SERMON 3:

 

THAT THERE ARE BUT A SMALL NUMBER SAVED.

 

Luke 13: 23.

 

Then said one unto him, LORD, Are there few that be saved

 

 THOSE who have so much goodness as to be nearly -touched with the interest of mankind, cannot but be more especially concerned about their everlasting condition, and anxious to know what shall become of poor mortals when this scene is over, and they cease to appear on the stage of the world, being called to give an account of their deportment in it. Seeing we are assured that there are different states of departed souls, some being admitted into happiness, and others doomed to misery, beyond any thing we conceive, this may put them upon farther inquiry, how mankind is like to be divided, whether heaven or hell shall have the greater share. Such a laudable curiosity as this it was, that put one of our blessed SAVIOR's followers to propose the question in the text: "LORD, are there few that be saved" Our SAVIOR had been lately foretelling the great success the Gospel should have; how, like a little leaven, that fermenteth the whole lump it is put into, Christianity should propagate itself through the world, and many nations embrace the profession of it; this disciple, it seems, was desirous to know whether the efficacy should be answerable to the extent; whether it should take as deep root in the hearts of those that owned it, as it was to spread itself wide on the face of the earth; in a word, whether the greatest part of men were to be saved by it I called this a laudable curiosity, and there is reason-top think it so, since our SAVIOR himself doth not check but satisfy the inquiry, which he was not want to do when the questions were useless or blameable. Those who inquired into the time of the general judgment, received no other account but that it was among those secrets which GOD reserved for himself; and again, when they asked " of the time that the kingdom should be restored unto Israel," he tells them roundly, it was not for them, it concerned them not at all to know such things as these. But here, as the question seems to have proceeded from a zeal to the honor of GOD, and concern in the happiness of mankind, so the resolution of it might be very useful; and accordingly it is improved by our SAVIOR, who at once resolves the doubt, and presseth a very weighty exhortation in the words of the text. We are not at the verse; we shall only consider the answer which- is. implied in it to the foregoing question. 

 

 It is on this point we design to fix our meditation at this time; and indeed there is scarce any doctrine that needeth to be more inculcated; for amongst all the stratagems whereby the great enemy of mankind contrives their ruin, few are more unhappily successful than the fond persuasion he has filled them with, That heaven and everlasting happiness are easily attainable. What one says of wisdom, *; we may, with a little alteration, apply unto this purpose: ' That many might have reached heaven, if they had not been so confident of it.' The doors of the Christian Church are now very wide, and men have access unto them upon easy terms; nay, this privilege descends unto men by their birth, and they are reckoned among Christians before they come well to know what it means. The ordinances of our religion are common to all, save those whom gross ignorance or notorious crimes exclude; there are no marks on the foreheads of men whereby we can judge of their future condition; they die, and are laid in their graves, and none cometh back to tell us how it fareth with them, and we desire to think the best of every particular person. But whatever charity be in this, there is little prudence in the inference that many draw from it, who think they may live as their neighbors do, and die as happily as they; and since the greatest part of men are such as themselves, heaven must b ea very empty place if all of them be debarred. Thus perhaps you have seen a flock of sheep upon a bridge, and the first leapeth over, and the rest not knowing what is become of those that went before, all of them follow their companions into that hazard of ruin. Interest and self-love so strongly blind the minds of men, that they can hardly be put from the belief of that which they would fain have true. Hence it is that, notwithstanding all we are told to the contrary, the opinion of the broadness of the way that leads to heaven, is still the most epidemic, and I think the most dangerous heresy. Many are so ignorant as to avow it, and the strange security of more knowing persons as loudly proclaim it. I know he undertakes an unwelcome errand, who goes about to dispossess the minds of men of such a pleasant and flattering error; but what shall we do Shall we suffer them to sleep on and take their rest, until the everlasting flames awake them Shall we draw their blood on our heads, and involve ourselves in their ruin, by neglecting to advertise them of their hazard No, my friends; duty doth oblige us, and the Holy Scriptures will warrant us to assure you, that there are very " few that shall be saved; " that " the whole world lieth in wickedness; " and that a they are a little flock to whom the FATHER will give the kingdom."

 

 That this certain though lamentable truth may take the deeper impression on our minds, we shall first propose some considerations for the better understanding what things are required in those who look for everlasting happiness, and then reflect on the actions and ways of men; that comparing the one with the other, we may see how little ground of hope there is for the greatest part to build on.

 

 First then, consider the nature of that Divine Majesty, whose presence and enjoyment it is that makes heaven itself desirable; and think how inconsistent it is with his infinite holiness, to admit impure and impertinent sinners into the habitation of his glory. Certainly "he is of purer eyes than to behold evil, and cannot look on iniquity. He is not a God that has pleasure in wickedness, neither shall evil dwell with him. The foolish shall not stand in his sight." It is strange what conceptions foolish men must entertain of Almighty God, who can imagine that those who have been all their days wallowing in sin, shall be admitted into an everlasting fellowship with him.

 

 Sooner shall light and darkness dwell together, and heat and cold in their greatest violence combine, and all the contrarieties of nature be reconciled. Can two walk together, except they be agreed Can there be any converse betwixt those whose natures suit so ill together Sure they who think to come so easily by happiness, must imagine God altogether such an one as themselves, else they could never hope that he would choose them, and cause them to approach unto him. But O how widely shall they find themselves mistaken, when he shall "reprove them, and set their sins in order before them," and they shall find, to their confusion, that he is " a consuming fire to all the workers of iniquity." Men are apt to form a notion of GOD according to their own wishing, as if he were all made up of mercy, and justice were but- an empty name; and this is the common shelter against every convincing reproof. But this rashness shall sufficiently confute itself, and feel that justice which it will not believe. There is no strife among the attributes of GOD, that one of them should swallow up another; mercy is open unto all that forsake their sin's, but justice shall seize on those who continue in them. That compassion which made GOD give his dearest SON for the redemption of mankind, will never prevail for the pardon of any impenitent sinner. Abused goodness will certainly turn into fury, and infinite mercy being despised, shall bring down upon sinners all the dreadful effects of omnipotent vengeance.

 

 Consider, secondly, What that happiness is which every body doth so confidently promise to themselves, and see whether it be likely that it should be so easily attained. Glorious things are every where spoken of, that heavenly Jerusalem, and all that is excellent and desirable in this world is borrowed to shadow it forth in the Holy Scriptures. We are told of crowns, and kingdoms, and treasures, and rivers of pleasure, and fountains of living waters, and of an exceeding eternal weight of glory.

 

 But all these do not suffice to convey into our minds any full apprehension of the happiness we expect, and after all that can be said, it doth not yet appear what we shall be. These metaphors serve but to assist our minds a little, and give us some confused apprehensions of the things "eye has not seen, nor ear heard; nor can it enter into the heart of man to conceive what GOD has prepared for them that love him." Can we then expect that so glorious a prize should- be gained- without any labor Shall such a recompense be bestowed on those who never take any pains about it What toil and travail doth it cost a man, to gather together that white and yellow earth, which they call money! With what care and pains do others ascend to any degree of preferment What industry and study do men employ to reach a little knowledge, and be reckoned amongst the learned! And shall heaven and everlasting happiness slide into our arms when we are asleep No; certainly. GOD will never disparage the glories of that place, to bestow them on those who have not thought them worthy their most serious endeavors. But as the greatness of that happiness may justly discourage all the lazy pretenders to it, so the nature of it leaves small ground of hope to the greatest part of the world. I wonder what most men expect to meet with in heaven, who dream of coming thither Think they to feast and revel there, and to spend eternity in foolish mirth and vain talk, in sport, and drollery, and sensual pleasure; which are all the exercises they are capable of, or find any

 

relish or satisfaction in Away with all those Turkish notions, whereby we disparage, the happiness we pretend to; the joys of that place are pure and spiritual, and no unclean thing shall enter there. The felicity of blessed spirits standeth in beholding and admiring the divine perfections, and finding the images shining in themselves, in a perfect conformity to the will and nature of GOD, and an infinite and delightful society and communion with him. And shall such souls be blessed in seeing and partaking of the divine likeness, who never loved it, and would choose any thing rather than to converse with him A little reflection on the common temper of men's minds, may assure us that they are very far from that meekness for the inheritance of the saints in light," which the Apostle speaks of. The nature of blessedness must surely be changed, or else the temper of their spirits. Either they must have new hearts, or a new heaven created for them, before they can be happy. It is a strange infatuation of self-love, that men in the gall of bitterness should think it is well with their souls, and fancy themselves in a case good enough for the enjoyment of divine pleasures.

 

 In the third place, let us reflect on the attempts and endeavors of those who have gone to heaven before us; how they did fight and strive, wrestle and run for obtaining that glorious prize; and we shall see how improbable it is that the greatest part of men should come by it with so little pains. NOAH, ABRAHAM, JACOB, MOSES, DAVID, and all those ancient worthies recorded in Holy Writ, have either done or suffered so great things, as gave ground to expect that country they looked after, "accounting themselves strangers and pilgrims on the earth;"-as you may see in the 11th chapter of Hebrews, where, after a large catalogue of their' excellent performances, the author tells us of others, "who were tortured, not accepting deliverance, that they might obtain a better resurrection. And others had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonments., they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep skins and goat-skins, being destitute, afflicted, tormented; of whom the world was not worthy: they wandered in deserts, and in mountains, and in dens, and in caves of the earth." Such also was that violence, wherewith the Christians of the first ages did force open the gates of heaven, and took possession of it. The ardent affection wherewith these blessed souls were inflamed towards their Maker and Redeemer, made them willingly give up their bodies to be burned for the glory of GOD, and the propagation of the Christian faith. Their constancy in their sufferings did amaze their bloody persecutors, did outweary the cruelty of their tormentors, and they rejoiced in nothing more " than that they were accounted worthy to suffer shame for the name of JESUS." And what shall we. say of their universal love, which reached their very enemies Of their humility and meekness, justice and temperance, and all those other virtues, which many of the heathens themselves did observe and admire ' Behold,' says one, 'how the Christians love one another!' ' These are the men,' says another, ' who speak as they think, and do as they speak.' Pr INY, after an exact inquiry, writeth to TRAJAN, the Emperor,' That he could not find any other guilt in the Christians, but that they met together before day-break to sing a hymn to CHRIST, as if he were GOD, and then to bind themselves with a sacrament or oath not to do any mischief; but, on the contrary, that they shall not rob, steal, or commit adultery, or falsify their words, or deny their trust.' This was the crime of Christians in those first ages, to engage themselves not to commit any crime; and if it fell out that any of them were guilty of drunkenness, or uncleanness, or any other of those sins, which, alas, are so lightly censured in our days, they were severely punished; nay, how bitterly did themselves lament it! They needed not in those days to be pursued by tedious processes, or dragged, against their will, to the profession of their repentance; they would sue for it with tears, and stand many years at the door of the Church, begging to be received. The censures of the Church were then looked upon as very serious and dreadful things; and they who would encounter death in the most terrible form, would tremble if threatened with excommunication. Now tell me, I pray you, what you think of these men Did they go beyond their duty, or were they fools in doing these things, when half the pains might have served the turn Did heaven and Happiness cost them so much labor, and think you to be carried fast asleep, or rather, while you are bending your forces another way If you cannot look so far back, or if you imagine these but romances, like the poetic accounts of the golden age; I desire you to take notice of a few persons, whom the divine goodness has rescued from that deluge of wickedness which overfloweth the world. There are, perhaps, two or three in a city, or in a country, who live beyond the common rate of men, and may be accounted angels upon earth if compared with them: they have escaped the pollution that is in the world, and have learned to despise all the vanities of it; their affections are above, and their greatest business is to please and serve their Maker; their thoughts and affections are holy and pure, their converse innocent and useful, and in their whole deportment they observe such strict holiness and virtue, as others may think needless and superstitious; and yet these very persons are deeply sensible of their own imperfections, and afraid enough to come short of heaven. I speak not now of those scrupulous persons, whom melancholy doth expose unto perpetual and unaccountable fears, much less of others who make a trade of complaining, and would be much better thought of for speaking evil of themselves, and would be not very well pleased if you should believe them. I speak of rational and sober men, whose fears arise from their due consideration of things; from the right apprehensions they have of the holiness of GOD, and the meaning of the Gospel precepts. And certainly such holy jealousies over themselves ought not to be judged needless; since ST. PAUL himself, who had been rapt up into the third heaven, and thereby received into eternal happiness, found it necessary to take care, "lest that by any means, while he preached to others, himself should be cast away." I know it is ordinary for men to laugh at those who are more serious and conscientious than themselves; to wonder what they aim at, and to hope to be as sure of heaven as they. But ere long, they shall discover their mistake, and say with those spoken of in the Book of Wisdom: "This was he whom we had sometime in derision, and a proverb of reproach. We fools accounted his life madness, and his end to be without honor; how is he numbered among, the children of GOD, and his lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness has not shined unto us, and the Sun of righteousness rose not upon us."

