ it. If they can but live pleasantly and as
long as they would do here, take heaven and all the blessed-
ness and glory of it that will, for them !

I would fain have you apprehend the deplorable condition
of such men upon sundry accounts.

1. Their temper differs from that of all the children of
God ; they are quite of another complexion from the whole
family that belongs to him. For all that are the " sons of
God," as th^ are bom ** from above "^ (drco^ci;), they are
bom with a disposition heavenward. Therefore if such a
man could but view and behold himself, he could not but cry
out, affrighted and amazed, * God be merciful to me ! what
sort of creature am I ? If God be not merciful to me, to
change me, his mercy can never own me for his ; I am quite
of a different make from all that ever had leave to call him
Father ! They all love heaven more than earth, and I love
earth more than heaven ! ' That a man's own temper should
distinguish him from all the Divine offspring, — methinks it
should be considered with dread and horror ! That there
should be a sort of men in tliis world, that are all lovers of
God, as their best good, and longing to be at home with him
in the heavenly state, and I to be severed from them all ! — my
heart being strange to him, and always tending dowTiward !
This is a dismal thing, a sad reflection to any one, that can
and will reflect, and be so true to himself as to own this to
be his sense, * I had rather live amidst the vanities of this
world, than partake in the glories of heaven ! I had rather
])lea8e my flesh and sense on earth, than enjoy the felicity of
saints and angels above ! ' A fearful case ! For now you
nothing to do with this character, belonging to holy
jii« li, — of standing in sensible ** need of patience, that you
may inherit the promise I " Nor,
2. Can you inhorit. For as all, so only, God's children

•
* Jubu iii. 3.

OF FUTURE BLESSEDNESS. 35

are his heirs. They are no heirs, who are not his children.
" Cast out the bondwoman, and her son ; " he cannot inherit
"with the " son of the promise." The children " of Jerusalem
above are free ; " the rest are slaves. Can it be thought
worthy of God to have bondmen, and slaves to vile terrene
affections, for his sons ? Can they inherit the blessedness of
heaven, that never loved, desired, or chose it, that always
preferred this earth before it ? Can any be brought to
heaven violently, whether they will or no ? Whoever have
come thither, first sought it, as the " better country."
" Therefore Grod was not ashamed to be called their Grod ; "^
which implies he would be ashamed to be called the Grod of
an earthly-minded generation of men. And will he ever do
the thing that he would be ashamed of? So ignominious a
thing as to take base sons of the earth into his kingdom
(who may all say, in regno nati sumus, * we are born of the
kingdom we belong to') for his children and lieirs !

3. Notwithstanding their obstinate inclination and adhe-
rence to this earth, they still live in the continual fear of
being removed out of it, namely, if they bethink themselves.
And what sort of felicity is that that can be blasted and
extinguished by a thought ! that depends only upon a pre-
sent forgetfulness ! How afflicting a misery to be united in
affection with that, as my best good, which I continually fear
to lose and to have rent away from me !

4. Such addictedness to this earth, that is, the desire of a
perpetual abode here, — which is the complexion of all earthly-
minded, men, who herein never limit themselves ; but should
they live here never so many ages, they would be always of
the same mind, — I say their earthly propension is liable to
be encountered continually, not with fear only, but despair ;
and is therefore most vain, irrational, absurd, and tormenting
to themselves : min, for it contributes nothing to their end.
Can any man's adhesion to this earth, be it never so peremp-
tory, perpetuate or prolong his abode upon it ? Irrational^

1 Heb. xi. 16.

D 2

36 OF PATIENCE, IN EXPECTATION

for what is there in this state itself, to be alleged as a
plausible reason, why one should desire it to be everlasting ?
Absurd, for it is to set one*s heaii; upon a known impossi-
bility. What can be more ludicrous than to contend with
necessity, which will at last be too hard for me ? to cherish
a desire in my soul, wherein I Jcnow I must at length be
disappointed ? And it cannot, in the issue, but be tormenting,
and even in the foresight of it. Fear afflicts ; but despair
cannot do less than torment. How amazing is the fore-
thought of being " plucked away from one's dwelling-place,
rooted out from the land of the living ! " ^ An immortal
spirit torn out of mortal flesh, unto which it is now however
so inwardly connaturalized as to have no thought, but with
iibhorrence, of any other state or dwelling ! That one's soul
should sit trembling on the lip, and muttering, * I fain would
stay, but must go ! and leave behind me whatsoever I loved
best ! And not only quit all my former known delights and
wonts, but pass into unknown darkness and woes ! Animula
ViKjitlu hlandnta,^ etc. (as he desperately) * Oh, my poor wander-
ing, self-flattering soul, whither art thou going — into what
dismal, horrid places, where thou shalt not jest as thou wast
wont v '

That a man should thus recount with himself : * I have
liad my good things ; my pleasant days are all over, never to
return more ! And now must I finish them by so violent a
death ! Driven away, as the wicked is said to be, out of
liglit into darkness, and chased out of the world.'* How
calamitous is this case ; and how much the mcu-e, that it
bcarce leaves room for a rational or even for a religious pity !
For we read in the mentioned Psal. lii., when we are told'
of " God*8 plucking, and rooting such out of their dwelling-
plaoe/' etc., that " the righteous shall see and fear, and laugh
at them.'' At once they reverence God, and deride them I*
And aie justified Jierein by what follows,* *' I^o, this is the

' f*, lU. 5. ' Job xviii. 5, 18. 3 Vcree 6.

« Vonw 6. » Verie 7.

OF FUTURE BLESSEDNESS. 37

man tliat made not Grod liis strength ; but trusted in the
abundance of his riches, and strengthened himself in his
wickedness," namely, that he acted so foolish a part, in so
plain a case ; imagining that wealth and wickedness in con-
junction, could signify more than all the mercy and justice
of a Deity ; and did therefore that ridiculous thing, so de-
servedly to be laughed at by all that are wise and just, as to
attempt by so much earth to fill up the room of Grod ! That
a reasonable and immortal mind should place its supreme
desire upon a terrene good, from which it shortly must be
plucked away, against the strongest reluctance, — veneration
of the Divine nemesis overcomes compassion in this case !
Pity towards them is not extinguished, but its exercise sus-
pended only, by religion towards God.

5. This temper of mind, which ought to signify with
professed Christians, hath in it a downright repugnanc3'
unto whole Christianity. For consider and compare things.
Here is a heart cleaving to this earth ; but did Christ esta-
blish his religion to plant men in the earth ? "Was it not to
prepare them for heaven, and then translate them thither r*
" He died, the just for the unjust, to bring us to Grod," ^
and " he hath redeemed us to Grod by his blood," ^ and " to
deliver us from this present world." ^ His kingdom, in the
whole constitution and frame of it, is avowedly not of this
world ; but terminates upon eternity and an everlasting state :
and therefore, " they that mind earthly things," are said "to
be enemies to the cross of Christ." ^ Their whole business is
nothing else but fighting against, tilting at the cross ; that
is, counteracting the design for which Christ was crucified !
And can it enter into the imagination of any man, that hath
not forfeited the repute of an intelligent creature or c[uite
lost his understanding ; or, if he retain anything of reason,
that hath not abandoned his religion, — to think that the 8on
of Grod should come down from heaven and die on earth, to
counteract himself, or only to procure that such as we, might

1 1 Pet. iii. 18. 2 i^ev. v. 9. 3 Gal. i. 4. * Thil. iii. 18, 19.

38 OF PATIKNCE, IN EXPECTATION

be rich men, be m in.iulship with this world and enmity
with God ? here live, eat, drink, trade, gather wealth ; and
forget who made us, and redeemed us with his blood ? Was
this the end for which the world was to be Christianized, and
Cliristionity set up among men? and for the founding
whereof, the Head and Author of this profession died upon
a cross ? What an insolent absurdity is it in such as call
themselves Christians, to live in so open, continual, and direct
opposition to the very end for which Christ died !

6. And in the mentioned case, their very frame carries with
it a direct opposition and contradiction to their own profession ;
that is, supposing they live under the gospel and profess the
Cliristian religion. They fight not only against Christ, (even
dying,) but themselves. And this is that which the apostle
considers with so deep sense and tenderness, in that men-
tioned •passage*,* " There are some of whom I have told
you often, and now tell you even weeping, they are enemies
to the cross of Clirist — they mind earthly things." But, in
opposition to men of this character, he adds, " our conversa-
tion is in heaven." All runs into this at last ; they that are
Christians indeed, have their conversation in heaven. I now
tell you of these earthly-minded ones, even weeping, that
they imchristian themselves ! What compassion doth it
challenge, — to see men baptized into Christ's death, to behold
immortal spirits united with "bodies waslied with pui-e water,"
therein renouncing this world and all its pollutions, yet sunk
into carnality ! buried in flesh where they should but divcil ;
living under the gospel, where " life and immortality are
brought to light," regardless of immortal life ; afraid to die,
yet void of any inclination to the way of living for ever ; and
that, while they pretend to it, do really love their death which
their profession obligee them to shun and dread ! * So are
they made up of oontradiotions and inconsistencies with
themieWet! in the foremontioned context,* the way and
ooime of walking, which the blessed apostle observed and

* PhU UL 18, 19. > ProT. tUL 86. * PhU. iii. 18, 19.

OF FUTURE BLESSEDNESS. '6\)

lamented with, tears, was such as none of them that took it
could be supposed to avow. They were not j)rofessed enemies
to Christ and Christianity, of whom he complains. It could
be no surprise to him, or strange thing, to see men practise
according to their known principles. But that enmity to
Christ and his great design should appear in the lives of
Christians, pierced his very soul; and the more for what
there follows, —

7. That their ^' end will be destruction." For they were
to be treated, and dealt with at last, not according to what they
did falsely pretend, but what they truly were ; besides, that
their destruction naturally/ follows their earthly inclination.
They have that death-mark upon them, — which is also the true
cause why they cannot live. All their designs and inclina-
tions terminate upon earth, that hath nothing in it that souls
can live by ; and they are enemies to the cross of Christ ;
that is, to the design of his death thereon, in compliance
wherewith stands their very life. For, if " they are crucified
with him, they live." ^ The love of this world nmst be deadly
to them, excluding Divine love, which is their life. In the
same degrees wherein this world and all worldly lusts are
crucified by the cross of Christ,^ their true life is renewed
and improved. Who can think less is meant by saying so
expressly, " to be carnally minded is death — to be spiritually
minded is life and peace ? " ^ When death is consummate
and finished, their lusts, grown mature and wanting external
objects, turn inward with most intense fury, as never dying
worms, on the miserable creature itself. Here is the fulness
of death !

8. Their destruction must be so much the more grievous,
for having lived under the gospel, where the state and the
way of life are so plainly revealed. There Grod's design is
laid open ; only to continue them under such a dispensation
here, — as the means of discovery and operation, — to reveal
heaven to them, and prepare and fit them for the heavenly

1 Gal. ii. 20. 2 Gal. vi. H. 3 j^om. viii. 6.

40 OF PATIENCE, IX EXPECTATION

state, that they may seasonably be removed thither. But
this would never enter into their hearts ; while the amuse-
ments of their present earthly state have more powerfully
diverted them, disposed them to dream, and trifle away the
precious hours of their gospel-day rather than improve them
to theii* proper end. To have their spirits remain unimpressed
b}' the gospel ! They have got nothing by it, of what is
intended, and aimed at. To have lived so many years,
twenty, thirty, forty years, or more, under the gospel, and
have got nothing of a eoiTespondent frame to so glorious
a ministration ! A gospel, which calls men to God's eternal
kingdom and glory, — to be so defeated of its great design !
IIow is this to be accounted for ? That is the final term of
this call, namely, the *' eternal kingdom and glory " of God.^
He calls to repentance, faith, and hoKness, and to the
*' fellowship of his Son Jesus Christ :" but the ultimate
term of this calling is, "his eternal kingdom and glory,"
and by Jesus Christ, as it is there expressed, and from the ally
or fulness of grace ; " the God of all gi'ace." But now, to
have an ear invincibly deaf to this call, that stones might as
well have been called to heaven, clods of eaith to turn them-
selves into stars, and fix themselves in the highest orbs, —
what a deplorable case is this ! What serious heart would
it not melt and dissolve into tears, that from under Bueh a
gospel souls should be dropping do\vn into perdition con-
tinually, and we have no way to help it ! And if this be a
compassionable case to them that behold it, their misery is
great that shall endure it ! Great, if we consider how
great the salvation was, which they neglected : great, if it
be considered, how provoking the afiront was to its great
prime revealer as well as author ; " which began to be spoken
by the Lord ;" and the Divine attestation affoi-dod to the
after-publishors, — being "cHjnfirmed by them that hoard him,
God also bearing them witness ;" * whereupon it is demanded,
how can the neglectors escape ? Great, if we consider theii*

» 1 'I'!, .v.. ii. IL' ; 1 r.t. V. 10. 2 Ulrl' - :< 4.

or FUTURE BLESSEDNESS. 41

odious and ignominious comparison and preference of the
vanities of this earth to the Divine and heavenly glorj !
And add, that they perish in sight of this glorious state ;
" not far from the kingdom of Grod ; " having it in view !

II. Let us see, on the contrary hand, the blessedness of
them whose hearts are supremely set upon the heavenly
felicity; and who, therefore, only need patience, that they
may wait till Grod sees fit to translate them to it. There arc
many things to be considered here.

1. Their spirits are attempered to the heavenly state ;
hereupon they may daily reflect, and view the kingdom of
God begun within them, and live in a very pleasant, com-
fortable expectation that the first-fruits will be followed by a
blessed harvest ; that the " kingdom within them," consist-
ing in "righteousness, peace, and joy in the Holy Ghost,"^
will issue in their being at last received into a most perfectly
glorious kingdom ; that he, who "hath wrought them for that
selfsame thing," — the state, wherein "mortality shall be
swallowed up of life," — " hath given them the earnest of the
Spirit/' and thereby assured to them the inheritance itself.^

2. They feel, therefore, within themselves that their
patience is not indifference ; much less that it imports
aversion to the state they profess to be waiting for; that they
love not this present world, and are *not* loth to leave it.
Herein communing with themselves, they can appeal to the
kind eye of their gracious Lord ; and say, "Thou knowest all
things, thou knowest that I love thee ; " and that with so super-
lative a love, that there is nothing in all this world which
they would not willingly leave, to be with him, as that wliich,
for themselves and considering their own interest only, they
count to be best of all. Whereupon also, therefore,

3. Their hearts will bear them this testimony, that their
expectation with patience is understood and designed by
them, as their duty. They exercise it in compliance with the
Divine pleasure. They dare not prescribe to him about the

1 Rom. xiv. 17. "^ 1 Cor. v. 4, 5.

42 OF PATIENCE, IN EXPECTATION

time when lie will take tliem up. He enables them
patiently to wait, as having formed their hearts to a govern-
able temper, and to be " subject to the Father of spirits : "
and apprehending, that as he is also peculiarly styled the
" God of the spirits of all flesh,'* it must belong to him to
determine, both what spirits shall sojourn in flesh, and what
shall rot ; as also to limit the time of their abode there ;
how long they shall continue in that mean dwelling, and
when they shall leave it. Conscience of duty, in this very
case, is in itself a pleasant reflection and sensation !

Whence, it appearing that it is matter of duty, this is
further to be considered by them,

4. That their very expectation itself will be rewarded;
that since they were willing to wait, though they had real,
\'ivid desires to be dissolved, and to be with Christ ; and that
their willingness to wait was not idle, but conjunct with a
willingness also to serve him in this world ; they shall have so
much the more ample reward in heaven : their very heaven
itself will be so much the more grateful ; and they shall have
so much the more " abundant entrance into the everlasting
kingdom " and glory.

They may, therefore, encourage themselves from that
consolatory exhortation of the apostle : ** Therefore, my
beloved brethren, be stedfast, unmoveable, always abounding
in the work of the Lord, forasmuch as ye know your labour
shall not be in vain in the Lord." ^ And if no part of that
work shall be in vain,— nothing of it, according to tliat con-
nexion which the grace of God hath settled between work
and reward, shall be without its recompence; nor conse-
quently any part of that time in this our state of expectation,
which we had for the doing of such work, shall pass without
its relative consideration thereto, if only we had o{)portunity
to give '* one cup of .cold water to a disciple, in the name of
a disciple."

Therefore, to shut up all : lot us now apply, and bend

* I Cor. XT. 68.

OF FUTURE BLESSEDNES>:. 43

ourselves to this one thing ; to get into such a temper
of soul, as that we may find and feel we need patience
to wait for the blessedness of heaven. If we do not sensibly
need patience, we are dead, there is no life in us. If we live
that life that tends towards God and will end in eternal life,
that life will have sense belonging to it, and that sense will
make us feel our need of patience ; we shall wait, not like
stupid stocks, but like obedient children. And when we see
this to be the genuine temper of a Christian spirit, how
uneasy should it be to us, not to be able to say, ' Blessed be
Grod, it is our temper ! ' "Which, if we do find, our own sense
not letting us doubt that, upon the mentioned account, we
need patience ; our next care must be, that we have it, — which
will not exclude our feeling the need of it. For when
we find, that through the mercy of Grod, in some competent
measure we have it, our sense of the need of it will not
cease ; that is, we shall never account that we hsbre it as an
unnecessary or needless thing. "We shall, indeed, truly
judge, with just gratitude, that we do not altogether tmnt it ;
but shall apprehend we need it still, as that we cannot be
without. Yea, and the more we have of it, and are under its
dominion and possessive power, the more we shall apprehend
its value and excellency, and how needful it is to us.

But that when we feel our need, we may not be destitute
of it, ought to be our great and very principal care.

Nor are we to content ourselves with the mere self-indul-
gent opinion, that we have it laid up, as in a napkin, in the
dull and lazy habit ; but must take care that we have it in
act and exercise ; which is the express import of that apos-
tolical exhortation, " Let patience have its perfect work : " ^
as much as to say, take care, not merely that you have the
principle, — as where one good and holy principle belonging
to the new creature is, there all are, — but that we have it in
its present use and operation, or in an actual promptitude and
readiness for use and exercise, as the occasions that c all for it

1 James i. 4.

44 OF PATIENCE, IN EXPECTATION

shall occur; that then we be not as "men of might,'* that
(though not supposed to want) cannot " find their hands,"
that is, have them not ready for present use.

Moreover, we ai*e here also to consider that though
patience is needful, as that text impoi-ts, upon the account of
mere absence and expectation of the good, tliat is, principally,
the fir^al blessedness contained in the promise ; and that this
alone is a true ground upon which patience is necessary,
if we look upon the case abstractly and in thcsi, or in the
theoric and contemplation : yet when we come to the
exercise of patience, we actually find no such case wherein
the expectation of this promised good is alone ; but variously
complicated with many other occasions in this our present
state, while we dwell in such a world and in such bodies, that
must increase our need of patience. For taking the whole
matter, as may be said, in concreto, and as comprehending all
our present circumstances, we may be put to expect the pro-
mised good under much suffering for the sake of Christ and a
good conscience, as is signified in this context : ^ " Enduring
a great fight of afflictions — made gazing-stocks, by re-
proaches on ourselves, and as the companions of others so
used" — suffering the "spoiling of our goods," even our all as
to this world; so as nothing shall remain to us but the
expected " better," — the enduring, — " heavenly substance."

And we may thus be obliged to expect y amidst great bodily
pains and languishings, the concussions and shakings of our
earthly tabernacles, while as yet they come not down, — " the
outward man " daily perishing, but we know not how long it
will be ere it actually perish : besides, the more grievous
distempers of the " inward man," t/iat not being so sensibly
"renewed," as with many it is not, "day by day."^ And
thus, if we had not others* burdens, we ore burden enough
to ourselves.

Whereupon, the greater our need of patience is, the more
earnestly we should endeavour for it; and we are to use

» Ileb. X. 32— 34. * 2 Cur ,s. i i.

OF FUTURE BLESSEDNESS. 45

very earnest endeavours in order hereto, both with Grod and
with ourselves.

With Grod, by incessant prayer, as the ^' God of all grace,"
that, as the apostle speaks in another instance, we " may
abound in this grace also."

Another apostle ^ speaks of this Christian excellency under
the name of icisdom. It is plain he so intends ; for having
given the exhortation, " Let patience have its perfect work — "-
he subjoins, " If any man lack wisdom — " ^ that is, as is
evident, this wisdom, patiently to acquiesce in the Divine
pleasure, under whatsoever exercises or of what continuance
soever ; than which no part of wisdom can be more necessary,
or anything more apparently wise.

But we see vvhat his further direction is upon that sup-
position. If any man lack this wisdom, let him " ask it of
Grod," etc. : agreeably whereto he is pleased to be styled the
" Grod of patience ;"* to let us know, whither in this appre-
hended and felt necessity, our great resort must be.

And how kind and compassionate is the encouragement
given in the following words of that former text,^ that he
'' giveth to all men liberally, and upbraideth not ; " is not
apt to reproach frail creatures with the folly of their im-
patient frettings ; but freely, upon their request, to give them
tliat composure of mind which may show them to be truly
wise, and wherein their wisdom doth eminently consist.

Moreover, we find that elsewhere experience is appealed
to for further encouragement, and as a demonstration of
Grod's faithfulness, in this case : ^ " No temptation hath
befallen you, but what is common to man," or incident to
our present state, and for the bearing whereof you had
Divine support ; and " Grod is faithfal, who will not suffer
you to be tempted," or tried, " above what you are able," or
beyond the ability which he will graciously afford you ; " but
will, with the trial, make a way to escape, that you may be

1 James i. 4, 5. - Ver. 4. ^ Verse 5. ^ Rora. xv. 5.

'' James i. 5. ^1 Ccr, x. 13.

4b OF PATIENCE, IN EXPECTATION

able to bear it," that is, such a way of escape, as will not avoid
* bearing,' but consist with it : and wherein a vouchsafed
ability to bear shall consist ; so as that you come off unharmed
and without real hurt or prejudice. And since patience is
this ability to bear, how reasonable is it, with a filial faith
and confidence to supplicate for it !

Yet, as we are thus by fervent prayer to strive and wrestle
with Grod, it will argue we are grossly neglectful, or very
ignorant of Grod's usual methods of communicating his gra-
cious assistances, if also we do not, by proper and suitable
m€«ins, strive and take pains with ourselves, that we may
obtain what we pray for.

And notliing can be more suitable to reasonable creatures,
that are not to be wrought upon as stocks or stones, but as
men and Christians capable of consideration and thought ;
and of such thoughts and considerations, as God's own
word, which we profess to believe, hath given ground for;
of which considerations there are many wherewith we
should urge our own souls to the exercise of such patience
as the present case calls for; that is, while as yet we are
to continue expectants, waiting his time for our receiving
the promise.

In this way we should therefore commune and discourse
this matter with ourselves : ' Am not I God's creature, the
work of his hands Y Hath he not given me breath and being ?
Was it not for his pleasure or by his will, that I, with the
rest of his creatures, am, and was created r' Did it not depend
upon his will, whether I should be or not be, have any place
in his creation, be anything or nothing for ever? Did not
his own free clioice determine in what rank or order of crea-
tures I should be placed ? whether among frogs, toads,
serpents, or men ? Could I choose my place and station in
the creation of God Y How favourable a vouchsafement was
it, that he made me a creature capable of thought, of design,
of felicity, of immortality, and eternal life ! of receiving
«uch a fjromise us 1 am now expecting to be accomplished
and fulfilled unto mo ! What could be considered here, but

OF FUTURE BLESSEDNESS. 47

" the good pleasure of Grod's goodness ? " How impossible
was it, that so arbitrary and royal bounty should be pre-
scribed unto ? And shall I not now wait with patience for
the final result and issue of it ?

*But how overpowering a consideration should it be with
me, to think, I am not only his creature, but one that had
ofifended him ; and how unexpressibly what I expect is
above the condition of a revolted creature ! one fallen from
God, in rebelHon against him, and by nature a child of
wrath ; one engaged in the common conspiracy of the
apostate sons of Adam, against their sovereign rightful
Lord I that were agreed, in one sense, to say to Grod, " depart
from us, we desire not the knowledge of thy ways ; " and
were all best pleased, to be as " without God in the world 1 "
Whence is it to me — 'one of that vile, degenerate, rebellious
crew — that a promise should be before me and in view,
pointed at me (as it is to all that disbelieve and despise it
not) of entering into the blessed rest of Grod himself ; ^ or,
according to the nearer and more immediate reference of the
words we have in hand,'-^ of having in heaven the "better
and enduring substance ! " And shall I not patiently wait
for it ? Why am I so over-hasty, to snatch at what I am
but dutifully to receive, and with highest admiration of the
rich grace of the glorious Griver ?

' Is the gift itself wholly in his power, and not the time ?
Did it not entirely depend upon his pleasure, to give or
not to give ? And doth it not as much belong to him to
determine when his gift shall take place ? Is the sub-
stance in his choice, and not the circumstance ? The thing
itself was infinitely above expectation ; and shall it now be
grievous to expect the appointed time ? There was a time
and state of things, when with me an offender, an obsti-
nate, impenitent rebel, no other expectation could remain,
but " of wrath and fiery indignation." Is it of mere
gracious vouchsafement, that I comfortably expect at all?

1 Hcb. iv. 1. - Chap. x. 34.

48 OF PATIENCE, IN EXPECTATION

and shall I counfc it a hardship, that I am not presently
told how long ? *

And how relieving a thing should it be against the weari-
ness of such an expectation, that so great a good is sure at
last ; namely, as that contained in the promise. For is not
"He faithful who hath promised:" And hath he not so
graciously condescended as to add to his promise his oath,
that " by two immutable things, in which it is impossible
fur God to lie, the heirs of promise might have strong con-
solation ?" ^

And when this assurance is given to the heirs of promise,^
that is, to the regenerate, — " for if children then heirs," ^ —
nothing can be surer than this, in the general, that all that
are regenerate, or sincere Christians, shall inherit at one time
or other. Nothing is left doubtful but the time when ; that
is, the time when they shall die. For they that " die in
Christ " are past danger ; and the method is prescribed us, of
making our calling and election sure.

When therefore this is done, how great is the consolation
that one time or other, I am sure to die ! What can be
surer ? It is not in the power of all the world, not of the
greatest enemy I can have in it, to keep me always there, or
hinder my going out of it at my appointed time. Such
therefore our Saviour, under the name of his " friends," *
forbids " to fear them that kill the body, and, after that, have
no more that they can do ; " which is a triumph over the
irapotency of the utmost human malice against good men.
The greatest hurt they have it in their power to do them, is
to put it out of their own power ever to hurt them more, and
to put them into the possession of the most blessed state I

This consideration therefore should, at once, both make ns
patient of death, when expected as an apprehended evil; and
of the expectation of the consequent good, to which it is
an appointed, unalterable introduction.

or «b'MflK ,'is {]\:\i \vhu']\ must inlcrveuo, and in reference

» lieb. vi. 17, 18. ^ Vt»r. 17. Kom. viii 17. * Luke xii. 4.

OF FUTURE BLESSEDNESS. 49

wliereto itself, " we have need of patience, that we ma^''
inherit the promise." For " that which is sown is nOt quick-
ened, except it die." It is necessary we be reconciled to this
wise and equal law of our sovereign Lord, by which "it is
aj^pointed for all men once to die :" that we be satisfied and
well pleased that this world be not continued always, for the
production and sustenance of men " born in sin : " that rebels
against Heaven are not to be everlastingly propagated here on
earth : that Grod shall not thus perpetuate his own dishonours,
and prevent the judgment that is to shut up this scene and
set all things right between him and his revolted creatures,
after apt and suitable means used for their reduction and
recovery. With how dutiful submission and complacency
should we yield, for our parts, to this constitution ; so as for
ourselves, not to wish for an exemption ! For how can we
harbour a desire in our hearts which we eannot form into
a prayer ? And how would such a prayer sound, — ' Lord,
when all this world is to die round about me^ let me be an
excepted instance ? Let me live here always ? ' How pre-
sumptuous a request were it, and how foolish ! For is not
the course of God's procedure herein, from age to age, a con-
stant avowing of the righteousness and of the immutability of
his counsel in reference to it ? It is a wretched thing to be
engaged in a war with necessity made by righteousness itself,
and the most invincible reason ! A pagan, represented in
the height of madness, was not so mad as not to see this ; ^
that ' he is a wretched creature, that is unwilling to die, when
the world is everywhere dying with him ! ' Our patience,
possessing our souls, will not endure there should be such a
pugna, — a reluctant disposition not overcome, — against this
inviolable statute and determination ; which disposition must
be equally disloyal to our Maker and uncomfortable to our-
selves.

And this consideration should make us patient in expecting
the consequent good whereto death is the introduction,— that

^ Miser est quicunque non vult, mundo secum morientc mcn.-rScn. Trag,
VOL. VI. Ti

50 OF PATIENCE, IN EXPECTATION

the expected good is so ascertained to the friends of Christ,
that death intervening cannot be hurtful or be any bar to our
attainment of the good promised ; nor is rationally formidable,
since we cannot suppose our Lord would forbid our fearing
what we have reason to fear. But unto his friends he forbids
the fearing of them that " can kill the body only, and, after
that, have no more that they can do : " but requires them to
" fear him, that can cast soul and body into hell." It is
plainly implied that " killing the body" is no hurt or damage
to the soul; it '* cannot separate us from the love of Grod, which
is in Christ Jesus our Lord ;"^ no, nor the " principalities " .
and " powers," which, in that juncture, in the very article or
instant of dying, will be sure to do their uttermost to work
that separation.

And considering this bodily death as an introduction to
blessedness, it not only can infer no damage, but it must be
our great advantage ; wliich is implied in the mentioned
context : " Whosoever shall confess me before men, him will
the Sou of man confess before the angels of Grod." ^ For
though it is not the lot of every Christian to be an actual
martyr, yet every true Christian is an habitual one. Who-
soever therefore dies with a fixed disposition of spirit, never
upon any terms to deny Christ, He assures such He will
solemnly own them, even before all the angels ; which must
include their being admitted into a most blessed state.

When also such are expressly told that " all things are
theirs," ^ and " death " is reckoned into the account of the
" all things," this cannot but signify that death is to be, not
only no detriment to them, but their advantage and gain ;
which is also plainly spoke out : * " For me to live is Christ,
and to die is gain." And that most gainful good being so
fully assured to tliem, they have all the reason in the world
to expect it with patience.

Moreover, how consolatory must it be to them that have

' Rom. viii. 88, 39. « Luke xii. S.

J 1 Cor. Ui. 21, 22. * PhiL i. 21.

OF FUTURE BLESSEDNESS. 51

any taste of spiritual and heavenly things, that so pleasant a
way is prescribed them of living, through the whole time of
their expecting state, that is, as long as " they live in the
flesh ; " namely, to " live by faith in the Son of Grod." ^ How
unspeakable is the joy and pleasure of that way of living, —
that all the days of our abode in the flesh, we have so great a
one as the glorious ever-blessed Son of Grod to depend upon ;
by continual and often-repeated vital acts, resigning ourselves
to his conduct and government, and deriving from that
"fulness" which it "pleased the Father should dwell " in
him, all needful supplies of grace, spirit, life, and righteous-
ness ; and that we are taught to consider him, not as a
stranger or one ' unrelated to us or unconcerned for us, but
"who hath loved us," and (which is the highest evidence
hereof) " given himself for us," that great, rich, and glorious
self ! In whom, therefore, our faith may not only repose and
acquiesce, but triumph and glory ! And that we may do thus,
not by rare, unfrequent, and long intermitted intervals ; but
as long as we breathe in mortal flesh, even to the last breath !
Should such a way of living be tedious and irksome to us ?
Though we expect long, we are not to expect as forlorn
creatures, " without Christ, and without hope, and without
Grod in the world !"

Therefore in how high transports of spirit should we exult,
and bless Grod, who hath so stated our case ; endeavouring to
our uttermost, and earnestly aspiring to, that excellent temper
of spirit,^ — to be " strengthened with all might, according to
his glorious power, unto all patience and long-suffering with
joyfulness, giving thanks ! "

And how overpowering a consideration should this be with
us ! What ! a,m I to aim at that high pitch of all patience
and long-suffering with joyfulness, and, instead of repining,
to give thanks; and have I not attained so far as to mere
patience ? My not being able to endure the enjoined expecta-
tion, should make me not endure myself !

1 Gal. ii. 20. 2 Col. i. U, 12.

E 2

AN APPENDI X,

COSTAnflXO SOXS MKMOaiAL OF

DOCTOR HEXRY SAMPSON,

▲ LATE KOTKD PHY8ICIAX IN THE CITT OF LOKDOK.

Although the foregoing discourse is grounded upon the same
text of Scripture that was insisted on soon after the notice
was brought me of this worthy person's decease, and upon
the occasion thereof, yet this discourse itself cannot admit to
be called a funeral sermon. The frequent and inward con-
versation I had with him, divers years, gave me ground to
apprehend that the temper and complexion of his mind and
spmt did very much agree ^v^th the sense and import of this
text : which, when I heard of his death, first led my thoughts
to it ; and was my inducement to say something of it in
public, with some particular reference to him, in whom I had
seen an exemplification of it in an eminent degree. But of
what was then said, I could now give no distinct account.
For having then no thought of its fui-ther publication, and
my own long languishings presently ensuing, what was
spoken ujjon that occasion was with me lost. Nor was it
afterwards decent to offer at publishing a sermon for the
fumral of one, though very dear to me, that was deceased so
long before.

Yet God affording me, at length, some respiration from the
extremity of tliose painful distempers that had long afliicted
mo ; apprehending that a discourse upon this subject might
bo of some use to divers others, besides the present heaiers,

AN APPENDIX. 53

I did, by intervals, set myself to reconsider it : and only now
take this occasion to annex some memorial of this excellent
person, that first drew my thoughts to it.

He was long a member, and lived in communion with many
of us, in the same church, namely, by the space of thirty
years, under the pastoral inspection of the Reverend Dr.
Jacomb, and of him who, with great inequality, succeeded
him. This he signified himself in a paper written by his
own hand, and delivered to me when we were entering upon
the administration of the Lord's supper the last time that
Grod ordered him that opportunity with us.

The paper was thus :

' It is my request to you, that you will please to acquaint
the congregation with the great sense I have of the mercy of
God, that hath afforded me communion with them and their
ministry for thirty years together.

* But now, being, by the providence of God, deprived of
my health in the city, I am to seek relief thereof in the
country air, and shall thereby be in a great measure deprived
of those blessings ; yet I earnestly desire their prayers for me
and my family, that, in some sort of such intercoui'se, our
communion may continue still, if not in body, yet in spirit.

' Your servant,

* Henry Sampson.'

He now found himself constrained by his declining age and
growing distempers, to retire from us, but not without very
great reluctancy, into a village at no great distance from the
city ; but which, for change of air, was necessary, and, as he
found, relieving to him.

From thence, his earnest desire to visit his relations and
native country, engaged him in a long journey, as far as
Nottinghamshire. And that journey brought him into the

54 AN APPENDIX.

"better, even the heavenly country:'^ God so ordering it,
that near the place where he drew his first breath, he should
draw his last ; and end a very holy useful life, not far from
the very spot where he began to live. For reaching the seat
of a reverend brother of his, near to that of his birth,
he there found, but for a very few days, a temporal, and
there entered upon his eternal, rest : so falling a little
short of the patrias sedes, — the place that had been the
dwelling of his earthly parents, — by a joyful anticipation he
sooner arrived at his heavenly Father's house, and found his
place among the " many mansions "and " everlasting habita-
tions," where was to be his proper and perpetual home.

It is not now my design to write the history of his life ;
the former part, and therefore the longer course and tract
whereof, must have been more known to divers of oui society,
than it could be to me ; though I have had much opportunity
also, within the space of twenty years by-past, to understand
and know much of it. But that must contain many things,
which, though useful in their kind, my cii'cumstances allow
me not to relate.

Nor shall I enlarge in giving his character, though the
subject is copious : for my present infirmities will make my
limits narrow, whether I will or no.

But a man of so real value and usefulness in his station
and of so instructive and exemplary a conversation, ought
not to be neglected, or be let slide off the stage from among
us without some such observation as may some way answer a
debt owing to his memory, and be a real gain and advantage
to ourselves.

He began his course, favoured by the Author of nature
with very good natural parts ; and very early enriched with
oommunications of the more excellent kind, by the God of all
g^ace.

Herewith, having his spirit seasoned and deeply tinctured
betimes, ** the fear of the Lord, which is the beginning of
wisdom," became, near the beginning of his course, the
governing principle thereof.

AX APPENDIX. 55

His choice was^ therefore, of that way and state, wherein
he, in the general, conceived he might most glorify God and
do most good to men.

And hecause he thought he might serve those ends best,
in that high and noble employment wherein he should be
obliged principally and most directly to intend the saving
of men's souls, thither he more immediately bent and directed
his preparatory endeavours.

And, therefore, though in his academical studies, — wherein
he spent several years, — he neglected no part of that rational
learning, which was most fitly conducing and serviceable to
this his pm-pose ; yet he most earnestly applied himself to
the gaining a thorough acquaintance with those languages
wherein the Holy Scriptures were originally written; and
spared no cost to procure great variety of the best and most
celebrated editions of both the Testaments, with other helps
for the attaining of that most necessary knowledge ; whereof
his library, so richly furnished in that kind, did appear, after
his decease, a full evidence : to the bettering of divers other
libraries, of such as he had formerly been wont to hear ; and
among them, — as I must, with gratitude acknowledge, — by
his special kindness and bequest, my own.

Accordingly this had been his calling, if the way of
managing it could as much have been the matter of his
choice, guided by his judgment and conscience, as the calling
itself had been.

But things falling out in this respect otherwise before he
could solemnly enter upon it, he seasonably diverted from it
to that which he judged the next best, and wherein the
persons of men were still to be the objects of his care : things
of higher excellency than lands and riches ; as life and the
body are, by the verdict of our Saviour, of more worth than
their perquisites, food and raiment, unto which ample estates
and revenues are but more remotely subservient.

And the vicinity of this to that other most excellent
calling is so near, that it is an easy step from it to the alfairs
of the other; which wo see exemplified in that excellent

5(5 AN APPENDIX.

person, a dear and most worthy relative of the deceased ; ^ unto
Avhose liistorical account of him, subjoined to tliis discourse,
I refer the reader for fuller information ; whose most useful
and elaborate works may not only occasion us to consider
theology as every one's business, or the calling of a divine as
in some respects transcendental, and running through every
man's calling ; but that of a physician as more nearly allied
to it than any other, — many excellent speculations being
common and, as those works show, of great importance to
both : and in which performance that accurate writer doth
not, indeed, preach to the vulgar, but instructs preachers.
And, as it hath been sometime thought a greater thing to
make a king than to be one, he hath attained a higher
degree above being, himself, one single preacher, in doing
that whereby, now and in future time, he may contribute to
the making of many.

These are some instances, and, blessed be God, it is to be
hoped there are others, which show that religio mcdici is not
always opprobrious, or a note of ignominy and reproach ;
and that " a beloved physician," on the best account, was not
appropriate to the first age. That calling gives very great
opportunity to a man of a serious spirit, of doing good to
men's souls ; and I know it hath been improved by some, to
discourse and to pray with their dying patients ; and when
their art could not immortalize their bodies, they did all that
in them lay for the saving their immortal souls. And this,
I have reason to think, was a great pai-t of the practice of
this worthy man.

In the proper bufiiness of this calling, he sincerely studied
the good of mankind; endeavouring to his utmost, to
lengtlien out their time in this world, in order to their
further preparation for the other. And lierein liis skill was
not unequal to his sincerity ; nor his cliarity to his skill : for
being applied to, upon no fonner acquaintance, when the cases
of extreme illness and extreme poverty have met together,

> Dr. Grow.

AN APPENDIX. 57

he hatli most cheerfully embraced the opportunity of doing
such good ; declaring, he was ready as well to serve the poor,
when he was to receive nothing, as the rich, from whom he
might expect the largest fees. His visits have been there
repeated with equal constancy and diligence. He equally
rejoiced in the success of such endeavours, whereof he had no
other recompence than the satisfaction of having relieved the
distressed and the miserable : and of such some do survive
him, to whom the remembrance of his name is still grateful
and dear.

Nor were the great advantages lost, which he had gained
for the instructing a congregation, — had the state of things,
and his judgment, concurred thereto. For they eminently
appeared to such as had the privilege of living under his
roof, and of partaking in the instructions which his great
acquaintance with the Holy Scriptures enabled him to give
them from time to time ; which, together with his daily
fervent prayers and holy conversation, made his family as a
well-ordered and a " watered garden," compared with the
" howding wilderness " of too many others.

But in all my conversation with him, nothing was more
observable or more grateful to me, than his pleasant and
patient expectation of the blessed state which he now pos-
sesses; the mention whereof would make joy sparkle in his
eye and clothe his countenance with cheerful looks ; accom-
panied with such tokens of serenity and a composed temper
of mind, as showed and signified submission, with an un-
reluctant willingness, to wait for that time which the wisdom
and goodness of God should judge seasonable for his removal
out of a world, which he loved not ; nor yet could disaffect
from any sense of its unkindness to ^m, but only from the
prospect he had of a better : which made me think him a fit
example of what is treated of in the foregoing discourse.

58 AN APPENDIX.

THE WORTHY DR. GREW'S ACCOUNT OF THIS HIS
EXCELLENT BROTHER-IN-LAW.

Dr. Henry Sampson was the son and heir of a religious
gentleman, Mr. William Sampson, of South Leverton, in
Nottinghamshire : and nephew to those two eminent linguists,
Mr. John and Mr. Samuel Yicars, the joint authors of the
JDccapla on the Pmlms. In his minority, he was first under
the governmeut of his most virtuous mother ; upon her re-
marriage, of his father-in-law, the very Eev. Dr. Obadiah
Grew, of Coventry : by whom he was committed, at the age
of fifteen, to the tutorage of Mr. William Moses, then fellow,
and some time after, the learned and worthy master of Pem-
broke Hall, in Cambridge ; under whom his proficiency was
such, as preferred him to be the moderator of his year. So
soon as he was of sufficient standing, he was chosen fellow of
the same hall ; and, not long after, had one of the best livings
in the gift of the college bestowed upon liim ; namely, that of
Framlingham, in Suffolk. Here he was, when he published
that correct edition of the learned Thesis of Mr. Thomas
Parker, entitled, Methodus Divinoc Gracice, etc. ; a golden
book, with a golden epistle of his own prefixed to it ; both of
them having a great deal of weight in a little room. While
he continued here, he made several visits to Coventry, where
he often preached for the doctor, his father-in-law, with great
acceptation, as well as among his own people : in both which
places, his name is as a precious ointment and his memory
had in honour unto this day. Upon the restoration of King
Charles, being obliged to leave his people, he resolved, as
well because ho was never ordained as for some other reasons,
to qualify himself for the practice of physio : in order where-
unto, having visited several universities famous for medicine
abroad, he stayed, first at Padua and then at Loyden, for
some time : in the latter of which, he became very well
acquainted with that eminent person, the Lord Chief Justice
St. John, wlio bore a singular respect to him as long as he

AN APPENDIX'. 59

lived. Having here taken Ms degree, he returned home and
settled in this city : where also, for order's sake, he entered
himself of the College of Physicians, as an honorary fellow ;
among the members whereof, he justly obtained the repute of
being substantially learned in all the parts of his profession.
Besides other improvements he aimed at, he laid up a con-
siderable treasure of observations made of diseased bodies
dissected with his own hand. Nor did he lose any of his
spare hours, as appears by many historical papers, relating
to theology, left behind him ; all which, though they have
been long suppressed, partly through his own great modesty,
and partly the infirmities of his latter years, which permitted
him to finish but few, if any of them ; yet is it hoped, that
some of both kinds may ere long see the light. His reading
and speculation were ever in order unto action ; by which
means, as he became, under all relations, in every station of
his life, desirable and exemplary unto others ; so he enjoyed
the happiness of continual peace within. And as he lived,
he died ; his last hours being very composed, and concluding
with that ddavacrCay euthanasia^ for which he had often
prayed.

I

A DISCOUESE

EELATING TO THE

MUCH LAMENTED DEATH, AND SOLEMN FUNERAL

OF

CUE INCOMPARABLE AND MOST GRACIOUS

QUEEN MAEY.

OF MOST BLESSED MEMORY.

64 THE DEDICATION.

The thought may much the better be digested, that terrestrial
naptials will some time end in funerals^ if once, by God's pre-
scribed methods, it cau be made certain to us also, that those
fanerahi shall end in celestial triumphs.

Your ladyship's eyes— whicli better serve for heaven than
earth — being observably much directed upward, will give aim and
direction to theirs who depend ujwn ycu, to look the same way ;
and withal draw down from thence continual blessings upon your-
self and them : which is the serious desire and hope of,

Madam,

Your Ladyship's most obedient,

And obliged humble servant,

J. H.

A DISCOTJESE

EELATINO TO THE

MUCH LAMENTED DEATH, AND SOLEMN FUNERAL

QUEEN MAEY.

HEBREWS xii. 23.

"and to the spieits of just men made peefect."

Let me invite back your eye to the foregoing words, that are
in nearer connexion with these :

" But ye are come unto Mount Sion, and unto the city of
the living Grod, the heavenly Jerusalem, and to an innu-
merable company of angels ; "^

" To the general assembly and church of the first-born,
which are written in heaven, and to Grod the Judge of all,
and to the spirits of just men made perfect."^

We have had this last week a public solemnity, that was
becomingly great and magnificent, upon a sad and mournful
occasion, — the last act of a doleful scene that hath lasted many
weeks. You know I have taken notice to you, my usual
hearers, of the first and saddest, the leading part in this
tragedy, once and again ; nor would I have this last to pass
us without some instructive observation and remark. It
will the more instruct us, the less it detains us ; or if only
taking a due — not, I mean, a slight and too hasty, but yet a
transient — notice of it, we be prompted by it to look forward

^ Verse 22. = Verse 23.

VOL. VT. F

66 HEAVEN A STATE OF PERFECTION.

from what was in its own kind most deservedly great, to
what is incomparably greater in a more excellent kind.

In such a funeral solemnity, for so great and excellent a
personage, there is what may most fitly entertain a while ;
there is not that which ought finally to terminate a wise and
a judicious eye.

Honours done to the memory of great persons deceased,
have, by the wisdom of all nations, been counted decencies,
and even debts ; when especially the deceased have been
some time, and might have been much longer, public bless-
ings : then indeed it is that such rites are most fitly, as
they are usually, called ^justaJ

But we are too prone to be taken only with the mere pomp
of such spectacles, and, — which is the infirmity of our too
degenerate spirits, — to be wholly possessed with fanciful
ideas; as those'^ were intimated to be, which were from a
spectacle of the same common kind, though on a very
diverse occasion, — by that elegant expression, yi€Ta ttoAAtJs
(lyavTacria^ ; such as do but amuse our imagination awhile,
but must of course vanish, and cannot stay long with ils.
But we need that somewhat greater, and too latent to
strike our eye, should another way enter, and teach our
mind ; making such impressions there, as may claim an
abode, and that ought to remain and dwell with us.

You read of a very solemn funeral in Genesis.* The whole
country into which the march was made, was amused at the
state and greatness of that mournful cavalcade, wherein it is
said^ "there were chariots, and horsemen, even a very great
company."

That which you have, many of you, so lately seen, and
no doubt all of you heard of, was a most august funeral
solemnity ; such as whereof less concerned foreign spectators
miglit say, as the Canaanites by mistake did of that,* — "This
'iv> a grievous mourning to the Kgyptians."

T\i(*y \v<'?o indeed anciently the most celebrated mourners

» AcU xxT. 23. * Gen. 1. » Vonie 9. * Verse 11.

HEAVEN A STATE OF PERFECTION. 67

for sucli as died from amongst them, in all the world, in
respect of their funeral rites, and of their monuments for the
dead,^ of which they are said to have taken more care than
of the habitations of the living ; accounting these they wei e
to inhabit only a short time, but those they reckoned their
aibLov<; ohovs, their * eternal habitations : ' an imagination,
which how wild soever it were of the habitations of souls —
which onli/ could be supposed capable of being pleased witli
them — yet implied their belief of their immortality, whereof
some have groundlessly thought them the first assertors.^

But the Canaanites were, as was intimated, mistaken in
apprehending that to be chiefly an Egyptian mourning.
The true Israelites, those that were such indeed, were the
true, concerned mourners. The father of Israel was dead, — as
now with us, the mother ; a political, though not a natural,
nor merely an economical one : a mother, not in the narrower
and more minute, but in the larger and most noble sense ;
not of a single family only, but of nations.

The Egyptians assisted to make up the show in that
mourning, but were probably the prepared^ as their posterity
were the active, instruments of the slavery and misery of
that people with whom they were now seeming sharers in
lamentation.

Ours was a mourning not less grievous than theirs, nor
more grievous than just to the English nation ; that is, to
whom the soil and the genius are together native, — that
ai'e not of an Egyptian spirit ; unto which, as things happen
to its power or to its impotency, there is a radical innate
disposition, either to make slaves or to be such. There is
a sort of people, as was once said, born to slavery ', to whom
it is a birthright. They have it in their natures; and no
other state, — as he most aptly spake, — is agreeable or 'be-
coming' to them. QtiOfi non decnf esse 'ivisi servos.^ They
know not what to do with liberty, any more than that
silly creature that used to haunt the dunghill, with the

1 Diod. Sic. lib. 1. » Herod. Euterp. 3 Plin. ramg.

F 2

68 HEAVEN A STATE OF PERFECTION.

pearl. Therefore they can but suitably yalue the restorers
and assertors of it. No irons can be heavier or less tolerable
to them, than a generous and a Christian state of freedom.
Therefore if none else will do them the kind office to put
them into gentler shackles, they grow so unnaturally cruel
as to shackle themselves, in tlie ignoblest sort of bondage.
"They are held in the cords of their own sins,"^ and 'make
the chain, whereby they are to be dragged.'^

Brutish appetites and inclinations are to them severer
taskmasters, than it can ever be in their power to become
to others. They can thetmelveSy at the utmost, but domineer
over other men's externals ; but these have subdued their
wills, and tyrannize in their very minds.

Thus it is with them in relation to their governing and
their being governed ; and their policy and religion come
both out of the same mint.

To them this season of sorrow is a time of festivity and
Jaughter ; who, when they have suffered a more monstrous
transformation themselves, can easily turn the "house of
mourning " into that " of mirth." * The wise man tells us
what sort of people they are, whose heart is in this latter
house ; and what is to be thought of such mirth and
laughter.'* And indeed without a serious repentance — ^by
which men do * resipiscere,* or " become wise " — theirs is
like to prove the sardonic laughter, a certain prelude to
death and ruin.

But it is to be hoped, this sort of men do dwindle into a
not much rogardable paucity. The current of the nation
runs against them, which must turn and constrain them to
fall in with it. For, —

We had upon the late sad occasion a * Panogyris.' "We
find that word in the introductive part of the text, and
though it is more commonly applied to a multitude gathered
on other occasions, it disagrees not to that orderly great oon-
oourse on that mournful occasion ; a ' general assembly/ that

* Prov. w.ti. » Sea. Trag. ' EocIob. vii. 4. * Chap. li. 2.

HEAVEN A STATE OF PERFECTION. 69

is, a national one, met tlien on purpose to mourn ; a nation
assembled, and mourning in their representative. It was
decent it should be so ; a loss so national, so general a sorrow,
were with no congruity otherwise to be represented and ex-
pressed. Our mourning was therefore by all the Estates of
the Kingdom, the head only mourning with greater aud
more decent majesty in retirement, or being, as is usual in
solemn mournings, hid and covered on that day. So was
the whole legislature concerned in that sorrow, as if it were
ordained by statute, or as if our mourning were as that for
an excellent Prince also,^ by "an ordinance in" our "Israel;"
and as if our tears and lamentations were, as before they were
by merit, to be also made due by law ! Death marched in
state and triumph that day ; the king of terrors took the
throne, and filled that part which it had made vacant ;
having plucked away from thence not only so bright an
ornament, but so glorious an instrument, in our government ;
and all the orders of the realm, as captives, attended the
chariot of the conqueror. England had lost its * delight,' its
* pleasant comeliness,' and even 'half its soul.' Nothing
could correspond to such a case but a national groan, as of a
half-expiring kingdom, ready almost to breathe its last and
give up the ghost.

It must be confessed our just tribute to the memory of our
admirable Queen can never be said to be fully paid ; nor can
this discourse leave out occasional reflections that may be of
this import. But my present design is to endeavour our
minds may be drawn upwards, and to make that improve-
ment of this most instructive providence unto which this
chosen text will direct. Not to entertain you with her cha-
racter and praises, (for it is the same thing to characterize
and to praise her,) that part is performed in divers excellent
discourses which I have read, as I believe many of you have,
and I hope with fruit as well, as approbation ; and — as there
is cause — with great admiration of the Divine goodness that

1 2 Chron. xxxv. 25.

70 HKAVEN A STATK OF PERFECTION.

SO illiistriouHly sliono fortli in her, and that vouchsafed so
long to entrust the people of England with so rare a jewel,
whose lustre was jet exceeded by its real virtues. By which
also we may make our estimate of the displeasure wherewith
it is so soon withdrawn and cauglit away from us, so as to
entertain the age — as our divine Herbert *says* — with

" A mirth but opened, and shut up agam."

" A burning and a shining light ; " for so she also was in a
true sense and in her proper sphere, in the light whereof we
rejoiced but a season.

But every such providence hath its dark side, and its
bright. Yiew it downward, as it looks upon us who remain
beneath, and we behold " blackness, and darkness, and a
horrible tempest." Such a state of things we may fear our
Queen hath left unto us who stay below, while we do so. But
look we upon it upwards, whither she is ascended and whither
we are professedly tending, and are in some sort come, '' if
we be followers of them, who through faith and patience
have inherited the promises ; " and we find it is to " Mount
Sion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, to the
general assembly and church of the first-bom, which are
\\Titten in heaven, and to Grod the Judge of all, and to the
spirits of just men made perfect." And hither, — that we
may fetch instruction out of terror, " out of the eater meat,"
and life out of death— let us bend and apply ourselves.

We have had a mournful sad solemnity and assembly,
though decently pompous and great ; England's glory clad
in sables, and glittering in a cloud. But now let ns lift up
our eye, and endeavour it may penetrate through this dark-
ness, and beliold the glorious spectacle which this context
presents us with.

Funeral solemnities, even for pious and holy persons, and
that wore of greatest use in the world, are dull and gloomy
spectacles, if they arc only considered in their retrospection,
without prospect ; or if they only solemnize their eidt out of

HEAVEN A STATE OF PERFECTION. 71

this world of ours, but be understood to have no reference to
their ascent and entrance into the regions of immortality and
bliss above. And, without this, we see ourselves outdone by
tlie Egyptians themselves, with whom their funeral apparatus
had reference to a subsequent immortality.

These words are allusive, and promiscuously refer partly
to things known and famous among the Greeks, but are
more principally accommodate to these Christian Israelites,
or Hebrews, to whom they are writ ; — and, in a scheme of
speech familiar and well known to them, have respect to
their passage out of Egypt, — as the third and fourth chapters
of this epistle also have, — ^towards the land of their promised
inheritance ; whereof the remains of their venerable ancestor
and head, holy Jacob or Israel, had by Divine instinct and
direction, in that mentioned solemn funeral procession, been
conveyed before, to take a sort of typical and prophetical
prepossession of it for them.

They are in the whole a figure, an allegory, which is
expounded in Gral.^ In their way to their terrestrial Canaan,
this people came to Mount Sinai, — the emblem of their Jewish
church state, — under rigorous severities, which they were to
pass from ; and so shall we. The text expresses what they
were come and were tending to, the representation whereof
hath a double reference ; intermediate — to the state and con-
stitution of the Christian church ; and final — to the heavenly
state ; the former being both a resemblance, and some degree,
of the latter.

"Ye are come," saith he, "to Mount Sion," the seat of
the sacred temple, the Shechinah, the habitation of the Divine
presence ; not ambulatory, as the tabernacle was while they
were journeying through the wilderness, but the fixed resi-
dence of the eternal King, where the order of worship was
to be continued to the fulness of time ; as afterwards in the
Christian church it was to be permanent and unchanged to
the end of time ; and in the heavenly state unalterable and

^ Chap. iii.

72 HEAVE^f A STATE OF PERFECTION.

eternal : and here, in opposition to the case at Mount Sinai,
where the people were to stay beneath the Mount (whereas
they were to go up to the house of God on Mount Sion) they
are now to ascend, and be higher than heaven ; ^ as their
glorious Head and Lord is said to he.^

" To the city of the living God, the heavenly Jerusalem :"
to signify the vicinity wherein God will have his people be
to him, as Jerusalem was to Sion, — their houses and dwellings
being near to his own, the city to the temple. And this
passage may also look back upon their former state ; whereiis
they had heretofore nothing but wilderness, they had now.
a city.^ To which that also agrees, Heb. xi. 16. Their earlier
progenitors were wanderers and strangers even in Canaan
itself, but now God had prepared for them a city in the
heavenly Canaan, as before he did in the earthly. But lest
their minds should stay in the external sign, he lets them
know he means the heavenly Jerusalem, that is, the Christian
church, which was the kingdom of heaven begun ; and heaven
itself, as being that kingdom in its final and consummate state.

"To an innumerable company of angels," fivpLaa-Lv ; which
though in the singular it signifies a definite number, being
here put plurally, may well be understood to signify indefi-
nitely a numberless multitude : or whereas some selected
squadrons might only attend the solemnity of giving the law
at Mount Sinai, here is the whole heavenly host, whose stated
office it is to guard the church below, and worship the
Majesty of heaven above.

** To the general assembly," the -Troi^yvpts, the glorious
consessus of all orders of blessed spirits ; which as it may be
supposed constant at all times, so is as supposable to be more
frequented and solemn at some ; and whither any may resort,
as quick as the glance of an eye or a thought ; and perhaps
do, at appointed seasons, so as to make more solemn appear-
ances before the throne of God, as the laws and usages

* *hvdtT*poi rod ovpayov, Oirys. in loo. • Heb. vii. 26.

3 'Ekc* (fnifios, i^iavQa x6\is, Chrys. in loo.

HEAVEN A STATE OF PERFECTION. 73

of that blessed world shall require. And we may well
understand here an allusion to the appointed times at which
there was a resort from all parts of Judea to Jerusalem ; and,
as in the Christian church, are, at set seasons, more numerous
and solemn assemblies. Here may also be an allusion to the
panathenaica, the more general conventions of all the people
of Athens upon some solemn occasions, which were wont to
be called navriyvp^s. These can be referred to but as faint
resemblances and shadows (whether they were the Jewish or
the Grrecian assemblies) of this universal convention, that
fills the vast expanse of heaven ; in comparison whereof not
only this little earth of ours, but the whole vortex to which
it belongs, can be considered but as a very minute spot
or point. The inhabitants that people those immense, pure
and bright regions, in their grand stated solemn assembly,
make the term to which holy souls, ascending from among
us, are continually coming. And here with what ineffable
pleasure must these pure celestial intelligences, all filled with
light, wisdom, life, benignity, love, and joy, converse with
one another ; behold, reverence, love, worship, and enjoy their
sovereign Lord, displaying his glory perpetually before them,
and making his rich immense goodness diffuse itself, and flow
in rivers of pleasure most copiously among them !

" The church of the first-born written in heaven." These
all constitute but one church, of whatsoever orders those
blessed spirits are. And they are all said to be first-born, the
church here meant consisting only of such in whom the
Divine life, or the holy living image of God hath place ; they
having all the privileges which did belong to the first-born,
— the inheritance, the principality, and the priesthood : for all
God's sons are also heirs. ^ And they are all made " kings,
and priests," ^ having all their crowns, which they often cast
down before the supreme King ; and their employment being
perpetual oblation of praise, adoration, and all possible
acknowledgments to him. They are all of excellent dignity,

» Romans viii. 17. 2 jj^ey, j^ 5^

74 HEAVEN A STATE OF PERFECTION.

and every one enrolled ; so that none have a place there by
oversight, casualty, or intrusion. We must here understand
an allusion to what citizens need not be told, — the known
custom of registering such as were civitate donati, or made
free.

" And to God the Judge of all." This may have reference
to that office of the judge in the Olympic concertations, to
whom it belonged to determine who were victors, and
to whom the garlands or crowns were justly due. Here the
privilege is, that they whose cause is to be tried are sure of
righteous judgment and that they may approach the eur
tlironed Majesty of heaven itself. None of them are denied
liberty of access to the throne of glory above, as in the
Christian church none are to the throne of grace below.

"And to the spirits of just men made perfect." This
sliows they all make but one church, even such spirits as have
*' dwelt in flesh" being received into the communion of those
whose dwelling never was with flesh. And, in the mean-
time, those that yet continue in these low earthly stations, as
soon as the principles of the Divine life have place in them,
belong and are related to that glorious community ; for they
are said to be already" come" thereto, and all together compose
but one family. For there is but one " paterfamilias," of whom
" the whole family in heaven and earth is said to be named." ^

Now for the encouragement of Christians unto a faithful
perseverance, through all the difficulties of this their present
conflicting, imperfect state, is this glorioxis representation
made of the blessed issue their laboui's and sufl'orings shall
have at last ; whither they shall be gathered at the finishing
of their course, and how Godlike, how worthy of Himself
the end shall be, into which lie will run up all things, when
the state of probation and preparation is over with His
intelligent creatures, and the stable, permanent eternal state
comes to take place ; which, because it is final, can admit no
more changes, and because it is perfect, can uo more need

» £ph. ilL 16.

HEAVEN A STATE OF PERFECTION. 76

any. Ilitlier Christians are to come, and in some sense
the sincere are said to he come already.

And now upon this part of the term of their access, namely,
that they " are come to the spirits of the just made perfect,"
we are to stay awhile, and shall consider, —

First. The perfection the spirits of the just do finally
aiTive to in iheiv future state.

Secondly. In what sense, sincere Christians, in their pre-
sent state, can be said to be come to them who are so made
perfect.

For the former of these, we may easily admit this being
" made perfect," to be an agonistical phrase, as some of great
note and worth have expounded it ; and unto which that in
the beginning of this chapter, of " running the race set before
us," — as much as to say, the u-aij laid out between the lines
on each hand, — doth plainly lead us. But it should here-
upon be remote from us to think, that a mere relative dignity
or any external honours are the things we must principally
understand to be conferred, or which these adepti must be
now thought to have obtained. It is a real, inward, subjec-
tive perfection, by which they all become most excellent
creatures, that must be chiefly meant.

Perfection, taken in the moral sense, doth, in the language
of the Holy Scriptures, contain a threefold gradation.

I. At the lowest, sincerity ; as when our Saviour proposes
to that querist, if he would be " perfect," to sell all he had,
and give to the poor, " following Him," with the expectation
of no other recompense but of a " treasure in heaven."^ If
a man s soul be not in a disposition to comport with such
terms, upon a sufucient signification of our Lord's pleasure
that he shall now do so ; or if at any time this be the case,
tliat he must either forego all this world, and even life itself,
or else renounce Christ and Christianity; he is not yet in
a right posture towards his last end. He hath not taken the
Lord for his God, and best good ; his heaii more strongly

' Matt. xix. 21.

71) HEAVEN A STATE OF TERFECTION.

adheres to this present world. But if he have arrived hither,
"which is his first step, — resohing upon his true and right
end, which he will supremely pursue against whatsoever
competition of less valuable things,— he is now, in the lowest
sense, " perfect," that is, a resolved thorough Christian.

II. An eminent improvement, greater maturity in Divine
knowledge, and all other Christian virtues : as when the
apostle, blaming the slower progress of the Christian
Hebrews, that they were yet so " unskilful in the word of
righteousness," and only capable of " milk, not the strong
meat " fit for persons come to a more grown age, nor had
"their senses as yet well exercised,"^ etc., he exhorts them,
leaving the first principles of the Christian doctrine, " to go
on to perfection."^

III. The third is the consummate state of a Christian ; so is
a " perfect man " expounded by being " come to the measure
of the stature of the fulness of Christ : " that state, to which
all gifts given by our ascended, conquering, crowned Re-
deemer ; the whole gospel, the apostolate, the entire ministry,
the whole frame and constitution of the Christian church, all
evangelical truths and institutions, with whatsoever illumi-
nations and influences we can suppose superadded to all these,
have ultimate and final reference. And the state to which
*' all shall come,"^ is this most perfect state, in respect whereof
the apostle says of himself, that he had " not yet attained,
nor was already perfect."*

I do not reckon the mere natural perfection, either of the
inner or outer man, to be here necessarily excluded, but that
the moral is chiefly intended ; and of thuf^ the ultimate con-
summative degrees ; — still reserving room for sucli additions
as will follow the final judgment.

And I doubt it is not enough considered, how much the
felicity of the future state depends upon such perfection of
the subject of it. Concerning the object of felicity, we are

> Chap. V. 13, M. 2 ohap. vi. 1.

» Eph. iv. 8—13. * Phil. iii. 12.

)

HEAVEN A STATE OF PERFECTION. » V7

agreed it can be no other than the blessed God himself, the
all- comprehending Grood, fully adequate to the hightest and
most enlarged reasonable desires. But the contemperation of
our faculties to the holy, blissful object, is so necessary to our
satisfying fruition, that without that we are no more capable
thereof, than a brute of the festivities of a quaint oration,
or a stone of the relishes of the most pleasant meats and
drinks. That " meetness," which the apostle speaks of, " to
be partakers of the inheritance of the saints in light," ^ is
of no small importance to our participation itself.

We are too apt to fill our minds with ideas of a heaven
made up of external, outside glories, forgetting we must have
the " kingdom of Grod within us," hereafter in its perfect^ as
well as here in its initial state : a kingdom that consists
in righteousness first, a universal holy rectitude of all our
powers ; then consequently in peace and joy.

The perfect cure of all the distempers of our spirits and a
confirmed most perfectly happy temper, is of most absolute
necessity to the blessedness of the heavenly state ; and without
it any imagined external glory will signify no more to our
satisfaction, than rich and gorgeous apparel can give the
desired content and ease to an ulcerous diseased body ; or,
as the moralist ^ speaks, a diadem to an aching head, a gay
slipper to a pained foot, or a gold ring to a sore finger.

Let a soul be supposed actually adjoined to that glorious
assembly and church above, that is yet unacquainted with
Grod ; strange and disafi'ected to him ; alienated from the
Divine life ; still carnally minded ; loving most, and looking
back with a lingering eye towards, this present world and
state of things ; full of pride, haughtiness, and self-magnify-
ing thoughts, of envy, wrath, hatred, contentiousness, of deceit,
guilefulness, and dissimulation; filled with ravenous lusts and
inordinate, insatiable desires after impossible things : — such a
soul will only seem to have mistaken its way, place, state,
and company, and can only be a fit associate for devils and

» Col. i. 12. ' Plutarch.

78 HEWEN A STATE OF PERFECTIOX.

infernal spirits. Its condition would be equally uneasy to
itself and all about it ; the outrage of its own lusts and
passions would create to it a hell in the midst of heaven,
and be to it as a thousand devils, both for wickedness and for
torment.

But to give you a summary of this internal perfection of
the spirits of just men in their most perfect state, I cannot
give you a fuller and more comprehensive one than is
expressed in those few words, " We shall be like Him ; for
we shall see him as he is : " ^ where are two things conjoined,
that together express the perfect state of these blessed spirits,
— likeness to God, and the vision of him.

And these two are so connected as to admit of a twofold
reference each to other ; either that this likeness to God be
considered as preparative for the vision of him, and so that
the latter words be considered as an argument of the former ;
namely, that because it is designed we shall live in the
perpetual vision of God, it is therefore necessary we should
be like him, without which we can be no way capable of such
a sight or of beholding so bright a glory : or else, that the
vision of God be perpetually productive of this likeness to
him ; and so that the latter words be understood not only to
contain an argument, whence we may conclude this likeness
mmt be, but also to express the immediate cause by which it
is. As the form of expression will admit either of these
references, so I doubt not the nature of the thing will require
that we take them in both. There could be no such vision
of God as is here meant, if there were not some previous
likeness to him, in our former state. And when, in our
final state, we are first admitted to that beatific glorious
vision, by that means, we may reasonably understand, will
ensue the perfection of that likeness.

Whereof also it is to be considered that * vision,' — which
spoken of the mind is knowledge, — must not only be taken for
a cause, but a part; for the image of God is at first "renewed,'*

1 1 Juhn iii. 2.

HEAVEN A STATE OF PERFECTION. 79

and with equal reason must be supposed at last perfected, " in
knowledge.''^

This image or likeness of God therefore, if we consider the
natural order of working upon an intelligent subject, must,
as to that part of it which hath its seat in the mind or
understanding faculty, be caused bj the immediate irradia-
tion of the Divine light and glory upon that, and be the cause
of the rest.

But both together are the inherent subjective perfection of
these blessed spirits of the just, and comprehend all that
belongs to this their moral perfection ; the latter being itself
also virtually comprehended in the former.

The vision of God therefore, or their perfect knowledge of
him with whom they must ever have most of all to do, as the
principal object of their fruition and enjoyment, must be the
primary and the leading thing in this their perfection ; for
no doubt it is that perfection which directly concerns their
ultimate satisfaction and blessedness which is here intended ;
with which their eternal employment is most conjunct and
complicated, as we shall after see. They enjoy and adore the
same blessed object at once ; and in doing the one, do the
other.

And besides the knowledge of him, there must be by his
beams and in his light '=^ the perfect knowledge of all that it is
needful or requisite they should know ; without which, since
all their enjoyments in the heavenly state must be in their
first rise intellectual, it would be impossible they should ever
perfectly enjoy anything at all. And that this perfection of
just men's spirits is intended to be summarily comprehended
in the perfection of their knowledge, is more than intimated by
that series of discourse which we find in 1 Cor. The apostle,^
comparing the imperfection of our present with the perfection
of our future state, sums up all in this : that *' we know now
but in part," and that then " we shall know as we are known."
But the perfection of this knowledge he seems more to state

1 Col. iii. 10. 2 Ps. xxxvi. 9. » 1 Cor. xiii. 9—12.

so HEAVEN A STATE OF PERFECTION.

in tlie manner of knowing, than in the extent and compass
of the thin^ known. That in this latter respect it may
admit of increase, they cannot doubt who consider the finite
capacity of a created mind, and the mighty advantages we
shall have for continual improvement, both from the clear
discovery of things in that bright and glorious light, and from
the receptiveness of our enlarged and most apprehensive
minds. But that state can admit of no culpable ignorance,
nor of any that shall more infer infelicity than include sin.

Therefore now to speak more distinctly :

We take this perfection of the spirits of the just to be
principally meant of their moral perfection, such as excludes
all sin and all misery ; as morality comprehends and connects
together sanctity, — the goodness of the means, and felicity, —
the goodness of the end : the former most directly, but most
certainly, inferring the latter. If therefore we say this is
their sinless perfection, we say all that the case requires.

In that it is said to be the perfection of spirits, it must
indeed suppose all that natural perfection which belongs to
such a sort of creatures, as such, in their own kind. But
inasmuch as the specification is added, " of the just," it is
their moral perfection or most perfectly holy rectitude, from
which their blessedness is inseparable, that seems ultimately
intended.

But now whereas this their ultimate perfection hath been
said to be virtually contained and summed up in knowledge,
we are hereupon to consider how this may appear to be a
complete summary of all such perfection. And nothing
can more evidently appear, if you join together the
true matter or object, and right manner or nature of this
knowledge.

1. The true and proper object of it must be, not o?7mc
Hcibile, but whatsoever they can be obliged or concerned to
know, or that is requisite to their duty and felicity ; all that
lies within their compass, as they are creatures that in such a
distinct sphere or in their own proper order are to correspond
to thie ends of their creation ; that is, to glorify the Author of

HEAVEN A STATE OF PERFECTION. 81

their beings and be liappy in bim. Infinite knowledge
belongs not to tliem ; is not competent to their nature ; noi
necessary either to their employment or to their blessedness
in the heavenly state. Whatsoever knowledge is requisite to
these ends, will be included in this their final perfection.

It is, by the way, to be observed how this matter is
expressed, — " made perfect ;" which signifies our arriving to
this perfection out of an imperfect state. We were created
with an original perfection, sufiicient to a state of probation.
By our apostasy we became sinfally imperfect ; "all have
sinned, and come short of the glory of Grod."^ We have
been put upon a new trial by our Eedeemer. Their perfec-
tion, who have run out their course, is, by the grace of God
and by his methods, restored and improved to its just pitch.
They are now, their trial being over, set in a consummate
rectitude towards the ends of their creation ; and herein are
endowed with 'all the knowledge they need, namely, of such
things as, in reference to those ends, they can any way be
concerned with.

With the blessed Grod himself they are most of all con-
cerned, for him they are eternally to adore and enjoy.
Therefore that their perfection should be virtually included
in Divine knowledge, is congruous to the state of their case
and to the language of the Holy Scriptures, which expresses
their most perfect state by the vision of Grod ;- which phrase
is not borrowed from the sight of the eye and transferred
to that of the mind, at random, or without most probable
design. It most aptly signifies the great facility of this
knowledge, that it is not toilsome ; there is little labour
in it, it is not such as requires great pains ; it is but intui-
tion ; not a cautious, wary ratiocination, wherein we use
to be very solicitous, lest we draw any irregular or untrue
consequences. We do very easily and on the sudden, with-
out suspicion or fear of error, only behold what is offered to

' Romans iii. 23.

2 In the mentioned 1 John iii. 2, and Matt. v. 8, Heb. xii. 14, etc.
VOL. VI. G

82 HEAVEN A STATE OP PERFECTION.

our view. This is a great perfection of mind with these
blessed spirits, to be capable of knowing the greatest things
so easily and so soon, — " to know by seeing." And their
aptness hereto is a moral perfection, for the clearness of the
discovery infers their greater obligation to attend, and not
to divert from what shall cost them so little. The blessed
God's manifestation of himself, in that brightest and most
glorious light, is not only evidently supposed, — for " in his
light only can we see light," ^ — but it is emphatically expressed
in the before-mentioned text,^ of seeing face to face ; which
signifies on his part, gracious vouchsafement, his offering
his* blessed face to view ; that he hides it not, nor turns it
away, (as here sometimes he doth,) in just displeasure. And
his face means even his most conspicuous glory, such as, in
this state of mortality, it would be mortal to us to behold ;
for no man, — not so divine a man as Moses himself, — could
" see his face and live." And it signifies, on their part who
are thus made perfect, their applying and turning their face
towards his ; namely, that they see not casually or by for-
tuitous glances, but eye to eye, by direct and most volun-
tary intuition, which therefore, on their part, implies moral
perfection ; the will, directing and commanding the eye, and
upon inexpressible relishes of joy and pleasure forbidding its
diversion, holds it steady and intent. Here our* ignorance of
God is culpable, being voluntary, not " liking to retain him
in our knowledge."^ There our knowledge is inculpable and
sinless, being chosen, purposed, and always, principally, for
its most proper ends, — the perfect adoration and fruition of
the blessed object we so fixedly behold and so earnestly covet
to know.

It is also fit to be noted that the very fruition of the
blessed God itself, which the Holy Scripture includes in our
vision of him, is not only our very blessedness itself, but it is
our duty too. It is a thing enjoined us, and comprehended
In that first and great commandment ; " Thou shalt love the

» Pm. ixjcvi. 9. » 1 Cor. xiii. 12. ' RomaiiH i. 28,

HEAVEN A STATE OF PERFECTION. 83

Lord thy Grod with all thy heart, and soul, and might, and
mind ; " which, who can perfectly do without a complacential
acquiescence and final rest of their will in him, as the best,
the most perfect, and all-comprehending Grood ? And here-
upon, though we are wont to distinguish our glorifying Grod
and enjoying him, they are most manifestly coincident, and
but notionally distinct. For in this our fruitive acquiescence
of will in him stands our highest veneration, our most prac-
tical, most significant acknowledgment and testimony con-
cerning him, as the highest, the most complete, the most
absolutely perfect good, — in that we seek no further, but take
up our final rest in him.. This is to give him the proper
glory of his Grodhead, to " glorify him as Grod." And there-
fore this, being the fullest sense of that great and summary
command, it is only a commanding us to be happy : as, on
the other hand,^the misery of the intelligent creature is his
greatest and most injurious iniquity, an aversion of will from
the blessed Grod, a testimony against him, as none of the best
good, and the greatest indignity which created nature can
put upon him, who' is goodness itself. Thus then is the
knowledge or vision of Grod, even as it is fruitive, a moral
perfection. But the- divine knowledge, more at large, of
these holy spirits^ though it be principally conversant about
Grod as its noblest object, excludes not their applying their
minds to other objects too, according to their concernment
with them. And yet,

2. How aptly this perfection is included in such know-
ledge will further appear, if you consider the manner of
knowing, or the special nature and kind of this vision or
knowledge; namely, that it is not that slight, ineffectual,
merely notional, insipid knowledge, which unregenerate
minds are now wont to have of the most evident truths;
namely, that, for instance, — That Grod is the most excellent,
the most perfect, the most desirable, as well as the most
adorable good ; which knowledge, because it answers not the
true end of divine knowledge, is called ignorance : whereupon
they are said to be " alienated from the life of God, through

G 2

84 HRAVEN A STATE OF PERFECTION.

the ignorance that is in them." * But that ignorance is
pai-aplu-ased by *' blindness of heart;'* that is, a most perfectly
voluntary and chosen ignorance, founded in aversion of will ;
and elsewhere,^ by a "refusing to know God," a saying to him,
" Depart from us ; for we desire not the knowledge of thy
ways." ^ Whereupon " the light that is " in such is said to be
very " darkness," and then " how great is that darkness ! " *

This knowledge or vision, now in perfection, is most deeply
and inwardly penetrative, efficacious, and transforming; admits
a light which spreads and transfuses itself through fhe whole
soul. So it is, at first, in every truly regenerate spirit;
whereby such a one is begotten into the Divine likeness, His
image is impressed upon it, which, as hath been noted, is
said to be "renewed in knowledge;" ^ so that, as by solemn
message to the sons of men, God is declared to be pure light.^
" This then is the message which we have heard of him, and
declare unto you, that God is light, and in him is no dark-
ness at all." And as he is the original, the paternal light,
the Father of lights ; ^ so they that are born of him are said
to be light itself, and the children of light. " Ye were dark-
ness, but now are ye light in the Lord : walk as children of
light." ^ And they are therefore said, " as the sons of God,
to shine as lights," ^ or required to do so ; for the words bear
either form. This so energetical, efficacious light, is, in the
mentioned texts, manifestly intended to connote holiness ; as
it doth also, in Kom. xiii. ; ^° which the antithesis there
shows, "works of darkness and armour of light:" and in
many other places.

Accordingly the whole, even of practical religion and god-
liness, is in the Holy Scriptui-es expressed by the knowledge
of God.^^ It is signified to be in its own nature sanctifying,
and inconsistent with prevailing sin,^^ in which they that live
are therefore said to be destitute of it ; who are also upon the

> EpU. iv. 18. ' Jer. ix. 3—6. « Job. xxi. 14. ♦ Matt. vi. 23.

» Coi. ui. 10. • 1 John i. 6. ' James i. 17. ^ l^pli- v. 8.

» Phil. ii. 16. »" Eom. xiu. 12. '^ 2 Chrou. xxx. '2:
« 1 Cor. XV. 34.

HEAVEN A STATE OF PERFECTION. 85

same account said not to liave had any sight of God.' " He
that sinneth " (the word is 6 Ka/coTrotw/;, a doer or worker of
sin,) *'hath not seen Grod." The light which this vision of
God receives, must much more, in the perfected spirits of the
just, be supposed so prevalent and victorious as quite to have
chased away and expelled all remainders of this impure dark-
ness. Every such spirit is therefore become as it were an
orb of purest, most operative, and lively light, an intellectual
and a self-actuating sun, full of fervour and motive power,
besides mere light. Whereupon, whatsoever this light and
knowledge discovers it is fit for such a soul to be, it is, and
* whatsoever is* fit for it to do, it can never fail to do it.

Therefore the making of such spirits perfect must be
understood, in greatest part, to consist in restoring the order
of their faculties towards each other ; which was broken by
the apostasy to that degree, and they so debilitated and
become so lahguid, so impotent and enfeebled, that neither
could the one faculty lead nor the other follow. Whence
light, — even about the most practical and the most important
matters imaginable, — -true notions, right sentiments, signified
no more to command, to govern, to form and direct the
inclinations and motions of the soul, than if, as to all its
sentiments about these matters, you did put false instead of
true, wrong instead of right, most absurd, most impossible
instead of most congruous, most necessary. Take, for instance,
the idea of Grod ; let it be supposed to comprehend — as every
one grants it doth, whether he acknowledge his existence or
no — all conceivable, all possible excellencies ; that it means
an infinite, eternal, ever-living, self-subsisting being, most
perfectly intelligent, wise, true, holy, righteous, powerful,
and blessed; the original of life, being, and blessedness to
the creation, according to the several kinds, natures, and
capacities of his creatures ; the supreme and sovereign Lord
of all, to whom it belongs to govern and dispose of what he
hai:h made ; of most immense and abounding goodness and
benignity ; most bountiful to the indigent, compassionate to

1 3 John 11.

86 HEAVEN A STATE OF PERFECTION.

the miserable, reconcilable to the guilty, propitious to the
penitent; most complacently kind, with highest delight,
to the holy and the good; severe only to the obstinately
impenitent and implacable, that will by no means or methods
be reclaimed : —

Take we, again, from hence the measures by which we are
to judge what ought to be the dispositions and deportments of
his reasonable creatures towards him ; that they be entirely
composed and made up of love, reverence, humility, depen-
dence, devotedness, subjection, gratitude, and adoration. And
suppose we that in the theory, this be, as it generally is,
admitted and acknowledged as the just and most regular
consequence of the former : —

And let us again suppose, that we being made after his
image, which in the natural part remains and is still common
to mankind, and as to the moral part, is restored in all tliat
are regenerate and born of God, — -that therefore we ought
to love universally all mankind, to wish and do well to them,
as to ourselves ; and no more to injure any man, than we
would destroy, pull in pieces, or offer violence to our own
life and being : and that we ought, with a more peculiar
delectation, to embrace and love all holy and good men,
without other distinction, than as any appear more to excel
in goodness : —

Our light about these things is so clear ; they are so little
disputable, and so difficult it is to form any argument to the
contrary; that few ever set themselves, by any explicit or
formed thoughts, to oppose or contend against them. It is
not, at least not generally, so much as uttempted to disprove
tliem, or assert contrary principles in opposition to them.
Therefore that the dispositions and common practice of men
do so little agree with these principles, is not that their
notions are herein doubtful, but spiritless ; their light is not
uncertain, but weak and impotent. And hereupon their
knowledge signifies as little to its proper end, as if their
apprehensions touching these things were none at all, or
quite contrary to what they are.

HEAVEN A STATE OF PERFECTION. 87

They as much neglect and slight the blessed God, or
decline to be concerned with him, as if they denied all the
things of him which his idea contains ; or as if they affirmed
all the things of him, which it most directly excludes. They
shun, they fly from him, as if they thought him the worst
of beings, while they acknowledge him the best and most
excellent good ; disobey and afiront him, as if they thought
he had no right to rule them, while they confess him the
sovereign Lord of all the world : and steer their course both
towards him, and one another, in as direct repugnancy to
his rules, as if they thought them all reversed ; and that
the most opposite system of laws and precepts were given
them, by some undoubted authority, to regulate all their
practice !

It would amaze a thinking man that all this should be so !
That intelligent creatures, that the reasonable, living, im-
mortal spirits of men should be sunk to so low a pitch
of degeneracy and vileness ! But much more, that it being
so apparently thus, it should be so seldom reflected on ; that
men are not afraid of themselves ; that they appear not as so
many frightful monsters, each in their own eyes ! That they
consider not, ' Wliat are these faculties for ? Why have I
such notions of truth in my mind ? Why have I a will
whereby to choose, resolve, act, and be accordingly ? What
a distorted misshapen creature is this soul of mine ! Every-
thing in me running counter to right and fit!' Whatever
hath thus fatally perverted all their powers, hath stupefied
them too ; so as not only not to find fault, but to applaud
and be well pleased with themselves for all this.

But now shall we not take our advantage from hence, to
conceive and be enamoured of the rectitude, the amiableness
of this most excellent state of the perfected spirits of the
just ? Now doth comely order succeed, instead of the most
horrid deformity ; distorted limbs are set right, the ligaments
and connexion of the disjointed faculties to each other are
restored ; and whatsoever the enlightened mind suggests as
fit and due, presently obtains. No complaint remains of

88 HEAVEN A STATE OF PERFECTION

* seeing what is better and doing what is worse ;* or that
when good should be done, evil is present. There is nothing
but perfect regularity, harmony, and agreem ent. All things
move smoothly, and with constant equability and decorum.
Eight dictates of the leading faculty, and ready compliance
of such as are to follow, make with them a perpetual, even,
and uninterrupted course.

Likeness to God, therefore, in every other just respect,
certainly ensues upon such preceding knowledge of him ; for
the kind and nature of that knowledge being, as it ought to
be, powerful, vigorous, transforming of the whole soul, and
the will ductile and compliant ; agreeable impressions do
most certainly take place. As 7iow "beholding — we are
changed,"^ much more in that state where the injected
Divine beams are so strong and vivid, and the receptive
disposition so prompt, free, apt and facile.

Therefore to be made like God is to be " made perfect,"
according to the ultimate intendment of these words, — the
vision or knowledge of God, in the heavenly state, being
never intended for idle, ineffectual speculation ; as this per-
fection is not otherwise to be understood than with reference
to the ends we were made for ; that we may be immediately
capable of, and apt for, everlasting adoration and fruition of
the blessed God, in a joint and most full consent and com-
munion with the " general assembly,'* the whole community
of aU the blessed spirits besides, whose eternal work and
delight this will be.

This likeness to God must yet be understood with exception
to the Divine peculiarities, as hath been elsewhere sho^vn^ —
whither we now refer, only to save the labour of transcribing :
in respect of which peculiarities also there must be, on our
part, a correspondency, that is, a likeness with allowance for
necessary disagreement ; as between a seal and the impression,
where what is convex in the one is hollow in the other ; and
yet otherwise likcy that is, correspondent to each other too.
So the case is between the blessed God's all-sutficiout fulness
^ 2 Cor. iii. 18. * Bleaaednetia of the Eightoous.

HEAVEN A STATE OF PERFECTION. 89

and our receptive emptiness ; between his supremacy and our
subjection. In respect to otber things, common to him and
us with the rest of those happy spirits that inhabit the
regions of light and bliss, — spirituality itself> life and vigour,
knowledge, wisdom, holiness, love, serenity, benignity, mercy,
peace, and joy, — there is a nearer resemblance ; these things
passing under the same name with him and with us, but
with the infinite inequality still of Grod and creature.

Now let us here give ourselves leave to pause a while, and
contemplate those innumerable multitudes of pure and happy
creatures, perfected or ever perfect spirits, that inhabit and
replenish those ample spacious regions above ; the vast, and
to us, or to any thought of ours, immense and endless tracts
of light and glory. Consider them every one composed and
made up of lively light and love, as we are told *' God is
light "^ and " Q-od is love."^ Consider them all as most
intelligent and knowing creatures, even of the most profound
and hidden mysteries that here were wont to perplex and
puzzle the most inquisitive mind; ignorant of nothing, or
apt to comprehend anything needful and pleasant to be
known, or lawful to be inquired into ; curious to know
nothing useless or unlawful ; most perfectly wise creatures,
prudent sages, endowed with a self-governing wisdom, so as
easily, without a vexatious solicitude and anxiety, but with
a noble freedom, to order and command all their thoughts,
appetitions, actions, and deportments towards Grod, them-
selves, and one another ; so as never to be guilty of mistake
or error in any motion of mind or will; never to omit
anything in its season, or do anything out of season. Con-
sider them whether in solemn assembly, (which may be stated
and perpetual by successively appointed numbers for aught
we know,) or diverting and retiring, or faring to and fro, as
inclination, with allowance or command, may direct ; yet
all everywhere full of God, continually receiving the vital,
satisfying, glorious communications of the everywhere pre-
sent, self-manifesting Deity : all full of reverence, and most
1 1 John i. 6. * Chap. iv. 16.

90 HEAVEN A STATE OP PERFECTION.

dutiful love to the eternal Father of spirits, his eternal Son,
and Spirit; all formed into perpetual, lowliest, and most
grateful adoration, with highest delight and pleasure; all
apprehensive of their depending state, and that they owe
their all to that fulness which filleth all in all : every one
in his own eyes a self-nothing, having no separate divided
interest, sentiment, will, or inclination : every one continually
self-consistent, agreeing with himself, ever free of all self-
displeasure, never finding any cause or shadow of a cause
for any angry self-reflection upon any undue thought or wish
in that their present, perfect state, though not unmindful
what they were or might have been, and ascribing their
present state and stability to the grace of God, and dedi-
cating their all to the praise and glory of that most free and
unaccountable grace : all well assured and unsuspiciously
conscious, with inexpressible satisfaction, of their acceptance
with God, and placing with the fullest sense and relish their
very life in his favour: all full of tho most complacential
benignity towards one another, counting each one's felicity
his own ; and every one's enjoyments being accordingly
multiplied so many thousandfold, as he apprehends every
one as perfectly pleased and happy as himself !

Let but any one recount these things with himself, — as he
easily may, with far greater enlargement of thoughts, many
more such things as these, — and he needs not be at a loss for
a notion of this " perfect state " of the "spirits of the just."

And for further confirmation, as well as for a somewhat
more distinct and explicit conception thereof, let it bo
moreover considered, —

What was the undertaking and design of our Redeemer,
to whom the next words direct our eye: "And to Jesus,
the Mediator of the New Testament, and to the blood of
sprinkling," etc. He was to be the restorer of these once
lost apostate spirits, and besides reconciling thoni to God by
his blood, " that speak eth better things than that of Abel," was
to impart his own Spirit to them ; and by the tenour of that
New Testament or covenant whereof he was Mediator, was

HEAVEN A STATE OF PERFECTION. 91

not only to procure that their sins and iniquities should be
remembered no more, but that the Divine laws should be " put
in their minds, and written in their hearts." ^ They are there-
fore, " by the blood of the everlasting covenant to be made
perfect,"^ "in every good work to do his will," having "all
that wrought in them which is well pleasing in his sight,
through Jesus Christ." Now when shall he be said to have
accomplished his design ? Not till every one be presented
perfect^ and faultless in the presence of the Divine glory.*
Do but consider what was a design worthy of so great an
undertaker, the Son of Grod; and of his being engaged so
deeply, of his being so earnestly intent upon it, as to become
first a man, then a sacrifice, to efi'ect it.

Consider his death and resurrection, wherein he will have
all that belonged to him to have a consortmm, a participation
with him, and conformity to him ; as is largely discoursed in
the Philippian^ ;^ and hence we are to make our estimate
what is the mark and " prize of the high calling of God in
Christ."^ This can be no other than final consummate
Christianity, the Christian's high calling in termino ; and
which they that are inchoatively perfect, or sincere, must be
so minded as to design it for themselves.'''

Therefore let me but tell any man, so that he can under-
stand me, what true Christianity now is, and he can tell me
what heaven is. Let me tell him what it is to be a sincere
Christian in this present state, and he can tell me what it is
to be perfect in the heavenly state. The writing Grod's law
in the heart truly and perfectly, goes far towards both.

The two great commandments impressed, that are both
fulfilled in love, are of vast compass to this purpose, and with
the certain connexa, comprehend all : " Thou shalt love the
Lord thy God with all thine heart," etc. ; and — '* thy neigh-
bour as thyself," etc. "What an heaven upon earth would
these two create, reduced to practice ! and when the impres-
sion is perfect, what needs there more ?

1 Heb. viii. 10—12 2 Chap. xiii. 20, 21. 3 Col. i. 28.

* Jude 24. » Ch. iii. « Ver. 12, 14. ' Ver. 16.

