SERMON 3

THE LIFE OF CHRIST.

1 John 5:12
He that has the Son, has life.

            HAVING showed the insufficiency of the creature to make man happy, as being full of vanity; and the insufficiency of man to make himself happy, as being full of sin; we now proceed in the Last place to discover, 1: The fountain of life and happiness, CHRIST: And 2: The channel by which it is conveyed, the instrument whereby we draw it from him, namely, the knowledge of him, and fellowship with him in his sufferings and resurrection.

            The words contain a doctrine of the greatest consequence: They contain the sum of man's desires, life; and the sum of GOD’s mercies, CHRIST; and the sum of man's duty, faith; CHRIST the fountain, life the derivation, and faith the conveyance.

            Whatsoever things are excellent and desirable, are in the Scripture comprised under the name of life, as the lesser under the greater; for " life is better than meat, and the body than raiment." And whatsoever excellencies can be named, we have them all from CHRIST. " In him," says the Apostle, " are hid the treasures of wisdom and knowledge:" Hid, not to the purpose that they may not be found, but to the purpose that they may be sought. And we may note from the expression, that CHRIST is a treasure of his Father's wisdom; a dispenser of it to the friends and servants of his Father. He is " made unto us wis­dom." The Apostle says, that in him are " unsearchable riches;" an unexhausted treasure of grace and wisdom. And there had need be a treasure of mercy in him; for there is a treasure of sin in us: So our Savior calls it,

            " The treasure of an evil heart." He was " full of grace and truth: " Not as a vessel, but as a fountain, and as a sun, to note that he was not only full of grace, but that the fullness of grace was in him. " It pleased the Father, that in him should allfulness dwell." " GOD gave not the Spirit by measure unto him." And as there is afulness in him, so there is a communion in us: " Of hisfulness we receive grace for grace," that is, as a child in generation receiveth from his parents member for member, or the paper from the press, letter for letter, or the glass from the face, image for image; so in regeneration, CHRIST is formed in a man, and he receiveth, in some mea­sure and proportion, " grace for grace: " There is no grace in CHRIST appertaining to sanctification, which is not in some degree fashioned in him. Thus there is in CHRIST afulness of grace, answerable to afulness of sin which is in us.. The Prophet calls him " a Prince of peace;" not as MOSES was, " a man of peace," but " a Prince of peace." If MOSES had been a Prince of peace, how easily might he have instilled peaceable and calm affections into the mu­tinous and murmuring people! But though he had it in himself, yet he had it not to distribute. But CHRIST has peace, as a King has honors, to dispose of to whom he will. " Peace I give unto you, my peace I leave with you." If I should run over all the particulars of grace or mercy, we should find them all proceed from him; he is our passover, says the Apostle. As in Egypt, whereso­ever there was the blood of the passover, there was life,

and where it was not, there was death; so where this our Passover is, there is life, and where He is not, there is death. " To me to live is CHRIST," says the Apostle. And again, " Now I live, yet not I, but CHRIST liveth in me; and the life that I live, I live by the faith of the Son of GOD, who loved me, and gave himself for me."

            To consider more particularly this life which we have from CHRIST: First, It is a " life of righteousness;" for life and righteousness are in the Scripture taken for the same, (because sin does immediately make a man dead in law: " He that believeth not is condemned already.") And this life, (being a resurrection from a preceding death,) has two things belonging to it:1. There is a liberty and deliverance wrought for us from that under which we were before held. 2. There is an inheritance purchased for us, the privilege and honor of being called the sons of GOD conferred upon us.

            There are three offices or parts of the mediation of CHRIST:

            (1.) His satisfaction, as he is our Surety, whereby he paid our debt, underwent the curse of our sins, bare them all in his body upon the tree, became subject to the Law for us in our nature, and fulfilled all righteousness in the Law required, both active and passive, for us.

            (2.) In CHRIST, as a Mediator, there is a merit belonging to both these acts of obedience in him, by virtue of his infinite person which was the Priest, and of his Divine Nature which was the altar, that offered up and sanctified all his obedience. By the redundancy of which merit, (after satisfaction thereby made unto his Father's justice for our debt,) there is further a purchase made of grace, and glory, and of all good things in our behalf. He was made of a woman, made under the Law: First, " To redeem those that were under the Law," which is the satisfaction and pay­ment he has wrought. Secondly, " That we might receive the adoption, or the inheritance of sons," which is the pur­chase he has made for us.

            (3.) There is the intercession of CHRIST as our ad­vocate, which is the presenting of these his merits to his Father for us, whereby he applieth and perpetuateth unto us the effects of them, namely, our deliverance, and our adoption or inheritance.  We are delivered, First, From the guilt and condemnation of sin: " There is no condemnation to them that are in CHRIST JESUS; their sins are blotted out, and forgotten, and cast into the depth of the sea."

Secondly, We are delivered from the Law, so far forth as it is the strength of sin; and are constituted underanother and better government, which the Apostle calls " grace," or the " law of faith."

            Thirdly, We are delivered from those effects of the spirit of bondage which came along with the Law; and they are principally three: (1.) To manifest to the conscience, that a man is in a desperate and damnable con­dition; in stead whereof there comes with CHRIST to the soul a Spirit of adoption and of a sound mind, which says unto the soul that GOD is our salvation, settles the heart to rest on and cleave to Gov's promises; seals, secures, certifies our inheritance unto us. (2.) To stop the mouth and drive out of Gov's presence, and leave him utterly inexcusable, that a man shall have nothing to allege why the curse should not be pronounced against him, but shall in his conscience subscribe to the righteousness of Gov's severity: Instead whereof, we have in CHRIST a free approach into Gov's presence; words put into our mouths by the Spirit of supplications to reveal our requests, to debate, and plead in God’s court of mercy; to clear ourselves from the accusations of SATAN, and to appeal from them to CHRIST. (3.) To terrify and affright the soul with a fearful expectation of fiery wrath and execution of the curse: Instead whereof the soul is calmed with a spiritual serenity and peace, which is the beginning of Gov's kingdom, armed with a sweet security and lionlike bold­ness against all the powers and assaults of men or devils, crowned and refreshed with the joy of faith, with the firstfruits of the SPIRIT, with the clusters of the heavenly Canaan, with the earnest of its inheritance, with the preapprehension of Gov's presence and glory. This is the life of righteousness which we have from CHRIST;’A7roXurgwo sc, a redemption and deliverance from sin and the Law; and eE'so c, a privilege, right and interest unto the purchased possession.

He " that has the Son has life," in regard of holiness; as he " has received CHRIST JESUS the LORD, so he walk­cth in him;" " we arc in him created," (or raised up from the first death,) " unto good works, that we should walk in them." Of ourselves " we are without strength," without love, without life, have no power, no liking, no possi­bility to do good, nor any principle of holiness or obe­dience in us. It is He that strengthens, that wins, that quickens us by his Spirit to his service, that gives us that holiness which is properly called life. For,

            1. Life has ever an internal principle, a seed within itself, a natural heat with the fountain thereof, by which the body is made operative and vigorous; and therefore in living creatures the heart first liveth, because it is the forge of spirits, and the fountain of heat. So holiness which comes from CIIRHT begins within, proceeding from an ingrafted and implanted seed, from the fear and love of GOD in the heart. The conscience is cleansed, the spirit of the mind is renewed, the delights and desires of the heart are changed, the bent and bias of the thoughts are new set, CHRIST is formed and dwells within, the whole man is " baptized with the Hoi.Y GHOST, as with fire," which from the altar of the heart, where it is first kindled, breaketh out, and quickeneth every faculty and member. Fire when it prevails will not be hid or kept in.

            2. Life has ever a nutritive appetite joined with it, and that is most set upon such things as are of the same matter and principles with the nature nourished: So where a man is by the Spirit of CHRIST quickened to a life of holiness, he will have a hungering, thirsting, and more ardent affec­tion to all those sincere, uncorrupted, and heavenly truths which are proportionable to that Spirit of CHRIST which is in him.

            3. Life is generative and communicative of itself; all living creatures tend to propagate their kind; so that SPIRIT of holiness which we have from CHRIST, is a fruitful SPIRIT, that endeavors to shed, multiply, and derive himself from one to another. Therefore he " descended in fiery tongues," to note this multiplying and communicating property which he has. The tongue is a member made for communion, and nothing so generative of itself as fire.

            Lastly, Where there is life, there is sense too of any violence offered to it; so where the SPIRIT of Gem is, there will be a tenderness, and grief from the sins or temptations which assault him. A living member is sensible of the smallest prick; whereas a body in the grave is not pained, nor disaffected with the weight and darkness of the earth, the gnawing of worms, the stench of rottenness, nor any violence of dissolution; because the principle of sense is departed: So though wicked men he in rotten and noisome lusts, have the guilt of many millions of sins like so many rocks and mountains on their soul, daily cut and tear themselves like the lunatic in the Gospel, yet they feel nothing of all this, because they have no life in them: Whereas another, in whom CHRIST is formed, would be constrained with tears of blood, and most bitter repentance, to wash the wound of spirit, which but one of those unclean actions would make within them.

            Now he who has the Son has holiness, upon two grounds, according to that double relation which holiness has to CHRIST. For it respecteth him as the principle and foun­tain from whence it comes, and as the rule or pattern to which it answers. Holiness is called the image of Gone Now as the face is both the fountain of that image which is shed upon the glass, and the exact pattern of it too; so CHRIST is both the principle of holiness, by whom it is wrought, and the rule unto which it is proportioned.

            1. CHRIST is the principle and fountain of holiness, as the head is of sense or motion; from Him the whole body is joined together, and compacted, and so maketh increase of itself in love. The " ointment ran down from AARON'S head unto the skirts of his garment," to note the effusion of the SPIRIT of holiness from CHRIST unto his lowest mem­bers: " Ye have received an unction from the HOLY ONE," says the Apostle. What this influence of CHRIST into his members is, we shall more particularly open in the conse­quent parts of this discourse.