 

 To come yet closer unto our present purpose: A serious consideration of the precepts of the Gospel, will fully convince us of the "straightness of the gate, and narrowness of the way that leads to eternal life: " we cannot name them all, nor insist upon any at length. Look through that excellent Sermon on the Mount, and see what our SAVIOR doth require of his followers. You will find him enjoining such a profound humility, as shall make us think nothing of ourselves, and be content that others think nothing of us; a meekness which no injuries can overcome, no affronts nor indignities can exasperate; a chastity which restraineth the sight of the eyes, and the wandering of the desires; such an universal charity, as will make us tender other men's welfare as our own, and never take any revenge against our most bitter enemies, but to wish them well, and to do them all the good we can, whether they will or not. Whatever corrupt glosses men are bold to put on our SAVIOR'S words, "the offering the other cheek to him who smote the one, and the giving our coat to him who has taken our cloak," doth oblige us to suffer injuries, and part with something of our right, for avoiding strife and contention. " The pulling out our Tight eye," and " cutting off our right hand that offends," doth import the renouncing of the most gainful callings, or pleasant enjoyments, when they become a snare unto us, and the use of all those corporeal austerities that are necessary for the restraint of our corrupt affections. "The hating of father and mother for the sake of CHRIST," doth at least imply the loving him infinitely beyond our dearest relations, and the being ready to part with them when either our duty or his will doth call for it.

 

 And we must not look upon these things as only counsels of perfection, commendable in themselves, but which may yet be neglected without any great hazard. No, certainly they are absolutely necessary; and it is a folly to expect happiness without the conscientious and sincere performance of them all. " Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; " that is, according to all interpreters, he shall have no interest in it. You see then, by what rules he must square his actions, who can with any ground hope to be saved.

 

 But I must tell you further, that he must not be put to the performance of his duty, merely by the force and sanction of these laws. True religion is- an inward, free, and self-moving principle; and those who have made a progress in it are not acted only by external motives, are not merely driven by threatenings, nor bribed by promises, nor constrained by laws, but are powerfully inclined to that which is good. Though holy and religious persons do much eye the law of GOD, yet it is not so much the authority and sanction of it, as its reasonableness, and purity, and goodness, that doth prevail with them. They account it excellent and desirable in itself, and that "in keeping of it there is great reward; " and that divine love, wherewith they are acted, makes them become a law unto themselves. * In a word, what our blessed SAVIOR said of himself, is in some measure applicable to 'his followers; that it is their "meat and drink to do his FATHER'S will." And as the natural appetite is carried out towards food, though we should not reflect on the necessity of it for the preservation of our lives; so are they carried with a natural and unforced propension towards that which is good ' and commendable.

 

 Hitherto we have been speaking of those qualifications which are necessary for obtaining an entrance into heaven.; it is high time we were casting our eyes upon the world, to see how the tempers and actions of men agree with them. And if we first look back upon the old world, we shall see how soon wickedness overspread the face of the earth, and all flesh had corrupted his way; and of all the multitudes that were then in the world, only NOAH and his family were found worthy to escape the general deluge; nay, even in it there was a cursed CRAM, the father of a wicked generation. After that the Church of GOD was confined unto a very narrow corner, and while darkness covered the face of the earth, only Palestine was enlightened with the knowledge of GOD. "He showed his word unto JACOB, his statutes and his judgments unto Israel; but he dealt not so with every nation. As for his judgments, they have not known them; they were given up to the lusts of their own hearts, and worshipped the works of their own hands." Their devotions were performed, unto devils, and their religious mysteries were full of the grossest impurities.

 

 I shall not now enter on the debate, whether ever any Heathen might possibly have been saved: we are more concerned to secure our own salvation, than to dispute about theirs. Suppose something could be said for SOCRATES and PLATO, and two or three others, what is that to those huge multitudes, who, without all peradventure, ran headlong into everlasting destruction

 

 But let us leave these times, and look upon the present condition of the world: It is a sad account of it, that is given by BREERWOOD, in his Inquiries: ' That, dividing the whole world into thirty parts, nineteen are Pagan, six are Mahometan, and only five remain for Christians of all persuasions.' I shall not warrant the exactness of his reckoning; but certainly the number of Christians carries but a very small proportion to the rest of mankind; and of these again, how few are there orthodox in their religion I dare not condemn all those who live in the Romish communion; but surely they he under very great disadvantages, and besides the common difficulty of Christianity, their errors and superstitions are no small hindrances unto them.

 

 But we may perhaps think ourselves little concerned in them; let us consider those who live in communion with ourselves, and see what is to be thought of the generality of them. And first, we shall find a very great number of them so grossly ignorant, that they a know not the way that leads to life;" and truly it is not so broad that people should keep it by guess; and however they imagine their ignorance will not only be excusable in itself, but afford a cloak to their other wickedness, yet dreadful is that threatening of the Prophet ISAIAH: "It is a people of no understanding; therefore be that made them will not have mercy on them, and he that formed them, will show them no favor."

 

 But besides those many thousands that perish for lack of knowledge, how great are the number of vicious and scandalous persons Remove but our gluttons and drunkards, our thieves and deceivers, our oppressors and extortioners, our scolders and revilers, our fornicators and adulterers, and all that cursed crew that are guilty of such heinous crimes; and how thin would our Churches be To what a small- number should we quickly be reduced A little corner would hold us all. And think you these I have been speaking of, are fit to enter into the kingdom of heaven Perhaps you may think us rash to condemn so many of our neighbours; but the Apostle has done it to our hands: "Know ye not, that the unrighteous shall not inherit the kingdom of GOD Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of GOD." You see what a heavy sentence is pronounced; and O, many are included under it I shall name one other vice, which I fear will drive in no small number of those who are yet behind; and that is the hellish and unaccountable customary sin of swearing, whereby men commonly throw away their souls, without any temptation, pleasure, or advantage. How often-do men baffle the sacred name of GOD, by calling him to witness to such trifles, as they might, be ashamed to attest before any grave or serious person This they account an ornament of speech, and their words would never sound big enough without it. I cannot stand to reckon up all the aggravations of this sin; it is certainly inconsistent with a religious temper; and this alone, if there were no more, would damn the greatest, part of the Christian world.

 

 And what shall we say of all those other vices, which are so frequently practiced, yea, and defended among us For, alas! we are arrived at that height of impiety, that virtue and vice seem to have shifted places, evil and good to have changed their names. It is counted a gallant thing to despise all divine and human laws, and a childish scrupulosity to forbear any thing that may gratify our lusts. A strong faith is accounted an argument of weak judgment; dependence upon Providence is judged want of foresight, and that there is no wit but in deceiving others. No man is reckoned generous, unless he be ambitious; and it is want of courage to forgive an injury. O religion, whither art thou fled In what corner of the world shall we find thee Shall we search for thee in courts and palaces of great men Pride and luxury have driven thee thence; and they are too much concerned in the business and pleasures of this world, to mind those of another. Shall we seek thee in the cottages of the poor Envy and discontent lodge there; their outward want takes up all their thoughts, and they have little regard for their souls. Shall we go into the city Cheating, extortion, and intemperance, are almost all we can meet with there. And if we retire into the country, we shall find as little innocence in it. "We may look for judgment, but behold oppression; for righteousness, but behold a cry."

 

 After all that we have hitherto said, some may think themselves safe enough, being conscious, of none of those vices which we have named: but, alas! what is all this they may still be far from the kingdom of heaven. Religion stands not in negatives; and the being free, from gross and scandalous vices, is a poor plea for heaven. Look how thy soul is furnished with those divine graces, which ought to qualify thee for it. I shall name but one, and it is the love of GOD; and every body pretendeth to it: but oh, how few are there in the world, that understand what it means; that feel the power and efficacy of it on their own spirits!

 

 Love is that weight whereby a soul is carried towards the object which it loves, and resteth in it as its proper centre. Those who are acquainted with this noble passion, even in its wanderings and deviations from its proper object, when it is wholly fixed on some silly creature; these, I say, know what mighty effects it is wont to produce in the souls where it prevaileth; how it makes them almost forget their own interest, and only mind that of another; how careful they are of every thing that may please or advantage the person, and how afraid to offend them What delight they have in their conversation, and how hardly they endure to be absent from them. See, therefore, if thou findest any thing answerable to these effects of love, in the affection thou pretendest unto GOD. Are his glory and honor the dearest of all things to thee And wouldest thou rather hear thyself and all thy-friends reviled, than his holy name blasphemed Is it thy greatest care and business to please him, and art thou watchful against every sin, Is there nothing in the world so dear to thee, but thou wouldest part with it for his sake; and still desirest he should do his own will rather than thin e Is nothing so delightful as to converse with him- And cloth every thing seem burthensome, which detains thee long from him If we would examine ourselves by these measures, I fear most of us would find our confidence built on a sandy foundation.

 

 Perhaps you will tell me, that though things be not so well at present, though you have not yet attained these endowments, that are necessary to fit you for heaven, nor have indeed begun to endeavor after them; yet hereafter you hope all shall be well; you will repent and amend before you die. But consider, I beseech you, brethren, what it is you say: When do you think this promised reformation shall begin Some two or three years after this, when you have pleased yourselves, and indulged your lusts a little more But what assurance have you to live so long Are not your neighbours dropping down every day about you, who expected death as little as you And suppose you live, what greater probability is there of your reformation at that time than now Had you not the same thoughts and resolutions several years ago, which yet have taken no effect at all Will you not have the same temptations and snares Will your lusts be more easily overcome, when strengthened by longer custom Will it be more easy to return, after you have wandered farther out of your way Belike, it is on a death-bed repentance you have grounded your hopes; you resolve to part with your lusts, when you can keep them no longer, and serve God ALMIGHTY with the dregs of your time.

 

 I shall not stand to tell you what shrewd objections are proposed by some great and learned men, against the validity and acceptableness of such a repentance; some of them perhaps have been too peremptory and severe. True and unfeigned repentance, which includeth the sincere love of GOD, and resignation to him, will never come too late; the foundation of heaven is laid in those souls that have it. But if we consider, what a great matter true repentance is, the hindrances of a distempered body, and the ordinary relapses of men, who have promised fair on such occasions, and have outlived that sickness they thought had been mortal; we cannot but acknowledge that a death-bed repentance is seldom sincere; and that it is unfit time to fight with principalities and powers, when perhaps we have not strength to turn ourselves on our beds: in a word, that of those who do thus delay and put off the business, very few shall be saved.