92 HEAVEN A STATE OF PERFECTION.

But God knows, men too commonly measure their heaven
by their Christianity, on the wrong hand ; a Christianity and
a heaven, both external and foreign to them. God deliver
me from this so palpable and destructive a delusion of a
Christianity and a heaven foreign to my soul ! A religion
and a felicity that touch not our minds, that never impress
our inner man ; what can we be the better for them ? What!
to be imposed upon by so absurd a misconceit, and so repug-
nant to Scripture, which so expressly tells us that glory we
are finally to expect, is a glory whereby we are to be glorified,
made glorious, and to be revealed in us, and wherein we are
to partake with Christ?* Or did the Son of God put on
man, and suffer so deeply for us, with a design upon us less
than this ?

But now my work is done, nor do my limits allow me ta
enlarge in reference to the-^

Second head of discourse proposed : In what sense sincere
Christians may be said to be already come to the spirits of
the just made perfect. Enough may be collected from what
hath been said.

It is to be understood.

I. In a relative sense ; they are come, they already belong
to that general assembly, that church which the myriads of
angels and the perfected spirits of the just are of. A local
coming none can pretend in this case to dream of ; they are
said to he come to the city of the living God, the heavenly
Jerusalem. Such were truly said to be conie into the very
constitution of the Roman polity, that were cwitate donatio
admitted freemen, though they lived a thousand miles off.

II. In a real sense ; by a gradual, but true participation
of the primordia — the first and most constituent principles
and perfections of the heavenly state.

And now, if that were the thing designed, there is a most
adequate groundwork laid for a true and the most ample
encomium of that rare person, our never too deeply lamented

J Eomans viii. 17, 18. i

HEAVEN A STATE OF PERFECTION. 93

nor too Hglily renowned Queen, whose funeral drew my
thoughts to this theme. Yiew the perfections of the spirits of
the just, as they were growing and more eminently grown
towards their highest pitch, and here is our ground. Do not
wonder it is laid as high as heaven, for thence they begin, as
well as end there. By n^ost benign influences from thence,
though the plant was set on earth, they had an early bud in
concealment ; but we have seen them blossom in open view,
still aspiring thitherward, as there they are fully blown.
Her otherwise royal parentage was thus incomparably
more royal. The lustre of her excellent virtues had all the
advantage which they could have by ' dwelling well ; ' as
the endowments — what they were— -of a great prince here-
tofore, were noted to have had the contrary disadvantage.
It was common sense, not the poet's authority, that could
make the apprehension take place : that * virtue is more
grateful, exerted from a comely body.' So illustrious an
instance would give more countenance than the most argu-
mentative philosophy, to the opinion, that souls have a great
subordinate agency in forming their own mansions : which
the more one apprehends, the less credulous he would be of
their original equality. It must be a very peculiar genius
that could stamp so inimitable and undeceiving signatures as
appeared in her Majesty's most graceful countenance, in her
comely mien and looks, and all her deportments. Whosoever
should behold the fabric she inhabited, made up of pulchritude
and state, must conclude some very lovely and venerable
inhabitant dwelt there. But nearer approaches discovered
such excellencies of the indwelling mind, — that quickness
of apprehension, that clearness and strength of reason, that
solidity of judgment, that complectionate goodness, the
€V({)vtaj which that noble philosopher speaks of, as the seed-
plot of virtues, — that must soon beget, not conviction only,
but admiration.

Such were the bounties of nature in the forming a rare
and excellent person ; but how munificent were the largesses
of grace ! That reverence of the Divine Majestj that ap-

94 HEAVEN A STATE OF PERFECTION'.

peared in her whole course ; a life transacted under the
government of religion ; her constant care to avoid what she
thought sinful, and readiness to do what she judged might be
serviceable to the interest of God ; her detestation of the pro-
fligate wickedness that she knew to be dishonourable and
oflensive to him, and of all the principles that any way
tended thereto ; her continued conversation with God in
the constant practice of religious duties, and in all the
exercises of godliness that belonged to her most beloved
and frequented closet, the family, or more solemn assembly ;
her most composed seriousness in attendance upon the wor-
ship of God in the way which she chose — and which, that
she chose no one could think strange ; the natural and most
unaffected appearances hereof, the remotest from ostenta-
tion, but which could not quite be hid : nor ought, when in
religious assemblies we are to testify we all worship the same
God, and that all our applications, and addresses, have one
c-entre above, and are all to be directed to one and the same
glorious object ; unless one would have the religion of the
church be allowed the retiredness of a closet, or reduce joint
social worship, wherein all are some way or other to express
their unanimity and consent, unto that which is merely
solitary and single : her assiduity in her religious course, —
the seasons, order, and constancy whereof seemed to be
governed by the ordinances of heaven, that ascertain the
succession of day and night ; so that what was said so long
ago of that famed person's justice, (and which equally may of
hers,) might have a nobler application to her religion, — that
* one might as soon divert the course of the sun,* as turn her
from her daily course in religious duties : (this argued a
steady principle and of the highest excellency, that of Divine
love ; any other would have its more frequent qualms and
inequalities. The remark was wise and weighty, concern-
ing the insincere man : * " AVill ho delight himself in the
Almighty ? will he always call upon God ? " That course is

' Job xzviL 10.

HEAVEN A STATE OF PERFECTION. 95

never like to be even, uniform, and continued, tliat springs
not from love, or is not sweetened by delight and pleasure :)
all these are to us great indications of a copious communica-
tion of Divine grace, and that she received not the grace of
God in vain. I cannot here omit her reverential regard for
the Lord's-day, which at the Hague I had a very particular
occasion to take notice of. On a Saturday, a vessel, the
packet-boat, was stranded not far from thence ; which, lying
very near the shore, I viewed (happening to be thereabouts
at that time), till the last passengers were brought, — as all
were, — safe off. Multitudes went to see it, and her Highness
being informed of it, said she was willing to see it too, but
thought * she should not, for it was then too late for that
evening, and she reckoned by Monday it would be shivered
to pieces;' though, it remaining entire till then, she was
pleased to view it that day ; but she resolved (she added),
* she would not give so ill an example, as to go see it on
the Lord's-day.'

Next to her exemplary piety towards God, shone with a
second lustre her most amiable benignity towards men ; and
peculiarly towards them whom she judged pious, of whatso-
ever persuasion in respect of the circumstances of religion.
She opened not her mouth, but with wisdom, and in her
tongue was the " law of kindness." She hath divers times
expressed her acceptance, value, and desire of their prayers,
whom she knew in some modes of worship to differ from her;
as one that well understood that " the kingdom of God
stands " not in lesser things, but " in righteousness, peace,"
etc., and " that they who in these things serve Clirist, are
acceptable to God," and are to bo " approved of men." She
was not inaccessible to such of her subjects, whose dissentient
judgments in some such things, put them into lower circum-
stances. Great she was in all valuable excellencies, nor
greater in any, than in her most condescending goodness.
Her singular humility adorned all the rest. Speaking once
of a good thing, which she intended, she added : ' but of
myself I can do nothing ;' and somewhat being (by one of

96 HEAVEN A STATE OF PERFECTION.

two more only, then present) interposed, she answered : * slie
hoped Grod would help her.'

She is, as the text speaks, gone to Mount iSion, in the
highest sense of that plirase.

And to sum up all, he that will read the character ^ of an
* inhabitant of that holy hill,* will there read her true and
most just character; wherein I cannot omit to take notice,
how sacred she reckoned her word. I know with whom she
hath sometimes conferred, * Whether having given a promise
of such a seeming import, she could consistently therewith
do so or 80 ?' saying: that 'whatever prejudice it were to her,
she would never depart from her word.'

These rich endowments every way accomplished her for
all the duties that belonged to her, whether in her Christian,
conjugal, or political capacity : which if we consider together,
the world cannot give an instance, for many by-past ages, of
so much lost out of it in one person. When did Christianity
lose so conspicuous an ornament ? A king, so delectable and
helpful a consort ? A kingdom, so venerable and beloved a
sovereign ? For our king how are we concerned to pray,
" Lord, remember David, and all his afflictions ! " And we
are to hope he hath some such sincere purposes and vows
deeply infixed in his heart, as those subjoined in that psalm;*
which will engage the Divine presence with him, by which,
neither shall his pressures be intolerable, nor his difficulties
insuperable; but " his bow shall abide in strength, and the
arms of his hands be made strong, by the hands of the
mighty Grod of Jacob."^

But England, England ! How deplorable is thy case ! In
what agonies should every concerned lieart be for tliee, O
England 1 In the latter days — and God grant they be not
too late — thou may est consider, that after many former,
defeated methods, thou hadst a prince, yea princes, studiously
intent upon making thee a reformed, happy people. Is there
now no cause to fear, lest it be determined : " Let him

» Pi. XV. and xxiv. * Pa. oxxziL ' Gen. xlix.

HEAVEN A STATE OF PERFECTION. 97

that is filthy, be filthy still ; and him that is unjust, he
unjust still ?"

Few can he ignorant of the endeavours of our most
gracious queen to that purpose. And I am persuaded
nothing did more recommend our deceased excellent Arch-
bishop to her majesty, than that she knew his heart to be as
hers in that design ; namely, of a general reformation of
manners, that must have concerned all parties ; and without
which, leading and preparing us thereto, union and the
cessation of parties was little to have been hoped for. And
so far as I could understand, the attempt of it was as little
intended, — ^being otherwise not likely to meet with either a
blessing from Grod, or any sufficient disposition to it with
men. Grreat dispositions must, with much gratitude to Grod,
be acknowledged in those who hold that supreme and this
subordinate station. But such a work is not likely to succeed,
till (by wliatsoever means) minds be brought to that temper,
that it will even do itself. And that two such persons
should be removed out of them, within iiot much more
than a month's time, is an awful umbrage to us of a Divine
determination, — ^that less gentle methods aro fitter for us.
And Grod's holy will be done !

It is now obvious to any considering person, that many
very useful reflections might be made upon the text and the
occasion together. I shall shut up this present diseoui\se
with these that follow.

1. It ought to be most remote from us to confine, in our
narrow thoughts, sincere religion and godliness to a party,
distinguished by little things, and most extra-essential
thereto. Take we that great apostle's document, *' I per-
ceive Grod is no respecter of persons;" and what he said of
nations, may not we as aptly say that of all such parties ?
" They that fear God, and work righteousness, are accepted
of hira."i

Let us once learn to reckon substantial godliness a greater

1 Acts X. 34, 35.
VOL. VI. H

98 HEAVEN A STATE OF PERFECTION.

thing than the using or not using this or that ceremony ;
and account that faith, mercy, judgment, and the love of
God, are not to be passed over for as little things as the
tithing of mint, anise, and cummin. I believe there are
few in the world, if they cast their eyes about them, but
might truly say, what, I thank God, I have often thought,
that of all our pai'ties that hold the substautials of religion,
I have known some of far greater value than myself. Let
the being a good Christian, signify more with us, than to
belong to a so-or-so-shaped or figured church.

A noted writer^ among the ancients brings in one, saying,
by way of exprobration to Christians : * There is Socrates, tlie
ju'ince of wisdom, if any among you be so great, let them
imitate him, if they can.* What persuasion among us can
produce a greater example than we have been now con-
sidering; or more worthy the imitation even of private
Christians ?

2. The spirits of the just on earth are in a great pro-
pinquity and have a near alliance to heaven. They are not
there to have the first foundations laid of tlieir blessed state,
but are only to be *' made perfect." They have in them here
the first principles, the elements of their final blessedness ;
heaven in little, as the acorn contains the tree or the embryo
the man.

3. The just in this world are of the church in heaven.
They " are come to the general assembly, the church of the
first-born/' etc. All sincere Christians, whether in heaven
or earth (as hath been noted), make but one family.* Good
God ! Can our little difierences here, set us at gi-eater
distance than heaven and earth ! The observation is wortli
considering of tliat wise and noble person : ' It will be found
a matter of great moment and use, to define what, and of
what latitude, those points are, which discorporate men from
I ho body of tlio church ; and if any think this hath boon
done, now long ago, let them seriously consider with what

I Min. Fel. ' « Eph. iii. 15.

HEAVEN A STATE OF PERFECTION. 9{)

sincerity and moderation the same hath been performed,' ^ —
etc. And if it had not been done with due sincerity and
moderation in his days, it is much to be doubted whether it
have since. In the meantime it is to be considered, that
what differenceth anything, constitutes it ; and if a church,
of whatsoever denomination, be constituted in its super-
structure— though its foundation be good — "of hay, and
stubble," of things that can belong to no church as a church,
it must some time or other "suffer loss:" and though the
builders be " saved," it must be by a more penetrative, than
an imagined purgatory fire.

4. Angels must have kind propensions towards men,
especially good men, in this world, — knowing these are of
the same society and church with them, though the Divine
wisdom hath not judged it suitable to our present state of
probation, there .should be an open and common intercourse
between them and us. It is however a great incongruity we
should, have strange, uncouth, shy, frightful, or unfrequent
thoughts of them in the meantime.

5. When we find any excellent persons in our world
attain far and high towards the perfection of the heavenly
state, it ought to be a great encouragement to us, and is an
obligation, to aspire to some like pitch. We see it is not an
impossible or an unpracticable thing, and should disdain to
crawl noiv as worms, when we are to soar as angels.

6. We ought hereupon to acknowledge and adore tlie
munificence and power of Divine grace, that it should design
the making of such abjects as we fit to be associated witli
such an assembly, " the innumerable company of angels, and
the spirits of the just made perfect ; " and will not fail to
effect it, if we comply with the apt methods appointed for
that blessed purpose.

7. When such ascend and are taken up from us, that
Grod had eminently prepared for translation, we should take
great care lest we unduly regret it ; tliat we do not envy

1 Lord Viscount J'erul. Adv. of Learu. lib. 9.

K 2

100 HEAVEN A STATE OF PERFECTION.

heaven its own, to which they are more akin than to our
eai-th ; and which had a greater right in them than we could
pretend.

8. "We should look upon funeral solemnities for such,
with more prospect than retrospect, and consider them as
directing our eye less downward to our own forsaken world
than upwards to the celestial regions and inhabitants. To
such, — to die is to be bom ; they die only out of our mean
world, and are born into a most glorious one. Their funerals
should be celebrations of their ascent ; and an exulting joy
should therefore, in that case, not be quite banished from
funeral soitows, but be allowed to mingle therewith, as sun-
beams glittering in a cloud. When the greatest person was
leaving this world, that ever lived in it, he says : "If ye
loved me, ye would rejoice that I say, I go to the Father."
We should bear our part in the joys of heaven upon this
occasion, if we relate to it. And when we are told there is
joy there, among the angels of God, for the conversion of
such who are thereby but prepared to come to their assembly,
we may conclude there is much more for their glorification,
when they are fully come and joined to it. Funeral
solemnities are very dull melancholy shows, without such
references forwards and upwards. With how difi'erent a
temper of mind would two persons have been the spectators
of Jacob's funeral, the one of whom should have looked no
further than the Canaanites or Egyptians did, who would
only say, * Some great person is dead ; ' but the other, by
Divine illumination is enabled to appreliend, * Tliis dust here
mingles with the earth of this land, to presignify this
people, of whom he was the head, must possess it. Yea,
moreover, here the great Grod will fix his residence and
throne; upon such a mount shall be the palace of the
supreme King. Here, after great mutations and revolutions,
and great destructions both of the Egyptians and Canaanites,
shall this people have a long succession of princes and rulers
that shall be of Ihcnixrhm : and all tliis but as representiog a
King and kingdom that shall rule and spread over all the

HEAVEN A STATE OF PERFECTION. 101

earth, and reach up at length into heaven. Canaan shall be
a holy land. Unto Sion's King shall tributary princes bring
their gifts out of Egypt, and Ethiopia stretch out her hands,
and all nations serve him. His empire shall confine with
the universe, and all power be given him both in heaven and
earth.' With what a large and raised mind would such a
one have beheld this funeral ! — What better Canaan, than we
now behold, we shall have in this world, Grod knows ; and
we should be the less solicitous to know intermediate things,
when we are so fully ascertained of the glorious end of all
things. And let us reflect upon the solemn pomp of that late
mournful assembly, that lamented our queen's departure out
of our world, comparing it with the transcendent magnifi-
cence of that tiiumphant assembly into which she is received
above. ^

^ It may interest the reader to insert here an epigram of Howe (the
only composition of the kind attributed to his pen) on the noble-minded
queen whose virtues the preceding funeral sermon celebrates : —

" In Virtue's race, as far at thirty-two
She went, as woman, wife, and queen could do ;
But yet her virtues told she died not young,
For Virtue never lived at court so long."

Joshua "Wilson, Esq., who kindly called my attention to these lines,
observes that Dr. Gibbon, by whom they are recorded (" Memoirs of Pious
Women," 1777), gives his authority for them. *' The epitaph," says he, " was
communicated to the author many years since by Mr. Matthew CoUett,
grandson of Mr. Howe." — Vol. I. p. 216. — Ed.

A r.UNEEAL SEEMON

MES. ESTHER SAMPSON.

TO MY WORTHY FRIEND,

DE. HENRY SAMPSON.

Sir,

I liave perused the papers which you sent me, and find, as far
as I can recollect, they contain in them the substance of what was
delivered ; with no more mistakes than is usual in writing from
the mouth of one who is not of the slowest speakers.

Some things besides, which the limits of the time allowed not to
be spoken (having some short memorials of them by me), I have
added, conceiving they might also contribute towards the good end
you proposed to yourself in so earnestly desiring this publication —
the assisting of their patience, and their good and placid thoughts
of God, who are exercised under long and languishing distempers.
The observations which your profession hath occasioned you to
make, in the cases of many others, have I doubt not let you see
the need of somewhat to this purpose ; otherwise the example you
have had so long before your eyes of so calm and composed a
temper, in this excellent relative of yours, might have made you
less apprehensive how great an addition a fretful unquiet spirit is,
both to the sin and the affliction of a sickly state. I am sensible
your own affliction is great in the loss you now sustain ; the relief
will be great and suitable which the forethoughts of that state will
afford, "where they neither marry, nor are given in marriage, but
are as the angels of God in heaven."

I am. Sir,
In much sincerity, and affection.
Yours to serve you in the work and labour of the gospel,

J. H.

A rUNEEAL SEEMON

MES. ESTHEE SAMPSON.

LUKE xiii. 16.

"AND OUGHT NOT THIS "WOMAN, BEING A DAUGHTER OP ABEAHAM, WHOM
SATAN HATH BOUND, LO, THESE EIGHTEEN YEAE8, BE LOOSED FKOM
THIS BOND ON THE SABBATH-DAY?"

You will soon see the occasion and connexion of these
words, by viewing over the whole paragraph to which they
belong : " And he was teaching in one of the synagogues on
the Sabbath. And, behold, there was a woman which had a
spirit of infirmity eighteen years, and was bowed together,
and could in no wise lift up herself. And when Jesus saw her,
he called her to him, and said unto her. Woman, thou art loosed
from thine infirmity. And he laid his hands on her : and im-
mediately she was made straight, and glorified God. And the
ruler of the synagogue answered with indignation, because
that Jesus had healed on the Sabbath-day, and said unto the
people, There are six days in which men ought to work : in
them therefore come and be healed, and not on the Sabbath-
day. The Lord then answered him, and said. Thou hypocrite,
doth not each one of you on the Sabbath loose his ox or his ass
from the stall, and lead him away to watering ? And ought
not this woman, being a daughter of Abraham, whom Satan

108 THE devil's malice in inflicting,

hath bound, lo, these eighteen years, be loosed from this bond
on the Sabbath-day ? And when he had said these things, all
his adversaries were ashamed : and all the people rejoiced
for all the glorious things that were done by him."*

Inasmuch as our blessed Lord spake these words, and did
the thing which occasioned them, upon that which was, with
the Jews, their Sabbath-day ; it cannot be unfit for us to
consider them upon ours, — they so fitly leading us to consider
also another release, wrought " for a daughter of Abraham '*
too, on our Sabbath-day.

It was formerly told you upon what occasion, and I doubt
not but you generally know upon whose account, we were to
divert from our usual course and subject at this time. Nor
could anything have been more suitable to the present occa-
sion : for not only was this daughter of Abraham released
from her infirmity upon the Sabbath-day ; but the time
wherein it remained upon her, in a great and manifold com-
plication, was, — as her surviving consort hath acquainted me,
and who therefore recommended this subject, — precisely about
eighteen years.

There are, it is true, disagreements between our case and
that case in the text; which do not therefore render both
together less instructive to us, but the more. And, to make
way to what may be so, you must here take notice that these
words are part of our Lord's defence of what he had done in
performing this work of mercy, wherein what he says is justly
severe and very clearly convictive. It is very deserved and
just severity, that he called him who cavilled in the case by
his own true name, " Thou hypocrite." He, under pretence
of great sanctity, discovers the highest enmity, even against
our blessed Lord Himself, who came — being sent — upon the
holiest and kindest design into this world. The zeal which
he pretends for the observation of the Sabbath could not be
the thing that he did really mean, or that acted him in this
case ; for it was not likely he could be ignorant of what was a

I Ltiko xiii. 10-17.

AISD CHRIST'S COMPASSION IN CURING, DISEASES. 109

known adjudged case among the Jews, — as some of their own
rahbies^ inform ns, — that all needful endeavours ought to be
used for the cure of the sick upon the Sabbath-day : so as that
he very well knew, no rule could be broken in this case. But
this he reckons was somewhat plausible, and he pleases
himself in it, that he could tell how to vent his spite against
Christ and Christianity under a mock show of great sancti-
mony. And our Lord justly calls him what indeed he was,
when he would thus seem what he was not. It was not that
he cared for religion, or for anything of real sanctity, of
which a due and just observation of the Sabbath was a real
part ; but that he had a mind, as far as conveniently he could,
to express his displeasure at that evidence and lustre where-
with the glorious works our Lord wrought evinced Him to be
the Messiah ; while yet he was struck with that awe of Him,
that he adventures not to direct his reproof to Him, but the
people.

It is here by the way to be noted, that they were not thus
disaffected to our Lord, and the religion he was about to
introduce ; no, but this ceremonious bigot, a " ruler of the
synagogue," was the ill-pleased disaffected person.

I shall not trouble you with the discussion what sort of
power it was that belonged to that office. Some, well ac-
quainted with the Jewish writings, say that the 'ruler of the
synagogue was not wont himself to officiate, as minister in
sacris ; but his business was circa sacra, — to regulate the
administration. We consider not his power, but his ill-will
and enmity against Christ and true religion. The people, in
the meantime, thronged after Him in multitudes, and beheld
the great works He wrought with joy, and glorified Grod :
only where was more power, and probably more knowledge,
there was more too of a peevish spite and envy, that the

^ Vid. Maimon. Constitut. de Fundam. c. 5, 9, cimi Ahrav N. 13, 14:
and, as our own Dr. Lij^htfoot says upon that question of our Lord's, " Is
it lawful to heal upon the Sabbath-day ?" — quoting divers more of theirs to
that purpose, — ' he violated not the Sabbath so much as their own canons
allowed.' See his Works, Vol. 2.

110 THE devil's malice IN INFLICTING,

interest of our Lord was, by so proper means, growing in the
world. A sad, and not a new, thing, — that religion should
have most opposition, whence it should have most of counte-
nance and advantage to dilate and spread itself ! " Do any
of the rulers believe on him ? " But the people, whom they
despised, and pronounced accursed for that reason, were more
apt and forward to receive the gospel.* The more there is
of light, unaccompanied with a pious inclination, the higher,
the more intense and fervent, the finer and more subtle, is
the venom and malice against Christ and real Christianity.

But our Lord was not diverted from his kind and com-
passionate design by an}^ such obstructions as these. His
love triumphs over them, and he makes that discovery of his
compassion which could not but carry the clearest con\4ction
with it, as his reproof earned the brightest justice. * Why,
what ! ' saith he : * do not any of you loose an ox or an ass
from the stall on the Sabbath-day? and shall not I loose
a daughter of Abraham ? ' It is like she was a daughter of
Abraham, not only as being a Jewess, but as being a believer ;
as being, according to Scripture language, "of Abraham's
seed " in the spiritual sense as well as the natural, and he was
the more peculiarly compassionate upon that account ; and yet
more, because her ail proceeded from the malignant influence
of the devil. Shall not I loose such a one whom Satan hath
bound, — that great enemy of mankind ? Why should not I
show myself so much the more a friend, by how much the
more he appears an enemy, and give the earliest relief tlio
matter can admit ?

It is very true, indeed, his compassion was never to incline
him to do unfit and unseasonable things, or things that wore
no way subservient to his principal end ; but such a sub-
serviency being supposed, his relief must be with tlie earliest ;
to-day before moiTow, though it were the Sabbath-day.

And so now you have the ground of discourse plainly in
s'lew before you : —

» John vii. 48, 49.

AND CHRIST'S COMPASSION IN CURING, DISEASES. Ill

That the devil cannot be more maliciously intent to afflict
those that relate to Grod — even, when it is in his power, with
bodily distempers — than our Lord Jesus is compassionately
willing to relieve them without distinction of time, when it
shall be consistent with, and subservient to, his higher and
greater purposes.

In speaking to this I shall,

I. Touch briefly upon \Vhat is here expressed in the text
— the hand that Satan may have in the afflictions, yea and in
the bodily distempers of men, and even of them that belong
to Grod among them.

II. What hand our Lord Jesus has in their relief and
release ment.

III. How far we may understand or may reasonably expect
his compassion to influence him in such cases.

IV. I shall show that, however the release be wrought, it
is done very mercifully towards them that belong peculiarly
to God : and so make use of all.

I. Somewhat briefly as to that first query : What hand
it is sUpposable the devil may have in the afflictions of men,
and more particularly of them that belong to Grod ; as this
woman, being a daughter of Abraham, was to be considered
as one within the compass of Grod's covenant, and not impro-
bably as one that in the strictest sense was in covenant with
Grod.

1. It is plain, in the text, the devil had a direct hand in
her distemper, called "a spirit of infirmity." There were
more evident and more frequent instances of this kind in
tliat time, the devil then setting himself more oj^enly to con-
tend against the incarnate Son of Grod, upon His more open
appearance to rescue and recover an apostate world from
under his dominion and tyranny. But as to more ordinary
cases we may further consider —

2. That the devil is a constant enemy to mankind, apt and
inclined, as far as Grod permits him, to do men all the mischief
he can.

3. That as he first introduced sin into the world, so he hath

112 THE devil's malice IN INFLICTING,

by consequence all the calamities that afflict it. There had
been no death, sickness, or distemper upon the Kxiies of
men, but from hence. Consider the devil therefore as the
prince and leader of the apostasy ; who first drew man into
transgression and thereby rendered him liable to the justice
of his Maker ; turned his paradise into a desert, and a region
of immortal undecaying life into a valley of sickly languish-
ings and death itself. So may "he be said to have had a
remoter hand in binding not only this daughter of Abraham,
but every child of Adam, in all the afflictions, maladies, and
distempers which befall them here, and finally in the bonds
of death too, whereof he is said to " have had the power ; " ^
though the children of the second Adam — with whom, for
this purpose, He was partaker of flesh and blood, and became
with them a " son of Abraham," and of his seed — are, by
being so bound, released and made free both from death and
the bondage of fearing it, to which they were otherwise sub-
ject all their days ; as we shall further see anon.

4. Though God do not ordinarily allow him more power,
yet we may well suppose him to have more malice against
these children of Abraham — who thereby pass into the
Account of His own children also — being more intent upon
vexing and afflicting whom he apprehends or suspects he shall
never be able finally to destroy ; and always apt to use all the
power shall be allowed him, to this mischievous purpose.
"We find that the afflictions of the people of Grod in other
kinds, and even in this kind, are, expressly, often attributed
to the devil. In other kinds : " Satan shall cast some of you
into prison.*' 2 And divers think "that thorn in the flesh,''
which the apostle suffered,^ was some acute bodily pain ; and
he says expressly, it was " a messenger of Satan sent to
buflet him." He, it is said, smote Job with the tormenting
boils that afflicted him so grievously and so long, and brouglit
the other calamities upon him, that you road of in his story.

5. And again it is further to be considered, that whereas

Heb. iL 14, 16. « Rev. ii. 10. » 2 Cor. xU. 7.

AND CHRIST S COMPASSIOX IN CURING, DISEASES. 113

in all diseases the morbific matter, whether immediate in
men's bodies or remoter in the encompassing air, differs not
from other matter, otherwise than only in the various dis-
position, figuration, and motion of parts and particles, whereof
it is made up ; *so,* inasmuch as the devil is called the ''prince
of the power of the air," we know nothing to the contrary, but
that he may frequently so modify that, as that it shall have
most pernicious influences upon the bodies of men ; and upon
those especially, so far as God permits, that he has any
greater malice against.

6. And again, supposing this, it is not a stranger thing
that Grod should permit him to afflict the bodies of them
that belong to Him, than to disturb their minds. Sure their
bodies are not more sacred. If we should suppose that he
may some way or other perniciously agitate the humours in
human bodies, it is no harder a supposition than that he
should so variously form the images in the fancy, by which
he tempts ; for herein surely he comes nearer us and is more
inward to us.

7. Nor is it less supposable that God should, in some
instances, permit the devils to follow their inclinations in
afflicting his people, than wicked men to follow theirs, which,
in the general, carry them to the same thing ; when He
knows how to turn the one to after-advantage, as well as the
other.

But we have no ground to think, notwithstanding all this,
that the wisdom and goodness of Providence will ordinarily
permit that this agency of the devil, in the mentioned cases,
should be altogether in a contra-natural way ; but only by
so moving and acting with natural causes, that he may be also
obviated, through the ordinary blessing of God, by natural
means and causes too. Much less is it reasonable that dis-
eases should be themselves reckoned very devils, as was the
opinion of the Gnostics of old, wherein they much con-
curred with the Manichees ; and whom, together with tliem,
the more honest-minded pagan Plotinus so copiously confutes ;
though that that was more anciently a common opinion, the

VOL. VI. 1

114 THE devil's malice in inflicting,

Septuagint's rendering the word that signifies * plague ' bjr
the word baifxovLovy in several places of Scripture, seems to
intimate. But the commonness of such an opinion, in a
dark time, signifies nothing to sway ours this way or that.

But whatsoever hand the devil may be supposed to have
an t/ieir afflictions or sicknesses that belong to God, we are
sure —

II. That our Lord Jesus has a most kind hand (when-
soever it is) in their release ; which though it were here
in a more extraordinary and immediate way and beside
the course of nature, the disparity in this case signifies
nothing to the lessening of the favour towards those whom
he vouchsafes to relieve in other cases ; for the influence that
he has in ordinary cases is as truly Divine. If the cure of a
diseased person be wrought by his blessing upon ordinary
natural means, his co-operatiug with nature is less amazing,
but not less effectual or less kind : as also the efflux from
God is, for his own part, as real when he works with second
causes as without them, and as immediately reaches the effect,
in both the senses of mimediateness, whereof so much noise is
made in the schools.

And we must further know our Lord Christ is now the
universal Eegent of all nature, even as he is the Christ, — the
world being devolved into his hands, and all power being
given to him both in heaven and earth. " He is Lord of
all ; " when therefore any of you are sick, it is by his disposal
if you are recovered out of that sickness. Nor is his agency
less or lower, whether it be by blessing a medicine or work-
ing a mu-acle ; his power and love are the same either way.
And know there is an honour and acknowledgment due from
Christians to their great crucified Lord, who hath founded
a dominion over this world in his blood : " who died, and
revived, and rose again, that he might be Lord of living and
dead-" Therefore you are t^ reckon you are beholden to
Christ for all your recoveries, and all your refresliings that
you meet with, amidst the many infirmities and frailties of
this your present mortal state.

AND Christ's compassion in curing, diseases. 115

And if the release be by death, — as the case is which we
now have specially to do with, — that universal power of his
over all lives, must be understood immediately to reach to
that case too. It is he that measures lives, that lengthens
them out and cuts them shorter, at his own pleasure. And
as to those that are more peculiarly his own, it is a more
peculiar and favourable superintendency that he has over
that affair, even of their very dying. Their death is precious
in his sight. He with a most gentle tender hand unties the
knot of man, releases and receives the dislodging soul. "Lord
Jesus, receive my spirit," — as dying Stephen speaks. But

III. We are to consider how far our Lord Jesus' com-
passion concerns him in such cases ; or wherein that may
move him to interpose in them so as in this case he did.

And here two things are to be asserted. 1. That his com-
passion has not supreme and principal injBluence in this case.
2. That yet it hath real influence.

1. That it hath not supreme or principal influence in such
cases. And this doth really require to be more principally
insisted on as of greater importance to narrow terrene minds,
that are apt to measure all things by themselves, and in
reference to their own little sphere and compass ; and to
themselves only in their present state, as they are inhabitants
of this minute spot of earth ; as if all things ought to bend
and yield to their present convenience and accommodation
here. "Whereupon, they wonder when they are sick and in
pain, Grod doth not presently relieve and ease them ; and
think they should do so for any friend or neighboui% if it
were in their power.

Know, therefore, it was not from compassion, as the soli-
tary or as the chief inducement, that our Lord did work this
release for this daughter of Abraham. That cannot be sup-
posed, for he can never be understood to make a creature,
and the advantages of a creature, his supreme end. That
would have been to invert the order of things, to dethrone
God and deify man ; and had been itself a real sort of that
idolatry, which was one among the many horrid evils which

I 2

116 THB devil's malice IN INFLICTING,

he purposely came to redress, and give remedy to, in this
apostate degenerate world. He had a greater inducement ;
that is, that he might diffuse the glory of God among the
children of men ; and that he might give evidence thereby
to the truth of his own mission, and prove most convincingly
that he was the Messiah, the Son of God, the very person
that was anointed and sent about that great undertaking, to
recover God's rights in this lapsed world ; to bring about a
reconciliation between God and men. And upon this account,
when he wrought cures upon men's bodies, it was out of a
higher compassion to their souls.

And though even this itself, of saving men's souls, was
not his highest design, but the glory of God, (as we shall see
further by and by,) yet it being truly designed by him, and
more principally than their bodily ease and relief, this was
an apt means to this his lower end. For whereas, in order
to this, he was to manifest himself a Divine Saviour ; it was
requisite he should give a joint and an equal demonstration
of the two things which his being so implies, — his Godlike
power and love. The former alone it did not serve his pur-
pose to show, which he might have shown as much by inflict-
ing plagues on men's bodies, as working cures ; by striking
them with blindness, lameness, etc., as by gi\ing them sight,
and soundness. But it was necessary to his end his miracles
should be beneficent ; and that he should, — as it is elsewhere
said in the evangelical story he did, — " go about doing good,"
and not make men afraid of him by showing the power
of a God in destructive strokes and judgments ; but (which
became a Saviour) express a divine good- will towards men,
and thereby make his way into their hearts ; bring them to
understand and own a Saviour, and, as such, to fall in an<l
comply with his kind design towards them. And tliis, as it
served to exalt God in the world, chiefly induced liim to
work this present cure. If his compassion towards a poor
afflicted woman, labouring under bodily infirmity, were his
principal inducement; if therefore she must be presently
cured out of hand, oven on the Sabbath-duy, because she had

AND Christ's compassion in curing, diseases. 117

been now bound eighteen years : why, I pray you, was she
to have been bound eighteen years ? or why bound at all ?
His divine knowledge of the case, and power to have redressed
or prevented it, had as well served his compassionate inclina-
tion long before. Or why was not such a course formerly
set on foot and continued in the world, that men might be
cured of blindness, deafness, lameness, fevers, dropsies, or
whatsoever other maladies, easily and by speaking a word,
in any former time ? Why was it deferred to this time ?
Or why hath not such a course been kept afoot ever since
his ascension ? Hath heaven rendered him less merciful and
compassionate ? Is it so unkind and ill-natured a place ?

It is true that his apology for the cure he now wrought, to
this ruler of the synagogue, seems to have no higher refer-
ence ; nor was he bound, unseasonably, to declare his utmost
end and design, to a prejudiced, malicious enemy. That was
to speak itself, to shine by its own light, and by such means
and methods as these, gradually to make its own way into
less obstructed minds, insensibly sliding in upon them ; which
might better be done — time being given at leisure to consider
things — by the real evidence which his works carried with
them, than by industrious and often-repeated verbal com-
mentaries and expositions.

He sometimes spake it out expressly, — as he thought fit, —
to competent and more prepared hearers, that his great design
was to make himself and his errand be understood ; who he
W€is, and what he came into the world for ; that he was the
Son of Grod, the promised Messiah ; and that his business was
to save them that were lost, and to restore God's interest in
an apostate lost world — whose rights were to be cared for, in
the first place. " He redeemed us to Grod by his blood ; "^ —
or for the glory of Grod, as he summed it up in the case of
Lazarus, when he was told of his being sick, " This sickness
is not unto death ;"^ that is, it was not to terminate in a con-
tinuing death, " but for the glory of Grod, that the Son of

1 Rev. V. 9. ' John xi. 4.

118 THE DEVIL^S MALICE IN INFLICTING,

man might be glorified;" the same account which this
evangelist gives of all these his great works and why they
were recorded, — that we " might believe that Jesus was the
Christ, the Son of God,"^ etc. And, otherwise, was it so con-
siderable a thing, that a man well got out of this fearful gulf,
as Lazarus now was, should be fetched back again ? that so
mighty a wonder should be wrought, that the enclosure of
the grave should be torn open, and the released soul should
be again drawn down, — as a bird escaped, caught back into
its former confinement, — to converse a while longer amidst
the impurities of a " world lying in wickedness," and with
shadows, in a " world the fashion whereof passes away ? "

No ; miracles were not so cheap things. "We may observe
the great and wise God hath, for great and weighty reasons,
been always very sparing in making very observable innova-
tions upon nature, or any considerable changes in the ordinary
course and method of natural causes and their operations, as
a thing less suitable to a state of probation, wherein men
were to be held in this world : and hath only been wont to
do it, where the inconvenience was to be balanced by pre-
ponderating greater reasons ; which might as much require
that he should depart from tlie fixed rule sometimes, as other
reasons might, that he should not do it often. It was equally
necessary that miracles should not be common, as that there
should be any wrought at all ; and in great part fur the same
reason. For if they were common, they must lose the only
design for which they could be at all useful. If God should
do, in this kind, what is not necessary, he should the less
efieot by it that which is ; inasmuch as they are only useful,
as they are strange, and, in the natural way, unaccountable.
13ut there is nothing so great in this kind, but ceases to be
thought strange, if it be common ; otherwise, is not the
forming of the eye, in itself, as great a tiling, as to give sight
to tlie blind ? Or the framing such a world as this, as great
a thing as the most stupendous miracle that ever was wrought
in it?

1 John xz. 31.

AND CHRIST'S COMPASSION IN CURING, DISEASES. Ill)

It was indeed necessary, somewhat extraordinary should at
first be done to demonstrate that Man, Jesus of Nazareth, to
be the Son of Grod ; which it was impossible should otherwise
be known. When that was fully done, it was not necessary
there should still be a repetition of miracles from age to age
to prove the former were wrought, or the truth of the narra-
tives which reported them. That was sufficiently to be known
in the ordinary way, as other matters of fact are, or other
history, about which there is no doubt made among men.
And the history of these things has greater advantages to
recommend it to the certain belief of after-time, than most
that ever were writ besides, upon many accounts. It was
indeed most becoming the majesty, wisdom, and goodness of
Grod, taken together, to do what might answer the real neces-
sities of men, whom he was designing to save ; but not to
indulge their curiosity, nor their unaccountable dulness, sloth,
or prejudice, whereby they may be unapt to inquire about or
receive plain things.

Therefore mu-acles were to be done as rarities ; sometimes,
not at all times ; and at such a time and upon such an occa-
sion, most of all, — to notify and signalize the Eedeemer at his
first appearance, to draw men's eyes upon him, that they
might take notice of him, and demean themselves towards
him accordingly. This was to be done sufficiently, once for
all; and the great stupidity of the world made a matter
which needed some supernatural evidence, need so much in
that kind. " Except ye see signs and wonders, ye will not
believe." And if he did so far comply with the necessity of
degenerate humanity as to give once some signal convictive
evidence that he was the Christ ; the Divine wisdom would
take care it should not be so often done as to become trivial,
and insignificant to its proper end ; the importance whereof
was such as that it ought to transcend any regard to the
welfare of men's bodies, but not to exclude it : which we now
come briefly to show, in the next place ; namely, —

2. That though compassion towards an infirm creature,
under bodily distemper, was not the principal inducement

120 THE devil's malice in inflicting

unto this cure, it was a real one. Our Lord doth really
compassionate the frailties of those that relate to him, while
they dwell in mortal flesh. "He himself bears our sick-
nesses." He has a tenderness towards them, even while he
doth not think it fit actually to release and set them free ;
which makes way to what was proposed in the last place to
be insistod on as preparatory to the intended use.

IV. That in what way soever our Lord Jesus works a release
for them that are most specially his own, from their bodily
distempers, he doth it in mercy to them. He lets their
affliction continue upon them in mercy; greater mercy,
indeed, than would be in an unseasonable deliverance. But
when he sees it a fit season to give them a release, that is an
unquestionable mercy too ; though it be not in such a way
as appears such to vulgar eyes.

It is more easily apprehensible to be from compassion, if
he relieves a poor, pained, weak, languishing, sickly creature,
by giving renewed strength, and ease, and health in this
world. But when the release is by death, as in the case we
have under our further present consideration, it is hard to
persuade that this is done in mercy ; that there is compassion
in this case. There is, it is true, in this a manifest disparity,
but not a disadvantageous one. Is it a less thing to release
a holy soul from the body, than from bodily distempers ? It
can only be so in the opinion of such blind moles of the earth,
a^ the children of men are now generally become. But let
tlfe case be considered according to its true and real import.
Wliy ! a recovery from sickness is but an adjournment of
death, it is but death deferred a while. "When there is a
release wrought in such a way as this in which her's was
wrought whom God hath lately taken from amongst us, —
here is a cure, not only of one bodily distemper, but of all ;
not only of actual diseasedness, but of the possibility of ever
being diseased more; here is a cure wrouglit, not only of
infirmity, but of death — for the saints conquer death by suf-
fering it ; yea a cure, not of death only, but of mortality, of
any liabloness to death, so as it can never touch them more ;

AND Christ's compassion in curing, diseases. 121

yea further, not only of bodily diseases, but of sfmtual too,
far worse and more grievous than all bodily diseases whatso-
ever ; a cure of blindness of mind, deadness and hardness of
heart ; of all indis]DOsitions towards God, his ways and pre-
sence, towards the most spiritual duties, and the best and
most excellent of our enjoyments. The " body of sin " and
the mortal body are both put off together. The imprisoned
soul is set free, and enters upon a state of everlasting liberty ;
is released from the " bands of death," of whatsoever kind, and
in the highest, fullest sense shall ''reign in life, through Jesus
Chiist." What is the decease of a saint, but a translation out
of a valley of death, a Golgotha, a place of skulls, a region
where death reigns, into the region of perfect and everlasting
life? It is not to be called death simply or absolutely; but
with diminution : it is death only in a certain respect ; when
in a higher, and much more considerable respect, it is a
birth rather, a dying out of one world and a being born at
the same time into another, a much more lightsome, a purer
and more glorious world. The soul is cured in a moment, of
whatsoever was grievous or afflicting to it ; and the body put
into a certain icay of cure, — of being made, from an earthly,
mean, mortal thing, heavenly, spiritual, incorruptible, and
immortal ; from a " vile, a glorious body," like Christ's own,
and by " that power, by which he can subdue all things unto
himself."!

And now for use.

I. Learn that there is no inconsistency in the case, that
the same person should be at once the subject of long-
continued bodily affliction and of Divine compassion. These
are reconcilable things, — sickly languishings under which
one may be ready to fail and " compassions that fail not."
This is a common theme, but the due consideration of it is
too little common. Let it now be considered, with impartial
equity and with deep seriousness. Do you think the all-
comprehending mind of the Son of God now first began to

1 Phil. iii. 21.

122

THE devil's malice IN INFLICTING,

pity this daugliter of Abraham ? While he was not yet
ascended, this attribution is given him — otherwise, no doubt,
than as a false compliment — " Lord, thou knowest all
things." Since his ascension, we are assured he hath " a
feeling of our infirmities," so as to be *' touched " with them ;
a continuing sympathy, remembering the inconveniences
of that state he had passed through, — as she once, * non
ignara mali,' etc., — and is always ready, therefore, to do the
part of ** a faithful and merciful high priest." Before his
descent, we must, with equal reason, suppose him to have an
entire prospect of the sad case of wretched mortals in this
miserable world of ours. "What else made him descend?
And after that he was descended, this mark could not but lie
still before the eye of his Divine mind, to which " all his
works were known from the beginning of the world." Yet
the cure is deferred, the release is not given, till the appointed
season. When it is the case of any of you to be afflicted
with long sickness, and to feel the tediousness of a lingering
disease, (count upon it that it may be so, as it is Kke it
hath been, with divers of you,) do not then permit the
matter to the censure of an incompetent, partial judge. If
you consult flesh and blood, if sense be to pronounce in the
case and give judgment, how hard will it be to persuade that
you are not neglected in your languishings ; that your groans
and faintings are pitied ; though you are so plainly told,
" that whom the Lord loves, he chastens ! " Are you not
ready to say, * How can this stand with being, at the same
time, the object of Di\dne pity ? If he pity me, would he
let me lie and languish thus, in so miserable a plight, day
after day and year after year ? * Yes, these things very well
agree, and I would fain shortly evince to you tluit they do.

1. Wliy ! his compassion may sufficiently be evidenced in
another kind, and by another sort of instances. Sore it
will speak compassion, if he frequently visit his frail infinn
creatures, and " by his visitation preserve their spirits ; " if he
support them, if he refresh them, this is grace. ** My grace
shall be sufficient for thee," saith ho to the groat apostle.

AND Christ's compassion in curing, diseases. 123

when he refused to release him from that " thorn in the flesh,
that messenger of Satan " that did " buffet " him.

2. Besides, compassion may appear by this kind of dispen-
sation itself. It may not only carry that with it, but in it,
which may show good- will. If long-continued ajSOliction may
be supposed to proceed from compassion, it doth much more
consist with it. It may proceed from compassion, and bear
the relation to it of an effect to the cause. We find it
expressly so said in Scripture, and who can so truly speak
Grod's mind as himself? He "afflicts in very faithfulness,"
and as " many as the Lord loves, he chastens ; and scourges
every son whom he receives." ^ Affliction must be the effect
of his real and most sincere good-will and compassion, —
though of long continuance, — if it be apt and intended to
do you good in higher and in greater regards than those
wherein you suffer: or if the good your affliction does
you, or is fitly designed to do you, be of a nobler and more
excellent kind than that whereof it deprives you, it must be
understood, not only to be consistent with kindness and
good- will, but to be produced of it. For the same principle
that intends the end, must also intend the proper means that
serve to effect it. Now the kind of this good is thus to be
estimated. You read, " As a father pities his children, so the
Lord pities them that fear him." ^ As a father. The relation
he is in to them, is that of a father to his children.
But we must understand under what notion he is so related ;
and we are told, " Purthermore, we have had fathers of our
flesh, which corrected us, and we gave them reverence ; shall
we not then much rather be in subjection to the Father
of spirits, and live ? For they verily for a few days
chastened us after their own pleasure ; but he for our profit,
that we might be partakers of his holiness."^ "We have here
an account where the relation terminates, and see both the
object of his more special kindness and good-will, which

^ Prov. iii. 12; quoted Heb. xii. 5, 6 ; Rev. iii. 19.
^ Pb. ciii. 13. ^ Hob. jcii. 9, 10.

124 THE dkvil's malice in inflicting,

accompany the relation, and the end of it. He is "the
Father of* their spiritSy'* whence, therefore, we may collect,
the object of that love which goes with the relation must be
their spirits also ; the end of it is their spiritual advantage,
" to make them partakers of his holiness." His holiness is
a lofty word, and carries the matter high. Understanding
it soberly, as we may be sure it was meant, it must signify
the holiness which he hath himself impressed, and the
impression whereof is the lively resemblance and image of
his own. And is not this a good of a nobler and more
excellent kind, than we can lose by a sickness ? better than
the ease of this vile flesh, that was made out of dust and tends
thither ? The object is their spirits ; for there the kindness,
that belongs to the relation, must terminate, where the
relation terminates. " How much inore shall we not be-
subject to the Father of our spirits, and live ? " The Father
of our spirits is there contradistinguished from the fathers of
our flesh. Grod is not the Father of our flesh, but the Father
of our spirits ; he is the Creator of our flesh too, our flesh is
his creature, but not his off'spring. There must be a simili-
tude and likeness of natui'e between a father and a child,
which there is not necessarily between a maker and the thing
made. In respect of our spiritual part, we are his offspring ^
and he is so a Father to us, both as the souls of men in
common bear his natural image, and, if they be regenerate,
as they bear his holy image too. And the case may be so,
that the suffering of our flesh is necessary for the advantage
of our spirits. Our flesh may suffer so as that the spirit shall
be the better for it : and then pity itself, compassion itself,
must not only permit, but cause and produce such a course of
dispensation, as whereby that end shall be attained, — "the
making us partakers of his holiness." So the apostle speaks
of his own case : " Though our outward man perish, yet the
inward man is renewed day by day."^ Though our outward
man perish. * We are compassed about with deaths, that are

» 2 Cor. jy. 16.

AND Christ's compassion in curing, diseases. 125

continually beating down the walls of this outward man ;
they are beating upon it, and are likely to infer its perishing ;
and if it perish, let it perish ; I am not solicitous ' — as though
he had said — 'about that. If it must come down, let it come
down ; in the midst of all these outward assaults, our inward
man is renewed day by day, gathers a fresh and increasing
strength and vigour, whilst this outward man is tending to
dissolution and dust.' And several ways such continued
afflictions upon the outward man, may make for the advan-
tage of the inward man, in the best kind.

i. As they withdraw and take off the mind and heart
from this world, a debasing and defiling thing, and which
transforms the soul that converses too much with it, into
a dunghill, — fills it with ill savour. But what doth all this
world signify to a sickly, pained person ?

ii. As it engages them to be much in prayer. Nothing is
more suitable than that an afflicted life be a life of much
prayer. "Is any man afflicted, let him pray."^ Much
affliction hath a natural aptitude to incline men this way.
"In their affliction they will seek me early." ^ It is a dictate
of nature, even when grace as yet hath no possession ; but
which, through God's blessing, may by this means help to
introduce it. For it urges the soul Godward, who is the
" God of all grace;" obliges it to converse with him, whereby
somewhat better may be gained than is sought. In their
afflictions they will be submissive and lie at my feet, saith
God ; they will seek me early, from whom, otherwise, I
should never hear, it may be, all their life long. Oh ! that
you would understand the matter so, when God afflicts in
such kind so as his hand touches your very bone and flesh ;
this is the design of it, — to make you pray, to bring you
upon your knees, to put you into a supplicating j)osture : if
he can upon any terms hear from you, though you seek him
but for bodily ease and refreshing, it may be a means of the
greatest advantage to you, ere God have done with you, when

^ James v. 13. ♦ Hos. v. 15.

126 THE devil's malice in inflicting,

once he has brought you, by this means, to treat ; when he
has got you into a more tractable disposition, there is hope in
the case. If thus he "open your ear to discipline, and be to you
an interpreter, one of a thousand, to show you his righteous-
ness ; he may seal instruction to you, and save your soul from
going down to the pit, having found a ransom " for you.^

But for those that have a real interest in God and union
with Christ, that which occasions much prayer is likely to be
the means of much spiritual improvement and advantage to
them.

iii. It puts several suitable graces upon exercise, and by
being exercised, they grow. It tries their faith, and improves
it. Faith is, in such a case as this, necessarily called forth
into act, if there be the principle ; and as it acts, it grows,
becomes more and more strong and lively. Their patience
is exercised by it, and perfected ; and tliat has a great influ-
ence upon their universal perfection. " Let patience have its
perfect work, that you may be perfect." ^ There will be a
universal languor (as if he should have said), upon your
spirits, if you be impatient ; if you cannot suffer, — as patience
is an ability for suffering ; if you can by no means endure
without tempestuous agitations or sullen despondencies of
spirit. But if patience have its perfect work, that will infer
a universal healthfulness and good habit into your whole
soul.

Their love to God is, in such a case, eminently tried and
improved. "Blessed is the man that endures temptation," ^
— tentative affliction is there meant, as above. "For when
he is tried, he shall receive the crown of life, which the Lord
hath promised to them that love him,"*— which implies, their
love to him is the great thing put upon trial in that
case. And it is a great trial of love to God, a very improv-
able opportunity of discerning its sincerity, when, upon a
long afllietiiju, you can ai)peal to God, and say : * Thou

1 Job xxxiii. 23, 24. ' James i. 2 — 4. » Ver. 12.

* Jamc:i i. 12.

AND Christ's compassion in curing, diseases. 127

knowest I love thee ; though thou smite and kill, I will still
love thee. No discontentful motion, no repining thought
shall ever be allowed a place in my breast; there may be
sighs, but no murmurings ; groans, but no tumults ; nothing
of displeasure against thy holy pleasure.'

iv. It occasions such to live much upon the borders of
eternity. Under affliction we " look not to the things that
are seen, and temporal ; but to the things that are unseen,
and eternal;" which make us count our affliction, though
long, but momentary.^ And those souls will prosper and
flourish that have so unspeakably more to do with the other
world than with this. It is in this way that the afflictions
of this present state " do work for us the far more exceeding,
and eternal weight of glory," ^ as they direct our eye forward ;
" while we look, not to the things which are seen, which are ,
but temporal ; but to the things which are unseen and
eternal."^ Life and spirit, strength and vigour enter, as it
were, at our eye ; which is prompted, by the horror of frightful
spectacles in this scene of things, to look to another, where
all things appear lightsome, pleasant, and glorious.

There are other considerations whereby you might argue
to yourselves not only the consistency, but the great suitable-
ness, of an afflicted state in this world, with God's favour,
kindness, and compassien towards you : as, —

That when he is more highly provoked, he threatens not
to afflict J as the heaviest of penalties. " Why should they
be smitten any more?"* "I will no more punish your
daughters," etc.^ " Ephraim is joined to idols, let him
alone: — "^

That his covenant obliges him to it as to tliem, who are
on stricter terms in covenant with him, — Christ's own seed
being signified by David's, as by David is manifestly Christ
himself ; Ps. Ixxxix. : where you may see how, and after
what tenour his covenant runs : ^ according whereto he himseK

1 2 Cor. iv. 17, 18. » Ver. 17. » Ver. 18. •« Is. i. 5.

* Ho8. iv. 14. « Ver. 17. "^ Ver. 31—34.

128 THE devil's malice in inflicting,

elsewhere acknowledges, that in very faithfulness God had
afflicted him : — ^

That, in experience, we are apt to grow remiss, seciu'e and
negligent, when all things are externally well with us. And
let us but appeal to ourselves, how much a wakeful temper of
spirit under affliction, is better than carelessness and vanity
of mind, accompanied with fleshly ease and pleasure : —

That wo can ourselves easily apprehend, that it may not
only consist -with the tenderness of a parent to have the
wound of a child searched, though with much pain, but
proceed from it : —

That in heaven our judgment of things will be right and
incorrupt ; where we shall apprehend no cause of complaint,
that through many sicknesses, diseases, and death itself, our
way was made for us thither : and if that shall then be a true
judgment, the thing itself must be as true now. But these
I hastily hint, and pass to some further use.

II. "We may next collect, that since it is out of doubt
the devil may have some hand in our outward affliction, we
are concerned to take so much the more care that he may not
have his end upon us by it. A hand he may have, and we
cannot determine how far ; but whether it be more or less,
great care we are concerned to take how to frustrate his
design. He has the most mischievous ends that can be ; and
designs worse things to us than the affliction which is the
means, whatsoever that be. He would fain engage us in a
controversy with God, would have us contend with Him ;
murmur, fret, blaspheme and curse God ; and therewith send
out our last and dying breath. That was his design upon
Job. Let us labour to frustrate it, as he did. Divers of the
ancients, Justin Martyr, Jerome, Cyprian, and Austin, speak
much to this purpose ; how great a design the devil drives in
being the author of sicknesses and diseases to men, — that ho
might make them apply themselves to him, and divert from
God; as that wicked prince did, whom by the prophet wo

1 Fs. oziz. 76.

AND Christ's compassion in curing, diseases. 120

find so sharply reproved for it, as if there were no Grod in
Israel, that he went to the Grod of Ekron ; — some demon or
other, as we have reason to think.

The last-mentioned of those authors speaks of it as just
matter of excommimication, when those that bear the name
of Christians shall, in such cases, use means bearing no
natural proportion or accommodateness to the end, — charms,
spells, etc., for ease or cure of maladies ; wherein no relief
could reasonably be expected, but from the devil's agency ;
who may be officions enough, if especially he have first hurt,
to heal too ; that by practising upon their bodies, he may
entangle their souls, and — according to his wont of running
counter to God, who wounds that He may the more effectually
heal and save — ^by a present temporary cure, wound mortally,
and finally destroy.

He hath not left the world, no not the Christian world,
quite ignorant of 'his piethods in these kinds ; of training
men, by gradual steps, into things, first, that seem innocent,
and then into such familiarities, (whether their real distress or
their curiosity were the first handle he took hold of them by,
or the engine by which he drew them,) till, at length, it comes
to express covenanting. If the matter come not so far, it is
rare to come off from the least tamper ings without a scratch.
" He that is born of Grod, keeps himself, that the evil one
may not touch him,"^ — as knowing he designs to touch
mortally, and, if he touch, to kill. If it proceed so far as
a solemn league, how .tragical consequences doth story
abound with ! That of Count Matiscon (plucked away by
the devil from among divers persons of quality whom he was
entertaining, and at noonday whirled in the air three times
about the city, in open view of the people, to whom he in
vain cried for help) reported by some historians ; and that
of an infamous magician of Saltzburg, and divers others ; are
instances both very extraordinary and very monitory.

But as to a future ruin, which he finally aims to involve

1 1 John V. 18.
VOL. VI. K

130 THE DEVIl/s MALICE IN INFLICTING,

men in with himself, he hath not faster hold of any,
than those that have learut to ridicule everything of this
kind, and who have put so much Sadducism into their creed
(consisting of so many negatives, or things they believe not,
that they scarce leave enough positive to admit that name) as
to think there is no such creature ; perhaps as being conscious
there can be no worse than themselves. But how near is he
to them that think him out of the universe !

III. Since it is possible the devil may bind even those that
belong to Grod, with some kind of bodily affliction or other ;
it is the more to be apprehended how much worse bonds they
are, in which he binds those that do not belong to Him. Oh !
that you would be serious here ! How many such sad cases
are there amongst even them (as may be feared) that are
called Christians, concerning which it may be said, Here
is a soul that Satan hath bound, not eighteen, but, it may
be, thirty, forty, fifty years ! Oh ! when shall this soul be
released, that Satan hath so long bound ?

lY. As from the devil's malice to the bodies of men we may
collect his greater malice to their souls, so we may judge
propoi-tionably of Christ's compassions ; that as they incline
him to give them all suitable relief in their bodily afflictions,
as far as can consist with those measures which infinite
wisdom hath pitched upon for the government of this- present
world, and as shall fall in with the design of his office of a
Redeemer and Saviour to us ; so they much more incline him
to relieve embondaged souls : for this doth most directly fall
in with his design, and is the proper business of his office ;
the other may be only collateral to it, and as it were to be
done on the by. He came not into this world to procure that
men miglit not be sick or pained, or be presently restored to
liealth and ease ; but he came and died, that souls might live ;
to procure for them pardon, reconciliation with God, all needful
assisting influences of grace, and eternal life. Of these there-
fore they may be most assured, if they duly apply themselves.
And some encouragement to expect so mucli, they may draw
even from this iastauce. This infirm woman, in order to bodily

AND CHRIST S COMPASSION IN CURING, DISEASES. 131

cure, did apply herself to him ; she came after him, as others
did, for this purpose, and did, in a sort, put herself in the way
of his healing influence. Now if any of you find your souls
are yet held by the devil in worse bonds ; apply yourselves to
the merciful compassicnate Jesus ; there is hope in the case.
Oh ! will you not say so much to him for a soul in bondage?
' Lord, loose this poor soul of mine, that Satan hath bound
for so many sad years.' Do but labour to know you are
bound; to feel your bonds. Whatsoever there is of prevailing
sin in you, it is a bond by which the devil holds your souls.
" The wicked are held in the cords of their own iniquities,"^
and sins are said to be the works of Satan, from which it is
the design of the Eedeemer to loose us. " The Son of God
was for this purpose manifested, that he might destroy," — we
read ; it is, " that he might dissolve the works of the devil :"
as much as to say, that he might release and unbind souls
that the devil as yet holds in fast bonds. And you may find
you are so bound, when upon self-reflection you take notice
you are ordinarily restrained from what you should do,
against the light and conviction of your own minds and
judgments : that is, you find, if you reflect, a conviction
hath taken place in your consciences, you ought to love God;
but there is with you no such motion of soul, no inclination
towards him: you ought, in a stated course, to pray, and
pour out your soul to him ; but you are bound, you cannot
ofi'er at it, you have no liberty for it, your terrene inclination
or love to vanity plucks you back : you ought to walk in the
ways of God ; but you are fettered, you cannot move a foot !
you ought to do the works of God ; but you are manacled,
you cannot stir a hand. Are you so bound, and will you
not know it ? What ! never feel your bonds ? When once
they are felt, you will soon begin to cry and supplicate.
And if once you shall be brought seriously and incessantly to
supplicate, it may be hoped the release will follow. Was
our Lord so compassionate towards infirm bodies, in the

1 P^.-^v. V. 22.

K 2

132 THE devil's malice in inflicting,

days of his flesh in this world ; and do we think he, above,
is less compassionate to souls? Can it be thought heaven
hath altered him to your disadvantage ? Is he less kind,
benign, and less apt to do good, now he is enthroned in
glory ? Why should you not believe he will give release unto
your captived, embondaged souls, if you implore his help and
mercy with seriousness, and insist upon it, and do not give
him over? Say to him, "Jesus, thou Son of God, have
mercy on me ;" for do you not know it is his office ? " The
Spirit of the Lord was upon him, to proclaim liberty to the
captives, and opening of prisons to them that are bound." ^
What ! will you be bound all your days, and never lift up a
cry to the great Redeemer and Saviour of souls, to give you
release ? How deservedly should these bonds end with you
in the chains, wherein the devils themselves shall for ever be
bound with you !

Y. We may collect, there is an awful regard due to the
Sabbath-day. When our Lord justifies the cure now
wrought on their Sabbath, only on this account, that it
was an act of mercy towards a daughter of Abraham ; by
the exception of such a case he strengthens the general rule,
and intimates so holy a day should not, upon light occasions,
be otherwise employed than for the proper end of its
appointment. Though our day be not the same, the busi-
ness of it in great part is, by the reason given in the fourth
commandment : which being placed among the rest of those

* Ten Words,' so many ways remarkably distinguished fi'om
the other laws given the Jews, and signifying that these were
intended not to them alone, but to mankind, and given upon
a reason common to man, — the words also not necessarily
signifying more than there should be a seventh day kept as
sacred to God, reserving it to after significations of his
pleasure to mark out and signalize this or that day, as he
sliould see fit, — and our Saviour having told us expressly,

* The Sabbath was made for man,' that is, as men, not for Jews,

' iMiiah Ixi. 1.

AND Christ's compassion in curing, diseases. 133

as Jews :— these considerations taken together, with many
more (not fit to be here mentioned), do challenge a very
great regard to the day, which we have cause to think it is
the will of God we should keep as our Sabbath.

YI. That there is somewhat of privilege due, by gracious
vouchsafement and grant, to the children of Abraham, to
Abraham's seed ; that is, to speak by analogy, to the children
of covenanted parents. Abraham is considerable here, as
being under that notion, — a father ; whosoever of you .there-
fore are the children of such as were "of the faith of
Abraham," and you are now come to that adult state
wherein you are capable of transacting with G-od for your-
selves, and wherein the transitus is made from minority
to maturity, — if now you own the God of your fathers, if
you will now say, my father's God shall be my God, " he
keeps mercy for thousands of them that love him, and keep
his commandments:" that is, if there were a thousand
generations of such; — generations being spoken of so im-
mediately before, namely, that he would " visit iniquity
upon them that hate him, to the third and fourth generation,
but show mercy to them that love him, and keep his com-
mandments, unto a thousand generations," that is, to never
80 many. If you will not, when now grown up, disavow
your father's God, if you will avow and own him, and devote
yourselves to him, he will be your God, as well as theirs.
Here is now the privilege due to Abraham's children, or
to the children of covenanted parents. God has an early
preventive interest in them, upon which they may lay their
claim to him as their God, if they will but now give up
themselves to him and stand to his covenant. But if you
will not do so, but slight and reject the God of your fathers,
then your birtli-privilege can signify nothing to you ; then
*' think not to say with yourselves, We have Abraham to our
father," *as those* in that third of Matthew's Gospel ; for
God will never want children ; "he is able of stones to
raise up children to Abraham," — as much as to say, rather
stones than you. And then indeed, upon a true account,

134

Abraham is none of your father ; as our Lord Jesus tells
the Jews, if you were Abraham's children, you would
do the works of Abraham. You do so and so, " this did
not Abraham.**^ Pray consider what Abraham was, and
how he lived on earth like an inhabitant of heaven, as
an heir of the heavenly country ; his business was to
" seek the better country, that is, the heavenly ; wherefore
God was not ashamed to be called his God."- But if you
will go from day to day grovelling in the dust of the earth,
this did not Abraham. If you will spend your lives in the
pursuit of vanity and trifles, this did not Abraham. There
is a great privilege belonging, by gospel grant, unto the
children of covenanted parents, if they do not forfeit it by
neglecting, and practically disavowing their father's God.

YII. But I further infer hence, that since this compassion
has a real, though not a principal, hand in the release that is
given to them that belong to God, — in whatsoever way they
are released, — from all their infirmities, and ails, and aflOic-
tions in this world; it very much becomes, and much
concerns, all the children of Abraham patiently to wait for it
in God's own way. Patiently, I say, in God's own way wait
for it. The children of Abraham shall be loosened sooner or
later, and in one way or other, though very long, though bo
many years, bound by such and such afflicting distempers.

You have a great instance of this kind in that daughter of
Abraham, whom God hath called away from us. In all that
long exercise, the main thing she was ever wont to insist
upon, was that in all this affliction she might gain patience,
submission, and instruction. And in her later time, when
she drew nearer to eternity, w£is more in view of it, — that
was the groat subject wherewith she entertained herself ; and
was conversant much with somewhat more lately written
upon that subject, as by Mr. Shower, now known to most of
you, and by another author. And her last entertainment, as
I have boon told — as to helps from creatures in any such

1 Juhu viii. 39. 40. » Hcb. xi. 16.

AND Christ's compassion in curing, diseases. 135

kind — was the repetition of what some of you have heard
concerning "the Emmanuel;" wherewith she formerly pleased
herself as being, it is likely, much habituated in the temper
of her spirit to the thoughts of Him ; that having, by agree-
ment with her pious consort, been their motto ^ at their first
coming together, " Emmanuel, God with us."

YIII. I shall only add one instruction more, to shut up all ;
— that since our Lord Jesus hath such an agency, and even
with compassion, in the release of those that do belong to
him from their afflicting infirmities; we should all of us
labour, with a due and right frame and disposition of
spirit, to behold any such releasement. It is a great matter
to be able to behold instances of that kind, with a right
frame of mind and spirit. If one be released by recovery,
into ease, health, and strength in this world; it is easily
and readily made matter of joy. Is one recovered out
of a long and languishing sickness, friends and rela-
tions behold it with great complacency and gladness of
heart. But if a godly friend be released by dying, truly
we can hardly make ourselves believe that this is a
release, or so valuable a release ; so much are we under the
government of sense, so little doth that faith signify with
us or do its part, that is the substance of what we hope for,
and the evidence of what we see not. No ! This is to go
with us for no release. We look only upon the sensible, that
is, upon the gloomy part of such a dispensation ; when such a
one is gone, released, set at liberty (as a bird out of the cage
or the snare) we can hardly tell how to consider it as a
release, we will not be induced to apprehend it so. There are
no dispositions, no deportments commonly that suit such an
apprehension. And oh ! how unbecoming and incongruous
a thing, when Christ is, in that way, about releasing such a
one — to have a holy soul, just upon the confines of a glorious
blessed eternity, compassed about with sighs, sobs, tears, and
lamentations! How great an incongruity! I have many

^ The posy on their wedding ring.

13G THE DEVIl/s MALICE IN INFLICTING,

times thought with myself, the love and kindness of friends
and relations is very pleasant in life, but grievous at death.
It is indeed in some respects a very desirable thing, if God
shall vouchsafe it, to die with one's friends about one. It
may be one may need some little bodily relief, in those last
hours ; besides that, some proper thoughts may be suggested
by them, to mingle with one's own. And if God afford the
use of reason, and speech, and the supply of his own Spirit,
one may possibly, in this last juncture, be a means of some
good to them. One may possibly say that that may abide
with them, and be of future advantage to them. But in
other respects, — if the related friendly by-standers cannot duly
temper themselves, — if they are apter to receive or do more
hurt than good, — if Clmstians do not labour to show a truly
Christian spirit in such a case, — their presence has very little
eligible in it. And, indeed, the deportment even of those
that profess Christianity, about their deceasing godly friends,
is such for the most part as if the foundations of all religion
were shaken with them ; and as if they had a design to shake
them too, if possible, in such with whom they are now to
part ; — as if it were to be called in question, whether what
God hath said concerning another world, and the blessed
state of the innumerable and holy assembly above, be tnie or
no, or were not doubted to be false and a solemn fiction,
invented to delude mortals here on earth !

It is little considered how opposite such a temper of spirit,
as commonly appears in us, is to the very design of all
Cliristianity. For doth not the whole of Christianity tenui-
uate upon eternity, and upon another state and world ? Now
do but consider the inconsistencies that are to be found in
this case, between the carriage and temper of many that
profess Christianity, and their very profession itself. They
acknowledge, they own, that the design of Christ's appearing
liere in this world and of his dying upon the cross, was to
" bring us to God," to " bring many sons to glory." They
grant that this is not to be done all at once, not all in a
(lay ; but it is to bo done by degrees. Here he takes up

AND CHRIST'S COMPASSION IN CURING, DISEASES. 137

one, and there another ; leaving others still to transmit
religion and continue it on to the end of time. So far they
agree with our common Lord, and seem to approve the
Divine determinations in all these steps of his procedure.
But yet for all this, if they might have their own will,
Christ should not have one to ascend to him, of those for
whom he died, and himself ascended, to open heaven for
them, and to prepare a place for their reception, as their
Forerunner there. I say not one to ascend after him ; for
they take up with a general approving of this design of his.
* Very well ; ' say they, 4t is fitly ordered, his method is wise,
and just, and kind, and let him take them that helong to
him, when he thinks fit ; only let him excuse my family ; let
him take whom he will, only let him touch no relation of
mine ; not my husband, wife, child, brother, sister ; take
whom he will, but let all mine alone. I agree to all he shall
do well enough, only let him allow me my exception.' But
if every one be of this temper and resolution for themselves
and theirs, according to this tendency and course of things, he
shall have none at all to ascend ; none ^' to bring with him,"
when he returns. Those that are dead in Jesus, he is to
bring with him. No, he should be solitary, and unattended
for all them. They, and all their relations would be immortal
upon earth. How ill doth this agree and accord with the
Christian scheme and model of things !

But you will say, What ! would I persuade you to be
indifferent, and not to love and care for your relatives, or be
unwilling to part with them? No. AH that I persuade
to is, that there be a mixture in your temper, and such a
mixture as that the prevailing ingredient therein may agree
with the stronger and weightier reason. It is not that I
would have love extinguished among relatives, but I would
have it moderated and subdued to that degree as to admit of
being governed by superior, greater, and nobler considera-
tions. Do you think Christ did expect or design that his
disciples should not love him ? And yet he tells them : " If
ye loved me, ye would rejoice, because I said, I go unto the

138 THE devil's malice in inflicting, etc.

Father."^ And who in all this world could ever have such
a loss, as they of him, dwelling in flesh among them ? Yet,
says he, " K ye loved me, ye would rejoice, because I said, I
go unto the Father." And when the apostle, visibly tending
towards death, by the prediction given concerning him,^
said to the disciples round about him : " What mean ye,
to weep, and to break my heart ? I am ready, not to be
bound only, but to die for the name of Jesus ;" if there had
not been a faulty excess in the affection they expressed,
certainly he would not have rebuked it, he would not have
blamed what he thought not blameworthy.

In short, it were desirable — if God see good — ^to die amidst
the pleasant friends and relatives, who were not ill pleased
that we lived ; that living and dying breath might mingle
and ascend together in prayers and praises to the blessed
Lord of heaven and earth, the God of our lives ; if then we
could part mth consent, a rational and a joyful consent.
Otherwise, to die with ceremony, to die amongst tlie fashion-
able bemoanings and lamentations, as if we despaired of
futurity; one would say, with humble submission to the
Divine pleasure, * Lord ! let me rather die alone, in perfect
solitude, in some unfrequented wood, or on the top of some
far remote mountain ; where none might interrupt the solemn
transactions between thy glorious, blessed self, and my joy-
fully departing, self-resigning soul I '

But in all this we must refer ourselves to God's holy
pleasure ; who will dispose of us, living and dying, in the
best, the wisest, and the kindest way.

» John xiv. 28. * Acta xxi. 13.

A . FUNEEAL SERMON

DEATH OF MRS. MAEGAEET BAXTEE.

TO THE VERY REVEREND

ME. EICHAED BAXTEE.

Sir,

When you assigned unto me that part, not of forming a
memorial for your excellent deceased consort, — which is reserved to
the fittest hand, — but of instructing the people upon the occasion
of her decease; this text of Scripture occurring also to my thoughts
(which I reckoned might sufficiently agree with the design you
generally recommended to me, though I am sensible how little the
prosecution did so), it put me upon considering with how great
disadvantage we set ourselves, at any time, to reason against bodily
inclination ; the great antagonist we have to contend against in
all our ministerial labours ! An attempt which, if a higher power
set not in with us, looks like the opposing of our faint breath to
the steady course of a mighty river !

I have often thought of Cicero's wonder : ' That since we consist
of a mind and a body, the skill of curing and preserving the body
is so admired as to have been thought a Divine invention ; that
which refers to the mind is neither so desired, before it b(; found
out, nor so cultivated afterwards, nor is approved and acceptable to
so many : yea, is even to the most, suspected and hateful ! '

Even the tyrant Phalaris tells one, in an epistle (though by way
of menace), that whereas a good physician may cure a distempered
body, death is the only physician for a distempered mind.

It works not indeed a universal cure. But of such on whom
it may, how few are there that count not the remedy worse than

142 THE DEDICATION.

the disease ! Yet how many thousands are there, that for greater
(hoped) bodily advantages afterwards, endure much more pain and
trouble than there is in dying !

We are a mysterious sort of creatures. Yet I acknowledge the
wisdom of Grod is great and admirable, in planting in our natures
so strong a love of this bodily life, without which the best would be
more impatient of living on earth so long as God thinks it requisite
they should ; and to the worst, death would not be a sufficiently
formidable punishment; and consequently human laws and justice
would be, in great part, eluded.

And the same Divine wisdom is not less admirable, in providing
there should so generally be so much of mutual love as doth obtain
among near friends and relatives ; for thereby their cohabitation
and mutual offices towards each other are made more pleasant and
easy ; which is a great compensation for the concomitant evil, — that
by the same love their parting with one another cannot but be
i-endered grievous.

But for you, who live so much upon the borders and in the
pleasant view of the other state ; the one separation is, I doubt
not, much easier to your sense, and the other to your forethoughts,
than they are with the most. A perfect indifferency towards this
present bodily state and life, is, in mine eyes, a most covetable
thing and my daily aim; wherein I entreat your prayers may
assist

Your most respectful, though most unworthy

Fellow-servant, and expectant in the work

And hope of the gospel,

J. H.

A FUNERAL SEEMON

DEATH OF MRS. MAEGARET BAXTER.

2 COR. V. 8.

"we are confident, I SAY, AND "WILLINa EATHEE TO BE ABSENT FROM
THE BODY, AND TO BE PRESENT WITH THE LORD."

The solemn face of this assembly seems to tell me that you
already know the present, special occasion of it ; and that 1
scarce need to tell any of you, that our worthy, honoured
friend, Mrs. Baxter is dead. You have, it is like — most of
you — often met her in this place, when her pleased looks
were wont to show what delight she took to have many share
in those great advantages wherein she had a more peculiar
interest ; you are now to meet her here no more, but are met,
yourselves, to lament together that our world hath lost so
desirable an inhabitant ; and to learn, as I hope you design,
what so instructive an occasion shall of itself, or as it may be
improved, serve to teach us.

It doth of itself most obviously teach the commom docu-
ment, that we, who are of the same make and mould, must
all die too ; and our own prudence should hereupon advance
one step further, and apprehend it a most covetable thing, that
the temper of our minds might comply with this unalterable
state of our case ; and that we be in a disposition, since we

144 DESIRE OF BEING ABSENT FROM THE BODY,

must die, to die willingly and with our own consent. Nothing
can be more irrational or unhappy than to be engaged in a
continual quarrel with Necessity, — which will prevail and be
too hard for us at last. No course is so wise in itself or good
for us, as to be reconciled to what we cannot avoid ; to bear
a facUe yielding mind towards a determination which admits
of no repeal.

And the subject, now to be insisted on, may help us to
improve the sad occasion to this very important purpose ;
and show us that dying, which cannot be willed for itself,
may be joined with somewhat else which may and ought to
be so ; and in that conjunction become the object of a rational
and most complacential willingness : a subject recommended
to me, though not the special text, by one, than whom I
know no man that was better able to make a fit choice ; as,
in the present case, none could have that right to choose.

I cannot stay to discuss and open the most fi'uitful pleasant
series of discourse in the foregoing verses, though there will
be occasion to reflect somewhat upon it by and by ; but, in
the text, the apostle asserts two things concerning the temper
of his spirit in reference to death : his confidence and com-
placency, dapjjOVfXiV Kol €vb0K0Vfl€V.

I. His confidence, or his courage and fortitude. " TVe are
confident, I say." He had said it before :^ " We are always con-
fident ;" and assigned the cause: "knowing that while we are
present in the body, we are absent from the Lord." And * lie
also * declared the kind of that knowledge — namely, which he
had of that presence of the Lord, whereof he was deprived by
being present in the body ; that is, that it was the knowledge
of faith, not of sight.'' Now here he adds : " We are con-
fident, I say." It notes a deliberate courage, and the fixed-
ness of it ; that it was not a sudden fit, a passion soon over.
He had said above Oafj/jovvTcs Trdi^rore, we are confident at
all times ; it was his habitual temper. And here the ingo-
mination signifies increase^ as if he had said : * We grow more

» 2 C!or. V. 6. ' Verse 7.

AND PRESENT WITH THE LOUD. 145

and more bold and adventurous, while we consider tlie state
of our case, and what we suffer by our presence in the body.
Sense of injury or damage heightens and adds an edge unto
true valour. We would venture upon a thousand deaths,
if the matter were left entirely to our own option, rather
than be thus withheld any longer from the presence of our
blessed Lord ; a thing whereof nothing but duty to him
could make us patient. "We are not destitute of the fortitude
to enable us even to rush upon death, without more ado, if
he did say the word ; but as yet he bids us stay, and his
supreme and holy will must in all things determine ours.
Therefore it is immediately subjoined in the midst of this
high transport,^ "Wherefore we labour,, that, whether pre-
sent or absent, we may be accepted of him, or well-j^leasing
to him," evapeoTot avr^ dvai. We less mind the pleasing our-
selves, than him. We are indifferent to life or death, being
in the body or out of it, in comparison of that ; his pleasure
is more to us than either.' Here the highest fortitude yields
and submits itself. Otherwise, and for his own part, and as
to what concerned his own inclination singly, and in the
divided sense, the apostle to his confidence doth —

II. Add complacency. 'We are better pleased,' ei/SoKoD^afy
fxaWov. This is a distinct thing ; a valiant man will
venture upon wounds and death, but is not pleased with
them ; but in reference to so excellent an object and occa-
sion, they must mingle, and the latter runs into the former.
" We are willing rather," as we read it, " to be absent from
the body, and present with the Lord." The word which we
read mllingy signifies to approve or like ^cell, not a merely
judicious, but complacential approbation ; the word whence
comes the evboKia often ascribed to Grod in Scripture, which
signifies the high satisfaction he takes in all his purposes and
determinations. The evboKta tov ^eArijoiaros,- i« ceiiainly no
tautology, but speaks how perfectly and pleasingly he agrees,
and, as it were, consents with himself, in all that ever he had

i 2 Cor. V. 9. 2." Eph. i. 6.

VOL. VI. L

14G DESIRK OF BEING ABSENT FROM THE BODY,

resolved on. This rather, says the apostle, is our evboKia,
the thing that would please us best, and wherein we should
most highly satisfy ourselves. It would not be the matter of
our submission only, or whereto we could yield, when we
cannot help it; but of our highest joy and pleasure: according
as we find it was with the psalmist ^ in the same case, which
though it had a further meaning in reference to Christ, had a
true meaning as to himself also : " Therefore my heart is
glad, my glory rejoices, my flesh also shall rest in hope. For
thou wilt not leave my soid in (Siieol) the state of the dead,
ncr suffer thy Holy One to see corruption, but wilt show me
the path of Kfe ;" and no matter though it lie through the
dark shady vale, it leads however into that blessed presence of
thine — the same with that in the text — " where is fulness of
joy;" and unto that right hand, that high and honourable
station, where " are pleasures for evermore."

Both these, — the apostle's courage and fortitude, and his
complacency or well-pleasedness, — have express reference to
the state of death, or of being absent from the body. The
one respects it as a formidable, but superable, evil, the other
as a desirable and most delectable good.

But both have reference to it in its concomitancy or
tendency ; namely, as " absence from the body " should be
accompanied, or be immediately followed, with " being pre-
sent with the Lord."

The sense therefore of the whole verse, may be fitly
expressed thus :

That it is the genuine temper of holy souls, not only to
venture with confidence upon the state of absence or separa-
tion from the body ; but to choose it with great complacency
and gladness, that they may be present with tlio Lord.

'Body' we are not hero to understand so generally, as it'
he affected or counted upon a perpetual final state of separa-
tion from any body at all. No, the temper of his spirit had
nothing in it so imdutiful or unnatural; no such reluctation

» P«. xyi

AND PRESENT WITH THE LORD. 147

or disposition to contend against tlie common lot of man, the
law of human nature, and the comely order which the Author
of our beings and of all nature, hath settled in the universe ;
that, whereas one sort of creatures that have life should be
wholly confined to terrestrial bodies ; another, quite exempt
from them ; ours should be a middle nature, between the
angelical and the brutal : so as we should, with the former,
partake of intellectual immortal spirit; and a mortal body
made up and organized of earthly materials, with the latter :
which yet we might also depose, and reassume, — changed and
refined from terrene dross. The apostle's temper hath in it
nothing of rebellion or regret against this most apt and con-
gruous order and constitution ; he had no impatient proud
resentment of that gradual debasement and inferiority, that
in this respect we are " made a little lower than the angels."
When Porphyry tells us, in the Life of Plotinus, that he
blushed as often as he thought of his being a hocli/, it was
agreeable enough to his notion of the pre-existence of the
soul ; that is, if it were true that the original state of human
spirits was the same with that of angels — which this is no fit
season to dispute against — and that by their own fault, some
way or other, they lapsed and slid down into grosser matter,
and were caught into vital union with it, there was just
cause of shame indeed. Apuleius's transformation — which
many of you know what it means — if it had been real, was
not more ignominious.

But it appears the apostle afi*ected not a state wherein he
should be simply " naked, or unclothed " of any body at all ;
for he longs to be " clothed upon with his heavenly house. "^

And whereas he tells us - that which he groaned for was,

■ not to be unclothed, but clothed upon ; " that being unclothed,

loth not mean the act, but the state ; that is, that he did not

covet or aspire to a perpetual final state of being naked, or

without any body at all. For so he speaks : '^ " If so be," as

we read, "that being clothed, we shall not be found naked."

I 2 Cor. V. 2. 2 Yer. 4. ^ Ver. 3.

I. 2

148 DESIRK OF BEING ABSENT FROM THE BODY,

The particle eiyc admits to be read, since that, inosmuch as,
for truly ; and so the second and third verses will be con-
nected thns: "In this," ^ — that is, ybr this, namely for this
cause, as h often signifies causality ; not in this hotise, for
rovro) and oUCa will not agree — " we groan, earnestly desiring
to be clothed upon with our house which is from heaven," that
is, of heaven, or suitable to heaven ; ef denotes here, (as often,)
the matter whereof a thing is formed and made ; a body made
up of a heavenly material ; or, which is all one, an earthly
body refined and transformed into such a one. And then
he subjoins the reason why his desire is so conditioned and
limited, or runs only in this particular current, to have, — not
no body at all, — but only not such a body *as now* : he
wishes to have a body made more habile and commodious,
and fitter for the uses of a glorified soul, which hath its own
more inward clothing peculiar to itself, in respect whereof
that of such a body would be an additional one ; a superin-
vestiture, as the word enevhvaaa-dai imports. Ilis desire is
thus limited and modified for this reason : " Inasmuch as,
being thus clothed, we shall not be found naked,"- or with-
out any body at all ; which the law of our creation admits us
not to affect or aspire unto. And therefore in qualifying
our desire thus, we shall contain ourselves witliin our own
bounds, and not offer at anything whereof humanity is, by
the Creator's pleasure and constitution, incapable. Therefore
he inculcates the same thing over again : "We groan not to
be unclothed, but only to be clothed upon;"^ where that
xinclothedy the thing he desired not, must signify the state
and not the act only, is evident ; in that being clothed^ the
thing which he did desire, must plainly be so understood.
For was it only an entrance into glory he desired, and not
continuance in a glorified state ? Nor can this * being
unclothed' (much less) refer, as an act, to i]iQ present clothing
of this earthly body, as if it were our being divested of that
which he intended, in tliis fuiu-th verse, as the thing ho «l<'^i'''l

' 2 Cor. V. 2. » Ver. 3. ' Ver. 4.

AND PRESENT WITH THE LORD. 149

not ; for tlien the fourth verse would contradict this eighth,
where he tells us he did desire it. The meaning then is, that
he did not desire to he exempted from wearing a body, or to
be without anj at all. He did only covet to be absent from
this body, gross and terrene as now it was, that he might be
present with the Lord ; with which he found being in such a
body, and in the several accompanying circumstances of this
bodily state, to be inconsistent.

Wherefore it was a terrestrial body, " the earthly house of
this tabernacle," ^ which he was now better pleased to quit
upon this account.

And I say it is the .genuine temper of a holy soul to be
like-minded, not their constant, explicit, discernible sense.
We must allow for accidents, as we shall note afterwards;
but when they are themselves and in their right mind, and
so far as the holy divine life doth prevail in them, this is
their temper.

And now, that I may more fully open this matter to you,
I shall, —

First. Endeavour to unfold, somewhat more distinctly, the
state of the case in reference whereto good and holy souls are
thus affected.

Second. Shall show you what is their true and genuine
temper, or how it is that they stand affected in reference to
that case.

Third. Shall discover how agreeable this temper is to the
general frame and complexion of a holy soul ; and then make
such reflections upon the whole, as may be more esj)ecially
useful to ourselves.

First. We are to take, as much as we can, a distinct view
and state of the case. We see the apostle speaks by way of com-
parison, €vhoKovii€v ftaAXoz;, " we are willing rather." We are
therefore to consider — that we may comprehend clearly the
true state of this case — what the things are which he com-
pares ; and between which his mind might be supposed, as it

* As ifc is ver. I.

150 DESIRE OF BEING ABSENT FROM THE BODY,

were, to have been before, (at least in order of nature before,)
in some suspense, till at last it come so comi>laeontially to
incline and be determined this one way. Take the account
of the whole case in these particulars.

I. There are here two principal terms between which tlie
motion and inclination of such a mind lies, from the one to
the other : — The Lord and the body.

Both do as it were attract and draw, or are apt to do, two
several ways. The Lord strongly draws on the one hand ;
and the body hangs on, and holds, and draws in as strongly
to itself as it can, on the other.

The body as having us present in it. And how ? not
locally only, but in the way of vital union and communion
with it.

And that shows how we are to understand being present
with the Lord too ; not by a mere local presence, but of more
intimate vital union and commerce : where, as in the union
between the soul and body, the more excellent communicates
life, the other receives it ; so it must be here.

Though now the Lord is present thus in some measure —
which this attraction supposes — yet speaking comparatively,
that presence is absence in respect of what we are to look for
hereafter.

Both these unions are very mysterious, and both infer very
strong and powerful drawing, or holding together of the
things so united.

There is no greater mystery in natui*e than the union
between the soul and body ; that a mind and spirit should be
so tied and linked with a clod of clay, that, while thtd remains
in a due temper, it cannot by any art or power free itself!
It can by an act of the will move a hand, or foot, or the
whole body ; but cannot move from it one inch. If it move
hither and thither, or by a leap upward do ascend a little,
the body still follows ; it cannot shake or throw it off. We
cannot take ourselves out ; by any allowable means we
cannot; nor by any at all (that are at least within mere
human power) as hucj as the temperament lasts. "While that

AND PRESENT WITH THE LORD. 151

remains, we cannot go ; if that fail, we cannot stay ; though
there be so many open avenues — could we suppose any mate-
rial bounds to hem in or exclude a spirit — we cannot go out
or in at pleasure. A wonderful thing ! and I wonder we no
more wonder at our own make and frame in this respect ;
that we do not, with reverent submissive adoration, discern
and confess how far we are outwitted and overpowered by our
wise and great Creator ; that we not only cannot undo his
work upon us in this respect, but that we cannot so much as
understand it. What so much akin are a mind and a piece
of earth, a clod and a thought, that they should be thus
affixed to one another ? or that there should be such a thing
in nature as thinking clay ?

But hereupon, what advantage hath this body upon the
soul and spirit ! In the natural union is grounded a moral
one, of love and affection ; which (on the soul's part) draws
and binds it down with mighty efficacy.

Again, how mysterious and ineffable is the union of the
Lord and the soul ; and how more highly venerable, as this
is a sacred mystery! And who would not admire at their
proud disdainful folly, that while they cannot explain the
union between the soul and body, are ready to jeer at their
just, humble, and modest ignorance, that call this other a
mystical union ? or, because they know not what to make of
it, would make nothing, and will not allow there should be
any such thing, or would have it be next to nothing. Have
those words no sense belonging to them, or not a great sense,
*' But he that is joined unto the Lord, is one spirit ?" ^ And,
upon this supernatural union also (be it what it will)
methinks the binding and drawing power of love should not
be less !

II. We must conceive in our minds, as distinctly as we can,
the peculiar adjuncts of each of these more principal terms ;
that is, on the part of the body, first, we are to consider a
sensible, a grossly corporeal world, to which this body doth

1 1 Cor. vi. 17.

152 DESIRE OF BEING ABSENT FROM THE BODY,

connaturalize us, and whereto we are attempered by our
beiug iu the body, and living this bodily life. This body,
while we live in it, is the terminus itnicns^ the fuedium, tlie
unitive bond between us and it. In this world we find
ourselves encompassed with objects that are suitable, grateful,
and entertaining to our bodily senses, and the several prin-
ciples, perceptions, and appetites that belong to the bodily
life ; and these things famiKarize and habituate us to this
world, and make us, as it were, one with it. There is, pai-ti-
cularly, ' a bodily people,' as is intimated in the text, that we
are associated with by om* being in the body. The words
(vbr^firja-af. and (KbrjfjLTJa-aL in this verse, (and the same are
used in the 6th and 9th,) signify there is such a people, of
which we are, and from which we would be dissociated ;
ivbrjuos is civis, in cola, or i^tdigena, an inhabitant or native
among this or that people; as iKbr^fios is peregri)iUK, one
that lives abroad and is severed from the people he belonged
unto. The apostle considers himself, while in the body, as
living among such a sort of people as dwell in bodies, a like
sort of people to himself; and would be no longer a home-
dweller with these, but travel away from them, to join and
be a dweller with another people.

For also, on the other hand, he considers " with the Lord "
an invisible world, where He resides; and an incorporeal
people. He presides over: so that the case here is, are we
willing to be dispeopled from this bodily sort of people, and
peopled with that incorporeal sort, the world and community
of spirits ?