            2. CHRIST is the rule and pattern of holiness to his church. Our sanctification consisteth only in a conformity to his ways. For more distinct understanding of which we must note,

            (1.) That CHILIST had several ways and works to walk through. Sometimes we find him walking to Golgotha and the garden, which was the work of his passion; sometimes to the Mount with PETER, JAMES, and Joxx, which was the work of his glory and transfiguration sometimes upon sea and through the midst of enemies, which was his work of power and miracles; sometimes in the midst of the seven golden candlesticks, which was his work of government, guidance, and influence on the church: Lastly, We find him going about and doing good, sub­mitting himself to his parents, going apart by himself to pray, and into other the like works of his ordinary obedience.

            (2.) Of these works of CHRIST we must note, that some are incommunicable, others communicable.  Incommunicable are, (1.) His works of merit and mediation. " There is but one Mediator between GOD and man, the man CPIRIST. There is no other name under heaven by which a man may be saved, but the name of CHRIST." There is no redemption nor intercession to he wrought by any man, but by CHRIST.

            2. His work of government and influence into the church, his dispensing the SPIRIT, his quickening of his word, his subduing his enemies, his collecting his members, are all personal honors which belong unto him as Head of the church. Those which are communicable, and wherein we may be, by his grace, made partakers, are such as either belong to the other life, or to this. In the other life, our bodies shall be conformed to the glorious body of CHRIST; when " he appeareth, we shall be made  like unto him, by the power whereby he subdueth all things unto himself." Here some are again extraordinarily communicable, being for ministry and service, not for sanctity or salvation. Such were the miraculous works of the Apostles, which were granted to them by way of privilege: Others, ordinarily and universally, to all his members. So then it remains that our sanctification con­sists in a conformity to the ways of CHRIST'S ordinary obedience. The whole life of CHRIST was a discipline, a living, shining, and exemplary precept unto man; a visible commentary on Gov's law. Therefore, we find such names given unto hint in the Scriptures, as signify not only preeminence, but exemplariness; a Prince, a Leader, a Governor, a Captain, an Apostle and HighPriest, a chief Shepherd and Bishop, a Forerunner into glory, a Light to the Jews, a Light to the Gentiles, a Light to every man that entereth into the world: All which titles, as they declare his dignity, that he was the firstborn of every creature, so they intimate likewise that he was proposed to be the author and pattern, of holiness to his people. All other saints are to be imitated only with limitation, so far as they express his life and spirit. " Be ye followers of me, even as I am of CHRIST." But we must never pin our obedience on the example of any saint. Children of light indeed they are, but their light is like the light of the moon, subject,to mixtures, waverings, decays, eclipses. CHRIST is the only Sun of Righteousness, that has a plenitude, indeficiency, unerring holiness, which neither is deceived nor can deceive.

            Now further, this conformity to CHRIST must be in all his obedience.

            1. In his active obedience to the Law: " Learn of me," says he, " for I am meek and lowly. I have given you an example that you should do as I have done unto you." The action. was but temporary, and according to the cus­tom of the place and age; but the affection was universal, the humility of his heart: " Let the same mind," says the Apostle, " be in you, which was in CHRIST;" that is, have the same judgment, opinions, affections, compassions, as CHRIST had: " As he which has called you is holy, so be ye holy in all manner of conversation."

            2. In his passive obedience, though not in the end or purposes, yet in the manner of it: " Run with patience," says the Apostle, " the race which is set before you. Looking unto JESUS, who, for the joy that was set before him, endured the cross, despised the shame." If the head be gotten through a strait place, all the members will ven­ture after. Therefore, since CHRIST has gone through shame, contradiction, and death, to his glory, let us not be wearied, nor faint, or despair in our minds. The head does not think all its work ended when it is gotten through itself, but taketh care, and is mindful of the members that follow. Therefore, the Apostle calls our sufferings, " a fulfilling or making up of the sufferings of CHRIST." The resolution of all is briefly this:’ We must follow CHRIST in those things which he both did and commanded;' not in those things which he did, but not commanded.

            Let us farther consider the grounds of this conformity which is between the spiritual life of Christians and of CHRIST: First, This was one of the ends of CHRIST's coming. Two purposes he came for: A restitution of us to our interest in salvation, and a restoring our original holiness. He came to sanctify and cleanse the church, that it " should he holy and without blemish; unblameable and unreproveable in his sight; to redeem and to purify his people." The one is the work of his merit, which go upward to the satisfaction of his FATHER; the,other the work of his SPIRIT, which go downward to the sanc­tification of his church. In the one he bestoweth his right­eousness upon us by imputation; in the other he fashioneth his image in us by renovation. That man then has no claim to the payment CHRIST has made, nor to the inhe­ritance he has purchased, who has not the life of CHRIST fashioned in his nature and conversation.

            But if CHRIST be not only a Savior to redeem, but a rule to sanctify, what use is left to the Law? I answer, that the Law is still a rule, but not a comfortable, effectual, delightful rule without CHRIST applying and sweetening it to us. The law only comes with commands, but CHRIST with strength, love, willingness, and life to obey them. The law alone comes like a schoolmaster, with a scourge;1sut,when CHRIST comes with the Law, he comes as a Father, with precepts to teach, and with compassions to spare. The Law is a lion, and CHRIST Our SAMSON, that slew the lion: As long as the Law is alone, so long it is alive, and comes with terror upon every soul it meets: But when CHRIST has slain the Law, taken away that which was the strength of it, namely the guilt of sin, then there is honey in the lion, sweetness in the duties required by the Law. It is then an easy yoke, and a law of liberty; the command­ments are not then grievous, but the heart delighteth in them, and loves them, even as the honey and the honeycomb. Of itself it is the cord of a Judge, which bindeth hand and foot, and shackleth unto condemnation; but by CHRIST it is made the cord of a man, and the band of love, by which he teacheth us to go, even as a nurse her infant.

            Secondly, Holiness must needs consist in a conformity to CHRIST, if we consider the nature of it. We are then sanctified when we are reendued with that image of GOD, after which we were at first created. As we have borne the image of the earthly ADAM, who was taken out of the earth, an image of sin and guilt: So we must bear the image of the heavenly ADAM, who is the " LORD from heaven," an Image of life and holiness. We are to be " conformed to the image of the;SON:" Conformed in his nature, holiness; in his end, happiness; and in the way thereunto, sufferings. " We all, beholding with open face as in a glass," that is, in CHRIST, or in the face of CHRIST, the glory of GOD, are changed into the same image," with CHRIST, (He the image of his Father, and we of Him,) " from glory to glory;" that is, either " from glory" begun in obedience and grace here, " unto glory" consummate in heaven hereafter; or, " from glory to glory," that is, grace for grace; the " glorious image of GOD’s holiness in CHRIST," producing itself in the hearts of the faithful, as an image of light, shining on a glass, does from thence fashion itself on the wall, or in another glass. " Holiness is the image of GOD;" now in an image there are two things required:

            (1.) A similitude of one thing unto another:

            (2.) A deduction, derivation, impression of that simili­tude upon the one from the other; for though there be the similitude of snow in milk, yet the one is not the image of the other. Now then when an image is universally lost, that no man living can furnish his neighbor with it, to draw from thence another for himself, there must be recourse to the original, or else it cannot be had. Now in ADAM there was an universal obliteration of Golfs holy image out of himself, and his posterity. Unto GOD therefore himself we must have recourse to repair this image again: But how can this be? The Apostle tells us, that He is an inaccessible, an unapproachable GOD, no man can draw near Him, but he will be devoured like the stubble by the fire; and yet, if a man could come near Him, (as in some sense He is " not far from every one of us,") He is an invisible GOD; no man can see him and live; no man can have a view of his face to newdraw it again. We are all by sin come short of his glory; as impossible it is for any man to become holy again, as it is to see that which is invisi­ble, or to approach unto that which is inaccessible; except the LORD be pleased through some veil or other, to exhibit his image again unto us, and through some glass to let shine upon us, we shall be everlastingly destitute of it. And this he has been pleased to do through the veil of CHRIST'S flesh: " GOD was manifest in the flesh;" in that flesh he was made visible; and we have an access into the holiest of all through the veil, that is to say, CHRIST'S flesh; in that flesh He was made accessible. By him," says the Apos­tle, " we have an access unto the Father:" " He was the image of the invisible GOD: " He that has seen him, has seen the Father. For as GOD was in Him reconciling the world unto himself, so was he in him revealing himself unto the world. " No man has seen GOD at any time; the onlybegotten Son which is in the bosom of the FA­THER, he has revealed him."

            Thirdly, Consider the quality of the mystical body. It is a true rule, That that which is first and best in any kind,is the rule and measure of the rest: And therefore CHRIST, being the first and chief member in the church, is the ground of conformity to the rest. And there is indeed a mutual suitableness between the head and the members. CHRIST by compassion conformable to his members in their infir­mity, (" We have not an High Priest who cannot be touched with a feeling of our infirmities,") and the mem­bers by communion conformable to CHRIST in his sanctity " Both he that sanctifieth, and they that are sanctified, are one."

Lastly, CHRIST is the sum of the whole Scriptures and therefore necessarily the rule of holiness. For " the Scripture is profitable to make a man perfect, and to fur­nish him unto all good works." ST. PAUL professeth, that he withheld nothing which was profitable, but delivered the whole counsel of GOD; and yet elsewhere we find the sum of his preaching was, " CHRIST crucified:" And therefore that which the Scripture calls, " the writing of the Law in our hearts," it calls "the forming of ChatsT in us;" to note, " that CIIRIsT is the sum and substance of the whole Law." He came to men first in his word, and after in his body; fulfilling the types, accomplishing the predictions, performing the commands, removing the burdens, exhibit­ing the precepts of the whole Law in a most exemplary and perfect conversation.