 

 When we have said all that we can say, there are many who will never be persuaded of the truth of that which we have been proving; they cannot think it consistent with the goodness of GOD, that the greatest part of mankind should be damned; they cannot imagine that heaven should be such an empty and desolate place, and have so few to inhabit it. But, oh, what folly and madness is this, for sinful men to set rules to the divine goodness, and draw conclusions from it so expressly contrary to what himself has revealed! Is it not enough that he has taught us the way to be happy, and given his own SON to the death to. make it possible; that he has waited so long, and invited us so earnestly, and so frequently told us our hazard If all this cannot prevail; if we be obstinately resolved to continue wicked and miserable; if we despise his goodness, and turn all his grace unto wantonness; if we slight his threatenings, and will have none of his reproof; if we court damnation, and throw ourselves headlong into hell; how can we expect that he should interpose his omnipotency to pull us from thence, and place us in heaven against our will Those blessed regions are not like our new plantations, which are sometimes peopled with the worst sort of persons, lest they should be altogether desolate. There are thousands of angels, and ten thousand times ten thousand, that stand about the throne: we know little of the extent of the universe, or what proportion of the wicked or miserable part of rational beings doth carry to those that are happy and good; but this we know, that GOD was infinitely happy before he made any creature, that he needeth not the society of the holy angels, and will never admit that of wicked and irreligious men.

 

 But that I may haste towards a close; The doctrine we have been insisting on, is sad and lamentable, but the consideration of it may be very useful; it must needs touch any serious person with a great-deal of grief and trouble, to behold a multitude of people convened together, and to think, that before thirty or forty years, a little more, or a great deal less, they shall all go down unto the dark and silent grave, and the greater, the far greater part of their souls shall be damned unto endless and unspeakable torments. But this may stir us up unto the greatest diligence -and care, that we may do what we can towards the prevention of it.

 

 Were the. sense of this deeply engraven on all our minds, with what care and diligence, with what seriousness and zeal would Ministers deal with the people committed to their charge, that by any means they might save some!. How would parents, and husbands, and wives, employ all their diligence and industry, and make use of the most useful methods for reclaiming their near relations, and pulling them from the brink of hell! Lastly, what holy violence would each of us use, for saving ourselves from this common ruin, and "making our calling and election sure-! "

 

 This, I say, is the use of what we have been speaking and may ALMIGHTY GOD so accompany it with his blessing and power, that it may be happily effectual to so excellent a purpose.

 

 

 

SERMON 4:

 

THE DUTY AND PLEASURE OF PRAISE AND THANKSGIVING.

 

PSALM cvii. 15.

 

O that men would praise the LORD for his goodness, and for his wonderful works to the children of men.

 

 THERE is scarce any duty of religion more commonly neglected, or slightly performed, than that of praise and thanksgiving. The sense of our wants puts us upon begging favors from GOD; and the consciousness of our sins constrains us to deprecate his wrath; thus interest and selflove send us to our prayers. But, alas! how small a part has an ingenuous gratitude ' in our devotion How seldom are we serious and hearty in our acknowledgments of the divine bounty The slender returns of this nature which we make, are many times a formal ceremony, a preface to usher in our petitions for what we want, rather than any sincere expression of our thankful resentment for what we have received. Far different was the temper of the holy Psalmist, whose affectionate acknowledgments of the goodness and bounty of GOD, in the cheerful celebration of his praise, make up k considerable part of his divine and ravishing songs. How often do we find him exciting and disposing himself to join voice, hand, and heart together, in this holy and delightful employment! " Bless the LORD, O my soul; and all that is within me, bless his holy name. My heart is fixed, O GOD, my heart is fixed I will sing and give praise. Awake up, my glory, awake, psaltery and harp: I myself will awake right early." And being conscious of his own insufficiency for the work, he inviteth others unto it; calling in the whole creation to assist him: 110 sing unto the LORD a new song: sing unto the LORD, all the earth. Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength. Praise ye the LORD from the heavens: praise him in the heights. Praise him, ye sun and moon: praise him, all ye stars of light. Mountains and all hills, fruitful trees and all cedars. Beasts and all cattle, creeping things and flying fowls. Bless the LORD, all his works, in all places of his dominion." Many such figurative expressions occur, and allowance must be made for the poetical strain, but in the text we have a proper and passionate wish: 110 that men would praise the LORD for his goodness, and for his wonderful works to the children of men!"

 

 To that men would praise the LORD for his goodness, and for his wonderful works to the children of men." Man is the greatest priest in this lower world, by whom all the homage and service of the other creatures are to be paid to their common LORD and Maker. "GOD has made him to have dominion over the works of his hand: he has put all things under his feet. All sheep and oxen, yea, and the beast of the field, the fowl of the air, and- the fish of the sea, and whatsoever passeth through the paths of the seas." And the divine bounty in maintaining of these poor creatures, redoundeth unto him, and therefore it is highly reasonable that he should pay the tribute of praise, for them, who are not capable of knowing their dependence on God, or their obligations to him. "The young lions" are said to roar and "seek their meat from GOD. The young ravens cry unto him." But these are only the complaints of languishing nature, heard and relieved by the GOD of nature; but not directly and particularly addressed to him. Man alone is capable of entertaining communion with GOD, of knowing his goodness, and of celebrating his praise.

 

 " O that men would praise the LORD." Praise is the acknowledgment of the goodness and excellency of a person, and though the desire of it, in us who have nothing of our own but folly and sin, and whose best performances have a miserable alloy of' corruption, be a blameable vanity and presumption, yet certainly it is highly reasonable for- GOD, who is the author and fountain of all good, to require and expect it from his creatures. He has made this great world as a temple for his honor, and it should continually resound with his praise. It is true, all the praises of men and angels can add nothing to his happiness and glory; yet there is a fitness in the thing, and it is our happiness, as well as our duty, to perform it: for, " it is good to sing praises to our GOD;' for it is pleasant, and praise is comely." This is the blessed employment of the holy ones above; and if ever we taste the pleasures of heaven upon earth, it is then when our souls are ravished with an overflowing sense of the divine goodness, and our mouths are filled with his praise.

 

 " O that men would praise the LORD for his goodness." All the attributes of GOD deserve our highest praise; power, wisdom, and goodness, are all one in him: but, as we have different conceptions of these, goodness is that lovely attribute which doth peculiarly attract our affection, and excite our praise. Our love to GOD doth not so much flow from the consideration of his greatness, whereby he can do whatever he will, as from the consideration of his goodness; that he always willeth what is best, that his almighty power has infinite wisdom to regulate it, and unspeakable bounty to actuate and exert it.

 

 “O that men would praise the LORD for his goodness, and for his wonderful works to the children of men." The divine goodness doth spread and extend itself over all the parts of the universe, and embraceth the whole creation in its arms: it not only displayeth itself most illustriously to the blessed inhabitants of the regions above, but reacheth also to the meanest worm that crawleth on the ground. The beasts of the field, and the fowls of the air, and the fishes of the sea, and the innumerable swarms of little insects which we can hardly discern with our eyes, are all subjects to that Almighty care: by him they are brought forth into the world, by him they are furnished with provision suitable' for them: " These all await upon thee," says the Psalmist, " that thou mayest give them their meat in due season; that thou givest them, they gather: thou openest thine hand; they are filled with good." But here, to excite us to thankfulness, he makes choice of an instance wherein we ourselves are more nearly concerned, and exhorteth " to praise the LORD for his wonderful works to the children of men." If the goodness of GOD to the holy angels be above our reach, and his bounty to the inferior creatures be below our notice, et sure we must be infinitely dull if we do not observe his dealings with ourselves, and those of our kind. As our interest makes us more sensible of this, so gratitude doth oblige us to a more particular acknowledgment of it.

 

 Thus you have the meaning of the text. I know not how we can better employ the rest of the time, than by suggesting to your meditations, particular instances "of this goodness, and of his wonderful works to the children of men."

 

 Let us then reflect on the works both of Creation and Providence; let us consider in what a goodly and well furnished world he has placed us, how " he has stretched out the heavens as a curtain " over our heads, and therein " has set a tabernacle for the sun," which, as a universal lamp, enlighteneth all the inhabitants of the earth. " His going forth is from the end of the heaven, his circuit to the ends thereof, and there is nothing hid from his heat: in the morning he arises, and makes the darkness flee before him, and discovereth all the beauty and lustre of things; and truly " the light is sweet, and a pleasant thing it is for the eyes to behold the sun." Nor is it less useful and advantageous for directing our ways, and ordering our several employments: " Man goeth forth to his work and to his labor until the evening. He maketh darkness, and it is night: “ the curtains are drawn, and all things hushed into silence, that man may enjoy the more quiet repose; and yet to lessen the horror of darkness, and lighten such as are obliged to travel in the night, while the sun is enlightening, another part of the world, we have the moon and stars to supply his room. " O give thanks unto the LORD, for he is good; for his mercy endureth for ever. To him that by wisdom made the heavens; the moon and stars to rule by night; for his mercy endureth for ever."

 

 Again: How wonderfully has he furnished this lower world for our maintenance and accommodation! The heaven, even the heaven of heavens are the Loan's, but the earth has he given to the children of men. He has made us to have dominion over all the works of his hands lie has put all things under our feet, all sheep and oxen, yea, and the beasts of the field, the fowl of the air, the fish of the sea, and whatsoever passeth through the paths of the sea." By the art and industry of man, the swiftest fowls are caught, the fiercest creatures are tarried, the strongest beasts are overcome, and all made serviceable unto him; the horse helpeth our journey both with speed and ease, the oxen labor the ground for us, sheep afford us meat and clothes; from the bowels of the earth we dig fuels, metals, and stones, which are stillthe more plentiful as they are useful and advantageous to us; those stones which serve for building are almost every where ready at hand, whereas rubies and diamonds, and other such glistering trifles, are found but in a few places of the world, and gotten with a great deal of toil; - and to what hardship should all sorts of artificers be put, if iron were as scanty as gold The surface of the earth yieldeth grass for the cattle, and herb for the service of man, " and wine that maketh glad the heart of man, and bread which strengtheneth his heart: " these it affordeth unto us from time to time; and while we- are spending the productions of one year, GOD is providing for us against- another. There is no small variety of seasons and influences, which concur for the production of that corn which we murmur so much for when we want, and so little value when it cloth abound. The winter cold must temper and prepare the earth; the gentle spring must cherish and foment the seed vapors must be raised and condensed into clouds, and thess squeezed out and sifted into little drops, to water and refresh the ground; and then the summer-heat must ripen and digest the corn before it be fit to be cut down " Thou visitest the earth," says the Psalmist,' and waterest it; thou greatly enrichest it with the river of God, which is full of water; thou preparest them corn, when thou hast so provided, for it: thou waterest the ridges thereof abundantly; thou settlest the furrows' thereof; thou makest it soft with showers; thou blessest the springing thereof; thou crownest the year with thy goodness, and all thy paths drop fatness; they drop upon the pastures of the wilderness, and the little hills rejoice on every side: the pastures are clothed with flocks; the valleys also are covered over with corn, they shout for joy, they also sing."