III. It is further to be considered in this case, that we are
related both ways, — related to the body and related to the
Lord ; to the one people and the other ; the one claims an
interest in us, and so doth the other. AVe have many earthly
alliances, it is true, and we have many heavenly ; we are
related to both worlds, and have affairs lying in both.

And now what mighty pleadings might the case admit, on
the one hand and the otlier ? Were the body, apart, capable
of pleading for itself, to this effect it must bespeak the soul :

AND PRESENT WITH THE LORD. 153

« I am thy body, I was made and formed for thee, and
(some way) by thee. Thou hast so long inhabited and dwelt
with me and in me. Thou art my soul, my life, my strength ;
if thou be absent, I am a carcass and fall to dirt ; and thou
wilt be a maimed thing, and scarce thy whole self.' But
though it cannot dictate, and do not utter, such words, nature
doth itself plead more strongly than words can.

And again, how much more potently might the Lord plead
for his having the soul more closely united and intimately
conversant with himself ! ' Thou art one of the souls I have
loved and chosen, which were given to me, and for which I
offered up my own soul. I have visited thee in thy low and
abject state, " said to thee in thy blood, Live," have inspired
thee with a heavenly, sacred, divine life ; the root and
seminal principle of a perfect, glorious, eternal life. Let this
body drop, which hath been long thy burden ; let it fall and
die, it matters not 1 Yet since thou lovest it, I will restore it
thee again, pure and glorious, like mine own. " I am the
resurrection and the life ; he that believeth in me, though
he were dead, yet shall he live."^ Never fear to venture
thyself with me, nor to commit thy body to my after-care.'

And now all the question will be, — which alleges the more
considerable things ? and the matter will be estimated, as the
temper of the soul is. An earthly sordid soul, when the
overture is made to it of such a translation, will be ready to
say, as the Shunamite^ did to the prophet, when he offered
*'to speak for her to the king," — perhaps that her husband
might be called to court, and made a great man, — " I dwell
among my own people ; " an answer that in her case well
expressed the true greatness of a contented mind, but in this
case nothing more mean : ' I am well where I am, and dwell
among a people like myself.' So saith the degenerate, abject
soul, sunk into a deep oblivion of its own country : * Here I
dwell a fixed inhabitant of this world, among a corporeal
people, where I make one.' And we find how it is with this

1 John xi. 25. a 2 Kings iv. 13.

154: DESIRE OF BEING ABSENT FROM THE BODY,

sort of people ; each one cliarms another, and they grow
familiar, have mutual ties upon one another, and there is a
loathsomeness to part : especially as here, in this lower world,
we are variously disposed, and cast into several mutual rela-
tions to one another ; hushands and wives, parents and
children, brothers and sisters, all dwelling in bodies aHke,
cohabiting, eating and di'inking daily, and conversing,
together. These are great and sensible endearments, by
which the minds of men become as it were knit and united
to one another. How are men's spirits fixed to their own
countries ! Ncscio qua natale solum dulccdine — it is by an
inexpressible pleasure and sweetness, that the people of one
country are as it were linked and held together.

But would not a heavenly, new-born soul say, * No, this
is none of my country ; I " seek a better," and am here but
" a pilgrim and stranger ; " this is none of my people.' So it
was with Abraham, Isaac, and Jacob, that conversed in the
earthly Canaan, but " as in a strange country ; " their mind
being gone towards that other which they sought. And
accordingly you find it said of each of them, in their story,
when they quite left this world- (as also of Moses and Aaron
afterwards) that they were "gathered to thoir people;" a
people that were more their own. And surely, as God, "who
was not ashamed to be called their Grod," is " not the God of
the dead, but of the living ; ". we must understand this was
not the congregation of the dead to which these were
gathered, otherwise than in a low, relative sense, — as to us
only and our world. Holy men, as they die out of one world,
are bom into another ; to associate with them that dwell in
light, and be joined to a glorious community above, "the
general assembly, the innumerable company of angels, and
the spirits of just men made perfect;" where all love and
adore, praise and triumph together.

IV. It is again to be taken into the state of this case, that
we have, one way or other, actual present notices of both the
states, which both sorts of objects, that stand in this competi-
tion, belong unto : of the cue by Heme and experience ; we so

AND PRESENT WITH THE LORD. loO

know wliat it is to live in the body, and in a sensible world,
and among a corporeal people ; of the other by faith^ by
believing as we are told, by one that we are sure can have no
design or inclination to deceive us. There are " many man-
sions," saith he, " in my Father's house ;" as good accommo-
dations, as suitable society, — and sufficiently numerous, which
the " many mansions " implies, — to be sure, as any you have
met with here. Faith is, in this case, to serve us instead of
eyes; it is " the substance of things hoped for, the evidence of
things not seen;"^ as we have the notion of a country where
we have not been, by the description of a person whom we can
trust, and that we think intends not to abuse us by forgeries
and false representations. In reference to this country, we
walk and guide ourselves by sight, in our converses and affairs
wherein we have to do with it ; as to that othe)% by faith. ^

V. Yet further, it is to be considered that this body, and
this bodily people and world, have the present possession of
us. And though the spiritualized mind do as it were step
forth, and place itself between both, when it is to make its
choice ; yet the objects of the one sort are much nearer, the
other are far distant, and much more remote.

YI. That it cannot but be apprehended that though the one
sort of things hath the faster hold, the other sort are things
of greater value ; the one hath the more entire present
possession of us, the other, the better right. Thus we see the
case stated.

Second. We are next to show what the temper is of a holy
soul ; that is, its proper and most genuine temper in reference
to this supposed state of the case. We are "willing rather,"
or have a more complacential inclination, to be unpeopled
from the body, and this bodily sort of people ; and to be
peopled with the Lord, and that sort of incorporeal people
over which he more immediately presides in the upper world.
He speaks comparatively, as the case requires ; and because
all comparison is founded in somewhat absolute, there-

1 Heb. xi. 1 2 It is implied 2 Cor. v. 7.

156 DESIRE OF BEING ABSENT FROM THE BODY,

fore a simple disposition, both ways, is supposed. "Whence
then,

I. This temper is not to despise and hate the body ; it
imports no disdainful aversion to it, or to this present state.

II. Nor is it an impetuous precipitant tendency towards
the Lord, impatient of delay, mutinous against the Divine
disposal; or that declines present duty and catches at the
l3pal^€L0Vy the crown and prize, before the prescribed race be
run out. A holy man is at once dutiful and wise ; as a
servant, he refuses not the obedience of life, and as a wise
man ^ embraces the gain of death.

III. But it is considerate, — the effect of much foregoing
deliberation and of a thorough perspection of the case;
ctSorey,^ knowing or considering that "while we are at home
in the body, we are absent from the Lord." This choice is
not made blindly, and in the dark.

IV. It is very determinate and full, being made up of tlie
mixture of fortitude and complacency, as was said ; the one
whereof copes with the evil of being severed from the body ;
the other entertains the good of being present with the Lord.
Therefore this is the sense of a pious soul in the present case :
it is as much as saying, * I do indeed love this body well, and
reckon it a grievous thing to be severed from it, if that part
of the case be singly considered, and alone by itself; but
considering it in comparison with the other part, what is this
body to me ? What is it as an object of love, in comparison
of being with the Lord ? What is death to me as an object
of fear, in comparison of being absent from the Lord ? which
is a death many thousand times more deadly than the other.*

Third. The agreeableness of this temper to the general
frame and complexion of a holy soul as such ; whicli will
appear, if we consider, —

I. What sort of frame or impression in the general t/uit
is, that doth distinguish a sincerely pious person from another
man.

* Ambros, de Bono Mortia. * 2 Oor. v. G,

AND PRESENT WITH THE LORD, 157

II. The more eminent principles in particular that are con-
stituent of it, and do as it were compose and make it up.

I. The general frame of a holy soul, as such, is natural
to it. It is not an artificial tiling, a piece of mechanism,
a lifeless engine ; nor a superficial, an external, form, an
evanid impression. It is the effect of a creation, as Scripture
often speaks, by which the man becomes a new creature, and
hath a nature peculiar to him as other creatures have ;
or of regeneration, by which he is said to be born anew :
which forms of speech, whatever they have of diff'erent
signification, do agree in this, that they signify a certain
nature to be the thing produced. This nature is said to
be "Divine,"^ somewhat "born of Grod," — as it is expressed,
1 John V. 4, and in many places more. And it is an intellectual
nature ; or the restored rectitude of such a being. Now who
can think but what is so peculiarly from God, — a touch and
impress from him upon an intelligent subject, — should with
design, choice, and complacency tend to him, and make the
soul do so ? Especially, when it is so purposely designed for
remedy of the apostacy wherein men are revolted and gone
off from him ? Will he suffer himself to be defeated in a
design, upon which he is so industriously intent ? Or is it
supposable the all- wise Grod should so mistake himself, as to
do such a work upon the spirit of man on set purpose for an
end which it is no way apt to serve ; yea, and when he now
takes him in hand a second time ? Nor can it be but this
impression of God upon the soul, must have principal refer-
ence to our final state. It is a kind of nature, and must
therefore tend to what is most perfect in its own kind.

But we need not reason, in a matter wherein the word of
God so plainly unfolds the scope and the success of tliis his
o\N^i work. By it we are said to be " alive to God, tlirough
Jesus Christ,"^ to turn and move and- act towards him, as
many Scriptures speak ; and towards him, as he is most
perfectly to be served and enjoyed, in the most perfect state
of hfe.

1 2 Pet. i. 4. 2 liom. vi. 11.

158 DESIRE OF BEING ABSENT FRJ)M THE BODY,

"We are said to be begotten again "to a lively hope/'^ —
where hope is taken objectively, as the following words show ;
*' to an inheritance incon'uptible, undefiled, and that fadeth
not away, reserved in heaven for us." And when, elsewhere,
it had been said, " Every one that doeth righteousness is bom
of him,"'^ there is immediately subjoined ^ a description of
the future blessedness ; whereto it is presently added,^ '' And
every man that hath this hope in him purifieth himself, even
as he is pure : " implying the hope of that blessed state to be
connate, implanted as a vital principle of the new and divine
nature. And all hope, we know, involves desire in it ;
which is here intimated to be so powerful and prevailing as
to shape and form a man's whole coarse to an agreeable
tenor : which it could not do, if hope were not superadded
to desire ; for no man pursues an end whereof he despairs.
And what else is living religion, but a tendency to blessed-
ness ? a seeking " honour, glory, and immortality," by a
"patient continuance in well-doing."^

Nor need we look further than this context for evidence
that this Divine impression upon the soul hath this reference ;
for when ^ the apostle had avowed the fervour of his desire
after that state wherein " mortality should be swallowed up
of life," he immediately adds,^ " Now he that hath wrought
us to this selfsame thing, is God," etc. And indeed, after
that transforming touch, the great business of such a soul, in
this world, is but a di-essiug itself for the Divine presence ; a
preparation for that state, wherein " we are to be for ever with
the Lord." And it is not only an incongruity, but an incon-
sistency,— not only that which is not fit, but not possible, —
that a man should ever design that as his end, which he cares
not ever to attain ; or that for his last end, which he doth
not supremely desire.

II. If we consider particular principles that belong to this
holy Divine nature, the more noble and eminent are faith
and love.

» I Pet. i. 3. M John u. 29. » Chap. iU. 1, 2.

* y ■ ■* » Rora. ii. 7. • 2 Cor. v. 4. ' Ver. 6.

AND PRESENT WITH THE LORD. 159

The former is the perceptive, visive principle ; the other
the motive and fruitive. And these, though they have their
other manifold references, have yet, both, their final, to that
state of absence from this body and presence with the Lord ;
the one eyeing, the other coveting it, as that wherein the soul
is to take up its final rest.

Here some consideration should be had of objections that
some may be apt to make use of, to shift off the urgency of
this truth, and excuse the unsuitable temper of their spirits
to it.

1. That they are unassured about their states Grodward ;
and how can they be willing to die and be absent from the
body, or not be afraid of the Lord's presence, whom they
may, for aught they know, find an angry vindictive Judge,
when they appear before him ?

Answer. This, which is the most considerable objection
that the matter admits of, if it were directly pointed against
this truth as it hath been laid down, would answer itself.
For it is not dying simply that is the object of this inclina-
tion ; but dying conjunctly with " being with the Lord," in
his blessed joyous presence. Do not therefore divide the
object, and that objection is no objection. You are unwilling
to die, and be banished the Divine presence ; but are you
unwilling to die and enjoy it ? Or, upon supposition you
should, are you willing ? This is all that we make charac-
teristical and distinguishing. Where there is only an
aversion to leave this bodily life and state, upon a fear we
shall not be admitted into that blessed presence ; there is only
an accidental obstruction to the more explicit, distinct, and
discernible exertions of desire this way; which obstruction,
if it be removed, the soul would then follow the course which
the Divine and holy principle in it doth naturally incline to.
J3iit the mortal token is, when there is no such doubt, and
yet there is still a prevailing aversion ; when men make no
question, if they die they shall go to Grod, and yet they are
not willing to go. In the former case there is a supreme
desire of being with God, only suspended; take off that

160 DESIRE OF BEING ABSENT FROM THE BODY,

suspension, and that desire runs its natural course. In tlie
other case, there is no desire at all. And the difference is,
as between a living man that would fain go to such a place,
but he is held and therefore goes not ; and one that is not
held, but is dead, and cannot stir at all. For the life of the
soul towards Grod is love ; aversion therefore is — not an abso-
lute, but — respective death, or quoad hoc; a death towards
him ; or, as to this thing, — namely, being with him.

2. As for the objection of being more serviceable
to children, friends, relations, or the glory of God in the
world, and his church in it ; upon which last account this
apostle,^ though he express a desire " to be dissolved and to
be with Christ," yet " is in a strait," and seems also very
well pleased " to abide in the flesh " a longer time : He can
himself best judge of our serviceableness. The meaning is,
not that we should be willing to leave the body before He
would have us, but that we should not be unwilling then.

And because we know not when his time will be, and it
may be presently for aught we know, we should be always
willing and desirous, upon that supposition. Our desire
herein should not be absolute and peremptory, but subordi-
nate, and apt to be determined by his will ; which can
determine nothing but what will be most for his own glory,
and for their best good who belong to him.

But as to this instance of the apostle, we must consider
what there was peculiar in the ajwstle's case, and what is
common or ought to be, to all serious Christians. There is no
doubt there was this more peculiar to him, and to persons
in such a capacity and station as his was ; namely, as he was
an apostle, he was one that had seen the Lord, which was a
<pialification for the more special work of that office ; where-
upon he was, as an eye-witness, to testify of his resurrection ;
upon which so great a stress lay in asserting the truth of the
Christian religion, and in propagating it with the greater
assurance in the world. To testify as an apostle, therefore,

> PhU. i. 22—24.

AND PRESENT WITH THE LORD. 161

could not be done bj one of a following age. And it is very
probable when he expresses to the Philippians/ his know-
ledge he " should abide and continue yet longer with them
all," — that is, with the Christian church in the world, for
we cannot suppose he was to continue at Philippi,— for the
furtherance of the common cause of the Christian faitli,
which was their " common joy," and which would no doubt
be increased intensively and extensively at once, he had some
secret intimation that all his work in this kind was not yet
over. Nor were such monitions and advertisements unfre-
quent with the apostles, that specially related to the circum-,
stances of their work. And so entirely was he devoted to
the Christian interest, that wherein he saw he might be so
peculiarly serviceable to it, he expresses a well-pleasedness to
be so, as well as a confidence that he should : as we all ought
to do, in reference to any such significations of the Divine
will concerning u&, if they were afforded to us.

But as to what there is in this instance, that is common
and imitable to the generality of Christians, it is no other
than what we press from the text we have in hand : " A
desire to depart, and be with Christ, as that which is far
better " for us ; submitted to the regulation of the Divine
will as to the time of our departure, and accompanied with a
cheerful willingness to serve him here to our uttermost in
the meantime.

But we have -^-ithal little reason, to think we can do G-od
greater service, or glorify him more here, than above. There
is indeed other service to be done below, which is necessary
in its own kind, and must, and shall, be done by some or other.
But is our service fit, in point of excellency and value, to be
compared with that of glorified spirits in the upper regions ?
"We serve God by doing his will, — which is sure most perfectly
done above. And our glorifying him, is to acknowledge and
adore his glorious excellencies: not to add the glory to him
which he hath not, but to celebrate and magnify that which

1 Phil. i. 25.

VOL. VI. M

162 DESIRE OF IJEING ABSENT FROM THE BODY,

he liatli: whereof certaiuly the large minds of glorified
creatures are far more capable.

He never needs hands for any work he hath to do, hut can
form instruments as he pleases. And what is our little point
of earth or any service that can be performed by us here, in
compai'ison of the spacious heavens and the noble employ-
ments of those glorious orders of creatures above, which all
bear their parts in the great affairs of the vast and widely-
extended heavenly kingdom? "We might as well suppose
that because there is in a prince's family employment below-
stairs for cooks, and butlers, or such like underlings; that
therefore their service is more considerable than that of great
officers and ministers of state.

3. And for what may be thought by some, that this seems
an nnnatural inclination ; we must understand what we say,
and what our own nature is, when we talk of what is natural
or unnatural to us. Ours is a compounded nature ; that is not
simply unnatural that is contrary to an inferior nature, and
agreeable to a superior. The most deeply fundamental law
of the intellectual nature in us was, to be most addicted to
the supreme good ; the apostacy of this world fi'om God and
its lapse into carnality is its most unnatural state. To have
an inclination to the body is natural, but to be more addicted
to it than to Grod, is most contrary to the sincere dictates of
original, pure, and primitive nature.

There are now, for our use, many things to be inferred.

I. We see here, from the immediate connexion between
" being absent from the body" and "present with the Lord,"
there is no place for the intervening sleep of the separate soul.
(Jan sucli a presence with the Lord, as is here meant, consist
with sleeping ? or is sleeping more desirable than the con-
verse with him our present state admits ? But of this much
is said elsewhere.

II. Death is not so formidable a thing as we commonly
fancy. ** AVe are confident and willing rather ! " There
is a fortitude that can oppose the terrors of death, and over-
come. How many have we known die triumphing !

AND PRESENT WITH THE LORD. 163

III. We see that men of spiritual minds, have another
notion of that which we call self or personality, than is
vulgar and common. For who are the ' we ' that speak oi
being absent from the body, and present with the Lord ?
The body seems excluded that notion, which we know cannot
be absent from itself. How like in sound is this to animus
cujusque is quisque^ or, * that the soul is the man /' I would
not indeed drive this so high as some Platonists are wont to
do, as if the man were nothing else but a soul sometimes
using a body : nor do therefore think the body is no more to
him, than our clothes to the body, because the apostle in this
context uses that similitude ; for that is not to be conceived
otherwise, than, as is usual in such illustrations, with dis-
similitude. A vital union must be acknowledged ; only
neither is it agreeable with their self-debasing thoughts,
that seem to make the body the more considerable part of
themselves ; that ineasure good and evil by it, as if what were
grateful to the body were simply good for them, and that
which offends the body simply evil ; that speak or think of
themselves as if they were all body, forget that there is
belonging to them an 6 eVco avOpcoiro^, as well as an 6 Ifco,
an inner man, and an outei' ; that the latter may be " decay-
ing" when the other "is renewed day by day;"^ that the
" Father of our spirits *' may often see cause to let our flesh
suffer and, at last, perish for the advantage of our spirits ; -
so distinct are their interests and gratifications, and some-
times inconsistent. When men make therefore this bodily
brutal self their centre and end, how sordid and unchristian
is their temper ! And how reprovable by some more noble-
minded pagans, that had better learned the precept inculcated
by some of them, of ' reverencing themselves ! ' of whom we
find one,^ speaking with a sort of disdain : ' Is this body, I ? '
Another "^ sajdng : ' He might be killed and not hurt ;' and
upbraiding to his friends their ignorance, when they inquired
how he would be buried : ' As if he could be buried, who,'

1 2 Cor. iv. 16. ^ jjeb. xii. 9, 10. 3 EpioL * Sojmi

M 2

164 DESIRE OF BEING ABSENT FROM THE BODY,

he said, * should be gone far enough out of their hands/
Another : ^ tliat the tyrant, ' that made him to be beaten to
death with iron mallets, might break that yessel of his, but
himself he could not touch.'

rV. We learn that when God removes any of our dear godly
friends and relatives out of the body, though he displease us,
he highly pleases them ; for it is that they desire rather. And
we are sure he pleases himself, for what can induce him or
make it possible to him to do anything against his own
pleasure? We are too apt to consider our own interest
and satisfaction apart from theirs and Grod's, in such cases.
And hence is that too vulgar and practical error among many
very serious Christians, that when such as are dear to them
are taken away, they reckon their thoughts are to be prin-
cipally employed in considering such a thin^ as afflictive or
punitive to them. It is true that the affliction of that, as
well as of any other kind, should put us upon very serious
inquiry and search what the sin is that may more especially
have deserved it. But that ought upon all occasions to be
principally considered in any case, that is principal. As God
did not make such a creature principally to please me, so nor
doth he take away such a one principally to displease me.
God's interest is supreme, their own next ; mine comes after
both the other. Therefore when the stream of thoughts and
affections hath run principally, in such a case, upon our own
affliction, it is time to check it, and begin to consider with
some pleasure, how the Lord and that translated soul are now
pleased in one another ! He hath his end upon his own
creature, and it hath its end and rest in him.

V. We see the admirable power of Divine grace, that it
prevails even against the natural love of this bodily life : not
where discontent and weariness of life contribute, but even
where there is a willingness to live too, upon a valuable con-
sideration,— as this apostle doth elsewhere express himself;
namely, in the place before noted. And how easily the

> Anaxareh.

AND PRESENT WITH THE LORD. 165

Divine pleasure could reconcile him to life, notwithstanding
what is said in the text, is sufficiently signified in the words
immediately following it. And the effect is permanent, not a
sudden transport, wherein many are induced to throw away
their lives, upon much lower motives ; this appears to he an
habitual inclination. At distant times, we find the apostle
in the same temper. That is not surely from the power of
nature, that is so much against it, as the stream of nature
now runs ; that is, that a man should be willing to be plucked
in pieces and severed fi^om himself ! And we see ^ whereto it
is expressly ascribed : " He that hath wrought us to the self-
same thing, is God."

VI. How black is their character, and how sad their state
that are more addicted to the body, and this bodily life, than
to the Lord, and that holy blessed life we are to partake in
with him ! Their character is black and horrid, as it is diverse
from that which truly belongs to all the people of God that
ever lived on earth ; and so doth distinguish them from such,
and place them among another sort of men that belong not to
him ; such as have their portion in this life, their good things
here, and who are to expect nothing hereafter, but woe and
wailing. And who would not be affrighted, that finds a mark
upon him that severs him from the whole assembly of the
just and the blessed? Their state is also therefore sad and
dismal, inasmuch as what they place their highest felicity in,
— their abode in the body, — ^they know will continue but a
little while. Who could ever by their love of this bodily life,
procure it to be perpetuated ? or by their dread of mortality,
make themselves immortal ? Have not others, in all former
ages, loved the body and this world as much ? and what is
become of them ? Hath not death still swept the stage from
generation to generation, and taken all away, willing or
unwilling ? To have all my good bound up in what I cannot
keep, and to be in a continual dread of what I cannot avoid,
— what can be more disconsolate ? How grievous will it be

1 2 Cor. V. 5.

168 DESIRE OF BEING ABSENT FROM THE BODY,

rouslj lost and perish in the scuffle, yea, and very oft upon the
account or pretence of religion, whose only design it is to save
souls ! And how many to save their bodies destroy even
their own souls, not having learned that instruction of our
Saviour's, "not to fear them that can only kill the body;"
or, being unable to suffer some lesser bodily inconveniences,
apostatize and abandon their religion, whereby that and their
souls too become sacrifices to the safety and accommodation
of an idolized lump of clay ! And how certainly — if a season-
able repentance do not intervene — do they, who only thus
tempt the souls of other men, destroy their own ! Nor can it
be doubted at this time of day, and alter the experience of so
many ages wherein Christianity hath been so visibly and
grossly carnalized, but that it is a religion perverted to the
support of the bodily and animal interest, that hath thus
embroiled the Christian world. How plain is it, that they
who desire " to make a fair show in the flesh," to strut in
pomp, to glitter in secular grandeur and splendour, to live in
unrebuked sensual ease and fulness, are the men that would
constrain others to their carnal observances ! men that
''serve not our Lord Jesus Christ, but their own bellies."
Who can think it is pure love to souls, and zeal for the true
ends of the holy peaceable religion of our blessed Jesus, that
makes them so vexatious and troublesome to all whom their
fleshly arm can reach and ruin, and whom their spirit and
way cannot allure and win ? Who that understands religion
and the true design of it, and the blessed end wherein it will
shortly terminate, would not be glad to be rescued out of this
large diffusive unquiet empire of the body, that extends itself
over all things, mingling its odious impurities even with wliat
is most sacred ? Who would not long to be from under this
reign of the beast, if he might have a fair way of escape ?

And where religion is not in the case, what multitudes of
terrene creatures, earthly-minded men, are stupidly going
down to perdition daily, and destroying their ^ouls by mere
neglect, while they are driving designs for the body !

Which yet in the moan time, is at the best but a prison to

AND PRESENT WITH THE LORD. 169

tlie best of souls. 0 how could they love Grod, admire, and
praise him, were they once out of this body !

But it is not enough to a subject wherein love is implanted
and is a part of its nature, to have only the prospect of what
is unlovely, or be told only what is not to be loved. There
must be somewhat to invite and draw, as well as to repel and
drive off. Therefore,

2. Consider also, on the other part, the Lord, and that life
you are to transact and live with him. Little can now be
said ; you are not ignorant where much is *suggested,* and
your own thoughts may, upon much conversing with the holy
oracles, suggest yet more. And you have need to use your
thoughts here the more largely, where your sense doth not
instruct you, as on the other part it doth.

Consider the descriptions which you are copiously furnished
v/ith, both of Him, and of the state in which you are to be
present with Him. Recount his glorious excellencies, his
immense and all-sufficient fulness ; his wisdom, power, holi-
ness, and love in absolute perfection.

Consider his high, equal, comely, amiable regency over the
blessed community above, that spiritual incorporeal people,
the pleased joyful inhabitants of the celestial regions : and
that he rules over them, and communicates himself univer-
sally to them, in a state of perfect light, purity, peace, love,
and pleasure, that is also immutable, and never to know end.
There is nothing capable of attracting an intellectual nature,
which is not here !

But on both parts, suffer yourselves to be directed also.

i. Take heed of over-indulging the body, keep it in sub-
jection ; use it, and serve it not. Primitive nature, and the
Creator's wise and holy pleasure, ordained it to serve. Lose
not yourselves in it ; take heed you be not buried, where you
should but dweU, and that you make not your mansion your
grave. Mansion do I say? Call it, as this apostle doth (and
another'), your tabernacle only, a tent pitched for you but for
a little while.

1 2 Pet. i. 13.

170 DESIRE OF BEING ABSENT FROM THE BODY,

Every day look upon it, — and without fond pity, — as
destined to rottenness and corruption ; and as that, which
when it ceases to be your clothing, must be worms' meat.
Labour to make the thoughts easy and familiar to yourselves
of leaving it ; think it not an uncouth thing. How doth that
part of the creation, that is inferior to you, abound with like
instances ; of fruits springing up out of this earth and grow-
ing to ripeness and matimty, — with husks, shells, or other
integuments which then fall off; such as never ripen, — they
and their enfoldings rot together ! Esteem it your perfection,
when your shell will fall off easily, and cleaves not so close
as to put you to pain when it is to be severed from you.

Endeavour the holy and heavenly nature may grow more
and more mature in you ; so death will be the more also an un-
regretted thing to your thoughts. By all means labour to
overcome the fear of it, — which that you mighty our Lord also
took a body. "Forasmuch as the children are partakers of
flesh and blood, He also Himself likewise took part of the
same; that through death Ho might destroy him that had the
power of death, that is, the devil ; and deliver them who
through fear of death were all their lifetime subject to bond-
age." ^ Reckon not much of that fear which is only the mere
regret of sensitive natui'e, — purely involuntary; and that can
no more obey the empire of the mind or be regulated by it,
than you can make straight a crooked leg by a mere act of
your will, or make your body not feel pain ; a fear from which
the perfection of our nature in our blessed Lord himself was
not exempt. But it is one thing to extinguish even that fear,
another to overcome it ; the former is mpossiOk to you, the
latter necessary. It is overcome, when a superior principle
governs you, and your resolutions, and course, as it did our
Lord ; he did not, because of it, spare himself and decline
dying. You may feel perhaps somewhat of such a fear (a
secret shrug) when you are to be let blood or have a wound
searched. It governs not in such a less important case, when

1 Hub. li. 14, 16.

AND PRESENT WITH THE LORD. 171

(being convinced it is requisite) you omit not the thing not-
withstanding. Labour herein to be hardy and merciless to
this flesh, upon the forethoughts of the time when God will
allow you to step forth, and go out of the body ; and say to
it, with an obdured mind, ' For all thy craving and shrinking,
thou shalt be thrown off.'

Labour it may not only not be the matter of your prevail-
ing fear, but be the matter of your hope. Look tov/ards
the approaching season with pleasant cheerful expectation ;
aspire, as it belongs to you to do, who have " received the
first-fruits of the Spirit," — that blessed Spirit of adoption ;
and "groan for the adoption" — the season of your being
more solemnly owned for sons — namely, " the redemption of
the body ;"i which, though it ultimately refer to the resur-
rection, may be allowed to have an incomplete meaning in
reference to death too ; for I see not but airoXvTpuxjLv tov
crco/xaros may admit such a construction as airoXvTpoiiaLv
TMv TTapal3d(r€oov ; ^ that is, that redemption of the body may
mean redemption from it, wherein it is burdensome, a griev-
ance, and penalty, — here as well as there. The ' redemption
of transgressions ' doth truly mean liberation from the
penalty of them ; from which penal evil, of and by the body
(so materially, at least, it is) we are not perfectly freed, as our
blessedness is not perfect, till " mortality be swallowed up of
life ;" and all the adopted, "the many sons/' be all "brought
to glory " together.

How happy in the meantime is your case, when death
becomes the matter of your rational well-grounded hope !
You have many hopes wherein you are liable to disappoint-
ment ; you will then have one sure hope, and that will be
worth them all ; none can prevent you of this hope. Many
other things you justly hope for are hindered, by ill-minded
men, of their accomplishment ; but all the wit and power of
your most spiteful enemies can never hinder you from dying.
And how are you fenced against all the intervening troubles

1 Eom. viii. 23. ■ Heb. ix. 15.

17'2 DESIRE OF BEING ABSENT FROM THE BODY,

of life ! Nihil metuit qui optat mori; you have nothing to
fear, if you desire to die ; nothing but what, at least, death
will shortly put an end to. Make this your aim, to have life
for the matter of your patience, and death of your desire.

ii. On the other part also, labour to be upon good terms with
the Lord ; secure it that he be yours. Your way to that is
short and expedite ; the same by which we become his : ^
"I entered into covenant with thee, and thou becamest
mine." Solemnly and unfeignedly accept him and surrender
yourselves; without this who can expect but to hear from
him at last, "Depart from me, I know you not?" Know
of yourselves, demand an account : are you sincerely willing
to be his ? and to take him for yours, without limitation or
reserves ? Matters are then agreed between him and you, and
who can break or disannul the agreement ? Who can come
between him and you ? I often think of the high transport
wherewith those words are uttered : *' The excellency of
the knowledge of Christ Jesus my Lord."^ This is Christian
religion, not in a system, but as it is a vital principle and
habit in the soul ; inclining us, making us propense towards
our blessed Lord, addicting and subduing us to him, uniting
us with liim; whereby we come to knowhy inward sensations,
to feel the transfusions of his spiritual light and influence ;
and our souls are thereby caught, and bound up in the
bundle of life. So we have " Christ formed within ; " his
holy truths, doctrines, precepts, promises, inwrought into the
temper of our spirits : and, as it follows in that context,^ to
have him, — according to the states wherein lie successively
was, — by correspondent impressions represented in us ; so as
that we come to bear the image of him, crucified and dying,
first ; then reviving and rising ; and afterwards, ascending and
glorified : *' To know him, and the power of his resurrection,
and the fellowship of his sufferings, being made conformable
unto his death ; if by any means wo might attain unto the
resurrection of the dead."*

» Ezek. xvi. 8. » Phil iii. 8. ^ pj.ii, iii. 4 y^^r. 10, 11.

AND PRESENT WITH THE LORD. 173

Let us not be at rest till we find it thus in some measure
with. us. If we feel ourselves, after this manner, internally
and initially conformed to him, this will be both a preparative
and a pledge of our future perfect conformity, both internal
and external. It will fit us to be ever with the Lord, and
assure us we shall and can be nowhere else ; that he and we
shall not to eternity dwell asunder. We shall neither fear to
be externally " conformed to him in his death," to quit and
lay down the body as he did ; nor despair of attaining with
him the " resurrection from the dead," and of being present
with him in glory : or that he shall recover for us, out of the
dust, our vile abject bodies, — the to crayfjia rrjs raTreivuxrcods r}^(oVy
' the body of our humiliation,' wherein we were humbled, as he
was in his ; ^ and make it like his own glorious body, o-vfxfxofxpov,
* conform and agreeable ; ' by that power, " by which he is
able even to subdue all things to himself."

In the meantime, as this present state admits, converse
much with him every day ; be not strangers to him, often
recognise and renew your engagements to him. Revolve in
your thoughts his interest in you, and yours in him ; and
the nearer relation which there is between him and you than
that between you and this body. Recount with yourselves
the permanency and lastingness of that relation ; that
whereas this body as now it is, (a terrestrial body,) will not be
yours long, he is to " be your God for ever and ever ; " that,
though death must shortly separate you from this body,
"neither life, nor death, principarlities, nor powers, things
present, nor things to come, shall ever separate you from the
love of Grod, which is in Christ Jesus, our Lord." While
this body is a body of death to you, he is your life, your hope,
and your exceeding joy ; your better, more laudable, and more
excellent self, more intimate to you than you can be to your-
self, as hath been anciently and often said ; and for the
obtaining whose presence, absence from the body is a very
small matter.

1 As it follows in that, Phil. iii. 21.

176 DESIRE OF BEING ABSENT FROM THE BODY,

diminution to a man, that refers immediately to tlie soul and
the unseen world, and that relates and sets him nearest to
God.

She knew how to make her estimate of the honour of a
family and a pedigree, as things valuable in their kind ;
without allowing herself so much vanity as to reckon they
were things of the most excellent kind, and to which nothing
personal could be equal : and well understood, of the personal
endowments of the body and the mind, ichich were to have
the preference. Her life might teach all, those especially of
her own sex, that a life's time in the body is for some other
purposes than to indulge, and trim, and adorn the body;
which is most minded by them who, as that shows, have in
the meantime most neglected, and, Grod knows, most depraved
and deformed souls ! I hope her example, more fully and
publicly represented, will more generally teach ; in the
meantime, this instance of our common mortality should
teach us all. We see this state of life in the body is not that
we were finally made for ; yet how few seriously look beyond
it ! And it is amazing to think how little the deaths of
others signify to the making us mind our own. We behave
ourselves as if deatli were a thing only to be undergone by
some few persons, here and there, and that the most should
escape ; and as if we took it for granted we should be of the
exempted number. How soon are impressions from such
occasions, talked, and trifled, and laughed, and jested away !
Shall we now learn more to study and understand our own
natures ? to contemplate ourselves, and our duty thereupon ?
that we are a mortal, immortal sort of creatures? that we
are sojourners only in a body, which we must shortly leave to
dust and worms ? that we are creatures united with bodies,
but separable from them ? Let each of us think, * I am one
that can live in a body, and can live out of a body. While
I live in one, that body is not mine ; I dwell not in mine
own : that the body must be for the liord, as he will tlien bo
for the body ; that we phall dwell comfortless and miserable
in the body, if we dwell in it solitary and alone, and have

AND PRESENT WITH THE LORD. 177

not with us a better inhabitant : that our bodies are to be
mansions for a Deity, houses for religion, temples of the Holy
Ghost.' 0 the venerable thoughts we should have of these
bodies upon this account ! How careful should we be not to
debase them, not to alienate them. " If any man defile the
temple of Grod, him shall Grod destroy." ^ Will a man rob Grod ?
break and violate his house ? how horrid a burglary ! Shall
we agree to resign these bodies, and this bodily life ? Our
meeting will have been to good purpose, might this be the
united sense of this dissolving assembly : ' Lord, here we
surrender and disclaim, otherwise than for and under thee,
all right and title to these bodies and lives of ours. " We
present our bodies holy, acceptable, living sacrifices, as our
reasonable service." ' Let us do so, and remember we are
hereafter ^'not to live to ourselves, nor to die," at length,
"to ourselves, but^living and dying to be the Lord's."

1 1 Cor. ui. 17.

VOL. VI.

A rUNEEAL SERMON

DEATH OF MRS. JUDITH HAMMOND.

N 2

TO THE

REYEEEND MR. HAMMOND.

My offering tliis discourse to the eye of the world together with
your own, shows how great power our ancient friendship hath given
you over me ; whereof I have the less unpleasant sense, believing
you will understand it so ; who, in great part, know how difficult
my circumstances made it to me, to comply with your desire
herein. Your opinion of the fitness of publishing so uncomposed
a thing, discovers how far you were subject also to the same power ;
whose judgment I am little apt to distrust, where it meets not with
this bias.

It will be a joy to me, if it help to mitigate your sorrow ; which
is in great part justified by the greatness of your loss, in being
separated, after so long conversation, from so excellent a consort,
that lived in this world so much above it.

I reckon it an evidence of the real greatness of her spirit, that
she thought that so little a thing wherein others place greatness ;
and that in almost forty years' acquaintance with you both. I
should never hear of her nearness to a noble family, till, occa-
sionally, since her death. It seems the blood that filled her veins
did not swell her mind ; and her heavenly birth and relation to
the house and family of God made her forget her earthly kindred
and parents' house.

Sir, though whom God hath joined together, no man might put
asunder; yet when he that hath made the union, makes the
separation, there is no saying to him : ' What dost thou % ' We

182 . THE DEDICATION.

must awhile tug with the difficulties of our state and work ;
wherein the hope of helping some (as God shall graciously help us)
to gain this victory over death, and of being at length, through his
grace, victors ourselves, will be a constant relief and support to
you, and

Your very respectful brother,

And fellow-servant in the labours of the gospel,

J. H.

1

A FUNEEAL SEMION

DEATH OF MES. JUDITH HAMMOND.

1 COR. XV. 64 (the latter part).

" DEATH IS SWALLOWED UP IN VICTOEY."

The foregoing words signify this saying to have been
before written elsewhere. *'So when this corruptible shall
have put on incorruption, and this mortal shall have
put on immortality, then shall be brought to pass the
saying that is written, Death is swallowed up," etc. And we
find it before written,^ in express words, and in such as
are equivalent.^ What their dependence or meaning is, in
either of those places, cannot be discussed within our
present narrow limits : only it is sufficiently manifest that
sundry passages in the Holy Scripture are said to be brought
to pass, over and over, once and again ; as that of Eachel's
" weeping for her children," and of God's " bringing his Son
out of Egypt ; " with divers others.

This great saying may have had some partial and gradual
accomplishment within the current of time, when, in
reference to a people more specially related to Grod and in
some more notable delinquency and defection from him, he
may have given a just but limited commission to death, to

1 Isaiah xxv. 8 2 jjos. xiii. 14.

184 THE christian's triumph over death.

make great ravage and destructions among them ; so that it
hath even rode in triumph, made a huge carnage, strewed
their country with carcasses, turned their rich land, — more
enriched with human blood, — into an Aceldama, and, there-
upon, but into a place of sepulture and of graves ; and yet,
when it hath gone as far as his designed limits and executed
all his pleasure, he may have stopped it in its career, and
said : " Hitherto thou shalt come and no further ;" now, cease
and give over : ^ and so may have ransomed the residue from
the power of the grave, and been the destruction of their
destroyers, — plaguing them who were their plagues. This,
in the next intention hereof, may respect the people of the
Jews ; who, being returned from their now foreseen captivity,
might in the prophetic style be spoken of as a people risen
from the dead and newly sprung up out of the grave ; but
might have a further reference to the yet future state of the
Christian church, as *the language of* Isaiah seems to carry
it ; 2 when so great a death as hath long been upon it as well
as the rest of the world, it may be hoped shall be swallowed
up in a very glorious viotory !

But this saying is introduced here, as having its final and
ultimate completion in conjunction with what is mentioned
besides in this context ; namely, when in the close and shutting
up of time, the " trumpet shall sound," — as we are told else-
where it shall at the coming of our Lord, — and the dead, those
that died in him, first ^ be raised, the living changed, so as
to bear his, the heavenly Adam's, image : " When this (cor-
ruptible shall have put on incorruption, and this mortal,
immortality; then shall be brought to pass this saying," (wliat-
ever preludes thereto, "as was written," there may have
been before,) " Death is swallowed up in victory."

And according to this its fullest sense is this saying to be
the subject of our present consideration. The expression is
liighly rhetorical, but there is a most rational solid sense
intended under it ; for which no words can be too big or of
too great a sound.

» Afl IIos. xiiL U. « Ch. xxv. C— 8. ' 1 Thees. iv. 16.

THE christian's TRIUMPH OVER DEATH. 185

Our business must be to explain and apply tbis saying.
And,

First. For explication of its rational import, we sball
show — I. Tbe import. II. Tbe reasonableness of it.

I. It imports, in general, Grod's determination to put a
perpetual end to deatb ; to make it cease in 'perpetiium, as
a noted expositor^ expresses it, — sbowing that the parallel
Hebrew phrase is usually rendered ' for ever.'^

But that we may give a more distinct account of its mean-
ing, several things are to be noted.

1, That death, as it is here spoken of, supposes a certain
limited subject. Its being mentioned in this chapter and
elsewhere, as if it were itself a siq^positum, and an intelligent
designing one, is an elegant and a usual figure. The Holy
Scriptures and common speech abound with this sort of
prosopopoeia ; and it hath its special usefulness, when, as in
the present case, what we are more to remark, and consider
with greater intention of mind, is so represented ; that is,
when to things of minute or of no entity, but of great con-
cernment, (such mere privations as death or sin,) a sort of
personality is ascribed, attended with terrible aspects and
appearances, it tends more effectually to rouse our minds
and engage our attention ; whether we are to consider and
magnify our danger by them, or our deliverance, and to
behold them as attempting upon us, or as overcome. But
speaking strictly, we must take things as in themselves they
are. Death therefore must be considered in reference to
some subject or other. Abstractly considered, it is but a
notion. As it actually hath taken place, it must be the
death of this or that person. And as it is finally to be
overcome and have an end, it must have a limited subject
and not be understood of all, absolutely and universally ; for
then there would be no such thing as eternal death, — which
hath no end. And now the subject, here supposed, is to be
limited ; the series of discourse, through the chapter, shows

1 Grot, in loc. prr».u ; ets v~iKoi.
2 2 Sam. ii. 26 ; Jer. iii. 5 • and in divers other places.

186 THK christian's triumph over death.

they are such as are Christ's/ and to whom he is peculiarly
the first-fruits ;^ such as shall bear his heavenly image,^ and,
as elsewhere, "whose vile bodies shall be made like his
glorious" one ;* such as shall have spiritual, incorruptible,
immortal bodies Hke his, and with him inherit the kingdom
of God, and through him obtain this victory.^

2. This limitation of * death to be overcome,' to such a
subject only, connotes the extent of it to the whole of that
subject, as that is composed of an inner and an outer man.^
It were frigid and comfortless to suppose, if it were sup-
posable, that this glorious conquest of death should extend
no further than the giving us a fair specious outside ; and
that our mind and spirit should not partake, or be nothing
the better for it. It is plain the apostle's scope through
this chapter is more to assert the future subsistence of the
soul than the recomposure of the body, — as his arguments
show ; though what was necessary to be said concerning the
future state of that also, is not neglected. But what he is
now saying, in this part of the chapter, concerns not what
is common to men, but what is peculiar to good and holy
men. And therefore, as it respects their nobler part, must
intend more than its mere subsistence in another state, —
which is common to good and bad, — and signify the perfec-
tion of the holy divine life, which shall be at last entirely
victorious, and swallow up death in its utmost extent, and
specially as it was opposite to that life : death I mean, as it
was so heavily incumbent upon the minds and spirits of good
men themselves, and was their most intolerable burden ;
extorting from them such groans as that, " 0 wretched
man that I am, who shall deliver me from the body of this
death ! "^ Nor indeed is this death sensible, or grievous, or
ever felt, but where the opposite life hath some place. Total
death knows no grievances, makes no complaints. They that
lie buried in the earth are in their own element, where no

1 1 Cor. XV. 23. « Ibid. » Ver. 49. * Phil. iii. 21.

» 1 Cor. XV. 60—67. • 2 Cor. iv. 16. ' Rum. vii. 24.

THE christian's TRIUMPH OVER DEATH. 187

such thing weighs upon them ; a terrene carnal mind is no
burden to such souls as are quite dead in trespasses and sins.
I hope I need not tell you that though the souls of men are
universally immortal in the natural sense, they are not so in
the moral. Morality comprehends the means and end, virtue
and felicity ; or in terms more agreeable to our Christian
ethics, or that are oftener heard by them that live under
the gospel, holiness and blessedness. These are signified by
spiritual life, or life in the spiritually moral sense : and so
are sin and misery by the opposite, death. And no man hath
reason to think it strange that life and death are estimated
by such measures ; or that a temper of spirit, habitually and
fixedly good or evil, should be signified by being alive or
dead, if we consider how perfect an equivalency there is
between them in the moral sense, and being naturally alive
or dead. For wherein do we usually state the notion of
natural life, but in a self-moving power? Now let any
ordinary understanding be appealed to in the case, and who
would not say it were as good not to be able to move at all,
as to move in so perpetual disorder as never to attain any end
such motion should serve for. The ends of a reasonable
creature's motions must be duty to its Maker and felicity to
itself. If all its motions be such as import constant hostility
towards Grod, infelicity and torment to itself ; this is to be
dead, not simply and naturally it is true, but respectively ;
and not in some bye and less considerable respect, but in
respect of the principal and most important purposes of life.
80 that, in full equivalency, such a one is as dead to all
valuable intents and purposes whatsoever. Therefore such
are only said to be alive in a true and the most proper sense,
that are "alive unto Grod through Jesus Christ:"^ or that
do ** yield themselves to Grod as those that are alive from the
dead,"^ — it being the proper business of their life to serve
God, and enjoy him. Others that only live in sinful "pleasure,
are dead while they live."^ Nor hath such a notion of life

1 Rom. vi. 11. 3 Ver. 13. ^ 1 xim. v. 6.

188

and death been altogether strange, even among heathens,
when we find it said by one of no mean note : ' That a wicked
man is dead, as a soul may be said to die ; ^ and to it, it is a
death, when it is too deeply plunged,^ immersed into the
body so as to be sunk down into matter, and replete with it;'
besides much more that might be produced from others of
like import ; and how agreeable is this passage to that,^ " To
be carnally minded is death."

Upon the whole, I cannot indeed conceive that since death
is often taken, and that most reasonably, in so great a latitude
as to admit of comprehending this sense ; and since, in these
latter verses, the apostle is speaking of a final deliverance
from it as the special privilege of such as are in union with
Christ, — not of what is common to all men, — but that victory
over death in this respect, as it imports aversion from Grod
or indisposition towards him, must be within his meaning ;
and that he was far from confining it to bodily death only, or
from intending, in reference to the soul, the mere natural
immortality of that alone : but that death, in its utmost
latitude, was now, in reference to this sort of men whom his
present discourse intends, to be entirely swallowed up in
victory, or in a perfect plenitude of victorious life.*

So much, which was more requisite to be insisted on, being
clear, we shall less need to enlarge upon what follows : as
that,

3. This victory supposes a war; or that life and death
were before in a continual struggle. So we find the case is.
Even this lower world is full of vitality ; yet death hath
spread itself through it, and cast over it a dark and dismal
shadow everywhere, according as sin, which introduced it, is
difi'used and spread. Death is therefore mentioned as an
enemy ;^ and so we understand it: natural death as an enemy
to nature; spiritual to grace. In the body, numerous
maladies, and round about it, multitudes of adverse ren-

» 'nstLv^vxh Odvoi. ^ Bf$airTiafjL4vTi, Plotin. Eiin. 1.

« Itoui. viii. G. * As 2 Cor. v. 4. » 1 Cor. xv. 26.

THE christian's TRIUMPH OVER DEATH. 189

counters are striving to infer death. In and about the mind
and spirit, worse diseases and temptations have the like ten-
dency ; temptations, I say, — the mention whereof was not to
be omitted, as pointing at the tempter, the wicked one, who
first brought sin and death into this world of ours ; and who
is, though the concealed, the first and most proper seat of the
enmity, which gives death the denomination of an enemy ;
which is so called indefinitely, ^ the last enemy,' that we
might not understand it to be our enemy only, but more an
enemy against Grod than us ; from whom the spiteful apostate
aimed and gloried, to pluck away, and biuy in death and ruin,
the whole race of human creatures. In the meantime nature
in all, and grace in the regenerate, are counter-striving. In
the former, the self-preserving principle is more sensibly
vigorous, but less successful; but "they who are bom of
God," are better assisted by their Divine Keeper; in sub-
ordination to whom they are enabled effectually to " keep
themselves, that the wicked one/' mortally, " touches them
not,"^ but, — as must be supposed, — not without continual
watching and striving, as in war is usual.

4. Where such a war and striving end not in victory on
the one side, they end in victory on the other. This is con-
sequent upon what hath been said of the limited subject here
spoken of. Death is not universally overcome ; with some it
is left to be conceived therefore as a conqueror. We see
how it is with the two hemispheres of our globe ; when in
the one, the light is chasing the darkness of the foregoing-
night, and we behold the morning gradually spreading itself
upon the mountains, and it shines brighter and brighter unto
perfect day ; so in the other a feebler light doth more and
more retire and yield, till at length it be quite swallowed up
in the victorious darkness of a black and horrid midnight.
It is much after the same rate here, — with this difference, that
vicissitudes and alternations cease; and whether darkness
and the shadow of death or the light of life be finally

1 1 John V. 18.

190

victorious, they are so, as hath been said, for ever. With

the one sort, that is, with the righteous, a vital light arises
in the midst of darkness ; a type of their spiritual, and a
prelude to their eternal state. They have a quickening light
within, under all clouds of present ignominy and trouble, and
an eternal day awaits them. Now " death worketh in them,"
and surrounds them on every side for awhile, and gains a
temporary victory over their bodily life ; which while it is
doing, and their "outward man is perishing, their inward
man is renewed day by day." But at length even that
vanquished life revives, and that more noble life which
" is hid with Christ in Grod," ^ and of which he says, " that
whosoever lives, and believes in him, shall never die,"*
becomes perfect; for it is pure life, as that is said to be
pure, which is plenum sui, and minimum habet alieni, ' full
of itself, without mixture of anything alien from it ; ' having
quite swallowed up whatsoever was opposite or disagreeable.
So doth Kfe, in the several kinds and degrees of it, flom-ish
with them, in a permanent, perpetual, and most consistent
state : and as regal power is often founded in just conquest,
they do even ** reign in life, by Jesus Christ."^

But for the other sort, that sorry, pitiful, dying life they
have, wherein they are even *' dead while they live," will be
swallowed up in a victorious, eternal, death ; in which there
remains to them a perpetual night, and " the blackness of
darkness for ever." We are next to consider,

II. The reasonableness of the Divine determination which
this saying imports. And that is to be collected by remind-
ing who it is that hath so determined ; he that can effect all
his determinations and do all his pleasure. The reason of
his intendments and performances must be fetched from
himself, and the perfection of his own nature ; unto which
nothing can be more agreeable.

AVhen death, let in by sin, hath been " reigning," doing
the ]»art of a king'* over so great a part of God's creation, it

I Col. iii. 3. » John xi. 26. ' Rom. v. 17—21. * As Rom. v. 17.

THE christian's TRIUMPH OVER DEATH. 191

can be little suitable to him, " who doth all things after the
counsel of his own will," ^ to let it reign for ever. Sometime
it must be swallowed up in victory. Otherwise, 1. His own
glory would suffer a perpetual eclipse. 2. The felicity of his
redeemed should never be complete.

Neither of which, as we are taught to apprehend the state
of things, can consist with the absolute perfection of his
being.

1. Can we think it agreeable to him, to suffer such a
perpetual solecism or incongruity within his dominion, that
when death, by means of a most criminal apostasy, had made
so great an inroad into the nobler part of his creation ; that
is, had broken in amongst creatures capable of immortality,
who indeed otherwise had not been capable of sin, and thereby
darkened the glory which shone more brightly in such an
order of creatures, — it should be so always ? that is, that such
a sort of creatures should be perpetually continued, to be
born, and sin, and die ? Sometime we must think this course
of things should have an end, and not by yielding an ever-
lasting conquest to an enemy. We can well conceive it most
worthy of God, when he had made such creatures, — unto whom
liberty was as agreeable as holiness and felicity, — to leave them
to themselves awhile, as probationers and candidates for that
state of immortal life whereof they were not incapable. It
well became a self-sufficient Being and an absolute Sovereign,
to let them understand dependence and subjection, and that
their state was precarious, not his ; to let them feel the cost
of ungovernableness and self-will, and the disagreeableness
thereof to their condition who were not self-subsistent, and had
not their good in their own hands. If, being put upon this
trial, they would transgress, and open a way for death to
come in upon them, the real loss could only be their own, and
none of his. He had no reason therefore to prevent it by so
unseasonable an interposition, as should prevent the orderly
connexion between duty and felicity ; that is, the precedency

1 Eph. i. 11.

192

of the former to the other. All this was a most unexception-
able procedure. But then, when being left to themselves,
tliey as men, or as " Adam, had transgressed," ^ and done like
themselves, that is, like frail mutable creatures, in their lapse
into sin and death; how opportune was it for him, now to
do more illustriously like himself ; that is, by so surprising,
unthought of methods as the gospel reveals, to recover to
himself this glory out of the cloud, and make it shine
more brightly than ever, in this final victory over death,
and him that had the power of it ! So that it shall at last
retain no dominion over any but such as by their own choice,
during a new state of trial, remained in an inviolable union
with that prince of darkness, and death. How glorious will
the triumplis of this \actory be, over the grand apostate !
And how unsupposable is it, that he should have occasion left
him to glory in an eternal conquest ! And,

2. It is not a light thing to him whose nature is love, that
without this final victory the felicity of the redeemed should
never be fully accomplished. Antecedently to the gospel
revelation, it would seem more agreeable to the nature of God,
that some should be rescued from the power of death than that
all should lie under it for ever. But we, to whom that revela-
tion is vouchsafed, cannot now but think it tlie most unlikely
thing in the world, that the design of Almighty love should
finally be defeated ; and that such as are in vital union with
the lledeemer should either be overcome at last by death or
remain in an eternal struggle with it. Whence nothing can
be conceived in this case, but that, as to them, death must be
swallowed up in this glorious everlasting victory.

Whereupon, how admirable a display will there herein be
of sundry the most known attributes and excellencies of the
Divine nature, as his wisdom, power, goodness, holiness,
justice, and truth, in the wliolo conduct and in this final
issue of things, — as miglit be distinctly shown of each, if we
wo^o ^- ^ ^A'ithin limits. He at first dealt with them very

» Ho8. vi. 7.

THE christian's TRIUMPH OVER DEATH. 193

suitably to their natures, at length, lie deals witli them
according to his oicn ; that it may be the theme of eternal
contemplation to themselves and the whole intelligent world,
how far " his ways are above their ways, and his thoughts
above their thoughts;"^ and that as, at first, he thought it
not fit to hinder them from doing as too little became such
creatures, nothing should at last hinder him from doing as
became a Grod.

But come we now to the use. And,

I. Do we find this saying in the sacred word of God,
that death is to be swallowed up in victory ? Then we
are not to doubt but so it shall be. A plenary assent is to
be given to it ; but what sort of assent ? Not that which
arises from the sight of our eye. If that were to be our only
informer, we see no such thing; but quite the contrary.
That represents death to us as the only conqueror ; it visibly
swallows up all in victory, wheresoever it makes a seizure.
Nothing stands before it. We behold it turning everywhere
living men and women, like ourselves, into breathless lumps
of earth ! It irresistibly introduces itself, and life is fled and
gone ! Such as conversed with us, walked to and fro amongst
us, reasoned, discoursed with us, managed business, pursued
designs, delighted themselves -with us, and gave us delight,
become death's captives before our eyes, are bound in its bands,
and we cannot redeem them, nor save ourselves. Where
then is this swallowing up of death in victory, which is itself
so constantly victorious ?

Our reason may tell us it shall not be always and uni-
versally so ; but it flutters and hallucinates. It is the Divine
word that must at last put the matter out of doubt, and our
faith therein, which is the substance of what we hope for,
and the evidence of what we do not see. If faith is to
assure our hearts in this matter, it must be as it relies upon
his word, who can do this, and hath said he will. If we
believe his power, that renders it possible to us; if his

1 Isaiah Iv. 9.
VOL. VI. O

194 THE christian's triumph over death.

word, that makes it certain. Hath he said it, who tlien
shall gainsay it ? It is one of the " true and faithful sayings
of God."

II. If this be a credible saying, it is certainly a very
comfortable one.

If we can but make that first step and perceive this not to
be a hai'd or incredible saying, it is very obvious to make a
second, and acknowledge it to be a very consolatory saying :
and that both in reference to the past death of our friends
Jind relatives, even such as were nearest and most dear to
US ; and in reference to our own most certainly future and
expected death.

In the one case and the other, we are to look upon it as a
comfortable saying, that this mighty raging enemy shall
have all his power lost and swallowed up in so glorious a
victory one day.

1. It is surely a very comfortable saying in the former of
these cases, — the case of our losing friends and relations very
dear unto us. And there only needs this to make it most
deliciously pleasant, — that is, to have a comforiable persuasion
concerning such, that they are part of Christ's seed ; they are
some of them, in reference to whom Christ is, in the most
peculiar sense, the first-fruits, so as that they have a pre-
assurance of victory in his conquest, and victory over death
and the grave. And we have great reason to be so persuaded
concerning that worthy gentlewoman, whose late decease is
the more special occasion of this solemn assembly at this
time. She was one who — as such as had most opportunity to
observe and best ability to judge, did reckon — had given
abundant evidence of the work of God's saving grace upon
lier own spirit, and who thereupon did long walk with God
in a very continued course ; so indeed, as that though her
comforts were observed not to be rapturous, yet they wore
r.ieady and even ; so as that she was rarely troubled with
doubts, to give obstruction or hinderance to her in lier
Christian courae. If any such doubt did arise, it soon
vauifihed, and she quickly, through the morcy of God,

THE christian's TRIUMPH OVER DEATH. 195

received satisfaction, and so went cheerfully on in her way.
She was abundant in reading, especially of the holy book ;
that was her business and delight. She very little cared to
concern herself in reading writings that were merely notional,
or polemical and disputative ; but the most practical ones she
was most of all taken with ; such as treated of the other state,
and of the duties of Christians in the meantime in reference
thereto ; future felicity, and present spiritual-mindedness, —
that has so certain connexion therewith and so direct a
tendency thereto, — were with her the delightful subjects
which she chose to read of and meditate upon.

Her temper was observed to be even, betwixt a freeues?
and reservedness. She was not melancholy, though much
inclined to solitariness ; and would frequently lament tliac
so much of her precious time was passed away either in
necessary business, or civil conversation, that was not to be
avoided.

It was observed that her disposition was most highly
charitable ; very apt to give, even to her utteiTaost, as
occasions did occur.

In reference to her children, her care was most tender.
Much of her time was spent in instructing them, while under
her instruction and within her reach ; teaching them their
catechism, with the proofs at large, and how to apply the
proofs to the answer, so as to bring them to a distinct under-
standing thereof. And in this way and course she passed
through the world.

Her last sickness did very little alter the temper of her
spirit ; it was calm and sedate all along. Only so much does
deserve a remark, that she was prepossessed with an appre-
hension that she should die suddenly ; so much of God's
secret he was pleased to impart to her, as he sometimes does
to more inward friends. That discovery he vouchsafed to
her, as to a favourite, to let her have some kind of pre-
signification that her passage out of this world should be
very quick, whensoever it came : and so it was, that sitting
in her chair, amidst familiar discourse, in a dimidiated

o 2

19G THE christian's triumph over death.

sentence, she made a full stop, and life was ended, before
that could have an end.

Now certainly the decease of such a one ought not to be
lamented witli that bitter sorrow, as if there were no such
thing as this, — that death were certainly to be swallowed up in
victory; in an entire and complete victory with reference to such
a one. It seems indeed in such cases, (as was said to you before,)
unto the judgment of our sense, that death only overcomes ;
we see not beyond that ; it turns a living creature into a dead
clod, and so it is laid among such; it is buried in the grave,
our siglit goes no further. But when we are persuaded, by the
word of the Lord, that this mortal shall put on immortality,
and this corruptible incorruption, and death be swallowed up
in such a victory as you have heard ; certainly this takes,
away the cause of all bitter and reliefless sorrow.

I am not unapprehensive that reverend brother, whom this
stroke touches more nearly, is much fitter to administer this
consolation, than receive it from such a one as I.

But as we may any of us put in for our share, — as our case
may require and can admit, — in what is so generally spoken
with reference to Christians dying in the Lord, and their
surviving fellow-Christians that as yet live in him :^ so, we
are directed to comfort one another therewith. Be patient,
I pray you, while I present to you this most suitable j^ortion
of Scripture : "I would not have you to be ignorant, brethren,
concerning them which are asleep, that ye sorrow not, even
as others which have no hope. For if we believe that Jesus
died and rose again, even so them also which sleep in Jesus
will God bring with him. For this we say unto you, by the
word of the Lord, that we which are alive and remain unto
the coming of the Lord, shall not prevent them whicli are
asleep. For the Lord himself shall descend from heaven
with a shout, \vith the voice of the archangel, and -svith the
trump of God : and the dead in Christ shall rise first : then
we which are alive and remain shall be caught up together

* 1 TbeM. iv., from verse 13 onward to the end.

I

THE CHRISTIAN S TRIUMPH OVER DEATH. 197

with tliem in tlie clouds, to meet tlie Lord in the air : and so
shall we ever be with the Lord. Wherefore, comfort one
another with these words." "We shall he in a great prompti-
tude and disposition of spirit to do so, if these words be
looked upon as Divine sayings, as the words of the living and
immortal Grod. Mj friends, do you not find there is spirit
in these words ? Is there not strong consolation in them ?
How can we but think so, unless our whole religion be with
us but a fable ? This concerns us all upon the common
Christian account, who are but a residue, a remnant, escaped
and exempted awhile from being part of the spoils and
triumphs of death ; which hath slaughtered and thrown into
the dust, probably a much greater number of our friends and
relatives, than we ourselves do make, who are left behind.
And it is likely we have been most of us divers times
mourners, upon such occasions. Tliis shows upon what
account and in what case, we may intermingle very reviv-
ing consolations with our sorrows, and that we ought freely,
as the occasion recurs, to apply it to ourselves and one
another.

But I withal think there may be somewhat of more special
import, tending to repress intemperate sorrow on such an occa-
sion.^ I think there may be somewhat, I say, collected, besides
what was more peculiar and appropriate by way of signal
to the prophet himself, that may reach the last mentioned
case. It was a thing enjoined upon him : that " he should
not mourn nor weep, nor should his tears run down, when
Grod should take away from him the desire of his eyes with
a stroke." I reckon that, as we have seen Christians should
not mourn like other men, so " the Lord's prophets " are not
to mourn altogether " like others of his people;" but some-
what more of restraint they are to put upon themselves,
that they may discover a higher excellency, or somewhat a
greater measure, of that " spirit of faith " ruling in them, that
gives a great allay to present things, whether good or evil, as

» In that of Ezek. xxiv. 16.

198

it begets clearer and more vivid apprehensions of things
yet future and out of sight : and that as all believers should
endeavour, in things of common concernment to all, to be
exemplary to one another and to other men ; so they who are
so much nearer to G-od, in office and relation, should be
" examples to behevers in conversation, spirit, faith." ^

2. This should be very comfortable too unto them that are
in union with Christ, in reference to their own future death,
which they are continually to expect. Death is often saying
to us, repeatedly and very sensibly, to our very bone and our
flesh, ' You shall be my prey shortly ; at least, sooner or
later.' It is ready to make its seizure upon us ; when, we do
not know ; but we are sure some time it will.

But, my friends, it does not become Christians to look upon
this thing, called ' death,' as so formidable a thing as it is
commonly reckoned ; it is ignominious to our profession ; not
to be endured amongst them that have "life and immortality
brought to light " and set in view before their eyes in the
gospel ; such as profess to be united with Christ, who hath
"life in himself" and imparts it to all that are so united, —
such a life, hid with Christ in God, — and hope that " when he
who is their life shall appear, they shall appear with him in
glory." It becomes not such to die continually by the fear of
dying, or that the very thoughts of death should be deadly
to them.

This is remote from what was much observed to be the
temper and character of primitive Christians. A heathen
prince,^ who thoroughly understood them not, censures them
too hardly as being in the other extreme — though he at
length became kinder to them — as if they rashly threw them-
selves upon death : * Whereas,' he says, ' the soul sliould
rationally and becomingly bo in readiness to be loosed from
the body.'^ But how come we to lose our character and our
glory ? How degenerated a thing is the Christianity of our

» 1 Tim. if. 12. * Marc. Antonin. de Vit. ««f, lib. 11.

199

age ! To die witliout regret, is counted an attainment ; it
should be with gladness/ and upon the considerations there
mentioned, — as being now upon the confines of that world of
perfect puritj, bliss, and joy ; and having so great an assur-
ance that the intermediate death we are to go through, is no
sooner suffered than overcome !

We should deal closely with ourselves in this. Do we
think this saying a fable or a trifle ? Have these words no
meaning ? We should labour to come to a point, and say, if
we have no reason to disbelieve them, we will believe them
absolutely ; and live as having gained our point and overcome
already ; that is, who are as sure of victory as of death. Some
overcome by dying, as others are overcome by it. There are,
who " are not hurt by the second death." If death strike
once, it thereby puts it out of its own power ever to strike a
second time or hurt them more. Let us once bring our case
to that state as to Hve in continual defiance of death, let it
strike when it will. Dependence only on the grace and Spirit
of Christ must give us this confidence ; not an opinion that
we are ourselves strong enough to act separately, but that
knowing our relation to him, '* we are, through him that
loved us, more than conquerors ;" or as that virepvLKojix^v" may
be understood to signify, we kre a glorious triumphant sort of
conquerors. We not only conquer, but triumph too, through
him that loved us ; being persuaded that neither death nor
life shall separate us from his love. . . . So a noted expositor
understands that word, observing how great a delight this
apostle takes, — when he would heighten a matter, — in the
use of that particle virep.

It is elsewhere said,^ " Ye are dead, but your life," etc.
We are dead, that is, in ourselves ; we are a sort of dead or
dying creatures ; death hath almost got the possession of us
already, has partly seized and partly sentenced us to die, and
irreversibly. This the apostle intimates, where he adds what
you have heard : " Ye have a life hid with Christ in Grod ;"

1 Ps. xvi. 9—11. 2 Eom. viii. 37. ' Col. iii. 3.

200

that life is safe, and out of the reach of death ; no death can
touch that life. "They that are born of God" have in refer-
ence to this life, though the other must be given up, a self-
preserving principle and power in them.^ *' They keep them-
selves, that the evil gne touches them not ; " that is, not
mortally, or with any deadly touch. In having a new, holy,
divine life, they have an assuring pledge also of the perma-
nency, perpetuity, and everlastingness of it. If a man have
once " drunk of that water " which Christ gives, it shall be
in him a perpetual fountain, " a well of water springing up
into everlasting life."^

Are we Christians, and with the springings of this life do
we not feel a lively joy springing and exulting in our hearts ?
Add vital Christianity to the rational nature, and loathness to
die is a repugnancy and a reproach to both. Christianity so
plainly stating our case, reason should judge upon it and
suitable affections arise in us thereupon; as they wouhl, if our
Christianity were vital and the product of the Divine Spirit.
Then, how should we bless Grod that we are mortal, and that
it is not in the power of all this world to keep us from dying
out of it, when we know in how glorious a victory that death
will be swallowed up !

But it may be said by some : * We should very little fear
death, if we did know our interest in Christ ; if we were not
in great uncertainty, and had not our hearts hanging in
doubt within us about this thing.' And therefore,

III. This saying should be monitory to us ; as it is a credible,
as it is a comfortable, so it is a monitory saying also — " Death
shall be swallowed up in victory." This, said in reference
to some, which cannot be meant as to all, — so great a thing
spoken with restriction, — ought to make them of whom it is
not meant, look about them ! "With what solicitude should
we concern ourselves, to be at a certainty ! Am I one of
them, in reference to whom death shall be swallowed up in
such a victory Y

» I John T. 18. * John iv. 14.

THE christian's TRIUMPH OVER DEATH. 201

It should awaken us to consider, Have we made our interest
sure in our Lord Jesus Christ, that great Prince and Lord of
life ? " He that hath the Son hath life." It is eternal life
that is spoken of in that context.^ " This is the record, that
God hath given to us eternal life, and this life is in his
Son ;" that is, this eternal life. " He that hath the Son,"
hath this life ; " he that hath not the Son," hath not this
life. Spiritual life and eternal life are aU one, all of a piece,
the same in nature and kind ; the one wiU grow up into the
other.

That life only is here meant, that will be eternal life. To
the same sense is that : " He that believeth in me, shall never
die."^ These are plain words. He hath a life in him that is
immortal, sacred, and not liable to be touched. It was before
said : '* They that believe in him, if dead, shall live."^ But
not only that, but it is further added : ' They that believe in
him shall never die.' * If dead, they shall live ; if they live,
they shaU never die ; what means this ? That they have a
life, besides this bodily one, which is continued through death.
Of this line or thread, death makes no intercision. But we
can never justify it to God, or our own understandings, to
rest in a dubious uncertainty about a matter of so vast conse-
quence as this. Unconcernedness here is the most unaccount-
able thing in the whole world ; that is, whether we have only
that life in us which will end in the darkness and rottenness
of a grave and a horrid hell, or that which runs into
eternal life ? Things will come to this issue very shortly
with us, that either death must, as to us, be swallowed up in
victory, or we be swallowed up of victorious death ; nor have
we any ways to ascertain our own state, but (as was said) by
uniting with the Prince of life ; that is, by receiving him in
all the capacities wherein we are to be concerned with him,
and by resigning ourselves entirely to him. For if we must
have him, that we may have life ; how can we, otherwise,

1 1 John V. 11, 12. 2 Johnxi. 26.

3 Ver. 25. * Vid. Ham. in loo.

202

have him but by receiving him. The gospel, under which we
live, can only be a *' savour of life " to us as it disposes us
hereunto. Recollect yourselves then ; how do your Lord's
days, and other seasons of attending this gospel, pass over
with you ? Have you long expected life, and (which is less
likely) do you meet with continual and total disappointments ?
And doth it cause with you no qualmish thoughts? But it is
infinitely a sadder case, if you never feel yourselves begin to
live, and yet are never disappointed, because you never attend
upon the gospel dispensation with any such design or hope.
Is the matter thus, that if you speak the truth of your case,
you must say : * I have a soul dead to all the actions, motions,
sensations, enjoyments, of a divine and spiritual life.' And
shall it be always thus, by our own consent, with any of us ?
IVe have however the rational, intellectual life, and can
think ; do we think it is fit for us to rest satisfied and secure
in such a state ? What, satisfied in the midst of death? such
a death ? while we are capable of apprehending at once the
horror, the danger, and the remediableness of our case ?
What will this come to ? It can only be holy, divine life
that must bo victorious over death, as the warring, opposite
principle ; if there be nothing to oppose it, what shall con-
quer ? Death is in that case total ; and upon such terms, till
life begin to spring in thy soul, thou must reckon it likely to
be eternal. Yet let none so mistake as to imagine this life an
enthusiastical thing, that must discover itself in rapturous
ecstatical motions, or go for no'thing. It perfects our faculties,
therefore destroys them not ; and chiefly consists in a rational
judgment, choice, and love of what is most worthy of us ;
what is fittest to be done by us, and what is with fullest
satisfaction to be enjoyed; with a stedfast, most resolved
adherence thereunto.

IV. This saying ought to be instructive to us in refer-
ence especially to this one thing, — that is, that we abstain
fi'om rash censures of Providence ; that God lets death be
regnant in so great a part of his creation, so long a time.
It shall " be swallowed up in victory;" let that solve with us

203

the plienomenon. It seems indeed an untoward one, and
might at first be an amazing spectacle even to the blessed
angels themselves, to behold so great a revolt in heaven, and
afterwards to take notice of an intelligent world of creatures
beneath them, successively, through one first delinquent,
drawn in as accomplices into a like defection ; and death
hereby spreading its horrid shadow and extending its power
over so great and so noble a part of the universe ; committing
such wastes, making such desolations, from age to age, in so
great a part of the creation of Grod ! But there are many
alleviating considerations that should compose our spirits
to a rational quietude, and be satisfying and pacifjdng
to our minds with reference to this thing. Let me but
name some few to you, which I shall leave with you for this
purpose.

1. Do but consider how minute a part of the creation
of Grod, this globe, this point, this punctilio rather, of our
earth is, where death has reigned and so long had place.

2. Consider how much of life there is in and about this
little world of ours ! When, upon one single mole-hill, you
see the brisk motions and efforts of so many hundred lives,
you have reason to apprehend there is a great deal of vitality
about this little spot of earth.

3. Consider and collect how probable it is, that, as we go
higher and higher, the nobler and finer parts of God's creation
must be much more replenished with a nobler and more
excellent sort of life. It is very unreasonable to think that
this clod of earth should be so full of life, and that in higher
and purer regions there should not be a richer plenitude of
life, or of such inhabitants as live nobler and more excellent
lives than we. And,

4. For aught we know, death never reaches higher than
this earth of ours, and what is in a nearer vicinity to it ; and
that, therefore, there be vast and ample regions, incom-
parably beyond the range of our eye or thought, where now
no death ever comes, after the detrusion of the first revolters
from those bright regions. When we are told, our Lord Jesua

204 THE christian's triumph over death.

Christ is " ascended far above all heavens," ^ — as it were a fond
attempt to pretend to count them, so it were rash philoso-
phizing to go about to describe them. But can we suppose
them spacious wild wastes ? or not suppose them replenished
with numberless numbers of excellent creatures that, in their
confirmed state, fear no death ; and continually pay a willing,
joyful homage to their great Preserver ? For " every knee
must bow to him, of things in heaven."^ And when we are
told,^ " God hath set him at his own right hand in the
heavenly places, far above all principality, and power, and
might, and dominion, and every name," etc. : and, " That
he is on the right hand of God, angels and authorities and
powers being made subject unto him ; "* though we cannot
form distinct thoughts what those dynasties, principalities,
and dominions are, yet we cannot but suppose those uncon-
ceivably vast and ample regions fully peopled with immortal
inhabitants, that " reign in life," in a more excellent sense.
For it being said our Lord ascended far above all heavens,
**that he might fill all things,"^ this must suppose suitable
recipients. And if his influences reach down in such plenty
to our minute earth,^ how copious are they there !

5. Consider that here where death has made its inroad,
though the apostate spirits surround us, and encompass this
earth of ours, and go to and fro throAving death among
us everywhere ; yet even here is a glorious off'spring
continually arising, the Redeemer's seed, in whom a divine
life is gradually springing up from age to age. So that, at
length, they make a " great multitude which no man can
nmnber, standing before the throne, clothed with white robes,
and" (as ensigns of victory) " having palms in their hands."^
Here is life then disseminated througli all this death that
enwraps our world, which for aught we know is the centre of
death ; it may be here, for aught we can tell, and nowhere
else ; here, or hereabouts ; and yet even herCy a holy divine
life is insinuating and spreading itself, even among us over

» Eph. iv. 10. « Phil. U. 10. » Eph. i. 20, 21. M Pet. iii. 22.
* Epb. iv. 10. • Am yewe 11—13. ' Eev. vii. 9.

THE christian's TRIUMPH OVER DEATH. 205

whom " death has reigned ; " and there are great numbers,
that having "received abundance of grace and of the gift
of righteousness, shall reign in life by one, Jesus Christ."^
Here is supposed a kingdom, with a counter-kingdom, and
one head against another ; one that brought in death and
condemnation upon the world, but another that brings in
righteousness and life. And that here, even in this lower
region, the Redeemer should have so large a portion, — we
know not how large, — this very much narrows the confines
of death. And let it be further considered,

6. That where death shall be perpetual, it is there but
self-procured. They only lie under death, that loved it.
" All they that hate me, love death." ^ They enwrap them-
selves in death, they " make a covenant with it." That sin,
which is death^ which carries death and hell in itself, that
they loved : it was so, it is true, with the rest, that finally
perish not; but it was not always so. The grace of Grod
made a difference, — not to be quarrelled at, when, striving with
many, it is victorious with some. But of those with whom
it is not so, it must be said, as their final, never-altered
sense even to the last, they would not be plucked out of the
gulf, that deadly gulf, where they therefore lie, as in their
most agreeable element. And let it further be considered,

7. That for the death that shall be perpetual, it is to
be confined, and go no further. Before, it was difi'used and
continuall}^ more and more diffusing itself. But in the future
state of things, when time has run to its period and the
affairs of it are shut up by the final judgment, " Death and
hell are now to be cast into the lake of fire and brimstone,
which is the second death." ^ All death is now to be gathered
into death, hell into hell. It shall be contracted, gathered
into itself. It is trae it will be therefore consummate,
finished, perfect in its kind, or full of itself, as that which is
without mixture cannot but be : as was noted before, here
will be pure death, without mixture, and which therefore will
have no allay. But then, whereas formerly it ranged to and

1 Rom. V. 17. 2 prov. viii. 36. » Eev. xx. 14.

A FUNERAL SEEMON,

FOR

THAT FAITHFUL AND LABORIOUS SERVANT OF CHRIST,

MR. EICHARD PAIRCLOUGH,

WHO DECEASED JULY 4, 1682, IN THE SIXTY-FIEST YEAR OP HIS AGE.

VOL. VI.

TO THE EEVEEEND

Mr. SAMUEL FAIRCLOUGH, Mr. JOHN" FAIRCLOUGIT,
Mr. GEORGE J0I!^ES, Mr. RICHARD SHUTE,

WITH THBIE PIOUS GONSOETS,

THE BRETHREN AND SISTERS OF THE DECEASED
MR. RICHARD FAIRCLOUGH.

My worthy Friends,

It is, I apprehend, a grievous thing to you, to be destitute of
the wonted solace you have taken in those your most delectable
relatives, the father and the elder brother of a family, whereof you
were the genuine or the ingrafted branches. Whether nature or
choice gave you your interest, you had a common concern and
comfort in it ; and indeed, from a love too little common to the
rest of the world. The love that hath so observedly flourished
among you and been your collective, unitive bond, as it hath
shown itself to be of a higher than the common kind, demon-
strated its own Divine Original, and that it had its root in heaven ;
so have its effects been a demonstration what such a love can do
for the cherishing of union, not only in a private family, but in the
church and family of the living God also ; and how little neces-
sary it is unto a union, even there, that there be a sameness of
sentiments and practices in every little punctilio ; for a disagree-
ment wherein, too many have thought themselves licensed to hate
and even destroy one another. As God himself was the fountain,
so he was the first object of that love with you. And as your love
to him caused your entire devotedness to his interest, so your

P 2'

212 DEDICATION.

mutual lov^e uuited your hearts (according to your several capa-
cities) in serving it ; without grudging or hard tl)Oughts, that eacli
one served it not exactly in the same way. By that love you have
been undivided in your joys and sorrows, in reference to one
another. While your very eminent father survived, how gladly
did you pay a joint reverence and duty to him ! what a glory was
his hoary head unto you ! This your woithy brother was the next
resort and centre of your united respect and delight. I doubt not
you feel your loss as to both, which — though God had made a
former breach upon you — the longer continuance as well as the
pleasantness of the enjoyment, cannot but have made the more
sensible unto you. We are somewhat apt to plead a j^escription
for our more continued comforts, but you know how little that
avails against a statute; as that (for instance) by which it is
appointed that all must die; nor is it to be regretted that the
absolute Lord of all should pluck in pieces our earthly families, for
the building and completing his own in heaven.

What I have said of this your excellent brother, in the close of
the following discourse, is but a small i^art of what you know. The
saying it serves for the solace of the survivors, not the advantage of
the dead ; ^ and the solace is real and great, when imitation makes all
that is commendable our own, and most intimate to ourselves. It
is otherwise but a faint comfort to have been related to an excellent
person. When a limb is cut off, the soul retires to the remaining
parts. May a double portion of the Spirit and Life, which were so
copious and vigorous in the deceased, abound unto you ! And I
should be very faulty, if I put not in for some share with you, who
must profess myself a great sharer in your alfliction and loss ; and

Your very affectionate brother,

And servant in our Lord,

J. H,

* August, de Cur. pro Mort. Gereud.

A FUNEEAL SERMON

FOE THAT FAITHFUL AND LABOEIOUS SEEVANT OF CHEIST,

MR. RICHARD FAIRCLOUGH.

MATTHEW XXV. 21.

" HIS LORD SAID XmTO HIM, WELL DONE, GOOD AISTD FAITHFUL SEEVANT :
THOU HAST BEEN FAITHFUL OVEE A FEW THINGS, I WILL 3MAKE THEE
RULEE OVEE MANY THINGS: ENTEE THOU INTO THE JOY OF THY
LOED,"

It may seem somewhat incongruous, and an indecency, that
this memorial of our worthy friend should he now solemnized
so long after his very remains are gone from off the face of the
earth. But two things concurred to make the delay necessary
and unavoidahle ; namely, that his own desire, expressed in his
will, limited the performance of this office to the person upon
whom it now falls ; and that my own great infirmities, before
the time of his sickness and death, — which made it more
likely he should have done this part for me, than I for him,
— had obliged me to begin a course for the repairing of
languishing health, which required some weeks' attendance
abroad, and which could not be sooner over.

But if our business were only to mourn and lament our
own, and the more common loss, it were not yet too late.
The mention of his name, the worthy Mr. Richard Fair-
clough, is enough to open fresh springs, — calling to remem-
brance such a brother, such a friend, such a preacher of the
word of life, as he was.

214 THE FAITHFUL SERVANT

And it should do it most of all upon the most common
account. ^Vhom would it not induce to mourn over this
forlorn world, to see that everything that is more excellent,
more pure, more desirable, more capable of being useful in it,
God is gathering up out of it ? 0 how much of spirit and
life is gone from it, when one such man dies ! How are we to
mourn over the world as dying gradually the worst sort of
death, when the holy, divine life is thus exhaled out of it^
and is expiring by degrees !

But come, we have somewhat else to do than mourn ; all
this tends to make a glorious heaven : one bright star the
more is now added to it ; there is nothing of this holy life
lost ; whatsoever of excellency, purity, goodness, life, love-
liness, and love of that divine kind, vanishes from among us,
is but transferred to its own native place, returns to its proper
element, as the forsaken dust hath to its own. Heaven hath
its part out of every such person, — the seat of all life, purity,
and goodness ; as the earth draws into its bosom its own
terrene part ; not without a sacredness, and a rich perfume
adhering to that also.

And as it is not our only or "more principal business to
mourn, so nor is it to relieve and fortify ourselves against
mourning. We have somewhat to do diverse from them
both, and that is more considerable than either of them.
We are chiefly so to consider his death as may best serve
the purposes of our own yet continuing life, which was the
scope of that desire of his signified by his will, that " an
instructive sermon " might be, upon that occasion, preached
to the people. We are to set ourselves to learn from it what
doth most concern our own daily practice and hope ; so to
acquit ourselves as not to neglect the duty of good and
faithful servants to our common Lord, nor to come short of
their reward.

And to this purpose we are more to consider his life
than his death ; the life wliich ho hath lived on earth, and
the life which, we have reason not to doubt, he doth live in
heaven.

APPLAUDED AND REWARDED. 215

Nor could my thouglits reflect upon any portion of
Scripture more fit for our purpose, or that was more
suitable to him and us ; that is, that could more aptly
serve to describe him, and instruct ourselves ; nor have
I known any person to have left the world, within my
time, to whom this text of Scripture might more fitly be
applied.

I shall only observe, and insist upon these two heads of
discourse from it.

The character of such a servant, and the treatment which
he finds at last, from his heavenly Master.

First, his character. He is said to have " done well," or it
is said to him, ev, " well " — no more is there in the Ghreek
text — and then he is further bespoken as a good and faithful
servant more generally, and particularly his fidelity is com-
mended in reference to the special trust and charge which is
impKed to have been committed to him, " Thou hast been
faithful in a few things ; " I have not over-charged thee, and
thou hast acceptably discharged thyself.

Some think this, and the whole parable, to belong only to
the ministers of the gospel, the servants of Christ in that
special sense. I do not see a reason for that restriction ; the
words are of themselves capable of being extended further
to the faithful servants of Christ, in whatsoever capacity;
though being spoken to the disciples, as from the continuation
of the discourse, (with this Evangelist,) from the beginning
of the foregoing chapter may be collected, it seems not unfit
to allow them a more particular reference to their special
ofiice and trust.

And here we must note that these words of commendation,
" "Well done, good and faithful servant," do speak both the
truth of the thing, and the judgment and estimate which his
Lord makes thereof accordingly.

We are now to consider them under the former notion,
as they express the truth of the thing, the matter of fact ;
whereof we cannot have a more certain account than, as
here we have it, from his mouth who employed him, was his

21G THE FAITHB'UL SERVANT

constant Supervisor, must be his final Judge, and will be liis
bountiful Eewarder at length.

We shall here, in opening his character, note, T. Some
things leading and iutroductive, or that belong to his entrance
into this service. And, II. Some things that belong to his
performance, afterward.

I. For the iutroductive, supposed part cf his character.

1. He is one that hath disclaimed all former and other
masters, all in co-ordination ; for of such, no man can serve
two. " Other lords had dominion " over him, but by their usur-
pation, and his unjust consent, who was not his own and had
no right to dispose of himself. The faithfid servant repents
and retracts those former engagements as bonds of iniquity
by which he will be no longer held ; renounces any former in-
consistent master or service, A truly subordinate master he
must own, for the same reason upon which he acknowledges
the Supreme ; and do all that such derived authority chal-
lenges, by His direction who gave it ; otherwise, he hath
learned " to call no man master on earth."

2. He is one that hath by covenant, surrendered and
resigned himself to this great Lord, and His service. Some
relations have their foundation in nature, this of servants to
a master, — we except slaves, — in their consent, or in mutual
contract. And though this general relation between God and
man have the most deeply natural foundation imaginable,
whereupon all are His servants, yet the special relation must
have the other ground ; namely, that of consent or contract
superadded ; not to give Grod a right to our service, but more
expressly and effectually to oblige ourselves to it, and that wo
may have a right to his rewards. It is but acknowledging
and recognising his former right in us, which is part, and the
initial part, of our duty to him. lie requires and justly in-
sists upon it, to be acknowledged as our only rightful Lord ;
which till we do, we are in rebellion against him, and in the
condition of servants broke away from their masters, run-
aways, fugitives, and who keep ourselves out of the family :
and though that cannot however destroy his right, yet it is

APPLAUDED AXD REWARDED. 217

inconsistent with our duty, for our service must be through-
out voluntary ; and with our reward, for nothing that is not
voluntary is rewardable. Therefore the good and faithful
servant in the text, is one that affects and chooses the
state first, and says with the psalmist,^ " Thy servant who
is devoted to thy fear;" and^ '*0 Lord, truly I am thy
servant, I am thy servant, the son of thy handmaid ; thou
hast loosed my bonds." He doth, as is required/"^ "yield
himself to Grod," and all his parts and powers " servants of
righteousness unto holiness." He reckons it neither dutiful
towards God nor comfortable to himself, to do Him only occa-
sional service, but ad libitum, and as an unrelated person.
He thinks it not honourable to the great Lord of heaven and
earth but to borrow, as it were, another's servant, nor can he
satisfy himself not to be of the family ; therefore he consents
first to the relation, and enters himself his covenant-servant.
Faithfulness supposes having covenanted, and hath the same
reference to our part of the covenant that God's faithfulness
hath to His.

3. He is one that hath thereupon made it his earnest study
to know his Lord's will. His first inquiry is, ' Lord, what
wilt thou have me to do ? ' He is solicitous to understand
the duty of his station : * " I am thy servant ; give me under-
standing, that I may know thy testimonies." To enter one's
self the servant of another without any concern to know the
business of his place, shows an insincere mind, and argues he
hath more a design to serve himself upon his master, than to
serve him.

4. He is one that hath an inclination to the work he is to
do, when he knows it ; a TTpoOvfjiLa, an inclining bent of
mind to it ; that which the Scripture means by having " the
law of God written in the heart," spoken of our Lord himself
in reference to that peculiar service he was to perform: "Lo,
I come to do thy will, 0 God : yea, thy law is in my heart : " '
who though he were a Son, yet taking the form of a servant,

» Pa. cxix. 38. 2 Ps_ cxvi. 16. ^ j^om. yi. 13, 19.

* Ps. cxix. 125. 5 Ps. xl. 8.

218

THE FAITHFUL SERVANT

applied himself to that severe part assigned him with a most
willing mind ; and had, hereupon, the highest approbation
imaginable : * " Behold my servant, whom I uphold ; mine
elect, in whom my soul delighteth." And it is spoken of all
the inferior true servants of God, besides:* *' I will put my
law in their inward parts, and write it in their hearts." It
is the same thing with being " God's workmanship, created
unto good works ;"^ and with that " readiness " to every good
work, — hoLfxovs flvai.* If a man's heart be not so framed to
God's service, how awkwardly and untowardly does he go
about anything that is enjoined him ; he is habitually " dis-
obedient, and to every good work reprobate."^

II. And for that part of the character, which being a good
and faithful servant includes, —

1. He is one that endeavours to extend his obedience to
the whole compass of his duty, hath a universal respect to
all God's commandments, is not partial in the law.

2. He peculiarly minds the work most of his own station ;
thinks it not enough or possible to be a good Christian, and
at the same time an ill magistrate, minister, parent, master of
a family, or servant in it, if it be his lot to be in any of these
capacities.

3. He is diligent in all the service that belongs to him any
way ; " not slothful in business ; fervent in spirit; serving the
Lord." 6

4. He is, with most delight, exercised in the most spiritual
part of his work. In the great, vital acts of faith — love,
self-devoting ; and those most immediately proceeding from
them — meditation, prayer, and praise.

5. Ho balks not the most hazardous or more costly part :
thinks it mean to serve God at no expense, or with what costs
him nothing : measures not his duty by the advantage or
safety of his own secular interest ; so as to decline it when
nothing is to be got by it, or if anything be in danger
to be lost.

» Ins. xlii. 1. « Jer. xxxi. 88. » Ephes. ii. 10.

« Tit. iu. 1. » Chap. i. 16. • Eorn. xii. 11.

APPLAUDED AND REWARDED. 219

6. He grudges not that others are less exposed to danger
m their work than he ; and have that liberty of serving
Grod, which he hath not.

Let me seriously recommend this property and disposition
of a faithful servant, to my brethren in the ministry. "While
some have opportunity of serving our great and common
Lord without fear of the interruption and suffering to which
ive are liable, and when we have reason to judge they do it
with sincerity, (though we may think they gained their
greater liberty by their mistake,) there can be no more
genuine expression of our fidelity and sincere devotedness to
our Master's interest, than to behold, with complacency, all
the good which we observe done by them. If the great
apostle^ ''rejoiced," and declared he would rejoice, that
*' Christ was preached, though not sincerely, and whether in
pretence or truth," much more should we, when we ought to
judge that he is sincerely preached. And if he envied not
those that preached Christ, even " of envy," how horrid
would it be, should we behold with envy, what we are to
suppose done out of love and good- will ! They are great
admirers of themselves, and lovers of some interest of their
own more than his, that cannot endure to see his work done
by other hands than theirs ; or that have nothing of that
disposition in them which those words express : * Let him
increase, and me decrease.'