            Now for our farther application of this doctrine to prac­tice: We may hence first receive a twofold instruction First, Touching the proportion wherein our holiness must bear conformity to CHRIST. Here then we may observe four particulars, wherein our holiness is to be proportionable to CHRIST'S:

            1. It must have the same principle and seed with CHRIST's, namely, his SPIRIT: As in CHRIST there were two natures, so in either nature there was holiness after a several manner. In his divine nature he was holy by essence and underivatively; in his human, by consecration and unction with the SPIRIT; and in this we are to bear proportion to him. Our holiness must proceed from the same SPIRIT, whereby he was sanctified; though we have not, as he, a plenitude of the SPIRIT, yet we have the same in truth and substance with him. As it is the same light which breaketh forth to the dawning of the day, and inherit­eth in the glorious body of the sun, though here in fullness, and there but in measure: So the Apostle says, " We are all changed into the same image with CHRIST, by the SPIRIT of our Gov:" "And he that is joined unto the LORD, is one spirit."

            2. Our holiness must be conformable to CHRIST'S in the ends of it.

            (1.) The glory of GOD: " Father," says he, " I have glorified thee on earth; I have finished the work which you gayest me to do." Wherein there are three things for our imitation: [1.] That GOD must first give our works, before we must do them: We must have his warrant and authority for all we do. If a man could be so full of irre­gular and unprescribed devotion, as to offer rivers of oil, or mountains of cattle, or the firstborn of his body for the sin of his soul; should neglect and macerate his body, and dishonor his flesh into the image of a dead carcase; yet if the LORD have not first required it of him, it will all prove but the pride of a fleshly mind. [2.] As we must do nothing but that which GOD requires, and gives us to do, so we must therein aim at his glory; as his authority must be the ground, so his honor must be the end of all our works. And [3.] GOD is never glorified but by finishing his works. To begin, and then fall back, is to put CHRIST to shame.

            (2.) All CHRIST'S works were done for the good of the church. He was given and born for us; He was made sin and a curse for us. For our righteousness and redemption he came, and returned again. When the Apostle urgeth the Philippians not to look to their own things, but every man also on the things of others, he presseth them with this argument, " Let the same mind be in you which was in CHRIST JESUS." " He thought it no robbery to be equal with GOD;" and therefore to him there could be no accession; all that he did was for his church: And this ST. PAUL sealeth with his own example: " If I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." And elsewhere, " I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved." Only here is the difference: CHRIST's obedience was meritorious for the redemption of his church, ours only ministerial for the edification of the church.

            3. Our holiness must be proportionable to CHRIST in the parts of it. It must be universal: The whole man must be spiritually formed and organized to the pattern of CHRIST. Every part must have its measure, and every joint its supply. Holiness is a resurrection; all that which fell must be restored, and it is a generation, all the parts of him that begettetli must be fashioned. " The GOD of peace sanctify you throughout, and I pray GOD, that your whole spirit, soul and body, may be preserved blameless unto the coming of our LORD JESUS CHRIST."

            4. And Lastly, Our holiness must be proportioned to CHRIST in the manner of working: I shall observe but three particulars:

            (1.) It must be done with selfdenial: He that will follow CHRIST must deny himself: CHRIST for us denied himself, and his own will; his natural love towards his own life yielded to his merciful love towards his members; " not as I will," in my natural desire to decline dissolution, " but as you wilt," in thy merciful purposes to save thy church. Many men will be content to serve GOD as long as they may withal advantage themselves: But to serve him and deny themselves, is a work which they have not learned.

            (2.) It must be done in obedience to GOD. CHRi.IST emptied himself, and became obedient: It was his meat and drink to do the will of his FATHER, even unto that bitter work of his passion; though, as made of a woman, partaker of the same natural affections with us, he did decline it, and shrink from it; yet, as made under the Law, he did most voluntarily and obediently undertake it. " You have prepared me a body: In the volume of thy book it is written of me, Lo, I come to do thy will, O GOD."

             (3.) Our holiness must have growth and proficiency with it. Let these things be in you and abound;" as it is said of CHRIST, that " he increased in wisdom and favor with GOD and men." If it be objected, that CHRIST is ever full, and had the SPIRIT without measure even from the womb; for inasmuch as his divine nature was in his infancy as fully united to his human as ever: I answer, certain it is, CnRIST was ever full of grace and the SPIRIT; but that excludes not his growth in them, proportionably to the ripeness, and by consequence capacity of his human nature.

            Secondly, From this doctrine of conformity in holiness to the life of CHRIST, we may be instructed touching the vigor of the Law, and the concurrency thereof with the Gospel. True it is, that CHRIST is the end of the Law, and that we are not under the Law, but under grace; yet it is as true, that CHRIST came not to destroy the Law, and that no jot nor tittle thereof shall fall to the ground. We are not under the Law for justification of our persons, as ADAM; nor for satisfaction of divine justice, as those that perish; but we are under a rule of living. It is now published from Mount Sion as a law of liberty, a new law, not as a law of condemnation and bondage. The obedience thereof is not removed, but the disobedience thereof is both pardoned and cured.

            1. He has removed the curse from it, as it is a killing letter, and ministry of death.

            2. He has, by his SPIRIT, conferred all the principles of obedience upon us; wisdom to contrive, will to desire, strength to execute, love to delight in the services of it 3 TheLaw only commands, but CHRIST enables.

            3. He has, by his exemplary holiness, chalked out unto us, and conducted us in the way of obedience; for all our obe­dience comes from CHRIST, and that either as to members, from his SPIRIT, or as to disciples, from his doctrine and example. We see then the necessity of our being in CHRIST, not only for righteousness, but for obedience; for we must have life, before we can have operation. If we live in the SPIRIT, let us walk also in the SPII.IT: Whereas out of CHICnylon manis under the whole Law, as an insupportable yoke, as an impossible yet inexorable rule; as a covenant of righteous­ness, and condition by which he must be tried, by which he must everlastingly stand or fall before the tribunal of CHRIST, when he shall come in flaming fire to take ven­geance on those who, though convinced of their insufficiency, to observe the Law, have yet disobeyed the Gospel of our LORD JESUS CHRIST.

            Lastly, He that has the Son, has the life of glory assured to him: For he has made us sit together with him in heavenly places; and when he appears, we shall be like him, and be ever with him. He is ascended to his FATTIER and our FATHER, to his GOD and our GOD; and therefore to his kingdom and our kingdom: His by personal propriety; ours by his purchase and merit, and by our mys­tical union and fellowship with him. He is gone to prepare a place for us. In earth he was our Surety to answer the penalty of our sins, and in heaven he is our Advocate, to take possession of that kingdom for us: Our Captain and Forerunner, and High Priest, who has not only carried our names, but has broken off the veil of the sanctuary, and has given us access into the holiest of all. And he that has the SON, has this life already in three regards: (1.) He has the price that procured it esteemed his. It was bought with the precious blood of CHRIST in his name, and to his use; and it was so bought for him, that he has a present right and claim unto it. It is not his in reversion after the expiration of any other's right; (there are no leases nor reversions in heaven;) but it is his as an inheritance is the heir's after the death of the ancestor, who yet by minor­ity of years, or distance of place, may occupy and possess it by some other person. (2.) He has it in promise, he has God's charter, his assurance sealed with an oath, and a double Sacrament, to establish his heart in the expecta­tion of it. "By two immutable things," says the Apostle, namely, " the word and the oath of GOD, we have strong consolation, and great ground of hope; which hope is sure and steadfast, and leadeth us to that place which is within the veil, whither CHRIST, our forerunner, is gone before us." (8.) He has it in the earnest and first fruits of it; in those few clusters of grapes, and bunches of figs, those graces of CHRIST'S SPIRIT, that peace, comfort, serenity, which are shed forth already from that heavenly Canaan. The HOLY SPIRIT of promise is the earnest of our inherit­ance, until the redemption and full fruition and revelation of our purchased possession to the praise of his glory. The graces of the SPIRIT in the soul, are as certain evi­dences of salvation, as the daystar, or the morning dawn, is of the ensuing day, or sunrising. For all spiritual things in the soul, are the beginnings of heaven, parcels of that SPIRIT, the fullness and residue whereof is in CHRIST'S keeping to adorn us with, when he shall present us unto his FATHER.

            O then where the treasure is, let the heart be; where the body is, let the eagles resort; if we are already freemen of heaven, let our thoughts, our language, our conversation, our trading be for heaven. Let us set our faces towards our home; let us awake out of sleep, considering that now our salvation is nearer than when we first believed. If we have a hope to be like him at his coming, let us purify ourselves, even as he is pure; since there is a prize, a high calling, a crown before us, let us press forward with all violence of devotion, never think ourselves far enough, but prepare our hearts still, and lay hold on every advantage to further our progress: Since there is a rest remaining for the people of GOD, let us labor to enter into it, and to hold fast our profession, that as well absent as present we may be accepted of him.

            Secondly, Since we know that " if our earthly house of this tabernacle be dissolved, we have a building of GOD, an house not made with hands, eternal in the heavens;" let us feel the burthen of our flesh, and groan after our re­demption; let us long for the revelation of the sons of GOD, and for his appearing, as the saints under the altar: " How' long, LORD JESUS, holy and just! "

            Thirdly, Let us, with enlarged and ravished affections, with all the vigor and activity of inflamed hearts, recount the great love of GOD, who has not only delivered us from his wrath, but made us sons, married his own infinite Majesty to our nature, in the unity of his Son's person, and made us in him, kings, priests, and heirs unto GOD.

            Beloved, what manner of love," how unsearchable, how bottomless, how surpassing the apprehension of men or angels, is the love of GOD to us, says the Apostle, " that we should be called the sons of God!"  Lastly, If GOD will glorify us with his life hereafter, let us labor as much as we can to glorify him in our lives here. It was our SAVIOR'S argument, (who might have entered into glory as his own glory, without any such way of procurement, if his own voluntary undertaking the office of Mediator had not concluded him,) a Glorify me with thyself, with the glory that I had with thee before the world was; for I have. glorified thee on earth, I have finished the work which you gayest me to do." If we are indeed persuaded that there is laid up for us a crown of right­eousness, let us resolve to fight a good fight, to finish our course, to keep the faith, to bring forth much fruit, that our FATHER may be glorified in us.