 

 O LORD, how wonderful are thy works! In wisdom thou hast made them all: the earth is full of thy riches so is the great and wide sea, wherein are creeping things innumerable, both small and great fishes; there go the ships;" those great engines of traffic and commerce, whereby every country is easily furnished with the productions of another. And indeed, it is a wonderful and astonishing contrivance of nature, that men should be easily transported to the remotest places in such floating houses, and carried (so to speak) upon the wings of the wind; that they should be able to find out their way in

 

the widest ocean and darkest night, by the direction of a trembling needle, and the unaccountable influence of a sorry stone. " They that go down to the sea in ships,

 

that do business in great waters, these see the works of the LORD, and his wonders in the deep. For he commandeth and raiseth the stormy wind, which lifteth up the waves thereof: they mount up to the heaven, they go down again to the deep: their soul is melted because of trouble; they reel to and fro, and stagger like a drunken man, and are at their wit's end. Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses: he maketh the storm a calm, so that the waves thereof are still. Then they are glad, because they are quiet: so he bringeth them to their desired haven. O that men would praise the LORD for his goodness! "

 

 But now we are fallen unawares from the works of Creation to those of Providence. Indeed it is hard to keep to any exact method in a subject so copious, where one thing obtrudes itself upon us before we have done with another. Let us call back our thoughts to a more orderly consideration of that bountiful Providence which followeth us from time to time.

 

 We are infinitely indebted to the divine goodness before we see the light -of the world: " He poureth us out like milk, and curdleth us like cheese. He clothes us with skin and flesh, and fenceth us with bones and sinews: he granteth us life and favor, and his visitation preserveth our spirit." This is so entirely the work of God, that the parents do not so much as understand how it is performed; for " who knoweth the way of the spirit, (how it cometh to enliven a piece of matter,) or how the bones do grow in the womb of her that is with child " " I will praise thee," says the Psalmist, "for I am fearfully and wonderfully made marvelous are thy works, and that 1ny soul knoweth right well: my substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being imperfect; and in thy book were all my members written, which in continuance were fashioned, when as yet there was none of them. How precious also are thy thoughts unto me, O GOD; how great is the sum of them! " Nine months ordinarily pass in the forming of this curious and wonderful piece before it be exposed to the view of the world; and then the prisoner is released from that narrow confinement, and the mother and the child are delivered together. The mother forgetteth her anguish and pangs for joy that a man child is born into the world; " the poor infant is naked and weak, ready to expire for hunger and cold, unable to do any thing; for itself but weep and cry: but He that brought it into the world has already provided for its sustenance in it; the mother's breasts are filled with a wholesome and delicious liquor, which faileth not from time to time, but is invisibly supplied, like the widow of Sarepta's oil, till the child become capable of stronger food.

 

 But it was not enough that mothers should be enabled to sustain their infants, unless they had been also powerfully inclined unto it; and therefore GOD has implanted those bowels of kindness and compassion, which prompt them to the most tender and affectionate care, and make them as ready to help their children's necessities, as their own; which though they do hardly deserve the name of a virtue, being common to them with the brutes, " for even the sea monsters draw out the breasts, and give suck to their young; yet certainly it is an effect of divine wisdom, that infants may not want those succors which would never have been so effectually secured to them by a law. Meanwhile the poor infant is so weak, and so unable to endure the least violence, and withal exposed to so innumerable dangers, that the mother's solicitude and care would be to little purpose, if it were not preserved by a higher and invisible power, which watcheth for its safety, when the mother and nurse are fast asleep, and keeps it from being overlaid.

 

 As we grow in years, our necessities multiply, and dangers increase rather than diminish, and we are still more and more obliged to GOD for the supply of the one, and our preservation from the other. We think, perhaps, we have now set up for ourselves, and can provide what is necessary by our own industry, and keep ourselves out of harm's way; but there cannot he a more foolish thought; there needeth but a little consideration to undeceive us. All that we project and do for ourselves, dependeth on the integrity of our faculties, and the soundness of our reason, which is a 'happiness we can never secure to ourselves. I choose this instance, the rather, because it is a mercy invaluable in itself, and I fear, very seldom considered by us. O what an unspeakable blessing it is, that we are preserved in our right wits, that we are not roaring in some bedlam, or ruining furiously up and clown the streets, nor have our spirits-sunk into that silliness, or stupidity, which would make every little child mock and deride us! It is possible enough that this should befall the wisest, and most steadfast of us all. A stroke on the head, a few more degrees of heat in the blood, or agitation of the vital spirits, were enough to do the business: so weak and mutable creatures are we; so small is the distance betwixt a wise man and a fool.

 

 Next to the use of our reason, how much are we indebted to the divine goodness for our health and welfare! These bodies of ours are made up of so various parts, and withal so nice and delicate, that the least thing in the world is enough to entangle and disorder them. A drop of humour, or a grain of sand, will sometimes occasion such anguish and pain, as render a man insensible of all the comforts he enjoyeth in the world: and they who understand any thing of the human body, justly wonder that all the parts are kept in order for an hour. What a mercy ought we therefore to account it, to find ourselves in health and vigor; no aching in our head, no noisomeness in our stomach, I'fo fever in the blood, none of the humors vitiated, none of those innumerable conduits broken, which convey them; but all the organs performing their proper functions, and a sprightly vigor possessing every part How much are we indebted to that Providence which preserveth us from falls and bruises, and a keepeth all our bones, so that none of them is broken; " which watcheth over us when we are asleep, and. careth for us when we are not able to care for ourselves. What a blessing is it to enjoy the repose of the night! That we are not wearied with endless tossings and rollings, nor " scared with dreams, and terrified with visions," whereof holy JOB complains; that we are protected from fire and violence, from evil spirits'and from evil men. " I will both lay me down in peace and sleep;; for thou-LORD, only, makest me to dwell in safety."

 

 And what shall we say of our food and raiment, of our blouses and manifold accommodations, of the kindness of our neighbors, and the love of our friends, of all cite means of our subsistence, and all the comforts of our lives We are made up (as it were) of a great many several pieces, have such a variety of interests and enjoyments concurring to our present happiness, that it is an unspeakable goodness which continueth them all with us from time to time; that when we awake in the morning we should find our minds clear, our bodies well, our houses safe, all our friends in health, and all our interests secure. He is '" a wall of fire about us, and about all that we have by night and by day," and a his mercies are new every morning."

 

 I cannot stand to speak of all those more public mercies, the peace and tranquility of kingdoms, and all the happy effects of society and government: I shall only say, that it is a signal instance of the divine wisdom and goodness in the government of the world, that such a vast number of persons only acted by self'-love, should all conspire for the public interest, and so eminently advance one another's welfare: that magistrates should so willingly undergo the trouble of government, and a heady and inconsiderate multitude should be commanded and overawed by a single man; certainly it can be no other but that same GOD " who stilleth the noise of the waves," that can prevent or compose " the tumult of the people."

 

 Hitherto we have considered those instances of the divine bounty which relate to our temporal concerns; but sure we were made for a more excellent end, than to pass a few months or years in this world, to eat, drink, sleep, and die. GOD has designed us for a more durable life, and has accordingly made greater provisions for it: he taketh care of our very bodies, but has an infinitely greater regard to those spiritual and immortal substances which he has breathed into us. And here, in all reason, we ought to begin with that great and fundamental mercy, which is the root and spring of all his other mercies towards the souls of men; I mean, the incarnation and the death of his only begotten SON. But alas! where are those affections wherewith that should be spoken and heard Our dullness makes me almost afraid to meddle with so high a theme; that the eternal SON of GOD, the Wisdom of the FATHER, the Maker and LORD of all things, should clothe himself with the infirmities of the human nature, and come down from the habitation of his glory, and take up his abode among the wretched and rebellious children of men, to reclaim them from their wickedness and folly, and reduce them to their duty and their happiness; that he should have gone up and down in the world upwards of thirty years, in poverty, affliction, and contempt, doing good and suffering evil, scattering blessings, and enduring injuries, wherever he came, and at last should have yielded up his life in unspeakable anguish and torment, to be a propitiation for our sins! These are matters which ought never to be spoken or heard, without losing ourselves (as it were) in a rapture of admiration, gratitude, and love. " O the breadth, length, depth, and height, of that love which passeth knowledge;" which made GOD assume our nature, that we might become partakers of his! It is true, all that our blessed SAVIOR has done and suffered, proveth ineffectual to great part of mankind, but sure they have themselves to blame: GOD has both '1 said and sworn, that he has no pleasure in the death of sinners, but would have them repent and live; and indeed his way of dealing with them doth sufficiently declare the same: with what long-suffering doth he wait for their repentance, what pains doth he take to reclaim them!

 

 It is an astonishing thing to consider what indignities and affronts are every day done unto that infinite Majesty by sinful dust and ashes, and that he doth not avenge himself by their total overthrow; that they should violate his laws, and despise his threatenings, and defy him (as it were) to his very face, and yet he should pity and spare them, and wait to be gracious unto them.

 

 Were the government of the world committed to the meekest person on the face of the earth, he would never endure the outrages which are committed against heaven, but would presently lose all his patience, and turn the whole frame into ruin: but " GOD is love; his thoughts and ways are not like those of men; but as the heavens are higher than the earth, so are his thoughts and ways higher than ours." And when the obstinate wickedness of sinful creatures doth (as it were) extort punishments from his hands, what reluctancy, what unwillingness, doth he express to this work! This strange work, as himself seems to term it: " How shall I give thee up, O EPHRAIM How shall I give thee up O that my people had hearkened unto me, that Israel had known my ways! "

 

 Again, as GOD waiteth patiently for our reformation, so he doth make use of many means to bring us to it. He path published the Gospel through the world, and brought down the knowledge of it to our days, in spite of all the opposition of devils and men; he has established a Church, and appointed a whole Order of men, whose peculiar calling and business in the world is, to take care of people's souls, to instruct them in the way to heaven; and, as " ambassadors in CHRIST'S stead, to beseech them to be reconciled to GOD.

 

 These are some of his common mercies; but who can express that favor and love which he showeth to his own, to those blessed persons whom he chooseth and causes to approach unto himself, when he rescues them from the vanity of their conversation, and " that pollution which is in the world through lust; " when he mouldeth their souls unto a conformity with himself, and stampeth his blessed image upon them; when he visiteth them with his HOLY SPIRIT, and filleth their hearts with those hidden pleasures, which none can understand but those that feel them " A stranger intermeddleth not with their joy."

 

 And yet even these are but the earnest of that great felicity for which he hath designed us; " those joys that are at his right hand, those pleasures that endure for evermore." " Eye has not seen, nor ear heard, nor can it enter into the heart of man to conceive what GOD has prepared for those that love him. And it doth not yet appear what we shall be."

 

 Meanwhile those small and imperfect discoveries which are made to us in the Holy Scriptures, of that inconceivable happiness are enough to overwhelm us with wonder. To think that the blessed day is coining, when we shall be loosed from these dull and lumpish bodies, those sinks of corruption, diseases, and pains, those prisons and dungeons of our heaven-born souls; and being clothed with robes of light and glory, shall get above the clouds, and all these storms and tempests which are here below, and be carried into those blessed regions of calmness and serenity, of peace and joy, of happiness and security; when we shall come unto " the innumerable company of angels, and the general assembly of the church of the first-born, and to the spirits of just men made perfect; and -to JESUS, the Mediator of the new covenant; " there to behold the glory of GOD, and all the splendor of the court of heaven, to view and contemplate that infinite power which ordereth all things, that unspeakable goodness which exerteth both; nay, '1 so to see GOD, as to become like unto him: and beholding with open face the glory of the LORD, to be changed into the same image from glory to glory." To receive the continual elapses of the divine goodness, and the constant expressions of his favor and love; and to have our own souls melted and dissolved into the flames of reciprocal affection, and that fire fed and nourished by uninterrupted enjoyments in a word, to be continually transported into ecstasies and raptures, and swallowed up in the. embraces of eternal sweetness, and to be lost (as it were) in the Source and Fountain of happiness "Lo RD, what is man that thou-takest knowledge of him or the son of man, that thou makest such account of him What is man, that thou shouldest thus magnify him And that thou shouldest set thine heart so much upon him O that men would therefore praise the LORD for his goodness, and for his wonderful works to the children of men! O give thanks unto the LORD, for he is good, for his mercy endureth for ever. Blessed be. the name of the LORD, from this time forth and for evermore! " Amen.