7. He is, much less, apt to smite his fellow-servants, or
hinder them in their work, unless they will work by his rule
and measure, unprescribed by their Lord Himself. He takes
no pleasure to see the hands tied up of useful labourers in the
harvest, wishes not their number diminished ; but, because
"the harvest is really plenteous, but the labourers are few,"
rather " prays the Lord of the harvest to send forth labourers
into His harvest."^

If any, of their own private inclination, would have the
necessary work of their Lord hindered, and take pleasure in
the exclusion of industrious labourers for their conscientious
1 Phil. i. 15—18. 2 Matt. ix. 37, 38.

220 THE FAITHFUL SERVANT

disuse of things, by their own confession not necessary ; good
Lord! what spirit are they of? I understand it not, nor
let my soul enter into their secret ! I had rather a thousand-
fold bear their anger than be of their spirit ! Would any
faithful servant rather wish his master's work should be in
any part undone, than done by those he dislikes, upon no
more important reason than that their clothes, perhaps, are
not of the same colour with his ?

But thanks be to God that among those that differ from
each other in the lesser things, there are so many that rejoice,
being under restraints themselves, for the liberty of others,
and that mourn, while they enjoy themselves an ample
liberty, for others' restraints ; and among whom there is no
other contention but who shall think and speak and act
with most kindness towards one another : and that, not whole
parties, but an ill mind and spirit only in some persons, can
be charged with what so much unbecomes faithful fellow-
servants.

8. He is less at leisure to mind what others do or do not,
than what he is to do himself: is above all things solicitous
" to prove his own work, that he may have rejoicing in him-
self, and not in another."^

9. He esteems the utmost he can do but little, and counts,
when he hath done his best, he is " an unprofitable servant.'*

10. He approves himself, in all that he doth, to the eye of
his great Master. Here we cannot serve too much with eye
service, or be too apprehensive of the constant inspection of
our heavenly Lord. One may be too much a pleaser of men,
but no man can too much study to please and approve him-
self to the eye of God.

11. He laments lost time, and labours to redeem it.

12. He greatly rejoices in the success of his work. If, for
instance, it be his business to bring home soids to God,
notliing is more grateful to him than to prosper in it " My
beloved, my joy, and my crown . . . ;* so he counts such
as ho can make proselytes to Christ: "I have no greater

1 Gal. vi. 4. » rhil. iv. 1.

APPLAUDED AND REWARDED. 221

joy than to hear that my children walk in truth." ^ It is
said of Barnabas, — a great number believing, and turning to
the Lord,- — that, " when he saw the grace of Grod, he was
glad ; for " it is added " he was a good man, and full of the
Holy ahost."

13. He loves his work and his Master, is willing to have his
" ear bored," and serve Him for ever. If any thought arises
of changing, he presently represses it by some seasonable
check and counter-thought,^ and confirms his resolution of
cleaving to Him unto the end.

14. He puts the highest value upon such present en-
couragements from his Lord, as are most expressive of
peculiar favour. The blessed God knows what is most
suitable to the genius and spirit of His own new creature.
They who are his sincere servants, are his sons too, born of
him ; and to the divine and heavenly nature in them those
things are most agreeable that are most spiritual, and
whereof others, of terrene minds, no more know the value
than that dunghill creature did of the gem it found there.
They must have great stores of " corn, wine, and oil." His
better born servants are of a more excellent spirit, and better
pleased with the "light of his countenance ;" he differently
treats them accordingly : as that victorious Persian monarch,'*
entertaining at a feast the principal men of his army, gave
among them costly gifts ; but for Chrysantas,^ a more pecu-
liar favourite, icjytK-qcre TTpoyayayoii^vos, he only ' drew him
near to him, and gave him a kiss,' — which was intended
by the one, received by the other, and envied by a third,^ as
an expression of more special kindness. And of the Divine

1 3 John 4. 2 Acts xi. 22, 23.

3 As holy Mr. Herbert : —

"... Well, I will change the service, and go seek
Some other Master out.
Ah, my dear God ! though I he clean forgot,
Let me not love thee, if I love thee not."
* Cyrus. 5 Xen. de Psed. Cyr.

^ Artabazus, "who had a golden cup given him at the same time.

222 THE FAITHFUL SERVANT

love, which that borrowed expression signifies, pious souls
upon all occasions show their highest value. ^

15. He trusts his Master for his final reward, and is con-
tent to wait for it as long as He thinks fit to defer. St. Paul
professes himself " a servant of God and an apostle of Jesus
Christ, in hope of eternal life," which " He that could not
lie " had promised ; and hereupon resolvedly encounters all
the difficulties of that hazardous service.

Secondly. The acceptance and reward which such a servant
finds above. His acceptance is expressed in the same words
(as was said) which have generally given us his character ;
not only showing what he was and did, but that his Lord
esteemed and passes an approving judgment of him, as it was
not to be doubted he would, accordingly.

Concerning this judgment we are to note, both what it
supposes and what it includes,

I. It supposes both an account taken how this servant de-
meaned himself, and a rule according whereto the matters to
be accounted for were to be examined and judged of.

1. That our Lord calls his servants to an account ; so we
find it expressly said, " After a long time, the lord of those
servants cometh, and reckon eth with them."* And here it
is implied, when he says, " Well done . . . " it implies he
takes cognizance, and inquires whether they have done well
or ill ; he is not indifferent or regardless how they quit and
behave themselves ; nor doth he pronounce rashly and at
random, without searching into the matter. " So then every
one of us shall give an account of himself to God."**

2. That there is some certain stated rule, by which their
doings must be measured. JFe/l doing stands in conformity
to some rule or other, and what is the next and most imme-
diate rule of our duty is also the rule of God's judgment ;
such a rule it must suppose, as according whereto a true
judgment is possible of our having done well. That cannot
be the law of works, according whereto " no flesh can be

« Caat. i. 2. Matt xxv. 19. ' Rom. xiv. 12.

APPLAUDED AND REWARDED. 223

justified in his sight ; " it must therefore be the law of grace :
and so this servant is only said to have done well according
to the €TTL€iK€La evangelica. The indulgence of the gospel
can say eS, " it is well," to that which the rigour of the law
would condemn. Bonum oritur ex caims integris, etc. ; well-
doing arises out of the concurrence of all requisites, evil from
any the least defect ; and so indeed whatever the rule be, all
things must concur that are requisite to acceptance, by that
rule. But here simply everything of duty is requisite ; so
that the condition of acceptance and life was not to be dis-
tinguished— as a thing of less latitude — from mere duty in
its utmost extent. "For whosoever shall keep the whole
law, and yet offend in one point, he is guilty of all." ^
** Cursed is every one that continueth not in all things which
are written in the book of the law to do them."^
II. This judgment includes

1. Well-pleasedness : ev, ' It is well,' as much as to say, ' I
like well thy way and work, it pleases and is grateful to me,
and so art thou.'

2. An acknowledgment of his title to the designed reward,
according to the gospel constitution. It is said to be ' well/
not only according to the absolute and abstract consideration
of what was done ; but according to its relative consideration
and prospect to what was to ensue : and therefore follows, in
the subjoined words, the collation of the reward, — of which
reward we have here a twofold expression : " I will make thee
ruler over many things : enter thou into the joy of thy Lord."

" I will make thee ruler over many things." In the
Evangelist Luke's account of this parable, (if his account
refer to the same thing, as spoken at the same time ; which
some of old, upon the manifold diversity, have doubted, — how
reasonably I shall not here dispute,) it is said : ' Have thou
authority over so many cities.' Either expression represents
the remuneration here vouchsafed, by a metaphor which
nearly approaches that very usual one by which the felicity
of saints is represented under the notion of a kingdom ; as
1 James ii. 10. 2 Qai. iii. 10.

224 THE FAITHFUL SERVANT

much as to say, Thou shalt have an honourable prefecture,
be a glorious viceroy ; shalt, according to thy capacity, share
with me in the dignity of my royal state. " If we sufi'er, we
shall also reign with him."^ — This I pass, and shall stay a
little more upon the other expression, which is plainer and
without a metaphor.

" Enter thou into the joy of thy Lord : '* wherein, as
expositor observe, our Lord slides insensibly out of the
parable into the thing designed by it ; using words indiffer-
ently applicable to either, but such as wherein he might be
easily understood ultimately to mean the joys and glories of
the other world or state. Expressions serving to signify,
as an ancient* speaks, ttjv iraaav fxaKapLd'Tj^ra^ the sum of all
felicity ; as what can more fitly signify that, than joy, the
jo}^ of his Lord and whereinto he was to enter ? Let us con-
sider these severally, though but briefly.

i. Joy ; as much as to say, * The laborious part is over with
thee, now follows thy rest and reward.' Joy, the very notion
whereof is rest, quies appetitus in appetibili,^ as it is aptly
defined. " They that sow in tears shall reap in joy." When
the dark shady vale is passed over, with much toil, the path-
of life leads into that " presence where is fulness of joy, and
pleasures for evermore.""* The fulness of joy speaks the
purity of it ; that is pure which is plenum sui, etc., * full of
itself,' and without mixture of anything else ; which hath so
entirely all degrees of itself as not to admit the least degree
of its contrary ; such is this, it is joy and no sorrow with it,
perfect and most complete joy. This cannot therefore be
meant of a slight and momentary act, but a perfect and per-
manent state of joy ; which state is made up by the continual
concurrence of a twofold everlasting perfection ; namely,
objective, subjective.

Objective : That there be a perfect, and never-failing good
to be enjoyed.

^Subjective : That there bo a perfect and immutable

» 2 Tim. ii. 12. * Chrysost. in loc.

APPLAUDED AND REWARDED. 225

contemperation, or a thorough, undecaying dispositiou of the
subject, to the enjoyment of it.

From these two cannot but result a most permanent, ever-
lasting state of joy. And of the concun*ence of these two,
the Holy Scripture sufficiently assures us when it makes God
himself to be the object of our eternal vision, in that other
state ; and tells us that in order thereto, " we shall be like
him, for we shall see him as he is :" signifying all that pro-
portion and agreeableness of the blessed soul to the beatific
object, which is requisite to a most pleasant, perfect, and
perpetual enjoyment.

ii. This joy is more expressly specified by being called the
joy of our Lord; which signifies it to be not only the
joy whereof he is the object, a joy to be taken in him, as
before ; but whereof he is the author. As he now " puts
gladness into the heart "^ in this our imperfect state, he is
not less the author of our most perfect joy. And also,
that whereof he is the possessor ; as much as to say, ' Enter
into that joy that is now to be common to me and thee, and
wherein thou shalt partake with me.' So one glosses the
words :^ 'Be thou partaker of the same joy with thy Lord,
enjoy thou the same joy that thy Lord enjoys.' Amazing
thought ! yet so Scripture speaks : " Where I am, there shall
also my servant be."^ "The glory which thou gavest me,
I have given them:" and, "Father, I will that they also,
whom thou hast given me, be with mo where I am ; that they
may behold my glory, which thou hast given me i"'* and that
behoJdiny caimot mean a merely contemplative, but a fruitive
intuition. " If so be that we suffer with him, that we may bo
also glorified together "^ (crvvbo^aa-OojiJiep). Other joys are in
comparison mean and sordid ; this is the highest and most
excellent, for it is the divine joy.

iii. It is that they are to enter into ; which notes both the
plenitude of their riglit, — their Lord bids them enter ; and
the plenitude of this joy itself, — they are to enter iuto it ;

^ Ps. iv. 7. 2 EgtQ particeps, etc. Luc. Brno-ens. in he.

3 John xii. 26. * John xvii. 22—24. ^ Kjm. viii. 17.

VOL. VI. U

226 THE FAITHFUL SERVANT

and the dominion it must for ever have over them ; they are
to be absorpt of it, lose themselves in it, net so much to
possess it, as be possessed by it. And the perpetuity is inti-
mated of that possession ; we are told of their entrance into
it, nothing of their passing out of it any more ; the last thing
we hear of them is that they are gone into joy.

Now let us see what brief useful reflections are to be made,
upon all this. And,

I. How blessed a thing is it to be a faithful servant of
Christ ! If any have not yet learned to value his service for
itself, let them make their estimate by the end of it, and by
what is even at present most certainly annexed to it. To be
accepted with him, to appear gracious in his eyes ! An
eugc from such a mouth ! ' Where the word of a king is,
there is power.' How joyful a sound do these words carry
from the mouth of God : " Well done, good and faithful
servant ! " The Persic version — as it is rendered — most
significantly paraphrases this passage : * The owner of the
money received him pleasantly, and uttered words to him
grateful to his heart, saying, ' Well done, 0 thou good and
faithful servant,' etc.^ What can be more grateful and
reviving to the heart of a good man than that the glorious
Lord of heaven and earth should say to him, " Well done ?'*
To have him say to us, as to Moses : " Thou hast found grace
in my sight :"^ to have gained "this testimony," as
Enoch did,^ " that we have pleased Grod ; " and that our
ease might truly admit of such an angelical salutation,
though upon a less peculiar account, " Hail thou that art
highly favoured," — how great a thing is it ! So gi'eat a
thing in the apostle's account, that living or dying, " being
in the body or out of the body " seemed little things to liim
in comparison of it : " He was willing rather to be absent,"
but is more solicitous " whether present, or absent, that ho
might be accepted of him."* Yea, aiirl tlio more abject

> Dominus pecuniBD ilium bland6 exoepit, et cordi verba grata dedit ;
Euge, inquit, 0 bone et fidolia bervo, et<5.

» Exod. xxxiii 12. » lleb. xi. 6. * 2 Cor. v. 8, 9.

APPLAUDED AND REWARDED. 227

spirit of a very Cain resents so deeply his not being accepted,
that his troubled mind imprints characters of sorrow in his
face, shows itself in a fallen countenance and dejected
looks.

What ingenuous mind but knows how to value even the
unprofitable kindness of a mean friend ? Can the love of a
Grod seem little with us ? It adds greatly to the value of
mere kindness, abstracted from beneficence, if it be borne me
by a judicious, wise person ; such a one honours whom he
loves ; we less esteem the love of a fool. There can be no
greater contempt of God than to make light of being
accepted with him.

But how transporting a thing should it be, besides the
present sense of uuch acceptance, which (with more or less
expressness) accompanies diligence and fidelity in his service ;
to have it judicially declared with solemnity, and publicly
said to us before angels and men : " Well done, good and
faithful servant ! " When so great consequences depend
and are to ensue upon it, as that it should be further said,
* Come, be thou ruler over many things, inherit the kingdom
prepared for you, enter into the joy of your Lord ; ' who
would think meanly of being the accepted servant of the
most high God ? They that finally despise so privileged a
state will see it with their eyes exemplified in others, but
shall never taste the sweetness of it.

II. How easily accountable is it why our Lord lets his
servants suffer hard things in this world awhile ! He may
permit it to be so, who hath it in his power " to make their
sorrow be turned into joy." It is not strange if " weeping-
endure with them for a night," unto whom such "joy is
coming in the morning ; " it is unworthy to repine in this
case. It is want of foresight that makes any wonder and
censure. Consider well those weighty words,^ "Beloved,
think it not strange concerning the fiery trial which is to try
you, as though some strange thing happened unto you ; but
rejoice, inasmuch as ye are partakers of Christ's sufierings;

1 1 Peter iv. 12, 13.

228 THE FAITHFUL SERVANT

that, when his glory shall be revealed, ye may he glad also
with exceeding joy."

III. How wicked and foolish a thing is it to refuse this
service ! It is horridly unjust towards our most rightful
Lord, and most impinident for ourselves. Do men know
what they do in this ? whose right they invade and resist ?
and what cruelty they use towards their own souls ?

IV. How much to he lamented is the condition of the sinful
worid, who so generally decline this service, and make them-
selves slaves, in the meantime, to the worst of masters ? How
do men drudge to the devil ? What slaves are they to them-
selves and their own vile lusts ? as indeed no man serves
himself, but hath a fool and a mad tyrant (as one well says)
for his master. We do not enough live up to the principles
of our religion, while we consider not with more compassion
the condition of infatuated mankind in this respect.

V. What may be expected by unfaithful negligent servants
that hide their talent in a napkin P The others' joys serve
to measure their sorrows : what a killing word will it be,
when instead of " Well done, good and faithful servant," it
shall be said, " Thou wicked, and slothful servant ! " And
instead of " Enter thou into the joy of thy Lord," they must
hear, and feel, " Cast ye the unprofitable servant into outer
darkness : there shall be weeping and gnashing of teeth." ^

VI. See what estimate we are to make of the nature of God,
especially of his large, munificent goodness, which is his
nature, — " God is love : " for consider tlie various emanations
and discoveries of it, which may here be taken notice of.

1. That he should seek to have any for servants — which
the text supposeth that he doth— in this world of ours ! A
world of apostate, degonerous, impure, impotent creatures;
disaffected to him and his government ; hating him, and, as
in themselves they are, hateful to him : he who hath so little
need of servants for any real use; who can do all things
with a word ! and, — if he thought it fit to have them for
«tate, and aa a thing becoming his majesty and greatness, — is

' Matt. XXV. 30.

APPIAUDED AND REWARDED. 229

attended a'bove by so excellent Grod-like creatures, so suitable
and obsequious, so powerful and agile ! " Those ministers of
his that do his pleasure, hearkening to the voice of his word ; "
a world of ministering spirits, that might be used for pur-
poses less kind to us than they are ! That he should seek
servants among us ! — for his having them implies it ; who
ever served him unsought unto ? — invite men into his service
with so importunate solicitation, whom he might despise for
their vileness and destroy for their rebellion, which he can in
a moment ! And that he should seek such to become his
servants, not with indifferency, but with so great earnestness,
and use afterwards so various endeavours to retain them in
his service ! When they gradually decline, that he so gra-
ciously upholds them ; when ready to break faith with him
and quit his service, that by so apt methods he confirms
them ; when they actually wander and turn vagabonds, that
he should be so intent to reduce them, — how admirable is
all this ! Yiew the whole case at once. They neglect his
first invitations, he repeats and inculcates them ; they faint,
he encourages and supports them ; they revolt, he follows to
bring them back : the cause of our admiration still rises
higher and higher. How much is it, in this last instance,
above all human measures ! Most men would disdain so to
sue to servants that forsake them, and are loth to confess
their real need and want of them were it never so great.
The Cynic scorned to look after his servant that left him,
counting it a disgrace, when Manes thought he could live
without Diogenes, that Diogenes should not be able to live
without Manes. ^ The all-sufficient Deity stoops to that
which indigency and wretchedness think even too mean for
them !

2. Consider the frankness of his acceptance, even of the
best : for how many omissions, how much laziness and sloth,
how many incogitancies and mistakes, how much real dis-
service must he forgive, when he accepts them, and says yet,
* It is well done ! ' How little is it they do at the best, and

* Seueca.

230 TEE FAITHFUL SERVANT

liow unprofitable to him ! and yet that little also he forms
and even creates them to, and continually succours and
assists them in it ; " works in them to will, and to do,"
otherwise nothing at all would be done ; yet how full, how
oomplacential his acceptance is !

3. Consider the largeness and bounty of his rewards, too
large for our expression or conception. So that we even say
most to it, when — even lost in wonder — we only admire and
say nothing.

4. Consider the kind of the service which he thus bespeaks,
accepts, and rewards. The best and most acceptable service
any are capable of doing him, is when they accept him, take
and choose him to be their portion and blessednesss ; trust,
love, and delight in him as such, live ujDon his fulness, and,
according to their several stations, persuade as many as they
can to do so too. They that in the most peculiar sense are
his ministers or servants, as they are more earnestly intent
upon this, and win more souls, are the more amply and
gloriously rewarded. " They that turn many to righteous-
ness, shine as stars." And for all the rest of his servants,
wherein do they serve him most, but when by their converse
and example they induce others to entertain good thoughts
of God and religion, and thereupon to make the same choice
which they have made, and become seriously religious ;
which is most certainly connected with their being happy,
and indeed in greatest part * is * their very happiness itself :
and when they relieve, support, encourage, and help on, those
that are in the way, or whom they are endeavouring to bring
into the way, to final blessedness ? We as much need our
servants, as they can us ; they are our living, reasonable, but
most necessary instruments. The whole universe of created
beings subsists by mutual dependencies, the uncreated Being
witliout any. Creatures are made to need one another ;
infinite self-fulness, not capable of receiving additions, is
most highly gratified by our cheerful reception o\' itf^
comm uuications.

Let us learn now to oonoeive of God answerably to all this.

APPLAUDED AND REWARDED. 231

We do him not riglit, tlifst we consider not Ms admirable
goodness in so plain instances of it with, more frequent
seriousness and intention of mind and spirit, and show our-
selves stupid, unapprehensive creatures. Have we a thinking
faculty about us ? a power to use thoughts ? and can we use
it upon anything more evident, more considerable, or that
more concerns us ? or do we never use it less pertinently ?

VII. How unreasonable is it, either to quit the service of
our blessed Lord or to serve him dejectedly ! Quit it ! Who
hath more right in us? or where will we mend ourselves?
Oh ! the treacherous folly of apostasy ; and how severely is it
wont to be animadverted on ! ^ It is said, Eehoboam *' for-
sook the law of the Lord, and all Israel with him;" and
what followed ? Shishak, the king of Egypt, comes against
them with a great power, and Grod sends them this message
by Shemaiah the prophet ; that because they had forsaken
him,^ therefore he also had left them in the hands of
Shishak : and afterwards, that though upon their humbling
themselves he would not quite destroy them, but grant them
some deliverance ; yet he adds : " Nevertheless they shall be
his" (that is, Shishak's) "servants"; that they may know my
service, and the service of the kingdoms of the countries."*
Since they would abandon Grod and the true religion, he
would, by a very sensible instruction and costly experience,
teach them to distinguish and understand the difference, and
make them know when they have a good master. And if we
serve him despondingly and with dejected spirits, how cause-
less a reproach do we cast upon him and his service ! It is
a greater iniquity than is commonly considered ; implies dis-
like of his work and the rules and orders of the family,
impatiency of the restraints of it, distrust of his power to
protect or bounty to reward us ; and we may expect it to be
resented accordingly. So we sometimes find it hath been : *
" Because thou servedst not the Lord thy God with joyful-
ness, and with gladness of heart, for the abundance of all
things ; therefore shalt thou serve thine enemies which the

1 2 Chron. xii. 1. 2 Ver. 6. » Ver. 8. * Deut. xxviii. 47, 48.

232 THE FAITHFUL SERVANT

Lord shall send against thee, in hunger, and in thirst, and
in nakedness, and in want of all things ; and he shall put a
yoke of iron upon thy neck, until he have destroyed thee."

VIII. How are we concerned to follow the example and
expect the acceptance and reward of any such faithful servant
of Christ !

And that we may imitate such a good and faithful servant,
let me briefly set the example of such a one before you in
this excellent person lately taken from among us; which
were it possible to represent entirely, were one of the fairest
copies to wi-ite after, that this, or perhaps many former ages,
could afford us.

That indeed which it is fit should first be noted of him, is
least of all imitable ; I mean his natural temper (with its
more immediate dependencies) which no man can have the
privilege to choose. His indeed was one of the happiest that
I ever know, and did so set ofi" all that was superadded and
inserted into it by human culture or Divine grace, as an
advantageous setting doth the lustre of a diamond. He had
all tlie advantages of education, from his childhood, which
the pious care of an affectionate, prudent, learned father
could give him, that were proper and preparatory to the
function he was intended for ; namely, that of the sacred
ministry : an office whereof his excellent father, (the eminent,
lioly, heavenly, reverend, ancient Mr. Fairclough of Sufiblk,
whose name in that country hath still a grateful savour
with all good men of whatsoever persuasion,) showed his high
esteem and love, not only by the most diligent discharge of
it himself, but by dedicating all his sons, which were four in
number, to it ; and giving his two daughters in marriage to
such also : so that he was the father of a sacred tribe, an
oilapring and race of ministers, or that, even naturally, united
witli such. This was the eldest of his children, and of whose
education tlie first care was to be taken. Scarce any mind
could be more receptive of the proper impressions from an
ingenuous institution. About twelve years he continued a
Btudont — whereof divers, a Fellow — and great ornament of

APPLAUDED AND REWARDED. 233

Emanuel College, in Cambridge, as be was also much adorned
by it. He went from it furnished with such a stock of
rational, substantial, as well as polite literature, that showed
him to have been no loiterer there. He was a man of a
clear, distinct understanding, of a very quick, discerning
and penetrating judgment ; that would, on a sudden (as 1
have sometimes observed in discourse with him), strike
through knotty difficulties into the inward centre of truth,
with such a felicity, that things seemed to offer themselves
to him, which are wont to cost others a troublesome search.
Nor were his notions merely book-learned, borrowed from
systems, and taken on trust ; but formed by a due, but more
speed}-, comparing of things ; as if truth were more akin and
connatural to him than to most others ; sooner digested,
made his own, and inwrought into the temper and habit of
his mind, — which afterwards he liked not to muddy and dis-
compose, by busy agitations with others, about that truth
which he found himself in a pleasant secure possession of;
nor to contend concerning that which he had not found it
necessary to contend for. He declined controversy, not from
inability, but dislike ; for as he less needed it for a fui-ther
good end, so he was most remote from loving it for itself;
he was satisfied to have attained his end, and was better
pleased to know, than to seem to others that he knew. He
was of curious sublime fancy, and a lofty style both in speak-
ing and writing, even in his most familiar letters ; though
he industriously depressed it in his popular sermons, and
other negotiations with those of meaner capacity.

But his moral and holy excellencies were his chief lustre,
being in themselves of a more excellent kind, and shining in
him in a very eminent degree.

The bent of his soul was towards God ; I never knew any
man under the more constant governing power of religion, —
which made it be his business both to exercise and diffuse it
to his uttermost ; he was a mighty lover of God and men,
and being of a lively active spirit, that love was his facile,
potent mover to the doing even of all the good that could be

234 THE FAITHFUL SERVANT

thought, in an ordinary way, possible to him, and more than
was possible to most other men. To give a true succinct
account of the complexion of his soul, — he was even made up
of life and love. Such was the clearness and sincerity of
l\is spirit, his constant uprightness and integrity, so little
darkened by an evil conscience, — and indeed little ever
clouded with melancholy fumes, — that he seemed to live in
the constant sense of God's favour and acceptance, and had
nothing to do but to serve him with his might ; whence his
spirit was formed to an habitual cheerfulness and seemed to
feel within itself a continual calm. So undisturbed a serenity
hath, to my observation, rarely been discernible in any man ;
nor was his a dull, sluggish peace, but vital and joyous;
seldom hath that been more exemplified in any man, " To
be spiritually minded is life, and peace." ^ Seldom have any
lived more under the government of that kingdom, which
stands *' in righteousness, peace, and joy in the Holy Grhost."^
His reverence of the Divine Majesty was most profound, his
thoughts of God high and great, that seemed totally to have
composed him to adoration and even made him live a wor-
shipping life ; he was not wont to speak to God or of Him at
a vulgar rate; he was most absolutely resigned and given
up to Him ; devotedness to His interest, acquiescence in His
wisdom and will, were not mere precepts with him, but
habits. No man could be more deeply concerned about the
affairs of religion and God's interest in the world; yet his
solicitude was tempered with that stedfast trust, that it might
be seen the acknowledged verities of God's governing the
world, superintending and ordering all human affairs, by
wise and steady counsel and almighty power, — which in most
others are but faint notions, — were with him turned into living
sense and vital principles, which governed his soul ! AVhere-
upon his great reverence of the majesty of God, falling into
a conjunction with an assured trust and sense of His love and
goodness, made that rare and happy temperament with him,
which I cannot better express than by a pleasant seriousness.

1 Horn. viii. 6. * Rom. xiv. 17.

APPLAUDED AND REWARDED. 235

What friend of his did ever, at the first congress, see his faue
but with a grave smile ? When unexpectedly and by surprise
he came in among his familiar friends, it seemed as if he had
blessed the room ; as if a new soul or some good genius were
come among them.

I need not tell them that survive, who were nearest to him,
how pleasant a relative he was ; nor doth any man need to
tell me, how pleasant a friend ! No man ever more under-
stood, than he, the ingenuities and delights of friendship,
especially the high pleasure of gratifying and obliging
another ; the relishes whereof were so delicious to him, that
no festival could be so grateful to any man as the oppor-
tunity was to him of making another taste and feel his kind-
ness : nor did I ever observe anything so like a frequent
fault in him, as an aptness to overvalue his friend.

He was a man' of most punctual scrupulous fidelity; his
word was ever with him so strictly sacred that, in the
smallest matters, his appointments, though numerous, were
through his great prudence so sure, that one might, — without
the intervenience of extraordinary providence, — as certainly
expect them as the returns of day and night : so that they
that knew him, though most delighted with his society, were
never wont to urge for his stay with them beyond his
prefixed time, (which he commonly mentioned at his first
entrance,) knowing it would be in vain.

He was of a large and great soul, comprehensive of the
interests of Glod, the world, the church, his country, his
friends, and, (with a peculiar concernedness,) of the souls of
men ; ready to his uttermost to serve them all. Made up of
compassion towards the distressed, or delight in the good,
and of general benignity towards all men, he had a soul, a
life, a name, darkened with no cloud but that of his own
great humility, which clouded him only to himself, but
beautified and brightened him in the eyes of all others ; a
humility that allowed no place with him to any aspiring
design or high thought that could ever be perceived by
word, look, or gesture ; except the high thoughts and designs

236 THE FAITHFUL SERVANT

wliicli neither ought to be excluded r>or repressed. His
greatest ambition was to do good, and partake it in the
highest and the best kind of it ; to make the nearest
approaches he could to the pattern and fountain of all
goodness.

And now, looking upon so qualified a person as engaged
by office in a peculiar sort of service to Christ, to gather and
draw in souls to him and prepare them for a blessed eternity ;
how great things may we expect ! "What do we not find ?

Mells in Somersetshire was his first and only public station.
Thither he was brought by so peculiar a conduct and
direction of Providence, as seemed to carry with it some
signification what great use he was afterwards to be of in
that place.

The very reverend Dr. Whichcot, .being also at that time
Fellow of the same college in Cambridge, and presented to a
living in that country that was in the disposition of that
college, obtained of him to accompany him in a journey to
\isit and make some trial of the people he had been designed
to take the charge of ; where that so accomplished person
expressed a resolution fit to be exemplary to others of pro-
foundest learning, and which was strictly afterwards followed
by this his chosen companion ; preaching his first sermon,
as himself was pleased to tell me, upon those words : ** I
determined to know nothing among you, but Jesus Christ,
and him crucified."

After some time spent together here, the Doctor's affairs
recalling him, for the present to Cambridge, he prevailed
with our worthy friend to stay behind and supply his
absence among his people.

What follows, I was informed of by another hand, but one
80 nearly related to this our deceased friend and so well
acquainted with the more considerable occuiTcuces of his
life, as not to leave me in doubt concerning so momentous a
thing as how he came to be settled in a country so remote
from his own, and where he was so mere a stranger. And it
loll out thus.

APPLAUDED AND REWARDED. 237

During his abode upon this occasion in those parts, a noted
gentleman, the patron of the rectory of Mells, being at that
time high sheriff of the county, sent to Mr. Fairclough, (of
whose worth fame had not let him long be ignorant,) desiring
him to preach the assize sermon ; some circumstances having
also brought the matter within so narrow a compass, that the
straits of time made it necessary to press the request with
more importunity than could admit of a denial. That per-
formance was so highly acceptable, and so newly over v,dien
the patron was surprised with the tidings of the former
rector of Mells' death, that he immediately told our worthy
friend he could not otherwise so fitly gratify him for his
sermon as by conferring upon him such a living, which, if he
pleased to accept it, was his.

The opportunity of stated service in a calling to which he
had most seriously devoted himself, more than the emolument
(as did afterwards sufficiently appear) soon determined his
thoughts and fixed him in this station. There he shone
many years a bright and a lively light, a burning, as well as
a shining, one : it was soon observed what a star was risen in
that horizon, and a confluence was quickly gathered of such
" as rejoiced in the light of it," — which made an obscure
country village soon become a most noted place. From
sundry miles about, thither was the great resort ; so that I
have wondered to see so throng an auditory as I have
sometimes had the opportunity to observe in such a place,
that did usually attend his most fruitful ministry. And oh,
how hath that congregation been wont to melt under his
holy fervours ! His prayers, sermons, and other ministerial
performances had that strange pungency, quickness, and
authority with them, at some times ; that softness, gentleness,
sweetness, alluringness at others ; that one would think it
scarce possible to " resist the spirit and power wherewith he
spake." And the effect did in a blessed measure correspond ;
they became a much enlightened, knowing, judicious, con-
vinced, reformed, — even somewhat generally and in good
part a seriously religious, — people. His labours here were

23S THE FAITHFUL SERVANT

almost incredible ; beside his usual exercises on the Lord's-
day, of praying, reading the Scriptures, Ipreachiug, cate-
chizing, administering the sacraments, (as the occasions or
stated seasons occurred,) he usually five days in the week,
betimes in the morning, appeared in public ; prayed, and
preached an expository lecture upon some portion of the
Holy Scriptures in course, to such as could then assemble, —
which so many did, that he always had a considerable con-
gregation ; nor did he ever produce in public anything
which did not smell of the lamp. And I know that the
most eminent for quality and judgment among his hearers
valued those his morning exercises for elaborateness, accu-
racy, instructiveness, equally with his Lord's-days sermons.
Yet also he found time, not only to visit the sick, (which
opportunities he caught at with great eagerness,) but also, in
a continual course, all the families within his charge, and
personally and severally to converse with every one that
was capable ; labouring to understand the present state of
their souls, and applying himself to them in instructions,
reproofs, admonitions, exhortations, and encouragements
suitably thereto. And he went through all with the greatest
facility and pleasure imaginable ; his whole heart was in his
work. Every day, for many years together, he used to be up
by three in the morning or sooner, and to be with God
(which was his dear delight) when others slept. Few men
had ever less hindrance from the body or more dominion
over it ; a better habited mind and body have rarely dwelt
together. No controversies arose among his neighboui-s,
within his notice, which he made it not his business to get
presently composed ; and his help and advice was wont to be
sought by persons of eminent rank and in matters of very
great difficulty and importance, for that purpose : his own
love of peace always inclining him, and his great j)nulence
well enabling him, to bo exceeding useful in any such case.

Nor wore his labours confined within that narrower verge ;
his name and worth were too well known abroad, to let him
be engrossed by one single luirlsh : in how nuiny phices did

APPLAUDED AND REWARDED. 239

lie scatter light and diffuse the knowledge of Grod, where-
soever, within his reach, the opportunity of a lecture,
occasional or fixed, did invite !

The state of things in those days making it necessary —
and not hindering — that what was to be done for the pre-
servation of common order, must be by the spontaneous
associating of the pastors of many congregations, how did
he inspirit those assemblies ! The deference that was given
to him, even by very reverend persons of great value and
much exceeding him in years, with the effectual influence he
had upon all their affairs, (manifestly aiming at nothing but
the promotion of religion and the common good,) were only
arguments of the commanding power of true worth. And
the good effects upon the people showed how much could be
done by a naked, undisguised recommendation of one's self to
men's consciences in the sight of G-od. Nor would his
brethren of greatest value (and divers there were, in those
parts, of very great) think it any detraction from themselves
to acknowledge much more, to the wise, modest, humble
activity of his spirit in their common concernments, than I
shall be willing to arrogate to him. He was, upon the whole,
a very public blessing in that country, while he kept his
public station in it ; and when the time approached of his
quitting it, he eminently showed his constant, great modera-
tion in reference to the controverted things that occasioned
his doing so, in all his reasonings with his brethren about
them : and it further appeared in the earnest bent of his
endeavours to form the minds of his people, as much as was
possible, unto future union, under the conduct of whosoever
should succeed him in the serious care of their souls ; and
to a meek, unrepining submission to that present separation
wliich was now to be made between him and them, — whereof
the extant abridgment of sundry his later sermons to them
are an abundant testimony ; though such a repression of tlieir
sorrows it was not possible to them to receive, otherwise than
as dutiful children are wont to do tlie exhortations of an
affectionate, dying father, not to mourn for his death. In tho

240

TIIK lAITTTFTTT, ST-.inAN'I

substantial things of religion, no man was more fervently
zealous ; about the cii'cumstantials, none more cool and
temperate.

But he could in nothing prevaricate with his once settled
judgment, or depart in his practice one ace from it ; yet such
was the candour and softness of his spirit, that nothing
could be more remote from him than to pass any harsh
censures upon those that received that satisfaction in the
scrupled points, which he could not : but he continued a most
entire undiminished friendship with many of them (and
several of eminent note, by whom also it was equally cherished
on their parts) even to the last.

His great contempt of the world and remoteness from mak-
ing the sacred office subservient to secular interest — a design
of enriching himself by it — or more than to subsist — too soon
appeared in the mean condition to which he was brought
by that deprivation. For though the annual profits of his
living were very considerable, yet his free but well-regulated
hospitality, and large diffusive charity, (wherein his excellent
oonsort, one of the most pious, prudent, well- accomplished
matrons I ever knew, most readily concurred with him,) kept
them from being superfluous or flowing into coffers. He had
laid up no treasure, but in heaven ; and was the son of a no-way
unlike father, from whom the expectancy of a patrimonial
estate could not be great, and whom (to his no small joy
while he continued) he survived but a little. So that for
some years, as I have heard him say, he did owe much of his
subsistence to the bounty of some worthy citizens of London,
whose temper it is to take more pleasure in doing such good
tlian in having it told the world who they were.

His usefulness was such, since his deprivation, — not in serv-
ing a party, a thing too mean and little to be ever thought of
by him without disdain, but, — in pressing the great and agreed
thino-s that belong to serious, living religion, that it even
melts my soul to think of the overwhelming sorrows where-
with the tidings of his death must liave been received by
multitudes in the west, that were ofteu wont with greatest

APPLAUDED AND REWARDED. 241

deliglit and fruit to enjoy his most livelyy edifying
labours.

His decease confirms it to us, once more, that nothing
belonging to this world of ours is too good to die.

But it is a great argument of Grod's kind propensions
towards it, and speaks much of his good-will to men, that now
and then such heavenly creatures are permitted to inhabit it,
and such specimina and efforts of the Divine life to appear
and be put forth in it. It shows God hath not forsaken the
earth, and that his '' tabernacle is with men," when any such
• are to be found here.

It ought to be reckoned very monitory and a great rebuke,
when such are (earlier- than according to natural course)
taken away.

It should make us love heaven so much the better, that
such as he are gathered thither : not that it needs anything
to better it in itself, but that we can now better relish the
thoughts that arise out of our own present knowledge ; and
having seen true goodness exemplified, may thence more
easily take our advantage to apprehend what that state is
wherein there will be so vast a collection of excellent
creatures, so perfectly good, by most liberal eternal par-
ticipations from the first and uncreated G-ood. How taking
is this notion of heaven! *I especially pronounce this holy
man blessed,' saith a great man^ in the ancient church,
speaking of an excellent person deceased,^ ' for that he hatli
passed from one order to another, fjL€T€Td^aTo, and leaving our
city, hath ascended to another city, even that of God him-
self ; and leaving this church of ours, is gone into the church
of the first-born who are written in heaven ; and hath left our
solemn conventions forthat of myriads of angels ; ' — referring
to that of the apostle, Heb. xii., and magnifying that iravij-yvpts,
that ghjrious convention, ' not for the multitude of the powers
above only, but for the confluence of the good, with a perfect
vacancy of envy, and an abounding per2:)et,ual joy and satis-
faction of m*:nd .... love, peace, goodness, etc., and every

^ Clirysost. Pancgyr. ^ Philogoniug..

VOL. VL K

*242 THE TAITHFUL SERVANT APPLAUDED, ETC.

fruit of the Spirit in most plenteous fulness/ To this purpose
he speaks ; and what an amiable heaven is this !

Yea, and it may incline us to have somewhat the kinder
thoughts of this our meaner native element, and less to regret
tliat our earthly part should dissolve and incorporate ■with it,
to think what rich treasure, what shrines of a lately inhabit-
ing Deity (now become sacred dust) it hath from time to time
received and transmuted into itself. How voluminoiisly have
some written of Roma Suhterranea ; * of the tombs of martyrs,
and other excellent persons (as many of them were) collected
in one little spot of this earth ! And if there were as
particular an account of the more refined part of sub-
terraneous London, much more of all places where just and
holy men have dropped and deposed their earthly tabernacles ;
how would our earth appear ennobled, and even hallowed, by
such continual accessions to it in all times and ages ! What
a glorious host will arise and spring up, even out of one
London ! Is not the grave now a less gloomy thing ? Who
would grudge to lie obscurely awhile among them with
whom we expect to rise and ascend so gloriously ?

It should make us diligent in the remaining time of our
abode here. What should not the expectation of such a
welcome carry us through, — '' Well done, good and faithful
servant," etc ? How studious should we be, so to acquit our-
selves, as he hath done ! '* Blessed is that servant, whom his
Lord when he cotneth shall find so doing." Let us then *' be
stedfast, unmoveable, always abounding in the work of the
Lord," as knowing ^^ our labour shall not be in vain in the
Lord."

' Jo. Severamw, P. Aringhus, etc.

A SEEMON

MUCH LAMENTED DEATH OF THAT REVEREND AND
^ WORTHY SERVANT OF CHRIST,

ME. EICHAED ADAMS, M.A.,

SOMETIME FELLOW OF BRAZEN-NOSE COLLEGE IN OXFOED, AFTEEWAEDS

MINISTER OF ST. MILDEED, BREAD STEEET, LONDON, MORE LATELY

PASTOE OF A CONGEEGATION IN 80UTKWARK.

WHO DECEASED FEBRUARY 7th, 1697—8.

R 2

MRS. ANNA ADAMS, WIDOW, AND COLONEL JOHN ADAMS,
BROTHER, TO THE DECEASED MR: RICHARD ADAMS.

My honoured Friends,

Death is too common a theme, and too obvious to our sense, to
be thought strange, any more than that we live. But that the
course of our life, as to the rise, progress, and period of it, is at the
dispose of one common Lord of all, because it belongs to a sphere
above sense, is little considered by the most. To you, I doubt not,
it is far from being a new or unfamiliar thought ; and thereupon,
that the precious life you have lately seen finished, was measured
by Him who could not therein be unkind to him who is gone ; or
to you who stay behind.

We do indeed tempt ourselves, if we expect from his kindness
unreasonable things: as that he should, to gratify us, alter the
course of nature, or recall the universal commission of death, or
only let it stand in force with an exception as to ourselves, our
relatives, and friends, or that he should tear his own most inviolable
constitutions by which the present state is to be but transitory,
and the future the only fixed state ; — which were to subvert the
whole frame of religion, to nullify the design of redemption, to
take down his tribunal, to abolish and lay aside all thoughts of a
judgment to come, and finally to make the kingdom of his dear
Son to terminate in a dunghill. While no such wish hath place
witli you, your reconciliation is easy to the Providence that hath
for the present bereaved you of so delectable a relation. And the
love of God, which, prevailing in you, will prompt you to com-

246

THE DEDICATION.

])H}ince with his will, must be the evideuce of your title to the best
blessings of both worlds. For both the things in the other state,
*that* the eye hath not seen, nor ear heard, etc., and the con-
current operation of all things for good in this present state, do all
belong to persons of the same character, — the lovers of God : ^ which
tV.at you may constantly and fully experience to the end, and in the
end, is the serious prayer for you, of

Your very respectful

And affectionate servant in Christ,

JOHN HOWE.

1 1 Cor. ii. 9 ; Rom. viii. 28.

A SEEMON

MUCH LAMENTED DEATH OP THAT EEVEEEND AND WQ-RTHY
SEEVANT OF CHEIST^

MK EICHAED ADAMS, M.A.

PHILIPPIANS i. 23..

" HAVINa A DESIEB TO DEPAET, AND TO BE 'WITH CHEIST ; WHICH IS FAB
BETTEE." THE FOREGOINQ WORDS ARE, "l AM IN A STEAIT BETWIXT
two" — AND THEN IT FOLLOWS, "HAVING A DESIEE TO DEPAET," ETC.

If you should have no other suhject for your present
consideration y than only that one in your neighbourhood
is lately dead; even that itself would deserve your very
serious thoughts. The translation of human souls from
world to world, and out of this present into their eternal
state, is no light matter, and does claim and challenge
more serious thoughts than it is commonly wont to find and
meet with. Nor does the commonness of such an occasion
at all excuse the slightness of men's thoughts upon it ; hut
rather aggravate it unspeakably more. That which we find
to be so co^mmon and universal a case, we may be sure will
shortly be our own : and as it is now matter of discourse with
us, that such a one is dead, we shall, ere it be long, according
as we have been more or less regarded in the world, be a like
subject of discourse to others. But it is a greater thing, when
it can be said, a good man is gone ; there is a more special

248

A FUNERAL SERMON ON THE

remark to be put upon the decease of such a one. '* Mark the
perfect man, and behold the upright : for the end of that man
is peace."* There is that agreement between his way and his
end, they are so much of a piece and do so exactly corre-
spond ; a course transacted in a constant serenity and peace,
meeting at length with peace as the end of it ; an even
course, still uniform, self-agreeable, -ever equal to and like
itself, ending at last in peace : — mark this, how he goes off ;
mark such a life so ending ! But it yet challenges more
intense consideration, when such a one is taken away from
amongst us, — and the progress and period of his course come
to be viewed together, — whose life was a continual series of
labours in the Lord's vineyard from the earlier to the later
hours of his day ; when such a one has finished his course,
and fought out the good fight of faith, and is entered into his
rest : by the vouchsafement of his indulgent Lord and Master
is made to rest from his labours, and receive the reward of
them, the reward of grace, with a " Well done, good and
faithful servant, enter into the joy of thy Lord ! "

And sure it cannot be ungrateful to you, to be desired here
to stay a little, to make a stand and pause, and entertain
yourselves awhile with the consideration of such a theme and
subject as this. Especially it cannot be an ungrateful con-
templation to such as have known the doctrine and purpose,
and faith and charity and manner of life, of such a one, — as
the apostle speaks ; * so as to be told of nothing, but what you
knew before : and so they are not dubious and uncertain
thoughts, that you are to employ upon such a theme ; you
are well assured of the truth of the fact, and when you know
it to be true, you cannot but discern it to be very considerable
and important truth, and of very great concernment to you.
What the spirit of such a one has been through his whole
course, you have a very high example of it in this blessed
apostle ; and a copy has been written out fair, after such a
pattern, by this lately deceased worthy servant of Christ.
BeiideB the many straits and difficulties that great apostle

» Ps. XXX vu. 37. » 2 Tim. iii. 10.

1

i

DEATH OF MR RICHAUD ADAMS. 249

met with in the course and current of his time, he meets with
this towards the end of it, to be " in a strait between two,''
and he does not know what to choose ; namely, between
these two things, the consideration of what would be the best
and most valuable good to himself, and the consideration of
what would be the more valuable good unto the Christian
church ; and particularly unto these Christian Philippians,
to whom he now writes. He had no doubt at all in the case,
but that to depart and be with Christ would be the best
and most valuable good to himself ; and it was as little to be
doubted of, but that his continued abode and stay in this
world would be much more a valuable good unto the
Christian church, and unto this or that church in particular,
that had enjoyed, and might further enjoy, his most fruitful
labours. His difficulty and strait was not either what was best
for him, or what was best for them ; but which of these two he
should upon the whole prefer ; whether he should prefer his
own private interest, or prefer the common interest of Christ
in the world. And upon weighing and pondering the matter
with himself, he does prefer the latter, so as, without any kind
of hesitation, to express a great complacency in it, that he
should be continued yet longer, some time longer, for common
good, in this world. And it was a most noble piece of self-
denial that was exercised herein, if you consider what the
apostle's privileges had been. He had been caught up into
the third heaven, he had there seen unutterable things ; nor
could he doubt his interest in the felicity and glory of the
heavenly state. On the other hand, consider ; his life here on
earth was no voluptuous life, it was not a life of ease and
pleasure.^ And you find amongst how many deaths he con-
versed, as it were, every day of his life ; how familiar labours
and fastings and watchings were to him, yea stripes and
imprisonment ; and that he was now at this time a prisoner,
— as we see in some foregoing verses of this very chapter,^ —

1 See the account that he gives of it in 1 Cor. iv. and 2 Cor. vi. and in
chap. xi. of the same epistle.

2 Namely, verse 13- 16.

250 A FUNERAL SERMON ON THE

even in the very lion's paw, in the continual expectation of
being devoured, and not long after to be offered up, as he else-
where speaks. Yet he seems to take great complacency in the
thoughts of having some addition made to his time in this world
on the common Christian account ; and that his own blessed-
ness and glory should be for this reason a little while deferred;
he was patient of this, he could endure it, out of his love to
Christ and the souls of men. But as to humelf, — for what
he esteemed and desired accordingly as his best and most
valuable good, — he was in no hesitation or doubt concerning
that ; but pronounces without any more ado, that he did
desire to be dissolved, or depart, (the words may be read
either way,) and to be with Christ, which is far better ; only
he distinguishes what was his own most valuable good, and
what was the most valuable good of the Christian church.
And though he give this latter the preference, as in itself the
more considerable thing ; yet as to himself and his own
concerns, to depart and be with Christ he reckons far better :
and accordingly he did desire it as such, — as better for
him ; as having nothing to detain him, or nothing which,
on his own private accoimt, he could so much mind or covet
as that.

Now in this comparison, it is this one side of it, which the
words that I have read to you do call us to consider, and
confine us to at this time. As to that other part, it lies
within the compass of the context, but not of the text ; and
80 we shall not treat of that at present : but consider what is
the genuine temper and disposition of a Christian^ and more
principally of a minister of Clirist, in reference to what he
is to eye and look upon as his own best and most valuable
good ; and that is, " to depart, and to be with Christ." This
indeed the apostle speaks of himself, — a great and eminent
minister of the gospel of Christ : but tliough this temper
and disposition of spirit was agreeable, it was not appropriate,
to such a one. It is indeed very agreeable, it is very suitable to
the spirit of a faithful minister of Christ, in reference to him-
self and any interest and concern of his, to desire to depart

DEATH OF MR. RICHARD ADAMS. 251

and to be with Christ : but it is not so agreeable to such a
one as to be appropriate to him, or to exclude the generality
of serious and living Christians ; because it is upon one
account principally, common to ministers and to other Chris-
tians, that this judgment is to be made, and this desire is
to have place in reference to that judgment. And there-
fore, that is what I will, for the little time that remains,
chiefly insist upon : — That it ought to be, and in very great
measure is, the temper and character of gracious persons^ or
sincere Christians, but principally of the faithful miidsters
of Christ, with reference to any interest or concern of theirs,
to desire to leave this world, and to be with Christ. And in
speaking to this, I shall, first, briefly explain what requires to
be explained in it ; and then, secondly, show you upon what
grounds this temper and disposition of mind is agreeable, in
the general, to sincere Christians : thirdly, upon what more
peculiar grounds it is more especially suitable to the faithful
ministers of Christ : and so make use of the whole.

First : As to what requires explication. Here we must show
you what the object of this desire is in the first place ; and
then secondly, show you what this desire, with the judgment
unto which it is conformable, imports and carries in it. Then
we shall proceed to consider the grounds, both with reference
to Christians in general, and the faithful ministers of Christ
in special, of their having this as an habitual temper of spirit
belonging to them.

I. We are to consider the object, which this disposition
of spirit here described, has reference to. And that is two-
fold, privative, and positive. There is,

1. The privative object that this disposition has reference
to ; and that is, departing from hence. Their desire is to be
gone, not to stay always here ; that is, as to any concern of
their own. Indeed upon other accounts, abstracted from their
own, and more important, there may be considerations that
may induce their willingness to stay ; but as to their own
concerns, the private object of their desire is, — to be dissolved,
or to be gone, ets to avakvaai ; they would fain be dissolved :

252 A FUNERAL SERMON ON THE

take that reading, and this is such a one*8 sense, * I would fain
have my bonds- and shackles taken off ; I would be loose, not
be always confined to a body of sin and death and to a vain
and wicked world ; for these are the things to which we are
united ; ' or, (take the other reading,) * that are to be left,' in
this departure. To depart, what are we to depart from?
Why, the gravamina ; the most grievous things are, a body of
sin and death, and a vain and sinful world. * When God sees
good, I would depart,' says such a one, ' from these irksome
grievous things, that, while they detain me, torment me every
hour.' And then,

2. There is the positive object, that this disposition has
reference to; and that is, to be with Christ. This is a
mighty thought, if we had time to stay upon it. It is
generally to be considered here, with reference to what state
of our Lord Christ this was spoken, and then what it is to be
with him in that state.

i. With reference to what state of our Lord Jesus this
was spoken, * I desire to be with Chist.' Christ was not at
this time in his state of humiliation ; he was not now in the
form of a servant ; he was not now going to die, and sacrifice
himself upon an ignominious cross, as it was mentioned he
had done, in the next chapter : " who being in the form of
God, thought it not robbery to be equal with God ; but made
himself of not reputation, and took upon him the form of a
servant, and became obedient unto death." It is not in
reference to this state, but what follows, that this is spoken :
" Wherefore God hath highly exalted him, and given him a
name which is above every name ; that at his name, or in his
name, every knee shall bow, of things in heaven, and things
in earth, and things under the earth." It is that state of glory
in which he was enthroned, and was receiving the homage of
all ranks of creatures, according to their capacities. It is this
state that is here referred to.

ii. And then, what it is to be with him in this state, — that
we are to consider ; and plain it is, it is not to be with him
as spectators only, but in some sort as partakers ; not baiely

DEATH OF MR. RICHARD ADAMS. 253

as spectators. Indeed to be so, is a most desirable thing to all
the lovers of Christ ; to behold him upon the throne, invested
with glory, the highest glory. But this is not all. Indeed,
participation with him is sometimes expressed by beholding : ^
" Father, I will that they also whom thou hast given me,
be with me where I am, that they may behold my glory
which thou hast given me ; for thou lovedst me before the
foundation of the world." But that ' beholding ' is fruitive
vision ; the vision, not of mere spectation, but fruition, by
which we enjoy what we see. And so we are taught to
reckon concerning this being with Christ in the state of
glory : that " if we be dead with him, we believe that we shall
also live with him," by participation of the same glorious,
blissful life ; ^ if we are " children, then heirs ; heirs of God,
and joint-heirs with Christ;" "if we suffer with him, we
shall be also glorified together." Glorified, is to be made
glorious, to be participants of the same glory with him, and
not spectators merely. We are not to be glorified merely by
a glory that we are to behold, but which we are to bear ; not
which we are to be the witnesses of only, but the subjects ;
whereby we are to be made glorious, in conformity to him
and in communion with him. And here, that we may more
fully conceive the sense of this being with Christ in the state
of perfect felicity and glory, it is requisite we consider these
two things : the highest perfection of the object ; and a
suitable perfection of the subject, according to its capacity,
by which it can converse with and enjoy, what continually
rays and is communicated from so glorious and blessed an
object. First,

The object in highest perfection : when our Lord Jesus
Christ, not considered merely as God, but as God-man,
is exalted, and made as glorious as glory could any way
make him ; when he is exalted, by way of remuneration for
what he had done, for what he had suff'ered, for what he had
achieved and accomplished by his doing and suffering, and

1 As in John xvii. 24. * Horn. vi. 8, and \iii. 17.

254 A FUNERAL SERMON ON THE

he is now in all that most perfect dignity and glory that
belongs to him on that account ; — this consideration we are to
have of the glorious object. We are to consider the high
and most absolute perfection of that Person, the most wonder-
ful one that ever was, and of which neither created nature,
nor uncreated, affords the like; that is, such a person, in
which all the excellencies of created and uncreated nature
did meet or were united : and all that felicity and glory and
blessedness, that this Person, according to either nature and
both together, doth enjoy. Here is the object wherewith we
are to communicate. And then, secondly, —

To be with him, as participants, implies the connoted
and consequential perfection of the subject in itself; the
highest that it is capable of, the perfection of all the powers
and faculties belonging to a creature of such a nature : a
mind apt to employ itself about things of highest value and
excellency, able to comprehend whatsoever is needful and fit
to be known of such things ; contented not to know what is
unfit ; a will refined from all terrene tinctures and propen-
sions, enlarged and attempered to the best and highest good :
whence must proceed the liveliest and purest desires, the
noblest and most grateful perceptions and delights, the plea-
santest and most satisfying relishes and fruitions.

For, (the high perfection of the object being supposed,) the
subject is the spirit of a just man made perfect, ^ of one
arrived out of an imperfect to a perfect state. No supposable
allusion in this text needs to exclude the real subjective per-
fection, which is so proper to such spirits and to such a state
as is then finally refeiTcd to. Tlie satisfaction itself, which
results, cannot but be proportionable, — according to the per-
fect excellency of the object and the perfected capacity of
the subject, a most entire satisfaction. These twp, meeting
together, the most glorious object and a glorified spirit made
capable of conversing with it, and enjoying it to tho full, —
this makes tliat "fulness nf joy, tlmso plo.'i^invs for evermore,

. 1 -Ileb. xii. 23.

DEATH OF MR. RICHARD ADAMS. 255

that are at Grod's right hand," or in his power to dispose of,
in eternal communication.^ Thus you have some account of
the object, privative and positive, — what is to be left, and
whom we are to come to ; a sinfal, mortal body to be left
with a vain and wicked world; and a glorious Lord to be
approached, so as to be with him, in actual and complacential
and eternal communion ; to be with him, not as spectators
only, but partakers of that glory wherein he is. Then,

Secondly : We are to consider the temper and disposition
itself, of serious Christians, and of the faithful ministers of
Christ especially, in roference to this state of the objects.
And it is made up of two things, — I. Desire ; and — II. Esti-
mation, or judgment ; that is the measure of the former, and
according whereto that desire is directed.

I. This desire is iindvixLa, intense desire, earnest desire,
the fervour of desire. That is, as to myself, and as to any
concern of mine, I do most earnestly desire to be dissolved,
and to be with Christ ; iiriOvixLa signifies not less than that.
And then,

II. The judgment that is made of the case, unto which this
desire is comfortable ; that is, that to be with Christ is far
better, far better ! It is a strange emphasis, that is used in
the Grreek text, to express this ; for there are two compara-
tives, fxaWov Kpclo-aov, more better ; with a mighty sur-
plusage besides in the word conjoined, — ttoAAw. I desire to be
dissolved, and to be with Christ ; which is better, better by
much ; or incomparably better ; better above and beyond all
comparison. One comparative would not serve the turn, but
he adds another, and then superadds a vast surplusage over
and above. This is the judgment of the case, according to
which this desire is directed and measured. Aiid. now for
the reasons of this temper and posture of soul, in reference
to this state of the case. There are divers very obvious.

1. That this is most agreeable to the law of our creation;
to desii^e. and covet the most perfect state, whereof we are

^ Psalm xvi. ult.

256 A FUNERAL SERMON ON THE

capable. It is an unnatural thing not to do so, not to covet
the perfection of that state, that we can finally attain to.
Nature, in all creatures, tends to perfection ; it is a monstrous
disorder in nature, for any creature, if it be capable of choice,
to choose a state beneath the highest perfection whereof it is
capable. And,

2. It is most suitable to the design of our redemption,
whether we consider the privative object, unto which our
redemption refers, or the positive. The privative object *is*
this world, that we are to forsake and leave, with this flesh
that connaturalizes us to this world. Christ " gave himself
for our sins, that he might deliver us from this present evil
world." ^ As for his redeemed ones, those for whom he gave
himself, he is willing they should be here awhile ; but he
gave himself for them, that they might not be here always ;
that he might fetch them out of this horrid abyss of darkness,
impurity, and death.

And if you look to the positive object, — our Lord died to
bring us to God. " He suffered once, the just for the unjust," '
for this purpose. He will never desist, till he have brought
us quite home to God : " For it became him, for whom are
all things, and by whom are all things, in bringing many
sons unto glory, to make the Captain of their salvation perfect
through sufferings."^ He suffered, and those sufferings he
underwent were the price of our redemption ; and for this, to
bring the many sons to glory, that were to be brought. And
it becomes him, that made all things by himself, and for him-
self, to bring about his great and glorious design this way ;
to make the Captain of our salvation perfect ; tliat is, per-
fectly master of his design. And we are told,* " that the
Lamb that was slain," was slain on purpose " that he might
redeem us to God by his blood ; " that he might be capable
of saying at last, I have shed my blood, and it has not been
in vain ; hero I have brought back thy wandering strays to
thee, tliat were separate, that had gone off. lie has roduomed

■ ' (Jul. i. 4. i 1 Pet. ui. 18. » Heb. ii. 10. * Kjv. v. 9.

DEATH OF MR. RICHARD ADAMS. 257

them to Grod by his blood : they were gone off from God ;
and he, in this way, fetches them back to Grod ; never reckon-
ing his work finished, till he can say, " Here am I, and the
children thou hast given me/'

3. This most fully answers the gospel call under which
we continually are, as to both the parts of the object, the
privative and positive. By the gospel we are called out of
the world. This is carried in the very notion of the church,
— it consists of a people called out of the world. And that
call is not finished till we are quite out : but we must be out
in the inclination of our minds to be gone from this world,
that we may be with the Lord. And as to the positive part
of the gospel call, the final term of it is the eternal glory.
*' The God of all grace has called us unto his own eternal
glory by Christ Jesus." ^

4. This is most suitable unto the aim and tendency of the
new creature, which is indeed the efiect of the gospel call ;
wheresoever it comes to be effectual calling, the new creature
is the product. This is the genius of the new creature, to-
aspire upwards. " They that have received the first-fruits
of the Spirit groan within themselves ; " groan as under a
pressure or burden ; to be loosened from this world, from
this earth, and from these bodies ; and to partake in the glory
of the sons of God, manifested in the proper season of their
manifestation.^ And as they that in the work of the new
creation, are what they are, — new creatures as being born from
heaven, — so they are born for it. " Except a man be born
avoiO^v, from above, he cannot enter into nor see the king-
dom of God."^ He is born for this heavenly state when he
is regenerate, when he is made a new creature, that he may
be capable of entering into this kingdom : and,, " Blessed
be the God and Father of our Lord Jesus Christ, who hath
begotten us again unto a lively hope, to an inheritance incor-
ruptible, and undefiled, and that fadeth not away, reserved
in heaven for us." ^ There are principles inlaid in the work

1 1 Pet. V. 10. 2 E,om. viii. 19, compared with the 23rd.

3 John iii. 3, 5. M Pet. i. 3, 4.

VOL. VI. a

258

A FUNERAL SERMON ON THE

of the new creature, which dispose the soul Godward and
heavenward. " Hereby they are made meet to be partakers
of the inheritance of the saints in light." ^ And to suppose
that there should be a new creatm-e without such a disposition
as this, is to suppose the new creature to be the most unna-
tural creature under heaven. It must have dispositions in it
suitable to its nature, and to that state that it is designed
ultimately for ; as every other creature is suited to the place
and state it is to hold in the creation of God.

Thirdly : But then as to what is more peculiar to ministers,
they have more reason than others for this temper and dis-
position of spirit, both as they know more, generally, of the
•difficulties of the world, and should be supposed to know more
of the state of the other world, than the generality of other
men do. Their toil and labour and travail, while they are here
in this world, is like to be more : read at leisure 1 Cor. iv. 9
— 13, with 2 Cor. vi. 4, 5. They have many more uncom-
fortable things to exercise them, especially the small success
of their labours ; that they often do but bow the wind, and
sometimes reap the whirlwind, and may be glad to depart on
this account. And it is to be supposed too, that they should
know more of the other world ; for they are more obliged to
be daily conversant there ; their constant business has a
fiteady direct tendency thitherward : and therefore as this
cannot but be the temper of serious Christians, it is to be
much more so of the faithful ministers of Cluist.

And therefore to draw to a conclusion, and shut up all with
some use, we may,

I. Infer from it the greatness of that capacity which,
belongs to an intelligent immortal spirit, tliat it is capable of
such a state as being glorified with the Lord Jesus Christ in
that high exaltation of his ; it is a state whereof the human
spirit is <iai»able. It is indeed very unapt, very -indisposed,
till the regenerating work take place, till the Divine Spirit
Ixave moulded it to that state; but then in the meantime

» Ab in that Ool. i. 12.

DEATH OF MR. RICHARD ADAMS. 259

there is a capacity, a ground-work, upon whicli the Divine
Spirit does operate, by enlightening the mind and enlarging
the will, and refining and defecating the affections, and
implanting celestial principles that do all dispose it heaven-
ward. But in the meantime it is a useful reflection for
every intelligent spirit, that inhabits mortal flesh, to consider,
what do I here ? While it is my lot to be yet inhabiting
this flesh, am I only to mind the things of the flesh ? I am
capable of an abode above, with the blessed glorious Lord of
all ; with him my greater concernments do now lie.^ And,

II. It further lets us see the wonderful love of God in
Christ, that he should design such mean abject creatures as
we to such a state ; that is, that when we depart and leave
this world, we are to be with Clirist. 0 kind design !
What admirable love is this, that he will not have his own
to be always at a distance and far from him ! " When Christ,
who is our life, shall appear, then shall ye also appear with
him in glory." ^ And again further,

III. We may infer hence, that holiness, wherever it comes
to have place, does comprehend and include in it divine
wisdom, so as to make persons capable of judging right or
making a true estimate of things ; which are more valuable
and which are less. Till the sanctifying work of Grod's Spirit
take place in the minds and hearts of men, they judge like
fools ; they say, A portion here on earth is better, let us dwell
always amidst the darkness and death of this lower world,
and let them be with Christ that will. But says a gracious
spirit. To be with Christ is far better, incomparably, beyond
all comparison better, and therefore let us depart, and be
with him, as to any interest and concern of ours. And this
being so, it is of the greatest consequence to us imaginable
— all of us — to endeavour to get this temper of spirit made
habitual to ourselves ; for it is a thing of dreadful import-
ance, to find the temper of my mind and soul differ from
that of all good Christians that ever were, or ever shall be.

> Col. iii. 1, 2. 2 iii that of Col. iii. 4.

s 2

260 A FUNERAL SERMON ON THE

It is one thing indeed, to be willing to have the height of
our happiness deferred for common good ; but it is quite
another thing to desire to stay here, because I love this
world better, and when the practical judgment of our souls
is, I had rather be here ; when not any concern for the
interest of Christ, or design of doing him service here, does
reconcile me to an earthly state ; but my own temper and
spirit is such, that I cannot endure the thoughts of a remove.
And let me insist here a little. When the best are con-
tinually going, — and though the worst do not go the same
way, they are going hence too, departing from hence, — not to
be willing to follow ; to have a desire runni ng counter to
the stream and course of nature in all, and the current of
grace in the best, is very unaccountable, and wherein we
should by no means tolerate ourselves. An irrational desire
of what we see to be impossible — a desire that fights against
necessity, which will be too hard for us, and will overcome at
last — as to the term from which, an abode here ; and an
unholy desire, in respect of the term to which, namely, not
to be with Christ ; such a desire we should no more endure
in ourselves, than fire in our bosoms. To have such an
excellent person gone from amongst us, as is lately gone ;
but to have no disposition to follow ! You loved him well,
and you loved to hear him preach of heaven, but you cannot
endure the thoughts of going where he is gone ! Is this
well ? The world is dying, and you would live ! Mmr cd
quicunque non milt, mundo secum merientc, mori} What
a wretched miscreant is he, that would be an exception
from all mankind, and cannot be content to die, when the
whole world is dying with him ! And for Christians united
with Christ, they are such in whose hearts there is a rooted
propension towards hira, so as to covet his presence above all
thingp. "The Spirit and the bride say, Come, come, Lord
Jesus ; *'* either come and take us to thee, or come and mani-
fest thyself to u«. Consider then, how absoluteh' necessary

' .Stu. Trag. ^ Rev. xxii.

DEATH OF MR. RICHARD ADAMS. 261

it is, if there be this terrene temper of spirit, to get it
changed. For,

1. While it remains, it countermines the sum of religion.
All Christianity runs counter, in the whole design of it, to
this temper of spirit, for it terminates on the other world.
But when all our thoughts and designs terminate on this
world, what a dismal thing is it ; to have a temper and
disposition in me, wholly repugnant to the design of the
Christian religion, which is but to draw people off from this
world, and to fit them for another !

2. It will infer, in the next place, that whenever any
die, they must die just after the same manner that wicked men
do, — a violent death ; be torn away from their earthly station.
" He shall pluck him out of his dwelling-place, and root him
out of the land of the living," as the psalmist speaks.^ This
is dying a violent death ; our hearts do not consent, we can-
not go but as we are torn up by the roots, and plucked out of
our dwelling-places. This is quite another thing from that,
** Now lettest thou thy servant depart in peace ; " and this
desiring to be dissolved, and to be with Christ. And it signifies,

3. Our not yet having taken God for our Grod ; for our
taking him to be our God, and to be our best good, is the
same thing. If God be not our best good, he is not our
God : and can we choose to be willing to be at an eternal
distance from our best good ? It must signify, that the love
of God has no place in us, — sincere love, true love to Christ;
for it is never true, if it be not supreme. But it is the
greatest absurdity imaginable, that I should supremely love
one that I desire never to be with or enjoy. I shall only
add, with reference to the sad occasion that lies in view before
us, that what instances we meet with of this kind should
leave their several correspondent effects and impressions upon
our spirits, partly of lamentation, and partly of imitation,
and partly of peaceful submission and satisfaction in the
issue, however grievous it be to us.

i. Of lamentation. It is a much to be lamented thing,

1 Psalm lii. 5.

262

A FUNERAL SERMON ON THE

when such go, as that reverend and worthy person that is
lately gone from amongst you. For this temper of spirit
being supposed, — by how much the more there was of the
conjunct disposition to have been content to have stayed longer
for public good, this speaks so much the more of an excellent
spirit ; when desires are so fervent after the purity and
perfection of the heavenly state, that nothing but sincere
devotedness to the interest of God in Christ could make
them patient of longer abode on earth. It is a respect to
God that either draws or detains them, nothing but what is
divine inclines them either way : either the enjoyment of God
above or his further service here below. That is an excellent
spirit that lies under such influences. And the higher was
the excellency of such a man, the greater is the loss of him.
The more he desired heaven, within such limits, the greater
was his value, and with so much the brighter lustre he shone
OH earth. There is much of God conspicuous in such a man.
And it was not a little of Him that was observable in this
worthy person. Such a course as his was ; that even course,
that peaceful course, wherein was so eminent devotedness
to God and benignity towards man, showed his spirit was
touched by the one for the other. It could not be but by
influence from heaven, that he so steadily tended thither-
ward himself, and was only willing to stay so long out of it
that he might invite and draw on as many as he could
with him thither. Hereby he appeared so much the more
attempered to the heavenly state and that world where divine
love governs, — making a man by how much the more strongly
he was attracted himself by it, so much the more desirous
to attract others. It is what such a one lias about him
of God on earth, that makes him a desirable thing to lis
here; it is not what men have of the earthly spirit, but
what they have of the Divine Spirit, that makes them
useful, both by their labours and examples, to this world
of ours ; as was this eminent servant of Christ. It is a
fi:reat thing, to have one pass so long continued a course
as his was, with so equal a temper. It is like I may have

DEATH OF MR. RICHARD ADAMS. 263

known him longer tlian many or most of you that were not
related.

About fifty years I remember bis course ; and our
conversation was not casual or at a distance, as that of
mere colleagues^ chosen by others, but as friends inward,
and chosen by ourselves. Many a day we have prayed
together, conferred and taken sweet counsel together, when
he was at once an example and ornament to his college,
where he lived respected and beloved of all, but of them
most, who most knew him. That constant serenity and
equality of mind, that seriousness, that humility, wherein
he excelled, rendered him amiable to observers ; and there-
with that industry and diligence that he used in his youngei
days, by which he laid up that great stock of learning and
useful knowledge, that made him (when Providence called
him to the city) a well-instructed scribe, capable and apt to
bring out of his treasury things new and old, whereof there
is and will be a long extant proof in his judicious and dilucid
expositions of the epistles to the Philippians and the Colos-
sians, which was the part he bore in the supplement to that
most useful work, the English Annotations on the Bible, by
the Rev. Mr. Matthew Poole. In the great city he shone a
bright and burning light, till many such lights were in one
day put under a bushel. I need not tell you what, or how
black, that day was. And then, though he was constrained
to desert his station, he did not desert his Master's work ; but
still he was with God, and God was with him ; and you know
it, I doubt not, many of you, what it was to live under so
truly evangelical a minister ; to have doctrine from time to
time distilling as the dew, and dropping upon you, such as
from which you might perceive how great was his acquaint-
ance with the mysteries of Christ : in reference to those, over
whom he had opportunity to watch, it was undoubtedly, if it
were not their great fault, their very great advantage.

As to his domestic relations, knowing so much of him, I
cannot but so much the more lament their loss : God will,
I doubt not, be the bereaved widow's portion ; but it ought

264

A FUNERAL SERMON ON THE

with tenderness to be considered, what it was for one person
to lose successively two such lielps, as this and her fornuT
husband were, (who was also in another university my former
and most inward friend, that worthy man Mr. Thomas
Wiidsworth,) both eminent instruments in the church of
Christ. And this has been more eminently remarkable
concerning him that is lately gone, that the relations of
the family to whom he was not naturally related, the
branches from another root, yet had that apprehension of
his love and care of them, and of their own loss, as to desire
this public testimony might from them remain of him, — that
he was to them as tender a father as if he had been a natural
one : such fathers-in-law are seldom known, and therefore it
ought to be mentioned, as that which may signify somewhat
towards the embalming of his memory among you. Graces,
when diffused, give their pleasant relishes to all that any way
partake of them.

What follows was delivered in writing into my hands to be
inserted, by a dear relation of his. — His humility and self-
denial were eminently conspicuous in his taking upon him
the care and charge of so small and poor a people, and con-
tinuing with them to the damage of his own estate, though
he had considerable offers elsewhere. His meekness, as
it was very visible in all his conversation, was singularly
showed in his bearing, and passing by, slights and atl'ronts,
even from those he had very much obliged ; taking off the
resentments that his friends had of the injuries of that kind
put upon him, by abasing himself, saying, ' I am an unworthy
creature, I deserve no better.' His candour every one was
oei-tainly made sensible of, who should offer to speak any-
thing reflectingly about any j)erson behind their backs ; for
he was sure to vindicate or lenify in this case, as far as he
could.

When labours, weakness and age had worked out his
strength of body^ there was never anything appeared so
manifestly to trouble him as being necessitated to desist
from constant preaching. — And notwithstanding oil temporal

DEATH OF MR. RICHARD ADAMS. 265

discouragements he met with in the course of his ministry,
his mind to the very last was to have both his sons brought
up to it. During the short time of his last illness, when his
head appeared somewhat disordered in other things by the
pains that were upon him, it was observable, that he always
showed himself sensible in hearing or discoursing about
anything religious. Being, among other things, discoursed
with by his brother about the discharge of his ministry, he
answered, he hoped he had endeavoured to serve God faithfully
and sincerely, though he had been an '' unprofitable servant."
About five hours before his death, he said, * God is my portion ; *
and desired those about him to join with him in prayer,
wherein he expressed himself very suitably to his case as a
dying man ; concluding thus, ' Grant that when this earthly
tabernacle is dissolved, I may be taken to those mansions not
made with hands, eternal in the heavens.'

As his life was calm and serene, so was his dying ; for
though throughout his sickness he was all along apprehensive
of approaching death, there was no rufile upon his spirit, of
which he himself then gave this account, " I know in whom
I have believed."

ii. Of Imitation : — and as such strokes, when they come,
ought to be lamented, they that by such strokes are taken
away, ought to be imitated. The example remains ; you
have the idea left ; you know how such a one lived, how he
walked, how he conversed with his family, how he conversed
with you as he had occasion : that excellent spirit he dis-
covered in all, how much of an imitable example has it
given to all those that are capable of imitating and receiving
instruction that way !

iii. Of Satisfaction. But it ought also to have the effect of
satisfaction in the Divine pleasure. When such a blow as
this comes, do not repine ; peacefully submit, though it carry
smartness and severity with it. You ought to feel it, but yet
notwithstanding to receive it with submissive silence ; "to be
dumb, and not open your mouths," remembering who hath
done it, and that it is the disposal of wisdom that cannot err, as

266 A FUNERAL SERMON ON THE DEATH OF MR. ADAMS.

well as of power that cannot be resisted, and of kindness and
goodness that has its gratefulness to this departed servant of
His. For consider, that notwithstanding his willingness to
have stayed longer, if his Lord, whose he was and whom he
served, had thought fit ; yet this could not but be his habitual
sense, — " to desire to depart, and to be with Clirist, which was
far better." And if Christ be pleased, and he be pleased,
why should we be displeased ?

This was the will of Christ, declared by His word,, as to the
thing, ^ " Father, I will that they also, whom thou hast given
me, be with me where I am, that they may behold my glory ;"
and declared by the event as to the time ; and his will, both
because it was Christ's and because it was best. Who are we
that we should oppose our will to so kind a will on Christ's
part and so well-pleased a will on his part ? or that a dis-
satisfaction should remain with us as to what there is, witli
Christ and him, so entire satisfaction ?

^ John xvii. 24i»

A FUNERAL SERMON

FOR THAT EXCELLENT MINISTER OF CHRIST, THE TRULY

EEY. WILLIAM BATES, D.D.

WHO DECEASED JULY 14th, 1699.

TO THE RIGHT NOBLE

WILLIAM, DUKE AND EAEL OF BEDFORD ;

MARQUIS OF TAVISTOCK, LORD RUSSEL, BARON RUSSEL
OF THORNHAUGH,

LOBD LIEUTENANT OP THE COUNTIES OF MIDDLESEX, BEDFORD,. AND CAM-
BRIDGE; KNIGHT OF THE MOST NOBLE OBDEE OF THE GAETEB, AND
ONE OF HIS majesty's MOST HONOUBABLE PBIVY COUNCIL.

May it please your Grace,

The peculiar and just respect which your Grace hath long
had for the worthy person whose much lamented decease
occasioned the following discourse, easily induced me to believe
it would not offend your Grace that your illustrious name i»
prefixed to it : as it also was the sense of his mournful relict,
that it could be no less than your Grace's right, such a memorial
should be extant, of the favourable aspects wherewith you have
been pleased to honour this her so dear relative. Nor can it
be unsuitable to the noble amplitude of your truly great mind,
that it should be told the world you knew how to value true
worth, wheresoever you found it ; not confining your respects to
any party, or distinguishing men by any ; when, especially, the
parties themselves are distinguished by marks, which they who
wear them count indifferent, and which therefore must be
understood to make men neither better nor worse. And if
they who wear them not, count otherwise, — though they should
be mistaken in their judgment, after their having endeavoured
to the uttermost to be rightly informed, — their sincerity, accom-
panied and evidenced by great self-denial, must in the account

270 THB DEDICATION.

of 80 equal and candid a judge as your Grace far outweigh so
light a mistake in so small matters. Such differences will be
easily tolerable, where there is that mutual charity as neither
to think a different judgment to be bribed with dignities and
emoluments, on the one hand, nor to be perverted by humour
and affectation of singularity, on the other.

The reverend doctor s great candour and modemtion in refer-
ence to the things wherein he hath been constrained to differ from
many excellent persons, and his remoteness from any disposition
to censure them from whom he differed, have been these many
years conspicuous to all that knew him : the apprehension having
been deeply inwrought into the temper of his mind, that the
things wherein only it could be possible for truly good men to
differ, must be but trifles in comparison of the much greater things
wherein it was impossible for them not to agree. And I no way
doubt, but the things for which your Grace most deservedly valued
this excellent pei-son, were such as have in them an inherent and
immutable goodness ; not varying with times, or the changeable
jx)st;ure of secular affairs ; but which must be the same in all
times : nor appropriate to persons of this or that denomination,
but that may be common to persons sincerely good, of any deno-
mination whatsoever. "Whereupon, the testimony your Grace
hath from time to time given of your value of him, on such an
account, must have redounded to youi*self; have reflected true
honour on your own name ; shown your discerning judgment of
j>ersons and things ; and entitled you to his prayei*s ; — which, I
hope, have been available to the drawing down of blessings on
yourself and your noble family.

Unto whose must his prayers also be added, for the same
purposes, who is with greatest sincerity, and under many
obligations.

Your Grace's most obedient,

And most humble servant,

JOHN HOWE.

A FUNERAL SEEMON,

FOR

THAT EXCELLENT MINISTER OF CHRIST, THE TRULY

EEV, WILLIAM BATES, D.D.

It is grievous to me to tell you, in whose room and stead I
do now stand in this place this day. Nor do I need ; you can
tell yourselves, — observing the stated courses and alternations
held in this lecture, — that if the counsels of heaven had agreed
with our desires and hopes on earth, this is the day, this is
the hour, wherein you had again seen the face and heard tlie
voice of that excellent servant of Christ, whom we now
lament as lost to us, and dead out of our world. Not abso-
lutely dead ; for Grod who is his Grod for ever and ever, is not
" the God of the dead, but of the living." Dying out of this
world, he was born into the other. But in that sense wherein
he is dead to us and this world of ours, what remains but
that we agree to say, * Let us die with him ? ' And these are
the words which, if Grod will graciously afford us his help and
presence, we may fruitfully entertain ourselves with, upon
this sad occasion at this time : you will find them in —

JOHN xi. 16.

"then said THOMAS, -WHICH IS CALLED DIDYMUS, TTNTO HIS FELLOW-
DISCIPLES, LET UB ALSO GO, THAT WE MAY DIE WITH HIM."

The history to which these words belong, contains so illus-
trious and instructive an instance of the Redeemer's power
over both worlds, and so plainly shows that he could, at his

272 A FUNERAL SERMON ON THE

pleasure, translate men out of the one into the other, as might
best serve the proper purposes of his redemption, that it can
never be unseasonable to us to consider it, who are always
subject to the same power. And it is very especially season-
able at this time, when we have reason enough to reconsider
his late use of this power in another kind, less grateful to us,
but not less wise or just in itself; not the recalling of one
out of the other world into this, but the calling away of one
out of this world into the other ; the translating of this excel-
lent person from among us, whose longer abode here had been
highly desirable, as his removal is most bitterly gi-ievous ; and
must have been intolerable, were it not that though this is
not the same act, it is an act of that same power over lives,
which in all its exertions we are always to behold with the
same profound, adoring silence, and a disposition of mind to
receive instruction from it, whether it be pleasing to us or
displeasing. I will make no apology for my recalling your
thoughts, so long after, to this sad theme. Our mutual
endearedness, his condescending affection to me, and my
reverential affection to him, were so generally known to those
that knew either of us, that it might be expected I should
take some public notice of this severing stroke ; and I may
suppose my circumstances to be so known, that it is obvious
to every one to understand I could do it no sooner.

It will not be unuseful to make some brief reflection upon
this miraculous work of our Lord, and thence return to the
special subject which I desire your thoughts may be fixed
upon, as mine have been. It was the most memorable of all
our Lord's works of this kind, yet not mentioned by the other
evangelists ; lest, as is supposed, it should revive the Jewish
malice against Lazarus; who, as Epiphanius tells us, was
reported to have lived thirty years after, within which time
the others had all written, whereas this evangelist wrote not
till after his final decease. It was wrought for the same great
end for which all Ilis wonderful works were done and written ;
generally, " for the glory of God," as is intimated ; ^ and par-

' John xi. 4.

D-EATH OF DR. WILLIAM BATES. 273

ticularly, as tliis evangelist tells us,^ "That we^ might believe
that Jesus is the Christ, the Son of God, and that believing we
might have life thi'ough His name." And though they all had
this design, this, towards the end of His course, seems meant
for the last and conclusive stroke, — having a brighter and more
conspicuous appearance of the Divine glorj in it, — for a fuller
and more convictive demonstration, that He was the Son of
God and the Messiah, as He gave himself out to be. And all
things were designed in the aptest subserviency hereto ; that
once for all, this long disputed point might be put out of all
doubt.

For this end it is ordered, that Lazarus should at this time
fall sick. Nothing more appeared to human prospect, but
that the disease befell him according to the common course
of natural causes : but says our Lord, " this sickness is not
unto death;" namely, as the final and permanent event or
design of it ; " but for the glory of God, that the Son of God
might be glorified thereby."^ God's counsels lie deep, not
obvious to common view. When such a servant of God is
fallen sick, we know not what he intends to bring out of it.
His glory may, in his own way and time, so much the more
brightly shine forth, though we yet distinctly know not when
or how. Upon this account, when our Lord not only heard of
Lazarus's sickness, but knew he was dead,. He yet defers two
days, even though He knew him to have then been at least two
days dead before : so that when He now comes to the place,,
He finds him to have lain four days in the grave.^ He
resolves to give so much the greater scope and advantage to
the glory of the Divine power, to display and evidence itself.
He defers, till now death and the grave were in full dominion,,
that His conquest might be the more glorious.. He had before
raised some from death, none from the grave. The lamenting
relatives were now in despair: the thoughts of restitution
were quite laid aside. All their hopes were buried with the
deceased in the same grave, as may be collected from sundry
following verses.

1 John XX. 30, 31. .2 Chap. xi. 4. ^ Ver..l7.

VOL. VI. T

274 A FUNERAL SERMON ON THE

In the like despair, not long after, were the mournful dis-
ciples, concerning their not only deceased but entombed Lord,
imto whose surprising resurrection this seems a designed
prelude. The bereaved relations and their comforters were
now all abandoned to sorrow and drenched in tears. And, with
the rest, we are told that " Jesus wept." ^ But why was this ?
Was it that he knew not his owti mind or distnisted his own
power ? He had given sufficient intimation of his own pur-
pose, and of the foresight he had of the certain, glorious issue
of this gloomy dark providence. It is evident therefore for
what he wept not. It is not so obvious to conclude for what
he wept. It is most unworthy of him to suppose his was
feigned sorrow, or that he shed hypocritical tears. Nor was
this the only instance of his weeping ; no, no, " He was a man
of sorrows, acquainted with grief ; " and had always in view
sufficient cause of real soul-trouble, as this is called : ^ " He
groaned in spirit and was troubled." It must be, by the
contexture of the evangelical history, near the time of his
weeping -over Jerusalem, when his soul was fill-ed and taken
up with sad and mournful themes.

But who can tell what thoughts lay deep in that large and
-comprehensive mind? We are sure, though he wept with
the rest, that it was not as they wept, nor from the same
motives. His thoughts were not as their thoughts, but as far
wider and higher as the heavens are than the earth. We
have no way to know what his thoughts were ; we know
what they might be. He saw not Jerusalem only, but all
this world, buried in ein and death. He could not, as the
second Adam, be the resurrection and the life, as he speaks,^
without beholding witli a compassionate heart the impurities
and miseries, wherewith it was deluged by the first. And ho
had now enough in view to discompose his pure mind, intent
upon high and gi'eat tilings ; that when his business into this
world was to prepare men for another, and when they wero
fit, to translate them thither, even they that professed to

» John xi. 36. » Ver. 33. ' Ver. 25.

DEATH OF DR. WILLIAM BATES. 275

believe on him should no more understand him ; that his
kind and great design should be no more grateful to them,
and so slowly enter into their minds and hearts that when
they saw one such translation, it should so much displease
them, and they so little relish it, as to be all in tears and
lamentations thereupon ; and thereby discover such an
affixedness of heart and spirit to this present world and state
of things, as to prefer the enjoyment of a friend on earth
before all the glories of the heavenly state ; — so might their
immoderate weeping some way cause his tears. But when
he expressed his trouble by groans and tears, he suppressed
the causes of it, and goes on to his present intended work.
In order hereto, he commands the grave-stone to be removed ;
neglecting the objection, " By this time he stinketh."'^

He observed with a compassionate indulgence the diffidence
which he meant speedily to refute. Nor, because we also are
, too prone to prescribe limits to the Divine power, ought we
for his indulgence to be the less severe to ourselves. Forget-
ting the transcendency of that power, we think this or that
strange and scarce possible to be done, because we too lightly
consider the equal or greater strangeness of what we see is
done. We count things easy, that are by use become familiar
to our senses, and apprehend we have the notion of them
clear, and how they can come to be as they are ; not having
examined or inquired whether our apprehensions were right
and congruous, or not. Things that have not struck our
sense, — making ourselves and even our sense the measure, — •
we count impossible and unconceivable.

By the course of nature, our sense hath told us, a body so
long in the grave must be putrid, and stink. But who settled
that course of nature ? If we ascend not to the original
cause, the fixation of that course is as admirable and unac-
countable ; if we do, a departure from it is as easy. What
can the wisest philosophers conceive of the difference between
an offensive smell and a grateful, but the different disposition

1 JoLb xl 39.

T 2

276 A FUNERAL SERMON ON THE

or texture of the particles of matter in relation to the senso-
Hum, or the receptive organ, — when ichat that different dis-
position is, remains altogether unapprehensihle, and what no
man can tell ? Y/e go away well satisfied concerning what we
see happens every day, hecause we never inquire how things
came to be as they are ; when what we have not known to
come to pass, though not more difiicult, we say can never be.
Otherwise, we should think it no more admirable, or difficult,
to reduce in a moment the parts of matter to such a situs as
that they should give no offence to the sense of smelling,
though before they did ; than it was to the same power so to
dispose, that in one sort of location they should give that
offence, in another they should not, and perhaps in a third,
highly gratify and please. Thousands of like instances might
be given, but this comes now in our way.

The world is full of miracles ; we are compassed about
with such, and are such. There is, it is true, a peculiar,
notion of them, as necessary as they are themselves ; signify-
ing not what is done by a greater power, but less usual. As
such, the use and need of them only argues the infirmity of
our minds, sunk into earth and sense, and grown somnolent ;
whence they need to be roused by surprising and uncommon
things, and brought to consider, that he only, who could fix
and settle the so steady course of nature, could alter it and
make it forsake its wonted tract : which he must always be
supposed to do for some very weighty, important end and
reason, — so absolute power being ever in strict connexion
with the most perfect wisdom, and therefore claiming to be
the more earnestly attended to, and considered the more
deeply. To that power that could create a man, it was
equally easy to perfume a grave, or to make a new man
spring up out of it, in fresh strength, comeliness and vigour ;
to recompose the disordered parts of a body turning to dust,
and refit it for the union and use of the returning soul. This
he will not do often, but he saw a just and valuable reason
for his doing it at this time.

lie was now to give and leave behind him a full conclusive

DEATH OF DR. WILLIAM BATES. 277

demonst- ation, once for all, of his being tlie Son of Grod, by
whom the worlds were made, and the Christ or Messiah, —
the great controverted point of that time ; which is called
" glorifying the Son ;" ^ who for asserting this, was calum-
niated as an impostor and deceiver of the people. He was to
give a specimen of his power, as such, over universal nature,
and that he could at pleasure control and countermand the
most established laws of it ; all things being put, — under that
notion, as he was the Christ, — into his hands, and *' all power
given him both in heaven and earth," so as that by him all
things must consist f a power he was to use, — ^being gradually,
and at last perfectly, to make all things new.^ He was to
make good his own title, " I am the resurrection and the
life,"* — which he assumes in this context, — to let it be seen
he was no vain pretender ; and that it was no vain faith that
should be placed upon him in this respect, but that what he
should now do,' as to one, he was equally able to do in the
fit season, for every one, " when all that are in their graves
should hear his voice. "^ He was to show forth a resemblance
of that more peculiar act of his most graciously undertaken
office, to be a spring of life to souls morally dead ; namely, in
trespasses and sins ; ^ to give this divine and most noble kind of
life ; to do that most merciful and most Grod-like work ! He
was to take away all cause or pretence for despair, but that,
whereas a death was to pass upon himself and upon his
church on earth, both he himself, and it, with his dead body,
should arise.'^ Therefore he utters that mighty commanding
voice, at which rocks and mountains tremble and shiver, and
which all the powers of nature must obey : " Lazarus, come
forth ! " and he comes forth. These things we now lightly
touch, hoping they may be of further use to us afterwards.^

1 John xi. 4. 2 j^)^^ xiii. 3 ; Matt, xxviii. 18 ; Col. i. 17.

3 Rev. xxi. 5. * John xi. 25. ^ chap. v. 28. ^ Eph. ii. 1.

■^ Isaiah xxvi. 19. ^ Where Lazarus' s soul had been in the mean

time, was too light a matter to weigh against these mighty things our Lord
was intent upon. His concerns were to yield and bow to his Lord and
Master's great designs : he could not be unfitter for his own business after-
wards, than this apostle in the like case (for ought that he himself knew) was

278

A FUNERAL SERMON ON THE

"We expect not the light thing n our present mournful case ;
but we expect greater things, — for which we are to await our
Lord's season.