            These are the branches of that life which we have from CHRIST. And we have them from him as the SON, as a middle person between us and his FATHER. (1.) Because the SON has his FATHER'S seal; has judgment, power, liberty to dispose of, and dispense life and salvation to whom he will. " Labor for the meat that endures unto eternal life, which the SON of man shall give unto you, for him has GOD the FATHER sealed." (2.) Because the Son is in his FATHER'S bosom, has his heart, his ear, his affections, and therefore he is heard always in whatsoever he desireth for any of his members: And this interest in his FATHER'S love was that by which he raised Lazarus unto life again. Lastly, He that has the SON, has the great­est gift which the FATHER ever gave unto the world. He cannot deny life where he has given the Son; he cannot withhold silver; where he has given gold and diamonds:

            " If he spared not his Son, but delivered him up for us all, how shall he not with him freely give us all things?"

            Now our life is conveyed from CHRIST unto us. (1.) By imputation of his merit, whereby our persons are made ac­ceptable to GOD. (2.) By infusion of, or communion with, his SPIRIT, which sanctifies our nature, and enables us to do spiritual services. For though we exclude works from procuring justification, yet we require them of every justified man; neither does any faith justify, but that which worketh by love, though it justify not under that reason as a work­ing faith, but under that relative office of receiving and applying CHRIST. (O.) By his life and intercession, apply­ing his merits to us, and presenting our services to his FA­THER, as lively sacrifices; cleansed from those mixtures of deadness and corruption, which, as passing from us, did cleave unto them.

            (1.) Having thus unfolded our life by CHRIST, we are in the First place to inquire into that propriety which we have to CHRIST, which is the ground of the life we receive from him. For one thing cannot be the principle of life to another, except there be some union and fellowship, which may be the ground of the conveyance: And this is that which the text calls, " The having of CHRIST," which is the same with that of ST. JOHN, " To as many as received him, he gave power to be called the sons of GOD." So then there must be a mutual act: CHRIST exhibiteth himself to us, and we dwell in him: Whereby there is wrought a unity of wills, a confederacy of affections, a participation of natures, a concurrence to the making up of the same body; so that CHRIST accounted) himself incomplete without his church. This union of the faithful to CHRIST, being one of those deep things of GOD, which are not discernible without the Spinier, is yet set, forth in the Scriptures, under sundry obvious similitudes, which I will but touch upon.

            It is set forth by the expression of a body, consisting of divers members. (Rom. 12:4, 5.; 1 Cop. 12:13; Eph. 1:22, 23.) In which places the purpose of the Apostle is to show how the proportion that is between CHRIST and his church, answers to that relation which is between the members of a body and the head. For as in the natural body all the members are joined by nerves and vital ligatures to the head, from whence they receive their strength and sensation, and do, by virtue of that union to the head, retain a fellowship and communion among themselves: So is it between CHRIST and his church. Every member of the true and mystical body of CHRIST is by a secret knot of his SPIRIT so fastened to him, and so compacted with the othermembers by that which every joint supplieth, that the whole, from CHRIST the Head, to the lowest and meanest of all his members, make up but one body, to which CHRIST, by being the head, has these principal relations. (1.) He is the principle of all spiritual influences, as the head of natural. All the grace in us is but an overflowing and mea­sure from his fullness. (2.) IIe is the principle of all go­vernment and direction; all the wisdom and prudence of the church is from him. He is the everlasting counsel, or the light that enlighteneth every man that cometh into the world, the power and the wisdom of GOD unto us. (3.) He is conformable to the members, and maketh them conformable to him; he to us in our infirmities,’tempted in all things as we are; and we to him in his holiness: " He that sanctifies, and they that are sanctified, are all one."

            2. This union is compared to a " building" or " house," (Ephes. 2:2O, 21; 1 Tim. 3:14; 2 Pet. 2:5,) whose stones are knit together by the juncture and bond of love, and are firmly grounded upon the elect, precious and sure foundation, who as he does by his power uphold all things, so much more those that are built upon him. Now as in a structure the stones cannot subsist in the building by any qualities or inherent virtues of their own, but only by that direct dependence which they have upon the foundation: So in the church no graces, no inherent excellencies hold men up, but only that subsistence of the soul upon CIIR.IST. If a man have any other bottom that holds him up, if he be not even and full upon CHRIST, if he 1)e not in all things levelled and proportioned to him by the doctrine of the

Apostles and Prophets, (which is therefore likewise called a foundation, because by it we are set right upon CHRIST, who is the foundation of foundations, as the Scripture speaks,) he cannot abide in the building for ever; the wall and the foundation must all have the centre; and there must be the same propensions and affections in us which were in CHRIST; his rule must be ours, and his end ours, and his will ours. If there be any such exorbitancies, and swellings out, as make the heart have another point and centre to move to, other grounds to fix upon, if men will not be pared and regulated to the foundation, but will trust in oppression and perverseness, and stay on that; this iniquity will at length prove a breach which cometh sud­denly at an instant.

            3. This union is compared to an ingrafture of a branch in a tree, whereby the juice and nourishment of the stock is conveyed, and the branch quickened to bring forth fruit. Where, by the way, it is worth our noting, that the church is most usually, in this particular, compared to " a vine," and " the branches of a vine," to note that there is nothing of worth in Christians, but their fruit. A man cannot make a pin, to fasten in the wall, of the branch of a vine. An unfruitful Christian is the most unprofitable creature that is; there are no secondary uses which can mediate (as I may so speak) for a dead vine, to keep that from the fire; either it must be for fruit or for fuel; to all other pur­poses it is utterly improper and unprofitable.

            Now we must observe, that a branch may be in a tree two ways. (1.) By a mere adherency, by sticking to the body of the tree; and so every dead branch is in the tree, as well as those that live; but this alone is not that which our SAVIOR requires, for such branches the husbandman will cut off and cast into the fire. (2.) By a real participation of the life, sap, and influences of the root. Thus it is between CHRIST and Christians. That which makes us to be in CHRIST after any kind of way is faith: And according to the differences of faith, are these differ­ences of being in CHRIST to be discerned. ST. JAMES makes mention of a dead faith, when men are in Cum ST by some general acknowledgment, by external profession, by a partial dependence, (coming to him only as to a Jr:sus, for shelter to keep them from the fire; not as to a CHRIST, for grace and government in his service,) not by any particular and willing attraction of those vital influences, those work­ing principles of grace and obedience which are in true be­lievers. A lively faith draweth in the power of CHRIST's death, and the virtue of his resurrection, the mortification of sin, and quickening of spirit, and bringing forth fruit unto GOD; and this only is that which is the ground of our life from him. " The life that I live, I live by the faith of the SON of GOD."

            Lastly, This union with CHRIST is compared to mar­riage; (Psalm xlv; Eph. 5:32;) whereby the church has a right to the body, name, goods, table, possessions, purchases of CHRIST; and does reciprocally become all his, resigning its will, ways, desires, unto his government. Now, for the discovery of this, we may consider either the essentials, or the consequents of marriage. The most general requisite is consent; and that must,

            1. Be a mutual consent; for though CHRIST declares his goodwill when he knocketh at our doors, and be­seecheth us in the ministry of his word; yet if we reject his tokens of love, stop our ears to his invitations, there is then no covenant made; this is but a wooing, and no marriage.

            2. It must be a present consent, and in words de presenti, or else it is only a promise, but no contract. Many men, like BALAAM, would fain die the death of the righteous, but live their own lives; would fain belong to CHRIST at the last, and have nothing to do with him before: Many other suitors they have whom they cannot deny; till at last, peradventure, he grows weary, and departs from them.

            3. It must be free and unrestrained; for compulsion makes it a ravishment, and not a marriage. They who must be but one body, ought first to agree in the same free and willing resolution. Many men, when GOD puts them upon a rack, will give a forced consent to serve him; but this is only to flatter with their lips, that they may escape the present pain, not at all out of cordial and sincere affection.

            4. It must be without error; for he that errs cannot consent. If a woman take herself upon some absence of her husband to be now free, and conceive him dead, and thereupon marry again; if it appear that the former hus­band is yet living, there was a mistake in the person, and so a nullity in the contract: So if a man mistake himself, judge himself free from his former tie unto sin, and yet live in obedience to his lusts still, and is not cleansed from his filthiness, he cannot give any full consent to CHRIST.

            5. It must be an universal and perpetual consent; for all time, and in all states and conditions. He that will have CHRIST, must have him all; (" for CHRIST is not divided;") must entertain him to all purposes; must " follow the Lamb wheresoever he go;" must leave father, mother, wife, children, his own life for CHRIST; must take as well his yoke as his crown, as well his suffer­ings as his salvation, as well his grace as his mercy, as well his SPIRIT to lead as his blood to redeem. He that will be his own master, to do the works of his own will, must, if he can, be his own savior too, to deliver his soul from the wrath to come.

The consequents and intendments of marriage are two:

            1. Mutual society. CHRIST and a Christian must live together, have intimate and dear acquaintance with each other. The spirit of a Christian must solace itself in the arms and embracements, in the riches and loveliness of CHRIST; in his absence and removes, long after him; in his presence and returns, delight in him, and entertain him with such pure affections and heavenly desires as may make him take pleasure in its beauty.

            2. There must be a fruitfulness in us; we must bring forth fruit unto GOD. CHRIST will not have a barren spouse: " Every one that loves him keepeth his com­mandments."  Now then, in one word, to unfold the more distinct qua­lity of this our union with CHRIST, we may consider a threefold unity: Of persons in one nature; of natures in one person; of natures and persons in one quality. In the first is one Go'); in the second is one CHRIST; in the third is one church. Our union with CHRIST is the last of these, whereby he and we are spiritually united, to the making up of one mystical body. The bond of this union is the Spirit of CHRIST, by which, as by abiding seed, we are begotten anew unto CHRIST: For he being the second ADAM, we are spiritually in him, and from him, as we are naturally or corruptibly in and from AD 1M. As ADAM was the fountain of all that are naturally generated, and, by that means, transmitted condemnation to all that are one with him; so CHRIST is the Head of all that are spiri­tually born again, and, by that means, transmitteth grace and righteousness to all that are one with him.