 

 

 

SERMON 5:

 

ON THE NATIVITY OF OUR SAVIOR. PSALM 2: 11.

 

Rejoice with trembling.

 

 THE observation of festivals being one of those balls of contention which have been tossed so hotly in the religious debates of this unhappy age, it may perhaps be expected that we should begin with a vindication of this day's solemnity, from the exceptions that are wont to be taken against it, and that the one half of our sermon should be spent in apology for the other. But I hope we may well enough spare the pains, and employ the time to better purpose; for you who are assembled in this house are persuaded, I trust, of the lawfulness of your own practice, and we cannot direct our speech to those who are absent from it. And really it were to be wished that there were less noise and debate about matters of this nature; and that being agreed in the more substantial parts of religion, we did all charitably acquiesce in that excellent advice of the Apostle, which he giveth in a parallel instance: " Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him that eateth: “ and then as we shall not abate any thing of that love and reverence, which we owe to the piety of those who differ from us in so small matters, so we might hope they would not be hasty to condemn us, if in compliance with the practice of the ancient Church, and the present constitution of our own, we take the occasion of this season, with thankfulness, to remember the greatest benefit that ever was conferred on the children of men. However, I am confident it is both more hard and necessary to amend the abuses of this solemnity, than to justify the right observation of it; to vindicate it from the dishonor of some of its pretended friends, than to defend it from all the assaults of aggressors; and accordingly we shall make it our work to persuade you to such a deportment on this festival, as may best suit with the holy life of that Person, whose nativity we commemorate.

 

 The text which we have chosen, may seem somewhat general, but yet it is easily applicable to the present occasion; especially ifwe remember that it is an inference drawn from a prophecy, which though it had its literal completion in the establishment of DAVID'S throne, yet it was in a more sublime sense Fulfilled in the incarnation and kingdom of the MESSIAH, as the Apostle in several places in formeth us. a For to which of the angels has he said at any time, Thou art my son, this day have I begotten thee "

 

 Whence he infers, that the angels themselves are inferior to CHRIST, of whom this was spoken. The only difficulty of the words lieth in the strange conjunction of these passions, Joy and Fear, which trembling seems to import; but this will be more fully cleared in the sequel. Meanwhile ye may observe, that both these words, Fear and Trembling, as used in the text, and in the Scripture phrase, usually import humility and diligence, solicitude and caution, and the fear of displeasing, as being the most proper qualifications of our obedience, either to GOD or man. Thus are we commanded to “work out our salvation with fear and trembling;" and servants are commanded to " obey their masters with fear and trembling;" so the Corinthians are said to have " received TITUS, being sent to them with fear and trembling; " and CHRYSOSTOM says of the angels, that they assist with " fear and trembling." All which places import such care and diligence, as are very reconcilable to cheerful service. Reverence, and fear to offend, will be happily joined with holy joy in the performance of our duty, there being nothing more pleasant than to serve him diligently whom we reverence, and fear to dispense: Thus much for explication. The text is too short to be divided into many parts, but doth naturally fall asunder in two; the former exciting and encouraging our joy, the latter qualifying and moderating the same. First, we are allowed, yea, and commanded, to rejoice, and then we are cautioned to do it with trembling; and accordingly, our discourse shall run in these two heads; first, to exhort you to cheerfulness and joy, then to set the right bounds to the same; and having done this in general, we shall endeavor to draw both these home to the present occasion.

 

 To begin with the first. Joy and cheerfulness are so fir from being inconsistent with religion, that we find them many times allowed and recommended in Scripture. Thus in the last verse of the thirty-second Psalm: " Be glad in the Loan, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart." And in ver. 1 of the next Psalm: " Rejoice in the LORD, O ye righteous, for praise is comely for the upright." " Let the righteous be glad, let them rejoice before the LORD, yea, let them exceedingly rejoice." (Psa. xxxviii. 3.) " Let the saints be joyful in glory: let them sing aloud in their beds." (Psa. cxlix. 5.) And that you may not think this a liberty proper only for the former dispensation, but that Christians are obliged to greater severity, the Apostle doth no less than three times give this admonition to the Philippians, " Rejoice in the LORD, rejoice always in the LORD, yea, I say, rejoice: “ in relation to this, perhaps, it was, that the old Hermit HALTADIUS, having five hundred scholars, used never to dismiss them without this admonition: ' My friends, be cheerful! Forget not, I beseech you, to be cheerful! ' This was the constant lecture he repeated, as often as ST. JOHN was wont to do these words: " My little children, love one another."

 

 None of our natural inclinations were made in vain; and joy is neither a useless nor a small passion, but if rightly ordered, may become an eminent exercise of religion, as proper a concomitant of thankfulness, as sorrow of repentance. Our devotion never soareth higher than when it is carried on the wings of joy and love, when our souls are filled with the sense of his goodness, and we heartily applaud the hallelujahs of the blessed spirits, and all the praises of the creatures and as joy is an excellent instrument of devotion, so a constant cheerfulness of spirit is a fit disposition for our other duties: I should be loath to countenance any levity; and I hope before we have done, we shall leave no ground to suspect such a design: and yet I would not have you imagine, that innocence and severity are inseparable companions, or that a free and cheerful countenance is a certain sign of an ill mind, or that men ought always to be sad, under the notion of being serious; for cheerfulness enlightens the mind, and encourages the heart, and raiseth the soul (as it were) to breathe in a purer air: it misbecomes none but the wicked, in whom it is commonly a light mirth, and foolish jollity, as a curious dress may set off a handsome face, which yet will render those who are ugly more ill-favored; so doth cheerfulness exceedingly become good souls, though in bad men it is most ridiculous.

 

 On the other hand, a sad and solemn humor, a dumpish, morose, and melancholy disposition, is so far from being commendable, that at best it must be looked upon as an infirmity in the best of those in whom it resideth, and, if purposely affected, may deserve a severer censure, being dishonorable to GOD, injurious to our neighbours, prejudicial to ourselves, and a thing highly unreasonable. They who are strangers to Religion, and observe them who pretend to it to be always sad and melancholy, are thereby deterred from the study of piety, as that which would embitter their lives, and deprive them of all their comforts; and they are apt to imagine, that if once they should undertake a course of godliness, they should never after enjoy -a pleasant hour. Whereas really, the spirit of religion is in itself most amiable, and most 1uuvely, most cheerful, free, and ingenuous; and it is only men's weakness, and not their piety, that ought to be blamed for any such disorder in their minds.

 

 Again, melancholy and sadness are prejudicial to ourselves, being an enemy to nature, and hurtful to bodily constitutions. But which is much worse, it doth exceedingly indispose for the duties of religion. The eyes are not more darkened with fumes and vapors, than the understanding is, when those sullen exhalations gather about us. Clogs are not a greater impediment to the feet, than this humor to the motions of the soul; it inclines not only to think worse of ourselves and our condition than we need, but to do worse than otherwise we should.

 

 It represents those things as exceedingly difficult which may be done with ease, and those impossible which have any considerable difficulty. It quite dispirits us, and will not suffer us to attempt any thing, because we imagine we can do nothing: although perhaps in a heat it may push us forward, yet it suddenly stays us, and makes us think we cannot go; if it catcheth fire, it makes us wild, and when it has spent that flame, it leaves us dead and dumpish.

 

 But perhaps you will tell me, that the cheerful temper, which we recommend, is very improper for these bad times wherein we live; and though we had no trouble on account of our own interests, the miseries of others might oblige us to sadness, and damp all our joys; I answer, compassion is indeed a Christian virtue, and a good man will be concerned in the miseries under which he sees his neighbor groan, and be ready to assist him with his counsel, his labor, or his purse, if that will relieve him; but he is not obliged to suffer the calamities of others to sink so deeply into his spirit, as to disturb the peace and harmony of his soul; else since the world is a great hospital of misery, and we see well nigh as many miserable persons as men, we must needs draw as much misery on ourselves, as all theirs doth amount to, and so deserve more compassion than any of them.

 

 Again: If we partake of the miseries of others, so may we in their happiness; if we ought to mourn with those that mourn, so we ought to rejoice with them that rejoice; and though misery is far more frequent in the world than happiness, this can be no measure for the whole creation and for any thing we know, for one sinful wretch there may be ten thousand holy and happy spirits. However, all the misery in the world carries no proportion to the infinite happiness of Almighty GOD; which ought to be the highest object of our joy, and may drown and swallow up all the pretences of excessive sadness. We ought to rejoice in GOD, not only that he is our GOD, but that he is GOD infinitely holy, and infinitely happy; that he is self-blessed, glorious in all things, and that his enemies cannot reach nor unsettle his throne. This is the most certain and constant, the most pure and heavenly joy.

 

 There remaineth yet one occasion of grief, which some may think enough to banish all joy from a Christian soul, and that is the multitude of sins whereof we and others are guilty; and certainly contrition, and zeal, for the honor of (son, are very necessary duties; yet we were not born only to mourn, nor is the lamenting of sin all we have to do in the world. We love to see a servant sensible of his fault, but would be ill content if on that account he did nothing but weep. Sadness in contrition are necessary to make our repentance serious, and sadness of zeal to testify our concern in GOD’s interest; but on neither of these accounts ought we to grieve without measure. As we ought to grieve that we have offended so gracious a God, SO ought we to rejoice that the GOD whom we have offended is so gracious; and since the greatness of GOD’s mercy is as far above, our sins, as the heavens are above the earth, our faith and joy in GOD’s mercy ought to be far above our sadness for our sins. Whereas the blasphemies and oppositions of GOD’s enemies, by his wisdom and power shall turn to his glory; our sadness for these oppositions must end in joy, for that almighty power and sovereign glory, which the enmity of SATAN, and the world, and the flesh, doth make more conspicuous by pulling against.

 

 By this time I hope it doth appear, that joy and cheerfulness are more allowable in Christians, than some perhaps are ready to imagine. I shall add no more to this purpose, but that it is the privilege of a holy soul, that every thing he meets with may afford him occasion of joy. If he looks up to heaven, it puts him in mind of the mansions that are preparing for him; if on the earth, it rejoiceth him to think of his interest in Him who made and governs the same; if he considers the changes and revolutions of human affairs, it satisfies him to remember that an unerring Providence doth overrule all their seeming disorders, and makes them all serve to great and glorious designs; if he live long, be is glad of the large time he is allowed to do his work in; and if he die soon, he is glad that he is so soon come to the end and reward of his work; if he be richer than his neighbors, he rejoiceth in the opportunity of obliging them; and if they be richer than lie, he rejoiceth that they have the plenty which riches afford, and that he wants the care and temptations that attend them. As many miseries as he seeth, so many arguments he has to glorify God, and rejoice in his goodness, saying, Blessed be GOD that I am not maimed, like that begging soldier; nor frantic, like that bedlamite; nor in prison, like that bankrupt; nor like that thief in shackles; nor in perpetual trouble, like that Counselor of State.

 

 But joy is a passion so pleasing to nature, that most men are easily persuaded unto it, those especially who have the least ground for it-, and what we have said hitherto may be mistaken or wrested by profane persons, for the defense of their jollity or frolicsome mirth. But it should be considered, that our exhortation to cheerfulness and joy, presupposeth men to be religious, and is addressed to them on that presumption; for we should never encourage men to rejoice and be cheerful, while they are at enmity with their Maker, whose least frown -is enough to confound them. We would not have men to dance on the brink of hell, nor wantonly exult in the way that leads to destruction; another temper would better become their unhappy condition, and they ought to be thinking how timely sorrow may lay a sure foundation for lasting joy.