In the mean time let us return, and consider what is over-
tured in the case the text refers to, when, as to any such
remedy, the mourning friends expected as little as we. Here
was a worthy good man gone ; a friend of Christ, and of His
friends. Christianity gives no man a terrestrial immortality;
Cliristians, even the best of them, must die as well as other
men. This was a matter taken to heart by Christ himself, as
we hftve seen, in a way becoming and worthy of him. His
disciples also are deeply concerned, and they consider and
discourse it their way. One of them, Thomas, who also was
called Didjinus, (wherein is no other mystery, than that his
name is first given us in Hebrew, then in Greek, as is not
unexampled elsewhere,) proposes, as you have heard ; "Let us
also go, that we may die with him." "Out of the abundance
of the heart the mouth speaketh." There was, no doubt, an
abounding fulness of sense in this good man's soul, from
whence these words did proceed : and it might be two-fold ;
either — I. Good and commendable, fit for our imitation, and
whereto the temper of our spirits should be conformed. Or,
II. Faulty and reprehensible ; such as against, which we
should arm and fortify ourselves. — Such mixtui*es are not to
be thought strange. It is little to be expected that in what
is hastily said by the best on earth, on an occasion apt to stir
passions, there should be nothing but pure breathings of
heavenly wisdom and goodness.

I. Under the former head we shall speak of divers things,
which we cannot indeed be sui-e were the explicit, distinct
sense of this good man, at this time ; but which might be
and should be ours, on a like occasion ; which well agree
with Christian principles, and which his words servo aptly
enough to express : as,

for Itw. The oonHidoration of this matter did not divert our Lord Cliriat
from what he was intent upon ; nor let it divert U8, but, as a lighter matter,
be left fur the ezerdae of lighter ounds.

DEATH OF DR. WILLIAM BATES. 279

1. A firm belief of a future state. Did this good man
only desire to partake with tke other in death, and no more ?
Did his wish terminate here ? Can we apprehend anytliing
good or desirable in mere death, that one would covet to
share in with another ? or which one would be loath he
should engross alone ? Nor could Thomas mean this, having
heard that Lazarus was already dead. It cannot be thought,
that one who had been some years in immediate attendance
upon the Son of Grod, the Lord from heaven, and under His
instructions ; and who had so much opportunity to observe
that His whole design lay for another world ; and that He
never encouraged His followers to expect from Him any
advantages above others, in this world, but forewarned them
of troubles and sufferings, to which they would be always
liable from it, and that they must be content to wait for their
rewards in another state ; — it is not to be thought that such a
one was an infidel in reference to any such state ;. or that he
thought his friend extinct by dying ; or that wken he wished
to be with him, he wished to be nowhere, or nothing.

2. A mind loose and disengaged from this present world.
He could be intent upon no great designs for this earth, who,
with the next that leaves it, was willing to go too.

3. 'EsLsy, placid thoughts of dying. He looked upon
death as no such frightful thing, that could so familiarly and
off-hand say, when he thought of such a one's dying ; * Come,
let us go and die with him.'

4. A distinguishing judgment concerning the states of
men hereafter, remote from thinking it fares with all alike
in the other world ; but well informed, that it could only be
ill with ill men, and well only with the good ; a settled per-
suasion of a judgment to come ; according to the declared
rules of which judgment, this present judgment is formed, —
that they who continue in a course of well-doing, shall have
" eternal life ; " evil-doers, *' indignation and wrath." ^ — This
wish could not be thought less cautious than his, who says, with

» Rom. ii. 7, 8.

280 • A FUNERAL SERMON ON THE

distinction, "Let me die the death of the righteous."^ — It
must be far from him to be content, " Qod should gather his
soul with sinners."'- The future state was, no doubt, con-
sidered as a state of separation between men and men. He
could not covet to be associated with good and bad, promis-
cuously and at random.

5, A rationally charitable opinion and estimate, that he
was sincerely good and happy, with whom he coveted to be
united in death. Such an opinion is all that is here requisite.
Faith it cannot be, for the object is not a revealed thing.
Knowledge it is not, for we have no medium to know it by.
That we have more reason to think this than the contrary, of
such a one, is sufficient ; and that this should be implied in
tliis wish, is necessary. Here was an apprehension of a happy
state the other was passed into. That saying. Sit anima mca
cu?n philosophise implied that he who said it thought their
state better than ^me other men's. And Thomas could not
but have sufficient reason for his apprehension of Lazarus's
sincerity, so as not to doubt of his felicity. His house, he
observed, was our Lord's resort : here He was received gladly
by him and his good sisters. His doctrine, we liave cause to
think, he entertained as well as Himself, and 1 liniself for His
doctrine's sake. The peculiar affection our Lord had for him, —
observed by the domestics, that say, " He whom thou lovest
is sick,"* noted by the Jews, with a " Behold how He loved
him,"* — could leave Thomas no ground of doubt but he was
a sincere believer on the Son of Grod, and now in a blessed
state : so are Christians, visibly such, to esteem of one
another, and accordingly to have comnumion with one
another in grace, and hope and wish for it in glory ; a
temper now, very alien from too many that go under that
name, — who make not the great substantials of Christianity
the measure of their present and hoped communion, but
devised additions of their own : or rather, not what thoy add
to, but substitute in the stead of, faith, mercy and the love of

' Nuinb. xxiii. 10. ' Psalm xxvi. 9. ' John xi. 3. < Yw. 36.

DEATH OF DR. WILLIAM BATES. 281

Grod ; and license themselves to ascend the throne, usurp the
seat of judgment, and boldly damn all them who are not of
their own complexion and party, and that cannot so far con-
form to their humours, passions, prejudices and interested
inclinations, as to say and act in everything just as they do.

6. A most ardent and most generous love to such good
men upon that just and reasonable apprehension of them.
For what love can be greater ? How can one more highly
express love to any man, than by a declared willingness to
live and die with him ; and simply to die, when he can no
longer live with him ? Love raised to this pitch is stronger
than death. Heathen story is not without such instances of
some, whom no dread of death could sever from each other ;
but that they have been willing, as the case should require,
to die with, or to die for, another ; to be either each other's
companions or substitutes in death. The tyrant Dionysius
having sentenced to death one of that admirable pair, Damon
and Pythias, and fixed the day of execution, the condemned
person petitioned for leave to be absent upon important occa-
sions,— in that interval his friend offering himself, as his
sponsor, to die for him, if he returned not by the appointed
day. He returning punctually with all diligence, knowing
his friend's life to be otherwise in hazard; the tyrant, in
great admiration of their mutual love and fidelity, pardons
the condemned, and requests of them both, that they would
admit him, as a third person, into the society of their
friendship.^

"What they tell us of divers others I mention not, whom no
death could sever, whom dangers did more closely unite.
Such as are conjoined in the same common cause, — their
mutual love mutually animates them even to face death;
because each finds the other will not flinch, or leave him in
danger alone. Many waxed bold by the apostle's bonds,^
when they could not but be thought bonds of death ; no
doubt, because he was dear to them : so that they were

1 Related by Cicero, de Offic. lib. 3, and divers others. = Phil. i. 14.

282 A FUNERAL SERMON ON THE

willing even to run into the same bonds, because be was
bound by them. Even in this sense love casts out fear. And
what could more, either express his own love or tend to
inflame other men's, than when that great apostle bespeaks
the Christians of that time, — as having his life bound up in
theirs, — " I live if ye stand fast ? " ^ that he was ready to impart,
with the gospel, " even his own soul to them, because they
were dear to him," ^ " and that they were in his heart to
live and die with them ?"^ There seemed to be but one life
common to him and them. When there are such unions,
that each is to the other an alter ego, another self, and
another's soul is to a man as half his own, as he* pathetically
phrases it ; here is the height of affection ! And that affection
mutually heightens each other's courage, and is a continual
and reciprocated source of a generous magnanimity springing
from the one into the other's breast, while they perceive in
one another a mutual vying, who shall the more adven-
turously rush upon death for, or in conjunction with, the
other.

This seems not alien from the temper of Thomas's mind in
his uttering of these words. For when our Lord proposed
going into Judea, — other of the disciples objecting that the
Jews had there lately sought to kill Him, — he, when he
understood Lazarus was dead, whom he knew to be a friend
to that cause, though he died not for it ; ' Come,' says he, ' let
us now fear no death, let us rush, in media arma, throw our-
selves into the midst of death, and there breathe forth our
souls, full of love to God and Christ and him and one another ;
even upon the same spot where this friend of our Lord and
our common cause and interest, breathed forth his.' These
noble principles, fortitude and love, might have made two
distinct heads of discourse ; but they are so complicated and
interwoven with one another, that they were scarce to be
considered apart. And this complication, these words more
than intimate : — " That their hearts may be comforted," (or

1 1 Thftss. iii. 8. ^ chap. ii. 8. ^ 2 Cor. vii. 3. * Hor.

DEATH OF DR. WILLIAM BATES. 283

incited, and stirred up, as tlie word there used signifies,)
"being knit together in love."^

7. A lively apprehension of the large, abounding diffusion
of the Divine fulness : sufficiently able to replenish and
satisfy all that shall be prepared to partake in it. That this
good man's eye was upon somewhat else than mere death,
and that he coveted not to die for dying's sake, must be out
of doubt with us. He certainly aimed at a blessed state after
death. And who can suppose his mind void of that so com-
mon notion, that the blessedness of souls must lie in God ?
But this could not be all. The faint, spiritless notion of a
felicity to be enjoyed in God, could signify little to the
present purpose. Here must be a lively, gustful apprehen-
sion of it too ; for here is intervening death to be gone
through. And he expresses himself willing to attempt this
difficult pass : " Let us go — that we may die." How few do
you know or converse with, that are without this notion,
that God is the blessedness of souls ! or that assent not to it
as soon as they hear it ! Yet how few do you know-, that are
willing to die to enjoy him ! No, no ; they are generally
willing, rather to eat the dust of the earth and feed upon
ashes thousands of years, than go to God for a better portion !
Notwithstanding their dead, spiritless, inefficacious notion of
a divine heavenly felicity, they had rather want it. A bless-
edness not to be had on earth, or that must come by dying —
they bless themselves from such a blessedness ! It is plain
then there must be more than a dead notion to overcome
their aversion to dying. And what can that be more ? It is
as plain, it must be a vivid apprehension of such a blessedness
in God after death. And that imports two things.

i. A divine faith of it. It must be the apprehension of
faith, and of a divine faith. Almost every one pretends to
believe it, but it is generally with a human faith only;
because their parents, or preachers, or the common voice of
the country, hath told them so. A divine faith is full of

1 Col. ii. 2.

284 A FUNERAL SERMON ON THE

divine life and vigour, the substance and evidence of what is
believed, — the soul being overpowered into this belief by the
majesty and authority of the great God revealing it, and the
awfulness of his testimony. The word of God revealing this,
as other portions of sacred truth, works effectually in them
that so believe it ; that is, that receive it " not as the word of
man, but as the word of God." ^ They " that live in the hope
of eternal life, which God that cannot lie hath promised,"*
would break through a thousand deaths to obtain it. This
is more than a spiritless notion. And,

ii. Such a lively apprehension hath in it somewhat of a
present sense and foretaste of that blessedness ; a heaven
begun, — which is of the same kind with their future heaven.
They have " the kingdom of God within them, which stands
in righteousness, peace, and joy in the Holy Ghost. "^ Such an
earnest speaks their own right, while they are yet sensible of
the great imperfection of their present state. They are there-
fore willing to die, that they may be made perfect. They now
know by taste wliat it is to enjoy God. " 0 taste and see that
the Lord is good ! "'^ — A mere notion informs us not enough,
so as to actuate our minds what that means. Notwith-
standing it, tlie carnal mind can frame no distinct heart-
moving thought of felicity, other or more grateful, than the
relishes of meat and drink, or the satisfaction of some or other
mean or carnalized appetite. They that have tasted some-
what of a higher kind, long for more; and most of all, that
most perfect fruition which they must pass through death to
attain.

We will not suppose this good man to have been destitute
of such a faith, and of such tastes of the heavenly felicity.
And as hereby he was not without a lively apprehension of
the kind and nature of it, so we must suppose him to have a
like apprehension of the large, copious, abounding, and diffu-
fiive fulness of it, whereof his words give some intimation :
" Let us go, and die with him." lie doubted not of a suffi-

1 1 TheHS. ii. 13. » Tit. i. 2.

» Bom. xiv. 17. * P». xxxiv. 8.

DEATH OF DR. WILLIAM BATES. 285

ciently extensive communion in this blessedness; as much
as to say, ' There is enough for him and us all.' And such
apprehensions we all ought to have of the blessedness of the
heavenly state into which we are to be intromitted by death, —
that it is enough for all that can be in any possibility to
partake in it ; so that the abounding plenitude of no one's
portion can be any diminution to another's. The kind and
nature of material, sensible good, hath a remarkable and most
agreeable affinity to what is said, (and what, upon very strict
inquiry, one knows not how not to say,) of matter itself, — that
it is perpetually divisible ; but so, as that every part and
particle is still less and less. Whereupon it cannot but be
that whatsoever any enjoy of terrene good, so much is
detracted from the rest. Of intellectual, spiritual good,
knowledge, wisdom, grace, glory, the case is quite different.
Let any possess never so much, it nothing diminishes
another's possession in the same kind. If another man be
never so wise, good, or happy, it takes nothing from me ; I
may be as wise, good and happy. At least, that hinders not
but I may.

How pleasant a contemplation is this ; that in the vast and
numberless regions of light, bliss, and glory, the blessed
inhabitants are all drawing from the same fountain ; solacing
themselves in that fulness of joy, drinking in from those
rivers of pleasure that flow from the Divine presence for
evermore ! All deriving, unto satiety, from " that fulness
that filleth all in all."

8. Preference of the society with holy ones in the
heavenly state, above any to be enjoyed on earth. The words,
as to their most obvious sense, seem to be full of this : ' With
whom I would live, with him I would die.' Is not this our
common sense ? Not that we can apprehend anything in the
very act or article of dying, that can make dying with one
more desirable than with another ; but it must be meant of
what is to follow. We would not have death to part us. We
would enjoy one another after death, but so as we did not
before. It is very probable our Lord and his disciples had

I'

286 A FUNERAL SERMON ON THE

formerly enjoyed pleasant hours with Lazarus in his own
house. But why doth Thomas, therefore, desire they might
die to be with him ? Excepting him, he might still have
enjoyed the same society on earth, and of many other Chris-
tian friends besides. But we see his proposal concerned not
himself only. It is, " Let us go die with him." He reckoned
they should all die, and be with him together ; and that the
state they should then be in, would have, in point of society
and conversation, such advantages above what their present
state afforded, as were worth dying for.

And how can we but apprehend the vast difference ?
Whatever delight good men on earth have had in one
another's society, they must then be better company than
ever. How hard is it now to communicate our sentiments !
We know not what our ways of converse shall hereafter be,
but we know that such words as we now use are very slow
defective media of conveying our minds and sense to one
another. What a difficulty do we now find, if we apprehend
a thing clearly ourselves, to make another master of our
notion ! What circumlocutions do we need, what explica-
tions, to make another understand our meaning ! And then
those explications need further explication, and so we run
ourselves into new difficulties and entangle one another more
and more. Most of our controversies arise from our mistaking
one another's sense, though too often those mistakes are wilfal
with them who love strife more than truth ; and it is indus-
triously endeavoured to pervert each other's words, and put
senses upon them quite besides, or against, our true intent.
But if we speak and hear with the greatest candour and
sincerity that is possible, we are frequently not understood
aright ; either through the unskilfulness of him that speaks,
to choose the aptest words and forms of speech, or unatten-
tiveness, incapacity and dulness, in them that hear ; frequently
ftom both togetheT. Hence is the conversation of Christians
so little edifying, though they discourse of useful subjects,
which, God knows, there is little of amongst us ; though
much *of this evil* more than is commonly apprehended,

DEATH OF DR. WILLIAM BATES. 287

proceeds from want of love, that should let us into one
another's minds and hearts.

Our very sermons, when we study to make important
things as plain as we can, are lost upon the most ; though
here we see the advantage of a people's having a love to their
minister, which is a mighty orator within themselves and
will make them endeavour to take in his heart and soul : as
on his pai't, his love to them will make him willing, — as we
heard from the apostle, — to impart, with the Gospel, his own
soul.^ But as to Christian converse in this our present state,
besides the difficulty of understanding one another, all, even
of them who have great treasures of knowledge in them, are
not alike conversable and communicative ; nor any at all times.
The dearest friends often find one another indisposed, other-
wise busy, morose, sour and out of humour ; apt to take and
perhaps to giva offence, on one hand and the other. And
whereas we should most .intimately converse with ourselves, —
upon the mentioned accounts, we are now very often the
worst company that can be to ourselves, through the dark-
ness, confusion, intricacy and incoherence of our own thoughts,
the fervour and tumultuation of ill affections, and the sluggish-
ness and drowsy torpor of good. And in what case are we to
please others by our converse, that have so much cause to be
always in a very great degree displeased with ourselves ?

When death shall have disencumbered and set us free from
all sorts of distempers, and brought us into the state of perfect
and perfected spirits, how delectable will that society be,
when all shall be full of divine light, life, love, and joy ; and
freely communicate, as they have received freely ! How
pleasant will it be, to sit down with Abraham, Isaac, and
Jacob, in the kingdom of God ! to converse with angels !
those wise, kind creatures, so full of profound knowledge and
benignity ; instructed by long, uninterrupted experience and
observation of the methods of the Divine government and
dispensation ; highly pleased with our accession to the general

1 1 These, ii. 8.

288 A FUNERAL SERMON ON THE

assembly ; that rejoiced in the conversion of a sinner, wherehy
but one was hereafter in due time to be added, much more in
the glorification of so many that are now actually added, to
them ! What delightful communings will there be of the
mysteries of nature ! of the methods of providence ! of the
wonders of grace ! of the deep and hidden counsels of God,
in what part it shall be agreeable to his wisdom and good
pleasure to let them appear and stand in view !

The conferences at the transfiguration made the transported
disciples say, " It is good to be here," when the glory which,
while it oppressed, pleased them ; though this was but a
transient view. But above all that is conceivable in that
other state, how delectable will their society be in worship ;
in their unanimous adoration of the ever-blessed God, Father,
Son, and Spirit ! In how pleasant eternal raptures of delight
and praise will all those excellent creatures be, that inhabit
and replenish the vast realms of light and bliss; when all
behold how the several kinds of being, light, life, excellency
and perfection, by a perpetual efflux, spring from the PLrst^
the Fountain of all being, the Parent of so glorious, and so
numerous a progeny, all Txod-like, and bearing the bright
image of their Father ! 0 the inexpressible pleasure of this
consociation in worship, perpetually tendered with so absolute
a plenitude of satisfaction in the dueness of it ; and the
gustful apprehension of what those words import, "Worthy
ait thou, 0 Lord ! " each one relishing his own act with just
self- approbation and high delight, heightened by their
apprehended perfect unanimity, and that there is among
them no dissenting vote. Whence it cannot be but to
" worship God in spirit and truth," must be to enjoy him ;
and that he is under no other notion, the satisfying object
of our enjoyment, than as he is the object of our worship.
What room or pretence is there now left for unwillingness to
die, on the account of relatives we have been wont to converse
with in this world, when such an exchange as this is to bo
made by dying ! But, —

II. We are also to consider There might be an inter-

DEATH OF DR. WILLIAM BATES. 289

mixture in the temper of this good man's spirit, when he
uttered these words, of somewhat faulty and blamable ; which
we are to be cautioned against.

1. There might be too little consideration had of the
dignity and value of human life ; of which the great God
takes so particular care, to guard and sustain it, both by law
and providence ; and of this creature man, so noble a part
of divine workmanship, and whom he set over all the works
of his hands, in this lower world. To propound throwing
away at once so many such lives, seems somewhat too pre-
cipitant.

2. The words seem not to savour enough of that defer-
ence which is due to the God of our lives ; whose prerogative
it is to kill and to make alive ; to measure our time, and
number our days. It might have been said, at least, " If God
will," etc.

3. There might be in them too little gratitude for the
mercies of life, or patience of the difficulties of it ; somewhat
like that of Jonah, " Take now, I beseech thee, my life from
me."

4. Too little regard to the business of life. It might
have been more at leisure considered, * Is the business done
I was born for ? ' Their special business, who were to be the
apostles of our Lord, — already called,^ and instructed in great
part of the work of their calling, — was apparently too little
considered ; especially ho^7 or for what his Lord was to die
Himself, so far as either I'rom His own words or from the
prophets, might have been collected.

5. Nor perhaps enough, how awful a thing it was to die,
to change states and pass into eternity ! This might, upon
this account, be too hastily said. Good old Simeon seemed
to have considered the matter more, when he said, ''Now
lettest thou thy servant depart in peace," etc.

6. And there is reason to apprehend, in these words, too
much displicenoy at the providence of God in taking away

1 Matt. X. 1, etc.
VOL. YI. XI

I

290 A FUNERAL SERMON ON THE

such a man now at such a time ; with some appearance of
despondency concerning the Christian interest. This Lazarus
is thought to have been a wealthy man, though he in the
Parable is represented otherwise. Christianity was as yet a
little thing in the world. Our Lord had signalized himself
by his wonderful works, and drawn many eyes upon him,
that were at a gaze ; but his heavenly doctrine and the true
design of his coming had entered into the minds of but a
few, and i^Qj of the meaner sort. Had any of the rulers
believed on him ? It was yet a dubious twilight, and the
dawning of the morning. " The Spirit" that was to convince
the world, *' was not yet given, for Jesus was not yet glori-
fied."^ Nicodemus, a rabbi, came to him, — ^but by night.
This cause (as still, according to human estimate) depended
much on reputation. Men loved — ^till an overpowering influ-
ence bore down all before it — " the praise of men more than
the praise of God ;"2 and " believed not, because they sought
honour one of another."^

It was now, a mighty loss to have one such man drop, that
lived so near Jerusalem, where our Lord's great work did
much lie, but where he chose not to lodge : this was in
Bethany, but two miles off, a convenient retreat. The master
of the house is himself dislodged ; and whereas, though " the
foxes had holes and the birds of the air nests, the Son of man
had not where to lay his head;"* this disciple might probably
think, Where shall be our next resort ? "Where is there a
considerable person to be found, that will hereafter give
us harbour and countenance? He might hence be induced
even to utter his conclamatum est ; and to this purpose say,
now he is dead, 'Let us all go die with him.' Their Lord and
Master had before told them of his being ere long to be
taken from them; and that his followers must count upon
taking up their cross daily. 'And what,' might he think, 4s
to become of us, upon whom, left desolate, the stress is to lie

1 John vii. 39; chap. xvi. 8. ^ Chap. xii. 43.

3 Chap. V. 44. ^ Luke ix. 58.

DEATH OF DR. WILLIAM BATES. 291

of tlie Christian cause ? What storms will be raised against
us, whose province it must be to plant and propagate a new
religion in the world, — the tenderest concern in all the world,
and about which men are most apt to be enraged at any
attempt of innovation ; and *especially* by us, unlearned,
uninterested, obscure, and contemptible men ! * By what he
here says, he seems not afraid to die ; but he seems afraid to
live and face the storm and contend with the difficulties of
that even hopeless undertaking, which he perceived himself
and his companions designed unto : rather than this, he
seems to apprehend a present death was to be chosen.

And I now no way doubt, but any serious person that
shall be at the pains to commune with himself, will judge
there may be such quick turns of thoughts this way ; and
that, — as those opposite senses of this passage do import, — the
variety and contrariety of principles that are in us in this
imperfect state, makes it no impossible thing, but that, amidst
the various agitations of a musing mind, somewhat of grace
and somewhat of sin, yea much of a holy and heavenly
temper, with some degree of incogitancy, haste, and faulty
distemper, might be vented together in such an expression.

And now for the use of it, we must have distinct respect
to both these sorts of sense, which the words may admit of.
And,

1. For whatsoever of good sense they have in them, let us
endeavour to have it deeply impressed^ and inwrought into
our souls. So far as, upon good and self-justifying accounts,
one may wish to die with another eminently holy and good,
let us labour to be in that temper of spirit, that with all
reverential submission to the wise, holy, and sovereign wiU
of Grod, we may ever be ready to go with the first : a good
man should need only leave to die. Consider ; are we so loose
from all worldly enjoyments and designs, as to be capable,
when a holy man dies, of adopting these words, ' Let me die
with him ? ' Will they fit our spirits ? Can we so far com-
port with them as to avow it with a heart not reproaching
us, that it is only obedience to the Supreme Kuler, not

V 2

292 A FUNERAL SERMON ON THE

terrene inclination, that makes us willing to survive such as
we see going off this stage before us ? that if he, in whose
hands our breath is, wiU have us still live, we can submit
with patience ; if he signify his mind we shall die, we can
comply -wdth gladness ?

But, do we find it otherwise ? Doth the bent of our own
spirits urge and press us downward, and fix us to the earth ?
Are we so within its magnetism ? We have a worse evil to
fear than bodily death. To be so " carnally minded is death,"
in a far more horrid sense. This temper of mind, to prefer
an earthly abode before the purity and bliss of the heavenly
society, is so repugnant to the most constituent principles of
a living Christian, his faith of the unseen world, his delight
in God, his love of the Divine presence, and converse with
the Father and Son in glory, his hatred of sin, and desire of
perfect holiness, that he should rather take another name,
than wear that of a Christian in conjunction with the allow-
ance of so unchristian a spirit ; a temper that tends to subvert
whole Christianity, and puts a man into a posture of hostility
against the cross of Christ, and the very design of his dying.
For in contradistinction to them " whose conversation is in
heaven, and from whence they look for the Saviour," are
they become the declared " enemies of his cross, who mind
earthly things ;" ^ preferring an earthly before the heavenly
state. And the apostle tells such, weeping as he -wrote, that
"their end will be destruction," This I must therefore say
and testify in the Lord, that if any will indulge themselves
in such a temper of spirit, and — w^iosoever goes, even of the
most excellent of Grod's saints and ministers — they woidd
(because they love the present world more) stay with the last ;
as to such, our preaclriug is vain, and their faith is vain. But
if there have been any within the compass of your knowledge
and acquaintance, of whom dying, or lately dead, you could
say, * Let me die with him, or die to be with him,* of whom
would you rather say it, than of the excellent Dr. Bates P

» riiiL iu. 18—20.

DEATH OF DR. WILLIAM BATES. 293

But do you expect I should give you a distinct and full
account of him ? Many of you know, or may easily appre-
hend, I have not heen in circumstances by which it could be
so much as possible to me. The surprising, overwhelming
tidings of his death, with the signification of my being
expected to do this part, first reached me, by just estimate,
at about two hundred miles' distance. Nor did anything to
that purpose, from such as were concerned, come to my hands
till a fortnight after his decease. At my return, towards the
end of the week preceding this sad solemnity, I had my own
charge, from which I had been long absent, to provide for
against the Lord's day ; after which only one day intervened,
wherein thoughts that accompanied me in my way were to
be reduced into some order. But had I had never so much
time and leisure, I cannot but reflect on what was said of that
famous Roman, 'To give the just praises of Cicero,' Cicerone
laudatore optisfuerit:^ 'there was need of Cicero himself to
be the encomiast.' No man knows how to speak becomingly
of the excellencies of Dr. Bates, that hath not the eloquence
of Dr. Bates. He did that ofiice most laudably for divers
others ; for those reverend and truly great men. Dr. Manton,
Mr. Clarkson, Dr. Jacomb, and the admirable Mr. Baxter.
But now there is no man left to do it suitably for him ; that
is, that both is fit and willing. So that this part comes to be
devolved upon the unfittest among many.

Yet thus, while others have declined it, out of a modest
opinion of its being above them, whose abilities and con-
veniencies for the performance did much more concur ; this
looks like an art and contrivance of Providence, to greaten
him the more, that every one reckons him too great for their
commendation : and that consequently, he is to pass out of
our world as one too big for our praises, with no encomium,
or that which is next to none.

Though I first had the opportunity and great pleasure of
his acquaintance above forty years ago, yet I have no present

1 Livius.

294 A FUNERAL SERMOJS ON THE

way while I am writing this, of knowing or recollecting
with certainty anything of the earlier days of his life. As
therefore the case is, the little I shall say of him, shall be,
not by way of history, but of character. Nor in giving
somewhat of that, can one well omit —

First, To take notice of, what must with every one come
first in view ; namely, his self-recommending aspect, composed
of gravity and pleasantness, with the graceful mien and
comeliness of his person. That was said upon no slight con-
sideration of the nature of man, from unbribed common
estimate, that whatever a man's vii-tuous endowment be, it is
the more taking and acceptable as coming e pulchro cor-pore,
*£rom a handsome, well-framed body.' G-od had designed
him to circumstances and a station not obscure in the world,
and had accordingly formed him with advantage ; so that his
exterior and first aspectable part, might draw respect. And
though the treasure to be lodged there, was to be put into an
earthen vessel, yet even that was wrought meliore Into, of
finer or more accurately figured and better turned clay. He
was to stand before kings ; ^ you know in what relation he
stood to one, as long as was convenient for some purposes ;
and how frequent occasion he had of appearing (never
unacceptably) before another. His concern lay not only with
mean men,^ though he could tell also how to condescend to
the meanest. His aspect and deportment was not austere,
but both decently grave and amiable, such as might com-
mand at once both reverence and love ; and was herein not
a lying, but the true picture of his mind.

I may to this purpose borrow his own words, — and whose
could I more rightfully borrow, or to so much advantage ? —
concerning that excellent person. Alderman Ashurst, whose
fragrant memory will long survive the age he lived in. Ajid,
Oh that his example might govern London as long as his
name lasts ! Of him the Doctor says,^ * A constant serenity
reigned in his countenance, the visible sign of the divine

1 Prov. xxii. 29. * Ibid.

' Epistle to the Funeral Sermon for Mr. Benjamin Ashurst, dedicat jJ to
Sir Henry.

*

DEATH OF DR. WILLIAM BATES. 295

calm in his breast ; tlie peace of Grod that passes all under-
standing ! ' And who could have said this but Doctor Bates ?
or so appositely have applied what had a higher author ?
So expressively, so fully, so truly and justly, was it spoken !
But also, of whom could this have been more fitly said, than,
mutato nomine, of Dr. Bates ? How rarely should we see a
countenance so constant and so faithful an index of an undis-
turbed, composed mind ! Through that, if we looked into this,
how rich furnitui-e of the inner man should we soon perceive
and admire !

His natural endowments and abilities appeared to every
observer great, — much beyond the common rate ; his appre-
hension quick and clear ; his reasoning faculty acute, prompt
and expert, — so as readily and aptly to produce, and urge
closely, the stronger and more pregnant arguments, when he
was to use them ; and soon to discern the strength of argu-
ments, if he was to answer them : his judgment penetrating
and solid, stable and firm ; his wit never vain or light, but
most facetious and pleasant, by the ministry of a fancy both
very vigorous and lively, and most obedient to his reason ;
always remote both from meanness and enormity. His
memory was admirable, and never failed, that any one could
observe ; not impaired by his great age of seventy-four :
insomuch, that speeches made upon solemn occasions, of no
inelegant composition (some whereof the world hath seen,
though extorted from him with great difficulty and by much
importunity) he could afterwards repeat to a word, when he
had not penned one word of them before. And his sermons,
wherein nothing could be more remote from ramble, he con-
stantly delivered from his memory ; and hath sometime told
me, with an amicable freedom, that he partly did it to teach
some that were younger, to preach without notes. His learn-
ing, and acquired knowledge of things, usually reckoned to
lie within that compass, was a vast treasure. He had lived
a long, studious life ; an earnest gatherer, and (as the phrase
is) ^ devourer of books : with which he had so great an

1 HeUuo.

296

A FUNERAL SERMON OX THE

acquaintance, and they that were acquainted with him so
well knew it, that one, who was, for the dignity of his station
and the eminency of his endowments, as great a pillar and as
excellent an ornament of the church as any it hath had for
many an age, hath been known to say, that were he to collect
a library, he would as soon consult Doctor Bates as any man
he knew. He was, indeed, himself a living one.

He knew how to choose, and was curious in his choice.
Whatsoever belonged to the finer and more polite sort of
literature was most grateful to him, when it fell into a con-
junction with what was also most useful. Nothing mean was
welcome into his library or detained there, much less thought
fit to be entertained and laid up in the more private repository
of his mind. To speak of the particular parts of his learning
wherein he excelled, were to trifle, when there are so many
visible eff'ects extant, that enough inform the world. His
divine knowledge, and the abundant grace of Grod in him,
have been eminently conspicuous the same way in great
part ; but otherwise also. For his private conversation was
so instructive, so quickening, in reference to what lay within
the confines of religion and godliness, that no man of
ordinary capacity could hear his usual and most familiar
discourses, but either with great negligence or great
advantage.

When he hath been to consider a case of conscience, I
have sometimes had opportunity to observe with what wis-
dom, what caution, what tenderness, he hath spoken to it,
and with what compass of thought ; turning it round this
way and that ; most strictly regarding our sacred rule, and
weighing all circumstances that concerned the case : but
Avithal, taking occasion from thence (when the persons con-
cerned have not been present) to magnify and adore the
grace of Grod — which he would do most pathetically, and
with great affection — for keeping us out of the way of temp-
tation, which he thouglit was too little considered by Chris-
tians; and thereby saving us from the entanglements and
perplexities of spirit, as well as from the scandals, that befel

DEATH OF DR. WILLIAM BATES. 297

many. I never knew any, more frequent and affectionate in
the admiration of divine grace upon all occasions, than he
was ; or who had a deeper sense of the impotency and pravity
of human nature.

His discourses were usually (as our rule directs) savoury,
as seasoned with salt, and such as might minister grace to
the hearers. He was frequently visited by persons of higher
rank, and that made no mean figure in the world : of whom,
some have acknowledged, that, going abroad upon hazardous
employments, they have received from him such wise and
pious counsels as have stuck by them, and they have been
the better for afterwards. Though in his communing with
the many friends, whom he irresistibly constrained to covet
his most desirable society, he did not exclude the things that
were of common human concernment, he still discovered a
temper of mind most intent upon divine things. He did not
look with a slight or careless eye upon the affairs of the
public, but consider and speak of them as a man of prospect
and large thought, with much prudence and temper; not
curiously prying into the arcana of government or reasons
of state, which it was necessary should be under a veil ;
much less rudely censuring what it was not fit should be
understood : but what was open to common view, he was
wont to discourse of instructively, both as lying under the
direction of Providence and as relating to the interest of
religion.

Nor was he wont to banish out of his conversation the
pleasantness that fitly belonged to it ; for which his large
acquaintance with a most delightful variety of story, both
ancient and modern, gave him advantage beyond most ; his
judicious memory being a copious promptuary of what was
profitable and facetious, and disdaining to be the receptacle of
useless trash. To place religion in a morose sourness was
remote from his practice, his judgment, and his temper. But
his discourses, taking in often things of a different nature,
were interwoven with religion and centered in it ; especially
such things as were most intimate and vital to it : of those

298 A FUNERAL SERMON ON THE

things he was wont to speak with that savour and relish as
plainly showed he spake not forcedly, or with affectation, — as
acting a part, — but from the settled temper and habit of his
soul. Into what transports of admiration of the love of God,
have I seen him break forth, when some things foreign or
not immediately relating to practical godliness, had taken up
a good part of our time ! How easy a step did he make of it
from earth to heaven ! Such as have been wont, in a more
stated course, to resort to him, can tell whether, when other
occasions did fall in and claim their part in the discourses of
that season, he did not usually send them away with some-
what that tended to better their spirits, and quicken them in
their way heaven- ward. With how high flights of thought |'

and affection was he wont to speak of the heavenly state !
even like a man much more of kin to that other world than
to this ! And for his ministerial qualifications and labours,
do I need to say anything to themselves, who had the benefit
thereof? either them, who have so many years lived under
his most fruitful, enlightening, quickening, edifying ministry?
whether week by week, as his beloved, peculiarly privileged
charge at Hackney, that mournful, desolate people ! who
have been fed with the heavenly, hidden manna, and with
the fruits of the tree of life that grows in the midst of the
paradise of Grod; so prepared and presented to them and
made pleasant to their taste, as few besides have ever had :
but now sit in sorrow, hopeless of full or any equal relief,
but by transportation into that paradise itself, whence all their
refections were wont to come ; — or do I need to inform such
inhabitants of London, as in a doubled three monthly course
have for many years, in throng-assembly, been wont to hang
upon his lips? to whose, if to any one's in our days, the
characters belonged, of the wise and the righteous man's
lips, which are said to disperse knowledge ; ^ and (which is
therefore most agreeable) to feed many. Or can it be needful
to acquaint the world, who have volumes of his discoui-ses or

* Prov. XV. 7 ; chap. x. 21.

DEATH OF DR. WILLIAM BATES. 299

sermons in their hands ? or tell them of their singular
excellencies, who can as well tell me ? I can speak to none
of his great worth and accomplishments, as a richly furnished
and most skilful dispenser of Divine knowledge and of the
mysteries of the gospel of Christ, an instructed scribe, able
to bring forth of his treasury things new and old ; but who
may say to me, as those Samaritan Christians, ' We believe
him to be such, not because of thy saying, for we have heard
or read him ourselves.' And they may say so with judg-
ment upon this proof, that shall consider both the select,
choice, and most important matter of his tractates and
sermons, published or unpublished; and the peculiar way
and manner of his tractation thereof.

For the formers the choice of subjects and of such
materials of discourse as are to be reduced and gathered into
them, discovers as much of the judgment, spirit, and design
of the compiler, as anything we can think of. When we
consider what sort of things a man's.mind hath been exercised
and taken up about, through so long a course and tract of
time ; we may see what things he counted great, important,
necessary to be insisted on, and most conducing to the ends
which one of his calling and station ought to design and
aim at ; and are thereupon to appeal to ourselves, whether
he did not judge and design aright, and as he ought : — as,
what could be of greater importance, than to discover the
* harmony of Grod's attributes,' in the work of saving sinners ?
the ' final happiness ' of man ? the ' four last things,' etc. ?
What more important than that of * spiritual perfection ? '
which last he dropped, as Elijah his mantle, when he was to
ascend into that state most perfectly perfect, wherein that
which he had been discoursing of finally terminates. E,ead it,
and invocate the Lord Grod of Elijah, saying, Where is He ?
Nor were his discourses of less consequence, that in his stated
course he delivered to his constant hearers. They were
always much allied to the lamp, and did not need to fear
the brightest light. His last sermon in this place (who of us
thought it the last, hearing it delivered with so much life

300 A FUNERAL SERMON ON THE

and spirit ?) challenges our re-consideration over and over.
It was about sins against knowledge, from Luke xii. 47. A
warning to the age, uttered, though not faintly, as with his
dying breath. Oh that it could have reached ears and hearts,
as far as the concern of it doth reach ! The sins of our days,
of professors and of others, are more generally sins against
knowledge than heretofore, and may make us expect and
dread the more stripes that text speaks of.

As for his manner and way of handling what he undertook,
we may use the words which he recites from the incomparable
Bishop Wilkins concerning Mr. Baxter ; which, no doubt, if
there had then been the occasion, he would have judged not
unapplicable here also : that he cultivated every subject he
handled, and had he lived in an age of the Fathers, he would
have been one. His method, in all his discourses, might be
exposed to the most critical censurer. What could be more
accurate ? And for his style, it was even inimitably polite
and fine ; but to him so natural, that it was more uneasy to
have used a coarser style, than, to others, so neat a one as his
was. Nor is it to be thought strange, that there should be
in this a peculiarity ; style being to any man as appropriate,
upon the matter, as his visage or voice : and as immediately
depending on the temper of the mind, — in conjunction with
fancy, as that is more or less brisk, lively and vigorous, — as
the other do on the complexion of the body or the disposition
of the organs of speech. They that would in this case
attempt to force nature, would, I suspect, be very awkward
at it, would bungle scurvily, and soon find, they had better
be content to creep on all-four than aim to fly and soar with
borrowed wings or stolen feathers. If God with a man's
nature gives a disposition of this kind, it may in his younger
years admit of innocent improvement : but that which is
most peculiar to any in this respect, is what one insensibly
slides into, with no more design than one hath to walk after
this or that manner ; by which yet many persons are known
and distinguishable from other men.

But I doUbt not that excellency in any such kind, — as hath

DEATH OF DR. WILLIAM BATES. 301

been anciently observed of poetry and oratory, — must have its
foundation in nature ; and they that will strive against that
stream will soon perceive, that such proverbial sayings were
grounded upon prudent observation and long experience,
" That a Mercury is not to be made of every log ; " and that
" Nothing is to be attempted invitd Minerva, or against one's
genius, and natural inclination." Therefore that monition,
Lege hinton'am, ne Jim historia, one may vary and say, Cave,
etc. : " Take heed of a proverb, lest thou become a proverb."
That is easy and pleasant which is natural.^ And now when
the grace of God supervenes, and doth exalt and sublimate
nature, it makes that mean beginning, and its progress into
use and custom, — which is said to be a second nature, — sub-
servient to very higli and excellent purposes ; as is eminently
conspicuous in the Doctor's peculiar way of preaching and
WTiting, — especially in his frequent most apt similitudes and
allusions, to be attributed to a brisk and vivid fancy,
regulated by judgment, and sanctified by Divine grace, — so as
greatly to serve his pious purpose ; to illustrate the truth he
designed to recommend, and give it the greatest advantage
of entering into the mind with light and pleasure, and at
once both to instruct and delight his reader or hearer. And
so much more grateful have his illustrations been, by how
much the more they have been surprising, and remote from
any forethought in them that read or heard. And I may
here freely put his most constant attentive hearers upon
recollecting, whether he have not usually pleased them by
surprising them, — for I know there are surprisals ungrateful
enough, — and in most sermons, whether they did not meet
with what they did not expect from him ; and might in vain
have expected from anybody else ?

Some, it is possible, may find fault with that in this kind,
to which they can do nothing like themselves ; who yet, I
hope, may admit of conviction of their own fault herein by
gentler means than by being put in mind of the fable. They

302 A FUNERAL SERMON ON THE

miglit, upon the matter, as well find fault, that God had made
him a taller man than the most, perhaps than themselves ; or
of a more comely complexion ; or that all were not of one
stature, size, or feature. If any do, it is most prohahly
such to whom one may truly say, they blame what they
could not mend nor he help ; at least, without much pain to
liimself, and to no purpose. One may venture to say, that
in that fine way of expressing himself which was become
habitual to him, he much more pleased others than himself.
For in the excellent Mr. Baxter, he highly commends much
another way, — saying of him, " He had a marvellous felicity
and copiousness in speaking. There was a noble negligence
in his style ; for his great mind could not stoop to the
affected eloquence of words." ^ Very excellent men excel in
different ways : the most radiant stones may differ in colour,
when they do not in value.

His judgment in ecclesiastical matters was to be known
by his practice ; and it was such, that he needed not
care who knew it. He was for entire union of all visible
Christians, (or saints, or believers, which in Scripture are
equivalent terms ;) meaning by Cliristianity what is essential
thereto, whether doctrinal or practical, as by humanity we
mean what is essential to man, — severing accidents, as not
being of the essence ; and by visibility, the probable ap-
pearance thereof : and for free communion of all such, of
whatsoever persuasion in extra-essential matters, if they
pleased. And this design he vigorously pursued as long as
there was any hope ; desisting when it appeared hopeless, and
resolving to wait till Grod should give a spirit suitable hereto, —
from an apprehension that when principles on all hands were
60 easily accommodable, and yet that there was with too
many a remaining insuperable reluctancy to the thing itself,
God must work the cure, and not man : — accounting also, in
the meantime, that notwithstanding misrepresentations, it was
better to cast a mantle over the failings of brethren than

> In bis Funeral Sermon, page 90.

DEATH OF DR. WILLIAM BATES. 303

be concerned to detect and expose them : knowing that if we
be principally solicitous for the name of Grod, he will in his
own way and time take care of ours. And in this sentiment
he was not alone.

But now is this great luminary, this burning and shining
light — not extinct, but — gone out of our horizon. We for a
season rejoiced in this light, and are we not to mourn for
its disappearance ? Yet not without hope. Oh ! the incon-
ceivable loss of his domestical relatives, who in respect of
his most private capacity and conversation are deprived of
such a head, father, and guide! Yet in this lies their
advantage, that since nothing that is mortal can fill up his
room, they are under a necessity to betake themselves thither
where the surest and fullest relief is to be had ; having in
the meantime among mortals a far greater number of fellow-
sufferers and fellow-mourners to bear a part with them in
their sorrows, and ready to afford them all suitable consola-
tion, than most in this world can be capable of expecting in
such a case. Let those of his own peculiar charge, let those
that were wont, — though not so often, — in a stated course to
hear him in this place, with all other his more occasional
hearers, mourn that they are to hear no more his weighty
sentences, his sweet honey-dropping words : let them mourn
that never heard to purpose, that were never allured, never
won, that were always deaf to this charmer, though charming
so wisely. Let those that have got good by him mourn, that
in this way they are to get no more ; those that have got
none, that they have lost so much of their day ; that they are
to be addressed by this persuasive advocate for Christ and
their own souls no more. Let his brethren, all of us, mourn,
that we have lost so prudent, so humble, so instructive, so
encouraging a guide, so bright an ornament, from among us.

But let none of us mourn without hope. Grod will be a
Husband to the widow trusting in Him, and the Father of the
fatherless taking God in Christ for their Father and their
God. He hath not forgot the titles He hath assumed. He
can also find or make for his widowed church, a pastor " after

304 A FUNERAL SERMON ON THE

His own heart:'* and the great Shepherd and Bishop of souls,
that gave His life for the sheep, though He was dead, is alive,
and lives for evermore. All his hearers, though they are no
more to hear his pleasant human voice sounding in their ears,
if they attend and listen, may hear a Divine voice crying
after them, " This is the way, walk ye in it." And let them
know that the gospel he preached is immortal and never dies,
though " all flesh is grass ; " and his own books, though he is
dead, yet speak. We his brethren were to follow him, as
he followed Christ ; who will Himself be with us alwaj^s to
the end. The work wherein he was engaged was common
to him and us. Herein if we follow him, though not with
equal steps, faithfully endeavouring to turn many to righte-
ousness, *' we shall shine," as he doth, " like the stars in the
firmament," — we need not be solicitous, though not with
equal lustre ; " as one star differs from another in glory." ^

The cause wherein he was engaged unto his death and
from which no offered emoluments or dignities could ever
draw him, was not that of a party; for he was of none,
and was of too large a mind to be of any, but that noble
cause of union and communion with all Christians that " hold
the head." That cause is not dead with him. Now that he
is dead, we are to say, as that is the voice of the Christian
faith, of Divine and brotherly love, ' Let us die with him ; *
but not as it is the voice of despondency or despair. Let us
covet to be with him in that blessed state, the reality whereof
we believe, and of which our faith is to be to us the substance
and evidence.

I know no good man that knowing him would not say,
* Let me die with him.' I very well know who would ; and
if breasts could be laid open to inspection as by a glass,
do know in whose breast this sense would be found, engraven
as with the point of a diamond : ' Oh that my soul were in
his soul's stead ; or if the Supreme Disposer had thought fit,
or seen an equal fitness for translation, that I had died with

» 1 Cor. XY. 41.

DEATH OF DR. WILLIAM BATES. 305

him.' But, knowing his much greater usefulness in this world,
Oh that I had died for him. For since it is expressly said,
"we ought to lay down our lives for the brethren,"^ a life
that could regularly and effectually have redeemed his, had
been laid down for many, in that one of holy, prudent,
heavenly Dr. Bates. This is the sense of one not weary,
blessed be Grod ! of the business of life, and that enjoys as
much of the comforts of life as any man can reasonably
wish, — scarce any one more. But it must be confessed, as this
world was not worthy of this servant of Christ, it is become
far less worthy now so excellent a person hath left it. His
love, his converse, was pleasant beyond what can be
expressed ! It is now a grievance not to have a. part with
the silent mourners, when lamentations could freely have
been poured forth without noise or interruption ! As the
ease is, necessity lays a restraint, and leaves it an easier thing
to die than weep out; otherwise can one be shy, — in a way
that can admit it, — to tell the world, that to live in it, now
he is dead out of it, much less deserves the name of life ? It
can be felt that those words, among the many Divine raptures
of that holy man,^ have a most perceptible meaning ;. " When
I got health, thou took'st away my life ; and more^ — for my
friends die." If one may innocently borrow words frOiB so
impure a mouth *as Julian's*, they are very expressive ; ' I
scarce count myself a man, when without JambHchus.'^

Here were two souls knit together as the soul of one man ;
what there is of present separation shall be but for a little
while. And by how much the separation is more grievous,
the re-union will be with the stronger propension and the
more delightful everlasting cohesion : as also separation
from this terrene clog will be much the easier; one great
weight is added above, to pully up what ought to ascend
thither. How can that but be a blessed state, into which He
that is essential love, hath caught up such a man? one in
so great part transformed before into the same likeness, and

^ 1 John iii. 16. ^ Herbert. ^ Julian, Epist. adJambl. — Jiv — f^-i aww.
VOL. VI. X

306 A FUNERAL SERMON ON THE

fitted to dwell in love! And accordingly God took him;
even kissed away his soul, as hath been said of those great
favourites of heaven ; did let him die without being sick ;
vouchsafed him that great privilege, — which a good man
would choose before many, — not to outlive serviceableness.
To live till one be weary of the world, not till the world be
weary of him, — thus he prayed wisely, thus God answe^-^d
graciously.

But be it far from us to say, ' Let us die with him,' as
despairing of our cause, if our cause be not that of any
self-distinguished party, but truly that common Christian
cause, of which you have heard. While it is the Divine
pleasure to continue us here, let us be content, and submit to
live and own it, to live and serve it, to our uttermost. If
ever God design good daj^s to the Christian church on earth,
this is the cause that must prevail, and triumph in a glorious
conquest over death. But I must freely tell you my appre-
hensions,— which I have often hinted,— that I fear it must die
first, I mean a temporary death ; I fear it, for it hath been
long gradually dying already ; and spiritual diseases which
have this tendency, are both sinful and penal. Lazarus's
death and resurrection I think to have been meant for a
sort of prolusion to the death and resurrection of Christ,
both personal and mystical. I only say this for illustration,
not for proof. That sickness and death of his was not in
order to a permanent death, but for the glory of God ; that
when the case was deplorate and hopeless, and he four days
buried, he might surprisingly spring up again alive. I know
not but the sickness and death of this our incomparably
worthy friend, (and for aught I know of many more of us,)
may be appointed the same way to be for the glory of God ;
that is, as tending to introduce that death which is to pass
upon our common cause ; which such men help to keep alive
by their earnest strugglings, though in a languishing,
fainting condition every hour.

Think me not so vain as to reckon exclusively the cause ol'
Dissenters the cause I now speak of ; no, no, I speak of the

DEATH OF DR. WILLIAM BATES. 307

common cause of all serious, sober-minded Christians, within
the common rule or without it. I neither think any one
party to include all sobriety of mind, or to exclude all
insobriety. But I apprehend converting work to be much
at a stand, within the pales that men have set up, — severing
one party from another, — and without them. Few are any-
where brought home to Grod through Christ. And God
knows too few design it, otherwise than to make proselytes to
their several parties : and this is thought a glorious conver-
sion. Serious piety and Christianity languishes everywhere.
Many that have a name to live are dead, and putrified, —
already stink ! Common justice and righteousness are fled
from among us. Sincerely good and pious men die away in
the natural sense apace. You know, if deaths and burials
should in the weekly bills exceed births and other accessions
to the city, whither^ this tends. When so many great lights
are withdrawn, both such as were within the national church
constitution and such as were without it, is there no danger
Grod should also remove the candlestick ?

Our obduration and insensible stupidity portends a deadly
darkness to be drawing on. And must such lives go, to
make a way for God's anger ? and lead on a more general
and more dreadful approaching death ? " Oh that God
would rend the heavens and come down ! " He may yet melt
our hearts, and make them " flow at his presence," notwith-
standing their mountainous, rocky height and hardness.
This may be the means of saving some souls, and of deferring
the common calamity. A great thing it would be to have it
deferred. What a privilege would many servants of Christ
count it, not to live to the day when the Spirit of the living
God shall be generally retired and gone ; and atheism,
scepticism, infidelity, worldliness and formality, have quite
swallowed up our religion ! While such men as we have lost,
lived, they did, — and such do, — as instruments, keep somewhat
of serious religion alive, under our several forms, but as ready
to expire. But though it should seem generally to have
expired, let us believe it shall revive. When our confidences

X 2

308 A FUNERAL SERMON ON THE DEATH OF DR. BATES.

and vain boasts cease, " The temple of the Lord ! The temple
of the Lord ! " " Lo, here is Christ, and there is Christ ! "
and one sort ceases to magnify this church, and another that,
and a universal death is come upon us, then (and I am afraid,
not till then) is to be expected a glorious resurrection, — not
of this or that party, for living, powerful religion, when it
recovers, will disdain the limits of a party ; nor is it to be
thought that religion, modified by the devised distinctions of
this or that party, will ever be the religion of the world ; —
but the same power that makes us return into a state of life,
will bring us into a state of unity, in divine light and love.
Then will all the scandalous marks and means of division
among Christians vanish; and nothing remain as a test or
boundary of Christian communion, but what 'hath its founda-
tion, as such, in plain reason or express revelation. Then,.
as " there is one body and one Spirit," wall that Almighty
Spirit so animate and form this body, as to make it every-
where amiable, self-recommending and capable of spreading
and propagating itself, and to " increase with the increase of
Grod." *' Then shall the Lord be one, and his name one, in
all the earth."

A FFNEEAL SEEMON

FOR

THAT VERY REVEREND AND MOST LABORIOUS SERVANT
OF CHRIST, IN THE WORK OF THE MINISTRY,

ME. MATTHEW MEAD,

"WHO DECEASED OCTOBEE 16, 1699.

TO THE EIGHT HONOUKABLE JOHN AND FRANCES

THE LORD AND LADY HAYERSHAM.

May it please your Honours,

The request of the mournful widow and other relatives of the
worthy person deceased, concurring with my own inclination, left
with me no room to deliberate concerning this inscription. I
easily apprehend how quick and deep a sense you both have of the
loss of such another valuable person from off this earth, having
so lately borne your part in lamenting the decease of one you
much valued also; upon which account I put into your hands
a discourse on those words, "Let us also go, that we may die
with him/'

Such persons leave this world so fast, that it grows a more
difficult choice with whom, to live than with whom to die. When
on that sad occasion I did set myself to consider that passage of
Holy Scripture, I had seen some expositors that made it a doubt
whether that were meant of Lazarus, or of our Lord himself. Some
of good note thought the latter: for which was plausibly to be
alleged what we find verse 8, and that in this verse 1 6 the words
were spoken not to Christ, but to the fellow-disciples. That doubt
was not to have been moved in an assembly, where was neither
time nor a fit season to discuss it. And, though I might more
conveniently, I shall not say much to it now : only I judge, that

^ John xi. 16.

312 THE DEDICATION.

without necessity the present coherence was not to be torn, when
by the series of discourse the same him seems plainly to be referred
to in the close of the 15th verse, and of this 16th; — *' Lazarus is
dead," verse 14, — nevertheless let us go to /iim, verse 15, — " Let
us also go, that we may die with him." It was little needful to
say to Christ, * Let us go,' whose mind appeared set upon going
already ; but to the disciples who drew back ; besides that
reverence might restrain from saying this to our Lord, when what
was to be proposed was matter of hortation, not of viquiry, —
though sometimes they feared even to ask him a question also ; as
Luke ix. 45. And they might the rather be now under a present
awe, from the rebuke or expostulatory answer he had given them
for their objecting against going into Judea ; especially so as, not
to signify a remaining fear, which he had so newly checked. There-
fore Thomas's speech, directed to his fellow-disciples, but not out of
Christ's hearing, (for we have no reason to suppose that he separated
them from Him, that he might say this to them apart, ) is so ordered,
as not to import fear of death, but love to the deceased.

If any should object, that Thomas could not mean dying with
Lazarus, when he was told he was already dead, — that scarce
deserves answer to any one that understands the latitude of the
particle rendered with ; especially, that it frequently signifies aftevj
and not always with, and very often notes nothing of time at all ;
and therefore may here mean no more, than, Let us go that we may
die too, or die as well as he. All this I say, not that I have heard
any person in our days object against, or plead for, this or that
sense of these words; but, knowing they have been differently
understood, and this being the first opportunity I had to take
public notice of the difference, I am not ill pleased that I have now
this occasion of representing it to so competent judges : partly to
prevent objection, or at least to show with what temper of mind
any such different apprehensions, in matters of no gi'eater moment,
ought to be looked upon. Nor shall I here vie authorities of
commentators that have gone this way or that, in this matter.
Therefore I name none : only some of as great name fts any have
judged this the more probable opinion, which I have followed.

Many instances might be given wherein, when matters extra-
essential to the sum of our religion are delivered, one sense must
\ye pitched upon, though another very divei-se (of which there cannot

THE DEDICATION. 313

be two) is not to be demonstrated impossible : in which case I
much prefer a tacit following that which one chooses, before a con-
ceited confidence and crying down of the other. For confident
clamour neither admits light, nor tends to enlighten anybody.

In the present case, it makes no difference to any disadvantage.
For if we desire to be united in death, or in that state to which it
introduces, with this or that holy man ; to be with our blessed
Lord in that state, must be much rbore desirable. But the
departure of the excellent ones of the earth from it, leaves us less
here of present attractive, and gives us a very threatening prospect
and presage of what we are to expect for the future.

Your lordship's great respect to this servant of Christ was even
hereditary, and descended to him by you from your family ; as I
have often heard him acknowledge, with great sense of obligation.
And, madam, your ladyship's great value of him, — though it might
take its first rise from so near and judicious a relative, — could not
but receive a great increase from his known worth and your own
discerning j udgment. I pray, (not doubting it,) that with whatsoever
kindness you have received any prophet or other servant of Christ,
in that name, you may have a proportionable reward ; and am, my
most honoured lord and lady.

Your most obliged, humble servant,

In the work of the gospel,

JOHN HOWE.

A FUNEEAL SEEMON

ON THE VERY EEVEEEND AND MOST LABOEIOIJS SERVANT OF CHEI8T, IN I'HE
WOBK OF THE MINISTRY,

ME. MATTHEW MEAD.

1 TIM. iv. 16.

♦'THOU SHALT BOTH SAVE THYSELF, AND THEM THAT HEAR THEE."

These words I principally design to insist upon at this time,
and on this sad and mournful occasion ; but not without
retrospection to the foregoing verse, and the former part of
this ; which runs thus : " Meditate upon these things ; give
thyself wholly to them ; that thy profiting may appear to
all.^ Take heed to thyself, and unto the doctrine ; continue in
them : for in doing this thou shalt both save thyself, and them
that hear thee.'^^ This whole foregoing context contains pre-
cepts which, reduced to practice, afford an eminent example
and pattern of a true gospel preacher, or, as the words are,^
of a " good minister of Jesus Christ, nourished up in the
words of faith and of good doctrine." As these last words
show the blessed end and issue of such a one's ministry, — that
is, that he shall save himself, which must be looked upon as
certain, and them that hear him ; that is, as much as in him
lies, he shall herein do his part, and what is incumbent upon

1 Ver. 15. 2 Yer. i6. s Ver. 6.

316 A FUNERAL SERMON ON THE

him, to the saving of his hearers, — these latter words hold
forth the double end which a minister of Christ is to pursue,
the saving his own and his people's souls. The foregoing
words, considered in reference to these, contain the proper
means he is to use in order to this twofold end ; that is, he is
to meditate much on the great things of the Gospel. He is to
be wholly " in them,"^ as the words literally import which we
read. He is "to give himself wholly to them." He is to be
continually increasing in the knowledge of God, and that so
as not to know only to himself, but so as to make known
what he knows. He is especially (though that be the
common duty of Christians) to turn all to the use of edify-
ing,^ " that his profiting may appear to all." For though
Timothy was at this time a young man, yet the most grown
did always need to be still growing. None have here
attained their ne plus ultra, but may still write for their
motto, plus ultra, all their days ; even Paul the aged, as he
writes himself to Philemon, tells the Philippians, (both those
epistles being dated from Home and supposed to be written
about the same time, when he was first there,) that he had
" not yet attained," in point of the transforming knowledge of
Christ.^ And unto what pitch soever he grew, it was still in
order to communication. He writes to the Corinthians, that
he " determined to know nothing among them, — " * which is so
to know, as to make known, — '' nothing but Jesus Christ and
him crucified : " and to the Ephesians, that he " would have
them understand his knowledge in the mystery of Christ ;"^
no doubt that their salvation might be promoted thereby.
And hereupon, in great part, depends a minister's own
salvation, as hereafter will further appear. But besides, he
is to take heed to himself, and see to the good state of his
own soul ; he is to take heed to his doctrine, not to corrupt
or handle deceitfully the word of God, but represent it
sincerely, *' as the truth is in Jesus." He is to continue in

' 'Ek To^Tott 1(t9i. In a better than the Poet's sense, scire tuum nihil out.
^ Eph. iv. 29. 3 riiil. iii. 10, 11.

* 1 Cor. ii. 2. » Eph. iii. 4.

0

i

REV. MR. MATTHEW MEAD. 317

tliem; tliat is, in the things he before exhorts him to
meditate on, and be wholly in them ; to continue in the faith
of what was to be believed and the practice of what
was to be done, and in pressing and insisting on both ;
and all for the mentioned ends, that he might both save
himself and those that hear him. And it is this twofold
end of a minister's care and labour, that will take us up at
this time. This is that, therefore, which, as Grod shall help,
I am to evince and apply ; namely, that a minister of Christ
is to make it his business, both to save himself and his
hearers. I am, as the text directs, to speak of these two
ends conjunctly. — And here I shall not spend time, or use a
liberty beyond what is obvious and useful in inquiring into
the counsel of Grod, why he makes use of such, in order to
the saving of others, as need to be saved themselves also ;
but shall princi]3ally insist, that since it appears to be Grod's
pleasure to make use of such, they should therefore most
earnestly concern themselves, and be very intent upon carry-
ino- on this design ; namely^ of their own, conjunctly with
that of their hearers' salvation. Yet as to the former of
these : —

First. Somewhat it may be requisite to say, concerning
this course and method which we find the wisdom and good
pleasure of Grod have pitched upon, for the carrying on a
saving design in this world; to make use of such for the
saving of others as do need to endeavour the saving of
themselves. And here I shall briefly show — I. How it is to.
be understood ; — II. How the fitness of this course may be
evinced.

I. As to the former we shall briefly note, that we must be
cautious to understand aright, how and in what sense, any
one can be said to save himself, or another. Therefore,

1. It must be understood so as to keep at a remote and
awful distance from intrenching upon a Divine prerogative ;
it being most expressly said, " I, even I, am the Lord ; and
beside me there is no saviour i"^ "There is no God beside

* Isaiah xliii. 11,

318 A FUNERAL SERMON ON THE

me ; a just God and a Saviour ; there is none beside me. Look
unto me, and be ye saved, all the ends of the earth : for I am
God, and there is none else :"^ — which plainly signifies, that
in the highest sense to save, is most appropriate to Deity ;
especially ** with an everlasting salvation," as it is expressed, —
" Israel shall be saved in " or by " the Lord, with an ever-
lasting salvation ; " * and that to be so a Saviour, is equally
incommunicable, as to be God. How gloriously doth he
triumph in this excellent peculiarity of the Godhead, in his
expostulations with Job:^ "Hast thou an arm like God?"
as much as to say, ' Come let us compare ; stretch out that
weak, withered, ulcerous arm of thine. Deck thyself now
with majesty and excellency, array thyself with glory and
beauty ; try if thou canst make thyself shine in God-like
splendour ; cast abroad the rage of thy wrath; behold every
one that is proud and abase him. Try thy power upon thy
fellow-mortals. See if thou canst crush all the haughty ones
of this world, bring them down and bind their faces in the
dust of the grave. And — to recall thee to the greater things
mentioned before — try if thou canst form me such another
earth as this, establish its foundations, lay its comer-stone.
If thou canst countermand the motions, bind up the influ-
ences of the stars in the heavens, then will I confess unto
thee that thy own right hand can save thee.'^ It is, it seems,
Its much above created power to be a Saviour, as to be the
creator or ruler of the world. And how should we dread
to think of usurping the title and office of the great
Immanuel, the Saviour, who is therefore " called Jesus,"
because he was to *' save his people from their sins."^

2. Yet there is a true sense wherein the saving act and
power are otherwise and very variously ascribed ; sometimes
to faith : "Thy faith hath saved thee ;"^ sometimes to hope :
** We are saved by hope ; "^ sometimes to baptism : " Baptism
doth also now save us, (not the putting away the filth of the

» Isaiah xlv. 21, 22. ^ Ver. 17. = Jq],. xl. 9. < Ver. 14.

' Matt. i. 21. " Luko vii. 50. ' Rom. viii. 24

REV. MR. MATTHEW MEAD. 319

flesh, etc. ; " ^ sometimes to husbands and wives in reference
to one another. 2 So is the gospel called " the gospel of
our salvation:"^ "And to you is the word of this salva-
tion sent."* So are we exhorted to save ourselves:^ and
others, — "Others save with fear." ^ Thus in lower matters
is the act of writing, for instance, ascribed to the pen, to the
hand that uses it, and to the writer himself that moves both ;
and we have no difficulty to understand those different forms
of speech : nor is there a greater difficulty in the present case,
so to ascribe to the creature the low subordinate agency
which in distinct capacities may belong to it, as in the mean-
time to reserve to God and Christ the supreme agency which
is most peculiar and appropriate to Divine power and grace.'^
II, We now come next to show, that it was very manifestly
agreeable to the most accurate wisdom of God to employ
such in the design and work of saving others, as were them-
selves concerned ^nd needed to be saved too ; that were to be
upon the same bottom themselves with the rest; and to
venture their own souls and their everlasting concernments
the same way and into the same hands. And this we shall
labour to clear and make evident by degrees.

1. It was fit, since creatures were to be employed in this
work, to make use of intelligent creatures, such as could
understand their own errand and act with design in pur-
suance of it.

2. Mankind was universally lost, — so as all do need being
saved themselves.

3. Therefore no intelligent creatures else could be em-
ployed herein but the unfallen angels.

4. We may adventure to say after God, and when he hath
so determined the matter himself, — though it was not fit for
us to have said it before him, as if we would " direct the Spirit
of the Lord, or as his counsellors would instruct him,"^ — that
it was more suitable to make use to this pin-pose of sinful

1 1 Pet. iii. 21. 2 1 Cor. vii. 16. ^ Eph. i. 13.

4 Acts xiii. 26. ^ ^cts ii. 40. ^ Jude 23.

' 1 Pet. i. 5 ; Eph. ii. 8. ^ Isaiah xl, 13 ; Rom. xi. 34.

320 A FUNERAL SERMON ON THE .

men than of sinless angels. Let us sever and lay aside
herein, what may at first sight seem specious, hut is really
not considerable in this matter; as, that men in the same
miserable circumstances with those whom they are to per-
suade, that they may save them, will be so much the more
earnest and importunate, — use so much the more pressing
arguments, — as having been upon the brink of hell and the
borders of destruction ; for we suppose such as are most likely
to promote the salvation of others, to have been made sensible
of their own undone, lost state, and to be in a way of recovery
themselves. But hereupon it may also be supposed, they will
therefore so much the more pathetically plead with sinners.
Their knowledge of the " terrors of the Lord " will urge them
to persuade men/ and make them eloquent at it. But what !
more than angels ? When the apostle^ supposes one speaking
with the tongue of men and angels, doth he not intend a
gradation, and signify the latter far to excel ? And are we
to suppose that the benignity of their own natures, their
kindness to man and their perfect conformity and obediential
compliance and subjection to the will of their sovereign Lord,
would not have obliged them to do their uttermost, if he had
sent them upon such errands ? We cannot doubt it. But,

i. It is apparent that what the blessed God doth in
pursuance of this saving design, he doth to the praise of
the glory of his grace, and that it might appear the more
conspicuous in the whole conduct of this affair.

ii. That it is not within the compass of any created, no
not of angelical power, to change the hearts of men, and
turn them to God. If angels were the constant preachers
in all our assemblies, they could not witli all their heavenly
eloquence convert one sinner, if the immediate Divine power
did not exert itself. " The people are willing in the jiay of
His power," who was God-man.^ The Jews at mount Sinai
"received the law by the disposition of angels, yet kept
it not." '

I 2 Cor. V. 11. M Cor. xiii. 1.

* Ab Pa. ex. 3. * Acts vii. 63.

REV. MR. MATTHEW MEAD. 321

iii. Yet if God sliould put forth his own power by such
a ministration ; if angels should appear in glorious array
among us, and speak to men with greater advantage ojid
more persuasive eloquence than we can conceive, and
marvellous effects by Divine concurrence should ensue ; those
great effects among a sort of creatures led by sense, and who
judge by the sight of the eye, would all be ascribed to the
visibly glorious instrument, not to the supreme agent, who
is invisible and out of sight; even as in effects of another
kind, the invisible power and Grodhead, that do all, are little
regarded by stupid man, whose dull eye stays and rests in the
visible outside, and fixes his mind there too.

iv. Therefore the rich treasures of the gospel are put
into earthen vessels^ that the excellency of the power might
be, — that is, might appear to be, — of Grod,^ and not of the
inferior instrument.

V. In this way of dispensation, wherein Grod speaks to men
*by men* liable to the same passions with themselves, he
accommodates himself to their frail state, — who cannot bear
glorious appearances, — and to their own option and desires ;
w^ho say to Moses, " Speak thou with us, and we will hear: but
let not God speak with us, lest we die."^ ^\nien they had
heard " the sound of the trumpet, and the voice of words,"
accompanied with thunders and lightnings, they entreated
that they might hear no more..^ The celestial glory, while
our mould and frame is dust, doth more astonish than instruct.
Those soft and pleasant words, " This is my beloved Son, —
hear him," spoken by a voicB from the excellent glory, in the
transfiguration, made the disciples that heard them sore afraid,
and fall on their faces.^ How would it unhinge the world
and discompose the whole state of civil affairs, if all conver-
sions were to be as Saul's was when he became Paul, with
such concomitant effects, not only on himself, but all others
present ; especially being wrought (as most conversions may

1 2 Cor. iv. 7. ^ ^x. xx. 19.

3 Heb. xii. 19. * Matt. xvii. 5, G.

VOL. VI. Y

322

A FUNERAL SERMON ON THE

be) in numerous assemblies, the convert struck blind for some
days, and all that were in the place speechless ! Perhaps wo
have one such" instance to let us see how inconvenient it were
such instances should be common, or that this should be God's
ordinary way of converting and saving sinners.

vi. The holding of men in this world under the ministry
of men, not of angels, in reference to the affuirs of their
salvation, is certainly more suitable to the condition of pro-
bationers for eternity and another world ; and more aptly
subservient to the business of the judgment day, when all the
talents men were entrusted with, their natural endowments
and faculties as well as additional advantages, are to be
accounted for. We shall hereafter understand better, but
may in good measure conjecture now, why there is so fixed
a gulf by the wisdom and counsel of God between the two
worlds, the visible and the invisible, and so little commerce
between them.

And whereas in the Old Testament the apparition of angels
was more frequent, that passage, — " The world to come" being
said not to be put " in subjection to angels," — seems to signify
the time after the Messiah's appearing should be more
entirely left to the conduct of a gospel ministry, as the
connexion intimates.^

vii. And though the compassions of men who have been
in danger to perish themselves, cannot be supposed more
powerfully to influence them unto an earnest endeavour of
saving tliem that are in the like danger, than the kindness
and benignity of angels would do, if they were so employed ;
yet their concern to save others, who are also to be saved
themselves the same way, is likely, more easily, more gene-
rally, more sensibly, to be apprehended by those others, to
wliom they are to apply themselves upon this account. They
have kinder thoughts of one another than they are like to
have of a stiperior order of creatures. Their own flesh and
blood is nearer akin to them ; yea, they are more apt to lovo

1 Ileb. ii. 4, 5.

REV. MR. MATTHEW MEAD. 323

one another, and consequently to apprehend one another's
love, than the blessed God himself; which is more than
intimated in that of that holy apostle : ^ " He that loveth not
his brother whom he hath seen, how can he love Grod whom
he hath not seen ? " Things affect us not merely as they are,
but as they are understood. Ministers cannot be kinder to
men's souls than the blessed angels, among whom there is a
joy for the conversion of a sinner much more pure, exalted,
and sublime than a human breast is capable of; and, in
proportion, more fervent desire of such conversions : but tlieir
propensions towards us, though they should be expressed by
counsels and precepts that tend to our good, would be less
apprehended by most men ; they carry a severity with them,
which makes them need such insinuative recommendations
as slide more easily into their minds from creatures of their
own order.

viii. Our Lord himself was so concerned for the saving of
souls, as who could be besides ? But though before the flood
He is said to have preached to the old world, it was by his
Spirit in the ministry of Noah, a man like themselves to
whom he preached. But when He thought fit to preach
immediately himself, he put on flesh, and dwelt, or did
tabernacle among men as gne of them.^ So Moses foretold :
"A prophet like unto me shall God raise up, him shall ye
hear."^ So his terror was not to make us afraid. And though
his compassionateness towards us is argued from his being
tempted and compassed with infirmities'"' as we are, that
cannot be understood as if hereby he became more gracious
and merciful towards us in himself ; but his being so, was the
more apprehensible to us.

ix. The steadiness of the course God hath taken in this
matter shows what his judgment was of the fitness of
it; "who worketh all things after the counsel of his own
will."^ It is observable, that when our Lord was now

1 1 John iv. 20. ■« Jolin i. 14. ^ ^^.cts iii. 22 ; from Deut. xviii. 15.
* Heb. iv. 15. s gph. i. n.

Y 2

824

A FUNERAL SERMON ON THE

about to ascend, he fixes a ministry that he promises his
presence unto, always, or every day, unto the end of the
world.^ Ascending on high "he gave," among other,
" these gifts to men, — even to the rehellious,^ — apostles, pro-
phets, evangelists, pastors, teachers."^ And that he miglit
put an honour upon this ministry, when he designed the
gospel to be preached to Cornelius and his relatives ; thougli
he prepares Peter by a vision, and sends an angel to Cornelius,
it was not to preach to him, but to direct him to send for
Peter to preach to him and his; who tells him, when he
fell at his feet, "I also am a man."* We are human
preachers, though from a Divine Master and Lord, and of
a Divine word.

Secondly. But now the mind and counsel of God being
sufficiently evident in this matter, — both in the fact and in the
fitness of it, — to make use of such, for promoting the common
salvation as do need themselves to partake therein : we
come now to show, that the ministers of the gospel of
Christ ought to be very intent upon the business of their
own salvation, conjunctly with that of them that hear
them; and of theirs with their own. There is a double
obligation meeting upon a minister of the gospel : that
of the law of nature, and of the law of his office ; he is to
comply with both. Nature obliges him to intend his own
salvation ; his office, theirs that hear him. The same
authority lays him under the one obligation and the otlier.
For He that is the author of nature, is the author of his
office too.

I. He ought so to mind the concern of his people's salva-
tion, as not to neglect his own. This is so evident in itself,
that it would be superfluous to speak to it, were it not that
we, as well as they to whom we preach, do need to be put
in remembrance of very important things, though we know
them.*^ To * know ' and to * consider,' we not only may dis-

» Matt, xxviu. 19, 20. ^ Pg. ixviiL 18. • Eph. iv. 8-1

4 Acta X. * 2 Pet. i. 12.

REV. MR. MATTHEW MEAD. 325

tinguish, but do too often separate. And there are divers
things to be considered to this purpose.

1. That the royal law, as it is called/ which requires us
to love our neighbour as oneself, makes love to ourselves,
(that is, not merely which we bear, but which we owe to
ourselves,) the measure of that which we ought to have for
our neighbour. And that which ought to be the measure
in any kind should be the most perfect in that kind ;
and must oblige us to love first our most noble self — our own
souls.

2. It is gross hypocrisy to seem earnestly intent upon
saving other men, and to be neglectful of one's own salvation.
It is sin only which endangers both, meant by the ' mote ' and
the ' beam.'^ And our Saviour, we see there, stigmatizes such
a one with the brand of a hypocrite, that is officious to take
out the mote ^ from his brother's eye, but never concerns
himself to cast out the beam from his own eye.

3. It is a scandalous and an ignominious absurdity, as the
apostle's sharp expostulations imply,^ to take upon oneself
to be "a guide to the blind, a light to them that are in
darkness," — to take up with having a form of knowledge and
of the trath in the law, and to teach others, — and not to teach
oneself I Preachest thou — as he adds — " a man should not
steal, and dost thou steal ? thou that sayest a man should not
commit adultery, • dost though commit adultery ? thou that
abhorrest idols, dost thou commit sacrilege ? thou that makest
thy boast of the law, by breaking the law dishonourest thou
Grod?" This is that which makes the name of Grod be
blasphemed among the Gentiles ; as he tells us it is " written,"
referring to some texts in the Old Testament.* It is a
blackening thing when it can be said, " I was keeper
of the vineyards, but mine own vineyard have I not kept." ^

Our Lord speaks of it as a reproachful proverb, which
he, knowing the hearts of men, observed some were apt

1 James ii. 8. ^ jyi^tt. vii. 3—5. ^ j^m. ii. 19—22.

* Ezek. xvi. 47—52 ; xxxvi. 22. * Cant. i. 6.

326 A. FUNERAL SERMON ON THE

to misapply to liim,^ (noted to have been in use among the
Greeks, and which with that empire had reached Judea,)
" Physician, heal thyself." It would be very opprobrious to
us who are in the ministry, if it could be truly said to us, we
seem concerned at the diseasedness that appears in our flocks,
but overlook the diseases and distempers of our own souls.
That was meant for a bitter reproach to our Lord dying upon
the cross, — " He saved others, himself he cannot save." To
us, if it might be truly said, it must be a just reproach as
well as bitter ; our saving ourselves being our duty enjoined
us, and tending to the saving of others ; whereas our Lord's
saving himself, in the sense intended by those scofi'ers, was
against the law he was then under, and against his own
design ; tending to overthrow it, and leave them to perish,
whom he was dying to save.

4. The observable neglect of the design to save oui' own
souls, would defeat and destroy the other design of saving
theirs that hear us. For who can think us serious in our
preaching, or that we believe ourselves in what we say, if we
manifestly decline, ourselves, that way of salvation which we
propose to others ? We tempt men to infidelity if we live
like infidels.

It was a cutting repartee made by an atheistical person, to
one that, leading an ill life, yet professed to wonder that the
other, (the argument for a Deity being so plain and cogent,)
did not own there was a God ; the other replied, he much
more wondered, that he who did own Him, should yet live
as he did ! This tends to overthrow all our preaching. Though
our Saviour directs to do as they said^ who sat in Moses's
chair, not as they dM^ because they said and did not, yet
he did not thereby justify those self-repugnant teachers, for
his reflection upon them is sufficiently severe. And we are
to consider in the case, not merely what man's duty is, but
what their dispositions are ; not what they ought, but what
they are apt to do. If they think we do but act a part, when

» Luke iv. 23.

REV. MR. MATTHEW MEAD. 327

we speak never so movingly to them, they will be little moved
by all that we can say. They will be more* apt to conclude,
that we who have studied and searched into the matters of
religion more than they have done, have found some flaw at
the bottom, and perceive the very foundations of it to be
infirm ; and therefore practise not according to the doctrines
and rules of it : but that for our gain, — because it was the
calling we were bred to, and we know not how else to. live, —
we are content, and some way constrained, to keep up the
forms we found in use, and maintain them that they may
maintain us.

5. Yet when it shall be found, as upon strict inquiry
it cannot but be, that the foundations of religion are more
firm than those of heaven and earth, how dismal will it be
to have " preached to others and ourselves to be cast away ! " ^
For as by loose, licentious walking, we hazard other men's
souls, which we should endeavour to save ; so we more cer-
tainly lose our own. God may save them some other way,
and by other, more apt instruments ; but we have little
reason to expect that we shall save our own, either while we
design it not, (as if we were to be saved by chance,) or, much
less, if we counteract any such design : which we may,
most destructively, by that single instance which the apostle,
in that last-mentioned place, refers to ; an indulged intem-
perance, or not keeping our bodies in subjection — in servitude,
or in a serviceable temper, as the word hovXayooydv imports ;
to subdue them into the state of servants ; wherein rather
than fail, one would use the severity which this other word
vTTcoTTiaCeLv there signifies. It is plain, that "if we live
after the flesh we must die."^ There is one law for'ministers
and people : and it is only by the Spirit we are so to mortify
the deeds of the flesh that we may live. How dismal when
a minister's own breath poisons him ! when the very gospel
which he preaches is a deadly odour to himself ! ^ How
horrid when a shepherd is the leader of the Epicurean herd !

' 1 Cor. ix. 27. ^ Rom. viii. 13. ' 2 Cor. ii. 16. 0*7^77.

328 A FUNERAL SERMON OX THE

6. But if, by neglecting -sdsibly the gospel way of 8a\4ng
himself, he not Only hazard, but actually destroy other men's
Bouls, together witli his own, he then perishes under a much
heavier load of guilt than another man can, that was not
under his obligations. As his obligation was double, so is
his guilt. When sinful, vicious inclination hath depraved
his mind, put out the eye of his practical understanding, — so
that the blind leads the blind, — both fall into the ditch ; but
he falls much the deeper, having the other's destruction
charged upon him together with his own. Such teachers as
bind heavy burdens for others, which they will not touch, fall
under an aggravated woe : and the case is the same with
them that prepare and set before their hearers the most
nutritive and delectable fare, which they will not taste. And
for that reason, perhaps, the people will not feed on them,
because the preachers themselves too evidently appear to
have no taste or relish of them.

II. The ministers of Chiist ought to conjoin the serious
design and earnest endeavour of saving them that hear them,
"with the design and endeavour of saving themselves. They
are not to be so bound up within themselves as only to mind
their own things, though of this most noble kind.

1. The law of nature obliges them to it, which extends
its obligation as far as human nature extends. And must
therefore include them with the rest of mankind under the
same common notion ; namely, them who are ministers, not as
they are such, — for nature hath not made them ministers, —
but as they are men; whom the royal law, mentioned
before, requires to love their neighbour as themselves ; and
therefore to seek another's felicity, not before, but as, their
own. "We are taught to count it an unnatural barbarity,
when we see any pressed and pinched by bodily wants and
miseries, to hide ourselves from our own flesh : ^ how much
more, if we see immortal souls in danger to bo lost and
perish, that are of the same make and capacity with our
own I

* Itaioh Iviii. 7.

HEV. MR. MATTHEW MEAD. 329

2. The law of Christ, as such, obliges Christians to the
same thing : which is not, in this instance, therefore a
diverse law, but hath a diiferent stamp and impress, as being
the law of the kingdom of Grod in Christ. We are to bear
one another's burdens, so fulfilling the law of Christ.^ What
so weighty a burden can there be upon any man as this, the
importance of his eternal salvation? and which is plainly
here referred to, when we are required to endeavour the
restoring of such as have been overtaken, and lapsed into
sin, by which the precious soul is hurt and endangered:
should they be left to sink under such a burden ? Christians
are elsewhere required to have compassion on such as they
see in such danger, — "to save them with fear, and pull
them as firebrands out of the fire."^ These are obligations
common to ministers with others. But,

3. The law of their own office lays upon them an
obligation peculiar, as such, to themselves. What serves
their office for, but this, as the principal end and design
of it? What is it meant for, but to gather in souls to
Christ, and confirm them in him ? because " there is
salvation in no other; nor is there any other name given
among men, by which any can be saved."^ They are the
messengers of the glad tidings of peace. Their business is
so well known, even in hell itself, that a spirit from thence
speaks it out, "These are the servants of the most high Grod,
which show unto us the way of salvation," — that is, to human
creatures, of whom the possessed person was one.*

4. They are obliged by the example of their blessed
Master, our Lord Jesus himself, the primary Saviour by
office ; whom they are both to imitate and to serve in this
merciful design. Christians are so far to imitate them, as
they do Christ,-'^ — which implies their obligation to imitate
him, as the word fjufxriTal, there used, signifies. The great
salvation, which none that neglect, can escape vengeance,

1 Gal. vi. 2. 2 ju(je 23. ^ Acts iv. 12.

* Acts xvi 17. ^1 Cor. xi. 1.

330 A FUNERAL SERMON ON THE

began to be spoken by the Lord himself, then by them that
hejird him, — and so on, by others that succeed in the same
office. This is following Christ in the way of imitation, as in
the mentioned place. And we are required to have "the
same mind in us, which was in Clirist,"^ and are told
wherein ;* — which read over at leisure, and consider wliat
was that deep humiliation and suffering for, but the salvation
of souls ? And consider that this is said, as to the saints at
Philippi, so particularly to the bishops and deacons there :
which shows their common and tlieir special obligations both
together. And now, can we behold with what compassions
and in what agonies, even unto blood, our blessed Lord
pursued this design, and not feel a constraint in our spirits,
in our lower sphere and capacity, to serve it also to our
uttermost ?

5. They are obliged by the peculiar advantages they have
for this work, and those they expect by it.

i. They have special advantages for it from their very
calling, being separated to the gospel, taken off from other
business, to give themselves (as in this context) wholly to
this. They are supposed therefore to know more of the
concernments of souls ; of the terrors of the Lord,*"^ whence,
therefore, they are to persuade men ; of the nature of sin,
and how it entangles men's spirits; of the wiles of Satan,
and how he waits for advantages to destroy them ; of the
foundations of religion, and by what arts they are endeavoured
to be subverted or shaken, and by what means and methods
they are to be demonstrated or established ; of the mysteries
of the gospel of Christ, and how they are to be unfolded ; —
to have more special assistances from heaven in their work,
aooording as they faithfully mind it ; Christ's promised
presence therein, even to the end. These are talents, with
others tending to the obtaining of these, which they are to
be accountable for. And hereby they are strongly obliged,
with their own, to intend earnestly the salvation of other
ineu's souls

» rhiLiUfi. = 5. • 2Cur. V. 11.

REV. MR. MATTHEW MEAD. '331

ii. They expect great advantages by it : that since
nothing is more grateful to our Lord Christ than the
jjrogress of this saving work, he will bountifully reward
them that faithfully serve him in it : that if they be " stead-
fast and immoveable, abounding in this work of the Lord,"
(as he hath not a greater, now in doing, in this world,)
" their labour in him shall not be in vain." They shall hear
from him ; " Well done, good and faithful servant, enter into
the joy of thy Lord." If they " turn many to righteousness"
— or endeavour it with sincere minds — '' they shall shine as
stars in the firmament." And in the meantime, the honour
and the pleasure of serving that mighty Redeemer, and lover
of souls, in so glorious a design, have in them a very excellent
reward ; and Avhich cannot but be esteemed such by a right
mind.

6. They are obliged by the exigency of their own case.
They cannot, as that is stated, neglect the design of saving
other men's souls, without forfeiting their own. If they
warn them not, over whom as watchmen they are set, they
perish, but their blood will be required at their hands. It is
a mighty trust they stand charged with, which if they dis-
charge not, they are liable to accusation and condemnation,
as false and faithless servants ; perfidious to the souls of
men ; traitorous to the King of kings, — whose interest they
will have betrayed, being his agents and ministers in his
kingdom of grace ; about the prosperous state of which
kingdom, with the successful progress of the afi'airs of it,
he is most deeply concerned.

And now from this conjunct consideration of these two
great ends, which a minister of Christ is to propound to
himself, I might proceed to consider them severally and
apart ; but this the case doth not require, it being easy to
sever what hath been said to the one and the other ; nor do
our limits allow it.

We therefore go on to the more necessary use of the whole.
To this purpose we collect,

1. That this world is universally in a very miserable

332 A FUNERAL SERMON ON THE

state. For it is the business of Christ's ministers, to
endeavour both the salvation of them that hear them, and
their own.

i. The salvation of them that hear them. This is very
indefinite ; let who will be the hearers, they are supposed to
be such as need to be saved. The object of their ministry is
all nations, and every creature; namely, that is or shall be
capable of being taught the way of salvation. Therefore all
nations are deluged by the destructive evils from which they
are to be saved ; and the world is everywhere inhabited by
miserable creatures. We are told, " that sin and death have
passed upon all men,"^ and all the ends of the earth are
invited to look unto God in Christ, (as the application of this
context shows,^) that they may be saved.^ Whei-eas there-
fore the ministers of the gospel of salvation, wheresoever
they can obtain to be heard, are to endeavour the salvation of
their hearers ; it shows they can speak to none who stand not
in need of saving mercy.

ii. And that they are also to save themselves, as well
as them that hear them, more fully shows the absolute
universality of the ruin that hath befallen this world ; that
there are among men none to be found that may be employed
in saving others, but who are of the lost themselves ; and
so far drowned in the common deluge of perdition and
destruction as to need his help, as well as the rest, " who
came to seek and save them who are lost ;" and to stretch out
to him craving hands, with that crying voice, " Lord, savt^
us, we perish."

2. The common stupidity of this wreteL i ....... .,

hereupon most observable and amazing, that so few such
cries are sent up io heaven. Men are involvo^l in a com-
mon ruin, overtures are made to them of a common salvation,
but they are in reference hereto destitute of common sense ;
that is, of such sense as is common in less important cases.
Tboir misery lies in their having lost God ; but little do they

r. 12. • Pliil. ii. > Lwiiuli t' •'•

REV. MK. MATTHEW MEAD. 383

apprehend this loss. Amidst their other miseries, they cry
out when some that are mightier oppress others ; hut none sajs,
" Where is Grod my maker ? " ^ " The Lord looketh down from
heaven upon the children of men, to see if any will under-
stand, and seek after Grod ; but they are every one gone back,"
or are in an averse posture ; "none doeth" this " good, no, not
one :"'^ none, till he gave an effectual touch to their drowsy
spirits, and say, inwardly and vitally, to their hearts, " Seek
ye my face," so as to make their hearts answer, " Thy face
Lord, will we seek." ^ Preventing grace deth this ; otherwise
they feel no need of Grod, they miss him not, are content to
be without him in the world ; yea, say to him, " Depart from
us." Distance from him is chosen and desired, — from him
whose offspring we are, who is the Father of spirits, their
parent, their life, their blessedness ; of whom they are, and
to whom if they tend not, they cannot but be miserable.
It is the salvation of the soul that is the end of faith ; *
that faith by which we are to come to Grod, believing that
he is, and will be the " rewarder of them that diligently seek
him :" being redeemed to Grod by the blood of his Son,^ —
"who suffered once, the just for the unjust, to bring us to
Grod,"^ and who upon his suffering intercedes for the same
purpose; and " is able to save to the uttermost them that come
to Grod by him, because he ever lives to make intercession for
them." But this salvation of the soul, this coming to Grod,
or redemption by Christ, and his intercession thereupon, who
looks after? Neither the end, the salvation of their souls,
coming back to God, nor his method for attaining this end,
are regarded, or so much as thought on. To have this flesh
saved from anything that is grievous to it, every one covets,
and endeavours in vain ; it must, however, rot in the dust,
and be, in the meantime, a prey to worms : its own " father,
mother, and sister," will devour it.'' The Father of their
spirits would save and satisfy them, but him they shun, and
will not know.

1 Job XXXV. 9, 10. - Ps. xiv. and liii. ^ Pa. xxvii. 8.

* 1 Pet. i. 9. 5 Rev. v. 9. M Pet. iii. 18. i Job xvii. 14.

334 A FUNERAL SERMON ON THE

Who that observes how men spend their days, — even under
the gospel, which makes their time " a day of grace," wherein
they should be working out their salvation, — can think they
have any concern to be saved? Their life is continual
trifling, some pass their days in mirth and jollity ; doth this
signify any sense of misery, or fear of perishing, and that
destruction from the Almighty is a terror to them P These
are not more idle, than others are idly busy to get estates
and a name on earth ; but what is this to their being saved ?
They are liable to the common more sensible miseries of life,
and they are without God ; but this is no misery with them.
This misery is their element, and burdens them not. Were
their present case and future danger, in this respect, appre-
hended and felt, how full of outcries would this world be !
* Oh we are lost and perishing ! ' Such cries would ring through
the earth and pierce heaven! But the same carnality that
is death, ^ and makes them miserable, makes them stupid too,
and insensible of their misery. And are these 7'easonnUe
souls, intelligent, immortal minds and spirits, that are thus
stupefied ? turned into such clods and stones ? 0 deplorable
case! Methinks such an office set up in the world, of men
that are to save their own and other men's souls, should make
them consider, and bethink themselves. What is it for? It
must have had an original, and so it hath a di\4ne aspect, a
taste of heaven upon it ; and must have an end suitable to
the wisdom and grace of Heaven, which claims to be enter-
tained otherwise than with neglect and contempt ! And
indeed this leads to take notice more expressly, in a further
inference,

3. Tliat there is a saving design on foot in the world, set
on foot by the blessed God himself. Otherwise in so great
a ruin a« is oome upon this wretched world, what could it
signify, for any man to offer at saving either himself or
others P How vain an attempt were it for any man, out of
80 deep and horrid a gulf of impurity, misery, darkness, and

1 Rom. vUi. G.

REV. MR. MATTHEW MEAD. 335

death, to think of lifting up himself and of plucking up
others, as high as heaven ! This intimation carries hope
with it. It is a voice from heaven to such as are so employed
as Timothy was, ' 0 save thyself, and as many as thou canst
besides.' It takes away all pretence for despair ; God puts
not men upon vain attempts. A lively hope ought to spring
from hence. "And we are saved by hope,"^ — as without
hope no man would ever design for salvation, or anything
else. Hope is the engine that moves the world, keeps the
intelligent part of it in action everywhere. No man could
rationally stir in pursuit of any design whereof he despaired.
But as to other designs men's hopes are commonly self-
sprung, and end in shame. But when one can say, ' Lord,
thy word hath caused me to hope ; thou hast put me upon
aiming to be saved, and to save others ; ' it speaks this to be a
just and a hopeful undertaking. ' I will therefore set about
working out my own salvation, (and with my own, other
men's, as far as is within my compass,) expecting He will
graciously set in with me, and work in order hereto, to will
and to do of His own good pleasure, without which all mine
will be lost labour.'

4. We further collect. That the blessed God is most intent
upon this design. That which this supposes, and that which
it imports, speaks him intent. It supposes he hath appointed
a sovereign Saviour set over this work ; otherwise there could
be none subordinate. It imports he hath settled an office on
purpose ; made it some men's special business, to intend — as
every one ought — his own salvation, and withal to give him-
self up to this great work, the saving all he can. An office
set up for the saving of souls ought to be a great thing in
our eyes ; and it is a standing testimony for God, how willing
he is men should come to the knowledge of the truth, and be
saved.

5. They that bear this office should be highly honoured for
their work's sake. For how glorious an employment is it to

1 Bom. viii. 24.

336 A FUNERAL SERMON ON THE

be instrumental to salvation ; to be in any kind saviours !
I could tell you of some great princes in the pagan world,
that to their other splendid titles have had the additicm of
Sofer, * a Saviour/ — as to some others, the Destroyer of Cities
has been given as a name of reproach. And you do know
who hath the name of ApoUyon, or Abaddon. ^

6. It highly magnifies the wisdom, power, and sovereignty
of God, that he can and will make use of so mean instruments
for so high and glorious a purpose. For what end and pur-
pose can be greater than the recovery and salvation of souls
so deformed, miserable, and lost, as the souls of men univer-
sally were ? And what instruments could be meaner or more
vile, than such as needed to be saved themselves^ with the
same salvation ? That God should make use of them who
were darkness,^ to enlighten the world ; ^ of such as were but
sinful flesh,* to be able ministers of the Spirit;^ of such as
had minds that were enmity against God,^ to reconcile men
to himself;^ these are some of the wonders he works among
the children of men ; — when he hath converted some, to use
them, first for the converting of others, and then for the
strengthening of their converted brethren.

7. The ministers of Christ are to be examples to them
over whom they are set. They are to be so in the beginning
of their course, in. their first turn to God, though then in a
more passive sense: " That I might be a pattern," etc., saith
the apostle ; ^ and in their after course, as in this context : *
" Be thou an example of the believers, in word, in con-
versation," etc. They must be leaders in the whole way of
salvation, from fu-st to last.

8. Pride in the ministers of the gospel, and in them that
live under a gospel ministry, is a most monstrous absurdity :
for what are we, all of us, but a company of wretched crea-
tures, just perishing, and only (at the best) but in the way
of being saved? What have such to be proud of?

> Rev. ix. 11. * Eph. T. 8. » Matt. v. 14.

« John iii. 6. '2 Cor. iii. 6. • llom. viii. 7.

7 2 Cor. V. 'JO. • 1 Tim. i. H',. » 1 'I'iin. iv. 12.

REV. MR. MATTHEW MEAD. 337

9. Both Christ's ministers and their flocks are under the
greatest obligation imaginable unto union. For their case is
one and the same ; their miseries were the same, their dangers
the same. They must all have the same Saviour, the same
way of salvation, and the same end ; the same state of salva-
tion, which all the ' nations of the saved ' are to be brought
to at last.^

10. It is an unquestionable thing, that salvation is to be
designed for by all sorts. Ministers must aim to save them-
selves and their hearers. And is the minister to design his
people's salvation, and not they their own ? They have mean
thoughts of salvation that stumble here, as if they were only
to be saved from hell-flames ! But to be saved from sin that
makes us unlike Grod ; to have his image and his love per-
fected in us ; to be with the rest of the elect, partakers of
salvation, with eternal glory, is that mean ?^

11. The ministers of the gospel must,, some time or other,
be taken away from their work. It is timey a limited dm^ation,
within which their work and business lie, for the saving
themselves and those that hear them. They are to save
themselves. This end they are to pursue ; and it must some
time be attained. They are not always to labour, and never
rest : some time they are to receive the fruit of this their
labour, " and the end of their faith, the salvation of their
souls." As more, time passes, their salvation draws nearer
than when they believed ; they are not always to be in saving,
and never saved. In mercy to them, Grod will translate
them ; and may it not be in judgment to many, whom they
earnestly laboured to save, but who rejected their counsels,
and strove against their own salvation ! That they may not
always labour in vain for themselves, and because they have
laboured in vain for many others, they must be withdrawn
irom their hard and toilsome labour, and enter into rest.

12. The loss is great and grievous beyond all expression,
above all our lamentation, when such are taken away as have

1 Hev. xxi. 24. 2 2 Tim. ii. 10.

VOL, vr. y

338 A FUNERAL SERMON ON THE

made it their business to " save themselves and those that
heard them." In their endeavour to save themselves, they
have been great examples ; in their endeavour to save othei-s,
they may have been great instruments of much saving good
to many a soul. How few are they that drive such designs !
How fast doth their number decrease ! How fitly may we
ttike up that of the ps^almist, when " the godly man ceaseth,"
and " the faithful fail from among the children of men ! " And
what could be said with greater pathos,^ ' Help, Lord : ' as in
a common ruin, — ' Help, help, for Grod's sake ; help. Lord,
help ! ' Aly friends, are you not sensible you have lost such a
one, even while you are not yet saved, while you yet need to
be working out your salvation ? The effectually called, it is
true, are saved :^ *' Who hath saved us, and called us with a
holy calling." And (which is in substance the same thing)
the regenerate are saved : " Not by works of righteousness
which we have done, but according to his mercy he saved us,
by the washing of regeneration, and renewing of the Holy
Ghost."* But if this were the case with you all, how much
yet remains to be done, in order to your full and consummate
salvation ! You have yet mighty difficulties to overcome ; a
body of death, which you are not yet delivered fi'om. For
are not these some of your groans, in reference to it, * 0 who
shall deliver us ? ' A world full of troubles and snares ;
*' your adversary the devil, that goes about seeking whom he
may devour ; " all the principalities and powers of the king-
dom of darkness, that you are to contend with, and with
whom you are to dispute every step of your way to heaven ;
— and do you not need such a leader in that way ? And if
any are fallen into drowsy slumbers, do you not need his
awakening ministry ? If dead, how often hath the blessed
Spirit breathed life into you, by his quickening ministry !
How often hath God used him to enlighten you, when you
have been in the dark ; to clear up tlie groat doctrines of the
gospel, when you have not distinctly understood them ; to

1 JV xii. 1. » 2 Tim. i. 9. ^ Tit. iii. 6.

I

REV. MR. MATTHEW MEAD. 339

establisli you iu the faith, when you have wavered ; to resolve
you in matters of practice, when you have been in doubt ;
to encourage you in your fears and faintings, to comfort you
in your sadness and sorrows ! I wonder not that there are
many weeping eyes, and should much wonder if there be
not many aching, trembling hearts among you, for what you
have lost, and from an apprehension how hard and almost
hopeless it is, your loss should be soon or equally supplied.

He was long in preparing and forming to be what he was,
when you lost him. His station among you in this neigh-
bourhood, when first he undertook the pastoral charge of this
church, over which the Holy Grhost made him overseer,
required a man of as much wisdom and grace as any such
station could well be supposed to do ; considering how
numerous, how intelligent, and well instructed a people, he
was to take the care of. I well remember that about three
or four and forty years ago, being desired to give some help,
on a Lord's day, to that eminent servant of Christ, Mr.
Grreenhill, whose praise is still in all the churches, I then first
heard him preach : and, if my memory fail not, he had about
that time in hand some part of that excellent discourse of
the ' Almost Christian.' I had then the opportunity of begin-
ning an acquaintance with him. His excellent good natural
parts, his ingenious education, his industry, his early labours
in preaching the gospel of Christ in his native country, in
the city, and in this place ; his conjunction and society, for
some years, with that excellent servant of God before named ;
above all, the gracious assistances he had from heaven ; gave
him great advantages to be "a minister of Christ, approved
unto Grod, a workman that needeth not to be ashamed, rightly
dividing the word of truth." And his multiplied years,
unto the seventieth, with the continual addition thereby to
tlie rich treasury of his experiences, still improved him more
and more : so that there being no decay of his natural endow-
ments, and a continual increase of his supernatural, you had
the best of him at last ; whereby indeed, your loss was the
greater,— but your obligation was also the greater, that Cod

z 2

340 A FUNERAL SERMON ON THE

continued to you the enjoyment of him so long, and that in
a serviceable state. But wlien he could be no longer ser-
viceable in his stated, deliglitful work, it was by the decay
not of the inward, but the outward man ; so that when he
could preach to you and converse with you no longer, he
could earnestly and fervently pray for you to the end. And
God did not afflict you by leaving long among you only the
shadow, the outside of the man, and of such a man !

He took little pleasure in embroiling himself or his hearers
in needless and fruitless controversies. The great, substantial
doctrines of the gospel were his principal study and delight ;
such as lay nearest the vitals and the very heart of religion
and godliness, and most directly tending to the saving them
that heai'd him. The subjects which he chose to insist upon
from time to time in the course of his ministry, sliowed, as to
this, his spirit and design. Having formed from the Holy
Scriptures that scheme of thoughts which satisfied him, and
gave him a clear ground whereupon to preach the gospel
with an unrecoiling heart, he loved not to discompose it ; his
judgment in things which had that reference, being constantly
moderate and unexceptionably sound, remote from rigorous
and indefensible extremities on the one hand and the other.
Hereupon he drove at his mark without diversion ; not so
much aiming to proselyte souls to a i)arty as to Christ, and
to engage men, as much as in him lay, to be sound and
thorough Christians. Hitherto tended his sermons from year
to year. The great subject he had in hand, and which he
left unfinished, when God took him ofi* from his public work,
was manifestly pointed this way ; namely, of the covenant of
God in Christ. And his annual course of preaching a sermon
on May day, to young men, had the same manifest scope and
aim ; with which hii* public labours were concluded, — God so
ordering it, that his last sermon was this year on that day.

His judgment in reference to matters of church order was
for union and communion of all visible Christians ; namely, of
Huch as did visibly " hold tlio head," as to the principal ere-
dcnda and agendu of Christianity, the great things belonging

REV. MR. MATTHEW MEAD. 341

to the faitli and practice of a Christian ; so as nothing be
made necessary to Christian communion, but what Christ hath
made necessary, or what is indeed necessary to one's being a
Christian. What he publicly assayed to this purpose, the
world knows ; and many more private endeavours and strug-
glings of his for such a union, I have not been unacquainted
with : the unsuccessfulness of which endeavours, he said, not
long before his last confinement, he thought would break
his heart ; — he having openly, among divers persons and with
great earnestness, some time before expressed his consent to
some proposals, which if the parties concerned had agreed in
the desire of the thing itself, must unavoidably have inferred
such a union without prejudice to their principles, and on
such terms as must have extended it much further ; else it
had signified little. But this must be effected, as is too ap-
parent, not by mere human endeavour, but by an Almighty
Spirit poured forth; which, after we have suffered awhile,
shall KaTapTtarai, put us into joint, and make every joint
know its place in the body ; i shall conquer private interests
and inclinations, and overawe men's hearts by the authority
of the divine law, — which now, how express soever it is, little
availeth against such prepossessions. Till then, Christianity
will be among us a languishing, withering thing. When
the season comes of such an effusion of the Spirit from on
high, there will be no parties : and amidst the wilderness
desolation that cannot but be till that season comes, it matters
little, and signifies to me scarce one straw, what party of us
is uppermost : the most righteous, as they may be vogued,
will be but as briars and scratching thorns ; and it is better
to suffer by such, than be of them.

In the meantime, it is a mark of God's heavy displeasure,
when persons of so healing spirits are taken away ; and if it
awaken any of us, tha^ will tend to prepare us for the effects
of it: which preparation seems a thing more to be hoped
than prevention.

1 1 Pet. V. 10.

342 A FUNERAL SERMON ON TITB

But this worthy servant of Clirist sees not the woful day,
whatever of it he might foresee. His removal makes to many,
indeed a woful day, and that all about him did long foresee.
He was long languishing, and even dying daily : but amidst
surrounding death, as a relation told me, there was no appear-
ance of any the least cloud upon his spirit, that obscured the
evidences of his title to a blessed eternity. Being asked how
he did, he said, * Groing home, as every honest man ought,
when his work is done.* He was much in admiring God*s
mercies imder his afflicting hand, saying, * Everything on
this side hell is mercy : * that * the mercies he received were
greater than his burdens, though in themselves grievous ; '
that he rested upon that promise, ' that his Father would lay
no more upon him than he would enable him to bear : ' that
* ho expected to be saved only by the righteousness of Christ
imputed to him.' Though he well understood, — as I had suf-
ficient reason to know, — that Christ's righteousness is never
imputed to any, but where, if the subject be capable, there is
an inherent righteousness also ; * he said * ' that is no cause of
our salvation, but the character of the saved.' — And having
before precautioned some as were about him not to be sur-
prised if he went away suddenly, he repeated the ejaculation,
" Come, Lord Jesus, come quickly ; " and renewing the former
caution by saying, "Remember what I said before," as he
sat in his chair, with all possible composure he bowed hia
head, and without sigh or motion expired in a moment. The
sighing part lie left to others that stay behind : and I do
even feel the sorrows of his most afflicteil family, his mourn-
ful widow, his sorrowing sons and daughters, his destitute
church ; with all others that got good, or might have done,
by his quickening, spiritful, piercing ministry, or had tho
advantage and satisfaction of liis aoquaintimco and convoi'se.

Your grief cannot but be measured by your love ; and your
love by his in the several kinds and objects of it : his con-
jugal, paternal, pastoral, friendly love, as ho was an affec-
tionate husband, a tender father, a vigilant pastor, and a
pleasant friend. But withal, let your consolations bo measured

KEY. MK. MATTHEW MEAD.

343

by the proper grounds thereof. It is a most improper, irra-
tional, unchristian way of being comforted in such a case,
only to let time wear away our sorrows. It is but a negative,
a heathenish, yea a worse than heathenish method of receiv-
ing comfort ; for I have observed it to be animadverted on,
as an intolerable absurdity, by some among the heathens, —
that time should work that cure of grief and sorrow, which
reason and prudence work not. And thus it is plain we shall
be reheved, not by holy thoughts, but by not thinking ! So
it may in time be forgotten, that ever such a man as Mr.
Mead was minister in Stepney. And what is this to Chris-
tian consolation ?

But we need not wander from the text for a positive and a
solid ground of comfort. Eemember it was his business to
save himself, and those that heard him. As you have no
doubt of his salvation, which I believe none of you have,
make sure of your own. " Put on, with the breastplate of
faith and love, that helmet, the hope of salvation." You
are " of the day ; watch and be sober, as those that are not
appointed to wrath, but to obtain salvation by Jesus Christ." ^
And then consider (as I doubt not many a soul will bless
God for him for ever) how glorious a sight it will be to see
him one day appear in the head of a numerous company of
saved ones ; and say, — as a subordinate parent in the apostle's
sense, — " Lord, here am I, and the children thou hast given

me.

"2

In conclusion : For you of his dear and beloved flock, this
may be directive to you as well as consolatory. Would you
have a pastor after (rod's heart ? Put yourselves under the
conduct, as much as in you is, of such a pastor as you appre-
hend will be intent, in all his ministrations, upon this double
end, — " to save himself and them that hear him." " And labour
to be perfect, be of one mind, and live in peace, so the God
of love and peace shall be with you."^ And remember him
as one that hath had the rule over you, and hath spoken to

1 1 Thcss. V. 7—9. 2 1 Cor. iv. 15. ^ 2 Cor. xiii. 11.

•' n \ 1 UNERAL SERMON ON THE REV. MR. M. MEAD.

you the word of the Lord ; and follow the faith of such,
considering the- end of their conversation ; and that Jesus
Christ is the same yesterday, to-day, and for ever. As you
change pastors you will not need to change Christs, so as to
have one yesterday, another to-day, and a third to-morrow.
l*astor8 under the gospel, as well as priests under the law,
" were many, because of death ; but our blessed Lord, because
he continueth ever, hath an unchangeable priesthood."^
Therefore do you never think of another Christ, as their
doubt was, *who are referred to in* Matthew ; ^ but cleave to
this your great Lord with purpose of heart, till he give you
at last an abundant entrance into his everlasting kingdom.

Let his mournful relatives, and all of you to whom he was
dear, consider what our Lord oflPered as matter of consolation
in the most trying case of this kind that ever could occur to
poor mortals ; that is, when he himself was to be taken away
from his sorrowing family and followers. It is but " a little
while ; " as much as to say, my ' words have a plain meaning,'
" A little while, and ye shall not see me : and again, a little
while, and ye shall- see me, because I go to the Father. Ye
now therefore have sorrow, but your sorrow will be turned
into joy, and your joy no man taketh from you."^

"Now the Grod of peace, that brought again from the
dead our Lord Jesus, that great Shepherd of the sheep,
through the blood of the everlasting covenant, make you per-
fect in every good work, to do his will : working in you that
which is well-pleasing in his sight, through Jesus Christ : to
whom be glory for ever and ever. Amen."

» Heb. vu. 23 24. « Ch. xi. 3. > John xn. 17—20, 22.

A FUNEEAL SEEMON

FOR

THAT FAITHFCJL, LEAENED, AND MOST WORTHY MINISTER
OF THE GOSPEL,

THE EEY. PETEE YINK, B.D.,

WHO DECEASED SEPTEMBER 6, 1702.

I

TO THE TRULY PIOUS

MES. MAEY YINK, EELICT OF THE DECEASED.

My dear and honoured Sister,

The relation I stand in to you, by that union which some
years since the good providence of God hath brought about between
our families, obliges me, besides what T owe you upon the common
Christian account, to partake with you in your sorrows for this
late afflicting loss ; as I have, according to my measure, in the
satisfaction of enjoying so pleasant and delectable a relative and
friend. And I would not only bear my own much, lighter part of
this burden, but (if I knew how) ease and lighten your part. It
ought to do much towards it — by helping you to poise and balance
your burden — to put you in mind, that you have a greater and
nearer relation left. Your Maker is your husband : God all-
sufficient, in whom is immense fulness ; who can be always
present, and most intimately converse with your spirit ; who never
dies, and to whom your relation is eternal : — which are all, things
not agreeable or possible to any earthly relative. This God is to
be your God for ever and ever, and your guide unto the death ;
even in this wilderness, on this side death, where we most need a
guide. Nor hath your most tender deceased consort otherwise left
you alone. He hath left you with an observant son and his yoke-
fellow, with a dear and only brother, that, it is to be hoped, will
severally be found full of dutiful and brotherly affection towards

348 DEDICATION.

you. And you have genuine relatives and bmnclies remaining to
you, daughter and daughter's children, that through God's goodness
may be continuing and growing comforts to you.

And this season of your separation from so pleasant a companion
and guide of your life, will be of no long continuance. It should
occasion you to intermingle thanksgivings with lamentations, that
your union and enjoyment continued so long ; and for what
remains, the time is short. Therefore, they that lose sucli relations,
"are to weep as if they wept not — remembering that the fashion of
this world passeth away." Especially it ought to be considered, that
such a sad parting will be recompensed by the most joyful meeting ;
when they that " have slept in Jesus, God will bring with him ; "
and the survivors, at that day, "be caught up into the clouds, to
meet " their Redeemer, and, no doubt, the redeemed *' in the air, and
so be for ever with the Lord." Wherefore let us comfort oui-selves
and each other with these words ; which have a fulness in them
richly sufficient for you, and for,

My dear Sister,
Your sincerely affectionate, and
, • Veiy respectful Brother,

JOHN HOWE.

A FUNEEAL SERMON

FOE THAT FAITHFUL, LEABNED, AND MOST WOETHY MINISTER OP THE GOSPEL,

THE REV. PETER YINK, B.D.

ACTS V. 20.

'< GO, STAND AND SPEAK IN THE TEMPLE TO^ THE PEOPLE ALL THE WOEDS
OF THIS LIFE."

The present speaker in this text is an angel of aod ; one
of those blessed spirits from among ''the principalities and
powers in heavenly places," who greatly delight -as you
have lately heard,^ and I hope are, God willing, further to
hear,— to be concerned about the affairs of God's church on
earth : so that we depart not much from our former subject
in diverting to this. But whereas the speaker was an
immortal angel, and the subject spoken of, words of life —
these, you may think, are things very remote from the design
of a funeral discourse. Yet you are withal to consider, that
the persons spoken unto were mortal men ; Peter, with the
rest of the apostles, whose lives were in jeopardy every hour.
That they are so mentioned in this history, " Peter, and the
rest of the apostles;'' and— what we find expressly recorded
of him besides— that it was endeavoured the diseased might
be put under his shadow passing by ; and that he afterwards
in this chapter is only named, (with the addition, " the other
apostles,") making their defence, being convened before the

i Having a discourse in hand about this time, on Eph. iii. 10 : "To the
intent that now unto the principalities," etc.

350 A FUNERAL SERMON ON THE

council,^ shows that Peter was more eminently active,
vigorous, forward, and zealous in the work of Christ : hut far
from the affectation of principalitj over the rest. Quite
another consideration may well be understood to have urged
liim, and which our Lord seems to refer to, when he said,
" Go, tell my disciples, and Peter." But he, with the rest,
we are sure, were all moi-tals alike ; and they were also
from time to time assemblies of mortals that they were
directed to speak unto, the words of life.

And, my friends, the very name of life cannot but have a
grateful pleasant sound to them that dwell in the midst of
deaths ; to them that find the dark and dismal shadow of
death continually spread over the whole region which they
inhabit. When they find that death, in all its more gloomy
appearances, hath so general a power over ministers and
people, preachers and them that were to be preached unto ;
how pleasant is the mention of life, and such a life as sur-
mounts, as exceeds the sphere where any death can come ; a
sphere by itself all full of vitality, and in which death, or any
shadow of death, can never find place ! To be told of such
a life, amidst surrounding deaths, cannot but be a pleasant
and grateful thing to them that have sense enough in
reference to their present case, and any faith in reference
to the future. Indeed the power of death appears so nmch
the more absolute and its commission is seen to be of so
much the greater amplitude and extensiveness, that it equally
reaches to preachers and hearers ; must equally reach such
men as these apostles were, and all tlie people they were to
speak to, the " words of this life." But so much the higher
and more glorious are the triumplis of that *'life," the
*' words" whereof are here mentioned. For it is evident
tlieso words do mean and intend a life, into which every-
thing of death and mortality is to be swallowed up : and
therefore though death do stop the breath of preachers and
the ears of hearers, it can never prevail against that word

» AcU V. 29.

KEV. MR. PETER VINK. 351

in wliich. this life is wont to breathe. For though ^' all flesh
is as grass, and all the glory of man as the flower of grass ;
the grass withereth and the flower thereof falleth away ; yet
the word of the Lord endureth for ever, that word which by
the gospel is preached unto you."^

This indeed was an ancient and very eminent minister of
the word of life, whose decease and death occasions this
s jlemnity and this discourse, now at this time. And it ought
to please us so much the more, that while we are now to
consider and lament the death of such a preacher, the word
he was wont to preach shall never die ; and that we are to
consider at the same time, the life which such words do both
concern and cause, is finally victorious over death in all the
kinds and forms of it ; "a life hid with Christ in God;"
whereof He is the root and original, who avowed himself to
be " the resurrection and the life ; " and hath assured the
partakers of this life, whether preachers or hearers, that
*' when He who is their life shall appear, they shall also
appear with Him in glory." ^ But so vain were the opposers
of the preaching " the words of this life," — the obdurate,
infidel Jews, — that they thought to shut it up, and the
preachers of it, within the walls of a prison ; for that was
the case here. A sort of men full of malignity and bitter-
ness ; especially, as you read in the context, those of the sect
of the Sadducees, who were the prevailing party at that time
in their Sanhedrim, who believed nothing of a life to come,
and had drawn in the high priest to be on their side ; and
who, as we read in the foregoing chapter,^ " with the high
priest, were grieved "—pained as the word signifies—" that
they (namely, Peter and John, though the former was orator)
preached through Jesus the resurrection from the dead;"—
these are, as they were before, the active, industrious instru-
ments to restrain the preachers and surpress the preaching the
words of this life : they, as is said above, filled with indigna-
tion, laid hands on the apostles, threw them into the common

1 1 Pet. i. 24, 25. 2 Col. iii. 3, 4. 3 Acts iv. 1, 2.

352 A FUNERAL SERMON ON THE

prison, and there they think them and their word secui-ely
enclosed and shut up together, that the world should never
hear more of them. And did ever malico more befool itself?
Could spite ever act or attempt a part more ridiculously
absurd ? Did they think to imprison celestial light, to bury
immortal life ? Heaven derides their attempt, and exposes
them to be derided. For as we are next told, " The angel of
the Lord by night opened the prison doors," — why made
they not him their prisoner too ? — '* and brought them forth,
and said, (as follows in the text,) Go, stand and speak in the
temple to the people all the words of this life." These two
things are here very plain :

First. That by this life is meant a peculiar sort of life ;
this life, rijy fw^s TavTj]s, this same life, that was so highly
predicated and cried up at that time, so that no one could
be in doubt what kind of life it was. It is true, out of those
circumstances, when we use the phrase of ' this life,' we ordi-
narily refer to the common affairs of this present life. But
tliat it cannot be so understood here is most evident : the
whole business under present consideration had quite another
reference. The apostles had no controversy with the rulers
of the Jews about the affairs of this world, or of the best way
of living a few days on earth ; but what was the surest way
of living for ever ; and whether believing on Christ as the
Messiah, " He that was to come," were not that way. Their
only contest with the people was (as his own was, while he
was yet among them) that they would " not come to him that
they might have life." So here the angel of the Lord com-
manding these servants and apostles of his to preach the
word of this life ; using the demonstrative term TavTr}S^ this
same life, this way of living, or obtaining life, now so much
disputed, and which began to make so great a noise in the
world ; cried up by some, decried by others : — this sufficiently
distinguished it. There were more obscure notices of it
before, but now it was more clearly revealed and more loudly
to be spoken out. The manner of expression signifies it to
be a peculiar and more excellent sort of life, \*'vy diverse

REV. MR. PETER VINK. 353

from, and far transcending, what is common to men ; nor
leaves us in any doubt of the angel's meaning.

Secondly. That the words of this life must necessarily mean
the gospel of our Lord and Saviour Jesus Christ ; whereof
these were the ministers and apostles, bound by special office
to diffuse to their uttermost this life and the words of it.
Whence, therefore, for our own instruction, we may take up
this twofold observation : That the gospel contains, or is
composed and made up of, words of a peculiar and most
excellent and noble kind of life : That it is the part of
the ministers of this gospel, even by angelical suffrage and
determination, as they have opportunity to publish such
words ; that is, to preach this gospel. In speaking to these
two conjunctly, I shall particularly insist on these four heads,
namely,

I. To show how peculiar and how excellent a sort of life
this is.

II. To show you, how usually and fitly the gospel is so
paraplirased, by the word or words of life, and of such a life.

III. To show you that it cannot but be the part of the
ministers of this gospel, to preach the words of this life.

lY. We shall also take the incidental occasion of observing
to you and insisting briefly on it, that they have the very
suffrage of the angels of Grod to that purpose, that it is their
part and business to preach the words of this life r and so
shall make use of all.

I. We are to show the peculiar excellency of this life.
That it is a peculiar sort of life, we have already noted from
the angel's speaking so distinctively of it ; calling it this life,
this same life, — that is now everywhere so much spoken of,
that is the matter of present discourse and of inquiry at this
time. And that it is a most excellent, a most noble kind of
life, the expression itself also doth not obscurely point out
to us, — that it is called " this life," Kar i^oxtF ; life in the
highest and most eminent sense. Never talk of this shadow,
this dream of life, we are now passing through, but " speak
to the people the words of this life;" this is a life worth

VOL. VI. A A

354 A FUNERAL SERMON ON THE

speaking of. And the excellencies of it will appear in these
several respects ; as,

1. That it is most manifestly divine life, and not, at the
common rate, as all life is from God ; hut as it not only
proceeds from God, hut resemhles him, hears his peculiar
impress upon it ; upon which account it is called the life of
God, the divine life, in Eph, iv. 18, where the apostle,
lamenting the sad and dismal state of the Geptile world,
saith, that " they were alienated from the life of God through
the ignorance that was in them, and the hlindness of their
hearts." It is, in a very special sense, a God-hreathed life :
not as the natural life and soul of man were hreathed at first
from God ; hut as there was a peculiar divinity in this life,
not only as coming from him, hut as having in it a chosen
dependence on him and tendency towards him, hy its own
very essence, which the life of the soul of man at first had
not. For if a voluntary dependence on God and tendency
towards him had been essential to the natural life of a man's
soul, it had been impossible they should ever have been lost.
Such a posture Godward was agreeable and connatural, not
essential. But it now is proper and peculiar to this life, —
though still not essential, as it never was, but more deeply
fixed in the soul by grace than it was at first by nature, — to
tend to God, as it is by faith derived from him, (as is expressed,
"the just shall live by faith ;"^ and "alive to God,"'^) as
by love it works towards him. '* I, through the law, am
dead to the law, that I might live unto God."^ The soul
was never otherwise dead, than it was dead towards God ;
and now, while in the present sense it lives, it lives by and
to him : it being the steady, habitual determination of the
soul Godward, as its first and last, both in itself and in the
design of its implantation. And so *this life* is the imprinted
image of the life of God himself, so far as the condition
of a creature can admit ; that is, that as God lives of and to

» Hub. ii. 4; Hob. x. 38. ' Rom. vi. 11.

» Gal. V. <i . and Gal. ii. 19.

REV. MR. PETER VINK. 355

himself, the soul by this life, lives not in a merely natural,
(which is common to all creatures,) but in an apprehended
and designed dependence on Grod and subordination to him.

2. It is a Christian, as well as a divine life ; a life that
comes from Grod, not as Creator only, (as all life, and as the
life of our soul particularly at first did, with its very being,
which involves life in itself;) but a life that comes from
Christ, as our Eedeemer, as Grod-man and Mediator betwixt
Grod and man, whereof he is the immediate author, and
which he procured by his own death and by his resurrection
from the dead, wherein we partake with him, when we live
this life : " I am crucified with Christ," 'saith the apostle,
*' nevertheless, I live; yet not I, but Christ liveth in me."^
*' To me to live is Christ."^ He is the author and fountain,
as well as the end of this life. It is a life owing to the
Eedeemer dying : " He bare our sins, that we might live unto
righteousness."^ And we are taught, upon his dying, men-
tioned before, " to reckon ourselves dead unto sin, and alive
unto God through Jesus Christ our Lord."* And he is there-
fore said to be the immediate donor of this life :^ " And I am
come," saith he, *' that they might have life, and that they
might have it more abundantly."^ The beginning and
improvements of this life, to perfect plenitude, are all from
him ; and it is therefore said to be '* a life hid with Christ in
Grod."'' He is said to be their life :^ by all which Christ is
signified to be the author and giver of this life. And he is
as expressly said to be the end of it ; his love in dying for
us, " constraining us no more to live to ourselves, but to him,
who died for us, and rose again." To which purpose are the
words in Romans xiv.^ Again,

3. It is a pure and holy life, such as, wheresoever it is,
cannot suffer a man's soul customarily to mingle with the
impurities and pollutions of this world. It is a life that

1 Gal. ii. 20. 2 Phil. i. 21. 3 1 Pet. ii. 24.

*-E.ora. vi. 11. 5 John 4. 14. « John x. 10.

' Col. iii. 3. 8 Col. iii. 4. 9 Vers. 7—9.

A a2

356 A FUNERAL SERMON ON THE

carries up the soul into a purer region, where it draws purer
breath. If you live in the Spirit, walk also in the Spirit.*

4. It is an active, a laborious, and fruitful life. They
that live this life, live it by union with Christ; and they
that are united >vith him, " abiding in him, bring forth much
fruit,"- — when without him they could do nothing; as it
there follows. They that live this life come thereupon, —
their love abounding more and more in knowledge and in all
judgment, or spiritual sense, (as the word ala6j]aLs there used
may most fitly be rendered,) discerning the things that difier,
or approving or preferring the things that are more excellent,
— " to be filled with the fruits of righteousness, which are by
Jesus Christ, unto the glory and praise of Grod."^ This is
the tendency of this life. It is a principle, in those in whom
it is, tending to usefulness and common good ; and in order
thereto, to growth and self-improvement. Again,

5. It is a most generous sort of life ; that disdains mean
things, cannot feed upon earth and ashes. Such communi-
cations it must have, as are suitable to the life of a man's
spirit. Herein stands the life of the spirit, — in receiving, and
drawing in, communications from God. They that live this
life " do hunger and thirst after righteousness, that they may
be filled."* They " seek glory and honour and immortality,"
that they may finally attain eternal life.^ This is a noble
sort of Hfe, that cannot be maintained, as it was not attained,
by common means ; that cannot live upon low, mean and base
things. They that are of the earth can live upon things
that spring from the earth ; but heaven-born ones must be
continually maintained by heavenly communications, beams
of light, accompanied with vigorous influences that descend
from thence.

C. It is a devoted life, sacred to God in Christ Jesus : " I,
through the law, am dead to the law, that I might live unto
God."* For as in the principle, it is an habitual determi-

> Gal. ▼. 25. » John xv. 6. ' phil. i. 9_u.

* Matt. V. G. * Rnm. ii. 7. « Gal. ii. 19.

REV. MR. PETER VINK. 357

nation of the soul towards Grod, through Christ ; so, in the
exercise, it is a continual, or often repeated, self-devoting or
dedicating of ourselves accordingly ; a '' yielding of ourselves
unto Grod, as those that are alive from the dead." ^ And so, in
Eomans xiv., " For none of us liveth to himself, and no man
dieth to himself. For whether we live, we live unto the Lord ;
and whether we die, we die unto the Lord : whether we live
therefore, or die, we are the Lord's. For to this end Christ
both died, and rose, and revived, that he might be Lord," be
owner, and so ruler, " both of the dead and living."^ Then to
whom should we live, but to him ?

7. It is finally, immortal, eternal life. It is so in its
tendency, and it is so in its complete and perfect issue, in its
mature state ; eternal life, such in the plenitude whereof every-
thing of mortality is to be swallowed up.^ This is that which
the aspirations and. groans of renewed souls aim at ; not barely
to be " unclothed," — that were a mean thing, only to lay down
this flesh that thereby we may escape the troubles that, being
in it, we are exposed to ; that would go but a little way, — but
"to be clothed upon with the house not made with hands,
eternal in the heavens," furnished and enriched with all the
delights and glories of the Divine presence. Therefore our
Saviour says of this life, they that have the beginnings of it,
" they that drink of this water, — it shall be in them a well of
water springing up into everlasting life."* The spiritual life
that renewed souls now live, will be eternal life. They differ
not in kind ; but the one will grow up into the other. There-
fore saith our Saviour, "I give my sheep eternal life:"^ 'I
shall never have done giving, till I have improved the life
I have given to eternal life,' in which there will be no ebbings
and Sowings ; but where life shall be perfectly pure and in
its full, mature state, without any mixture of death or dead-
liness ; as anything is said to be pure, that is full of itself,
without the mixture of the least thing that is alien or disa-

1 Rom. vi. 13. 2 Yers. 7_9. 3 2 Cor. v. 4.

* John iv. 14. ^ John x. 28.

358 A FUNERAL SERMON ON THE

greeable thereto. Everything of mortality shall be swallowed
up in this life.

II. AVe are to note to you, according to the order proposed,
the frequency and aptitude of this paraphrase of the gospel,
— * words of life,' or of what is equivalent thereto. For that
the gospel is meant by it, is out of question. It is all one as
if the angel had said, " Go, preach the gospel." That some
such phrase is usual to signify the gospel they can well tell,
that are not strangers to the Bible. Sometimes this phrase is
used to this purpose in the singular number, as " holding
forth the word of life:"^ sometimes in the plural, as in
the 6th of John's Gospel, verse 68, *' Thou hast the words of
eternal life." And sometimes instead of ' life' is put salvation,
which is the same thing. To be saved and to live this life is
all one, whether you consider salvation begun or salvation
consummate : salvation begunj is but this life begun. " He
hath saved us, and called us with a holy calling."^ When
he regenerates any, he is said to save them : " He saved us
by the washing of regeneration, and renewing of the Holy
Ghost." ^ And that complete, consummate salvation should
be signified by this life consummate and complete, is obvious
and familiar, — the phrases salvation and eternal life being so
promiscuously used in Scripture to signify the same thing,
that many places need not be quoted : "To you is the word
of this salvation sent :"* " The word of truth, the gospel of
your salvation:"^ and not perishing, or being saved, is
expounded by " having eternal or everlasting life."*^ And for
the aptness of it, or that the words that compose and make up
the gospel, are fitly called the words of life, will appeiir upon
several accounts : as,

1. Inasmuch as this * word ' is the means of begetting this
life : " Of his ovm will begat he us, with the word of truth,
that we should be a kind of first-fruits of his creatures."^ In
regeneration is infused the first principle of this life. And

» Phil. ii. 16. 2 2 Tim. i. 9. » Titus iii. 6. * Acts xiii. 26.

» Eph. i. i3. • John iii. 16- 17. ' James i. 18.

REV. MR. PETER VINK. 359

our Saviour prays for his disciples : " Sanctify them through
thy truth: thy word is truth." ^ And sanctification, in the
rise and beginning of it, is nothing else but regeneration.

2. Inasmuch as this ' word ' improves this life, or is the
means of improving it, and carrying it on towards its perfect
state : " As new-bom babes, desire the sincere milk of the
word, that ye may grow thereby."^ It is the means of our
spiritual growth.

3. Inasmuch as this ' word ' carries in it the promise of this
life in the most perfect state of it: "This is the promise
that he hath promised us, even eternal life."^ " This is the
record, that Grod hath given to us eternal life, and this life is
in his Son. He that hath the Son hath life ; and he that hath
not the Son of Grod hath not life." * This is a recorded thing,
and is the final and terminative promise of the gospel. All
the promises of it run into this.

4. The gospel is the rule of that judgment by which all
that shall partake therein are finally adjudged to eternal life ;
to this life in perfection.^ Those that are absolved by our
Lord Jesus Christ from the condemning sentence, and have
the saving sentence passed upon them, — of them it is said,
" They," namely the righteous, " go into life eternal," just
immediately from the tribunal of their judge ; which sentence
and judgment is according to this gospel : " G-od will judge
the secrets of all hearts, according to my gospel." Wherever
that impress is to be found,— gospel righteousness, — it distin-
guishes them that belong to Christ, and marks them out for
eternal life. These things fall under the former observation ;
the other two, which are to succeed, belong to the latter.

III. That it is the part of the ministers of the gospel, as
they can have opportunity, to preach the words of this life.
For the making out of this I shall speak to these two things :
—1. To show. That it ought to be their design and end, to
help souls into this state of life:— 2. That they ought to

1 Jolin xvii. 17. M Pet. ii. 2. '1 John ii. 25.

* 1 John V. 11, 12. * Matt. xxv. 46,

360 A FUNERAL SERMON ON THE

preach the gospel, or the words of this life, in order hereunto.
— That ought to be their end ; and this their work, in order
to this end.

1. It ought to be their end, to help souls into this state of
life. For,

i. It is the end of their office, therefore it ought to be
their end. It would be unaccountable that they should
design a diverse end from the proper end of their office, or
that they should not design that. Now the gospel is, by its
designation, to be the ministration of spirit and life unto
souls.'

ii. They ought to design the bringing of souls to Christ,
to get them into Christ, who is the fountain of this life.
" Ye will not come to me, that ye might have life,"- saith
our Saviour. And sure it is the business and ought to be the
design of the ministers of the gospel, as much as in them is,
to bring souls to Christ, and to counterwork the disinclination
that is in men thereto. You will not come : but we will do
all that in us lies to persuade you to come ; and to come for
this end, that you may live.

iii. It undoubtedly ought to be their end, to have souls
under their ministry regenerated and born again. This they
ought to design, and this is the very beginning of that state
of life ; and they are therefore entitled " fathers," in reference
to this their great design and business. * If you have had ten
thousand instructors, yet you have not had many fathers ; for
I have begotten you to Christ,' ^ saith the apostle Paul. * You
were regenerated by my ministry.* And this ought to be
every minister's design, that souls be regenerated by their
ministry. So the same apostle speaks of that servant of
Philemon's, and his own son, Onesimus : " I beseech thee for
my son, Onesimus, whom I have begotten in my bonds."*

iv. They ought to design the perfecting of souls unto
eternal life. For this end was the ministry given, in all the
degrees and kinds of it ; namely, " for the perfecting of the

> 2 Cor. iil 6. « John v. 40. ' 1 Cor. iv 1 hi', lu.

HEV. MR. PETER VINK. 361

body of Christ," — as you find :^ " And he gave some, apostles;
and some, prophets ; and some, evangelists ; and some, pastors
and teachers ; for the perfecting of the saints ; for the work of
the ministry ; for the edifying of the body of Christ : till we
all come in the unity of the faith, and of the knowledge of
the Son of G-od, unto a perfect man, unto the measure of the
stature of the fulness of Christ." And then is this new man
perfect, when this new life is mature in him, and grown up
in its fulness.

2. As that ought to be their end, so this ought to be
their work in order to that end, to preach this word of life,
as they can have opportunity. This will appear several
ways : as, —

i. They are commanded so to do. Christ commands it,
" Gro, teach all nations," etc.^ His apostle gives it in charge,
even " before Q-od, and the Lord Jesus Christ, to preach the
word ; to be instant in season and out of season."^ And in
the former epistle, having before given the same charge, to
*' give attendance to reading, to exhortation, to doctrine,"^
he afterwards, in reference to this and many other precepts,
urges his charge " before Grod, and the Lord Jesus Christ," —
adding, " and the elect angels, — to observe these things," etc.
And here there is a command from G^od by an angel, " Gro
and speak to the people in the temple, the words of this life."
The obligation by this precept, — given the apostles with cir-
cumstances,— lies in substance upon all that are ministers of
the gospel of Christ,

ii. They are directed how to do it, as well as commanded
to do it. The great God instructs his prophet Ezekiel, " Say
to them, As I live saith the Lord God, I have no pleasure in
the death of the wicked ; but that the wicked turn from his
way and live : turn ye, turn ye from your evil ways ; for
why will ye die, 0 house of Israel ?" ^ "Words are put into
his servants' mouths, even these " words of life."

1 Eph. iv. 11—13. 2 ]y[^^|.^ xxviii. 19. ^ 2 Tim. iv. 1, 2.

* 1 Tim. iv. 13. ^ E^ek. xxxiii. 11.

362 A FUNERAL SERMON ON THE

iii. They are threatened if they neglect to do it ; as in the
8th verse of that 33rd of Ezekiel, " If thou dost not speak to
^^•am the wicked from liis way, that wicked man shall die in
his iniquity ; hut his hlood will I require at thine hand."

iv. There are encouraging promises of great reward,
(though that reward is all of grace,) to them that succeed in
this work. "They that turn many to righteousness shall
shine as the stars for ever and ever."^

V. They have special assistance, according as they depend
and seek it fi-om the blessed God, in this work. He abets
them in it. Hereupon " they strive according to his power
that works in them mightily. "^ Though all have not assist-
ance equally, yet all have what is suitable to the pleasure
of the free donor, when they faithfully engage and persist in
this blessed and glorious work.

vi. They are assui-ed of acceptance in it, though they
succeed not ; so pleasing is this work to the blessed God, the
endeavouring to bring souls into this state of life ! '* Though
Israel be not gathered, yet shall I be glorious in the eyes of
the Lord."^ This, indeed, is spoken principally of Christ
himself ; but subordinately of all that serve him in this \sork.
So saith the apostle Paul : " We are unto God a sweet savour "
— or odour rather, as the word do-/xTi more properly signifies —
" of Christ, in them that are saved, and in them that perish :
to the one we are the odour of death unto death ; and to the
other the odour of life unto life." * And this lay with a mighty
weight upon his spirit. Oh that ever we should be the savour
of death unto death to any ! " "Who is suflBcient for these
things ? " But whether of life or deatli, we are a sweet odour
to God in Christ as to both, when he sees the sincerity of
our hearts, and how fain wo would fetch souls out of the state
of death into this life. So grateful and pleasant to him is the
work, effected^ of saving souls, that the attempt and desire of
it is not ungrateful.

IV. Wo are further to show, that this is the part of the

» Dan. xii. 3. ^ Col. i. I'J. •* l.-,u. xlii.. 6. * 1 Cor. li. 10, l(j.

REV. MK. PETER VINK.

363

ministers of tlie gospel,— to preach the words of this life,— even
by angelical suffrage and declaration. We have the concur-
rence, in one, of that whole most excellent order (for among
them'can be no disagreeing votes or sentiments) to put us out
of all doubt that this is our business. And that is a great
additional enforcement of it upon us. But here it is requi-
site to do these two things :— To show how far only the
angels can be concerned in a matter of this nature ; and—
That though they are concerned no further, yet we have
here sufficient evidence of their suffrage and complacential
approbation.

1. How far only they can be concerned in matters of

this nature.

i. Not so far as to do this work themselves. They are
not to be the preachers of this gospel; G-od did not think
that fit. If that had been the known and stated course, the
apostles might have replied, upon their being sent to preach
this gospel, ' You that are an immortal angel, whom no
violence can touch or hurt, go you and preach this gospel.'
No, they were to do no such work ; by the counsel of heaven
this work is committed to men. In that marvellous conver-
sion of the apostle Paul in his way to Damascus, he is sent to
Ananias in the city, to be told by him what he was to do. ^
And when there was that special regard had to Cornelius's
prayers and alms, that God was resolved he should not want
the express discovery of the gospel of Christ, He sends an
angel to him, not to instruct him himself, but to direct him
to send for Peter, as you find,^ who was to speak to him words
by which he and his house were to be saved ; as appears by
comparing those two chapters together. So that they are
not to do this work themselves. Nor,

ii. Are they so far concerned as to confer the office. The
office of a preacher doth not come from an angel. When the
angel saith this to these apostles, they were apostles and
ministers of Christ before ; he doth not make them such ; nor

1 Acts ix. 6. 2 Acts X. and the following chapter.

364 A FUNERAL SERMON ON THE

is that Grod's way of conveying the office. No, it comes from
Christ himself originally ; he gave the first commission. " Go,
and teach all nations to observe all things whatsoever I have
commanded you : and lo, I am with you alway, even unto
the end of the world." ^ So that the same office comes from
Christ, to the end of the world. Though the persons that
first received the commission were to continue but their own
short time, yet the commission is continued to such as
should, in several ages, succeed them ; and still from Christ,
but by other appointed means which he hath settled, and
which remain stated in his church ; — those that are in that
office of preachers or ministers themselves, conveying it to
others, who shall, according to fixed gospel rules, be found
qualified for it. But the business of angels, wherein Grod hath
been pleased to employ them, in reference to these affairs of.
his church, is only sometimes to determine circumstances, — as
the angel here to these apostles : now is the time, "Go forth-
with to the temple, and preach to the people the words of this
life." The obligation to the thing did not come from the
angel, but the determination of the season and place, for that
time. So we find as to other circumstances. The apostle
Paul is directed by an angel, appearing in the likeness of a
man of Macedonia, to go and preach to the Macedonians,
Ba3dng to him, " Come over, and help us."^ Thus God does
when he thinks fit ; but we are not warranted to expect the
signification of his mind this way, he having appointed other
means that are sufficient. But yet,

2. Notwithstanding that angels are concerned no further
than you have heard ; yet that they may be concerned, and
have been concerned so far, is an evidence of their compla-
cential approbation of the thing. And this will appear
partly by the consideration of the nature and temper of those
excellent creatures ; and partly, by the consideration of
several concurrent things, of which the Holy Scripture gives
us notice.

• M •'* xxnu. 19, 20. » Act8 xvi. 9.

REV. MR. PETER VINK. 365

i. Consider their very nature; unto whom their sanctity
and their benignity is their very nature, in this their con-
firmed state. We are not to think that this angel, this
messenger sent from God, conveyed his message as if it
passed through a dead trunk, that could be no way affected
therewith ; but as one highly savouring his message, taking
great complacency in it. It was pleasant to him in the
delivery, thus to direct these apostles of our Lord, ' Gro to
the temple, preach to the people the words of this life ; your
immediate call is from the prison to the temple, to teach the
people how they may be set at liberty from the bonds of
death, worse bonds than yours.' So much we may collect
from their habitual sanctity and devotedness to Grod— the
dutiful, ready compliance, and conformity of their will to the
good and acceptable will of their Maker and Lord — and the
peculiar benignity of their nature,— that they were glad to
be thus employed ; it was welcome work to any one of them
that carried this message.

ii. Several other things concur (mentioned in the Holy
Scripture), to make us apprehend their complacential appro-
bation of so grateful an errand : as first,

The solemn jubilee that they held upon our Lord's
descent into this world upon this saving design. Then an
innumerable " multitude of the heavenly host " are brought
in triumphing together, and saying, " Glory to God in the
highest, and on earth peace, good- will toward men."' This
appears to have been their common sense, and so, no doubt,
was the sense of this angel at this time. They all celebrate
the descent of our Lord upon his saving design, coming down
into this world to be the Light of men, as it is expressed :
" In him was life ; and the life was the Light of men."^ A
luminous life it was, that he came to bless this world with.
And when the angels did celebrate this descent of his with
so much joy and jubilation, it was in pursuance of a pro-
clamation that had before passed through all the spacious

1 Luke ii. U. 2 j^^i^j^ ^ 4^

366 A FUNERAL SERMON ON THE

heavens ; when " He brought his first-begotten Son into the
world," it was said, "And let all the angels of God worship
him."^ They were all to adore the liedeemer as such;
because he vouchsafed to be a Eedeemer to such as we were,
bui'ied and lost in death. Secondly,

Consider the ordinary stated course of their ministra-
tion : what that is and whither it tends, you find expressed,*
" Are they not all ministering spirits, sent forth to minister
for them who shall be heirs of salvation ?" Heirs of salva-
tion and heirs of eternal life are the same, as hath been
noted before. This they in their stated course pursue ; tliis
is the design of their ministry, — to be helpful to those who
are to be the heirs of salvation. Thirdly,

We may collect it from the joy that they express for
the success of the gospel of this kind, where they observe
it to succeed, if in the conversion but of one sinner : " there
is joy in the presence of the angels of God," if but one sinner
repenteth.^ The heavens are hereupon filled witli joy ; the
angels rejoice that one is now added to their happy number
— gained from under the power of death and Satan, the great
destroyer of souls. Fourthly,

The prospect they have, that all that partake of this life
here in the beginnings of it, shall partake with tliem in
the eternal life and blessedness of the future state. All that
are here converted and regenerated, they are by degrees
"coming to the general assembly and church of the first-
born, which are written in heaven, to the innumerable com-
pany of angels, and to the spirits of just men made perfect."*
All this is plain evidence that there is a complacential con-
currence and suflrage of angels to the ministers of Christ,
doing their work, preaching the words of this life, according
as they have opportunity

The use of this you may easily apprehend might be vastly
copious, but we must be within necessary limits.

» Heb. I. C. » Hob. i.

' Luke XV. 10. ♦ Heb. xn. -., ■.',.

REV. MR. PETER VINK. 367

1. We may learn hence, that such as the gospel is, such
ought our attendance to it to be. There ought to be a
correspondence between what the gospel in itself is, and our
manner of attending the dispensation of it. Doth it consist
of " words of life ? " then so ought it to be attended to, as con-
taining the " words of life," the words of this life, this noble
and most excellent sort of life. Methinks this should strike
the consciences of some ; I wonder if it do not of any ! How
few do attend the- dispensation of this gospel, as apprehending
it to contain the words of such a life ! In what agonies of
spirit should we attend upon the dispensation of this gospel,
if we understood the matter so ! They are the words of the
most excellent kind of life that we hear, when we hear the
gospel of Christ truly preached. This ought to carry a sting
and pungency with it to the hearts of such as, upon inquiry, —
' When did I attend upon the gospel, as containing the words
of life ? ' — cannot give to their own hearts and consciences any
satisfying account. Let the inquiry proceed further, ' Have
I got life by it ? Did it ever enter into my heart, as the word
of life ? Did I ever so much as design, expect, or wish that
it should ? ' What shall be said to such, that if they answer
truly, must give it against themselves ?

2. We may learn hence, that when God is pleased to put
such a dignity upon poor mean men as to speak to men by
them, and about so great concerns, the affairs of " this life" —
things so high and sublime as " the words of this life " import
— we ought hereupon both to acknowledge Grod's wisdom and
compassion towards us ; and be sensible of our obligation
highly to esteem them for their work's sake.

i. We ought to acknowledge the wisdom and compassion
of God, that he hath chosen this way to treat with men ;
that he doth not always speak, as he did once to the Israelites,
by *' thunder and lightning, and a terrible tempest, and a
voice of words, which voice they that heard, entreated they
might never hear it any more ; " and thereupon desired Moses
that he would speak to them from God, for they could not
hear such a voice but they must die for it. No, God speaks

3(58 A FUNERAL SERMON ON THE

to men by men like themselves ; who have the same nature
and the same interest, that are to be upon the same bottom
with them, and preach the same gospel of salvation by which
they are to be saved themselves. And,

ii. We are to honour such as he puts this honour upon,
" for their work's sake ; to esteem them highly in love " on
this account.^ " How beautiful are the feet of them that
bring glad tidings!"^ How welcome their approaching
steps, how graceful is their motion towards us ! They that
labour in the word and doctrine, are upon that account
worthy of double honour :^ and all this not for their own
sake, but for their work's sake. For the greatest instruments
that ever were in the world employed in this work, — what are
they ? That great apostle Paul counts himself as nothing ;
though not behind the chiefest apostles, yet a mere nothing :
so he nullifies himself, diminishes himself to a thing of
nought, a perfect nullity ! Elsewhere : " I laboured more abun-
dantly than they all," saith he, "yet not I?"* "Who is
Paul, and who is ApoUos, but ministers by whom ye believed,
even as the Lord gave to every man ? " ^ Who is Paul ?
As if he would say, it cannot be told ; too little a thing to be
seen or known, or that any notice should be taken of him !
We cannot, indeed, have too mean thoughts of ourselves ; so
little we are, compared with the greatness of our work : and
none can have so mean thoughts of us as we ought to have
of ourselves, who should know ourselves best, and better
understand our own little value than any others can. But
when any esteem the ministers of Christ for their work's
sake, they only express a respect to him that sends them, to
the message they bring, and to their own souls, that are in
such a way so tenderly cared for.

3. We may learn hence, how peculiarly spiritual and
intellectual this life is, which such words do so nearly con-
cern. Do you know any life besides, that is produced by

> 1 Tht'M.v. 13. » Rom. x. \:>. ' l Tini \ 17.

* 1 Cor. w. 10. 6 1 Cor. iii. o.

KEV. MR. PETEU YINK. 369

words, and by words maintained and improved ? No words
can otherwise affect us than as they convey a sense into our
minds so as to be understood, and into our hearts and spirits,
being inwardly received and believed there. This must be
an intellectual and most pure sort of life, that depends upon
words, that can be begotten by words and improved by words
and perfected by words. It shows it to be a sort of life far
above the sphere of this bodily life ; this bodily life is not to
be begotten or maintained by words. You cannot by words
recover life into a dead finger, much less into a dead corpse.
And again, what admirable words are those that can make as
live, transmit life into the very centre, and make our hef..rts
live ! It is true, it is not the 7nere words, but divine breath
animating those words, that begets this life : but that still
proves it to be a spiritual life. The divine word hath a
peculiarity with it : that, indeed, through the efficacy of a
divine blessing accompanying it, makes the ordinary means
available for the sustainiug of our natural life ; man lives not
by '' bread " only, but by the *' word " that proceeds out of
G-od's mouth ; much more is his vital word necessary to the
production and maintenance of the life of our souls.

4. Hence we may collect how dismal and sad their case is,
that sit from time to time with dead souls under the words of
life ! Year after year there are words of life spoken and
breathed forth in those assemblies where they are hearers ;
yet when the truth of the matter comes to be told, *they*
must say, ' I feel nothing of this life in my soul ; my heart is
dead still, is still a stone or a clod ! No words that I have
heard, have awakened, quickened, melted, purified my heart,
warmed and inflamed my heart ! Dead I was in trespasses
and sins, and so I remain, notwithstanding all the words of
this life which I have heard ! ' This is a dismal case. When
it was God's chosen way to make his word the ministration
of spirit and life to souls, if it do not breathe in these words,
wherein can it be expected to breathe ?

5. We may collect hence, that if, by angelical suffrage, it
ought to be the business of ministers to preach the words of

VOL. VI. B B

370 A FUNERAL SERMON ON THE

this life ; then, undoubtedly, by angelical suffrage, the words
of this life are words worth the hearing, worth attending
and listening to. An angel would have been loth to have
been the messenger to these great worthies, the apostles of
our Lord, charging them to go and preach in the temple, to
the people, a jargon of impertinent, idle stories. No ; but
when he says, " Go, and preach to the people the words of
this life," that leaves the matter out of all doubt that here
wa« a ready concurrence, both in judgment and complacence,
of the angel hereto ; and that in full effect, he pronounced
these things worth listening to. Though wo cannot suppose
him so assuming as to think he could by his approbation add
anything real to His authority who sent him ; yet as to the
reputation of the message with us, it is not without its
weight : as it makes a great diff'erence whether a prince
signify his mind, in this or that affair, by a person of honour
or by a foot-boy. Therefore when any of you have heard
the words of this life with neglect and disregard, you have
set your judgment against the judgment, at once, of the
great God and of the glorious angels of God : it signifies as if
you thought yourselves wiser than God and than any angel
in heaven. They esteem these words worthy the most serious
attention and regard ; but you look upon them as trifles, not.
worth the regarding. AVorms of this earth, mushrooms lately
sprung up, moan abjects but beginning to crawl, set their
mouth and heart against heaven ; oppose their rash, presump-
tuous judgment to the judgment of the supreme Lord, and
of those wise sages, the blessed and holy angels, that stand
always in the presence of God and hear his wisdom ! The
vanities of this world are thought worth the regarding ; but
the words of eternal life are counted unworthy to be regarded
or listened to ; what absurd insolence is this ! to persist in
a practical judgment, so directly contrary to the judgment of
the wise and holy angels ; and, as is evident, of God himself
who sent this message ! When such men do meet, is not
all their talk vanity *i running upon the things only of the
earth, and time, mere imi)ortinency at best to such as have

REV. MR. PETER VINK. 371

souls to save? But also are not bold, profane jests, about
things most sacred, usual ingredients in their conversation ;
namely, what is most opposite to such a design ? These things,
they reckon, sound well in a coffee-house or a tavern ; but
how do they sound '* in heavenly places," whither the report
presently flies up, as may be collected from Eph. iii. 10 : "To
the principalities and powers in the heavenly places is made
known by the church " — that is, in or about the affairs of tlie
church — '* the manifold wisdom of God ;" which cannot but
imply their animadversion upon the follies of men, counter-
working that wisdom. Nor can the censure of so excellent
creatures and of so bright understandings be lightly esteemed
by any but most stupid minds. And if such an addition
signify nothing, why doth the apostle, having given a charge
" before Grod and before Jesus Christ," add, " and before the
elect angels?"

6. Learn farther, that if any servants of Christ have faith-
fully, in a continued course, to the end of their time, been
intent upon this business, — preaching the words of this life, —
their memory ought to be very precious to us when they are
gone : they who have been employed in this work, called to
it by Grod, it is all one whether his mind were signified to
them by an angel or any other way. For it was not an
angel that gave the authority, but only conveyed this par^
ticular command, as hath been noted. When Grod in his
ordinary method hath called forth a servant of his to preach
the words of this life, and he hath laboured in it faithfully to
his uttermost, the memory of such a one ought to be very
dear and precious to all to whom he was known, and that
have had opportunity of hearing from him. the words of
eternal life, or that shall receive a faithful account of him.
We are so directed and taught : " Kemember them whicli
have the rule over you, who have spoken unto you the word
of Cod : whose faith follow, considering the end of their con-
versation, Jesus Christ, the same yesterday, and to-day, and
for ever."^ And he still as much requires the same thing as
ever he did.

1 Heb. xiii. 7, 8.

B B 2

Or^ A FUNERAL SERMON ON THE

And truly such a servant of Christ was this my dear and
worthy brotlier, the very reverend Mr. Vink, whom God hath
lately taken from among us. He was the son of a noted
citizen of Norwich : nor will equal judges of his true worth
think it a despicable degree of lustre added to that city, that
such a man was born there. His ancestors were early Pro-
testants, when the Reformation was struggling for a birth in
Flanders; where, when the persecution against that pro-
fession began to rage, — the zeal and fervour of their religion
not admitting to be concealed or suffering them to temporize,
— Providence ordered their seasonable transportation to that
city of refuge which became native to their following pos-
terity, and among them to this worthy man ; who hath often
been heard to say, he reckoned it a greater honour to have
descended from so pious ancestors, than if he could have
derived his pedigree from the greatest princes. — He was,
indeed, designed for multiplying the offspring of the ever-
lasting Father, and seemed formed for this work from his
entrance upon the stage of this world ; so were those things
very early interwoven in the frame and temper of his soul,
that were to be the elements of great future usefulness in
this kind of service. For in his very tender years, there
appeared very early religion, great seriousness, an habitual
awe and reverence of the Divine Majesty; insomuch that
none could observe when he first began to be a fearer of God :
which pious disposition of mind was, — in conjunction with
80 great a propensity and addictedness to books, with desire
of learning, as was very unusual at that age, — *manifest*
even in his childhood.

And very early was his preparatory endeavour for that
noble employment to wliich he afterwards betook himself.
For as nature and grace appean^d to have betimes combined
to frame him as an instrument for such service ; it was soon
very evident, that in the former, God had inlaid a deeper
foundation, endowing liim with singular parts, above the
oommon rate ; which as they came gradually to shine out in
the great improvements ho had made, under instruction, in a

REV. MR. PETER VINK. 373

little time; tliere appeared such quickness of apprehension,
solidity of judgment, strength of memory, quickness of fancy
without exorbitancy, as are seldom found to meet together :
and these were accompanied with so spontaneous diligence
beyond what the usual methods of education obliged him to,
that in his tender years, while yet under the eye of his
parents, they have thought it requisite sometimes to hide his
books, lest he should injure himself by over-intent and close
study. So that he was ripe for a university much younger
than others ordinarily are. Accordingly he was sent up in
his fourteenth year to Cambridge, where he remained many
years a Fellow and great ornament of Pembroke Hall, even
beyond the time of his taking the degree of bachelor of
divinity ; in which time he had treasured up a large stock of
all useful learning, and might be fitly styled a universal
scholar. But religion, governing the whole course of his
studies, kept him steady to his great end ; and made him
most intent upon such things as might render him most
useful for his designed work ; — the original languages, with
such rational learning as was subservient to theology, and
then theology, and the study of the Holy Scriptures them-
selves.

For diversion he was no stranger to history ; namely, civil,
which was fundamental, but more diverting ; as well as
ecclesiastical, which was more immediately necessary to his
purpose. And among his other accomplishments, his skill
and accuracy in the Latin tongue was, as I have been other-
wise informed, much remarked in the university ; so that the
Professor in the Chair, when he took the above-mentioned
degree, (as was reported by an eyd and ear- witness,) disputing
pro forma with him, after he had somewhat longer than ordi-
nary opposed him, — he still answering in neat and elegant
Latin, — said, ' Mr. Yink, I only so long continued my opposition
to you, to give you opportunity to entertain the auditory with
that judgment and eloquence, which have appeared in your
answers.' And that to express himself politely in that tongue
was become habitual and familiar to him, appeared in that

'^74 A FUNERAL SERMON ON THE

writing, in that language, a weekly account of the more
remarkable things that occurred to him in the course of his
life, — which since his death hath come to my view, — though
in such a case a man only writes to himself, yet I have
observed therein such strictures of elegancy, both of style
and phrase, as signified it was become impossible to him, if
he writ anything, not to write handsomely, and as might
become both a Christian and a scholar.

This narrative was continued until his growing infirmities
put a period to it, some months sooner than to his life itself.
The mention of it here, you see, was occasional and somewhat
digressive. Therefore, to return : when he had passed through
the long course of his academical studies and employment,
London, whither his fame had now reached, could not long
want such a man. Hither he was called ; and here he shone
a bright light in two churches of this city successively;
namely, Saint Michael's in Cornhill, which he easily quitted
upon another's claim ; more from an indisposition to contend,
which was little suitable to his calm temper, than from defect
of title, could his friends, that so highly valued him, have
prevailed with him to admit of its being disputed ; but they
had the less reason to be urgent upon him, for tliat he was so
immediately chosen to a neighbour church, where he con-
tinued preaching the words of this life, till August 24, 1662 ;
when, not satisfied with some things in the Act that then took
place, he calmly quitted his station, but not his ministry:
which he never refused to exercise, when desired, in distinct
assemblies, when they had only the favour of a connivance.
But his more ordinary course was, — after he was deprived
of his former public Hberty, — to preach for many years, as
the apostle Paul did, in his own hired house ; whither his great
abilities and most lively vigorous ministry drew an assembly
not inconsiderable ; whereto he both dispensed the word and
— to such as were qualified and desirous — the sacrament of
the Lord's supper, at certain seasons. And this course he con-
tinued, especially that of preaching in his house, till bodily
disabihty made it impossible to him ; which then he deeply

REV. MR. PETER VINK. ^75

lamented Yet did lie not decline all communion with the
established church: whereupon he had experience of the
haughty, supercilious temper of some men's spirits, on the
one hand and the other ; who assume to themselves an mter^
dieted, unhallowed liberty of sitting in judgment upon other
men's consciences; and adventure to censure them as men
of no conscience, that abandon not their own, to loiio^
theirs —taking notice sometimes with just regret, that he
incurred the anger of two sorts of men ; of some, that he
went no further ; of others, that he went so far.

Looking into his memoirs, I found that rich vem of religion
and godliness running throughout the whole, that I think
no serious man could read them without being very deeply
affected therewith. Week after week, whatsoever was more
remarkable,-relating to himself, his family, or the church
of G-od —is punctually set down, and intermixed with most
pious ejaculations: *as,* 'Myaod, andmyAlL' Ifanytrouble
occurred, * Yet God is mine, and I am his.' You every-
where discern the breathings of a holy devout soul. Ejacu-
latory supplications are very frequent for his relatives and
domestics: ' The Lord sanctify them, the Lord wash them,
the Lord protect them ; Lead them by thy truth and counsels.'
On all occasions that spirit of prayer and universal godliness
discovers itself all along, mixed with the greatest tenderness
and compassion that I have anywhere met with. If any one
were sick in his family, his dear consort, his son, daughter,
or daughter-in-law, his most beloved brother, or if a servant,
male or female, it is noted down with his suspiria, the
breathings forth of earnest supplications on their behalf:
and afterwards, upon their recovery, most solemn thanks-
givings. But if any one died, then such self-humihation,
such lying low before the Lord, such yielding compliance
with the Divine pleasure, with the design of spiritual im-
provement thereby, as I believe hath been seldom seen. And
in whatsoever case, there are expressions of a steady trust in
God in reference to all his affairs, both of this world and
that which is to come. If any difficulties came in view, upon

376 A FUNERAL SERMON ON THE

the mention thereof, he presently subjoins, * But I will trust
in God; he "vsill show me the plain and the right way,
wherein he would have me to go.* — His charity to the dis-
tressed was always flowing and very exemplary ; but much
more the pity wliich wrought in his heart towards such,
whose miseries and necessities were such as it was never
possible for him to relieve proportionably to the largeness of
his soul. He in the meantime sufi'ered the calamity of every
one whose case came to his notice. His himiility was such,
as did shine through all his other excellencies. He was,
indeed, a great man in every one's eyes but his own. No
one ever thought meanly of him, that knew him, but himself.
His love of solitude and retirement was peculiarly remark-
able. No man had more opportunity, in his circumstances,
to multiply friends and acquaintance ; but I never knew any
one who minded and studied it less ; yet where once he was
acquainted, there could not be a more pleasant and delectable
friend. It was remote from him to seek acquaintance, nor
did he need ; it was enough for him to receive those that
were so kind to themselves as to seek his. And it is evident
that love of solitude is pecuhar to those, who, through the
gr£M)e of God and especially a sort of self-benignity, have
been capable of becoming good company to themselves. For
empty persons or such as are only full of malignity, — men. of
ill minds, and conscious to themselves of ill design, — for such,
I do not wonder that of all things they care not to be alone.
They can never be grateful company to themselves. But he
)iad laid up such a treasure of human and divine knowledge,
that I know not where he oould find pleasanter company
than his own. — And his special gratitude for di\'ine mercies
was very observable. I have found, in his memorials, he was
much in admiring God, that He had done so much for him
and liis, and more especially for the helps he had from heaven
in the performance of his ministerial work : ' Blessed be
God for the assistance he gave me such a day.* And very
part icularly at the Ix)rd*8 supper : * Blessed be God for what
liath passed >>etween him and me at his table ; blessed be
God that lus bondfi have taken hold of my soul ! *

REV. MK. PETEE, VINK. • 377

Though his temper and the chosen circumstances of his
life kept off from him, in great part, more frequent occasions
of communicating to the world the rich treasures wherewith
his mind was stored, yet when such occasions have occurred,
he neglected them not. But while through his own con-
tinuing dissatisfaction he remained excluded from a public
station, — besides his constant ministerial labours in a private
way, he embraced other occasions that Providence offered, of
doing such work as became much more public, and wherein
he did more than speak from a pulpit to a single congregation
of hearers ; speaking from the press to the world, as any
should think fit to be his readers. Divers of his excellent
sermons have been long extant to common view, wherein,
" being dead, he yet speaketh : " an account of which, though
elsewhere given,^ it is not unfit here to repeat. As, before
his ejection, he had one sermon in the first volume of the
Morning Exercises, preached in the church of Saint Giles,
upon ' Original Sin ; ' so after it, he had another, in that against
popery, upon the ' Grrounds of the Protestants' Separation
from the Church of Eome ; ' another, upon the ' Worth of the
Soul,' in the continuation of the Morning Exercise Questions,
with another, on ' Grospel Grracethe best Motive to Holiness.'^
And to these I must add that valuable performance of his
on the Acts of the Holy Apostles, in the supplement to
Mr. Pool's Annotations on the Bible, — by mistake ascribed to
another worthy person, who hath to me disclaimed it, and
assured me it was Mr. Yink's. And it is a satisfaction to
me, that I have his concurring judgment in the interpreta-
tion of this text ; who writing upon it, when he could little
apprehend his own funeral sermon was so many years after
to be preached from it, tells us that though some admit of an
hypallage in the expression, " the words of this life," and join
the pronoun to the other substantive, reading it, ' these words
of life ' — because by tJm life is ordinarily understood the
present temporary life,^ — yet he says, ' there needs not this

1 In Mr. Calamy's Abridgment etc. 2 YqI^ 4, 3 ^ Qq^^ ^v. 19.

378 A FUNERAL SERMON ON THE

traiislatious sense ; by this life the angel might very well
understand eternal life and salvation, for that was it which
the Sadduoees denied, and for the preaching of wliich life, the
apostles were imprisoned.' To wliich purpose also the learned
Doctor Hammond speaks in his annotations on the same
place.

The " words of this life " he preached to the hist, and lived
it in its initial state, as he now lives it (being, in the kind, the
same life) in its perfect, eternal state. And we may now put
him with those holy men (as he speaks in the argument
which he prefixes to this book) who having lived answerably
to their profession and hope, do, when we read these things,
seem to speak unto us and tell us, — what they say was
inscribed upon the statue of some deified hero, — Si feceritis
sicut no8, eritis sicut nos ; * If ye shall live as we have done,
and suffer as we have suffered, then shall you be glorious
and happy as we are.*

And yet such a life as this must end, a life transacted at
such a rate ! Whither should this carry and direct all our
thoughts and aspirings ? I bless God we have such instances
of many, of whom we must say, it is impossible but that such
men are got into a good state. A great confirmation of the
truth of our religion ! We must be assured such a one cannot
be lost in a grave ; his works must follow him into a higher
region. But I add,

7. That, since they who do preach the words of life, do
yet themselves die, let us attend upon their ministry accord-
ingly. We have such and such to preach to us the words of
life ; but they are mortal men, and must not preach to us
always. Therefore let such a thought take place : * Take we
heed that we do not lose them, while we have them.* Oh let
the words of life, which they preach, be entertained as such.
Our Saviour saith of John the Baptist, " He was a burning
and a shining light, and ye were willing for a season to
rejoice in his light.*' You can rejoice in no such light but
for a seaflon. You may say, * If such and such that are now
preaching to ua the wonl of life do drop, God can raise up

REV. MR. PETER VINK. 379

others m their room to preach the same word : ' and I hope he
will ; that when such a one as I drop, he will raise up some
other to preach to you at another rate, — ^with more warmth
and vigour and success than ever I have done. But yet you
are to consider that you are mortal too, as well as we. And
admit you have those who shall far exceed them that have
gone before ; yet you know not how short your time may be
under them. Therefore " whatever your hand findeth to do "
in this kind, " do it with all your might." Labour to catch at
the words of this life, as once one in distress did at words
of a much inferior concern, and when a meaner life hung in
doubt. We are continually hovering between life and death.
How fast are we dropping away from one another ! Every
one that dies from among us, doth, even dying, utter such
a voice. Amidst so many deaths, admit, draw in, as vital
breath, " the words of this life." Dread, as the most frightful
of all deaths, that the very words of this life should be to you
" the savour of death unto death ! "

381

* *
*

The following letter of Howe, never before puHished,
(received too late to be inserted in the memoir, which had
all been printed off before it reached me,) was courteously
sent by Mr. Macray, of Oxford, to Mr. E. Machray, of
Sidney College, Cambridge, to be transmitted to me. Two
letters of Howe, to the same correspondent — the Rev. Mr.
Thornton, Chaplain to the Duke of Bedford — will be found
in the memoir. (See Memoir, pp. 282 — 5.)

The letter is chiefly of interest as exhibiting in Howe's old
age, the trait which Cromwell had remarked in him so many
years before ; namely, that when he preferred requests to the
great, it was always for others or for the public, never for
himself. (See Memoir, p. 78.)

The injunction to his correspondent, in the postscript,
seems to have had reference to the inclosed list " of names ;"
for the suppression of which, (at least of tivo) it may easily be
supposed there might be obvious reasons. If the injunction
referred to the entire letter, it is not easy to see why it should
have been given. The result, at all events shows that, in
spite of such instructions to correspondents, the adage is apt
to prove true — Litera scripta manet. It was copied from a
volume of Dr. Rawlinson's " Miscellaneous MSS.," in the
Bodleian Library, lettered " Letters to J. Thornton " : —

'^L. L.,1 Jun. 20, '9Q,
*' Reverend Sir,

'' I doubt not you will effectually do your part to obtain
from my Lord Duke the grant of Milton Abbot, for Mr.
^ Love Lane, Aldermanbuiy. See Memoir, p. 282, note.

382

Doidge, whicli, thougli it will be a kindness to him, wil be
a greater service to his Grace himself. Your representation
.will, I hope, signify more than the importunities of such as
less regard the Duke's interest amongst the sober gentry of
Devon, than the serving of a private turn.

" There is a society of worthy gentlemen and citizens who,
for some years past, have made it their business, with great
diligence, expense, and success, to carry on a design for
punishing debauchery in London and Middlesex : who have
sent the inclosed names of persons that they think very well
qualified to be put into the commission of the peace for
Middlesex, which they desire may be humbly presented to
his Grace for that pui-pose ; as two others, undernamed, that
they think of as the paper expresses. They well know the
men they mention. The measures they judge by, are, — being,
for the interest of the Government and his Grace's interest,
with zeal to do good, or e contra. The persons that so judge,
are well known to

"Worthy Sir,

" Your most respectful humble servant,

"J. HOWE."

" My son hath attempted (with disappointment) to wait
upon you on the behalf of the inhabitants of Chulmeleigh, in
Devon. If he find you, and anything be feasible for them,
I pray you give your help.

" I pray you burn this when you have communicated the
contents. For who knows into what hands it may, by acci-
dent, hereafter come?"

** For the Eeverend Mr. John Tliomton, Chaplain
to his Grace the Duke of Bedford, at Bedford-
house, in the Strand."

A SEEMON,

ON THE OCCASION OF THE JUSTLY LAMENTED DEATH OF
THE TRULY REVEREND

ME. JOHN HOWE,

DECEASED APRIL 2nd,

PEEACIIED TO HIS CONGEEGATION, APEIL 8, 1705, AND PUBLISHED AT
THEIR REQUEST,

By John Spademan, Minister of the Gospel.

TO MY SINCERELY HONOURED FRIENDS,

MRS. MARGARET HOWE, DR. GEORGE irOWE,

MR JOHN HOWE-, MRS. PHILLIPPE COLLET, ME. JAMES HOWE,

WITH OTHEE HEAE EULATIVES OP THE BE0EA8ED.

My worthy Feiends,

If either the desire of him whom the all-wi.,e Disposer hath
translated, or your., (differing in this single n.atter from his,) had
invited me to preach a funeral sermon for your excellent relative,
I should have found a real unwillingness to such a service : anJ
hare judged it more eligible to have been wholly silent, than have
spoken so few things as are mentioned in this practical discourse
concerning him. He, indeed, received from the Father of liTt!'
so great a variety of both natural and Christian perfections, tha^
h was not only a shining light and ornament of his age, b;t an
nvitmg example of universal goodness; the exercise: whereof,
towards men, did strongly recommend him to the esteem of those
on whom his judgment in son. things disagreed : so that
(.hough he was most remote from .seeking honour on this earth
im. 'f;^* I'"°''>I>''1 recon,pense of piety in this lilc,-a good
name; which nmst pre.serve him from oblivion, though all his
near rela^ves and accjuaintanco should studiously conceal his ius
poises. Nor can he want a monument to make Mm live in oUow-
ing ages, whose excellent writing, have gained the approvhTg

386 THE DEDICATION.

suffrage of those who are capable judges ; and they will be valued,
while a relish of good sense and genuine piety is found among
men.

All this speaks your loss, and of his Church, yea, and of the
nation, to be the greater ; and I persuade myself, very few of his
order have been so generally lamented ; — which is a tribute due to
his real worth. But the obedience and resignation of your faith
have been the more grateful to Him who hath called yon to make
such an offering ; and whose mighty hand alone is able to bind up
this wound, and both sustain and guide you in your progress to
the same happiness which he now possesseth. If this plain dis-
course may contribute unto this blessed design, this will induce
you to excuse the publishing of it, and the defects which are very
obvious in

Your affectionate faithful servant,

In our common Lord,

J. SPADEMAN.

A SERMON

ON THE OCCASION OF THE OEEATLY LAMENTED DEATH OF THE TRULY
EEVEEENE

ME. JOHN HOWE.

2 TIM. iii. 14.

"but continue thou in THE THINGS WHICH THOU HAST LEAENED AND
HAST BEEN ASSUEED OP, KNOWING OF WHOM THOU HAST LEAENED THEM."

It is reasonably supposed that the mantle which fell from
the prophet Elijah, as he was taken up into heaven, was
highly valued and carefully preserved by his disciple Elisha ;
especially when he experienced a miraculous virtue annexed
to it, — the waters of Jordan being divided when this garment
was applied to them ; as we read.^ Indeed, when your late
most worthy pastor, who may justly be styled an Elijah of
this age, was translated by death, he left no garment which
has any virtue to recommend it : but — which is far more
important — before his translation, he let fall such holv
instructions and heavenly counsels, as, through Divine
assistance, are able to dry up the waters of excessive grief
and open a passage into the celestial Canaan, into which
himself hath entered. It is not necessary, nor is it my design,
to open fresh springs of sorrow for so very grievous a breach
as the hand of Grod hath made, by representing the exceeding

» 2 Kings ii. 14.

c c 2

bSS A i . MMvAi, .>hK.>iON ON

loss which his family and relatives, this society, yea, the
whole city and nation, hath sustained. There is the justest
reason, with heart-affecting sorrow, to repeat Elisha's words
used on the occasion now mentioned : " My father, my father,
the chariots of Israel (England), and the horsemen thereof."^
The death of one Elijah, who had the spirit of prayer,
whereby to open heaven and bring down refreshing showers
of blessings on a whole people, — the death, I say, of one such
must be a public and common loss, never enough to be
deplored.

The attiring of this place and of many assembled in it,
speaks it to be a house of mourning ; but our concernment
here is not to indulge a fruitless sorrow, which can neither
bring him back to us, nor assist our happy ascent to him,
which is far more covetable ; and will certainly be attained, by
"continuing in those things which we have learned, knowing"
and considwiug " of whom we have learned them."

This excellent advice, given by the apostle Paul to his
disciple Timothy, I have judged a more proper subject of
your meditation on this occasion, than an encomium of your
deceased pastor, whose truly humble mind made him discover
an averseness to any funeral solemnities or discourses, which
had a tendency to magnify him and gain public applause :
he hated the sounding a trumpet before him, living and dying.
I am not appointed to perform such a service, though but a
reasonable tribute to his memory ; only the sense of my own
duty has induced me to discourse sometliing from the Seripturo
tliat hath been read ; which will, through the Divine bless-
ing, assist you to improve this severe dispensation, and
comply with the apparent design of his office and ministra-
tions. It is evident that such a providence loudly proclaims
the vanity of human life, the unalterable law of mortality,
which must be executed on the very best inhabitants of this
world; bo that neither the brightest virtues nor greatest
bcTviceableneafl, neither the use of the most promising means

1 2King8ii. 12.

MR. JOHN HOWE. 389

nor the most ardent and united supplications for tlie prolong-
ing of life, can exempt any from the end of all the livino- ;

which therefore ought to be laid to heart: but I judge it
most useful, that our meditations correspond with the cha-
racter which was eminently peculiar to him whom Grod hath
taken away from us; and whose long excellent ministry
bespeaks every one of us in the language of the text : " But
continue thou in the things, etc., knowing of whom thou
hast learned them.'*

It is generally agreed by interpreters that the apostle, in
the latter part of the verse, intends himself; and that, not
only, or principally, as invested with the apostolic office, but
as distinguished by something in his temper, conduct, and
condition which did strongly oblige his disciples to continue
in the things they had learned, and being duly considered,
would effectually engage them unto this practice.

The preceding context leads us to this explication ; where,
without once mentioning his apostolic commission or the
miraculous gifts by which he confirmed his doctrine, he only
represents to Timothy,^ '' Thou hast fully known, (or for a
long time hast fully observed,) my doctrine, manner of life,
purpose, faith, long-suffering, charity, patience, persecutions,
afflictions, which came unto me ;" — plainly intimating, that
the life and practice, the sufferings and afflictions of one Avho
teacheth the gospel of Christ carry a most cogent argument
and strong efficacy to engage them who are taught, to a firm
persevering in the truth and duties of the Christian religion ;
which were, without all doubt, the things which Timothy
had learned of this apostle, whose office and design led him
to teach the holy doctrine and rules of the gospel.

The text, thus cleared, offers to our consideration a twofold
important instruction.

First. The possibility and danger of departing from the
truth and rule of the gospel is supposed.

Secondly. A suitable and, in its own nature, effectual

1 Yerses 10, 11.

390 A FUNERAL 8KRM0N ON

presen'ative against this evil is provided ; namely, the actual
knowing and due considering of the character of him of whom
they have been learned. As to the former : —

First. The possibility and danger of forsaking the truth
and rule of the gospeL The supposing of such a thing, in
the text, might seem to carry an affront to one of Timothy's
excellent piety. Him, this apostle calls his own, or legiti-
mate, " son in the faith ;"^ and his " dearly beloved son :"*
yea (as some learned men with great probability conclude)
" the pillar and ground of the truth. "^ For there is no
necessity of giving this chai'acter, either to a particular
church, or even the imiversal. However that be, it is
unquestionable that Timothy was not only a sincere, but a
very eminent believer, who had made an uncommon pro-
ficiency under the teaching and institution of the apostle
Paul ; who, thereupon did give him the office of an evan-
gelist, (far more considerable than that of a bishop or even
a metropolitan, which hath been assigned to him without
g^und ;) yet, notwithstanding, this exhortation to him car-
rieth a plain supposition that it was (considering the case
abstractly from the Divine purpose) possible, even for him,
not to continue in the things which he had learned of such a
teacher as the apostle Paul : who therefore judged it neces-
sary to fortify him by this earnest advice and suitable
direction. And we shall perceive just reason to extend the
Rujjposition unto all who have learned, even of tlie best
instructors, the sacred truths and duties of the gospel, if we
reflect on the various causes of departing from them ; as,

I. The native vicious inconstancy and instability of
human minds. None are by renewing grace made per-
fect, and delivered from all remaining defects as to the
Christian state : if we are not kept and guarded by Divine
power, we are in continual danger of departing from the
living God. Who would have suspected any mutableness in
those iBraelites who heard the majestic terrible voice of God

1 1 Tim. L 2. * 2 Tim. i. 2. M Tim. iii. 15.

MR. JOHN HOWE. 391

promulgating his law on Mount Sinai, — whom some Jewish
authors^ have magnified, as if they had all been advanced
above the ministering angels ? on which occasion, they most
solemnly obliged themselves to *'hear, and do all that the
Lord their Grod should speak. "^ And yet so unstable were
their hearts, that they quickly — within less than forty days —
" turned aside out of the way, which Grod had commanded
them."^ Yea, when the Son of G-od, the great prophet, was
raised up and sent to the same people, among whom he was
approved of Grod by the most stupendous miracles, (such as
none other had ever wrought), one of which, namely, the
multiplying of the loaves by which many thousands were
fed, carried such convictive evidence, that the spectators
professed, " This is of a truth that prophet that should come
into the world;"* yet, the very next day, many of these
very persons, who were Christ's disciples, " went back
and walked no more with him."' On this supposition
of our vicious instability the apostle grounds the earnest
advice, " Let him that thinketh he standeth take heed lest
he faU."8

11. The strong delusive workings of remaining unbelief.
This root of apostasy is not totally killed and destroyed, even
in those who have the spirit of faith. Hence we find the
apostle cautioning them whom he styles "holy brethren,
partakers of the heavenly calling,"'' to " take heed, lest there
be in them an evil heart of unbelief, in departing from the
living God."^ How apt are we to admit into our minds a
suspicion, lest the gospel revelation should be a cunningly
devised fable, a mere invention of deceivers, who for their
own interest have framed this doctrine ; especially when any
are observed to pretend a zeal for it, while they deny it in
their works, and turn it into an engine of advancing secular
power and advantage : like those whom the apostle de-

1 Pirke R. Elies, c. 47. ^ Deut. v. 27. ^ Ex. xxxii. 8.

* John vi. 14. 5 ygrse 66. '^ 1 Cor. x. 12.

' Heb. iii. 1. « Verse 12.

392 A FUNERAL SERMON ON

scribeth by this iulamous character,^ counting religion to be
an income^ or gainful business, — as that passage ought to be
rendered.

III. The various discouragements which attend a constant
belief and practice of the gospel ; which the apostle had his
eje upon in the immediately preceding context : where he
mentioneth the persecutions and afflictions which still
followed him in the discharging of his office, and sub-
joins,^ " Yea, and all that will live godly in Christ Jesus
shall suffer persecution ;" by the reviling tongues, or (when
God permits) by the oppressive hands of evil men. These
lions, in the way of our duty, have terrified many out of it,
who have been ashamed or afraid to continue in that course
which, though most unjustly, hath the reproachful name of
a sect, and is everywhere spoken against.^ The experience of
all places and times informs us how strong and dangerous
impressions have been made by the reproach and contempt,
the cross and sufferings, which attend the faithful service of
Christ : even while the memory of our Redeemer was recent,
his blood, as it were, yet warm, and his apostles alive, and
shining as lights in the world, there was cause of a sor-
rowful complaint of this kind : " This thou knowest, that all
they which are in Asia be turned from me."* The true
reason of this inexcusable deserting may be discovered in the
following part of the chapter ; namely, they were ashamed of
the apostle's chain, they judged it both dishonourable and
hazardous to persist in the communion of one who gained
nothing among men but disgracing bonds and distressing
torments.

IV. The strong impressions made by worldly allurements.
There is not a more dangerous enemy to oui- souls, and which
so powerfidly dissuadeth from continuing in the things they
have learned of the most excellent teachers, than the love
of this world : wherever this prevails, it stifleth all the con-

» 1 Tim. ri. 6. « 2 Tim. iii. 12.

» Acta, xxviii. 22. * 2 Tim. i. 16.

MR. JOHN HOWE. 393

victions of reason and conscience, it baffletli the force of all
the arguments which demonstrate the Divine original of the
gospel and the unspeakable importance of the truths and
counsels contained in it. There have been and will be many,
to whom the account given of Demas is justly applicable :
" Demas hath forsaken me, (and consequently, the things he
had learned of me), having loved this present world. "^ And
never, I think, was there greater danger from this snare
than in the age wherein we live; in which a paganish
esteem and admiration of riches and greatness renders all
the vast concerns of the other world despicable and without
force : it is most amazing that Christians should be so
blinded as not to discern, what the pagan Cicero has com-
plained of, ' corrupti mores depravatique sunt admiratione diviti-
arumJ The manners of men are corrupted and depraved
by the admiring of riches. And,

Y. The last cause of this danger is the seduction and
enticement of wicked men, which the apostle remarks in the
verse immediately preceding : " But .evil men and seducers
shall wax worse and worse, deceiving," etc. It is a sad
reflection, that too many good men seem contented only to
save their own souls, without seeking to allure and draw
others into the path of life : but evil men set themselves to
infect others, and engage them in the same pernicious
courses ; those who want learning to dispute and reason
against truth and holiness, fail not to employ the little wit
they have, in ridiculing the most sacred things, — like the
scoffers predicted by the apostle Peter ; ungodly men,
"walking after their own lusts," ^ who supply the want of
argument by profane jests and raillery on the gospel and
those who seriously and heartily believe it : to which they
often add the enticing baits of liberty, pleasure, and gain,
which carry a mighty force, especially with younger persons,
whose age makes them unsuspicious and inconsiderate.
Hence so many in their youth quite cast off all the bands of

1 2 Tim. iv. 10. 2 2 Peter iii. 3.

394 A FUNER.VL SERMON ON

a pious education, whilst they guard not against the dan-
gerous enticements of sinners, which is earnestly enjoined by
the royal preacher,' whose notorious defection from the
worship of God is assigned unto this cause.-

Having thus represented the danger of not continuing in
the things which have been learned of those who have
instructed us in our holy religion ; we proceed, in the

Second place, to consider the preservative against this
danger laid down in the latter part of the text, *' knowing
(or considering) of whom thou hast learned them ;" as much
as to say, * I apprehend thou wilt be strongly tempted to desert
the doctrine and practice which have been delivered to thee ;
but if thou duly rememberest my character and conduct, how
I have demeaned myself in my whole course, this will be an
apt and suitable means to establish thy resolution of adhering
to the things thou hast learned of me.' In discoursing on
this apostolic prescription, we shall,

I. State the proper efficacy of the preservative in its
general nature.

II. Lay down the particular characters of a teacher which
most directly contribute unto the preserving from the danger
mentioned. The former is necessary to prevent mistake ; the
latter to engage and animate our holy purpose of continuing
in the truth and duty of the gospel. As to —

I. The stating and explaining the proper efficacy of what
is prescribed, to preserve us from the danger above related, it
will be useful to observe the following particulars : —

1. That this is not to be understood as if the bare authority
of any ordinary teacher were a sufficient ground of obligation
to continue in the things we have learned of him. This
cannot be supposed without a most dangerous altering the
very nature of faith, which is always to be built on a divine
testimony, as the apostle asserts : " So then faith oometh by
hearing (or testimony), and hearing by the word of God."^
We ought not to give tliis deference to even an angel from

1 Fior. L 10. M Kings xi. 6, 6. * Bom. x. 17.

MR. JOHN HOWE. 395

heaven, mucli less to the most excellent teachers, that their
single authority should oblige us. We are commanded by
our Lord, in this sense, " To call no man our father upon the
earth ;"^ that is, not to admit any one whomsoever, who acts
in his own name, to have a dominion over our faith : only
the supreme original truth, the blessed God speaking by his
Son and those whom he commissioneth, is absolutely to bo
relied on. The Bereans are dignified with the title of noble
or high-born persons, because when the apostle Paul first
preached to them, "They searched the Scriptures daily,
whether those things were so."^ Much more is it our duty
to examine all that we learn of our ministers, by the same
infallible rule, that we may not be the real disciples of any
other master besides him whose name is put on ns in our
baptism. Our faith and persevering obedience to the gospel
must not stand in the wisdom, or authority, of men, but in
the power and veracity of. Grod.^

2. This is to be understood in subordination to the internal
effectual agency of the Divine Spirit, by whom, as the prin-
cipal efiicient, " God doth stablish all believers in Christ," —
as the apostle asserts.^ The sealing and impressing of our
minds and hearts by the heavenly signet is absolutely needful
unto our continuing in the things we have learned ; all our
own efforts and endeavours will never preserve us from defec-
tion and drawing back unto perdition, without the powerful
working of the Holy Spirit, who alone can fix our wavering
minds and furnish with strength to resist and overcome the
most dangerous assaults that we can be exposed to. There-
fore the apostle, besides this seasonable counsel to Timothy,
earnestly prayeth for him, — last verse of this epistle, — " The
Lord Jesus Christ be with thy spirit;" as knowing that
without the inward vital presence of the Eedeemer all other
helps will be insufficient and unsuccessful : and we are obliged
to add unto our use of the means here prescribed, fervent

1 Matt, xxiii. 9. ^ j^^sts xvii. 11.

3 1 Cor. ii. 0. * 2 Cor. i. 21, 22.

396 A FUNERAL SERMON ON

and continued supplication, for obtaining the mighty aid of
the Divine Spirit, whom G-od hath graciously promised " to
give to those who ask him." ^ But, —

3. The efficacy of such a knowing and considering of him
of whom we have learned, deriveth, in the usual method of
providence, from the native prevalent force of example.
When the practice of a minister agreetli with his doctrine,
this doth strongly recommend and impress the things that
are taught by him : whereas a practice that is contrary to
the most holy rules and instructions shuts up and bars the
hearts of those who observe this disagreement. Hence the
blessed God, while he spake by prophets, called none to the
prophetic office but holy persons; as we read.^ And it is
well known that where the qualifications of officers in
Christian churches are described, the principal stress is laid
upon a holy and unblameable life ; ^ on this design, — that the
example of those who teach others might powerfully convey
their doctrine into the very hearts and consciences of men.
And this consideration gives a sad occasion of observing how
great a judgment and tremendous plague, a vicious ungodly
ministry is to a people ; which usually is much more influenced
by the manners of their teachers than by all the arguments
and counsels which are proposed by them. One straying
guide, who himself leads the way in a course of sin, di-aws
many after him into the same destructive path. This pro-
voked the terrible displeasure of God against the Jewish
priests, against whom he draws a most severe charge : " But
ye have departed out of the way ; ye have caused many to
stumble at the law."* Not the greatest learning or moving
eloquence, not the most accurate observing of external forms,
can compensate for a defect as to holiness of conversation ;
which leads to the last reflection, namely,

4. That the knowing and considering of the Christian
practice of a teacher, is a mcjst apt means to prevent

» Luke xi. 13. 2 Luko i. 70 ; 2 Pet. i. 21.

» 1 Tim. iii ; Tit. i. * Miil. ii. 8.

MR. JOHN HOWE. 397

or remove prejudices against the things which have been
learned. Constant experience attests the truth of this.
Many have acknowledged that it was their observing the
justice and temperance, the patience and humility, of
those who suffered as evil-doers, which convinced them of
the Divine authority of the Christian doctrine. There-
fore the glorious Founder of the Christian church did not
only furnish the first publishers of the gospel with the
prophetic spirit and miraculous gifts of the Holy Grhost,
but replenished them with all the fruits of righteousness and
universal goodness. They could make a just and safe appeal
to all who had opportunity of observing, in the apostle's
language : " Ye are witnesses, and Grod also, how holily and
justly and unblameably we behaved ourselves among you that
believe."^ It is a very memorable passage which I have met
with in a learned and judicious author:^ 'If the gospel,' saith
he, ' were now to be planted again, all the miracles in the
world, I think, would not make it take, while our morals are
as they are. A miracle may strike a little wonderment at
first, but good morality, (that is, a holy conversation,) it sinks,
it soaks to the heart. Perverseness may say a miracle is fi^om
the devil ; but who can say that good morality is from the
devil?' This will be sufiicient, I hope, to prevent mistake, con-
cerning the nature and kind of that efficacy which belongs to
the means here directed to ; I now proceed, in the next place,
II. To lay down the particular characters of a teacher,
which most directly recommend and impress " the things
which have been learned of him ; which will bring the
discourse to the sorrowful circumstances of our present
state : where, as I have before signified, I shall not attempt
to draw a full description of him whose decease we justly
lament, (which is always a considerable part of a funeral dis-
course ;) but confine myself to some short memorials of him
which agree with my present design ; which will be of far
greater advantage to you, than to hear his just praises set

1 1 Thess. ii. 10. ' ^ Garbutt.

398 A FUNERAL SERMON ON

forth by the tongues of men and of angels. This latter could
only yield an evanid delight which can no ways contribute to
our chief interest, — I mean the salvation of our souls ; which,
through Divine assistance, will be furthered by the following
account of those special characters which are most apt to^
engage unto a continuing in the things that we have learned.
As, —

1. Knowledge in the mystery of Christ, a clear understand-
ing of the counsel of God, that relates to the salvation of lost
sinners. Without this, an honest mind may deceive others,
because itself is liable to be deceived. This our apostle
appeals unto, in the first place, where he makes a description
of himself, " Thou hast fully known my doctrine^'' ^ that is,
how consonant to the Scriptures ; and puts the Ephesians in
mind that he was furnished with this sacred knowledge, by
which he was rendered a wise master-builder in the. house of
God.^ I shall » not flatter your late teacher, when I affirm
that God had. given him an uncommon skill in the word of
righteousness, from whence he always drew all that he taught.
He had peculiar advantages for understanding the oracles of
God ; — a large fund of natural endowments improved by super-
added preparatives unto the study of the Scriptures ; a rich
treasure of human learning, despised by none but the igno-
rant ; particularly, a thorough knowledge of pagan theology,
by which he was enabled to descry the shortness and mistakes
of human reason ; which faculty he very well understood to
use in subordination unto Christian faitli, whose mysteries he
was able to free from tlie objections of cavillere.

But that which most of all assisted his searcliing and right
understanding of the Scriptures, was his very early and grow-
ing exemplary piety, which hath the promise of Divine
teaching and illumination. He took care to wash the vessel,
that it might be receptive of Divine communications. To all
these he added unwearied diligence, humility, and prayer,
which was the delight and solace of his whole life. In such

» 2Tiin. iii. 10. » Eph. iii 6.

MR. JOHN HOWE. 6\rJ

a course, lie was safe from the allusions of fancy and the
specious errors that many great wits have been entangled
with. His very excellent useful writings are a public testi-
mony of this thing. Most justly might he use the apology
made by the Apostle Paul, when he was censured and re-
proached with being mad : " I am not mad, but speak forth
the words of truth and soberness."^ This wisdom enabled
him to confirm tlie truths of the gospel with proper and most
con\dncing evidence, and represent the Christian scheme in
its native unexceptionable comeliness. And should we not
continue in the things we have learned of such a scribe,
instructed unto the kingdom of heaven ?

2. A second character which has a peculiar aptness t)
recommend and impress divine things, is godly sincerity, with
which all the first publishers of the gospel were adorned ; and
it did most eminently shine in the conduct of the apostle
Paul, who takes frequent occasion to mention it, because
some, either from ignorance or malice, taxed him with the
want of it, as if he had acted according to worldly politics :
" Our rejoicing is this, the testimony of our conscience, that
in simplicity and godly sincerity, not with fleshly wisdom,
but by the grace of God, we have had our conversation in the
world, and more abundantly to youward."^ And he more
largely insists on this qualification of those who have the
office of instructing others.*^ I know the imputation of
insincerity and hypocrisy hath been very frequent against
the most upright excellent servants of Grod ; thus when the
accuser could not fasten a charge on the life of holy Job, he
taxeth him with a mercenary and insincere disposition of
mind : " Doth Job fear God for nought ? "*

The wise council of God permits these unrighteous^ and

1 Acts xxvi. 25, 2 2 Cor. i. 12.

3 1 Thess. ii. 3—6. * Job. i. 9.

5 F. Paul relateth that Pope Adrian, (one of the honestest of his order,)
charged Luther and his followers with hypocrisy, and acting against con-
science, in which they were persuaded of the certain truth of the Romish
tenets, but diflsembled their sentiments; in sua conscientia tenessero per

400 A FUNERAL SERMON ON

very uneasy accusations, to exercise and demonstrate the reality
and truth of his servants' love and devotedness to him, — of
which your deceased pastor gave most convictive evidences
throughout the whole course of his ministry, by a noble and
generous contemning of the world and secular advantages,
and a steady aiming at the honour of God, in all his conduct
and ministrations; so that the character given of a learned and
excellent defender * of the Protestant cause doth truly belong
to him ; namely, Many excellencies there were in him, for
which his memory remains ; but above all was his crown,
that he unfeignedly sought Grod's glory, and the good of
men's souls. And nothing doth so strongly recommend the
things that we have learned, as an assurance of the holy
sincerity of the teacher, who can have no design to corrupt
the word of God for the sake of the greatest worldly advan-
tage : ** For we are not as many, which corrupt the word of
God : but as of sincerity, but as of God, in the sight of God
speak we in Christ."^ We have known few in our age to whom
this solemn protestation of the apostle is more truly applicable
than to him of whom you have learned ; and what can justify
the not continuing in the things taught by him ?

3. A third character which directly contributes to this
purpose, is an ardent affection unto them who are taught.
Nothing doth so certainly open and captivate the hearts of
men as love, when it is apprehended. Very eminent were
the apostle Paul and his fellow-labourers for this disposition ;
" Being allectionately desirous of you, we were willing to have
imparted imto you, not the gospel of God only, but also our
own souls, (that is, lives,) because ye were dear unto us."^
Notliing could rise higher than what we read : •' For I could
wish that myself were accused for my brethren ; "* where it is

indubitate V opinioni Jiomane, Jingendo altriment» : E pero etsere eosa facitlima
eitingucre quella dottriua^ che non era fondata^ saho che sopta gV interftsi.
Litoria del Concilio do Trento, L. I. That Pope hath not been singular in
hi« ceuimre, than which nothing oould be more unjunt.

* Chillingworth. » 2 Cor. ii. 17.

» I TbeWJ.ii8. ♦ Rom. U. 3.

MR. JOHN HOWE. 402

not to be supposed that the apostle, a most sincere and fer-
vent lover of Christ, could intend an eternal separation from
Christ, — which is all one with damnation, — but he only meant a
bodily destruction for the sake of Christ, such as they suffered
who were accursed or devoted unto death. ^ I can truly pro-
fess, that I have not known any one who hath so nearly
resembled this pattern as he whom we lament. How natu-
rally, and with inward solicitude, did he care for youi- estate !
How oft hath he ministered in this place, when his infirmities
made such a service hazardous to his life, — which he did
not count dear to himself, that he might finish his course
with joy, and the ministry he had received for the saving of
souls ; for which he had the most tender regard, to the dis-
regarding of all other and- lower interests ! We may justly
apply to him, the account given by this apostle of Epaphro-
ditus : " For the work of Christ he was nigh unto death, not
regarding his life."^ I might mention various instances of
this most tender and fervent love to souls, — as his impartial
and faithful reproving of sin, without respect of persons ; his
easiness of access, his condescending to the lowest, and indeed
becoming all things to all, that he might gain the more ; but
I must not omit that bright evidence of his divine love to
men, — I mean his readiness to assist all the necessitous and
distressed that he had opportunity of doing good unto : very
few have been so governed as he, by the apothegm of our
Lord, " It is more blessed to give than to receive."^ His
charity was not a narrow spring, limited and confined to a
small spot, but, like an ocean, sent forth refreshing streams
without distinction. How often have the bowels of our perse-
cuted brethren in a neighbouring kingdom, those generous
confessors of the faith, been ' refreshed by his concern for
them ! When it is the reproachful character of our age that
all seek their own things, are intent on building their own
Qouses, and raising their families, he was intent on building
up living temples unto Grod, in all the ways which might

^ Lev. xxvii. 29 ; Numb. xxi. 2, 3. 2 pi^ji^ ii^ 30.

^ Acts XX. 35.
VOL. VI. D D

402 A FUNERAL SERMOiX ON

contribute to the present and everlasting happiness of men.
In this course he not only laid up for himself an undecaying
treasure in heaven, but used the best method to entail a
Divine blessing on all his offspring. Surely the instructions,
the counsels and exhortations, of such a one ought never to
be forgot or slighted, when they could proceed from no other
principle than a most unfeigned love to God, and affection to
those among whom he laboured.

4. A fourth recommending character of a minister of the
gospel, is Cliristian patience under afflictions and sufferings.
When any suffer death for the truth of Christ, they gain
the glorious titles of martyrs or witnesses of Christ, whose
doctrine they seal with their blood. The Divine providence
hath taken care that the Christian faith should not want this
evidence, both at its first planting, and at the time when it
was rescued from Antichristian corruptions. The apostle in
the preceding context lays a great stress on this thing : ** Thou
hast fully known my long-suffering, patience — persecu-
tions, afflictions, which came unto me — what persecutions
I endured ;"^ that is, *I* was not a mere compelled patient,
but underwent them with becoming submission and fortitude.
Indeed, God was not pleased to call forth his servant lately
withdrawn from us, unto the fiery trial ; but he was furnished
with patience and fortitude of mind, able to encounter the
most grievous sufferings. It is reasonable to conclude, that
the afflicting hand of God did so long and variously chasten
him, not so much for his own profit, as that he might be an
eminent example of a truly Christian patience under very
sharp afflictions. All the violent pains he endured, all the
tedious hours he passed in his former and last sickness, did
not draw one impatient expression from him ; but even then
his adoring praises of God did instruct and confirm others.
This was a seal which he affixed to the doctrine taught by
him, which therefore we ought to continue in.

5. A fiith and last character which strongly recommends

» 2 Tim. iLi. 10, 11.

MR. JOHN HOWE. 403

the things which have been taught, is a final joyful per-
severance in the Christian course ; it was on this design that
the apostle giveth this account of himself: " I have fought a
good fight ; I have finished my course ; I have kept the
faith." ^ The very same language did agree to your excellent
pastor. If he had fainted, or retracted at last, this must have
much weakened the force of the things he taught and your
obligation to continue in them : but the Divine grace enabled
him to finish his coui'se with uncommon joy. As he had
always exercised an inviolable reverence for his own con-
science, whose purity and peace he preferred above the most
tempting advantages, so few ever more experienced a Divine
peace and serenity of mind at the nearest approaches of
death : the sentence of it, when he received it in himself, did
not dismay him ; he needed no consolations from men, but as
aged holy Simeon,^ only leave from his Lord to depart, and
be admitted into His immediate presence, who hath now
openly approved this good and faithful servant, and caused
him to enter into His own joy.

Let us now, in the fear of Grod, lay these considerations to
heart ; that such excellent labours as we have enjoyed, may
not be lost or turn into accusing witnesses against us another
day. Our continuing in the things we have learned of him
will be the best improvement of our unspeakable loss, and
hereby shall we show the truest respect to his memory ; that
he may not only live in his off'spring and useful writings, but
in the truly Christian conversation of those who were related
to him or had opportunity of learning of him.
^ In order to which, I shall subjoin a few persuasive con-
siderations. As,

i. It ought to have great weight in your minds, that the
things you learned of him are the most important and uncon-
troverted truths of the gospel : he did not entertain you with
doubtful disputations or debates concerning external forms
and modes of religion. His great soul could not descend to

• 2 Tim. iv. 7. 2 jLui^e ^^ 29.

D D 2

404 A FUNERAL SERMON ON

^hese little things. He hath expressed himself fully on this sub-
ject, in the dedication of * Delighting in God,' and preface to
the * Carnality of Religious Contention;' whicli latter breathes
so heavenly a charity and concern for the truly Cliristian
interest, that a very eminent divine of the Established
Chnrch did profess a willingness to lay down his own
life, if such a state of things as is there described miglit
obtain among Christians. God is ^vitnes8, and you, with
many others also, that his public ministrations were wliolly
taken up in opening and applying the principles of the
oracles of God, (which he did with inimitable clearness and
judiciousness,) and in describing and pressing the unquestion-
able duties of men and Christians, — such as love to God and
our neighbour, repentance, faith, Christian vigilance, prayer,
humility, and holy fear, with which our salvation is to be
wrought out ; still inculcating the absolute necessity of Christ's
mediation, and the renewing, assisting influence of the Holy
Spirit, which he showed to be consistent with, yea, obligatory
unto our earnest endeavours after conversion and eternal
life, — which last he largely pressed in many discourses on
Rom. ii. 7. Very frequently he cautioned against those
three dangerous rocks, that prove fatal to many souls,
namely, a sensual life, fonnality in religion, and unfruitful-
ness in the Christian profession. And is there any of all
these, which you ought to be ashamed or unwilling to
continue in ? Can the reason or judgment of men frame
a just objection against such a course 't Nay, will not that
man stand self-condemned, who, having once learned such
important, undoubted truths, departs from them through any
temptations whatsoever ? Add to this, in the next place,

ii. The convincing demonstration he produced to satisfy
reason and conscience. Ho was an avowed enemy to a
blind imi)licit faith, as also to a blind devotion. And none
had a better skill to set in the best light, the rational
evidences which confirm the principles aiid duties both of
natural and revealed religion, of which his published writings
1" a convincing witness: and his ordinary discourses, though

1

MR. JOHN HOWE. 405

clothed with familiar language, were not inferior as to
strength of reasoning : so that it could not be charged on
him, that he preached to the fancy or only aimed to move
the affections, — for he always first addressed to the judgment
and conscience ; so that if the gospel which was taught by
him, remains hid to any who attended his ministry, "it is hid
to those who are lost, in whom the Grod of this world hat
blinded the minds of them that believe not ;" because " by
manifestation of the truth he commended (or approved)
himself to every man's conscience in tlie sight of Grod ;" as
the apostle speaks of himself, and his fellow-labourers.^
Again ;

iii. Eeflect on the very manner of his teaching, how
earnest, how moving, how pungent, how persuasive was his
language and expression ! It might plainly be discerned that
he spake from his very heart; not as pleasing the ear or
imagination, (which his rare wit and eloquence enabled him
to do,) but as seeking the eternal happiness of souls. What
is said concerning the famed tract of a stoic philosopher,-
that it was so moving and operative, that if any were not
Avrought on, he could only be reformed by the tribunals of
the other world, (the author speaks according to the Platonic
hypothesis,^) is applicable in this case. It may almost be
despaired, that those who refused and rejected the messages
brought by him, but retained hard and obdurate hearts,
should be persuaded to repentance and holiness by any other
ministry.

iv. It ought further to be considered, that the things learned
of him, were a most precious trust or depositum committed to
those who have learned them. The original term eTrto-rw^^s,
which is translated, " hast been assured," in some Grreek copies,
by a small variation, is changed into a verb that signifieth to
commit or entrust ; ^ and this reading hath been preferred by
some translations. This cannot be questioned, "that Divine

1 2 Cor. iv. 2—4. 2 Epictetas.

3 Simplicius. 4 imaT4vens 22. V. Latin, French.

406 A FUNERAL SERMON ON

truths and instructions have the character of a sacred trust,
which is to be preserved with utmost care and fidelity. The
ver}^ light of nature, the dictates of rejison, discover this
obhgation : so that all agree in condemning the base injustice
of him, who betrays a trust, and is negligent in preserving
that which is deposited with him ; and the crime is judged
the more heinous and inexcusable, by how much the depo-
situnif the thing committed to another, is more precious and
valuable. Who, but a blinded infidel, will deny the incom-
piu-able value of sacred and Divine truths, which are of a
heavenly original, and are a principal treasure committed to
the church ? How solemn a charge was given to Timothy !
" 0 Timothy, keep that which is committed to thy trust." ^
And it is repeated, " That good thing which was committed
unto thee, keep ;"- as much as to say, Give all diligence to
guard the excellent dopoaitiim of the gospel, which thou hast
bsen entrusted with. The same obligation is laid on us who
learned the same gospel ; — which must deserve a far more
solicitous concern than any of the precious and admired
treasures of this earth, which are guarded with greatest care.
But if we continue not in the things we have learned, we are
guilty of the worst injustice and unfaithfulness to others, and
of greatest imkindness to ourselves ; for the things we have
learned are not made our propriety, to do with them as we
please ; but we are obliged to transmit them to others of the
succeeding age, that they who rise up after us may enjoy
the same blessed advantage.^ How great is the crime of a
I)arent, who having received a fair patrimony or honour,
doth waste the estate and forfeit the honour, which he ought
to transmit to those who are to succeed him ! If those of
this generation should betray the civil rights and liberties of
the nati(3n, which liave been transmitted by their ancestors,
and entail poverty and slavery on the succeeding generations ;
liow unpardonable would such a conduct be judged! But
the depriving of posterity of the light and efficacy of gospel

» 1 Tim. vL 20. • 2 Tim. i. 14. ' Pa. Ixxviii. 5, 6.

MR. JOHN HOWE. 407

truth, is an injury, an injustice, unspeakably greater : because
the former only affects the temporal and lesser interests of
men, but the latter endangers their souls and eternal felicity ;
and who would not tremble at the thought of such guilt, if
he really believes and expects a future judgment, in which a
severe account must be given of this sacred talent that hath
been entrusted with him ? What answer shall he give in the
day of accounts, who was very solicitous and diligent to guard
every other trust, — to transmit with great fidelity, houses,
lands, trade, and such low matters, — ^but was unfaithful to his
principal charge ; and, as much as lay in him — by not con-
tinuing in the things himself had learned — suffered the gospel
to fail and be lost out of this world ? In the last place,

V. Without continuing in the things you have learned
of your deceased pastor, you cannot come where he now is.
The present separation is matter of just sorrow, that we
shall see his face on earth no more : but what must an
everlasting separation be! To behold him shining as the
sun in the kingdom of his Father, and yourselves cast into
outer darkness ; to see him crowned with never-fading life
and glory, and yourselves shut up in the place of torment ;
what heart can bear the very thought? But nothing is
more unquestionable, than that there is but one passage, one
path to heaven ; where he had never come, if he had not
continued himself in the things which he first learned and
afterwards taught. Nay, if you should depart from the holy
truth and duty in which you have been instructed by him ;
notwithstanding the tender love he bore to you, he must
stand forth as a witness and accuser, to aggravate your guilt
and greaten your condemnation. I shall conclude with the
advice of the apostle, to his dearly beloved Philippians,
applied to the present subject: "Those things, which you
have both learned, and received, and heard, and seen in him,
do : and the Grod of peace shall be with you."^

Phil. iv. 9.

INDEXES.

L— HEBEEW AND GEEEK WORDS ILLUSTRATED
OR EXPLAINED.

a the fore a of, as a prei)osition ,

TP^^

o'D^r^n

pl22

2:?r -j-n

19
19
73
20
107
59

ayccpa jy 258

9^^^ ii. 373, 374, 375

aKTe-qnis vi. 356

CLKardcTTaTos iv. 230

av^p 5iy\iu)cus iv. 230

a.iroKaTaXa.TT^iV iii. 429

aTroKfxraAd^ai ij. 424

airoAvrpwaiv rov <ro':/j.aT(js...\i. 171

avrapKiia j, 287

yv^cns iv. 317

dixoaraaia iv. 327

SouAaycoy^?^ vi. 327

i0eacrd/jLe6a v. 296

e* ii. 272

^h^ vi. 148

^^^s v^Koi vi. 185

(ipWOTTOL-haas iii, 432

^^ vi. 148

ivSrjfx^arai and cKSTj/i^caj... vi. 152

iv TovTOis 'laOi vi. 316

«[^ ••• vi. 148

i^ovcrla ii_ 414

4irLevfj.ia vi. 255

eTTiyuooaLs iv. 260

^-nhzpTiaav V. 296

f5 vi. 215

Cwns ravTr\s, rjjs vi. 352

<5iwr77s i. 96, and note.

i(rdyyi\oi ii. 425

TO3V

2?tD-|

V2xa

«"i^

. 185
. 22

. 67
. 107
. 70
. 395

naddpixara v. 300

KUKonoiajv ii_ 281 ; v. 318

Kara @e6v iv 225

''^'"j"' ii. 304

Kpdros Tr)s b6^ris i. §3

lxaKpodvij.ia vi, 12

fiakXov Kp^'ia-iTov vi. 255

fJ.eya\o7rpeTrr}s i, 57

^ept^uuv i^, ii(j

fX€Tea,p{C((Tee iv. 116

vous Tva.TpiK.6s iv. 401

'ra'S/a y^ 308

irau TvKripwixa iii. 432

irayriyvpis yi. 72^ 73

irapaKaXiu) iy_ 256

irpoQvjx'.a yi, 217

irpo(r(joTro\'q\pLa .ii. 308

(TKOTTOVVrWU i. 231

(Tvi/eK\eL(T€u i. 38

(Tvuecris iy. 261

(Ta>fj.a T?7S raireiuwaeous rj/xwu,

T^ ri. 173

•ral's V. 388

reKvia and 7rai5ia v. 308

virepi^c^v ii. 299

v-rrepviKosfXiv vi. 199

VTTOfXOyf] vi. 13

(ppovTiiJLa TTv^vpiaros i. 108

410

II.— TEXTS OF SCRIPTURE MORE OR LESS
ELUCIDATED.

Genesis.

1. 1,2 iii. 260

1. 26, 27 i. 64

6. 3 ii. 158, 296

„ 3—5 iii. 437

„ 4 iv. 213

17. 1 iii. 286

50. 9, 11 vL 66

Exodus.

12. 41 V. 14

15. 11 i. 87,88

20. 5 iu. 223

32. 12 iv. 220

33. 11 i. 47

M. 35 i48

Leviticus.

26, 11, 12 iii 450

Numbers.

12. 8 L 48

14. 11 ii. 25

„ 13—16 iv. 219

„ 17, 18 i. 85;iv. 220;

vi. 13

23. 19 iv. 221

Dkutkijonomy.

7. 9 IV. 211

10. 12 i. 114

22. 15 v. 370

24. 16 iii. 322
32. . IV. 109

„ 6 li. 174

,, 'M L 63

.TOMHUA.

2\ i:. iv. 30

Judges.
6. 10 ii 269

1 Samuel.

6. 20 i. 88

2 Samuel.

23. 5 i 391, 392

1 Chronicles.

4. 9, 10 V. 364

29. 9 iv. 20

2 Chronicles.

19. 4r— 11 V. 408

20. 12 iv. 156

Nehemiah.

8. 10 ii 249

Job.

1. 9, 10; 14— 18 ... V. 417

9. 19 i 84

12. 11 i. 286

14. 6 iv. 90

„ 14 i I63;ii400

17. 9 ii. 67

22. 23, 26 ii246

26. 9, 14 i 84

27. 10 ii 133; vi 04

„ 19 i 398

29. 2, 4, 5, 14. 20 ... i. 471
34. 9... .. ii. 109

40. 2.. iv. 109

„ 9, 11 vi 318

Psalms.

1. 3... .. ii 132

4. 3... .. ii. 218; iv. 10

11. 7.. V. 12

INDEX OF TEXTS ELUCIDATED.

411

"PsALyis—continned.

12. 4 iv. 364

14. 1 iii. 305

16 vi. 146

„ 5,6,7 iv. 61

„ 6 i. 73

„ 7, 8 i. 104, 288

„ 8-11 i. 393

,, 11 i. 79

17. 13, 14 i. 17-27

,, 14 iv. 150

18. 2], 24 i. 31

19. 5 i. 117

,, 11 ii. 149; iv. 131

23. 3 ii. 57, 141

25. 8 IV. 60

„ 13 ii. 229

27. 4 ii. 12, 99

,, 5 ii. 62

,, 13, 14 i. 231 ; vi. 14

29. 11 V. 353

30. 4 i. 88

,, 5 i. 156

32. 6 i. 286

33. 5 i. 417

34. 5 i. 101, 211

.36. 9 ii. 17

37. 3 iv. 124

,, 4 ii. 1, etc.

,, 16 ii. 254

39. 6 i. 154

„ 7 i. 343

40. 6,7 iii. 391

,, 8 ii. 41

42. 8 ii. 243

,, 11 ii. 154

45. 5 iii. 332

48. 14 ii. 338

52. 5-7 vi. 36

,, 6, 7 i. 68

62. 11 i. 84

63. 5, 6 ii. 110

67. 6 i. 91

68. 18 iii. 332

69. 22 V. 370

73. 25 ii. 254

78. 7—13 i. 228, 229

81. 12, 13 V. 34

84. 7 ii. 67

89. 2 V. 420

„ 27 i. 390

„ 29, 36, 37 i. 391

,, 30—35 i. 391

,, 35 i. 392

,, 47, 48 i. 389, etc.

91. 1 ii. 62

Psalms — continued.

92. 9 i. 396

„ 13, 14 ii. 132

94. 19 iv. 117

96. 11—13 iv. 120

104. 1, 2 i. 48

„ 33 ii. 195

106. 24 ii. 25

110. 1 i. 393

3 i. 84, 87;ii. 302 ; iii. 325

116. 7 i. 136

,, 16 i. 125 ;iv. 43

119. 18 ii. 21

„ 38 i. 125

„ 68 i. 416

„ 136 V. 383

,, 140 i. 130

122. 4, 5 ii. 271

126. 1, 2 iv. 166

5, 6 i. 145

138. 3 ii. 154

147. 11 ii. 157

Proverbs.

1. 23 iii. 418

„ 23— 28...ii. 172, 296 ; iii. 439 ;

V. 41

„ 32 V. 366

3. 17 ii. 150

„ 25 i. 81

4. 18 i. 140, 284

,, 23 ii. 58, 142

6. 6 iv. 96

7 23 i. 173

8". 2.3, 27, 30 ..'.'.'.'.".".'.v. io5, 172, 177

11. 19 i. 224

13. 20 i 283

14. 14 i. Ill; ii. 149

„ 15 iv. 153

15. 26 i. 130

17. 24 i. 104

21. 4 i. 268

22. 3 i. 234 ;iv. 96

24. 9 iv. 119

25. 14 i. 285

27. 17 i. 78

Ecclesiastes.

2. 14 iv. 96, 97

5. 4 ii. 184

7. 29 i. 461;iii. 291

8. 8 ii. 386

11. 2 iv. 95

12. 14 iv. 449

412

INDEX OF TKXTS ELUCIDATED.

Canticles.

2. 14 i, 213

5. 2 i. 154

,, 4 L 286

«). 12 i. 155

ISAIAU.

1. 14 ii. 130

3. 10 ii. 149

4. 1 iv. 217

5. 6 iii. 425

6. 9 V. 372

„ 9, 10 ii. 27

7. 13 iv. 125

22. 20, 22 ii. 381

2«. 13 iv. 12

27. 4, 5 ii. 337

28. 16 iii. 326

34. 5 V. 387

36. 19 iv. 232

40. 13 iii. 353

„ 17 1. 397

„ 31 ii. 67

41. 8 iv. 421

„ 21, 22 iv. 100

46. 8 i. 69

50. 4 ii. 83

53. 1 i. 97

55. 1—5 i. 392 ; iii. 444

„ 5 iv. 34

„ 6—8 iii. 401

,, 9 iv. 387

57. 15 i. 284

58. 2 ii. 123

„ 11, 14 ii. 34

CO. 19 i. 90

62. 5 iv. 20

65. 1 i. 276; iv. 34

„ 20 ii. 419

66. 1, 2 i. 104

,, 2 iL 246

„ 3 ii. 137

„ 19 iv. 218

Jeremiah.

2. 6 i. 283

„ 23 iv. 399

7. 4 ii. 131

8. 2 ii. 207

14. 24 IV. 209

17. 16 iv. 149

30. 3 ii. 59

31. 29. iii. 323

EZEKIKL.

3. 4 V. 14

7. 20 i. bO

16. 8 ii. 406; iii. 449; iv 42

18. 2, 3, 18, 19 iii. 323

I „ 32 V. .34

33. 11 V. 38

„ 32 ii. 129

36. 27 iii. 445

37. 24 iii. 451

38. 6, 10 i. 63

43. 10, 11 iii. .341

Daniel.

5. 23 ii. 384

Hosea.

6. 15 vi. 125

6. 3. i. 284 ; ii. 13. 198, 224 ; iv. 60

7. 16 i. 197

11. 4 iii. 328

13. 9, 10 i. 475

MiCAH.

6. 7 iii. 391

7. 7 i. 101

Habakkuk.
3. 17, 18 ii. 254

Zephaniah.

3. 17 i. 72; ii. 98

Zixhahiah.
2. 13 iv. 146

4. 6,7 iii. 326

6. 9 ii. 270

„ 12, 13, 15 iii. 327

7. 5 IV. 242

8. 20-23 iii. 327

9. 9 V. 4:}4, 435

10. 12 li. 156

Mai.achi.

2. 9 i. 308

„ 17 iv. 109, 110

3. 16 ii. 129. ]m

4. 2 ii. (;({ ;

M.MTUKW.

5. 3—5 V. 370

M 6 i. 151

6. 6... .. iv. 370

„ 19 iv. 371,397

.. 19-21 i. 255

INDEX OF TEXTS ELUCIDATED.

413

MxTTHEW— continued.

6. 23 ii. 16

„ 34 iv. 89

», 27 iv. 126

7, 1, 3 V. 275

.. 11 V. 371

10. 23 iv. 99

12. 31, .32 ii. 348

Hk 22,23 iv. Ill

19. 21 vi. 75

22. 37 ii. 178

'» 43 i. 393

23. 9 vi. 305

„ 37, 38 ii.275

25. 21 VI. 213

28. 19 ii. 414; iv. 53

Luke,

1. 5, 6 i. 29

2. 34 ii. 304

4. 23 vi. 326

10. 21 i. 236

11. 13 V. 371

12. 4 ii. 441

„ 8 vi. 50

„ 29 iv. 116

13. 16 vi. 107

14. 26 i. 32

„ 28 iv. 98

16. 23 ii. 376

18. 11 iv. 180

19. 41, 42 ii. 269, 270

20. 36 ii. 425

21. 19 vi. 15, 19

22. 29, 30 V. 434

23. 43 i. 157

John.

1. 1 V. 295

„ 14 ii. 281;iiL330

„ 18 iii. 386

„ 47 i. 462

2. 19 iii. 318

3. 3 vi. 34

,, 5 iii. 428

„ 6 ii. 70; iii. 410

,, 7 iv. 383

,, 16 iii. 387

,, 19 iv. 363

„ 34 iii. 432

4. 22 ii. 137

„ 24 iv. 51

5. 21 iii. 4.32

„ 37 i. 224, 287

„ 39 i. 21

„ 42 iv. 441

19.

5.

»i
7.

9.
13.
14.
15.

>'
17.

20,

26.

Jons— confimied.

35, 44, 63—65 ii. 26

48 iv. 61

64, 69 ii. 24

68, 69 iv. 261

24 i. 31

44 iv. 185; v. 428

17 iii. 385

18 iii. 389

30 V. 97

4 vi. 117

16 vi. 271, 312, 313

35 vi. 274

39 vi. 275

22 iv. 427

24 iii. 331

27,28 iv. 226

32 iii. 425

37, 38 ii. 26

3 iiL 432; iv. 67

1,2 i. 233

8 ii. 13

16—21 ii. 81

21, 22 ii. 16

26 iii. 433

2 iii. 432, 435

3 V. 100

5 i. 57

11, 21 i. 147

17 iii. 341

21 iv. 306

24 vi. 253

34, 35 V. 335. 336

Acts.

7 iv. 102, 161

25 i. 393

28 i. 79

36 iii. 332

38, 39 iii 454,459

34

20
31
51

31
32
11
18

29 V. 226

25 ii. 426 ; iii. 415 ; v. 392

28 iv. 54, 107

21 ii. 139,277

24 i. 137

6-8 i. 21

18 ii. 20

vi. 349
ii. 279
ii. 296 ;
iii. 418, 424
iL 84
L 394
v. 32
V. 26

414

INDEX OF TEXTS ELUCIDATED.

Romans.

1. IC i. 201;iil 405

„ 20 iii. 280

,, 28 ii. 14

„ 30 iv. 378

,. 32 i. .34

2 5, 6 iii. 371

^ 6,7 i. 254, 455

,, 6, 9 i. IG

„ 14 iii. 200

3. 19 iii. .371

„ 27 i. 30

5. 2 i. 24

„ 6 ii. 77

,, 10, 11 ii. 5

6. 4 i. 83

„ 11—13 ii. 55

M 13 iv. 7, 14, 49, etc.

„ 13—16 i. 125

„ 17 i. 43; iii. 428

„ 20 i. 132

„ 20,21 i. 225

7. 1—6 iv. .322, 323

„ 12 i. 114

8. 2 i. 114; ii. 55

„ 5 i. 230

„ 7 ii. 283 ;iv. 65

„ 9 iii. 4.33

„ 9—11 iii. 447

„ 15 iii. 462

„ 17 i. 91; vi. 253

„ 18 L 349

„ 19 i. 342; vi. 26

„ 23 i. 227

„ 23, 24 vi. 25, 171

,, 24 ii. 153; vi. 335

„ 27 iv. 225

„ 28 ii. 252

„ 37 vi. 199

9. 22 iii. 415

10. 14, 15 iii. 355

„ 16 i. 97

„ 20 iv. .34

11. 22 iv. 34

,, 33 iii. .302; iv. 34

„ 3,3—35 iiL 414

„ 36 v. 27

12. 1.. i. 124 ;iv. 4, 5, etc.
„ 2. ii. 1.39, 141

„ 19 iii. 371

13. 1, :; 385, 386, 387, 388
„ 4 V. .383

„ 11 i. 156

14. 1 V. 272, 376

„ 1, J ir. 273, 286; V. 271

Romans — continued.

14. 1, 10 V. 273, 275

„ 3 V. 273, 376

M 4 iv. 271, 282 ;v. .377

„ 6 iv. 284; 273

„ 7—9 ii. 379; iv. 67

„ 8 i. .356

„ 9, 10, 11 ... iv. 282, 348 ; v. .377

„ 17 i 43; il 50

„ 23 ii. 352

15. 5 vi. 13

„ 13 i. 150; ii 83

16. 18 i. 18

„ 25—27 ii. 45

.. 27 1. 81

1 CoBINTHIAjysJ.

1. 30, 31 ii. 291, 292

2. 2 ii. 14; vi. 316

„ 9 ii. 73, 80

„ 9, 10 ii. 80

„ 9, 12 i. 240, 318

„ 11 V. 98

„ 12 ii. 80

3. 3 -. iv. 334

„ 9—16 iii. 422

5. 2 iv. 191

6. 16 i. 147

„ 17 vi. 151

„ 19 iii. 64

„ 20 ir. 6

7. 20 ii. 228

„ 30 ii. 114

„ 31 i. 398

9. 27 vi. 327

10. 7—21 iv. 318

„ 9 iii. 424

„ 11 iv. 192

„ 13 i. 364; vi. 45

„ 31 iv. .365

11. 7 i. Ill

,, 10... .. i. 452

1.3. 1 vi. .320

,, 4—8 ii. 51

„ 5, 6 iv. 190

„ 6... .. iv. 175

,, 11 .. ii. 428, 429

15. 19.. ... i.418

„ 34.. ... i. 154;ii. 281
„ 43.. .. i. 4S

„ 64 .. .. V. 1S3
„ 58... .. vi. 42

16. 22 118

INDEX OF TEXTS ELUCIDATED,

415

2 Corinthians.

1. 21 ii. 45

2. 14, 16 ii. 29

„ 16 ii. 306

3. 10 i. 49

„ 10—18 iii. 453

„ 18 i. 77, 116, 143 ;ii. 33;

iii. 342

4. 6 i. 140; ii. 28 ; iii. 342

„ 16 vi. 124

„ 16-18 i. 231

„ 17 i. 49, 115,350

5. 1 i. 48

„ 2-5 ii. 64; vi. 147

„ 4 i. 417

„ 5 i. 139, 341

„ 6, 7 vi. 144

,, 6, 8 i. 367

,, 7, 8 ii. 439

„ 8 i. 157;vi. 143

,, 9 i. 345 ;ii. 85; vi. 145

„ 10 iv. 448

,, 13, 14 ii. 95

„ 14, 15 ii. 410

,, 17 ii, 45

„ 18 iii. 427

„ 18, 19.... i. 189 ; iii. 329, 429 ; iv.
374, 393, 450

6. 16 iii. 450, 451

7. 1 i. 87

8. 5 iv. 8

13. 5 i. 245

„ 14 V. 298

„ 15 iv. 380, 399

Galatians.

1. 4 vi. 5, 256

2. 16 iv. 320

,, 19, 20 iv. 322;vi. 354

,, 20 i. 121 ;ii. 408; vi. 39

3. 13, 14 iii. 438, 459; iv. 428

,, 14 iii. 320, 452

,, 16 iii. 425

„ 22 i. 38

,, 28 V. 272

4. 4 i. 86

,, 22—32 iii. 453

5. 13 iv. 319

,, 16 iv. 315, 334

,, 22 vi. 12

„ 25 ii. 155

6. 1, 2 iv. 328, 354

„ 7, 8 i. 149

„ 14 ii. 62

„ 15 v. 272

Ephesians.

1. 3 V. 369

„ 5 vi. 145

„ 11 iv. 214

„ 13 iii. 444

„ 13, 17 ii. 16

„ 17, 18 i. 241

„ 19, 20 i. 84

„ 20, 21 iii. 431

2. 2 iii. 413; v. 427, 433

„ 2, 3 i. 318

„ 3 ii. 165

,, 12 iv. 105

3. 15 iii. 442

„ 16 i. 83

„ 16 -19 i. 86

4. 4 iv. 305

„ 9, 10 iii. 331

„ 10 ii. 422

„ 15, 16 iv. 265

„ 16 iv. 366

„ 18 i. 112; iii. 306; vi. 354

„ 20—24 iii. 343

„ 22-24 ii. 125

„ 24 i. 64, 112, 465

„ 30, 31 iv. 268

5. 1 i. 64

„ 8 ii. 31 ; iii. 301

„ 14 i. 152

,, 15, 16 ii. 403

„ 18 iii. 419

6. 24 ii. 118

Philippians.

1. 9 i. 286

„ 11 i. 43

„ 14 vi. 281

„ 21 vi. 50

,, 23 i. 157, 346; vi. 247

„ 24, 25 ii. 430

2. 6—8 iv. 249; vi. 330

„ 12 i. 247

„ 12, 13 ii. 295—313; iii. 417

,, 16 ii. 293

3. 8 ii. 14

„ 8, 9—13 i. 309

„ 10, 11 ii. 63

„ 12—15 vi, 91

„ 14, 18—20 ii. 64

„ 18, 19 vi. 37, 38

„ 18—20 i. 254

„ 19 i. 18

„ 20, 21 i. 163, 445

„ 21 i. 48; vi, 173

4. 7. i. 136

,, 8 ii. 113

416

INDEX OP TEXTS ELUCIDATED.

Colossi A Kg.

I. 11 i. 83,349

„ i-2 n. 444; vi. 22, 25

„ 13 V. 413

„ 16, 17 ii. 423, 420 ; iil 431

., 19, 20 iiL 427—429

„ 20 iii. 3%*

„ 21... u. 424; iii. 430, 431 ; iv. 262

„ 22..... iv. :«7

2. 2 ;ii. 386;iv. 252
„ 3 i. 82

„ 6 ii.47, 407

„ 15 iii. 396

„ 16, 17 iv. 390

„ 19 iv. 356

3. 1 ii. 63

„ 1- i. 255

„ 2- i. 455

,, 3 vi. 199

, 10 L 465

, 11 V. 272

1 THBSSAXONIAlfS.

2. 12 .

a 8

,. 10

4. 13-18
„ 14—16
„ 17

5. 6

i. 91, 324 ; vi. 40

.. vi. 282

i. 90

li. 367

. i. 163

... i. 161

... i. 152

2 Thessalonians.

1. 6
.. 11

3

4, N
5

9, 1'
11

13

17

I

J

9
15

7.
16

3

iii. 371
iiL 418
iii. 341

V. 421

i. 342 ; ii. 210

\ . 3.35

V. 428

1 Timothy.

iiL 395

L81

ii. 312

V. 34
iv. 260
vi. 390

it 144
vL 315, el.

ii. 124
iv. im
vi. 31»2

I 209
M 392

I 2 Timothy.

1. L 199; iL 210

„ 1- iv. 14

2. 19 i. 104

„ 23 iv. 336

„ 24 iv. 299, 338

„ 26 v. 427

3. 14 vL 387

„ 11, 12 vi. 389

4. 10 vL393

Titus.

3. 4,5 iv. 409

Hebrews.

1. 3 V. 123

2. 4,5 vL 322

„ 10 iii. 378, 386 ;vL 256

„ 11 -. iiL 338

„ 14, 15 vi. 170

4. 12 L 245

„ 13 iv. 80

6 13 iv. 214

„ 19, 20 iL 395

8. 6 iiL 452

9. 22 iv. 432

10. 4 iiL 390

„ 9 iii. 391

„ 24 iL 118

„ 29 iii. 398

„ 34 iL 66

„ 36 vi. 2

11. 1 L 230

„ 1, 9, 13—16 L 21, 255

„ 3 L242;iiL261

„ 4 iiL 318

„ 6 iii. 28

„ 13 L 369

„ 13—16 L 429

M 16 L 324 ;iv. 236; vL 35

,. 35 vi. 7

12. 9 iL 157 ;iv. 107 ; vL 30

„ 14 L 188

„ 22-24 iv. 3Si4S6

M 23 L 167 ;iv. 37 ; vi. 65

.. 24 iiL 449

13. 20 iiL 445

1. 2-4 vi. 126

.. 4. vi. 15, 17, 28, 4:^, 4.-.

.. s iv. '2'M)

,, il. 10 . iii. 428

„ 14, 15 iv. 119

M 17 1. 468

i»

WRm

INDEX OF TEXTS ELUCIDATED.

417

James — continued.

1- 18 i. 64, 185; iv. 38

„ 22 ii. 129

»» 27 ii. 146

2. 23 iv. 421

3. 5 i. 280

» 15—17 iv. 186

4- 1 V. 356

„ 1—4 vi. 5

»> 4 V. 372

.» 13, 14 iv. 101

1 Peter.

1- ?••• i. 90, 228; vi. 158

>» "S, 4 vi. 22

»' ^^ ii- 238; vi. 18

'' 23 iii. 342

2- 1-4 iii, 342

» 2, 3 ii. 28

IV. 6, 7
ii. 21

13, 14 V. 384

18

in. 427

22 iii. 431

13

15

8

10

i 57
iv. 124

V. 417
vi. 40

2 Peter.

1. 4

» 5,

,, 5-

„ 17.

2. 1.
„ 2.
,. 4,
„ 20.

3. 3.

•• 1- 143; vi. 157

6 vi. 13

-8 ii. 143

i. 57

iii. 398

iv. 196

5 iii. 393

i. 198

vi. 393

1 John.

^ V. 293

e' ^ V. 298, etc.

^ •_ iii. 301

X~' ii- 31; vi. 300

9 '.'.V'"'"

1. 29 ; V. 301
V. 302
V. 302

V. 304
V. 305

1 J OK^— continued.

2. 10, 11 V. 306

» 12, 13 V. 307

.» 14 V. 308

» 15 V. 309, 372

» }S ••■• i. 404 ;v. 309

» 17, 18 V. 310

„ 23-27 V. 312

J, 28,29 V. 314

3- 1 V. 3l5;vi. 158

" 2, 3 i. 54. V. 316

». 4 i. 29

»» 4, 5 V. 317

» 6 i. 289;ii. 281

'» 7 V. 317

». 8 V. 318

M 9 V. 319

" 10 iv. 177

» 10, 11 V. 321

3. 12-14 V. 322

» 15 V. 323

» 16 , iii. 329; V. 323

M 17-20 V. 324

.. 20 iv. 80

, 21, 22 V. 325

>, 23,24 V. 326

1. 1, 2 V. 326

> 3, 4 V. 327

> 5—7 V. 328

» 8 i. 128

, 8—12 V. 329

» 13—16 iii. 338; V. 330

» 16 i. 128; iv. 184

. 17 iii. 338; V. 331

» 18 i. 128; V. 331

, 19 iii. 328; iv. 415; v. 331

» 20 iv. 28; V. 332

, 21 V. 332

•• 1 iv. 264; V. 332

. 2 iv. 187; V. 333

. 3 ii. 50; V. 333

. 4 V. 333

. 5 V. 333

. 6 V. 334-336 '

. 7 V. 97, 336

8 V. 337

9-11 V. 338

12, 13 V. 339

14 iv. 223; V. 339

15 V. 340

16 ii. 311; V. 340

17 V. 341

18 V. 341, 416; vi. 129

19 L 318; V. 341

20 ii. 21 ; V. 342

21 V. 342

E £

418

INDEX OF TEXTS ELUCIDATED.

2 John.

1 V. 342

2— R V. 343

7—12 V. 344

13 V. 345

3 John.

1—5 V. 345

6—10 V. 346

12—14 V. 347

JUDE.

3 iv. 299

4 iil 398

JuuK — continued,

6 iii. .?93

24 L SO

Rkvelation.

1. 6 iv. .^G, etc.

„ 18 ii. 371-:i82

2. 4, 5 il 207

„ 10 V. 417

3. 7 ii. :«J1

4. 11 V. 82, 134

20. 1 ii. 381

419

HI.— SUBJECTS INCIDENTALLY TOUCHED ON, OR
DISCUSSED, AND AUTHORS QUOTED.

Abhor, the petition of the Psabnist
that God would not, iv. 209 ; not
impossible that God should, 209 ;
God's people sometimes seriously
feel they deserve that God should
abhor them, 210 ; good men vehe-
mently fear the Divine abhorrence,
211 ; the argument drawn from the
name of God against so great an
evil, 212, 216.

Abraham, called the friend of God,
iv. 421 ; a daughter of, vi. 110 ; the
seed of, 133.

Accomplishments, not inconsistent
with piety, ii. 443, 444.

Acquaintance with God, i. 284 ; with
his nature, 284, 285 ; with his
secrets, 285 ; with his methods and
the course of his dispensations, 285,

286 ; with his voice ; with his im-
pulses, 286; with his looks, 286,

287 ; includes the attentive direc-
tion of the eje towards heaven, 287,
288 ; the sin of failing in such ac-
quaintance, 289 ; the happiness of
poss^pssing it, 293, etc.

Actuality, thepui-est, the ultimate and
highest perfection of being, iii. 124,
125.

Adam, the state in which he was
created, i. 464 ; his fall, 467 ; rela-
tion of mankind to, and ruin in,
472 ; the law which was given to,
iii. 438.

Adams, Mr. Richard, a funeral ser-
mon on, vi. 247 : lamented, 261 ;
his character, 262 ; his learning,
263 ; his humility iuid self-denial,
264 ; his last illness, 264, 265.

Adoption, and the Spirit of, iii. 462 ;

waiting for the, vi. 25 ; two kinds
of, public and private, 26.
Adrian, Pope, accuses Luther and his
followers of hypocrisy, vi. 399, note.
Advantages enjoyed by ministers for
the work of their own salvation, vi.
330, 331.
Afflictions of men, the hand which
Satan has in them, vi. Ill ; what
hand our Lord has in the relief of,
114; how far the compassion of
Jesus may influence him in relation
to, 115 ; release from, whatever the
means, merciful, 120 ; bodily, not
inconsistent with being the object
of Divine compassion, 121 ; the use
of, 125 ; the care required lest Satan
should have his end answered on us
by means of, 128.
Agony, iv. 258.

Aim, the highest, in religion, ii. 148.
AHenation from God, iv. 342, 361.
Almighty power of God, the, iii. 47.
America, the barbarities committed by

the Spaniards in, v. 422.
Angels, good, the little intercourse
between men and, iii. 354 ; the in-
fluence of the reconciling work of
Christ, in relation to, 429 ; an in-
numerable company of, vi. 72 ; their
kind propensions towards men, 99 ;
not the chosen, or fitting instru-
ments for the salvation of men, 319 —
323 ; not appointed to preach the
gospel, 363 ; nor to confer the office
of preaching, 363, 364 ; yet con-
cerned in the work of the gospel,
for various reasons, 364, 366.
Angels, the apostate, condemned,
iii. 392 ; wherein their case differed
E E 2

420

INDEX OF SUBJECTS AND AUTHORS.

from that of apostate man, 293 — 295 ;
parity betweeu, and impenitent men,
398.

Anointing, its nature and symbolic
import, V. 312—314.

Anthixtpomorplutes, the, i. 66.

Antichrist, v. 310.

Antichrists, iv. 262.

Antisthenes, a letter from a philoso-
pher at the court of Dionysius to,
quoted, i. 103.

Apollyon, vi. 6.

Apostasy, the, v. 420—424.

Apostasy of a man from God, the, iii.
290 ; vi. 4 ; testimony of Scripture
respecting, iii. 291 ; testimony of
the heathen respecting, 292 — 298.

Apostate angels, the, iii. 391 — 395.

Apprehensive principle, the, iv. 260.

Apuleius, de Deo Hocraiu, quoted, i. 8,
134.

Aquinas quoted, i. 71 ; v. 395.

Arcana, the r)i\nne, iii. 386 ; iv. 163.

Argtunent in prayer, the, from the
name of God, iv. 212.

Armour of Ught, the, i. 109.

Arrogance of man, the, respecting the
deep things of God, v. 7.

Aristotle, de Moribus, quoted, i. 123 ;
his Ethics quoted, iii. 176.

-(Vshajned, God affirmed to be, and not
to be, iv. 236.

Asking according to God's will, v.
339 ; f.ure to be heard, 340 ; the
Holy Spirit given for, 371.

Assembly, the general, vi. 72.

Assimilation to God, constituting a
part of the future blessedness of the
righteous, i. 61, 62 ; the real nature
of, unfolded, 62, 74 ; the relation of,
to the virion of God, 75 — 78 ; the
relation of, and of the vision of G^,
to satisfaction, 78, etc. ; the pleasure
involved in, 104—112; the pro-
pf;rtieH of, 112 — 118; involves a
hpirit of dependence on God, 119 —
123 ; involves subjection to God,
123—128 ; involves love to God,
128 ; involves purity, 128—130,
lil>erty, 130—134, and tranquillity,
134—137 ; the pleasure arising from
the contemplation of our, 138 —
148.

Asburance, the, of God's love to the
•oul, its nature and reality, ii. 73 ;
to be sought after, 80; infinitely

delectable, 84 ; cautions on the sub-
ject, 89 -94 ; fulness of, iv. 260.

Awtrjlogy, iv. 157.

Astronomv, as illustrating the wisdom
of the Creator, iii. 59, etc

AtliMuasius, quoted on the Trinity, t.
189.

Atheism, the source of, i. 182; often
wrongly imputed to those who
denied the many gods of paganism,
iii. 29; most unreasonable, 164;
the cavils of, against a Deity silly,
167 ; an abject temper, bespeaking
a mind sunk in carnality, 168 ; cuts
off, and banishes all manly, rational
joy, 168 — 170; a mysterious, unac-
countable temper — whence does it
arise ? 171 — 176 ; the restlessness of,
224 ; the gospel and evangelists of,
226.

Atheists, iii. 18; in hostility to man-
kind, 19 ; when baffled in argument
have recourse to jest, 20 ; con-
stantly to defend religion against,
not necessary, 23 ; what proof of
the existence of a Divine being
would satisfy them, 149 ; the spirit
and genius of, 164; blind to the
clearest light, 188.

Atoms. Epicurus' theory of, in relation
to the human soul, humorously in-
vestigated, iii. 89—103.

Atonement, the, of Christ, necessary,
iii. 347, 351 ; reason of its necessity,
361 ; required by Divine justice, 380.

Attributes of God, the, included in his
name, iv. 218—222.

Attributes and substance, Spinosa's
statements respecting, examined, iii.
230—233.

Augury, iv. 157.

Augustine, quoted, i. 66 ; Be Civ it ate
Dei, 71, 132, 158. 173, 177—193,
467 ; iii. 442, 453 ; iv. 100 note, 141.

Aversion to die, ii. 412.

Aversion to God, i. 182—190; ii. 194.

Awake, — meaning of the term in Ps.
xvii. 15, considered, i. 21, 22.

Awaking', the, of the soul at death, i.
156 ; at the gtuerul resurrection, 162.

Back -bone, the, considered as furnish-
ing an illustration of the wisdom of
the Creator, iii. 64.

Backsliders, reasoning with, ii. 205 —
213.

INDEX OF SUBJECTS AND AUTHORS.

421

Bands of love, iii. 328.

Baptism in the name of Jesus, its im-
port, iii. 460.

Bates, the Rev. W., D.D., a funeral
sermon for, vi. 271 ; the tidings of
his death, 293 ; his self -recommend-
ing- aspect, 294 ; serenity of mind,
294, 29o ; his natural endowments,
295 ; love of polite Kterature, 296 ;
skill and tenderness in cases of con-
science, 296 ; his conversation, 297 ;
ministerial qualifications, 298 ; his
choice of subjects, 299 ; his mode
of handling his subjects, 300; his
judgment in ecclesiastical matters,
302 ; his death a loss, 303.

Beda quoted, i. 26, note.

Being of God, the, a simple demon-
stration of, iii. 275 — 283.

Being, the, of Grod, netjessary, iii. 40 ;
the piu'est being, 124; the most
abstract beiny, 125; the necessary
cause of all other being, 128 ; nothing
can be added to, 130.

Belief, how indicated and proved, i.
218.

Belief of the gospel urged by several
considerations, iv. 429 — 431

Bellarmine, de Ascensione Mentis ad
Beum, quoted, i. 88, note.

Benefactor, God to be viewed as our,
iv. 65.

Benignity, universal, one of the,
(xifMrjuaTa rrjs Qelas t'^rjs, i. 306.

Bereans, the, commended, vi. 395.

Bernard, St., quoted, i. 67.

.Blasphemy against the Holy Ghost,
the certainty of such a sin, ii. 305 ;
yet one who has not committed it
may notwithstanding lose his season
of making his peace with God, 305,
306 ; not determinable in hypo'hesi,
by any particular person, that he
hascommittHd it, 3i6— 349 ; enough
respecting it made known to be of
use, by showing some their danger
of running into it, 349 ; and others,
afflicted with torturing fears, that
they have not committed it, 349,
350 ; the possibility of incurring the
sin of, evinced by our Lord's warn-
ing against it, 350 — 352.

Blessedness, the future, of the righte-
ous, i. 28—43 ; how rigliteousness
qualifies for it, 43—45 , its nature,
three ingredients in it, 46 ; first

ingredient, vision of God's face,
47 — 60 ; second, assimilation to
God, 61—70 ; third, satisfaction, 70
— 74 ; relation of these three in-
gredients to each other, 75 — 79 ;
Avhat the vision of God's face con-
tributes to this blessedness, 79 ;
this blessedness considered in rela-
tion to the object beheld, 79 — 92 ; con-
sidered in relation to the act of be-
holding, 93—105 [see Intuition,
Vision] ; what the impressed like-
ness of God adds to this blessedness,
106 ; it contributes to blessedness as
a vital image. 112 ; as a most inti-
mate image, 112 ; as a connatural
image, 113; as a perfect image in
its parts and degrees, 114—118 ; the
blessedness involved in dependence
of spirit on God, 119—123 ; in sub-
jection to God, 123 — 128 ; in love to
God, 128; in purity, 128—130; in
liberty, 130—134 ; in the tranquil-
lity enjoyed, 134—137; the seasons
of, 151 ; at death, 152—162; at the
general resurrection, 162 — 167 ; in-
ferences from this doctrine of bless-
edness, 168 ; first, that blessedness
does not consist in any sensitive en-
joyment, 172 ; second, that the spirit
of man is a most excellent creature,
since it is capable of such blessed-
ness, 174 ; third, the greatness of
the change required in men to fit
them for this blessedness, 181 ;
fourth, the renewed soul pursues
this blessedness with supreme de-
sire, 205 ; fifth, that the knowledge
of God and conformity to hira
satisfy the soul, 207 ; sixth, the love
of God in designing fur his people
so great a good as this blessedness,
211; seventh, that the unrighteous
are shut out therefrom, 215 ; eighth,
that righteousness, which qualifies
for this blessedness, is no vain thing,
224 ; ninth, that present happiness
consists very much in hope of the
blessedness to come, 227 ; tenth, the
wisdom and sagacity which guide
the righteous man's choice, 233 ; the
duties enforced by this doctrine of
blessedness — first, that we settle in
our minds a distinct notion of this
blessedness, 239 ; second, that we
should compare the temper of our

422

INDEX OF SUIWECTS AND AUTHORS.

own minds with this blessedness,
that we may test our claims to it,
243 ; third, that sljouid we suspect
an averaeness to it, we should cease-
lessly htrive to have our temper and
spirit made suitable for it, 282 ; we
should cherish vigorous desires to-
ward its perfect and consummate
state, 813: we Hhould maintain in
our hearts a lively joy in the hope
of obtaining it, 327 ; we should com-
pose onr spirits to a patient expec-
tation of it, 339 ; over love of the
world condemned in view of it, 354 ;
final and eternal bl-essedness set
before men in the gospel, ii. 287 ;
the patient expectation of, incul-
cat^cl and enforced at largo, vi.
3—51.
Blessedness, the, of those whose hearts

are set on heavenly felicity, vi. 41'.
Blessing, the, of the gospel and the
curse of the law, a comparative view
of, iii. 359—363.
Blessings, temporal, not promised in
the new covenant, iii. 456 ; spiritual,
our only certainties, 457.
Blindness and ignorance argued by

want of love to God, ii. 192.
Blood, the circulation of, an indication
of the wisdom of the Creator, ii. 66.
Blood of Christ, the, iii. 390; of the
Cross, 396 ; pf^ace made by, 427 ;
of the covenant, 445.
Blood and water, their symbolic im-
port, V. 334—336.
Bodies, the presentation of our, to

God, iv. 6.
Body, the, the soul's independence of,
i. 157 — 160; acquisition of the
glorified, 163 ; our duty respecting,
439 ; illustrates in its structure the
wisdom of God, iii. 62 ; illustrates
the wisdom of God in its functions,
62 ; in its growth, 71 ; in its nutri-
tion, 72 ; in the mode of its propa-
gation, 73 ; in its spontaneous mo-
tion, 73 ; in its powers of senwution,
74 ; not a machine, 75 ; power of
the will over, 76 ; to be presented
a living sacrifice to God, iv. 5 ;
union of the soul with, as illustrative
of the union of persons in the (Jod-
head, V. 86, 182; the mystery of
the union of sfml and, vi. 150 ; the
pleadings of the, addressed to the

sold, 152, 153 ; the miserable state
of those who are wholly devoted
to, 165; undue love of, to be re-
pressed, 166 ; indulgence of, to be
avoided, 169 ; redemption from the,
171.

Boethius, quoted, i. 90, 132.

Bolton's Four Last Things, quoted on
the vastness of the universe, ii.
422.

Bondage, the spirit of, ii. 79, 80.

Bom of God, import of the phrase, v.
319.

Boundaries of Christian communion,
the sin of making new, v. 376.

Bounty, the largeness of God's, iv.
374.

Boyle, Dr., quoted, iii. 135.

Boyle, the Hon. Robert, a letter to,
on JDivine Prescience, v. 1.

Bradwardine, de Causa Dei, quoted, i.
468.

Bread, the worship of a piece of, by
the Romish church, an example of
delusion, v. 424.

Brerewood's Inquiries cited, iv. 293.

"Brother," the notion of a, v. 322;
hating one's, 305.

Burden of " necessary things," the,
imposed by the apostles, v. 226.

Cfficilius, in Minucius Felix, his
challenge to Christians, i. 298.

Calamity, the, impending over Jerusa-
lem, seen and bewailed by Jesus, ii.
269 ; greater in the eyes of Jesus
than in ours, 271 : un preventable,
271, 272; the dreadful spiritual
plagues involved in, 272 — 276.

"Called," import of the word, v. 315.

Canaanites, their mistake respecting
the mourning at Jacob's funeral, vi.
67.

" Cannot," and " Cannot Sin," import
of the phrases, v. 320, 321.

Care, tlie, required to cherish good
principles, and repress the bad, ii.
142—144.

Careless, the, an expostulation with,
in view of the possibility of their
day of grace passing away, ii. 326 —
320.

Carnal mind, the, iii. 303.

CarniUity, tlio, of man, evinced by
bttle delight in God, iu 195; th«

INDEX OF SUBJECTS AND AUTHORS.

423

greatness of, iii. 302; in prayer, re-
prehended, iv. 442.

Carnality of religions contention, iv.
315, 324; things included in, 325;
how it shows itself, 334.

Gasaubon, D. M., quoted, i. 52,

Cassander, quoted, iv. 272.

Catholic Christianity, v. 282.

Cato quoted, i. 374.

Cause, a great First, required, iii. 54 ;
every effect must have a, 55.

Causin quoted, iii. 124.

Caution and dutifulness becoming a
state of reconciliation, ii. 322.

Ceremonial, the, of the Jewish religion,
its import, iv. 321.

Chance, the absurdity of supposing
the world produced by, iii. 51,
54.

Change, the, required to be wrought
in man to fit him for blessedness, i.
181, 187 ; the necessity of such a
change, 185 ; such a change is dis-
positive of the soul to blessedness,
187; stands in becoming holy, or
godly, 188 ; the sotd naturally re-
luctates against such a change, 190 ;
there may be faint endeavours
which fall short of the required, 197.

Changeable, the, not necessary, nor
independent, iii. 278.

Changeability and eternity inconsis-
tent, iii. 43.

Charity, in respect to other men's sins,
iv. 175 ; the principle of, 175 ; the
original of, 176 ; the object of, 177 ;
in practice, it rejoices not in iniquity,
179 ; in its very nature opposed to
rejoicing in the sins of other men,
181 ; inconsistent with such rejoic-
ing, viewed in relation to its origi-
nal, 184 ; its concomitants incon-
sistent with such rejoicing, 185 ;
wisdom, or prudence allied to, 186 ;
piety conjunct with, 187 ; connected
with purity, 188 ; connected with
humility, 188 ; will keep us from
tempting others, 189 ; will require
us to labour to prevent the sins of
others, 190 ; will keep us from being
over fond to believe ill of others,
190 ; will prevent us reporting
things at random to the hurt of
others, 190 ; will make us compas-
sionate, and endeavour the recovery
of an erring brother, 191 ; will make

us take heed of censuring others,
191 ; certain things not unsuitable
to, as avoiding the contagion of the
bad example of others and taking
warning by it, 192 ; gratitude to
God for being kept from gross sins,
193 ; conviction of the sins of others
on rational evidence, 194 ; declin-
ing the society of bad men, 195 ;
avoidance of despondency because
of the sins of others, 195, 196.

Children of G-od, and children of the
devil, V. 321.

Children of covenanted parents, the
privileges due to, by gracious be-
stowment, vi. 133.

Choice of the chief good by the right-
eous man, evincing wisdom and
sagacity, i. 233.

Christ, unbelief in relation to, i. 222 ;
the righteousness of, 223 ; the de-
sign of his mission, 375 ; his priest-
hood and sacrifice, 376 ; trust in,
448 ; our way to Cod, ii. 42 ; the
Mediator, 43 — 46 ; surrender to, 46 ;
to be received as Lord, 47 ; his
glory, 48 ; joy in, 49 ; crucifixion
with, 62, 63 ; his twofold work, in
us and without us, equally necessary,
210 — 212; his lament over Jerusa-
lem, 269 ; his sacrifice for us, 278 ;
faith in, 279 ; made a curse for us,
iii. 320 ; his abode on earth, 330 ;
yields himself to death, and con-
quers by djdng, 331, 332 ; the ex-
ample of, 335, 343 ; the love of the
Father to, 385 ; the blood of, 390 ;
the blood of His cross, 396 ; the
Spirit given for his sake, 420, 423 ;
obtained the Spirit through his suf-
ferings, 426 ; gives the Spirit au-
thoritatively, 435 ; gives the Spirit
to inhabit the living temple, 441,
etc. ; reconciliation liy, iv. 387,
423 ; the infinite value of his sac-
rifice, 432 ; union of the Divine and
human natures in, v. 89, 90 ; the

■ Deity of, 109 ; come in the flesh,
the denial of this truth, 326; came
by water and by blood, 334—336 ;
the regent of all nature, vi. 114 ;
his compassion towards the afflicted,
115 ; being with, the meaning of the
phrase, 252.

Christian, the obligation which the
name of, imposes on us, iv. 248.

424

INDEX OF SUBJEflS AND AUTHORS.

OrfaHan iak$nt^ ibe serioai> fore-

tiMNaghi about, ir. 98.
fliiktiai htitwiffr, T. 27i.
OhiMMiity, •fktonoM of the truth

of , ii i64 ; the oolj leligion suited
maa, 446 ; Uie flourishing
of early, iy. 310 ; catholic,

▼.282.
ChryMUktaa, and Cynui, tL 221.
Gbnraoelom, qooted, iii. 417, 447 ; vi.

Gkneh, the, her true interest and
proqierity, i. 299.

Qinroh, the duty of joining a, v. 227 ;
the chity of withdrawing from those
who would divide, 228 ; when a
ehnrok may be regarded as unfit to
be oooimunicated with, 230 ; the
iption of such as call them-
tk4 ohurch, and regard all
at separatists — their folly
flhutrated, 268.

Cainrob, a national^ y. 233.

•• Cbnrdi of the fiiiBtbom," vi. 73.

(Seero, Jh Naturd Jjeonim. quoted,
UL 29, 181, 183, 185 ; Ttuicul. Quast.
JO, 47, 141. 166; v. 393.

City of the living God, the, vi. 72.

Oenenoy, the, of God, iv. 220.

OteoBbvatuB, the ifeory of, i. 374.

Oooeta, ir. 140.

Oooifoit, Chriatiaa, iv. 267.

OoaBaadmentis the new and the old,
▼. S04 ; the two great, vi. 91.

ween God and man, ii.
iotacnqpted by the fall, iii.

Divine, to regenerate
iL 8 ; what it Ih, 9 ; includes
am faiwwrd enlighteuiug revelation
el God himeelf to the soul, 13; is
attributed to the Holy Spirit, 15 ; a
reward of lei»ei' love and obedience,
1«; dieliaol mud olear, 16—22;
powerfuOj MWring, 22—30 ; in-
eladei a traaitformiBg improeaioa of
Ibe DiriM image, 30—86 ; dispoees
the heart aright towaida God, 36—
40; toward Chriet, 40—60; and
towards maa, 10— 62; diepoeee men's
towards themselves,
their hearts aright
world and the other,
{ fSBsrative, intuitive, sad
M; tlNa8theBing,67.
of^eUiar

than Christ has made, a sin, iv. 300,
301 ; v. 305 ; yet the evil wide*
spread, iv. 303 ; and the cause why
ChriNt is so much a stran^^er in his
church, 303 ; terms of conunuuion,
V. 225 ; when it may be suspended,
228; sinful conditions of, 229; oc-
casional, 256 ; grounds of dechning,
270, 275; produced by the Holy
Spirit, 375.

Communion with God, i. 147 ; vL 29.

Compassion of Christ, the, in relation
to afilictions, vi. 115.

Conceptions of God, an exhortation to
obtain clear, ii. 220.

Confession of sins, v. 301.

Confidence in Christ. See Faith, TruU.

Confidence in view of death, vi.
144.

Conformity, occasional, defended, v.
263.

Conformity to God, satisfies the- soul,
i. 2t' 7 ; to be aimed at, 296 ; present,
302, 307.

Congruitie8,the innumerable which lie
open to infinite wisdom, v. 50, etc.

Conscience, the view taken of, by wise
heathens, i. 244 ; the pleasure of a
good, ii. 41 ; sin against, 180 ; the
sinfulness of injuring, iv. 349.

Consideration required in self dedica-
tion, iv. 10.

Constancy of God, the, iv. 221.

Constitution of the Redeemer, the,
i. 38.

Contending for the faith, iv. 299.

Contention alx)ut religion by the irre-
ligious, absurd, iii. 11 — 13; the car-
nality of religious, iv. 315.

Contentment, great gain, i. 209.

Contingencies, God's knowledge of
future, iii. 203 ; objections to God's
knowledge of, conHidered,205, 207.

Conversation, a heavenly, iv. 371.

Converse with God, i. 446; so little
of, among men, iv. 368; yet easy,
369.

Conversibleness, the, of God with m«'n,
iii. 177, 196, 199, 280 ; Uie Iviu^
not capable of, not God, 17U; thw
Epicurean notion of the Deity d»-
troys, 183.

Conviction of former enmity to God,
iv. 394 ; of sin generally, 402.

Corbet's Self -employment, prelaot lo^
v. 437.

I3^DEX OF SUBJECTS AND AUTHORS.

425

Courage, promoted by Christian love,
iv. 266.

Course of nature, settled by God, the,
vi. 275.

Covenant, the, in virtue of which
believers receive the Holy Spirit,
iii. 444, 445 — 448 ; the summary of,
450; the peculiar nature of the
promises of, as compared with those
of the Mosaic dispensation, 452 —
454 ; what there is promised in,
besides remission of sins, 455 ; does
not promise temporal blessings, 456.

Craving of the soul, the, ii. 11.

Creation, marks of design in, iii. 238.

Creation, out of nothing, iii. 267 —
271 ; impossible to man, 279.

Creator, God to be viewed as our, iv.
53.

Creature, the new, i. 228 ; its cravings,
ii. 11.

Creditor pcencs, iii. 381—383.

Cross, the, ii. 62 ; the blood of, iii.
396.

Cud worth' 8 Intellectual System of the
Universe, quoted, iii. 37, 227, 268.

Curcellaeus, I)e Vocibus Trinitatis, iii.
216 ; his objections to the immensity
of the Divine presence answered,
216—220.

Curiosity, and scrupulosity, excessive,
ii. 139.

Curse, Christ made a, for us, iii. 320.

Curse, the, of the law, and the blessing
of the gospel, a comparative view
of, iii. 359—361.

Cyrus, and Chrysantas, the story of,
vi. 221.

Damon and Pythias, the story of, iii.
324 ; vi. 278.

Darkness, descriptive of man's moral
condition, iii. 301 ; and light, v.
300 ; past, 305 ; the kingdom of,
413 ; what the kingdom of, includes,
414—416; the power of, 416; de-
liverance from the power of, 418,
etc.

Daughter of Abraham, a, v. 110.

Davenant, quoted, iv. 267, 287.

David, the predictions respecting the
family of, centre in the Messiah, i.
391; at Ziklag, iv. 118.

Day, the, ii. 271; furnished by the
gospel, 281, 298; its bounds, 298,
315 ; expostulation with those who

have no dread of letting their day
pass, 325 — 330 ; expostulation with
those afflicted with the dread that
their day has passed, 330 — 342.

Day of grace, the, may end before
death, ii. 302 ; none can know when
it is over with them, 309.

Dead, the, burying their dead, iv. 122.

Dead to the law, iv. 322.

Death, the period of, the beginning
of, the saints' blessedness, i. 151 ;
the desire of, 354 ; unwillingness to
meet, 360 ; fear of, 371 ; dreadful,
when it causes pain and regret, 377 ;
does not happen by random, ii. 382 ;
an important event, 383 ; the power
of Christ over, 386 ; souls do not
go out of being at, 386 ; living in
expectation of, 399 ; not to be
regretted, — aversion to, 412; of a
useful person, 416 ; of hopeful young
persons, 419; of a sa.int, a transla-
tion, vi. 121 ; amid one's friends, a
privilege, 1 36 ; confidence in view
of, 144 ; the fear of, to be subdued,
170 ; the hope of, 171 ; to be swal-
lowed up in victory, 183, 186, 191 ;
personified, 185; an enemy, 188;
not overcome universally, 189; the
destruction of, necessary to the
felicity of the redeemed, 192 ;
where perpetual, it is self-secured,
205 ; where perpetual, it will be
confined, 205 ; the victory over com-
plete and entire, 206.

Death, the, threatened against trans-
gressors, iii. 438.

Death, a sin unto, v. 340.

Death, spiritual, vi. 187-

Death of Christ, the, reconciliation by,
iv. 423 ; how reconciliation is effected
by, 424—426.

Debitor pcen(e, iii. 382, 383.

Debts, puni^ments conceived as, iii,
381.

Decision, reqiiired in self-dedication,
iv. 11.

Decretals, the, of the Redeemer, i. 37.

Defect, the whole nature of sin con-.
sists in, i. 469.

Degeneracy of man, the, makes him
to be distrusted in forming a true
notion of God, v. 9.

Deity of Christ, the, v. 109.

Dejection and despondency, iv. 119.

Delight and joy, i. 71, 72; ii. 9G ;

426

INDEX OF SUBJECTS AND AUTHORS.

and desire distinguished, 77, 98 ; i
contemplative and sensitive, 102.

Delighting in Grod, the precept res-
pecting, ii. 1 ; in what sense Grod
is the object of delight, 3 ; com-
znunicatiuns from God supposed in,
8 ; includes an enlightening revela-
tion of himself on the part of God,
to the soul, 13; includes a trans-
forming impression of God's image,
30; communications from God dis-
pose the heart to, 42 ; considered
in itself, 95, 100 ; contemplative
and sensitive, 102 ; an objection
considered, 106; its nature, 109;
its moditieation, 111; we are called
to it, how, 114; is homage to
God, 116; to be supreme, 118;
continuous, 119; the practice of,
120 ; directions for the practice of,
138; expostulation with those who
are destitute of, 163 ; expostula-
tion with those who are deficient
in, 177 ; the evils which flow from
the want of, 192; invitation to the
practice of, 200 ; directions to aid
the practice of, 201, etc.

Delights, sensual, cloying, i. 103.

Deliverance from the power of dark-
ness, v. 413, 418.

Delusions, strong, illustrated by ex-
amples, V. 422.

Demonstration, a proper, of the being
of God, iii. 275—283.

Dependence on God, the pleasure of
the spirit of, i. 119 ; and trust, ii.
165 ; subjection to be added to, 158.

Depoaitum, the, committed to ministers
of Christ, vi. 405.

Depravity, the, of man, universal, ii.
282 ; iii. 290 ; testimony of Scrip-
ture as to, 291 ; testimony of the
heathen as to, 292—298 ; shown by
a comparison of man with what he
should be, 298; shown by his un-
likeuess to God, 301 ; shown by his
enmity to God, 303.

Des Cartes, quoted, iu. 53, 76, 76, 77,
78,88, 122.

Design, manifest characters of, in
creation, iii. 238.

Desire and delight, ii. 97, 98; and
hope, 99.

De«irc, supreme, of blessedness, i.
205; of the soul, satisfied by the
knowledge of God, and conformity

to him, 207 ; urged upon men, 305 ;
the shame of being wanting in such
desire, 315—326.

Desire to depart, Paul's, vi. 143, 249 ;
its object, 251 ; privative and posi-
tive object of, 251, 252; reasons of,
255.

Desire of leaving the world, the, con-
sidered, i. 354 — 360.

Desire, the immoderate, of knowing
things to come, — the distemper
pointed out, iv. 137; errs in defect,
137; errs in excess, 139; the posi-
tive discovery of the evil, 148 , the
cure of the distemper, 153 ; impos-
sible to be gratified, 154 ; unlawful,
160; no encouragement to expect
its gratification, 162 ; best not
gratified, 166.

Desires of the heart, the, promised to
those who delight in God, ii. 250.

Despair, to be striven against, ii. 153.

Despondency, iv. 119; on account of
the sins of others to be avoided,
195.

Desponding, the, addressed and ex-
horted, ii. 330—342.

Determinative influence on wicked
actions, denied of God, v. 17 ; reply
to Theophilus Gale respecting, 59,
etc.

Devil, the, cannot necessitate the will
of man to sin, i. 468 ; he that siu-
neth is of, v. 319; the kingdom of,
one of darkness, 414 ; the power of,
416 ; the hand he has in the afflic-
tio^is of men, vi. Ill ; care required
lest he should have his end on us by
means of afflictions, 128 ; his malice
to the souls of men, 130.

Devils the first to sin, iii. 395.

Diagoras, and Theodorus Cyrenaicus,
iii. 30.

Die, willingness to, vi. 169.

Dilforences among Christians, our duty
in relation to, iv. 274 ; mutual for-
bearance respecting, 283.

Dignity of the human spirit, the, i.
174.

Diogenes, the Cynic, a bravo saying
of, iii. 312 ; also, vi. 229 ; and Plato,
V. 274.

Diogenes Laertios, quoted, i. 181 ; iii.
294.

Dionysius, the Areopagite, d$ Divinii
J^'iiui , (luotnl. iii. 127.

INDEX OF SUBJECTS AND AUTHORS.

427

Dionysius Halicamassensis, Antiq.
Horn., quoted, i. 15; iii. 192.

Dionysius, the tyrant, and Damon
and Pythias, vi. 281.

Diotrephes, v. 346.

Disaffection to God, ii. 173, 194.

Discontent with our lot, iv. 148.

Disease, the, of the soul, sin the, i. 107.

Diseases, the connection the devil has
with the infliction of, vi. 111.

Dislike to God's methods, producing
immodarate anxiety about the future,
iv. 109.

Disobedience to God, universal, iv.
370.

Dispensation, a legislative act, i. 36.

Displeasure, the dreadfuluess of the
Divine, iv. 407.

Disputation, and the spirit of, its in-
jurious effects, i. 4 — 7 ; iii. 348.

Disputes, angry, iv. 346 ; the keeping
up of, evinces great carnality, 352.

Dissent and dissenters, v. 217.

Distempers, spiritual, to bf« sbriven
against, ii. 155.

Distrust of Providence, iv. 105.

Divination, iv. 143.

Divine goodness, iii. Ill, 113.

Dominion, the Redeemer's, over the
invisible world, ii. 371 ; extent
of, 373 ; the nature of, 380 ; deduc-
tions from, 382.

Dreams, iv. 159.

Druids, the, among the Gauls, iii. 14.

Durandus, the views of, disclaimed,
V. 67, 68.

Duty, iv. 92 ; the knowledge of, 167.

Duties, greater and less, v. 244.

Earth, the Three that bear witness on,
V. 337.

Edicts, the Divine, v. 28.

Education a pious, the benefits of, ii.
441 ; little considered, 443.

Effect, every, must have a cause, iii.
55.

Egyptian spirit, the, vi. 67.

Elect lady, the, v. 334.

End, the last, i. 7, 8 ; enmity to God
as our, iv. 365 ; how God may be
said to act for any, v. 25 ; his main
and noblest, 26 ; ends effected by
God's own acts, and those brought
to pass by the intervenient actions
of men, 40.

Enemies of the cross of Christ, vi. 3,
37—39.

Enemies to God, iv. 362.

Enemy, death an, vi. 188.

Enjoyment of God, ii. 8.

Enmity to God, ii. 164; man full of,
iii. 303 — 306; under what aspect
enmity is directed towards God, iv.
364 ; evinced by arguments drawn
from ourselves, 365 ; by our capacity
of knowing God, 365 ; by the wilful-
ness of our ignorancfe of God, 366 ;
by our thinking so little about God,
367 ; by our being so little con-
cerned about the favour of God,
368 ; by our little converse with
God, 368 ; by the uncomfortable way
men live by reason of their distance
from God, 369 ; proved by universal
disobedience, 370 ; by the unsuccess-
fulness of the gospel among men,
372 ; by arguments derived from the
consideration of God, — his goodness,
etc., 372 ; two amazingly strange
things connected with, 378 ; conse-
quences of this dreadful state of
things, 380; the monstrousness of,
398.

Ennius, quoted, iii. 142.

Epictetus' Unchif'idion, quoted, i. 126,
171, 300, 302; iv. 167.

Epicurean Deity, the, an account of
iii. 180 — 183 ; the existence of such
a being impossible to be proved, 184
— 188 ; the supposition of such, for
no possible good end, 188 — 191 ; in
reality, not God, 191 — 195.

Epicurus, quoted, i. 129; 371; iii. 30,
89 ; a humorous investigation of
his theory of atoms, 89 — 103.

Epigram of Howe, on Mary, Queen ot
William III., vi. 101.

Epiphanius* testimony respecting La-
zarus, vi. 272.

Essence, the Divine, dispute among
the schoolmen as to how it is seen
in heaven, i. 51, 55 note ; the
purity and simplicity of, iii. 124 ;
the unity of, 142.

Estius, quoted, i. 113 note.

Eternal life, the, v. 294.

Eternal life, the possession of the
believer, vi. 201.

Eternity, the idea of, i. 89, 90 ; and
changeability, a contradiction, ill.
43.

428

INDEX OF SUBJECTS AND AUTHORS.

Example of Christ, the, iii. 335—343.

Exercise, the, of gracious principles,
enforced, ii. 144.

Existence of Grod, the, generally ad-
mitted, iii. 29, 147 ; argmnent to
prove, 35, etc. ; necessary, 40, 124 ;
V. 82 ; may be made know-n, iii.
145, etc. ; more certain than that of
a prince is to his subjects in a re-
mote province, 158 ; as easily proved
as the existence of a rational man,
160.

Expectation of future blessedness, i.
227, 449 ; vi. 3, etc. ; patient, en-
forced, i. 339, etc.

Expectations and endeavours of the
righteous, the, realized, i. 144.

Experience, sin against, ii. 181.

Expostulation, with the irreligious, ii.
163 — 177 ; with the negligent in
religion, 177 — 200 ; in view of the
possibility of the day of grace pass-
ing away, 325 — 330 ; with those who
fear that their day is passed, 330 —
342.

Eyeing Gk)d, the duty of, i. 291, 293.

Ezekiel, forbidden to mourn for the
death of his wife, vi. 197.

Face of God, import of the phrase,
i. 23 ; the vision of, 46—58.

Fairclough, Mr. R., a funeral sermon
for, vi. 213; his character, 232 ; his
dishke of controversy, 233 ; his pietv,
233 ; his friendship and fidelity, 235 ;
his largeness of soul, 235 ; his popu-
larity, 237 ; his labours, 237, 238 ;
a public blessing, 239 ; his contempt
of the world, 240 ; his decease, 241.

Faith, more than, possessed by the
believer on earth, i, 10 ; intuition
superior to, 97 ; and sense and
hope, 230 ; serves for eyes, 231 ;
how it correspondfi to God, 304 ;
contributes to joy, 333 ; produced
by the Spirit, ii. 22—27 ; part of the
homage paid to the authority of
God, 27 ; the Spirit given through,
166 ; iii. 440 ; in Chriht, ii. 279 ;
involved in self-dedication to God,
iv. 14 ; implied in yielding our-
selves to God, 73 ; the influence of,
in producing union among Chris-
tians, 290, 294 ; the decay of, to bo
lamented, 294 ; ought to be nvivod,
295; in --i R.il< iiiht iH'cc'«.s;irv to

salvation, 342 ; renders patience
necessary, vi. 17.
Faith, contending for the, iv. 299.
Faithful servant, the, applauded and
reward'-d, vi. 213 ; the character of,
215; disclaims all former masters,
216; has given himself by covenant
to the Lord, 216; strives to know
his Lord's will, 217 ; loves his work,
217 ; his character further described,
218 — 222; his acceptance and re-
ward, 222—226.
Faithfulness of God, the, iv. 210.
Fall of man, the, i. 467.
Father, the, the Fbns TrinitatUt v.

100.
Father of glory, the, i. 49.
Father of spirits, the, iv. 107 ; vi. 30,

32.
Favour of God, the, men little con-
cerned about, iv. 368.
Fear, how it corresponds to God, i.
304 ; of God, not produced by the
view which regards man as created
for this temporary state only, 414 ;
of God, pleasant, ii. 39.
Fear of death, the, to be subdued,

vi. 170.
Felicity of the future state, the, de-
pendent on the perfection of the
subject of it, vi. 76.
Firstborn, the church of the, vi. 73.
Fitness of the Divine procedure, iii.

362—378, 389.
Flesh, meaning of the term, iv. 316 ;

fulfilling the lusts of the, 325.
Fons TnnUatis, the, v. 100.
Fool, the, iv. 367.
Foolishness, i. 237.
Fools, the prosperity of, v. 366.
Forbearance of God, the, as evincing

the enmity of man, iv. 373.
Forbearance among Christians, mutual,

iv. 283, 288.
Foreknowledge of God, iii. 203 ; of
future contingencies 205 ; peculiar
to God, iv. 160 ; v. 13, 15 ; at-
tempts to explain the mode of, 21 ;
in relation to human duty, 24.
For-thought, Christian, iv. 95.
Foriretfulness of God, i. 290.
Forgiveness, Divine, iii. 352 ; through
Christ, 390. 391 ; what sort of
transgrt'Hsors excluded from, 392 ;
ac'ordiriir to an uiiiver-tal law
))iil)li.sliod, 399 ; promised by the

INDEX OF SUBJECTS AND AUTHORS.

429

ne-w covenant, 457 ; the reception
of the Spirit connected with, 460 ;
included in reconciliation, iv. 416 ;
properties of, 418; consequences of,
419.

Freedom, true, 1. 131.

Friendship of God to man, the, in re-
conciliation, iv. 420; includes love,
421 ; includes complacency, 422 ; ia
condescending, 422 ; beneficial, 423 ;
conversible, 423.

Fruition of God, vi. 82.

Fulness, the, of Immanuel, iii. 411,
427.

Fulness of the times, iii. 425.

Functions of the body, the, indicative
of wisdom, iii. 66.

Funeral, the, of Jacob, vi. 66 ; mis-
take of the Canaanites, respecting,
67, 100.

Funeral rites, vi. 66, 67 ; solemnities,
69, 100.

Future, the, a knowledge of, iii. 82 ;
thoughtfulness for the, iv. 89, 94 ;
what sort of thoughtfulness for,
not forbidden, 95 ; prudent thought-
fulness about, 95 ; Christian thought-
fulness, respecting, 97 ; what sort
of thoughtfulness for, forbidden,
100; thoughtfulness of, having an
ill root, 101 ; and which tends to
evil, 114; enforcement of the pro-
hibition of thoughtfulness respect-
ing, 120 ; immoderate desire of
knowing, 137; the distemper of desir-
ing immoderately to know, pointed
out, 137 — 153 ; cure for this dis-
temper, 153—168.