From this union of the faithful with CHRIST does imme­diately arise a communion with him in all such good things as he is pleased to communicate. I will but touch them, it having been the subject of this discourse hitherto.

            I. We have a communion with him in his merits, which are as fully imputed to us, for justification, as if his sufferings had been by us endured, or the debt by us satis­fied. He alone, without any merit of his, suffered our punishment, that we, without any merit of ours, might obtain his grace. The pains of CHRIST'S wounds were his, but the profit ours; the holes of his hands and side were his, but the balm which issued out was ours; the thorns were his, but the crown was ours: In one word, the price which he paid was his, but the inheritance which he pur­chased was ours, All the ignominy and agony of his cross was infinitely unbeseeming so honorable a person as CHRIST, if it had not been necessary for so vile a sinner as man.

            2. We have communion with him in life and grace; by habitual and real infusion and inhabitation of his Spirit unto sanctification. For " we are sanctified in him," and except we abide in him, we cannot bring forth fruit.' CHRIST comes not only with a passion, but with an unction to consecrate us to himself: Except you be a partaker as well of this as of that; be as willing to be ruled, as redeemed by CHRIST; in him, indeed, you art, but it is as a withered branch in a fruitful vine; while you art in him, it is to thy shame that you should be dead, where there is such abundance of life; and the time will come, that you shall be cut off from him: " Every branch in me that beareth not fruit, he taketh away."

            Lastly, We have communion with him in many privileges and dignities. But here we must distinguish the privileges of CHRIST; some are personal and incommunicable; others, general and communicable. Of the former sort are all such as belong to him, either in regard of his Divine Person, as being the " everlasting Son, the word and wisdom of his Father, the express image of his person, and brightness of his glory, the upholder of all things by the word of his power;" or, in regard of his office, as being " the Redeemer of the church, the Author and Finisher of our faith, the Prince of our salvation, the Propitiation for the sins of the world, the Second ADAM, the Mediator between GOD and man," in which things he is alone, and there is none with him. Other privileges there are which are communicable, all which may be comprised under this general of being " fellowmembers with him" in the most glorious body and society of creatures in the world.

The particulars I touched before. First, We have com­munion in some sort with him iu his holy unction, whereby we are consecrated to be " Kings and Priests," to subdue our corruptions, to conquer spiritual wickedness, to offer up the sacrifices of prayer, praises, alms, and holy services; for we are by him a " royal priesthood."

            Secondly, We have communion in his victories; " we are more than conquerors through him," because in the midst of the enemy's insults, and our own distresses, the victory is still ours. The enemy may kill us, but not overcome us, because our death is victorious. As CHRISTtriumphed upon the cross, and had his government on his shoulders, so we rejoice in afflictions, glory in tribulations; and in all of them, in a confluence and conspiracy of them all, we are more than conquerors.

            Thirdly, We have communion with CHRIST in his Sonship, from whence it comes to pass, CHRIST and his church interchangeably take one another's names: Sometimes he is not ashamed to call himself JACOB and ISRAEL. " This is the generation of them that seek thy face, O JACOB; and you art my servant, O ISRAEL, in whom I will be glori­fied," says the LORD, speaking unto CHRIST; yea, he giveth to the church his own name. " As there are many members, and yet but one body; so is CHRIST;" that is, so is the church of CHRIST. And " what manner of love is this," says the Apostle, " that we should be called the sons of Gov?" From hence it comes, that we have fellowship with the Father, access and approach with confidence for all needful supplies, assurance of his care in all extremi­ties, interest in the inheritance which he reserveth for chil­dren, confidence to be spared in all our failings, and to be accepted in all our sincere and willing services; secret debates, spiritual conferences of the heart with GOD, he speaking unto our spirit by his SPIRIT in the word, and we by the same SPIRIT speaking to him in prayers, complaints, supplications, thanksgivings, covenants, resolutions; he kissing us with kisses of love and comfort, and we kissing him again with kisses of reverence and worship.

            We see then, to conclude all, what an absolute necessity lies upon us of having CHRIST, because with him we have all things, and can do all things; without him we are poor, and can do nothing. And the more necessary the duty, the more sinful the neglect; especially considering that CHRIST withholds not himself, but is ready to meet, to prevent, to attend every heart that in truth desires him. If a man have a serious, simple, sincere will to come wholly to CHRIST, not to be held back from him by the dearest and closest corruptions, by the sweetest pleasures or strong­est temptations which can allure or assault him, he may draw near unto him with boldness, and assurance of acceptation; he has a call, CHRIST inviteth, yea, intreats him, and therefore he may come; has a command, CHRIST requires it of him, and therefore he must come.

            "And now when we have CIIRIST, how careful should we be to keep him; how tender and watchful over all our behavior towards him, lest he be grieved and depart! The SPIRIT of the LORD is a delicate Spirit, most sensible of those injuries which his friends do him. Let us therefore take heed of violating, afflicting, discouraging, grieving this SPIRIT, (which is the bond of all our union and interest with CHRIST,) in any of those his sacred breathings and operations upon the soul. But when he teacheth, let us submit and obey, receive the belief and the love of his truth; when he promises, let us neither distrust nor de­spise, but embrace as true, and admire as precious, all the offers which he makes us; when he contends with our lusts in his word and secret suggestions, let him not always strive,' but let us give up our fleshly affections to be crucified by him; when he wooes and invites us, when he offers to lead and to draw us, let us not stop the ear, or pull away the shoulder, or draw backward Iike froward children, by thwarting his motions, and rebelling against his dictates, but let us yield ourselves unto him, captivate all our lusts, and consecrate all our powers, and submit all our desires to his rule and government; and then when he has been a SPIRIT of union, to incorporate us unto Cuitisz's body, and a SPIRIT of unction, to sanctify us with his grace, he will undoubtedly be a Spirit of comfort and assurance, to seal us unto the day of our full redemption.

 

SERMON 4

ON THE USE OF HUMAN LEARNING.

PREACHED IN MERCER'S—CHAPEL, AT TIIE FUNERAL OP MR. JOHN LANGLEY, LATE SCHOOL—MASTEII OF ST. PAUL'S SCHOOL, ON THE 21ST DAY OF SEPTEMBER, 1657.

Acts 7:22.

And MOSES was learned in all the wisdom of the Egyptians,
and was mighty in words and in deeds.

            IN THE former chapter we read of a dispute between STEPHEN and the members of a certain synagogue in Jeru­salem, called the Synagogue of the Libertines; of such Jews who, having been servants to the Romans, were made free; for such the Romans called Libertines: Of which sort of Jews, coming out of several parts of the world, that college, or convention, seems to have been made up; or, as GROTIUS supposeth, was built by them at Jerusalem for their countrymen and proselytes, as there are at Rome and Rheims, colleges for English Papists.

            The issue of this disputation was, that, being worsted at arguments, they betake themselves to calumnies; as the Pharisees, when their reasons were spent, were wont to take up stones to throw at CHRIST. They bring him from a scholastical to a judicial defense, from the college to the council, and by false witnesses charge him with " blasphemy against MOSES and GOD." Whereupon, being permitted to make his defense, (for persecutors will often manage their cruelties under a form of law,) he does it largely, with much wisdom and courage.

            The scope of the sermon is to show, (upon a fair issue with his accusers,) that he was" not guilty of the charge given in against him; that it did not follow, because he affirmed that CHRIST would " destroy the temple, and change the customs which MOSES delivered," that therefore he blasphemed either MOSES or GOD. The argument of his justification is by an historical induction.

            1. If ABRAHAM, ISAAC, JACOB, and JOSEPH, worshipped GOD without a temple, and without such customs as MOSES delivered, and MOSES did, without blasphemy against them, make that alteration which GOD was pleased to command him to make; then the worship of GOD is not absolutely confined to an outward temple, or a Mosaical ministration:

            But ABRAHAM, ISAAC, JACOB, and JOSEPH, by obeying the commands, and believing the promises of GOD, did acceptably worship him without a temple, or Mosaical ceremonies; therefore it is no blasphemy to say, that GOD may so be worshipped.

Again, If MOSES, a great, a learned, a mighty ruler and deliverer, did assure the people that " a Prophet GOD would raise," who should do as he had done, make new institutions, and set up a more excellent way of worship; then it was no blasphemy against MOSES, or GOD, to say that the customs by him introduced should be by that Prophet altered: But MOSES himself did teach the people thus to believe; therefore STEPHEN teaching the same did not blaspheme MOSES.

            3. Again, That which was not blasphemy to affirm of the Tabernacle, though it were set up by GOD’s special appointment unto MOSES, is not blasphemy to affirm of the Temple. But it was not blasphemy to affirm the use of the Tabernacle to have been temporary, and consequently alterable; therefore, to affirm the same of the Temple, is not blasphemy: Especially since the LORD has said that " he dwells not in temples made with hands."

            Together with these strong arguments are interwoven apologetical reprehensions; STEPHEN justifying himself against their accusations now, by the same argument whereby MOSES was to be justified against their fathers before. MOSES did by wonders and signs in Egypt, in the Red Sea,in the wilderness, prove himself to be a ruler and judge,. sent of GOD, and yet "your fathers would not obey, but thrust him from them, and made a calf to worship." Now the LORD has raised up the Prophet whom MOSES foretold, who by signs and wonders did prove himself to be of GOD, but you thrust him from you, and "resist the Hoir GHOST as your fathers did:" And your refusing of JESUS, is no more argument against his doctrine and institutions, than their refusing of MOSES was an argument against his;inasmuch as you are not able to allege any thing why your fathers should have believed MOSES, which we are not able to alledge why you ought to believe CHRIST.

            Unto this strong defense of STEPHEN, neither the judges nor his accusers make any reply by way of argument; but though he professed himself to be at that time an eyewit­ness of the truth of JESUS's being in glory, yet in a rage " they cast him out of the city, and stoned him." The stronger were his arguments for the truth, the more exces­sive was their malice against him.

            The words of the text are a branch of the second argu­ment, drawn from the testimony of MOSES, and the histo­rical narration touching him; and they contain the fruit which followed upon the noble education he received from the hand and care of PHARAOH'S daughter; he so prospered under it, that he became " learned in all the wisdom of the Egyptians, and was a mighty man both for oratory and action; " the LORD by these accomplishments fitting him in part for the government whereto he reserved him.

            In the words we have, First, His intellectual perfections; " he was learned and instructed;" together with the object of that learning, " all the wisdom of the Egyptians."

            Secondly, His civil, moral, and religious perfections; " a mighty man for elocution, a mighty man for action." He improved and put forth his intellectual abilities for the good and service of others, laid up all his power to do good to his brethren, in,due time, when GOD should call him thereto.  MOSES was learned or instructed," (it noted acquired knowledge, by the benefit of learned education,) " in all the wisdom of the Egyptians." That nation was anciently famous for wisdom From thence, some think that the Grecians derived their learning; for we read in Dionoxus Sic Lus, and others, that Orraxus, HOMER, PYTHAGO­RAS, PLATO, LYCURGUS, SOLON, and others, did travel into Egypt for institution. But CADMUS, who first brought letters into Greece, was a Phoenician, as EUSEBIUS, and after him, o her learned men have fully proved. Therefore from the Egyptians, the Greeks did not primitively derive their learning. What this wisdom of the Egyptians was, wherein MOSES was learned, is, by PHI no in the Life of MOSES, by DIODORUS SICULUS, and others, described, viz., mathematics, astronomy, geometry, arithmetic, music, natural philosophy, philosophy, symbolical and hieroglyphical writing, civil and political knowledge.

I shall not here inquire into the most ancient rise or original of learning, or seat thereof, which some carry beyond the flood, and tell us of pillars with Hebrew inscrip­tions and characters, set up by ENOCH and SETH: Nor shall I inquire whence the Egyptians derived their learning, which some ascribe to Josxrn, and the people of the Jews living there; others to ABRAHAM, of whose being in Egypt we read. (Gen. 12:1O.) It is sufficient for us to know, that at this time there was learning there, and that MOSES was brought up, and proved excellent in it.

            Now we may here observe, 1. The great care of the King's daughter, to bring up MOSES in all kinds of good literature, that thereby he might be fit for such great services as his near relation to a Prince's court might probably have brought him to. And truly so great has been the care of wise Heathens in this particular, as may justly shame many Christians, who breed up their children many times so loosely, so ignorantly, so sensually, to gaming, sporting, and excess, as if an inheritance did serve to no other purpose but to make the heir of it good for nothing. And as we see many times good ground grow mossy and barren, for want of culture; so it is with good wits, which, beingneglected, usually become more vicious than those of less hope and pregnancy. The foundations of an honorable and comfortable age, are laid in the minority of children; if the plant be not kept straight at first, the tree will be crook­ed incurably at the last. It is as great a folly to lay up estates for children, and to take no care of themselves who must enjoy them, as to be curious for a handsome shoe, and then to put it upon a gouty foot.

And the greater men are, the greater should their care be for the learned and religious education of their children.

            (1.) Because it is a very incongruous mixture, greatness of estate, and meanness of understanding; the one will be a perpetual blemish and reproach to the other.

            (2.) Because there will be the more fuel of lust, if learn­ing and piety be not laid up to season a full estate. Therefore we find what great care THEODOSIUS had, to have a good tutor, td shape the minds and manners of his children, viz, the famous ARSENIUS. And JOSEPHUS tells us, that MOSES had a special care of the education of children in good literature, and we find some evidence of it in the Scripture, where he commandeth the people to teach the words of the Law diligently unto their children. (Dent. 6:7.)

            And herein must our care exceed this of PHARAOH'S daughter; we must so provide to breed up our children to wisdom, that we forget not the chief thing, to have them seasoned with the knowledge and fear of GOD, which is the only true wisdom. JULIAN the Apostate had great scholars, MERDONIOS and MAXIMUS, to his tutors; but being pro­fane Heathens, and scoffers at religion, they laid the foun­dation of that desperate apostasy, whereby he fell from CHRIST to the Devil. He that begets a fool, or by careless breeding maketh one, has been the author of his own sorrow. It is very sad for children to have wicked parents, who wholly neglect their education, and of whom CYPRIAN tells, they will cry out at the last day, " Our parents have been our parricides."

By this important duty we learn, [1.] To set an high value upon such wise, learned, and religious tutors, as at any time we enjoy for the discharge of this great work. And, [2.] To bewail it as a more than ordinary loss, when men whom GOD has every way fitted with learning, industry, piety, and fidelity for so excellent a work, are by a sudden stroke taken away from us.

            2. We have considered the care of the King's daughter for the education of MOSES; let us in the next place con­sider, the blessing of GOD upon it, in that thereby MOSES was learned in all the learning of the Egyptians.

            Where, (1.) It is very observable, the different end which GOD had in his providence, and she in her particular care: She intended, no doubt, the service of PHARAOH; GOD intended to qualify him the better, to be a ruler and a deliverer of his people from PHARAOH: She intended the good of Egypt; GOD intended the. good of ISRAEL. Many times the wise and holy providence of GOD uses the diligence of one man, to bring about effects for the good of others, which he never intended; as we see in JOSEPH's brethren, and HAMAN's dictating the honor which was conferred upon MORDECAI at that time, when he came to beg him for the gallows which he had erected. GOD uses the counsels of men, to effect things by them which they never thought of. The Assyrian had his work, and GOD had his. (Isa. 10:6,7.) JUDAS looked after money; CAIPIIAS and the HighPriests, after interest and revenge; PILATE after CIESAR and his favor; but GOD’s end was the salvation of the world by the death of CHRIST.

            (2.) We may here observe, that MOSES, that great Pro­phet, whom the LORD did after speak unto mouth to mouth, is commended for his skill in the learning and wisdom of the Egyptians, a profane nation.’ Even human, secular, and exotic learning is a noble gift of GOD,' and a very great ornament and honor to the most excellent men. As it was mentioned for the honor of DANIEL, and his three companions, that " GOD gave them knowledge and skill in all learning and wisdom;" (Dan. 1:17;) meaning, as appears ver. 4, the learning of the Chaldeans: Not as if they were soothsayers, as the wise men of Chaldea were; or MOSES, a magician and sorcerer, as the wise men of Egypt were, and as Heathen writers charge him to have been. For the great miracles which MOSES did, and the interpretations of dreams and visions by DANIEL, were from GOD, and not from the Devil, by the help of any magical enchantments. In like manner BEZALEEL and AHOLIAB are commended by GOD for that wisdom and understanding, which they had in all manner of cunning workmanship. (Exod. xxxi. 3, 6.) And it is mentioned for the honor of JABAL and TUBAL CAIN, that they were the first inventers of some particular useful arts for the good of human society. (Gen. 4:2O22.) And of SOLO­MON, that he spoke of trees, from the cedar tree in Lebanon, unto the hyssop that springeth out of the wall; and that he spoke also of beasts, and of fowl, and of creep­ing things, and of fishes. (1 Kings 4:33.) ST. PAUL mentions it amongst other his privileges, that he was brought up a scholar at the feet of the learned GAMALIEL. (Acts 22:3.) Yea, by that Apostle the LORD has given so much honor unto human learning, as three times to make mention of Heathen poets and their sayings, ARATUS:

            * (Acts 17:28.) MENANDER: * at. (1 Cor. 15:83.) EPIMENIDES: *, &c. (Tit. 1:12.) Truth is God’s, wherever it is found, *; as a mine of gold or silver is the King's, in whose ground soever it be discovered. A Christian knows that truth belonged] to CHRIST wheresoever he finds it. And again, Tibi serviat, says he, quicquid utile Auer didici. As ISRAEL took of the Egyptians "jewels of silver, and jewels of gold;" as DAVID consecrated the spoils of the Philistines, Moabites, Syrians, and all nations whom he subdued to the LORD; as the crown of the King of Rabbah, was set upon the head of DAVID: (2 Sam. 12:3O:) So the spoils of all secular learning are to be dedicated unto CHRIST, and the use of his church, who is said to take from " SATAN all his armour, and to divide the spoil." For so in triumphs the enemies were disarmed, and the spoils carried in state before the victor's chariot. Such spoils did ORIGEN, TERTUId.IAN, CYr1 IAN, CLEMENS ALEXANDRINUS, JUSTIN, CYRIL, LACTANTIUS, HIEROM, AUSTIN, BASIL, NAZIANZE N, ARNoBIus, take from the Gentile writers, and devote them to the service of the church of CHRIST. It is noted of T1monoslus the Em­peror, that when he destroyed the temples of the Heathen idols in Alexandria, yet all the vessels and statues of gold and silver he converted to the use of the Christian churches. Yea, the Christians did convert the very idol temples themselves into churches, wherein to worship CHRIST. For if an idol, being nothing, did not so defile meat, but that as a good creature, (though not in idolcommunion,) it might be eaten; if the conscience of no man were thereby offended, as the Apostle teacheth, certainly neither does it leave any such abiding pollution to any place, but that therein GOD may be worshipped.

            But, to speak more closely. First, All good learning and wisdom is, in its own nature, desirable, as an ornament and perfection to the mind, as a part of that truth whereof GOD is the author. There is a knowledge of GOD natural in and by his works, and a knowledge supernatural by revelation out of the word; and though this be the prin­cipal, yet the other is not to be undervalued: " For the works of GOD are great, sought out of all them that have pleasure therein." (Psal. cxi. 2.) Now all secular learning is the knowledge of GOD’s works, a small emanation from eternal verity. Philosophical and mathematical learning is the knowledge of his works of creation: Historical and political learning, the knowledge of his works of provi­denee: Moral and economical and civil learning, the knowledge of those remainders of his image and law, which are left in the minds of men, for their direction and con­viction. Grammatical, rhetorical, and logical learning is the knowledge of the use of that reason which GOD giveth us for imparting our minds, and evidencing our conceptions to one another. So, then, all true learning being a knowledge of the works of GOD, and of that truth which he, who is the supreme verity, has implanted in them, must needs be such as the works of GOD themselves are, honorable and excellent, and so desirable in its own nature.

            Secondly, All true learning is desirable, for the uses whereto it may be applied.

            1. Even in regard of evil men, many of whom are great scholars, and eminent for various learning.

            (1.) It serves to beautify even them, and render them, as learned men, ornaments to their generation; as many harmful herbs do bear beautiful flowers, and are, upon that account, special ornaments to the gardens where they grow. Goodly statues of gold or silver, though dead, though hollow, and without heart or vital parts, are yet of honor to the places where erected. Such are even profane learned men, in regard of their learning.

            (2.) It is useful to them, to convince them of GOD’s glory and greatness,, of his sovereignty and will: And so it may, Prceexercitamenlum, as CLEMENS ALEXANDRINUS calls it, to the more comfortable knowledge of him out of his word, namely, to kindle in them a desire to know more of so great a GOD from thence; else it will render them without excuse for abusing the knowledge which they have.

            (3.) It is by accident useful another way, namely, by honest and assiduous labors in the pursuit of learning, to keep them from the temptations of divers lusts, which by a loose and idle life would be more ready to assault them.

            (4.) It makes them, thus adorned, serviceable to hu­man society. Singular use have all ages had of the learned labors of profane historians, philosophers, poets, orators, mathematicians, physicians, artists in divers kinds.

            (5.) They are hereby useful to the church of GOD. That GOD, who can make use of the sins of men to do his people good by them, as of JOSEPH's brethren, to make way, by selling him, to the safety of ISRAEL, and his family; can make use of the, gifts and talents he bestows on wicked men for the service of good men. The hands of those that did themselves perish in the flood, were em­ployed in building the ark for NOAH and his family. It is true, very often wicked men use their learning against GOD, as they do all other his good blessings. Learned wickedness is armed wickedness, such learning degenerates into pride, arrogance, scorn, atheism, heresy, contempt of Godliness; yet as a malignant planet, when in conjunction with a good one, may have a benign influence; so it does often fall out that they who are by sin enemies, may by learning be useful to the church. The Jews are bitter ene­mies to CHRIST, yet GOD has by their care preserved the old Scriptures from danger of corruption.

            2. In regard of holy men.

            (1) Though learning be much inferior to holiness, there are learned Devils; there cannot be holy Devils, (for holiness is the character of celestial, not of infernal angels,) yet in holy men learning is a rare ornament and accession, as the golden ring to the gem which is in it.

            (2.) It enableth them to do the more service to the church of GOD, and the truths of religion. Every good gift sanctified is in such a way useful to the church, as the proper nature of the gift does admit. Sanctified wit beau­tifies religion, sanctified reason defends it; the sanctified eloquence of an APOLLOS, or the acuteness of an AUSTIN, or the courage of an ATITANASIUS, are the ordinary quali­fications of inferior good men.

            (3.) It enableth them to procure more favor, and to bring more to religion, with those men, with whom it con­cerneth religion to have the honor thereof preserved.

3. In regard of the Church, and truth of religion. It is useful as an handmaid, in a way of attendance thereupon, and subserviency thereto, several ways.

            (1.) Hereby the ancient Fathers of the Church were furnished to confute the Pagan and idolatrous worship of the Heathens, out of their own writers, as ST. PAUL did the idolatry of Athens, by the inscription of their ownaltar; (Acts 17:23;) as DAVID killed Gomm,' with his own sword. This course ORIGEN, CLEMENS ALEXAN­IIRINUS, JUSTIN, EUSEBIUS, TERTULLIAN, MINUTIUS FELIX, and many others of the ancients, have taken. As likewise to show that many doctrines of the Scripture have been owned even by profane writers; one GOD by PLATO, one First Cause by ARISTOTLE, Divine Providence by CIeERO, the last conflagration by the Stocks.

            (2.) Hereby we shame Christians, when, out of profane writers, we let them understand the continency, justice, temperance, meekness, clemency, and other amiable virtues, of Heathen men; which they, having abundantly more means, come so exceeding short of; and that FABRITIUS, ARISTIDES, ANTONINUS, EPICTETUS, and many other virtuous Heathens, shall rise up in judgment against them.

            (3.) The Scriptures have much of poetry, philosophy, laws, antiquities and customs of other countries in them; in the understanding of which, by secular learning, we may be much assisted. Physics in Genesis, the nature of beasts, sheep, goats, wolves, lions, doves. Many allusions in the books of EzRA, NEHEMIAH, and EsTHER,to the customs of the Persians; many passages in the Prophets illustrable out of the histories of the times and places to which they refer; many expressions in the New Testament best explicable out of the Roman laws and antiquities. Many passages ex­quisitely paralleled in human authors, and receiving much light from them, as that learned and good man MR. GATAKER has observed.

            (4.) The histories of the Scriptures, and the miracles of MOSES, of CHRIST and his Apostles, may even out of Heathen writers be confirmed; (and a testimony from ad­versaries is of great validity;) this has been largely and learnedly proved by MORNAY and GROTIUS, in their books de Veritate Ohristiance Religionis.

            (5.) The knowledge of times by the Olympiades, the Fasti Consulares, and other standing ways of computation, are exceeding necessary to the exact distinguishing and digesting of sacred chronology, and of the occurrences of Scripture to their proper times.

            (6.) Many ecclesiastical writers, who either write against the Gentiles, or apologetical discourses for the Christian religion, cannot be clearly understood without reading secular authors; those kind of writings, as ORIGEN against CELSUS, TERTULLI AN'S Apology, THEODORE’T de Curandis Grcecorum Affectibus, CYPRIAN de Idolorum Vanitate, AUSTIN de Civitate Dei, MINUTIUS FELIX his Octavius, and other the like, being full of such kind of learning, and allusions thereto.

            To say nothing of the necessity of grammar and tongues, to understand the words of Scripture; of logic, to understand the contexture, method, argumentation, and analysis of Scripture; of rhetoric, to understand the elegancies of Scripture.

            When I consider all these things, I cannot but believe, that the more learned men are, (having gracious hearts, as well as learned heads,) the more sensible they are of their insufficiency for so tremendous an employment as the sound, solid, and judicious preaching of the Word of GOD, and are dismayed at the sense of their own wants for so weighty a service; because they know that variety of learn­ing, as well as of spiritual wisdom and grace, which is re­quisite to that able discharge of it, whereby a man may appear to be " a workman who needeth not be ashamed, rightly dividing the word of truth."

            We have considered some of the many uses of secular learning, and that within the sphere of one only profession, that it is a dead hedge wherewith men use to fence a quick one; or, as BASIL'S similitude is, as those props upon which men raise and bear up the vines; or as the groundcolours, upon which gold is to be overlaid. I shall con­clude with a few inferences.

            1. Though there be excellent use to be made of human learning, yet it is to be used with much caution, as phy­sicians use opium or other dangerous things, with due cor­rectives.

            (1.) Use it not unnecessarily, where the nature of the matter does not rationally call for it. Some learned men have upon this account blamed some of the ancients, ORIGEN, JUSTIN, CLEMENS, ALEXANDRINUS, and others, for mixing philosophy with theology, to gain the Gentiles to the Christian faith. But none have been more blameworthy in this case than the old Schoolmen, of whom, MELANCTHON says,’ that their doctrine is chiefly made up of two things, philosophy and superstition.' And therefore it is well observed by a learned man, that Schoolmen and Canonists have been the fountains of that corruption which has infected the church of CHRIST.

            (2.) Use it not vaingloriously, and unto ostentation. "Knowledge puf'eth up.' (1 Cor. 8:1.) TERTULLIAN calls philosophers, Glorice Animalia. Vanity does scarce in any thing more put forth itself than in pride of wit, or memory, or learning. We may learn the danger of it by the example of HEROD, who "was smitten with worms, because he gave not GOD the glory." (Acts 12:)

            (3.) Use it not proudly, with contempt and disdain of the word of GOD; like that profane wit, who said,’ He did not dare to read the Scripture, for' fear of spoiling his style.' I have heard of some wretches, even amongst us in our days, who presume to magnify SOCRATES above MVIosEs or PAUL.

            (4.) Use it not heretically, in defense of error. We must take heed of setting human learning in the tribunal against divine truth: For this it was, that T1:RTULLIAN calls philosophers,’ the patriarchs of heretics;' and that the Apostle exhorteth us " to take heed that no man spoil us through philosophy or vain deceit." (Col. 2:8.) He meaneth not solid philosophy, the genuine issue of right reason; but the arrogance of human reason, to sit as a

judge of those things that are supernatural and of Divine Revelation, when it will acknowledge no religion but what is deducible out of the principles of corrupted reason, nor admit any conclusions which are not consonant to those principles

            (5.) Use it not profanely, to inflame lust; as some elegant writers corrupt more by their lasciviousness, than benefit by their politeness: But use it with humility, moderation, sobriety, as an handmaid to CHRIST; as painters lay a worse colour, when they mean to superinduce another. Pare the nails, cut the hair, lop the luxuriances, " carry it through the fire," as the spoils were appointed to be, that it may be purged for the use of the temple.

            2. This justly reproves all the enemies of learning; who, because the Apostle forbiddeth deceitful philosophy, and tells us how vain the professors thereof became in their imaginations, do thence condemn all the sober and just use of true learning. Such are the Weigelians, who tell us, that there is no knowledge of CHRIST in any universities; that all schools and academies are enemies to CHRIST, and all their learning mera corruptelce; who shut all learning out of the Church, and all learned men out of heaven. Such was, it seems, FRIAR FRANCIS, the Popish saint, who cursed a learned minister of Bononia for going about to set up there a school of learning. Yea, such it seems was Pope PAUL the Second; of whom Platina tells us, that he did so hate human learning, that he esteemed the lovers thereof heretics, and exhorted the Romans not to breed up their children thereto.

            This hatred of learning must needs proceed, either from ignorance or from malice, and a desire to have religion be­trayed; (and therefore it is reckoned amongst the persecu­tions of the church, that JULIAN prohibited children of Christians to be trained up in the schools of learning;) or from avarice, and out of a sacrilegious desire to devour those revenues, wherewith the bounty of benefactors has from time to time endowed the schools of learning. I shall not spend time to confute so ignorant an absurdity. ARE­TIUS, a learned Protestant, has fully done it to my hand.

            3. We must get our learning seasoned with holiness, else it will not serve us to repress any temptation. Great learn­ing may consist with monstrous wickedness. Who more learned than the Scribes and Pharisees? and who morebitter enemies to the doctrine of salvation? Who more learned than the Athenian philosophers? and who greater deriders of the Apostle's preaching? Never had the Christian religion more bitter enemies than CELSUS, PORPHYRY, JTJLIAN, LIEANIUS, and the like great professors of human learning. None do the Devil more service in his opposition to the church of GOD, than men of great parts that are enemies to GODliness. A proud heart, and a learned brain, are SATAN'S warehouses and armouries, the forge where he shapeth all his weapons against divine truth.

            Though therefore we must covet the best gifts, yet we must still remember there is a more excellent way; and con­sider, if the knowledge of the wisdom of Egypt be so honorable, how glorious is the excellency of the knowledge of CHRIST, in comparison whereof all other knowledge is loss and dung. If a glass jewel be so valuable, how excellent is an inestimable pearl!

            THEMISTOCLES, though he was ignorant of music, yet knew how to govern a state; and a believer, though he be ignorant of all other learning, yet by the knowledge of CHRIST, will be a blessed man; whereas all the learning in the world, without this, will leave a man miserable. To know the whole creation, and to be ignorant of the Creator; to know all histories and antiquities, and to be unacquainted with our own hearts; to be good logicians to other purposes, and in the mean time to be cheated by SATAN in the busi­ness of our own salvation; to be powerful orators with men, and never to prevail with GOD; to know the constellations, motions, and influences of heavenly bodies, and have still unheavenly souls; to know exactly the laws of men, and be ignorant of and rebellious against the laws of GOD; to abound with worldly wisdom, and be destitute of the fear of GOD, which makes wise unto salvation, is all but a better kind of refined misery: The devils have much more than all this to come to, and yet are damned. We must therefore study to improve our learning to the use and further­ance of holiness, to better our minds, to order our affixations, to civilize our manners, to reform our lives, to adorn and render our profession the more amiable, to consecrate all our other endowments as spoils to CHRIST, to lay our crowns at his feet, and make all our other abilities and acquirements handmaids unto his glory. When learning is thus a servant to GODliness, GODliness will be an honor to learning.

            4. Since learning is so excellent an endowment, the teach­ers of it ought to be had in great honor. And by how much the fewer men of great worth and parts are employed in that service, by so much the more should the loss of rare and worthy men in that way be bewailed by us. And cer­tainly were they, while we enjoy them, so honored as they should be, they would be as much lamented when we are deprived of them.

            Great was the happiness of this city in this particular, while it enjoyed this worthy man, and great the loss in be­ing deprived of him. For though through GOD’s goodness there be many excellent men remaining, out of whom some reparation may be made of so great a damage; yet still I look on the departure of this man, as if the middle and most precious stone in a rich jewel should drop out, which, though many others remain in, cannot but be greatly missed and bewailed.

MOSES was unto the people of Israel, a schoolmaster to CHRIST, as the Apostle speaks of the Law, (Gal. 3:25,) and of other teachers: (1 Cor. 4:15:) And although he were so great a man, as no other Prophet (much less ordi­nary person) could parallel, yet there may be resemblance where there is no equality.

Give me leave to make the comparison in several particu­lars, three of which we have in the text. MOSES was learn­ed and mighty in word and deed; in which three consisteth the excellency of a teacher, and therefore the same is no­ted of CHRIST, the great Prophet of the Church. (Luke 24:19; Acts 1:1.) Learning qualifieth the teacher; word and work, doctrine and life, institution and example,lead and direct the scholar. And so HoMER describeth PHENIx, the master and instructer of ACHIILES, *.

            1. Our dear brother was a learned man, learned in the whole body of learning; not only an excellent linguist and grammarian, historian, cosmographer, artist, but a judi­cious Divine, and a great antiquary in the most remarkable things of this nation. Into whatsoever parts of the land he traveled, he was able to refresh and to instruct his fellowtravelers in the most remarkable particulars of every coun­try. PAUSANIAS was not more accurate in the description of Greece, than he of England. And I have heard, that he had it sometimes in his thoughts to have published something in this kind. He was a man of a solid judgment; and I have, not without very great satisfaction, heard him give his notions upon difficult places in Scripture, and argu­ments of divinity in ordinary discourse, as if he had elabo­rately studied them.

            2. He was mighty in word, able out of a full treasury, and storehouse of learning, to bring forth both old and new. I never knew any learned subject spoken of in his company, wherein he was not able most dexterously to deliver his opinion. He was a man of a copious discourse, but withal so solid and judicious, as did ever delight his auditors, never weary them. As LIVY said of CATO, Na­tum ad id diceres quodcunque ageret; we’may say of him, Doctum in hoc nano crederes, quodcunque diceret.

            3. He was, as MOSES, a worker as well as a speaker; he was not a barren figtree, that had leaves without fruit; not a tinkling cymbal, noise without love; he taught by his life as well as by his learning. Verbis tantum philosophari non est doctoris sed histrionic, as he said; and dicta factis d ci­entibus erubescunt, says’i'ERTULLI AN. And indeed he was a man of fixed and resolved honesty, and wondered in his sickness what men did learn Christianity for, if it were not in every condition to practice it, and adorn the profession of it.

            4. He was, as MOSES, a patient man; patient in his busi­ness. MOSES was patient in his judicature from morning to evening; (Exod. 18:13;) and he patient in his school in like manner. Patient in his sufferings; willingly with MOSES bearing the reproach of CHRIST, and not fearing the wrath of any man in comparison of the reverence he did bear to his conscience. Patient in sickness; composing himself with an unshaken confidence to die, as in time of health he would have gone about any, other business.

            5. He was, as MOSES, a faithful man; (Heb. 3:5;) most exactly answerable to the trust of his place: It was hardly possible for any friend, by importunity to draw him from a most punctual observation of timely attendance upon the duties of his place. And so tenderly fearful was he of miscar­riage herein, and so sensible of any the least defect, that in a former sickness he desired, if he should then have died, to have been buried at the schooldoor, in regard he had in his ministration there come short of the duties which he owed to the school. And this we shall ever find true, the more active, able, conscientious, faithful, any are in dis­charge of duty, the more humble, the more jealous, the more fearful they are of coming short of it. The fullest and best ears of corn hang lowest towards the ground; and so those men that are fullest of worth, are most humble and apprehensive of their own failings.

            6. He was, as MOSES, a constant, resolved, steady man. MOSES would not bate PHARAOH an hoof; kept close to every tittle of his commission. (Exod. 10:9, 26.) So was he punctual and unmoveable from honest principles. He was of HOLEMO his judgment in this point, debere inesse quandam moribus contumaciam, that men having proved all things should hold fast the best, and be pertinacious in goodness.

            7. He was, as MOSES, a wise man. MOSES was often put to the use of his wisdom to compose the distempers of a froward people; and a masculine prudence is requisite to tame and calm the wild and unswayed humors of young childran. It is noted, as a special piece of SOCRATES's wisdom, that he did by his institution fix and reduce the wandering and vicious inclinations of ALCIBIADES. I might go on in this parallel, and instance in the authority, gravity, meek­ness, and zeal for the truth, which were observable in this our dear friend, as they were eminent in MOSES. But I shall add only this one thing more: The great care which he had of the school at his last, that there might be an able successor chosen. Of MOSES's care in this particular we read, Num. 27:1517. And this good man, the evening before he died, with great earnestness commended it to the Company, (by a member thereof who came to visit him,) that they should use their utmost wisdom and care to choose an able, learned, religious, and orthodox man into the place; naming one, of whose fitness both he, and the Company, and school had had before great expe­rience. And so much were they pleased to honor the judgment and integrity of this worthy man, that presently after his death, they pitched upon that excellent man whom he had so providently commended unto them.

            I might add one parallel more, in the death of this good man, to MOSES. The LORD bade MOSES "go up to the mount and die;" (Deut. xxxii. 49, 5O;) and he did so. (Deut. xxxiv. 1, 5.) This worthy friend of mine, the Friday and Saturday before his own fit, was pleased to visit me, lying at that time under a severe fit of the stone. It pleased the LORD the Monday following to bring a like fit upon him, and sending to inquire of his condition, he sent me word how it "was with him, and that he looked upon this fit as a messenger of death from GOD unto him. And accordingly, though in obedience to GOD’s appointment he made use of means, yet the still insisted upon it, that his time of dissolution was now come; and accordingly, with great composedness and resolvedness of spirit, he waited for death as a man does for a loving friend whom he is willing to embrace. I assure myself, that he had with MOSES a sight of Canaan, which made him so undauntedly look death in the face.

            I shall conclude with that exhortation, Let us " go up to the mount," and by ifaith look into our heavenly country, let us have our eyes fastened upon CHRIST our salvation, and then we may, with the Apostle, be willing to " depart and to be with CHRIST, which is best of all;" and with MOSES die not only patiently but joyfully, as knowing that we have " a city which has foundations made without hands, eter­nal in the heavens, whose builder and maker is GOD."