 

 Again: The joy which we commend is a quite different. thing from that levity of spirit, which some persons would cover under that name. We allow not that light airy temper that is inconsistent with seriousness; we would not have a man's whole life become a sport; of such laughter we may say, with the Wise Man, " that it is mad; and of mirth, What does it" The cheerfulness we have been speaking of, must spring from the sense of divine goodness, and the conscience of our, sincerity in his service.

 

 Finally, that our cheerfulness and joy may be allowable, it must be rightly tempered; which leads me to the second part of the text, which, if it do not check, it doth at least qualify our joy. Rejoice we may, but it must be with trembling. Trembling is a natural effect and sign of fear, and here is put for the thing signified. Now fear may seem to be the most unprofitable passion in the mind; it is that which presages mischief, and anticipates our miseries, giving them a being before they had any, and troubling us with the apprehension of those evils which may never befall us. The historian, speaking of the Persians, who in their` flight flung away- their weapons of defense, addeth this observation, *; such is the nature of fear that it not only makes us flee from danger, but from those helps and succors which should keep it off. But as ALEXANDER said of his fierce and stately horse,' What a brave horse is lost for want of skill to manage him;' so we may say of fear, That they who would discharge it, lose a useful passion, not knowing how to order it. Fear, doubtless, is an excellent instrument both of reason and of -religion; and as all our passions, so especially fear, are as winds, which although they sometimes drive us upon rocks, yet, rightly implored, may swell our sails, and carry us unto the haven where we would be. Hence we find it so frequently commanded in Scripture, and so profitably practiced by holy persons. The question then is, What kind of fear and trembling is enjoined here in the text. And first, as for the object, certainly the wrath and displeasure of GOD is the most proper object of our fear; it is this that we ought to look on as the greatest evil, and to shun with the greatest care. And this fear, if rightly seated in our souls, will make its very watchful against the smallest sins, and heartily sorry for the offences of others. But though the fear of GOD’s displeasure be more excellent and useful, yet the fear of our own misery is not to be condemned. It is useful, not only to wicked persons, whom, though it do not make good, yet it keeps from being worse; but also to holy persons, whom the fear of hell has many times helped forward to heaven. Our SAVIOR himself adviseth us "to fear Him who can cast both body and soul into hell;" and that we may not forget it, he drives it home with, a Yea, I say unto you, fear him; " where we are to observe, that the description of the person carrieth the reason for which we ought to fear him. It were indeed to be wished that our souls were knit unto God by the more noble passion of love; and "perfect love," as ST. JOHN tells us, "casteth out all fear;" but while our love is imperfect, it leaves room for some fear. Hell is certainly in our creed, as well as heaven; and as the fear of it is ordinarily the first step of conversion, so it may be of use to quicken us and push us forward all along, through our journey towards heaven. But if a Christian's fear may have hell for its object, what kind of a fear may this -be It ought not to be such an anxious fear as may disturb our tranquility; or extinguish our joy, or discourage our endeavors; but so rational and modest, as may make us reverend in our love, and modest in our confidence, and cautious in our joy, that it neither betray us to, nor vent itself in, any unseemly expressions.

 

 And thus much of the duty recommended in the text. It is high time now to apply these generals to' the present occasion. We are assembled this day to commemorate the greatest blessing that ever was bestowed on the children of men; a blessing wherein the nations of the world are concerned, and yet whose fruits do entirely redound to every good man, as if it had been designed for him alone; a mercy that doth at once astonish and rejoice the angels, who in comparison of us are unconcerned in it. These mountains leap for joy, because the valleys were filled with a fruitful shower; for when these glorious spirits did behold God stooping to the condition of a man, and man raised-above the lowliness of his state, and the happiness of all the angels, they were transported with admiration of the mystery and joy, for the felicity of their fellow-creatures, and did with the greatest cheerfulness perform the embassies they were sent upon in this great affair. For having before advertised the blessed virgin of her miraculous conception, lest her modesty should have been offended at so strange an accident, and having removed the suspicion of her betrothed husband, they rejoiced to bring the first news of that infinite mercy which we remember this day: for as "certain shepherds were feeding their flocks by night, an angel of the LORD appeared unto them, `and the glory of the LORD shone round about them;" and when this glorious appearance had confounded their senses, and almost scattered- their understanding, the angel said unto them, "Fear not; for behold I bring unto you tidings of great joy, which shall be unto all people; for unto you is born this day, in the city of DAVID, a SAVIOR which is CHRIST the LORD and suddenly there was with the angel a multitude of the heavenly host," the whole choir of glorious spirits, who all joined in this heavenly anthem: "Glory to God on high, on earth peace, and good-will towards men." And may not that help to heighten and advance our joy and thankfulness Can we be insensible of happiness, when angels so heartily congratulate it It is a nativity which we celebrate, and any birth doth much rejoice persons interested; a woman forgets her pangs, when a man-child is born into the world.

 

 But that our joy and thankfulness may be the more excited, we shall First consider the excellency of the person who was born.

 

 Secondly, The design of his birth. And,

 

 Thirdly, Glance a little at the circumstances of it.

 

 First, then, He was no common person whose birth occasions our joy. If we but fix our eyes on his human nature, and consider those excellencies that were obvious to the eyes of the world, we shall yet acknowledge, that never such a person appeared on the face of the earth. It is He whose nativity was promised just after the fall, and so exactly pointed at by the Prophets, many hundred years before it happened, that the Jews could tell the place, and the very Heathens had some knowledge of the time; for the world was big -with expectation, that the prophecies should then be Fulfilled which foretold the birth of a great person.

 

 Secondly, It is he whose very infancy not only startled a King, and made him fear his throne, but also affrighted the powers of darkness, and silenced the heathen oracles; whose childhood puzzled the knowledge of the aged, and confounded the Doctors of the Law; who ruled the course of nature, and made the strong winds obey him, and could walk on the billows of the seas as on a pavement; who fed multitudes by his word, and healed all manner of diseases without medicine; who could command them to leap that were cripple, and make them see the heavens and the day, who had been born blind; and who could cast devils out of their possessions, and restore the frantic to their wits; who could break the gates of death, and open the doors of the grave, and call back the spirits to the buried carcasses.

 

 Lastly, It is he who by the ministry of twelve fishermen, made his religion, though contrary to the corrupt affections and interests of men, quickly subdue the known world, and made it submit to, a crucified King. The doctrine which he taught, mastered the understanding of the most valiant commanders, and outwitted the cunning of the subtlest politicians; it cancelled the ceremonies of the Jew, confounded the wisdom of the Greek, and instructed the rudeness of the barbarian; and remains still in the world, a constant evidence of the Author's wisdom and power. And what shall we speak of the goodness of that divine nature, which was as miraculous as his power Nay, all his miracles were instances of one as well as the other. Should we speak of his ardent piety and devotion, his love to GOD, and his zeal for his honor, his amiable meekness and humility, his universal charity and compassion, even toward his bitter enemies, his venerable purity and temperance, that noble contempt of the world, and all those other virtues which shined so eminently in his whole conversation; a sermon were too little for every particular. But this is not all; he was not only far above other men, but infinitely above the angels, being personally united to the divine nature. He was God as well as man; and by communication of properties it may be said, that he whom we now behold in a cradle, has his throne in the heaven, and filleth all things by his immensity; that he who is wrapped in swaddling clothes, is now clothed in infinite glory; and he whom we find in a stable among beasts, is the same with him encircled with millions of angels; in a word, that great Person, whose nativity we celebrate, is divinely embodied, God made flesh. This union of the divine and human nature is a mystery great enough to confound our understanding, but not to trouble or shake our faith, who know many things to be, which we cannot know how they are, and are not able to give any account of the union betwixt the soul and the body, or of the parts of nature among themselves, which yet we never call in question.

 

 And thus much of the dignity of CHRIST'S person, which is the first ground of our joy; we proceed to the second, The design of his birth. He was LORD of the world, but came not into it to exercise dominion, nor, as the Jews expected, to procure their temporal redemption, and restore the kingdom to Israel. He came not for so mean a purpose, as to make his followers rich and honorable, fortunate or conspicuous in the world; nay, both by precept and example he taught them to contemn all such empty trifles. But he came to deliver his people from everlasting destruction, and from the captivity of sin, and to teach them how they might attain an endless happiness. He came not indeed to purchase us a liberty to sin without hazard, and then to cover all our iniquities with his righteousness; to let us live as we list, and assure us of pardon: nay, it had neither been consistent with his love to GOD, to have procured pardon for obstinate and incorrigible rebels; nor so great a benefit to us, to have obtained remission without sanctification. Had we been delivered from all other punishment, sin itself would have made us miserable. But CHRIST came into the world to save his people from their sins, as well as from the dismal consequences of them; and to procure for us, "that being delivered out of the hands of our enemies, we might serve him without fear, in holiness and righteousness before him." In a Word, CHRIST came into the world to advance the glory of GOD, and the happiness of the earth, by restoring us to the favor of our Maker, and a conformity to him. And certainly if we-have any sense of the evil of sin, or the misery of hell,-of the beauty of holiness, or the glory of heaven; it must needs be a matter of great joy to celebrate the birth of Him who loth deliver us from the one, and give us assurance of the other.

 

 It remaineth that we yet speak of the nativity which we celebrate; and many things present themselves full of comfort and instruction. We shall only observe our SAVIOUR's coming into the world after that manner which did best suit with his design. Indeed, when a man should hear of the SON of GOD's coming down from heaven into the lower world, he would be apt to think that his appearance would be with the greatest splendor and magnificence, and that the glory of heaven should continually attend his -person; at least, that all the Princes in the world should be summoned to attend his reception, and that the heaven should bow at his presence, and the earth tremble at the approach of his Majesty, and that all the clouds should clap together in an universal thunder, to welcome his appearance; but instead of all this pomp and grandeur, he slips into the world, is born in a village, discovered by some poor shepherds, and found by them in a stable, and such a homely cradle as that afforded, only attended by his poor mother, who, though of royal blood, had nothing but goodness to make her eminent; and his education was answerable to his obscure birth, and his whole life, a course of humility and self-denial. Now certainly this far best agrees with the design of his appearance, who came not on so mean an errand as to dazzle the eyes of mankind with the appearance of his glory, nor to amaze them with the terribleness of his majesty, much less to make a show of the riches and gallantry of the world among them, but to "bring life and immortality," and lead men to eternal happiness. In order to which it was necessary, that by his example as well as doctrine, he should disparage the vanities of the world, and bring them out of that credit and esteem they had gotten among foolish men.

 

 I shall proceed no further on this subject; I hope it doth appear that we have great reason to rejoice in _ the exaltation of the human nature, and the great salvation purchased for us by the incarnation of the SoN of GOD. I shall add, that even this joy admits of holy fear; even on this occasion we must rejoice with trembling. Salvation is come into the world, but woe to them that neglect it! The Gospel is preached; but there is great danger in slighting it: let us therefore fear, lest "a promise being left us of entering into his rest, any of us should come, short of it." Little cause have obstinate dinners to rejoice on this festival; the time is coming when they shall wish, that either CHRIST had never come into the world, or they had never heard of him. "Behold, this Child is set for the rise and fall of many-;" and they that are not the better, shall be the worse for his corning. One way I must name; that many men set this Child for their own fall, when their make this solemn anniversary, as if it were indeed a drunken Bacchus, and not a holy JESUS, whom they worshipped. What! because GOD became man, must we therefore become beasts Or think we to honor that Child with dissoluteness, who came to the world on designs of holiness. This it is, no doubt, that gives many men a prejudice against the festival itself, and perhaps is their most specious argument. We know an answer; but you may and ought to afford another, by removing any ground for such a pretence. Indeed a forenoon's sermon will never compensate an afternoon's debauch; nor will your service in the Church justify your intemperance at home. But as hereby, at least, some time is redeemed from the too frequent courses of the day, so I wish the time we spend here may have some influence towards the right improvement of the rest; that our behavior on this solemnity may be such, as suits with the infinite holiness of that Person whom we profess to honor; "that we may serve the Loon with fear, and rejoice with trembling."