Future blessedness, see Blessedness.

Future glory of the saints, the, only
partially known, v. 316.

Future state, the, the existence of,
argued from the mixed state of
this, i. 13 ; from the constitution
of man, 15 ; necessary to prevent
man's creation being vain, 389 ;
man's life false and a mere shadow
without, 395 ; man's life useless
without, 398; man's creation with-
out an adequate purpose were there
not a, 403 ; man's life inadequate in
relation to himself without a, 403 —
409 ; and in relation to God, 409—
423 ; the rebuke furnished to man's
earthliness by, 424 — 427 ; the direct-
ing influence of, 427, etc. ; our duty

in relation to, 441, 443 ; cheerful
expectation of the blessedness of,
449 ; the gospel shows how to
have our spirits attempered to, ii.
289.

Gain, the, of Godliness, i. 209, 225.

Gains, v. 345.

Galatinus, Petrus, quoted on Ps. xvii.
15, i. 26.

Gale's Court of the Gentiles, a reply
to part of it, v. 62, etc., 69, etc.

Galen, quoted, iii. 63.

Gassendi, Syntagma FhUosopMce Epi-
curece, quoted, as to the blessed life,
i. 93 ; iii. 89.

Gauls, the, the testimony of Juliua
Csesar respecting, iii. 14.

General assembly, the, vi. 72.

Gesnerua, quoted, i. 27.

Ghost, the Holy, see Spirit.

Gibieuf. de Libertate, quoted, i. Ill,
131, 133, 134, 469.

Gift of the Spirit, the, iii. 443, 463 ;
vouchsafed on the Redeemer's ac-
count, 463 ; the purchase of, 464.

Glorified body, the, the acquisition of,
i. 163, etc.

Glory, the future, of the saints, v.
316.

Glory, the Father of, i. 49.

Glory of God, the, (in the sense of inii-
niteperfections,belonginges8entialiy
to God,) expressed by the term face,
i. 23, 24 ; beheld by the righteous-
sensible, 47 ; intellectual, 49 ; the
vision of, produces satisfaction in the
souls of the righteous, 79 ; glory of
his wisdom, 81 ; of his power, 83;
of his love, 85 ; an entire glory, 89 ;
a permanent glory, 90 ; an appro-
priate glory, 91.

Glory of God, the (in the sense of
manifested excellency), the prin-
cipal end of the work of Christ,
iii. 414 ; designed in all he does,
iv. 214.

Gnostics, the, the temper of, iv. 179;
described, 254, 255, 316, 317.

God, his glory, or face, i. 23, 24,
43, etc. ; as seen by the righteous,
47, etc. ; his majesty, 50 ; assimila-
tion to, its nature and blessedness,
61 — 70 ; the glory of, as seen by the
righteous, a source of blessedness, 79 ;
the glory of his wisdom, 81 ; of hia

430

INDEX OF SUBJECTS AND AUTHORS.

power, 83 ; of'his love, 85 ; and of his
holiness, 87 ; his glory as seen by the
righteous, an entire aud united
glory, 89 ; a permanent glory, 90 ;
an appropriate glory, 91 ; the plea-
sure of being like, 106 ; the satisfy-
ing power of his image as inipresst-d
on the soul, 111 — 118; depeudeuce
on, 119—123; subjection to, 123—
128 ; ii. 40 ; love to, i. 128 ; resem-
blance to, in purity, 128 — 130; in
liberty, 130—134 ; in tranquillity,
134 ; averseness to, 182 — 190 ; love
due to, 192 ; knowledge of, and con-
formity to, satisfying to the soul,
207 ; influence of the sight of, 209 ;
the greatness of his love to his peo-
ple, 211, etc. ; growth in the know-
ledge of, 283 — 288 ; mindfulness
of, 289 ; forgetftdness of, 290 ; ii.
193; eyeing him, i. 291 ; dismalness
of the world without, 292 ; life made
heavenly by keeping him always in
view, 292 ; viewing him with reve-
rence and love, 295 ; conformity to,
to be aimed at, 296 ; present con-
formity to, 303 — 307 ; no end
■worthy of, accomplished by the
creation of man, on the hypothesis
that man is mortal simply, 409 ; no
end worthy of his wisdom, on this
hypothesis, 413 ; no end worthy of
his goodness, 4 16; conversation with,
446 ; law, the expressiou of his will,
463 ; as the object of delight, ii. 3 ;
as the most excellent Lord and
portion of his people, 4 ; proposed
unto our communion and fellowship
tinder the name of light, 31 ; the
heart of man turned toward, by a
Divine communication, 36 ; com-
munion with, 38, 39 ; fear of, 39 ;
living in the love of, 39 ; a good
conscience towards, 41 ; Christ our
way to, 42 ; the manifestation of
his love to the soul, 73 — 95 ; doing
all for, 148 ; enmity to, 164, etc. ;
the sin of not loving, 171, 173, etc. ;
slight, low, hard thoughts of, 193 —
195 ; disaffection to, 196 ; the evils
of neglect of, 197 ; invitation to the
practice of delight in, 200 ; exhor-
tation to more distinct conceptions
of, 220 ; to frequent tliinking of,
225 ; looking to him as the most
•xoeilent Being. 'UQ ; cur present

interest in, not to be neglected,
241 ; eternal abode with, to be
expected, 246 ; human passions as-
cribed to, 316 ; iii. 363, etc. ; v. 36
— 39 ; his will towards men, ii. 364
— 357 ; his existence, iii. 28 ; his
existence constantly and generally
acknowledged, 29 ; the true notion
of, 35, 36 ; the existence of, evinced,
38; uncaused, 39 ; independent,
40 ; necessarily existent, 40 ; v. 82 ;
self-active, iii. 41 ; vital and the
root of vitality, 46 ; his mighty
power, 47 ; his wisdom, 49—110
isee Wisdom of Godj ; his goodness,
111 — 113 ; his absolute perfection,
114 — 131; the inflniteness and on-
liness of, 131 — 144 ; his unity not
inconsistent with the Trinity, 144 ;
his exintence may be made known
to us, 145 ; he might ascertain us of
his existence by some powerful im-
pression of its truth, 147 ; what
means sufficient to prove his exist-
ence to atiieitftical minds, 149; if
subjects residing in a remote pro-
vince can be assured of the existence
ot their prince, much more can we
be assured of the existence of, 158 ;
if wo can have a rational conviction
that another person is a reasonable
creature, we can have much stronger
of the existence of God, as the
foundation of a godly conversation,
160, etc. ; his conversableness with
men— what intended by, 177, 180
— 188; the being who cannot con-
verse with man, not God — an ac-
count of the Epicurean deity, 179 —
183 ; such a deity as tlie Epicurean,
not provable, nor of use, 183 ; his
conversableness with man proved
from the notion ot, 195, etc. ; his
all-sufficiency, 199, etc. ; his omni-
science, 202 ; his knowledge of
futurity, 203 ; his omnipotency, 205
— 213; his exitstence unlimited, 213
— 220 ; Spinosa's definition of, 230 ;
a proper demonstration of the being
of, 275 — 283 ; the testimony of
Scripture respecting, 283 ; his fa-
vourable inclination towai-ds men,
286 ; intercourse between him and
man interrupted, 289, etc. ; the hid-
den things of, 349, 354 ; liis willing-
ness to return to man, 350 ; the re-

INDEX OF SUBJECTS A^D AUTHORS.

431

compense to he made to, as the
tenns of his return to man, — inquiry
as to its influence on the Divine pur-
poses, 351; fitness of his doings,
352 ; the ways of, 354 ; fearful ex-
pressions in Scripture respecting his
wrath and vengeance — how to . be
understood, 363, etc. ; revenge not
to be attributed to, 364 ; in what
respect he is pleased with punish-
ment, 365 ; his love to the Son for
laying down his life for man, 385 ;
his love to the world, 387 ; can his
love be under restraint ? 388, 389 ;
the exercise of his goodness limited,
416 ; hard thoughts of, to be aban-
doned, iv. 39 ; his mercies, 41 ; con-
sidered as he is in himself, 50 ; the
Creator, 53 ; the Sustainer, 54 ; our
Owner, 54 ; our Teacher, 56 ; our
Ruler, 64 ; our Benefactor, 65 ; his
ways, 109 ; argument from the name
of, in prayer, 212, etc. ; the glory of
his name designed in all he does,
214 ; attributes of, comprehended in
his name, 218 ; the fountain of good-
ness, 372 ; his forbearance with man,
373 ; his bounty, 374 ; the mission of
bis Son to earth, 374 ; his sending
his gospel to men, 375 ; the striving
of his Spirit with men, 376 ; his
wrath due to men, 408 ; his reconci-
liation to men, 415 ; his lore in re-
concihation, 421, 422; a solemn
consideration as to whether we
truly love, 441 ; reconciliation of
his prescience of Ihe sins of men
with the wisdom and sincerity of
his exhortations, counsels, etc., v.
2 ; with his wisdom, 10 ; with his
sincerity, 12, etc. ; his knowledge
not gradual, 13; his ends, 24 — 27;
his will, 42; his simplicity, 83, 84,
91, 115 — 120; his nature not com-
pounded, 93, 94 [see Trinity'] ; the
Judge of all, vi. 74 ; proofs that he
is love, 228.

Godhead, the possibility of a Trinity
in the, v. 79. See TrimUj.

Godliness, fits for heaven, i. 188 ; faint
essays after, 197 ; great gain, 209,
225.

&ods of the heathen, the, their cha-
racter, iii. 29.

Grood things, the mutability of ex-
ternal, ii. 253.

Good time coming, the, iii. 471.

Goodness, the usual distribution of,
considered, ii. 8.

Goodness of God, the creation of man
for a merely mortal state incon-
gruous with, i. 416; its nature, iii.
lU — 113 ; the exercise of, limited,
416 ; enhances the enmity of man to
God, iv. 372 ; evinced by the con-
tinuance of the race of man on the
earth, 373 ; proved by his bounty
374.

Gospel, the hope in, for the returning
sinner, i. 216 ; unbelief of, 222; the
formative instrument of the Divine
image in man, ii. 32 ; the revelation
of, 33 ; the day furnished to men by,
281 — 298 ; not usually promoted by
extraordinary means, iii. 355 ; a com-
parative view of the curse of the
law, and the blessings of, 359 — 363 ;
is the ministration of the Spirit,
405 ; tlie promises of the covenant
of, 452 — 454 ; the unsuccessfulness
of, a proof of man's enmity to God,
iv. 372 ; the gracious continuance
of, in the world, from age to age,
375; the sum of, 409, 429; to be
believed on sundry considerations,
429 — 431 ; the phrase " words of
this life," a paraphrase of, vi. 358.

Government, civil, an Ordinance of
God, V. 390 ; necessary for men, 391.

Government, the Divine, rights of,
iii. 356 ; justice in, 368 ; v. 47 ;
order in, iii. 433.

Grace, and glory, i. 24, 25.

Gregory of Nyssa, quoted, i. 150.

Grotius, de Satisfactione, quoted, i. 34;
(on Luke ii. 34,) ii. 304.

Growth, of the body, an illustration of
the wisdom of God, iii. 71.

Growth in the knowledge of God, i.
283 ; ought to be equal and pro-
portionate, 307 ; ought to be the
business of life, 309.

Guidance, sure, iv. 59.

Guilt, its influence on the mind, iii.
333, 334.

Hades, meaning and comprehensive-
ness of the term, ii, 374 ; use of the
word among Greek authors, 374 —
376, note ; use of the vvord in the
New Testament, according to Us-
sher, Lightfoot, and others, 376,

432

INDEX OF SUBJECTS AND AUTHORS.

377, note; the keys of, belong to
Christ, 380—382 ; amplitude of the
heavenly compared with earth, 421,
etc.

Half -reformations, i. 197.

Hammond, Dr., his sermon on Christ's
easy yoke, quoted, i. 127 ; his Anno-
tations, quoted, 161; quoted on the
new birth, v. 319, 320.

Hammond, Mrs. Judith, a funeral
sermon on, vi. 183 ; her character,
194.

Happier days to come, iii. 471.

Happiness, has its seat within, i. Ill ;
the vain pursuit of, by man, 172 ;
in this life, mainly consists in hope,
227 ; depends not on external things,
301. See Blessedness.

Happy, man made with a possibility
of being, iv. 182.

Hard thoughts of God, ii. 294 ; to be
abandoned, iv. 39.

Haruspicy, iv. 157.

Harvey, Dr., Be Ovo, quoted, i. 149.

Hating one's brother, v. 305.

Hatred of sin, vi. 22.

Health, the blessing of, i. 107 ; of the
soul, 107—110.

Heart, the condemning, v. 324; no
power less than Divine can change
the, v. 320.

Heathen testimonies, respecting life
and death, i. 372 ; respecting human
depravity, iii. 292—298.

Heaven, virtually in the seed of grace,
i. 10 ; the blessedness of the society
of, vi. 285, etc.

Heavenly Witnesses, the Three, v.
336, 337.

Herbert, Be Veritate, quoted, iii. 32.

Herbert, George, quoted, vi. 221,
note; 305.

H» resy, the nature of, iv. 326.

Hid treasures, i. 18.

Hidden things of (Jod, the, iii. 349—
364.

Hierocles, quoted, iii. 299.

Hieronymus, quoted, i. 19, note ; 100.

Hobbs' Human Nature, quoted, iii. 82.

Hoghton, John, Enq. ii. 432 ; his piety,
433 ; iUness and death, 435, 436.

Holiri(Hi4, fits for blesKednesH, i. 187;
produwKl in the heart by regenera-
tion, 188; knowlfKlge of God tends
to, 20!* ; our dutv to strive after, ii.
H 1 , M J ; the nccossity of , 2 1 0—2 1 2 ;

truth the means of, 341 ; the extent
of, iv. 323 ; renders patience neces-
sary, vi. 21 ; involves hatred of sin,
22 ; tends to improve and heighten
itself, 23 ; includes in it Divine wis-
dom, 259.

Holiness of God, the, i. 87.

Holy, the character of, included in
the Christian living sacrifice, iv. 7.

Holy Ghost, the, prayer for, i. 336;
the blasphemy against, ii. 305 ; the
possibility of falling into the sin
against, 351.

Holy life, a, often sinfully depreciated
in comparison of pardon and ex-
piation, ii. 210 — 212.

Hook's Micrographitty cited, iii. 210.

Hope, happiness mainly consists in,
here below, i. 227, etc. ; and faith,
230 ; of future blessedness, 327 ;
and desire, ii. 99 ; to be cherished,
153 ; the power of, iii. 339 ; in
Christ, the purifying influence of,
V. 316; deferred, vi. 11; connec-
tion of, with patience, 19 ; of death,
171 ; salvation by, 335.

Horace, quoted, on overlooking one's
owTi faults and censuring those of
others, v. 275, note.

Howe, John, his Epigram on Queen
Mary, vi. 101 ; an unpublished letter
of, 381 ; funeral sermon for, 387.

Humility, how it corresponds to God,
i. 305 ; to be cherished, ii. 246 ;
required in self -dedication, iv. 19;
connected with charity, 188.

Hunger of the soul, the, satisfied,i. 207.

Hypostasis^ v. 123, etc. ; 135, etc

I Am, iu. 277, 279.

Ignorance, to be confessed, v. 85.

Ignorance of God, ii. 192; wilful, a
proof of enmity, iv. 366.

Illuminatioii of the mind, i. 465.

Image of God, the twofold, i. 67 ; in
the soul, its satisfying power, 111;
vital, 112; intimate, 112; conna-
tural, 113 ; perfect, 114—118; other
excellencies of, dependence, 119;
subjection, 123; love, 128; purity,
128; liberty, 130; tranquillity, 1 34 ;
to produce a transforming impression
of, the desigii of God's revelation of
himself to man. ii. 30 ; the gospel,
the formative instrument of, 32 ;
lost by man's isin, 301, etc.

INDEX OF SUBJECTS AND AUTHORS.

^'6-6

Imitation of God, i. 63, 64.
Immanuel, God's deterraiaation that
he should become iii'^arnate, iii. 313 ;
the platform and foundation of the
Living T.-mple, laid in, and by, 314 ;
himself the most perfect, and the
original Temple, 315 ; his sacrifice,
316 ; the sufficiency and aptness of
the constitution and appointment
of, for restoring God's temple with
men, 316 ; made a curse for us, 320 ;
the Spirit communicated by, 324 —
326 ; God's love to man represented
in, 329 ; as a Temple, gives us a
plain r.->presentatiou of Divine holi-
ness, 335 ; therisi-hteousnessof, 345 ;
the nee "ssity of his constitution and
work to the eretition of the living
temple, 347 ; the necessity of his
work in order to forgiveness, and
the mission of the Spirit, to restore
the living temple, 391, etc. ; the ful-
ness of, 411.

Immensity of the Divine presence, the,
iii. 213 ; Ciircellaeus' objections to,
answered, 216—220.

Immortal part, our duty towards our,
i. 441, etc.

Immortality, man's capacity for, con-
sidered on the hypothesis of his mor-
tality, i. 401.

Imp^nit-nt, the, under the gospel, iii.
397 ; the parity between, and fallen
angels, 398.

Imperfection, universal, ii. 97.

Impossibility ,naturalandmoral,iii.206.

Impotency, i. 203 note, 240.

Improvement, gradual, to fit for
bless-^dness, i. 282, etc. ; in holiness,
willed by God in his people, vi. 28.

Imputation of consequences to an op-
ponent, the, iv. 345.

Incomprehensibility of God, the, v. 94.

Ind<->pendence of God, the, iii. 40.

Indifferent things, not to be required
as terms of commuoion, v. 226.

Indwelling of the Spirit, the, iii. 409,
443, 444.

Infallibility, Papal, iv. 57 ; cannot be
prove], 57 ; no imaginable way of
proving, 58.

Infants, the relation of, to the gospel,
iii. 399.

Infiiiiteness, and outlines of God, the,
iii. 131—137; difficulties connected
with, 137 ; includes all other beings,
VOL. VI.

yet all other beings not rend^^red
necessary,J37, 138 ; seems to exclude
the finite, but does not, 138—141.

Infinity, the idea of, iii. 262.

Inheriting the promise, vi. 28, etc.

Iniquit}^, rejoicing in, iv, 179.

Insuhmission to God, iv. 106.

Intellecbual pleasure, the superiority,
of, to that of sense, i. 93, 94.

Intellectual powers, the, of man, i
400 ; iii. 82, 83.

Intelliarence, Divine. See Wisdom of
God:

Intercourse, between God and man in-
terrupted by sin, iii, 289, etc., 437,
438.

Interest, the Christian, the necessity
of serious forethought about, iv, 98.

Interest, our personal, in God, not to
h) neglected, ii. 241, etc.

Intolerance, v. 280.

Intuition of God, i. 58—60 ; what it
contributes to the soul's satisfaction,
93 ; its superiority to discourse, 94,
etc, ; to faith, 97, etc. ; vigorous, 99 ;
comprehensive, 101, etc.; fixed and
steady, 102, etc. ; possessive, 104.

Invisible world, the, the Redeemer's
dominion over, ii. 370, 373; the
keys of, 380—382; encouraging as-
pect of, towards this world. 390, etc,

Irreligion, the gospel and evangelists

of, iii. 226, 227.
Irreligious, the, an expostulation with,

ii. 163—177.
Isidore of Pelusium, quoted, iii, 470.

Jabez, the prayer of, v. 364,
Jackson, Of the Essence and Attributes

of God, quoted, iii. 122,
Jacob's funeral, vi. 66 ; mistake of the

Canaanites respecting, 67, 100,
Jamblicus, De Vita Fythagorce, iii, 292 ;

Julian's Epistle to, quoted, vi, 174.
Jerusalem, wept over by Jesus, ii. 269 ;

the great calamity that impended

over, 271 ; her opportunity of mercy

lost, 271—276,
Jesus, the child, set for the fall, and

rising of many in Israel, ii. 304 ;

weeping, vi. 274.
Jonah g^nt to Nineveh, iv. 165.
Joy. in prospect of blessedness, i,

327 ; the sraallness of, reproved,

329; directions to a life of, 331;

a duty, 331 ; faith oontributes to,
F F

434

INDEX OF SUBJECTS AND AUTHORS.

333; avoiding* ein promotes, 334;
avoiding too forcible impressions of
sensiblrt objects promotes, 335 ;
tixmiiijif's one's thoug'hts towards
ble^Hediiess promotes, 330 ; pleading
with Grod for the Holy Spirit, helps,
336 ; and patience, ii. 57 ; in the
Redeemer, 321 ; in self -dedication,
iv. 19; we iimst yield ourselves to
Grod with, 75 ; the joy of the Lord,
the reward of the faithful servant,
vi. 222—226.

" Joy of thy Lord," vi. 223 ; entrance
upon, 224.

" Judge of all," the, vi. 74.

Judging, harsh, prevented by love, iv.
271 — 283 ; indicates great carnality,
347 ; involves a usurpation of a
Divine prerogative, 348 ; severely
reproved, v. 273, 274.

Julian, an Epistle of, to Jamblicus,
quoted, vi. 174, 305.

Junius and Tremellius, quoted on Pa.
xvii. 15, i. 26.

Just men, the spirits of, made perfect,
vi. 74, 75.

Justice, the great attribute of the
Judge of all the earth, i. 305 ;
Divine and human, not altogether
the same, iii. 368 ; negative and
positive, 370 ; punishment the effect
of, 371 ; the fountain of, 372 ; God's,
to liimself, 373 ; considered as in-
cluding the several moral attributes
of Grod, 376, etc. ; viewed as fitness,
379 ; demands an atonement for sin,
380, etc.

Justification, iii. 462 ; by faith, iv. 320 ;
and sanctification, conjoined, 322.

Justin Martyr, quoted on the Trinity,
V. J 75.

Keys, the power of the, v. 225.

Keys, of the invisible world in the
power of the Redeemer, ii. 380, etc.

Kingdom of darkness, the, v. 413 ; of
the devil, 414; opposed to the
kingdom of God's dear Son, 414;
what tlie darkness of, includes, 416 ;
the power of the devil in, 416 ; de-
liverance from, 418 — 429 ; the cha-
mcinT of the workers in, 420 ; the
infatuation on the minds of those
who are in, 422 ; the dcgonemcy of
the men who are in, 424 ; the doom
of the p«mecuting subjects of, 428.

Kingdom of Gk>d in the sool, the, i.
108.

Kingdom of God's dear Son, the,
translation into, v. 432 ; the deport-
ment suitable to such translation
into, 433.

Kneeling at the Lord's Supper, v. 280,
281.

" Knowing,"importof theterm, v. 315.

Knowing things to come, the iramio-
derate desire of, iv, 137, etc.

Knowledge of God as an item of
future blessedness, — satisfies the
soul, i. 207, etc. ; tends to holiness,
209 ; growth in, 283 ; the same as
the vision of God, v, 79 ; perfection
included in, 83 ; the transforming
power of, 84 ; the whole of religion
contained in, 84.

Knowledge, of such things as concern
the practice of religion, ii. 138; of
the things that belong to our peace,
280 ; required in self -dedication, iv.
9 ; of duty, 167.

Knowledge, and wisdom, of God, the,
iii. 202, etc. ; of future contingen-
cies, 203 ; not gradually acquired,
V. 13.

Lamentation, Christ's, over Jerusalem,
ii. 269, etc.

Last time, the, v. 310.

Latitude, Christian, v. 278.

Law, the, twofold, as given to man, i.
30 ; of works, — how far in force, 33
— 36 ; taken into the constitution of
grace, 36 ; the minatory part of, 37 ;
given to man at his creation, 463,
466 ; redemption from the curse of,
not from the command of, ii. 93,
etc. ; the measure of man's primitive
capacity, iii. 298 ; the curse of, and
the blessing of the gospel contrast-
ed, 359, etc. ; the atonement neces-
sary to magnify, 36 1 , etc.

Law, the great, of love to Gk)d, ii.
178, etc.

Law, the tmiversal, respecting remis-
sion of sins, iii. 399, etc.

LazMrus, the sickness, death, and
raising of, vi. 272 — 274 ; the ques-
tion respecting the whereof his soul,
during his temporary death, 277
note ; the loss liis deatli might be
supposed to be, at the time of its
ooourreuce, 290.

INDEX OF SUBJECTS AND AUTHORS.

4.35

Ledesma, quoted, i. 51 note, 52, 59

note.
Liberius, quoted, v. 207.
Liberty, likeness to God consisting in,

i. 130—134.
Liberty of spirit, required in self-dedi-
cation, iv. 12.
Life, made heavenly, by keeping God
always in view, i. 292 ; heathen
testimonies respecting, 372; vain,
ir man be simply mortal, 395 ; short-
ness of, 397 ; instability of, 397 ;
the Christian state of mind towards
the objects of the present, 430 ;
under the constant observation of
Christ, ii. 384, 385.
Life, the Eternal, v. 294 ; manifested,

297.
Life, spiritual, involved in self-dedi-
cation, iv. 13 ; in Christ, 323 ; eter-
nal, vi. 201 ; disseminated, 204 ;
revealed in the gospel, its ex-
cellency, 353 ; a divine, 354 ; a
Christian, 355 ; a pure and holy,
355, 356 ; an active, 356 ; a most
generous, 356 ; a devoted, 356, 357 ;
an immortal, 357 ; intellective as
well as spiritual, 368, etc.
Light, believers are, i. 100 ; and
darkness, v. 300; walking in the,
300.
Light, God is proposed to our commu-
nion and fellowship under the name
of, ii. 31.
Lightfoot, Dr., quoted, vi. 109.
Likeness of God, the, i. 23, 47, etc. ;
vi. 78, 88, etc. ; the Christian's hope
to bear, i. 62 ; the sense in which
it is possible and impossible to bear,
63 — 74 ; the pleasure resulting from
bearing, 106—118; particular ex-
cellencies comprehended in, as borne
by the righteous in blessedness, — a
dependent frame of spirit, 119 ; sub-
jection to God, 123 ; love, 128 ;
purity, 128 ; liberty, 130 ; tran-
quillity, 134 ; the pleasure resulting
from hnoiving ourselves to bear this
likeness, 138, etc.
"Little children," import of the

phrase, v. 308.
" Living SHcritice," a, iv. 5.
Livius, quoted, iv. 12, 21 ; as to

Cicero, vi. 293.
Locke's Essay on the Human Under-
standing, quoted, iii. 88.

Looks, the, of God, to understand, i.

286, etc.
Lord, God is the, of his people, ii. 4, 5 ;
Christ received as, 47 ; duty of
being on good terms with the, vi.
173.
Love, desire, and delight, ii. 98.
Love, God's, the glory of, i. 85 ; like-
ness to God in, 128 ; to his people,
in designing for them such great
good, 211, 214; the manifestation
of, to the soul, ii. 73 ; manifested by
the Spirit, 80 ; infinitely delectable,
84, etc. ; the great obligations we
are laid under by, 182 ; represented
in Immanuel, iii. 329, etc. ; to the
world, 387, etc. ; in reconciliation,
421 ; proofs of, vi. 228, etc.
Love, likeness to God consisting in,
i. 128 ; the great principle of duty,
192; to God, 192, 295; to God and
the brethren, 306 ; nullified on the
supposition of man's mere mortality,
415 ; to God, pleasant, ii. 39 ; the
great law of, 178 ; the bands of,
iii. 328 ; produced by love, 328 ; re-
quired in self-dedication, iv. 16—74 ;
a solemn inquiry whether we have,
to God, 441, etc. ; dwelling in, v.
329 ; made perfect, 331 ; the orator
in the breast, vi. 287.
Love, mutual, iv. 258 ; the nature of,
264; contributes to the vigour of
the Christian life, 265 ; inspires
Christians with sacred courage and
fortitude, 266; extinguishes or
abates the unhallowed fire of our
anger and wrath towards one an-
other, 267 ; obliges us to acts of
mutual kindness and friendship,

268 ; will cause prejudice to cease,

269 ; will make us covet union, 269 ;
will make us apt to yield to one
another, 269 ; will cause us to for-
bear mutul censures of one an-
other, 271—283; will oblige us to
forbear urging one another concern-
ing matters in which we differ,
283—288 ; will cause us to forbear
reviling and exposing one another,
288—290; the decay of, to be
lamented, 294; we should endea-
vour to revive, 295 ; we should pray
for the Spirit as a Spirit of, among
Christians, v. 373 ; makes patience
necessary, vi. 19, 20.

F F 2

436

INDEX OF SUBJECTS AND AUTHORS.

Lucan, quoted, iii. 216.

Luther, quoted ou Ps. xvii. 15, i. 26.

Machines, the bodies of animals not,
iii. 75, etc.

Madness of men, the, in relation to the
highest end, i. 2156.

Magistrate, the, v. 384 ; the origin of
the power of, 385 ; end of the power
of, 385 ; duty towards, 38G ; the
minister of God, 387, 389 ; the sub-
jection to, required, 388 ; appoiuted
for the good of the subjct, 391 ; to
execute wrath on evil-doers, 393,
etc. ; the duty of all to assist, 399,
etc.

Magnetism, rational, iii. 328.

Maimonides, quoted, ii. 378 ; Be Fund.
Ligis, iv. 20, 21 ; vi. 109.

Majesty of God, the, i. 50.

Malice, the, of the Devil, in inflicting
diseases, vi. 107, etc. ; to the souls
of men, 130.

Man, expostulation of the Psalmist
as to the vanity of his mortal state,
1. 389 ; his earthly state, considered
in itself, a mere semblance ot being,
395 ; minuteness of his earthly liie,
397 ; instability of his earthly state,
397, etc. ; uselessness of his life, as
merely mortal, 398 ; uselessness of
his nature, as merely mortal, 398,
etc. ; his intellective powei-s, 400 ;
power of determining himself, 400 ;
his capacity for an immoi-tal state,
401 ; design of his creation in rela-
tion to himself, 403 ; his senses,
403 ; his reason, 404 ; religion in
relation to, considered as merely
mortal, 406 ; what end God could
have worthy of himself, in making,
for a merely mortal state, 409 — 416 ;
a future state alone solves the diffi-
culty respecting, 421, etc. ; liis crea-
tion in a holy but mutable state,
461 ; endowed, at his creation, with
a perfect and universal rectitude,
463; his defection from his primi-
tive state voluntary, 4G7 ; had little
reason to sin, 470 ; his fall, a sub-
ject of lamentation, 471 ; has little
reason to blame God, 471; how
acceptable the means of recovery
shoiild be to him, 474 ; susceptible
of religion, 486 ; intercourse between
}iim and God interrupted iii. 289 ;

his apostasy from God, 2^0 ; heathen
testimonies respecting his degene-
racy, 291 — 298; his present, cannot
be imagined to be his primitive
state, 298 ; unfit to be a temple of
God, 300 ; has lost the image of
God, 301 ; is sunk in carnality, 302 ;
presumptuously makes a god ot him-
self, 302, 303; full of enmity to
God, 303 ; iv. 362 : destitute of the
Divine presence, iii. 306 ; has been
his own perverter, 309 ; how he
sliould view himself in yielding him-
self unto God, iv. 68, 69 ; a think-
ing creature, 94 ; God is not pleased
with, 380 ; needs regeneration. 382 ;
his mind requires to be changed,
I 383 ; needs reconciliation to God,
384, etc. ; through his degeneracy,
is little to be trusted in framing a
true idea of God, v. 9 ; his threefold
nature, illustrative of the possibility
of a Trinity in the Godiiead, 86,
179 ; the instrument employed by
God for saving his fellow-men, rea-
sons of this, vi. 319, etc. ; to this rule
even our Lord conformed when he
became man, 323.

Manes and Diogenes, iii. 312, vi. 229.

Manichees, the two principles of the,
i. 468.

Manifestation of God's love to the
soul, i. 73—80; proved from Scrip-
ture, 80—84; intiuitely delectabi- ,
84 — 89; cautions on the subject,
89—95.

Manners, the Reformation of, v. 383.

Marcus Antoninus, quoted, i. 1 10, 244.

Marcus Aurelius, quoted, i. 368, 373.

Mary, Queen of William III., a funeral
Sennon for, vi. 65 ; mourning for the
death of, 67 — 70 ; an encomium on,
92 ; her reverence for the Divine
Majesty, 93; her attention to re-
ligious duties, 94 ; her regard for the
Lord's day, 95 ; her piety towards
God, 95; regard for her word, 96;
her rare endowments, 96 ; her zeal
for reformation, 97 ; Howe's epigram
on, 101.

Matter, and mind, distinguished, iii. 87,
269, 270 ; the theory of its self-sub-
sistence and eternity, 258, etc., 271 ;
this theory of, not held by the
ancient philosophers, 260 ; nor
taught by Moses and Paul, 260,

I^'DEX OF SUBJECTS AJJD AUTHORS.

437

261 ; asserted by a French writer
inconsistently with, the truth, — i.e.,
inconsistently with the infinity of
Grod, 261 ; with the absolute per-
fection of God, 263; with the
immensity of God, 264 ; with cre-
ation, 264 ; with the creation of
any spiritual being, 265 ; and with
himself, 265-267 ; theory of the
eternity of, not necessary for an-
swering Spinos:^, 267, etc.

Maximus, KecpdXata &€o\oyLKd, quoted,
i. 52 notp.

Maximus Tyrius, quoted, i. 66, 76,
89, 135, 336, 366, 367, 378 ; iii.
292.

Mead, Mr. Matthew, a funeral Sermon
for, vi. 315 ; his death a great loss,
338 ; his qualifications for the minis-
try, 339 ; his aversion to friiitl'-ss
controversies, 340 ; his judgment
in matters relating to church order
was for union among all who hold
the Head, 340, 341 ; his mind un-
clouded in the midst of surrounding
death, 342.

Mediator, Christ the, ii. 43—46, 279 ;
reconciliation through the, 285, etc. ;
the gospel treats with men through
the, iv. 66, 67 ; upholds the rights
of the Godhead, 225 ; of the new
covenant, vi. 90.

Men of time. i. 22.

Mercies of God, the, iv. 41.

Mercifulness, i. 306.

Mercy of God, the, not to be magni-
fied at the expense of his other attri-
butes, iii. 401, etc.

Messiah, the, predictions • respecting
the house of David culminate in, i,
391.

Methods, God's, a knowledge of, i.
285 ; dislike to, iv. 109.

Mind, and matter, distinguished, iii.
87, etc. ; thought by some to have
a substratum of matter, 103, etc. ;
not matter, nor included in matter,
269 ; its capacity of knowing God,
iv. 365 ; needs to be regenerated,
383.

Mind, the duty of seeking to have the
temper of the, made spiritual, ii.
213—220.

Mind, the Paternal, iv. 363, 401.

Mindfulness of God, i. 289.

Minding earthly things, iv. 397.

Minister of God, the civil magistrate
a, V. 389, 391.

Ministers, Christian, should be intent
on the business of their own salva-
tion, conjointly with that of their
hearers, vi. 3*24 ; should conjoin
earnest endeavours for saving others
with earnest endeavours to save
themselves, 328 ; called to this by
the law of nature, 328 ; — by the
law of Christ, 329 ;— by the law of
their office, 329 ; by the example
of Christ, 329, 330 ; by the advan-
tages afforded by their work for
it, 330 ; — by the exigency of their
own state, 331 ; should be highly
honoured for their work's sake,
335, 368 ; the wisdom and power of
God illustrated in the employment
of such weak instruments in his
great work of saving men, 336 ; to
be examples, 336 ; prid'^ in, a mon-
strous absurdity, 336 ; they and
their flocks under great obligation
to union, 337 ; must some time be
removed from their work, 337 ; the
loss of, great and grievous, 337, 338 ;
thft duty of, to preach "the words
of this life," 359, etc. ; their part is
to preach the words of life, even
with angelic suffrage, 369, etc. ; the
force of the example of, 396, 397 ;
the particular characters of, which
most directly recommend and im-
press their teaching, 397, etc.

Ministry, the, of angels and men as
to the work of saving men com-
pared, vi. 319—334.

Minucius Felix, quoted, i. 95, 265,
298 : vi. 98.

Miracles, sparingly employed, vi. 118 ;
necessary to demonstrate Jesus of
Nazareth to be the Son of God, 119,
276, 277 ; rarities, 119 ; in one
sense, the world is full of, 276 ;
of no avail against immorality,
397.

Miseries, the, removed bv pardon, iii.
458, 459.

Mistakes respecting religion, ii. 147,
148.

Modesty in profanity, ii. 447.

Molinus, Peter, iJe Cognitione JDei^
quoted, i. 93, 95, 177.

Mollerus, quoted on Ps. xvii. 15, i. 26
note.

438

INDEX OF SUBJECTS AND AUTHORS.

More, Dr., his Immortality of the Soul,
quotfd,iii. 48, 80; Divine Dialogues,
quoted, 208, 219; further quoted,
240. 241.

Morrow, the, iv. 89 ; the things of, 91.

Mortal, the vanity of man as. See
Man and Vanity.

Moses, does not assert the eternity of
matier, iii. 260 ; the two parts of
the law of — their inability to justify
men, iv. 321.

Motion, spontaneous, illustrative of
Divine wisdom, iii. 73.

Motions and impulses of Grod, the
knowledge of, i. 287.

Mount Sion, vi. 71.

Mutability ,\,he,of external good things,
ii. 253, etc.

Mystery of God, the, iv. 259; of
Christ, a clear understanduig of,
necessary to a minister, vi. 398.

Name, the, of God, prayer in, iv. 209 ;
import of, used as an argument in
prayer, 212 ; the argument from,
216 ; the attributes of God com-
prehended in, 218, etc.; regard to
be had to, in prayer, 245.

National churches, v. 233.

Nature, what? iii. 186—188; the
course of, settled by God, vi. 275.

Nature, the, of man, viewed on the
hypothesis of his mere mortality, i.
399—402.

Natures, the Divine and human, in
Christ, V. 89, 90.

Natures, the three, in man, v. 86, 179.

Necessary existence, of God, the, iii.
40 ; implies his absolute perfection,
116, etc. ; implies his infiniteness
and onlinosH, 131 — 142 ; must be
acknowledged, as distinguishing God
from all creatures, v. 82.

Necessary things only to be imposed
on Qhristians, v. 226.

Neceshity, man's will under none, to
•in, i. 468.

Negative precepts, the obligation of,
V. 270, 278.

Neglect, as to the exercise of delight in
God, rrproved, ii. 177, etc. ; argues
unmindfulness of God, 193; argues
carnality, 196; evinces disaffection
to God, 19G ; eviU that tlow from,
197.

Negligent, the, a serious expostulation

with, ii. 177—200.
Nemesius on the Nature of Man,

quoted, V. 100.
Nero, his reason for refusing to put

Apollonius to death, i. 373.
New commandment, the, and the Old,

V. 304.
New creature, the, i. 228; the crav-
ings of, ii. 11.
Night, the, which preceded the gospel

day, ii. 298, etc.
Nonconformists, v. 218.
Nonconformity, conscientious, v. 220.
Nothing, creation out of, iii. 267, 268,
Nutrition, illustrative of the wisdom

of God, iii. 72.

Obligation, the, of negative and posi-
tive precepts, v. 270, 278.

Obligations, the great, we are placed
under by God's love, ii. 182.

Occasional communion, v. 256.

Occasional conformity, defended, v.
263, etc.

Ot^uli bibuli, i. 100.

CEconomus, Christ the, of the family
of God, iii. 442.

Offence, the greatness of man's, need-
ing pardon, iii. 391, etc.

Old commandment, the, and the New,
v. 304.

Omnipotence of God, the, iii. 209—212.

Omnipresence, the, of God, iii. 313,
etc. ; Curcellseus* objections to, an-
swered, 216—220.

Omniscience of God, the, iii. 202—209.

Onliness of God, the, iii. 142, 143.

Order, the, in the Divine government,
iii. 433, etc.

Origen, Contra Celsum, quoted, i. 66.

Orthodoxy, important, i. 200 ; genuine,
tested, 200—204.

Owner, God to be viewed as our, iv.
64 ; enmity to Qod as our, 364.

Paganish rites, diabolical, iv. 318.

Pagfninus, quoted, i. 22.

Pan, the Greek deity, so named, iii.

268.
Panathenaica, the, vi. 73.
Papal, infallibility, iv. 67 ; delusions

and absurdities, v. 423 — 426.
Paraclete, the, iv. 267.
Pardon of sins, iii. 362 ; through

Christ, 390, 391 ; what sort of

INDEX OF SUBJECTS AND AUTHORS.

439

transgressors excluded from par-
don, 392, etc.; granted according
to a universally published law,
399, etc.; promised in the new
covenant, 457 ; the reception of the
Spirit connected with, 460 ; included
in reconciliation, iv. 416; what sort
it is, 417 — 419 ; the consequences of,
419, 420.

Passions, human, the attribution of,
to God in Scripture, properly inter-
preted, ii. 316, etc- ; iii. 363, etc. ;
V. 36—39.

Paternal mind, the, iv. 363, 401.

Patience, in expectation of future
blessedness, i. 305—309, etc. ; the
need of, 341, etc. ; reason for it,
343; and joy, ii. 257; in expecta-
tion, vi. 8—10; what it supposes,
10, 11; wherein it consists, 11; its
author, 12 ; its object, 14 ; its effect,
or work, 15, etc. ; the necessity of,
in relation to faith, 17 ; to hope, 19 ;
to love, 19; to holiness, 21; in re-
lation to its ends, 27 ; a necessary
qualification of a minister of the
gospel, 402.

Paul, does not assert the eternity of
matter, iii. 260, 261 ; his dilemma,
vi. 249.

Paul, Fra, quoted, vi. 399 note.

Peace, a blessing, v. 353 ; not abs-
tractedly, the appropriate and con-
stant privilege of God's people, 354 ;
the great blessing of, as opposed to
war, 356 — 360 ; things necessary to
make it a complete blessing, 360 —
364.

Peace, the perfect, of the blessed, i.
134 — 137 ; things which belong to,
ii. 271, 275, 276; 280; the know-
ledge of the things which belong to,
280 ; made through the blood of the
Cross, iii. 427.

Penalty, the, of the neglects and mis-
carriages of believers, i. 32, etc. ;
the object of, gracious, 37.

Perfection of God, absolute and uni-
versal, iii. 114 ; not expressed in his
works, 115 ; evinced from his neces-
sary existence, 116 — 131 ; Spinosa's
scheme destructive of, 136, etc.

Perfection, the, of the image of God in
the righteous, i. 114 ; in all its parts,
114; in degree, 115—118; of the
spirits of just men in the future

state, vi. 75; necessary to felicity,
76.

Persecutors, the, of the church, v.
420; their infatuation, 422; the
monstrous degeneracy of, 424; the
case of, far worse than that of the
sufferers, 425, 426 ; their doom, 428,
429.

Persic Version, the, quoted, vi. 226.

Person and personality, the use of
these terms in relation to the Trinity,
V. 122, etc.

Personal union, iii. 408.

Personality, or self, the notion enter-
tained of, by men of spiritual minds,
vi. 163.

Peter, the pretended Roman succes-
sors of, v. 422 — 424.

Phenomena, unusual, iv. 140.

Philo, quoted, ii. 388 note; iii. 31,
212.

Philosophers, the ancient, did not hold
the eternity of matter, iii. 268.

Philostratus, quoted, i. 310 note.

Picus Mirandulus, quoted, i. 97.

Piety, conointed with charity, iv. 186.

Pink's Trial of Sincere Love to Christ,
referred to, i. 201; iv. 294.

Plato, quoted, i, 8, 9, 89, 155, 372;
iii. 85, 293; iv. 163; v. 398; and
his charioteer-disciple, v. 268 ; and
Diogenes, 274.

Platonists, the, their views of the state
of man, iii. 296.

Pleasure, what it is, i. 24; sensual,
surfeiting, 102, 103 ; in being Hke
God, 106 ; of self-denial, ii. 38, 64 ;
of commerce with God, 38 ; of the
fear of God, 39 ; of living in love to
God, 39, 40; of subjection to God,
40 ; of a good conscience, 41 ; of
self-government, 55 ; of self -activity,
58 ; of self -inspection, 58, 59 ; of
weU-doing, 149, 150.

Pliny, quoted, i. 66 note ; his Epistle
to Trajan respecting the Christians,
quoted, iv. 310.

Plotinus, quoted, i. 177; iii. 129, 293,
296, 297.

Plutarch, quoted, iii. 31, 182, 188,
294, 295, 296 ; iv. 167.

Poiret, referred to, v. 135.

Porphyry, quoted, i. 372 ; his Life of
Plotinus, quoted, vi. 147.

Portion, God the, of his people, ii.
4—6.

440

IXnTX OF SUn.TT:( 'l'^ AND AUTHORS.

Portraiture, inU'rittr, vi. -loZ.

PoHitive laws, v. 244 ; precepts, 270,
278.

Possibility and impossibility, natural
and niorjil, iii. 206.

Possibility of a Trinity in the Grod-
head, the, asserted, v. 79 ; demou-
strntt'd, 82, etc.

Power of God, the glorious, i. 83 ; iii.
47; omnipotent, 209, etc.; compre-
hended in the name of Grod, iv. 218.

Power of the Keys, the, v. 225.

Power of the musiistrate, the, its origin
and end, v. 38o.

Power of Satan, the, spiritual and
secular, v. 416; deliverance from,
418, etc.

Practi(!e, the, of gracious principles,
ii. 144—147.

Prayer for the Spirit, why not
answered, ii. 158, 159 ; forbidden
for one who has sinned a sin unto
death, 311 ; for all, 312 ; tlie argu-
ment from the name of God in,
iv. 209 ; the import of the name of
God, u«ed as an argument in, 212,
etc. ; the right and fit use of this
argumpnt in, 216; the use of this
general f:ubject, 242, etc. ; regard to
be had to the name of God in, 245 ;
the com: -land resj>ecting, not obeyed
by many, 370, 371; according to
God's will, V. 339; according to
God's will, sure to be heard, 340.

Precepts, negative and positive, the
obligation of, v. 270, 278.

Predeterminate concurrence in the sin
of men denied of God, v. 16 — 22,
59— 7G. •

Prejudices, the, of profane minds
against rdigion, iii. 17, etc.

Premonitions, iv. 141 — 143.

Prescience, Gtid's, of the sins of men,
the reconcihableness of, with his
wisdom and sincerity in using nioHns
to prevent tU^m, v. 2 ; the difficulty
proposed, 4 ; care to be t>iken lest
we attribute inconHisteuciea to God
as perfections, or deny hiiu nuy pcr-
f«'ction to avoid an inconsistency, 5 ;
attributes ascribed to God by com-
mon suffrage, to be distinguished
from those ascribed to him by the
subtle reaHoniugs of a few, 8 ; our
sup'st guide on the subj»^ct is his
word, which asserts both his wisdom

and sincerity, 10 ; his word asserts
his universul prescience, 13 ; his pn-
determinative concurrence in a<;tioiis
he dehorts from, rejected and con-
demned, 16 — 22 ; no contradicjtion
involved in the Divine prescience of
the sins of nun and u\eans used to
turn men from them, 22, etc. ; his
foreknowledge of contingent events
alters not their eharaet- r as good or
evil, 24 ; his gi-eut end is attained,
although his exhortations to men
fail, thus securing liis windom, 'Iii :
his sincerity, 26 ; not obliged to
secure that his published edicts
should reach every individunl, yet
tlie failure here is owing to man's
wickedness, 28 ; he shows special
favour to some nations without
injury to any, and while expressing
clemency to all, 31 ; where his
gracious methods succeed not. ho
applies himself to men in common,
32 ; what may be alleged out of Ikis
word less consistent with his sin-
cerity, towards those wiio are not
benefited, 33 ; what his declarations
to men amount to, 35 ; expressions
of passionate earnestness, how to be
understood. 3G ; ends hrouyht about
by the agency of God alone, and
those brouvfht about by the inter-
venient actions of men, to be dis-
tinguisheti, 40 ; lie really wills man's
welfare, 41, 42; the distinction be-
tween VohnUas beneplaciti ct sigui,
and of a secret and revealed will,
animadverted on, 42 ; he wills tlie
matter of his laws ut»d the welfan?
of those for whom they were made,
43 ; not liable to disappointment,
nor can impeiioctions be as»:ribed to
him, 44 ; no more fit cours«« tlian tlm
one he takes can be pretended as
more agi-eeable to his sincerity, 4 7 ;
congTuity of things niake^ them
necessary, — imongruity, imjKJssihlo,
48 ; many congruities obvious to
G^)d'« understaiiding not perceptible
by us, — two things congruous to us,
the gonerai uniformity and occa-
sional variatioJi of God's govern-
ment, 50 ; both these congruities
within the sphere of nature and
policy, 51 ; also in the atf.iirs of
grace, whore sovereign liberty and

INDEX OF SUBJECTS AND AUTHORS.

441

ordinarily steady rule are illustrated,

53 ; most congTuous that the general
course of G-od's government over
man should be by moral instruments,

54 ; conclusion, 56 ; postscript on
God's supposed predeterminate con-
currence in the sins of men in reply
to Theophilus Gale, 59 — 76.

Presence of God, the, universal, iii.
213.

Presence of God, an abode in the, to
be expected and contemplated, ii.
246.

Present, to, meaning of the word as
applied to the believer's living sa-
crifice, iv. 8.

Preservation from sin, the mercy of,
iv. 193.

Pretensions, empty, in religion, ii. 143.

Pride of intellect, v. 7.

Priests, and kings, unto God, iv. 36.

Primitive state of man, the present not
the, iii. 298.

Frimordia, of blessedness implanted in
the hearts of the regenerate, i. 187.

Probation, the present life is a state of,
i. 15.

Proclus, quoted, i. 97 ; iii. 27, 152.

Profane minds, their prejudice against
religion, iii. 17.

Profanity, and false modesty, ii. 447.

Profession contradicted by want of ac-
tual delight in God, ii. 185.

Promanatlon, eternal, v. 100.

Promise, the first, iii. 436 ; of the Spirit,
444 ; inheriting the, vi. 28.

Promises of the new coveuant, iii. 452
—454.

Propagation of kind, the wisdom of
God displayed in, iii. 73 ; of the soul,
considered, 109, 110.

Prophecies, modern, iv. 141.

Prosopopeia, vi. 185.

Prospection, the wisdom of, i. 234.

Prosperity of fools, the, v. 366.

Protestants, union among, iv. 253,
274 ; faith and love the means of
promoting, 258; the power of love
in effecting, 264 ; the power of faith
for the same object, 290.
Providence, distrust of, iv. 105 ; ex-
traordinary aspects of, 141 ; rash \
censures of, to be avoided, vi. 202. I
Prudence, i. 234 ; as to the future, iv. 95. I
Punishment, in what sense Ciirist's
sufferings are a, iii. 321 ; how is j

God pleased with, 365 ; an effect of
justice, 371 ; was God indifferent
whether sin should receive ? 371 ;
regarded as a debt, 381, etc.

Punishment, magisterial as a proper
means of good — to the offenders,
V. 393; — to the communiry, 395;
checks daring wickedness, 395 ; ap-
peases God's anger, 399.

Puritans, the English, how thev
looked on the Church of England,
V. 288.

Purity, the blessedness of , i. 128—130 ;
connected with charity, iv. 188.

Purity, of the Divine Essence, the, iii.
124, etc.

Pythagoreans, the, iii. 85.

Quarrel, the, between God and man,
ii. 282—284 ; the issue of, 284, 285.

Queen Mary, a Discourse on the death
of, Mi.. 65 ; mourning for the death
of, 67 — 69 ; an encomium on, 92 ;
her reverence for the Divine Ma-
jesty, 93 ; her attention to religious
duties, 94 : her reverence for the
Lord's day, 95 ; her piety towards
God, 95 ; her respect for her word,
96 ; her rich endowments, 96 ; her
zeal for reformation, 97 ; Howe's
epigram on, 101 note.

Quintus Curtius, quoted, i. 374.

Hace, the human, the continuance of
on earth, a pi'oof of Divine goodness,
iv. 373.

Reason, man's, in vain, on the suppo-
sition of his mere mortality, i. 404
—406.

Keasonable service a, iv. 8.

Kebuke administered to man's keen
pursuit of earthly things by the
knowledge of immortality, i. 425.

Eecompense, the, to be made to God
for the injury done to him by sin,
to secure his return to his temples,
iii. 351 ; must be full and adequate,
384, 385.

Eeconciliation to God, the duty of ac-
quainting ourselves with the terms
of, ii. 203, etc. ; through a Mediator,
285, etc. ; effected by the sacrifice
of Christ, iii. 333 ; made by the
blood of the Cross, 427 ; extends in
its influence to heavenly beings, 429 ;
the necessity of, iv. 384 ; surprising^

442

INDEX OF SUBJECTS AND AUTHORS.

387, etc ; its nature, 389 ; respects
two parties", i.e., God and man, 389,
891, etc. ; those who live in ain have i
no part in, 392 ; our, to God, not ■
a cause of God's to us, 393 ; our, to
Gk>d, begins in deep conviction of j
sin, 394 ; contains a lively appre- |
hension, with dread and horror, of
the monstrous wickedness of en-
mity, 400 ; implies a deep sense of
sin in other respects, 402 ; and
of the dreadfulness and direness
of Divine displeasure, 407 ; in-
volves an apprehension of God's
reconcileableness, 408 ; implies en-
treaty of God's favour, 410 ; involves
the reception of Christ, 411; and
taking hold of his covenant, 411 ;
involves alteration of the bent
and frame of the mind, 413 ; suitable
walking after, 413 ; God's, to us,
415; involves forgiveness, 416; and
reception into friendship, 420; effect-
ed through Christ, 423 ; how Christ's
death brings about our reconciliation
to God, 426 ; uses of the doctrine
of, 428—436.

Recovery from sickness, an adjourned
death, vi. 120.

Eectitude, the, in which man was
creatt'd, i. 463 ; the rule of, 466.

Redeemed, the, in glory, vi. 89;

Redeemer, the, trust in, i. 449 ; his
tears wept over lost souls, ii. 269,
315, etc. ; his dominion over the |
invisible world, 371 ; his possession
of the keys of Hades, 380, etc. ; I
redeems from the curse of the law,
393 ; we must be resigned to, 405 ; [
dependence on and subjection to,
409 ; the Spirit given on account
of, iii. 464 ; faith in, necessary to
salvation, iv. 342.

Redemption from the curse, not from
the command of the law, ii. 393 ;
of the body, vi. 171.

Reflection, iv. 38.

Reformation, half, i. 197 ; of manners,
V. 383.

Regenerate souls. Divine oommunica-
tion.s to, ii. 13, etc., 16, etc.

Regeneration, the necessity of, i. 186,
etc. ; implants the Primordia of
bl«»edneH8, 187 ; consistH in being
made holy, 1 88 ; the soul reluctates
•gainst, 190 ; and a holy life, often

sinfully depreciated in comparison
with expiation and pardon, ii. 210 —
212 ; the necessity of, iv. 382—384.

Regent of all nature, Christ is the, vi.
114.

Rehoboam, his apostasy punished, vi.
231.

Rpign of the saints, v. 286.

Rejoicing in iniquity, iv. 179.

Rejoicing in other men's sins, iv.
180 ; inconsistent with charity, con-
sidered in its nature, 181 ; and origi-
nal, 184 ; inconsistent with charity,
viewed as to its concomitants, 185,
etc. ; a solemn address to those
guilty of the sin of, 197, etc.

Relation to God, the violation of our,
by neglect, ii. 184.

Relatives, the removal of, by death, vi.
164.

Religion, vain for man, unless there be
a future state, i. 406 — 409 ; the true,
delightful, ii. 121 ; cautions on the
subject, 122; undelightful forms
of, 124 — 131 ; such forms unfit to
be chosen, or rested in, 131 — 138 ;
rules for directing in the practice
of the true and delightful, 138,
etc. ; a pretentious, empty, 146 ;
mistakes concerning, 147 ; the high-
est aim in, 148; excitation to the
pursuit of a life of, 159, etc. ; man
susceptible of, 388, 445 ; strife
about, among the irreligious, sense-
less, iii. 11— 13 ; the prejudice of
profane minds against, 17, etc. ; the
obligations of true Christians re-
specting, 20 ; does not need to be
defended from every attack, 23 ;
pleasant to search out the grounds
of, 25 ; widely spread, 31 ; the dis-
tinguishing characteristic of man, 31,
etc. ; the rashness of the atheistic
enterprise against, 33 ; the concern-
ment of all times, 223, 224 ; the
opposers of, restless and dissatisfied,
224, 225 ; directions to those not
used to inquire into the grounds of,
272—275 ; the carnality of conten-
tions about, iv. 315.

Remission of sins, what it is, and in-
cludes, iii. 457—460. See Pardon.

Renti, Monsieur de, quoted, i. 92 ;
iv. 43.

Repentance towards God, i. 304 ; ii.
277, 278, 279 ; pardon not granted

INDEX OF SUBJECTS AND AUTHORS.

443

on the alone ground of, iii. 358 ; re-
quired in yielding ourselves to God,
iy. 70.

Resignation to Christ our Redeemer,
ii. 405, etc.

Resistance to the civil power, for-
bidden, V. 388.

Resisting the Holy Spirit, ii. 190, etc. ;
iii. 418.

Rest, the, of the blessed, i. 71 ; a
natural, 72 ; a rational, 72 ; a volun-
1-ary, complacential, active, 73 ; of
hope, perfected in fruition, 73, 74.

Resurrection, the, the season of the
commencement of the saints' com-
plete blessedness, i. 162 — 167.

Revelation, a Divine, written, given to
help men, iii. 283—288.

Revelation, the enlightening, which
God gives of himself to the regene-
rate, ii. 13 ; the work of the Spirit,
15 ; the reward of former love and
obedience, 16 ; more distinct and
clear than common light, 16, 17;
exhibits the beauty of God's truths,
18 ; and their holy tendency, 19 ;
more powerfully assuring than
common light, 22 ; matter and
meaning of, 29 ; the life and vigour
of, 29 ; includes a transforming im-
pression of the Divine image, 30 ;
in the gospel, the instrument of
the impression of the Divine image
in man, 33 ; produces delight, 34,
35 ; is enlivening and rectifying,
36 — 66 ; is generative, nutritive,
and sanative, 66 ; is strengthening,
67 ; includes the manifestation of
God's love, 73, etc.

Revenge, not to be attributed to God,
iii. 361, etc. ; fearful declarations of
Scripture seeming to attribute, to
God, explained, 363 — 365.

Reverence for God, i. 295.

Rewards, and punishments, in the
Divine government, iii. 373, etc.

Righteous, towards God, i. 221.

Righteous man, the, the wisdom of, i.
233 — 238 ; wiser than the wisest,
336, etc.

Righteousness, as an attribute of God,
iv. 221.

Righteousness of Christ, the, i. 222 ;
iii. 345.

Righteousness, evangelical, which
qualifies the subject for the vision of

God, i. 28—43 ; how it does so, 43
— 45 ; is no vain thing, 225, etc.

Rights, the, of the Divine govern-
ment, iii. 356 ; the fountain of, 372 ;
inalienable, 373 ; can God forego
his ? 375, etc.

Riolanus, quoted, iii. 67.

Rituals, God's own laws respecting,
V. 243.

Rufinus, quoted, i. 26.

Ruins, the, of the Living Temple, de-
scribed, iii. 306—308.

Rule of rectitude, the, i. 466.

Rule, did the apostles suppose the
necessity of a fixed and certain, of
church polity and order ? v. 233.

Ruler, God to be received as our, iv.
64 ; enmity to God as our, 364.

Ruler of the Synagogue, the, vi. 109.

Rules for direction to a pleasant re-
ligious life, ii. 138—159 ; of well-
doing, vi. 222.

Sabbath-day, regard to the, vi. 132.

Sacrifice of Christ for us, the, ii. 278.
279 ; of Immanuel, to restore the
Living Temple, iii. 316—318; the
reconciling power of, 333 ; the notion
of a, iv. 6 ; the infinite value of
Christ's, 432.

Sacrifice, a living, to be offered by
believers, iv. 5 ; its nature, 8 ; how
it must be offered, 9 ; to be offered
with knowledge, 9 ; with considera-
tion, 10 ; with judgment, 11 ; with
liberty of spirit, 12 ; with full bent
of the heart and wiU, 13 ; in faith,
14 ; in love, 16 ; with reference to
Christ, 18; with humility and
reverence, 18 ; with joy of heart,
19 ; with candour and simplicity,
20 ; with the surrender of all we
have, 21; with solemnity, 23; in-
ducements to offer it, 32. See SdJ'-
dedication.

Sais, the inscription on the temple of,
iii. 268, 386.

Sanctification and justification, iv. 322.

Sanctions of evangelical righteousness,
the,i. 31—38.

Sanctity necessary to salvation, iv. 59.

Salvation, the way of its accomplish-
ment, i. 143 ; assurance of our, iv.
66 ; of men, God's method of carry-
ing it on, vi. 317 ; the wisdom of
God's method of carrying it on, 319 ;

444

INDKX OF SUBJECTS AND AUTHORS.

nmustera of the gospel Rhould be
intent on th"ir own, us well as on
that of their heirers, 324 ; miuistera
hhuuld seek tbat of both conjunctly,
328.

Sampson, Dr. Henry, some account of,
vi. 62 — oD ; Mrs. Esther, a Funeral
Sermon for, 1U7, etc.

Satisfaction, the, resulting from the
vision of God, i. 70, etc., 78, etc. ;
from aKximilation to Uod, 107 — 118 ;
of the soul, designed and accom-
plished by the love of God, 211;
follows upon growing knowledge of,
and conformity to God — to be aimed
at, 310—312.

Saving one's self and others, how to be
understood, vi. 317.

Scaliger, Julius, quoted, iii. 126.

Schlichtiugius, quoU'd, iii. 217 ; on
the Trinity, v. 112.

Schoolmen, disputA-^s among, about the
DiWne essence in heaven, i. ol — 6o
note.

Scotists and Thomists, their views of
God's k-nowledge of future contin-
gencies, iii, 208.

Scotus, quoted, iii. 139.

Scriptures, tlie, not intended to teach
the existence of God, iii. 281 ; their
Divine original, 283 ; the testimony
of, respecting God, 285 ; their testi-
mony respeeti ug God's favourable
inclination towards men, 286, 287 ;
their testimony in relation tj human
depravity, 291, etc.

Scruples, v. 245.

Sebastian Munster, quoted on Ps. xvii.
15, i. 26 note.

Secret* of God, a knowledge of, i. 386.

Security, the, of the blessed, i. 145.

Seed, the incorruptible, iii. 342.

Self, the idol of, ii. 54.

Self-aetivity, the pleasure of, ii. 68;
the, of Gf>d, iii. 41.

8elf-annihil«tion, i. 120, 121.

Self -con temiilatioii, the pleasure arising
from, to the saved, i. 138 ; absolute,
138—140 ; comparative, 140 — 145.

Self-cultiviition, ii. 142 — 144.

Self-dedication, i. 123, etc. ; ii. 46 ; iv.
6 ; its nature, 8 ; to Ikj aticompanied
with knowledge and und< rstauding,
9 ; with tteriouM consideration, 10 ;
with detenninato judgment, 11 ;
with liberty of tipiht, 12; with full

bent of heart and will, 13; carries
in it the imparted Divine life, 13 ;
includes faith, 14 ; and love, 16 ;
with concomitant acieptance of Gkul,
18; with explicit reference to Chrint,
18 ; with humility, 18 ; with joy
and gladness of heart, 19 ; witti
ingenuousness, candour, and sim-
plicity, 20 ; with surrender to God
of all we have, 21 ; with betitting
solemnity, 23 ; u«e of the doctrine
of, 31 : inducements to, 32 ; what
the accomplishment of, should in-
duce us to, 36, etc. See Yieldiuj
ourselvcH unto God.

Self-denial, ii. 38 ; the pleasure of, 54.

Self-determining power of man, the,
i. 400.

Self -enjoyment, ii. 56.

Self -existence, the, of God, iii. 39, etc. ;
and absolute perfection inseparable,
240.

Self-fulness of God, the, iii. 119.

Self-government, ii. bb, 56.

Self-inspection, ii. 58; the pleasure of,
to the blessed, 59.

Selfishness in prayer reproved, iv. 244.

Self-knowledge, i. 245.

Self-magnifying, a proof of carnality,
iv. 349.

Self-satisfaction of the believer, the,
how to be unierMtood, i. 111.

Seneca, quoted, 1, 3, 5, 8, 103, 126,
132, 135, 136, 170, 171, 175, 176,
182, 297, 302, 307, 362, 370 ; iii. 6b,
85, 312, 470; iv. 43.

Sensation, the power of, displays
Divine wisdom, iii. 73, 74 ; Des
Cartes' account of, 70.

Sense, and faith, i. 230 ; t}ie satisfying
of, not the commensui^ate end of
man, i. 403, 404.

Sensual enjoyments, happiness consists
not in, i. 172.

Sensualists, a refined sort of, i. 298, etc.

Separation, when lawful, v. 228.

Servant, the faithful. See FaUhJ'ul
Servant.

Service, a reasonable, iv. 8 ; such as
God accepts and rewjuxls, vi. 230 ;
unreasonable to quit God's, 231.

Seven, the numlter, i. 71.

Seventy, the, thiir curious rendering
of Ts. xvii. 14, i. 18.

Severity, unchristian, v. 272.

Sherlock, Dr., blamed for tritheism,

INDEX OF SUBJECTS AND AUTHORS.

445

V. 9o, etc. ; letter in answer to a
postscript to a Defence of his notion
of the Trinity, 142, etc.

Sickness, recovery from, an adjourned
death, vi. 120.

Sight of G-od, the, its influence, i. 209.

Simplicity, the, of the Divine essence,
iii. 124; such as G-od had claimed
for himself must be ascribed to him,
V. 83 ; of God, not absolute, nor
omnimodous, 84 ; absolute, not a
perfection of Deity, 91 ; the, ascribed
by the schoolmen to the Godhead,
115—120.

Sin, i. 29 ; the disease of the soul, 107 ;
no necessity impelling man's will to,
468 ; the whole nature of, consists
in defect, 469 ; was it indifferent
with God whether it should be
punished ? iii. 377 ; a deep sense of,
required in the pardoned, 402 ; for-
giv(ines3 of, included in reconcilia-
tion, 416—419 ; consequences of the
forgiveness of, 419, 420 ; confession
of, V. 301 ; is death, vi. 205.

Sin, the, of not loving Grod, ii. 171,
173; against God, 178; against ex-
perience, 181.

Sin unto death, the, ii. 311 ; v. 340.

Sinai, the glorious appearance of G-od
on, influence and tendency of the
event, iii. 153—158.

Sincerity, i. 305 ; vi. 75, etc. ; and sub-
mission, in prayer, iv. 228 ; love will
mak« us refrain from impeaching our
neighbour's, 271 ; a necessary quali-
fication of a minister, vi. 399.

Sincerity, tlie, of God, iv. 220 ; of the
counsels and exhortations of God,
reconciled with his prescience of
thtir sins, v. 5, etc., 12, etc.

Sins, of other men, charity in reference
to, iv. 175, etc. [see Charity] ;
consistent and inconsistent with a
Christian state, v. 270.

Sion, Mount, vi. 71 ; believers now
come to, 98.

Sleep, the present life, in part, a, i.
152 — 156 ; of the soul, in the in-
termediate state, denied, 156 — 162;
vi. 162.

Sloth, mental, in seeking after truth,
V. 7.

Smell, a grateful and the opposite, the
cause of the difference between, vi.
275.

Society, the holy, in heaven, vi. 285.

Society, the delicious, between the
persons in the Godhead, v. 103, 179.

Socinians, the procedure of the, v. 112.

Socrates, Christians should excel, i.
298 ; a challenge to Christians re-
specting, vi. 98.

Solemnity, self-dedication to be ac-
companied by, iv. 23, 76.

Son of God, the, the love of the Fath<'r
to, iii. 385; his coming to earth a
great event, iv. 150 ; the sending of,
into the world, to reconcile us to
God, evinces man's enmity to God,
374 ; God reconciL-d to men in, 408.

Soter, a title assumed bv some princes,
vi. 336.

Soul, the, does not sleep in the inter-
mediate state, i. 156, etc. ; vi. 162 ;
its independence of the body, i. 157 ;
what satisfies the hungry, 207 ;
heathen testimonies respecting, 372,
etc. ; our duty to attend to the
adornment of, 443, etc. ; a lost, ii.
315 ; the wisdom of God indicated
by the powers of, iii. 82 ; ^he great
powers it possesses, 83 ; caused, 84 ;
requires an intelligent cause, 86;
Epicurus' ^ theory respecting its
atomic origin, humorously investi-
gated, 89—103; is it matter with
superadded thought ? 103, 104 ; must
have had an intelligent efficient,
104—108; is it propagated? 108,
109 ; the possibility of an eternal
succession of productions of, 109 —
111; union of, with the body, v. 86,
182, etc. ; vi. 150 ; pleadings of the,
153 ; an earthly and sordid, 153 ; a
heavenly and new-born, 154; the
temper of a holy, 155.

Souls, do not go out of being at death,
ii. 386 ; the translation of, from
world to world, vi. 247.

Sovereignty of God, the, iv. 364.

Spademan's Funeral Sermon for Howe,
vi. 387.

Speculation, and curiosity, ii. 139.

Spencer, Of Prodigies, iii. 151 ; iJc
RiL Heb., iv. 318."

Spetigrade, the story of the garrison
of, V. 245.

Spinosa, his PosthumousEthics, quoted,
iii. 229, 230—232, 233, 234, et al. ;
his Manducatio ad I'nntosophiam,
quoted, 254, 256; his definition of

446

INDEX OF 8UBJEC1S AND AUTHORS.

an attribute, 280 ; hie definition of
God, 230 ; hia statements about
attributes and substances examined,
230—233 ; his scheme stated, 236 ;
his scheme opposed to the notion
of a self-existing Being absolutely
perfect, 236 ; his propositions re-
specting substances examined, 241 —
252 ; animadversions on a French
writer who professes to refute, 258
—271.

Spirit, the, the witness of, i. 11 ; ii.
78 ; prayer for the, i. 336, 337 ;
the things of Gk)d revealed by, to
the soul, ii. 80 ; walking in, 155 ;
given through faith, 156 ; why is
prayer foe, sometimes not answered ?
158, 159 ; offence against as the
Spirit of grace, 188, etc. ; resisting,
190, etc.; iii. 418; depreciation of
the work of, ii. 210 — 212 ; promised
through Christ, iii. 320, 321 ; given,
how, 400; the indwelling of, 409,
443, 444 ; necessity of the giving
of, 411, etc.; given for Christ's
Hake, 420 ; given as a builder and
inhabitant of the Living Temple, 422,
423 ; Christ has acquired by his
death the right of dispensing, 426 ;
is actually given by Christ, 433;
given by him in a sovereign way,
435 ; given by Christ in his capacity
of (Ecoiwmus of the family of G-od,
441 ; the striving of, 436, 437; a
gift, 443, 448, 464 ; the promise of,
444 ; the amplitude of the gift of,
448, 464 ; given on the known
terms of the covenant, 454 ; the
reception of, connected with pardon,
460 ; vouchsafed entirely on account
of Christ, 463 ; reasonable that it
should be vouclisafed only through
the sacrifice of Christ, 464—468 ;
a large eflFusion of, to be ex-
pected, 470 ; the strivings of, evin-
cing the enmity of man to God, iv.
376—378; given to those who ask,
v. 371 ; the blessed effects of the
' ffusion of, 371 ; diffuses vital re-
ligion, 371 ; produces mutual love
Hmong Christians, 373 ; his work
in the soul making it meet for
blosKednesx, vi. 23, etc.

Rpjrit of bondage, the, ii. 79, 80.

Spirit of grace, tlio, ii. 188.

Spirit of prayer, the, iv. 226.

Spirit, the human, its dignity, i. 174.
Spirits, the Father of, vi. 30, 32.

Spirits of just men made perfect, iL
428 ; vi. 74, etc., 89, etc.

Spirits, trying the, v. 326, 328.

Spiritual mind, the, invulnerable, i.
109 ; an exhortation to obtain, ii.
213—220.

State, the present, intended for trial,
i. 15.

Stilliiij^-fleet, a letter respecting, v.
213; his judgment against Dissen-
ters stated, 214; his severity to-
wards Dissenters, 217; his argu-
ment with himself, 221 ; indefen-
sibleness of his judgment, 223 ;
weakness of his nttempt to esta-
blish his point, 232 ; his Irenicutn
and Tripartite Dialogue, 240; de-
fended, 248.

Stoics, the, the views of, respecting
the state of man, iii. 394, 395, and
note.

Strangius, De Voluntate et Actionibtu
Dei, quoted, iii. 207 note.

Stren^rth, the, of the heaven-bom man,
i. 117.

Striving of the Spirit, iii. 436, 437;
iv. 376—378.

Struggle, the, to be maintained atrainst
our spiritual distempers, ii. 155. etc.

Suarez, De Legibus, quoted, i. 37 ; v.
390.

Subjection to God, its blessedness, i.
122.— 128; ii. 40, 41; and depen-
dence, 158.

Siihjection to the magistrate, v. 388.

Submission to tlie Divine disposal, ii.
413 ; in prayer, iv. 228—231.

Substances, Spinosa's propositions re-
specting, examintd, iii. 241 — 267.

Sufft rings, the, of Christ for us, iii.
321.

Sufferings of the present time, the,
demand patience, i. 346 — 354.

Surrender of all to God in self-dedica-
tion, iv. 21.

Sword, the power of the, v. 394.

Synagogue, Ruler of the, vi. 109.

Tabernacling, the, of the Word,

among us, iii. 330.
Tacitus, quoted, i. 131, 154, 196, 310.
Teaclu'r, God to be viewed as our, iv.

66—64.
Toachijg, Divine, iv. 60 ; inward and

INDEX OF SUBJECTS AND AUTHORS.

447

effective, 60, 61 ; human not to be
slighted, 62.

Tears, the Redeemer's, ii. 269, etc. ;
315, etc. ; what they si.arnify, 242—-
244 ; at the tomb of Lazarus, vi.
274 ; their cause, 274.

Temple, the Living, the notion of,
common, iii. 17 ; some would de-
stroy it and all other temples, 19 ;
how its interests may be best pro-
moted, 20; atheistical opposers of,
21 ; the use and pleasure of con-
templating the general frame of, 25 ;
the principal grounds which a temple
supposes, namely, the being of Grod
and his conversableness with men,
28 ; first ground, or the existence
of God, the Divine Inhabitant of,
which is commonly acknowledged,
29 ; the second ground of, also com-
monly acknowledged, 31 ; the opposi-
tion to these grounds of a living tem-
ple rash and immodest, 33 ; the true
notion of the Divine Inhabitant of,
evinced, 35 ; the Inhabitant eternal
and uncaused, 38 — 40 ; the Inhabit-
ant, independent, 40 ; the Inhabitant,
a necessary being, 40, 41 ; the In-
habitant, self-active, 41 — 46; the
Inhabitant, vital and the root of all
\itality, 46, 47 ; the Inhabitant, a
Being of infinite power, 47 ; the
wisdom of the Divine Inhabitant
proved, 49 — 113 (see Wisdom of
God) ; all snpposable perfections
belong to the Divine Inhabitant,
114 — 144; absolutely perfect, 115
of unmixed or purest being, 124
the most abstracted being, or being
in the very abstract, 125 ; the cause
and author of all being besides, 128 ;
the infiniteness and onliness of this
Divine Being, 131 ; the unity or
onliness of this Divine Being does
not exclude the Trinity, 144 ; the
existence of this Divine Inhabitant
of the Living Temple may be made
known to men, 145 ; his existence
may be as certainly made known to
men as that of a prince to his sub-
jects in a remote province, 158 ; we
mav have as rational a certainty
of the existence of this intelligent
Divine Inhabitant as we have that
another person is a reasonable crea-
ture, 160 ; reflections on the atheis-

tical genius which denies the ex-
istence of this Divine Inhabitant,
164; the conversableness of this
Divine Inhabitant of theLivingTem-
ple with men, sixpposed in the notion
of a temple, 177 ; an account of the
Epicurean Deity, whose existence
is incapable of proof, were it real,
and of no use to man — in opposition
to the notion of the true Grod who
is conversable with men, 180 ; the
absolute perfection of the Divine
Being represents him as a fit object
of religion, and lays the foundation
of a temple, 195, 199; the omni-
science of the Divine Inhabitant of
this temple, 200 ; the omnipotence
of the Divine Inhabitant, 209 ; the
boundless goodness of the Divine In-
habitant, 212 ; the omnipresence of
the Divine Inhabitant, 213 ; Curcel-
liBus' arguments against the immen-
sity of the Divine Inhabitant ex-
amined, 216 ; the destructiveness of
Spinosa's scheme to religion and the
Living Temple of God, evinced, 135 —
157 ; animadversions on a French
writer who pretends to confute
Spinosa's destructive scheme, 258 —
288 ; obstruction to the intercourse
of the Divine Inhabitant with his
temple occasioned by sin, 289 ; the
obstruction of this intercourse not
only represented in Scripture, but
lamented by pagans, 291 ; this state
of non-intercourse, not the primitive
state, 298 ; the waste, desolate, un-
inhabited, and uninhabitable con-
dition of this temple, 300 ; an elo-
quent description of its desolation,
306—309 ; the sign and the cause of
God's absence from his temple, 309 ;
the restitution of the temple under-
taken by Immanuel, 313; Immanuel
becomes the platform, the founda-
tion, and the founder of it, 314;
Immanuel, the Original Temple,
315 ; the temple restored, and the
return of the Divine Inhabitant
secured through the sacrifice of Im-
manuel, 317 ; purified by the Holy
Spirit to fit it for a habitation of
God, 319; the work of the Holy
Spirit in, set forth, 324; the ori-
ginal primary temple, the model
temple, 335 ; showing the possi-

448

INDEX OF SUIIJECIS AND AUTHORS.

bility of becoming' such a temple,
337; as well as the lovelinesH of
such a temple, 340; the uecesnity
of the peculiar constitutiou of Ira-
inanuel to secure the ere^-tion of
rkKi's Temple in the world, 347 ;
the necessity of a recompense being
made to God, as tlie condition of
Itis return to his temple, 350 ; the
recompense made to Grod securing
his return to his temple effected
by Immanuel, 384 ; the communi-
CHtion of the Holy Spirit for the
r«jstoration of the Livinj*' Temple,
404 ; the Holy Spirit, a builder of
Grod's Temple, 422 : for the pur-
pose of ir>habiting this temple, the
Holy Spirit is given, 441 ; the Holy
Spirit given as an Inhabitant of this
temple on the known terms of the
covenant, 454 ; the consideration
of the outer court of the Temple
of God w;iived, 468.

Temporal blessings not promised in
the new coveuant, iii. 456.

Temptations of the Devil, the, do not
necessitate the will of man, i. 468.

Tempting others, iv. 189,

Terms of communion, v. 225.

Terms of reconciliation to God, the
duty of being acquainted with, ii.
203.

Tertullian, Contra Sermog., quoted, iii.
271.

T«*8timony of God, the, v. 12.

Thinking of God, frequent, exhorted
to, ii. 225 ; stated times for, 227 ;
amid ordinary affairs, 228, etc.

Thomas, called Didymus, vi. 278 ; his
words i»u hearing of the death of
Lazanis, what was commendahle in
them, 278 ; what was reprehensible
in them. 288.

Thomists and Scotists, their views of
God's knowledge of future contin-
gencief-, iii. 208.

Thoughtfulness for the future, v. 89,
94 ; th«' sort not prohibited, 94 ;
prudent, 95 ; Christian, 97 ; the sort
prohibited, 100 ; pr< sumptuous, 101 ;
curious and inquisitive. 103 ; dis-
trustful, 105; unsubmissive, 106;
aversM to God's methods, 109;
worldly, 1 10 ; impatient and selfish,
112; which tends to no good, 114;
whi<h (livcri.H from ])r(hent duty.

114 ; which confounds and torments
the mind, 116; which excludt^s
Divine consolation, 117; which tends
to dejection and dHspondency, 119;
enforcement of the prohibition of,
120; unprofitable, 123; impotent,
126; hurtful, 127; directions as to,
133; immoderate, a distemper, 137.

Thoughts of God, realizing, the power
of, i. 100 ; slijfht, low, and hard, of
God, 192—195; clear, ii. 220.

Tranquillity, likeness to God in, and
blH8se(lnes8 of, i. 134—137.

TransgTessi«ms, what sort are excluded
from the beutfic of remission, iii.
392, etc.

Translation into the kingdom of God's
dear Son, v. 432 ; the deportment be-
coming, 433 — 435.

Tree of knowhdg*', the, without en-
closure, i. 82.

Trial, the present life a state of, i. 15.

Trinity, the, in the Godhead, not in-
consistent with the unity of God,
iii. 144 ; taught in Scripture, 285,
286 ; in unity, iv. 53, etc. ; the pos-
sibility of a, in the Godhead, v. 79 ;
does not involve the doctrine of
three Almighties, 80 ; preliminary
statement on the question, 81, etc. ;
demonstration of the po.ssibility of a,
82 ; God necessarily exist'-nt, 82 ;
whatever simpli<ity God <laims for
himself, we ought to ascribe to him,
83 ; the Divine simplicity not abso-
lute nor omnimodous, 84 ; a trinity
in the Godhead cannot be rationally
pronounced impossible, 85 ; three,
or at lea.st two, natures in man con-
stituting one man, 86 ; if God can
constitute two difft rent natures into
one thing, he can equally so unite
two like natures in one, 87 ; a union
of three things of like or different
natures not intrinsically impossible,
88 ; if such a union, with distinc-
tion, can be made, it is not incon-
gruous to sup])<»s(» such a union with
distinction un-viade and eternal, 89 ;
since the Divine and human natures
in Christ constitute one Christ, why
should it bo thought more impos-
sible that three eternal, spiritual
beings should be so united as to
make one Go<l ? 89; God has not
tauglit us to ascribe to him absolute

INDEX OF SUBJECTS AND AUTHORS.

449

8implicity, -whicli is not a perfection,
9 1 ; certain conceptions of a trinity
self-subversive, — another conception,
perfectly consistent, involving less
simplicity but more perfection, 92 ;
no composition in the nature of God,
93 ; Grod, incomprehensible, 94 ; the
doctrine of the Trinity involves hot
tritheism, 95 ; oneness, with three-
fold distinction, its possibility in the
Grodhead, 96 ; the natural, eternal
necessity of the three persons in the
Godhead, but how one and yet three
not revealed, 97, 98 ; the omission
of the natural and eternal union in
an hypothesis regarding the Trinity,
is the omission of the principal thing
to the salving of the unity of the
Godhead, 99 ; tne order of nature
which the names. Father, Son, and
Spirit, intimate in the Godhead,
lUO ; the objection that this view
involves three distinct Gods, an-
swered, 101 ; the objection that the
author makes the notion of God
comprehend Father, Son, and Spirit,
and a Godhead besides common to
the three, answered, 102 ; the de-
licious society enjoyed among the
persons of the Godhead, 103 ; quota-
tion from Cicero on Friendship ap-
plied to the subject, 104; the testi-
mony of Scripture to the doctrine of
the Trinity, 105, 106 ; the testimony
of 1 John V. 7 on the subject, 106 ;
the testimony of the first chapter of
John's Gospel on the subject, 109 ;
the subject intelligible without much
toil or much metaphysics, 110; the
model view of the Trinity, 111 ;
proceedings of the Socinians, and
conclusion of the discussion, 112,
etc. ; a postscript, in reference to Dr.
Wallis, on the simplicity ascribed
by the schoolmen to the Godhead,
115—120; letter to Dr. Wallis on
the Trinity, on person, personal
distinction, and unity in the God-
head, 121 — 136 ; second letter to
Dr. Wallis, 136, 137; third letter,
137, 138 ; summary of propositions
on the Trinity collected out of the
foregoing discourses, 139 — 141 ; a
letter to a friend relating to Dr.
Sherlock's notion of the Trinity in
Unity, 142—167; a View of late !
VOL. YI.

Considerations respecting the Sober
Inquiry on the Trinity, 168, etc. ;
Justin Martyr quoted on the subject,
175 ; Anastasius quoted on the sub-
ject, 189, etc.
Tritiieisni, denied to be involved in
the doctrine of the Trinity, v. 188.

Triumph, the, of the heaven-born man,
i. 117.

Triumph of the Christian over death,
vi. 183; import of, 185 ; the reason-
ableness of the Divine determination
respecting, 190 ; its certainty, 193 ;
the comfort of the assurance of, 194;
the admonitory influence of the pro-
mise respecting, 200 ; total and en-
tire, 206.

Trust and dependence, ii. 155. See
Faith.

Truth, Christ the, i. 41.

Truth, the means of holiness, iii. 341.
See Knowledge.

TtUores status publici, v. 385.

Twisse, Dr., Vindic. Criminat., quoted,
i. 204 note.

Unbelief of the gospel, i. 222.
Uncertainty, a most uncomfortable

state of mind, i. 248, 249.
"Unclothed," vi. 177.
Unconverted, the, a serious call to, ii.

163—177.
Unconverted state, an, one of aliena-
tion from and enmity to God, iv. 321.
Union with God, its nature and
blessedness, i. 466 ; with Christ, iii.
408 ; of the soul with tiie Lord,
vi. 151.
Union, among Protestants, iv. 254,
274 ; the means of, 258 ; the power
of love iu conducing to, 263 ; the
influence of faith in promoting,
290 ; among Christians, produced
by the Holy Spirit, 373, etc.
Union, the, of soul and body, vi. 150.
Unity of God, iii. 142 ; iv, 52 ; and
threefold distinction in the Godhead,
V. 97.
Universality of the belief of the ex-
istence of a Divine Being, iii. 29,
etc. ; 147, etc.
Universe, the vastness of the, ii. 422.
Unmindfulness of God, ii. 193.
Unreg^neratp, the, their darkness as
to Divine things, ii. 16.

G G

450

INDEX OF SUBJECTS AND AUTHORS.

Unrig-hteous, the, banish themselves
from God, i. 44 ; excluded from the
kinjfdom of God, 214—224.

Usefxd persona, on the death of, ii. 417,
etc.

Vanity, the, of man, as mortal, the
PsuJmist's complaint of, i. 389, etc. ;
in the sense of false, 395 ; in the
sense of useless, 398, etc. ; consi-
dered in reliitiou to the nature of
man, 403 — 409; in relation to the
design of God in creating him,
409 — 421 ; improvements of the sub-
ject, 421, etc.

Vatablus, quoted on Ps. xvii. 15, i. 26.

Velleius Paterculus, quoted, i. 64, 305 ;
vindicated from the charge of
atheism, iii. 30.

Veruiam, Lord, his Instaur. Mag.,
quoted, v. 404.

Victory, the Christian's, over death, ii.
438 ; over the world, v. 333.

Viiik, the Rev. Peter, a Funeral Ser-
mon for, vi. 349 ; his earlj' piety and
preparation for the ministry, 372 ;
his knowledge, 373 ; his ministry,
374 ; his piety, 375 ; his love of retire-
ment, 376 ; productions of his pen,
377.

Virgil, quoted, iii. 216.

Virtuous man, the, pagan testimonies
respecting, i. 297.

Vision of God, the, i. 23 ; relation of,
to assimilation to God, 75 ; vi. 78 ;
relation of, to the blessedness of
the righteous, i. 78, etc. ; the glory
of G^ the object of, 79, etc. ; su-
periority of, to discourse, 94, etc. ;
to faith, 97 : comprehensive, 101 ;
pf)8M}8sive, 104.

Voice of God, the knowledge of, 286.

Volkelius, Be Verd Reliyioiie, quoted,
iii. 217.

Voluntas beneplaeiti et $igni, v. 42.

Vow, the, the violation of their, by
negligent Christians, ii. 183.

Walking in the Spirit, ii. 155 ; in the

liyht, V. 300.
Wall is. Dr., statements respecting, v.

106; letters to, on the Trinity, 121.
War, its causes, v. 356 ; coiiHid<'red

in itmlf , 358 ; its consequences, 358 ;

a sport to devils, 359.
Warfare, the Christian, il. 214.

Water and blood, how Christ came by,

V. 334, 335.
Way to God, Christ the, i. 42—44.
Ways of God, the reasons of, often

hidden, iii. 349.
Wf-eping, Jesus, over the lost, ii. 269,
315 ; at the tomb of Lazarus, vi. 274.
Well-doing, the pleasure of, ii. 149,

150; the rule of, vi. 222.
Wicked, the, ii. 56.
Wicked works, iv. 363.
Will, the, power of, over the body, iii.

76 ; forcin»r, a contradiction, 419.
Will of God, tbe, the rule of recti-
tude and law, the expression of,
i. 464 ; towards men, .'^54 — 357 ; in
regard to the salvation of men, v.
41—46.

Wisdom of God, the, the glory of, i.
81 ; asserted, iii. 49 ; illustrated in
the production of this world, 49 —
69; instanced in the frame and
motions of the heavenly bodies, 59
— 62 ; illustrated in the composition
of the bodies of animals, 62 — 70;
contrary causes of the denial of,
70 ; instanced in the functions of
the body, — growth, 71 ; — nutrition,
72; — propagation of kind, 73: .spon-
taneous motion, 73 ; instanced in
the powers of sensation, 73, 74 ;
illustrated by the powers of the
human soul, 82—88 ; and know-
ledge, 202, etc. ; reconciliation of,
in his counsels and exhortations
to men, with his foreknowledge of
their sins, v. 4, etc., 10, etc. ; illus-
trated in his method of carrying
on the work of salvation in the
world by the agency of men, vi. 319
— 324.

Wisdom of God, the personal, v. 296.

Wisdom, of the righteous man, the, i.
233—238 ; allied to charity, iv.
186 ; to be sought of God, vi. 45.

Wisdom of the world, the, foolishness,
i. 237.

Witness of the Spirit, the, i. 11 ; ii. 78.

Witnesses, the three heavenly, v. 336 ;
the three earthly, 337.

Woodward, Dr., quoted in relation to
the Flood, V. 398.

Woi-d, the, tabernacling among men,
iii. 330.

Word, the seed of the, iii. 342.

Word of life, the, v. 293, 294.

INDEX OF SUBJECTS AND AUTHORS.

451

"Words of this life," the, vi. 350;
a paraphrase of the gospel, 358 ;
why the gospel is so called, 358,
359 ; the duty of ministers preach-
ing, 359 ; preached with angelic
suffrage, 362, 363, 370.

"Work of patience, the, vi. 15.

"Works of God, the, cannot express
his absolute perfection, iii. 115.

"Works, wicked, iv. 362.

"World, the, Mathout God, i. 293;
the desire of leaving, 354 — 360 ;
onwillingness to leave, 460 ; attach-
ment to, 461, etc. ; a right disposi-
tion to wards, ii. 60 ; our duty not to be
over-intent on, 400, etc. ; all active
service in, transitory, 429 ; G-od's
love to, iii. 387 ; why so great a
part of it is still full of idol-temples,
413; over-addictedness to, iv. 110;
its miserable state, as needing sal-
vation, vi. 331 — 334; saving design
set on foot by God in, 334.

World, the, what ? v. 309 ; victory
over, 333.

World, the invisible, ii. 373 ; the keys
of, 380, etc., 390, etc. ; vastness
of the affairs of, 420.

Worship of a piece of bread in the
Romish church, a delusion, v. 424.

Wrath, of God, an effusion of, may
be expected, iii. 470 ; its dueness,
iv. 408 ; the magistrate appointed
to execute, on evil-doers, v. 393.

Xenophon, his Cyr. Feed.,
iu. 201 ; vi. 221.

quoted,

Yielding ourselves unto God, iv. 49 ;
how we are to regard God in the
act of, 50 — 65 ; relation of the Me-
diator to, 67 ; relation of, to Father,
Son, and Holy Spirit, 67, 68 ; how
we must regard ourselves in, Q%,
69 ; what it includes, 70 — 73 ; what
it requires, 73—76 ; application of
the doctrine, 79—82.

Youths, the death of hopeful, con-
sidered, ii. 419.

Zaleucus, the story of King, iii. 323,

324.
Zeal for religion among the irreligious,

foolish, iii. 9—13.
Ziklag, David at, iv. 118.

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1862

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Howe, John
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