 

 

 

SERMON 6:

 

ON THE PASSION OF OUR SAVIOR. LAMENTATIONS 1: 12.

 

Is it nothing to you, all ye that pass by Y Behold, and see if there be any sorrow like unto my sorrow.

 

 WE are to-morrow, God willing, to be employed in one of the highest and most solemn offices of our religion; to commemorate the death and sufferings of the blessed JESUS, and to receive the sacred pledge of his dying. And how much may the everlasting interests of our souls depend upon the right performing of this work.

 

 It is not time now to discourse of the nature and ends of that sacrament we are about to celebrate; we shall rather fix our thoughts on those things which may have a more immediate influence to dispose us for so near an address to GOD; and I know nothing more proper for this purpose, than the serious consideration of those sufferings of our SAVIOR, which are to be represented unto us in that holy ordinance.

 

 This passionate complaint of the Prophet JEREMIAH, which we have read, though in its first and literal sense it may refer to the sad condition of the Jewish nation, under the Babylonish captivity, yet certainly in its highest sense, it is only applicable to our blessed SAVIOR; of him alone it could be said in propriety of speech, that " there was never sorrow like his sorrow."

 

 Let us then consider the words as our SAVIOR's Complaint of the dullness and stupidity of men, who go up and down in the world, who come and pass without regarding his sufferings, which were so grievous, wherein themselves are so nearly concerned; and from thence I would consider these three things:

 

 I. The greatness of our SAVIOR'S sufferings expressed in these words; "See if there be any sorrow like unto my sorrow."

 

 II. Our interest and concern in them insinuated in that passionate interrogation, " Is it nothing to you "

 

 III. That his sufferings ought not to be passed by, but seriously regarded and considered; " Is it nothing to you, all ye that pass by "

 

 I. Let us reflect on our SAVIOR'S sufferings: but O, where shall we begin to recount them His whole life, from the manger, his uneasy cradle, unto his cross and grave, was a continued tract of sufferings; he did all along answer that character given of him by the Prophet, "A man of sorrows, and acquainted with griefs."

 

 To say nothing of the meanness of his birth, and the pains of circumcision, the persecutions of his infancy, his poverty and want, his travel and weariness, his fasting and watchings, his sweat and his tears, and all the other infirmities incident to human nature, and inconveniences attending a poor and straitened estate, he could not but lead a very afflicted life, considering that he lived in a perverse and wicked generation, and had the continual trouble of being witness to the follies and miscarriages of wicked men; to hear and see dishonor done unto God, by the profaneness of some, and hypocrisy of others; to observe the covetousness and injustice, the fraud and oppression, the malice and envy, and all the abominable lusts that abounded in the world. We are commonly little concerned in the interests of religion, and therefore apprehend but little trouble in these; but if the soul of righteous Lot was grieved with the iniquities of the place where he - lived, and if DAVID is put to cry out, " Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar; " how deeply do we think the blessed-soul of the holy JESUS must needs have been pierced, by every blasphemous word that he heard, by every wicked action he beheld' Doubtless, it was no-small sorrow that made him cry out, " O faithless and perverse generation, how long shall I be with you- How long shall I suffer you " Nor was he a little moved, when his zeal did carry him to that severity, which, if we did not consider the cause, would seem very unlike to. the wonted meekness of his spirit, in whipping the traders out of the temple. Add hereunto his tender compassion towards men, which could not -but make him exceeding sorry, to see them frustrate the method of his mercy, and ruin themselves by their enmity against him; to hear them reproach the holy doctrine which he taught, and undervalue the miracles which he performed, or else condemn them as the unlawful effects of magic; that though "He came unto his own, yet his own received him not;" though he spike as never man spake, and did such works as would have converted Tyre and Sidon, yet did they baffle their own reason, and persist in their infidelity, because, forsooth, they knew the place and manner of his education; as though his being reputed the Carpenter's son, had been a sufficient answer to all that he could say or do!

 

 This was the occasion of his tears over that wretched and ungrateful city: "O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not. If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now they are hid from thine eyes." We have not time to reflect on all the sad passages which occur in the history of our SAVIOR'S life; let us fix our eyes a little on some of the last scenes, and we shall find them the blackest that ever were acted on the human nature. At the approach of death, it is said, " He began to be sorrowful," as if he had never felt any grief before

 

his former afflictions were like scattered drops of rain, but in this great deluge, all the fountains beneath, and all the windows of heaven, were opened; the wrath of God against a sinful world, the malice and cruelty of men, the rage and fury of devils, break out together against him.

 

 If we take the measure of his sufferings by the apprehensions which he had of them before, we shall find that when he is talking with his disciples about them, and encouraging himself and his followers with the assurance of the reward set before them, yet he doth not dissemble the fear and trouble wherewith he was seized: " Now is my soul troubled; and what shall I say FATHER, save -me from this hour! " Certainly, if there had been no more in his sufferings, than what is commonly incident to human nature, as to endure pain and death, he who had a perfect innocency, the freest and most entire resignation, the fullest assurance of the reward to come, would never have been so affrighted with the apprehensions of them. The view of that sad night's transaction, wherein he was delivered into the hands of sinners, presents us with a strange and amazing spectacle. Look into the garden, and behold the SON of God prostrate with his face upon the ground, in the saddest discomposure of spirit, that could possibly consist with his perfect innocency: he was sorrowful and very heavy, and tells his disciples, " My soul is exceeding sorrowful, even unto death; " it seems, had he remained long in this condition, his own grief would have killed him.

 

 Here it was, that he suffered that which the Evangelist calls an agony; but what the nature and measures of it were, he alone can tell who did feel it: it is not possible for us to comprehend the mixture of that bitter cup; yet we may guess at some of the ingredients of it.

 

 And first, without question, he had a clearer foresight of that painful and cursed death which he was so shortly after to undergo. This king of terrors did represent himself unto him in his greatest pomp, clothed with all the circumstances of horror, and even this could not but be very dreadful, perhaps more to him than it would have been to some other person. This is a sort of natural stoutness and courage, depending much on the constitution of the body, and which doth commonly accompany the roughest and-most stubborn natures, when those of a more sweet and benign disposition are many times obnoxious to deeper impressions of fear; and it will not derogate from the honor of our blessed SAVIOR, though we should suppose, that amongst other infirmities, he might be liable to this natural and innocent passion. The true greatness of the soul doth not consist in the vigor of the natural spirits, nor the sturdy boldness of an undaunted humor; but in a holy steadfastness and resolution to undergo those things which are dreadful to nature.

 

 But, certainly, the fear of death was neither the only, nor the greatest thing that troubled our SAVIOR'S spirit at that time; he had another sad and more dreadful prospect, the- heinous and innumerable sins of mankind, whose nature he had taken, and whose iniquities he was to bear. He saw the whole world lying in wickedness, and ready to drop into eternal flames; he saw the anger of God kindled, and his hand lifted up, and he knew that the stroke would light upon himself, and that the chastisement of our peace was to be upon him.

 

 And doubtless it added not a little unto his grief, that he knew that all that he had done, and all that he was about to suffer, would be despised by the greatest part of mankind. It grieved him to think, that many thousands, who were to be called by his name, would prove so- base and unthankful, as to reject his love, and baffle his passion, and make a by-word of his blood and wounds; that one would prefer a strumpet, another his cups, a third his money, to the mercies of a gracious GOD, and the unspeakable kindness of a dying Savior.

 

 Briefly, in this agony, our SAVIOR did struggle with the violent passion of fear and grief, which racked his joints, and stretched his sinews, till in that cold night, and in that open air, a sweat, and that of blood, did issue forth and moisten his garments, and tumbled down unto the ground. Now he came from “Bozrah with his garments dyed red; he had trodden the wine-press alone, and of the people there was none with him." - And now, behold, and see " if there was any sorrow like unto his sorrow."

 

 But now he awaketh his drowsy disciples, and calls them to rise and be going, for "behold he is at hand that betrays him." And scarce had he spoken the word, when behold the traitor, and with him a great multitude from the Chief Priests and Elders of the people; they come out as against a thief, with swords and staves, for to take him. That monster of ingratitude gives them the signal, and with a horrid impudence dares approach his infamous and sacrilegious lips to that sacred and venerable face; which we may reckon the first, wound he received from his enemies. O what an indignity, to be kissed by a traitor, an apostate, an enemy to GOD, possessed by the Devil, and who was to be lodged in hell ere twenty-four hours expired! And, O, the insuperable meekness of our blessed SAVIOR, who suffers the indignity, and checks it with no harsher terms than this: a Friend, wherefore art thou come Judas, betrayest thou the Son of Man with a kiss " Then he turneth unto the armed bands, and says unto them, "Whom seek ye they answered him, JESUS of Nazareth. JESUS says unto them, I am he." The meekness of this answer astonished the soldiers; and the power that accompanied it made them go back and fall to the ground. And why did they not fall into hell The wicked enterprise they were presently about to do, did justly deserve it, and how easy was it for him to have done it But his goodness restrained him he meaned them no harm, but intended this fall to help them to rise; that the consideration of it, and the other evidences of his divinity, might one day bring them to a sense of their sin: nor will he any farther employ his miraculous power, but only in the cure of an enemy, whom his too forward disciple had wounded. But this doth not abate their malice: they lay hold on him, and drag him away, in great hurry and uproar, through that city where he had done so much good, and into which he bad been lately received with joy and triumph, and loud acclamations, "Blessed is he that cometh in the name of the LORD." They carry him from ANNAS to CAIAPHAS, from CAIAPHAS to PILATE, from PILATE to HEROD, from HEROD to PILATE again; treating him with all the indignities, all the instances of scorn and contempt that their malice could suggest.

 

 Now though our extreme impatience of ignominies and affronts, does much proceed from the pride and haughtiness of our spirits, yet there is in them a contrariety even to the innocent constitution of human nature: shame and disgrace are troublesome to all ingenuous spirits, so that though they could not raise any immoderate passion in our blessed SAVIOR, yet his blessed spirit had a great abhorrence and detestation of that base and unworthy usage, which was infinitely heightened by the excellency of the person who suffered it.

 

 What loyal heart can read or hear of the indignities done by the rude soldiers_ to our late Sovereign, but with regret and abhorrence But, alas! what are they, if compared with those that were put upon the King of Heaven, when they scoffed and reproached him, when they smote him on the cheek, and bound those hands which had cured so many diseases, and defiled that sacred face with spittle, which saints and angels delight to behold All which he suffered with that meekness the Prophet had foretold: "He gave his back to the smiters, and his cheek to them that plucked off the hair; he did not hide his face from shame and spitting." They would needs be ingenuous in their scoffings, and mock him in all his - offices; he was a Prophet, and they desire him to prophesy who it was that smote him; he was a Priest, and they bid him save himself as he did others; he was a King, and they crown him with thorns, and array him with scarlet, and put a reed in his hand, and in scorn salute him, "King of the Jews." Add unto this, the violence done unto his virgin modesty, when he was stripped naked in the view of the rude multitude.

 

 But though it pleased their malice to have him exposed to all indignities imaginable, yet nothing would satisfy it, but his torment and his death; he has already had trial of cruel mockings, and now he must have scourgings too; they whip hint with violent and unrelenting hands, tearing his tender flesh, and making long furrows in it. And now `~ Behold the man! " Behold him in that miserable plight wherein PILATE 'brought him forth, thinking to have appeased the malice of the Jews, his head pierced with briers, his face blue with strokes, his hands bound, that he could not so much as wipe off the blood which trickled down his eyes, his whole body discoloured with the marks of the scourge; from the top of his head to the sole of his foot, there was no soundness in him. " Was there ever any sorrow like unto his sorrow."

 

 There remaineth yet another scene, a very sad and dismal one: when nothing could prevail with the Jews, PILATE yieldeth, and delivereth Our SAVIOR to their hands: they carry him away so faint and weak with what he had already endured, that he could not bear the weight of his cross, but another must carry it for him; but now they nail him unto it, hang him up betwixt two thieves, as the most notorious of the three. It cannot be expressed how painful this kind of death was; the very stretching forth of the arms without any weight, can hardly be endured any considerable time; but when the weight of the body did hang upon them, and thereby they tear the wounds that were made in the hands; when this torment was continued till pain alone had overcome the power of nature, and forced the soul to dislodge without any hurt to the vital parts, scarce any could be invented more cruel; to say nothing of the shame that attended it, being only destined for the meanest slaves, and the greatest offenders; those, whom the lowness of their condition, or the greatness of their crimes, made unworthy of any respect. In this sad and painful posture, did our SAVIOR hang, without any thing to cover him: the holy angels, who were accustomed to serve him upon other occasions, do now disappear, rot one of them to strengthen or relieve him: as for men, miserable comforters are they all; the soldiers scoff at him; those that pass by exult over him; a companion of his sufferings adds unto them by his reproaches; his disciples had forsaken him; one of them had betrayed him, another forsworn him, a third run away from him naked, that he might not be apprehended with him. Indeed, some devout women followed him out of the city, but their compassion did so little ease his grief, -that he desired them to reserve their tears for the calamities that were to befall themselves: " Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children."

 

 He beheld the two persons that were the dearest to him in the world, his mother and his friend, sitting under the cross, but all that they could do was but to lament and mourn., and this but redoubled his -sorrow: his blessed mother was bathed in tears, and felt the effects of old SIMEON's prophecy, that "a sword should pierce through her soul; " and the beloved disciple, who was wont to he in his bosom, lay still very near his heart; and it was a real suffering unto him, to see the anguish and sorrow whereunto his sufferings had cast them. Whither, then, could he look for comfort, but unto heaven To whom could he flee, but to the arms of his Father But, O what strange, what astonishing words do we hear: "My GOD, my GOD, why hast thou forsaken me " Wonder, O earth; be astonished O ye heavens! At this, men and angels admire and stand amazed! Goodness and innocence itself forsaken by the Author and Fountain -of goodness! The SON of GOD deserted by his heavenly Father! Certainly, the soul of our blessed SAVIOR was still united to the divine nature, and was still as dear unto his Father, as before; only the joyful sense of the divine love was suspended for a while; the faculties of his soul were discomposed, and a veil as it were drawn before the eyes of his mind, which intercepted the light of his Father's countenance, so that he felt not those refreshing emanateons which in the course of his life the Deity conveyed unto him; and in that sad moment, his mind seems to have been so intent upon his sufferings, that he was diverted from the actual consideration of that glory which he purchased by them. Now to be thus suspended from the perfect vision of GOD, to be divorced as it were from himself, and to lose those inward comforts which were wont to sustain him in all his adversities; taow cutting must it needs be to his soul, so pure and holy, and which had so high a value for the divine love Consider then, and see, " if ever there was any sorrow like unto his sorrow."

 

 Now it is finished, the sharp conflict is at a close, one cry more, and the blessed "JESUS bowed down his head, and yielded up the ghost: " no wonder then, if the powers of heaven and earth be moved; the earth trembleth and shaketh, the rocks are rent, the graves are opened, the veil of the temple was rent in two, the sun himself shrunk in his beams, and darkness covered the face of the earth; which a learned man of Greece is said to have observed at that time, and from thence to have concluded, that either the GOD of nature suffered violence, or that the frame of the world was about to dissolve: *. Thus we have given you some rude, imperfect hints of his great and unspeakable sufferings, but, oh, how little of them do we understand to good purpose! It was for this reason, the ancient Fathers of the Greek Church, in their Liturgy, after they have recounted all the particular pains as they are set down in his passion, and by all and every one of them called for mercy, after all shut up with this supplication: 'By thine unknown sorrows and sufferings felt by Once, but not distinctly known by us, have mercy upon us and save us.'

 

 II. We proceed in the next place, to consider the interest that we have in the sufferings of our SAVIOR. Is it nothing to you Have you no interest nor concern at all in them; Much certainly, every way; we were the occasion of his sufferings, and the benefits of them redound unto us. When we see a person undergo any sad and grievous punishment, we cannot choose but inquire into the grounds and occasions of their sufferings; and the rather, if they have the reputation: of innocence and integrity; and here, not only the most innocent, but the most excellent Person that ever was in the world, undergoes those dreadful sufferings which we mentioned before, who never had done any sin, "neither was guile found in mouth;" so that the judge who condemned him, first condemned himself by a solemn acknowledgment of his innocence; he had gone up and down all his days doing good, and scattering blessings where he came, healing the sick, restoring sight to the blind, and making the lame to walk, the dumb to speak, and the deaf to hear, feeding the hungry, and instructing all that would vouchsafe to hear him. For which of all these good works is he punished Death is the wages of sin. The Prophet Is Al All gives us this answer: " Surely be has borne our griefs, and carried our sorrows: Yet did we esteem him stricken, smitten of GOD, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and by his stripes we are healed.- All we like sheep have gone astray: we have turned every one to his own way, and the LORD has laid on him the iniquity of us all. MESSIAH was cut off, but not for himself. He bare our sins in his own body on the tree, and gave his life a ransom for many." The. race of mankind, by their apostasy from GOD, were become liable to his wrath, and all the dreadful effects of his vengeance; the eternal SON of GOD, the Wisdom of the FATHER, whose delights were always with the sons of men, resolveth to make up the breach, and restore us again unto his Father's love; but first, he must repair the honor of GOD, and secure the authority of the divine law, which could not be done, but by some signal evidence of GOD’s displeasure against sin, and some valuable compensation of the punishment which had been denounced against it; and therefore, himself was pleased to take our nature upon him, appear in the similitude of sinful flesh, to lead a miserable and afflicted life in the world, and at last to offer it up as a propitiation for us; that "mercy and truth might meet together, and righteousness and peace might kiss each other; " and that " GOD might at once be just, and also the Justifier of him that believeth in JEsus." Thus then, the blessed JESUS endureth all these dreadful sufferings for us and for our sins; in vain do we exclaim against the treason of JUDAS, the malice of the Jews, the injustice of PILATE, we have ourselves and our iniquities to blame Our covetousness and ambition "exposed him to poverty and contempt, our excess and intemperance made him hunger and thirst, our levity and foolish mirth were the occasion of the anguish and bitterness of his soul, our sensual and sinful pleasures were the occasion of all the pains and tortures which he endured; and is it nothing unto us Shall we think ourselves unconcerned in these sad effects, whereof we were the unhappy cause

 

 Again, we are concerned in our SAVIOR's sufferings, as the benefits of them redound unto us: " by his stripes we are healed. We have redemption through his blood, even the forgiveness of our sins." God was in CHRIST reconciling the world unto' himself, not imputing their trespasses unto them; we have access unto the throne of God, and " boldness to enter into the holiest by the blood of JESUS, by a new and living way which he has consecrated for us through the vail, that is to say, his flesh." But this is not all: "God has not only set him forth as a propitiation through faith in his blood, for the remission of those sins that are past; " but doth also for his sake, bestow on us that' grace, whereby we may be enabled to serve him in holiness and righteousness all the days of our lives." An amnesty or act of oblivion for past offences would never have served the turn, we should presently have run ourselves upon another score: nay, sin itself had been enough to make us miserable, though no other punishment had been inflicted upon us: and therefore he does not only cover our sins, but cures them; he forgives all our iniquities, and healeth all our diseases;- as we are justified by his sufferings, so we are sanctified too, through the offering of the body of JESUS CHRIST once for all." In a word, by the merits of our SAVIOR we are both reconciled to GOD, and made partakers of the divine nature; and we are both delivered from everlasting darkness, " and made meet for the inheritance of the saints in light: And now is it nothing to us Can we think ourselves unconcerned in these sufferings, from which we reap so great, so unspeakable advantages

 

 III. Having spoken of the greatness of our SAVIOR's sufferings, and the interest which we have in them, we need to say little of the third particular which we proposed; you cannot but be convinced that we ought to regard and consider them. Were it nothing to us, the very strangeness of the thing would deserve our notice the holy angels desire to pry into this mystery; they will contemplate and, admire it to all eternity; and surely we are far more nearly concerned. What an unaccountable dulness and negligence is it, then, for men to go up and down the world, amusing themselves with_ every trifle, hearing and' telling of news, about matters of the smallest importance, and never to consider the stupendous sufferings of their dying SAVIOR! They walk to and fro, they come and pass, and scarce vouchsafe to look upon him; or if they chance to cast their eyes that way, it is a very short view, they presently turn them away; and this occasions the complaint of the text: "Is it nothing to you, all ye that pass by" But sure I am, we can no where behold an object so worthy of our most serious and solemn regards. The whole world does not afford so useful and edifying a prospect; here it is that we may best learn tile heinous nature of sin, which could not be pardoned at a smaller rate; here it is that we may discover most of the divine bounty and goodness to mankind, and the inexpressible love of our blessed SAVIOR and REDEEMER, which are the most important lessons that we can learn. This made the blessed Apostle to determine to "know nothing but CHRIST and him crucified; to count all things but loss for the excellency of CHRIST JESUS his LORD."

 

 Let me therefore exhort you to fix the eyes of your mind, and call up your most serious attention; reach hither the hand of your faith, and thrust it into the hole of our SAVIOR'S side; put your fingers into the print of his nails; lay to heart all the passages of his lamentable story and this cannot choose but melt your hearts, unless they be harder than rocks, and deafer than the bodies in the grave. Let' us fix our eyes, I say, on this astonishing object, until our eyes affect our heart; that while we are musing the fire may burn. Let us mourn for those sins wherewith we have crucified the LORI) of glory, and be grieved that ever we should have put him to so much anguish and pain; and let us vow a perpetual enmity against our lusts and corrupt affections, which would crucify him afresh, and put him to an open shame. Let us consider and admire the wonderful love of our dying SAVIOR, that our souls may be kindled with reciprocal flames, wherein we may offer up ourselves as a living and acceptable sacrifice unto him; that thus, "CHRIST dwelling in our hearts by faith, we may be rooted and grounded in love; comprehending with all saints, what is the breadth, and length, and depth, and height; and knowing the love of CHRIST, which passeth knowledge, that so we may be filled with all the fullness of GOD." Such meditations and exercises as these will purify and raise our souls, and best dispose us for approaching to the table of the LORD; and the LORD pour out upon us "the spirit of grace and supplication, that we may look upon him whom we ' have pierced, and mourn for him as one mourneth for his only son, and be in bitterness for him as one that is in bitterness for his first-born."

 

END OF VOL. 23: