A

CHRISTIAN LIBRARY:

CONSISTING OF

EXTRACTS FROM AND ABRIDGMENTS OF

CHOICEST PIECES

Practical Divinity

WHICH HAVE BEEN PUBLISHED IN THE ENGLISH TONGUE.

IN THIRTY VOLUMES:

FIRST PUBLISHED IN 1750, IN FIFTY VOLUMES,

BY THE REV. JOHN WESLEY, A. M.,

SOMETIME FELLOW OF LINCOLN COLLEGE, OXFORD.

VOL. 24:

EXTRACTS

THE SERMONS

DR. ANNESLEY,

VOL. XXIV

SERMON 1:

GOD'S SOVEREIGNTY OUR SUPPORT IN ALL WORLDLY DISTRACTIONS.

PSALM xcvii. 1, 2.

The LORD reigneth; let the earth rejoice; let the multitude of the isles be glad thereof. Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.

THE state of affairs is often so involved and confused, that we need not wonder if we see men of wisdom greatly perplexed in their spirits, and almost sunk into discouragement. The best of men, whose hearts are most fortified with grace, would be of all others most subject to discomposure, were it not that they feel peace and comfort flowing into them from the remembrance and sweet consideration of a GOD above. What good man could have any tolerable enjoyment of himself, or possess his soul in patience, while he observes the irregular motions of things below, the restlessness, tumblings, and tossings of the world; desirable comforts and delights blasted in a moment; afflictions and troubles breaking in with a sudden surprise; order quite subverted, laws violated, and the edge of them turned against those that are faithful and peaceable in a land, and all things indeed turned upside down; wickedness rampant, and religion oppressed. These things would soon break his heart, did he not see Him who is invisible, and firmly believe a wheel within a wheel; an unseen hand, which steadily and prudently guides and directs all things; keeping up a beautiful order, where reason can discern nothing but confusion.

Those that are conversant in the Sacred Scriptures, find, that the flourishing state of ungodly men, and the afflicted condition of the good, have proved to some of the saints so hard a knot, that they have gone to GOD for the untying of it; and to others it has been the occasion of furious and violent temptations. Upon that very score, holy ASAPH was almost ready to conclude, he had in vain” cleansed his heart, and washed his hands in innocence.”

But if we will repair unto the sanctuary, and consult the divine oracles, and believe them when they tell us that the eternal GOD, our GOD, is the governor of the world, it will revive our spirits, reduce our souls into their right frame, and preserve them in a due composure, when the scene of affairs i& most ruffled. To entertain you with a discourse upon this seasonable subject, is the work allotted me at this time, and the question now to be answered is this:—

How may our belief of GOD'S governing the world, support us in all worldly distractions

The text which I have now read, is the precious and sure foundation on which I am to build: in that, we find these things observable:—

1. A comfortable assertion; “ The LORD reigneth, “JEHOVAH, GOD, or if you please, our LOUD JESUS CHRIST,” unto whom all power is given, both in heaven and in. earth;” for that he is particularly intended in this Psalm, may be gathered from verse 7: Confounded be all they that serve graven images, and boast themselves of their idols; worship him, all ye gods;” which last words, relate to CHRIST, as the Apostle PAUL assures us: “ When he bringeth in the first-begotten into the world, He says, Let all the angels of GOD worship him.” (Heb. 1: 6.)

2. Here is an exhortation to joy and gladness, upon account of the LORD'S reigning. “ Let the earth rejoice, and let the multitudes of the isles be glad thereof: “ 1: e., let all the world rejoice; at least, all that are subjects to this mighty LORD, who have bowed to his sceptre, and submitted themselves to his government, as “ a willing people in the day of his power.” CHRIST was the Desire of all nations; and there is reason why he and his government should be the Delight of all nations. Both those in the earth, by which some understand the Continent, and those of the Isles, or if you please, you may understand the Gentiles, because that passage of the Prophet,” The Isles shall wait for his law,” (Isai. xlii. 4,) is, by the Evangelist, rendered thus,” In his name shall the Gentiles trust.” (Matt. 12: 21.)

3. We have here, the manner how the LORD manageth his government; and that is laid down in two things:—

First, With terrible majesty and mysteriousness. This you have in the former part of the second verse: “ Clouds and darkness are round about him;” which words intimate to us, the tremendous majesty of the LORD, which may well strike an awe upon his subjects and friends, and much more fill his enemies with dread and horror. He was terrible at his giving forth the fiery law upon mount Sinai. As we read,” The mountain burned with fire, unto die midst of heaven, with darkness, clouds, and thick daikness.” (Deut.:u. 4.) So lie is and will be still in his future appearance and dispensations; for” his fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner, but burn up the chaff with unquenchable fire.”

And as these clouds and darkness signify the terrible majesty, so the mysteriousness of his proceedings. He often goeth so much out of our sight, that we are unable to give an account of what he does, or what he is about to do. Frequently the pillar of divine Providence is dark throughout, to Israelites as well as Egyptians, so that his own people understand not the riddles, till he is pleased to be his own interpreter.” His way is in the sea, and his path in the great waters, and his footsteps are not known.” (Psa. Ixxvii. 19.)

Yet the LORD manageth his government with perfect equity and unspotted justice.” Righteousness and judgment are the habitation of his throne.” Righteousness, whereby he preserves, saves, and rewards, the good; judgment, whereby he punishes, confounds, and destroys for Kings, and all that are in authority, that under them we might lead peaceable and quiet lives, in all godliness and honesty.” So that the end of government is the securing peace and quietness, and the encouraging honesty and godliness.

2. In all government there is supposed a power sufficient for the ordering things unto these ends: not only natural power, but also lawful authority; for without that there can be no just, right, and good government. Magistrates therefore are called Powers. " Let every soul be subject to the higher powers; for there is no power but,of GOD; the powers that be are ordained by GOD.” (Rom, 13: 1.) Lawful governors are invested with authority and power; there are put into their hands the sceptre to rule, and the sword to punish as there is cause. They have a legislative power, to make laws, which shall oblige their subjects; they have a right to do this, and obedience is due from their people, obedience to all their just and lawful commands; they ought to rule in the fear of GOD. and their subjects ought to obey in the fear of GOD. " Ye must needs be subject, and that not only for wrath, but also for conscience' sake, as knowing that this is the will of GOD concerning you.” (Rom. 13: 5.) And as there is an authority to enact laws, so a power to suppress the rebellious, and animadvert on those that are refractory and stubborn, and also to defend, reward, and encourage, all who perform their duty. Where this power is not, there is” a miserable defect in the government, which will in time come to nothing, and confusion and every evil work step up in its place.

3. In government this power is reduced into act; there is a seasonable exerting the power in order to the attaining these ends. This is the complement of all; for that power is vain which always lies dormant. Power is not put into the ruler's hand merely for ornament, but for use. It is no other than a trust committed to him; therefore though be be a magistrate over men, yet he is a minister of GOD, and is obliged to serve his great LORD according to the best of “his skill, toward the end above-mentioned. As he is advanced to a high and honorable place, so he is engaged to a great and excellent work.” He is not to bear the sword in vain;” (Rom. 13: 4;) and it may be said, he weareth not the crown in vain; not for a mere show, an empty pageantry, but for a good end, for excellent and noble purposes. The sword committed to him must be drawn against the enemies of GOD, and truth, and holiness; he must be an avenger to execute wrath, not upon the pious and peaceable, but upon them that do evil. Thus have I showed you what government is, viz., using of lawful power for excellent ends.

II. The second thing propounded was to prove, that GOD doth govern the world. As he made it at first, so he doth still uphold and order it. In a nation you know there are many inferior magistrates, yet it followeth not but the King is supreme, who authorizeth, influences, directs, and limits them by his laws. There are upon earth, many govern various forms of government, yea. the angels in heaven are ministering spirits, employed in special and weighty matters. But all of them are set up and sent forth by GOD, and Fulfill his pleasure. GOD himself sits at the helm, and steers the course; he overrules and orders all from the highest to the lowest. For the evidencing hereof take these following particulars:

First, The light of nature has discovered this, and by the glimmering thereof (though it burn dimly as a candle in the socket) many among the Heathens have been led to the knowledge of it. It must be granted that they were exceedingly in the dark, differing much one from another in their sentiments about GOD and his Providence. Some were of opinion, that GOD doth not attend to the meaner and inferior creatures, nor take cognizance of small inconsiderable matters, but only of the grand concernments of mankind. Some again did assert, that GOD cared for all things; but it was only in a way of common general influences, and by second causes, doing nothing immediately and by himself. Others again, on the contrary side, did affirm, that GOD doth immediately and by himself so work all in all, that they left almost no place for second causes. Thus were they divided among themselves, having their understandings miserably darkened. But many among the Heathens, yea, their most learned men, did own the divine providence and government. Hence it is that they call GOD the Rector and Keeper of the world; the Soul and Spirit of the world; and do expressly compare him to the soul in the body, and to the master in a ship, who doth command, rule, direct, steer, and turn it what way and to what port he himself thinks good. But,—

Secondly, The sacred Scriptures abound with testimonies, which may afford us full satisfaction in the point. When he was about to punish the world for the wickedness of them that dwelt therein, and to sweep away the inhabitants of it with a flood, he took care that all mankind should not be destroyed: But NOAH and his family were preserved, yea, and some of all the species of animals too, that the seed might be continued upon earth, and that in the ordinary way of generation, which was an eminent instance of divine providence, and its ordering and governing the world. Besides that, attend to these passages of Scripture: “ GOD does great things and unsearchable, marvellous things without number: he giveth rain, sends waters, sets up on high those that be low, disappoints the devices of the crafty, taking them in their own craftiness, carrying the counsel of the forward headlong.” (Job 5: 9—13.) " I am the LOUD, and there is none else: I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.” (/sat. xlv. 5, 7.)” The face of the LORD is against them that do evil, to cut off the remembrance of them from' the earth: the righteous cry, and the LORD heareth, and delivereth them out of all their distresses.” (Psa. xxxiv. 16,17.) “ He worketh all things according to the counsel of his own will.” (Eph. 1: 11.) Not only some things, which are momentous and stupendous, such as strike men with wonder and amazement; but all things are of GOD, and not according to the will and pleasure of others, but according to his own eternal counsel.” His dominion is an everlasting dominion, and his kingdom is from generation to generation: and all the inhabitants of the earth are accounted as nothing: and he does according to his will in the armies of heaven, and all the inhabitants of the earth: (who are counted as nothing:) and none can stay his hand, or say unto him, What doest thou” (Dan. 4: 34, 35.)” Are not two sparrows sold for a farthing, and one of them shall not fall to the ground without your heavenly Father.” (Matt. 10: 29.) Scriptures to this purpose might be multiplied: I will add but one more: " The LORD has prepared his throne in heaven, and his kingdom ruleth over all.” (Psa. cm. 19.) But,—

Thirdly, GOD has an unquestionable right to govern the world; it doth properly appertain unto him. The belief and acknowledgment hereof doth necessarily follow upon the owning of a GOD. To own such a being, and yet to deny or question his right to govern, is a gross absurdity.

That Being which we call GOD, is the first, highest, noblest, and most excellent Being of all; infinite and unchangeable in all perfections, and therefore he has a right to order others that are not so. Man is endued with reason and understanding, and so is the most excellent creature in this lower world; therefore it pleased his great Creator to put the LORDship into his hand, and to give him” dominion over every living thing that moveth upon the earth.” How much more then is an absolute and universal rule, due to GOD, whose understanding is infinite, and in whom are all the inexhaustible, unfathomable treasures of wisdom and knowledge. Besides that, consider GOD is the fountain of being, the first cause and original of all being. The world and all things in it are the works of his hands. He made them, and fashioned them; and seeing he made all, seeing by his power and for his pleasure all things are and were created, it is highly reasonable that all things should be ordered, directed, and disposed of according to his pleasure. Who can be so impudent and brutish, and run so cross to the dictates of right reason, as to deny him a right to give laws to them unto whom he gave life It is every way fit, that he from whom all things had their being, and to whose power and goodness they own their continuance, should appoint them all their ends, and direct their steps, and cast their lines, and cut out their works, and overrule all their actions.

Fourthly, For GOD to govern the world is no dishonor to him; it doth net the least eclipse his most excellent glory. It is true, as I before hinted, though some men cheerfully acknowledged a governing and overruling Providence, yet they conceived it extended not itself to vile and contemptible creatures, or to minute and inconsiderable things; judging of him by earthly potentates, who take state upon them, and trouble not themselves with any but the more weighty and momentous affairs of their dominions, and leave things of smaller importance to their inferioi officers.

But this is not the manner of the GOD of JACOB, nor doth he count his care of the meanest and most minute beings, to be any reflection upon him. Therefore, he expressly tells us, that” the young lions seek their meat of GOD; that he giveth to the beasts their food, and to the young ravens when they cry. He clothes the lilies, and sparrows are not forgotten by him, not one of them falls to the ground without him; the very hairs of our head are numbered.”

And what dishonor can all or any of this be to him Is it possible that his doing so should render him cheap to the children of men Nay, is it not enough to commend him to all wise and thinking persons, that he is so great a GOD that he can extend his care to so many millions of objects, and so graciously condescending, as to look after the lowest of the works of his hands ,

Surely since it was not unworthy of his divine power to make the meanest creature, it cannot be unworthy of his goodness to maintain and order it. If his eternal power and Godhead are clearly seen in the things that are made, then his goodness doth likewise display itself in providing for them, and his wisdom in governing and directing them. It is true, he humbles himself when he beholds those things which are above, much more when he regards those things that are here below; but that humbling of himself is a glorifying of himself, and doth deservedly commend and endear him to his people: " O LORD, thou preservest man and beast; how excellent is thy loving-kindness!” (Psa. xxxvi. 6, 7.)

Lastly, Our GOD is abundant in mercy and goodness, He is the Father of mercies and GOD of compassions; and as that doth render him fit to govern the world, so it may work in us an assurance that he doth and will do it. Shall we fancy him like the ostrich, concerning which it is said,” That she leaveth her eggs in the earth, and warmeth them in the dust, and forgetteth that the foot may crush them, or that the wild beasts may break them: she is hardened against her young ones, as if they were not hers.” {Job xxxix. 14.) Thus to do is utterly inconsistent with the divine goodness. To fancy such a thing of GOD, would be to blaspheme him; He has a kindness for the works of his hands, and that will carry him to a caring for them. The world will love its own, and doth not GOD much more A good Prince, who is the father of his country, and deserves that name, will, to the-best of his skill, guide and rule his kingdom, at the helm whereof Providence has placed him, that his own honor and his people's welfare may be secured and promoted. That man deserves not the place nor name of a master, who neglects to make provision for his own family, and keep up order in it. That is an unnatural father, unworthy indeed to be called man, who doth not, according to his best knowledge and ability, mind his children and govern them.

Now none is so good as GOD, none such a father as GOD, no love comparable to his love. All that love which may be found in the creatures, is but a drop from his ocean, a spark from his flame; and, as I have said, 8(11 the world is his own, and all that is therein the works of his hands. He built this huge and stately fabric, and furnished it with all its inhabitants, from the highest and most glorious angel, to the meanest and most contemptible insect; and how can we possibly think otherwise, but that the pity and love which he has for the works of his own hands, will draw out his wisdom, and power, and care, for the ruling and directing of them For any one to deny this care,’nay, to hesitate about it, would be a base disparagement, and affront to him.

III. The third thing we have to do, is to show how our belief of GOD'S governing the world may support us in all worldly distractions; and that we may draw out the sweetness of this truth, we must consider these following particulars:—1. GOD'S accomplishment for the work. 2. The extent of his government. 3. The properties thereof. 4. Several tilings relating to the Church and its members.

1. GOD is most fit and accomplished for this great work. It is indeed a business too hard for a creature's hand to dispatch, and a burden too heavy for a created shoulder to bear up under. To govern the world is a thing utterly impossible to a created being; not only to the wisest man on earth, but also to the highest angel in heaven. None can govern the whole world, but He that created it. Creation is peculiar to GOD 5 the greatest angel cannot create the smallest spire of grass. The most minute drop of being can proceed only from Him, who is the Original and Fountain of all being. So the government of the whole world is peculiar to GOD, because there is so much contrariety in it, so many antipathies. Men have unruly passions; they interfere in their several interests, and, while they are carrying them on, quarrel and jostle one another; and who but GOD can order all, and direct them to most noble and excellent ends Who but GOD can take these several scattered shreds, and unite them together in one curious and amiable piece of workmanship Who but GOD can take these jarring discords, and turn them into an admirable and delightful harmony That GOD is perfectly accomplished for the work, so that he can not only do it, but the doing thereof will be no pain nor trouble to him, may thus appear:—

1. He is an immense Being: “heaven is his throne, and the earth is his footstool.” Those that have many businesses scattered up and down, must needs suffer some of that business to lie by neglected, because they themselves are limited creatures. Some things may be out of order under the government of the most prudent and pious Prince, because he cannot be at once in all parts of his dominions; but GOD is omnipresent, filling heaven and earth: " If thou goest up to heaven, he is there; if thou make thy bed in hell, behold he is there; if thou dwe] lest in the uttermost parts of the sea, there shall his hand lead thee, and his right hand shall guide thee.” All things are within his reach; wheresoever any thing is doing or to be done, there God is; who is present in every place, and with every person. He stands at our right hands, and so may well guide them; so to do will cost him no travail nor trouble. “In him we live and move, and have our being;” not at a distance from him, not out of him, but in him.

2. GOD can easily govern the world, because of his almighty power. He is stronger than all; his word is enough to accomplish all his will. The wisest of men are foolish creatures, and the strongest are weak. Kingdoms and nations have frequently proved ungovernable to potent Princes; such breaches have been made as they could not heal; such tempests have risen as they could not lay: but GOD is of infinite power, as he has an arm long enough to reach, so strong enough to rule all things. He binds the sea with a girdle, and stays its proud waves, saying,” Hitherto shall ye go^ and no further.” " He makes the wrath, of man to praise him,” though it be more boisterous than the sea,” and the remainder thereof he shall restrain. He hangeth the world upon nothing; he has compassed the waters with bounds; he divideth the sea with his power; the pillars of heaven tremble, and are astonished at his reproof. Lo, these are part of his ways; but how little a portion is heard of him and the thunder of his power who can understand” The power of his thunder is great, which “discovered the forest, and makes the hinds to calve.” What, then, is the thunder of his power When GOD doth but whisper a rebuke into the ear of a man, that maketh his beauty to consume like a moth. What, then, can he do, nay, what can he not do, when he thunders from heaven In short, his power is irresistible, and his will in all things efficacious. He can master all difficulties, and conquer all enemies, and overcome all opposition; when he has a mind to work, who shall hinder him He asks no leave, he needs no help, he knows no impediment: mountains in his way become plains; his counsel shall stand, and the thoughts of his heart, to all generations.

3. GOD is fit to govern die world upon the account of his wisdom and knowledge. His eyes run to and fro through the earth; he observes all the motions and ways of men. He understands what has been, is, and shall be.” Hell is naked before him;” how much more earth His eye is upon the Conclave of Rome, the cabals of Princes, and the closets of particular persons. Excellently doth DAVID set forth the divine omniscience: " Thou knowest my downsitting and my uprising, and understandest my thoughts afar off. Thou compassest my path and my lying down, and art acquainted with all my ways; there is not a word in my tongue, but, O LORD, thou knowest it altogether. Thou hast beset me behind and before.” (Psa. cxxxix.) He knows not only what is done by man, but also what is in man: all his goodness, and all his wicked-all his contrivances, purposes, and designs.”

The heart is deceitful above all things, and desperately wicked. Who can know it” Do you ask who The answer is ready: JEHOVAH. "He searcheth the heart, he trieth and possesseth" the reins." Those are dark places, far removed from the eyes of all the world; but GOD'S eyes are like a flame of fire, they carry their own light with them, and discover those recesses, run through all the labyrinths of the heart; they look into each corner of it, and see what lurks there, what is doing there. O what manner of persons should we be! With what diligence should we keep our hearts, since GOD observes them with so much exactness! Men may take a view of the practices of others; but GOD sees their principles, and to what they incline them. Yea, he knows how to order and command the heart; not only how to affright it with terrors, and to allure it with kindnesses, and persuade it with arguments, but likewise how to change it by his power. He can not only enfeeble it when set upon evil, but also confirm, and fix, and fortify it to that which is good. The hearts of Kings are in the hands of the LORD, and he turneth them as the rivers of water.

4. GOD is fit to govern the world upon the score of his longsuirenng and forbearance. Those that have the reins of government in their hands, had need be persons of excellent and cool spirits; for if they have great power, and but a small stock of patience, they will soon put all into a flame. That man who has but a little family to manage, will in that meet with exercises enough; how much more he that is set over a kingdom and unspeakably more yet he that is to govern the world; especially considering the present state of the world, and how things have been ever since sin made an entry into it.” The whole world” now” lieth in wickedness;” and GOD is every day mocked to his face. Angelical patience would soon be spent, and turned into such fuiy, as would reduce all into a chaos. There is not an angel in heaven, but if there were a commission given him, would do immediate execution, and sheath the sword of vengeance in the bowels of malefactors. But” GOD is infinite in patience, slow to anger, and of great kindness.” Though he be disobeyed, abused, grieved, vexed, pressed with the sins of men, even as a cart is pressed that is laden with sheaves, yet he spares, and bears, and waits. How loath is he to stir up all his wrath, and to pour out the vials thereof! He counts that his strange work; when he goeth about it his bowels often yearn, and his repentings are kindled together. He seemed to stand with his hand stretched out, as one resolved to give a consuming blow, but he laid aside his weapons of indignation, and in the greatness of his compassion cried out, “How shall I give thee up, EPHRAIM.' How shall I deliver thee, JUDAH How shall I make thee as ADMAH, how shall I set thee as ZEBOIM My heart is turned within me; I will not execute the fierceness of mine anger, I will not return to destroy EPHRAIM, for I am GOD, and not man.” Thus we see GOD is accomplished for the government of the world.

In the second place let us inquire concerning the extent of GOD'S governing providence; how far and unto what it reaches. And take this in creneral: The whole world, and whatsoever is contained within the compass of heaven and earth, are ordered by him as his family, the Church is regarded by him as his spouse, and all good men as his children. All men, even the worst and vilest, with all their actions, and all creatures, even the meanest, are ordered by GOD, and directed to their appointed ends. But we will descend to particulars.

First, The governing providence of GOD extends itself to all creatures whatsoever, both animate and inanimate; the greatest and the least.” He rules the stars; the influences of Pleiades and the bonds of Orion are from him. He causes the sun to shine;” sets him daily and annual journeys; and when he pleases stops him in his course, and turns him back,” when he comes out of his chamber as a bridegroom, or a giant refreshed with wine. He makes small the drops of rain, and causes them to fall upon one city, and not upon another. He feeds the fowls, and musters caterpillars, locusts, flies, as his armies. Angels are his servants,” absolutely at his beck,” ready to execute his will; and by him they are sent forth to minister to his children, and to punish his enemies.” He has enraged devils in a chain, and both confines them, and employs them as he himself thinks good. He permitted one to be a lying spirit in the mouth of ARAB'S prophets. He permitted SATAN to do much against JOB, yet kept him from touching his life. He cast devils out of the possessed, and gave them leave to enter into a herd of swine. He governs men too, keeping ABIMELECH from violating SARAH'S chastity, and LABAN from touching JACOB'S liberty or goods, and ESAU from offering violence to his life. The meanest creatures are the objects of his care, and the noblest are overruled by his power.

Secondly, The governing providence of GOD extends itself to all motions and actions. without Him we can do nothing. As a special assistance is necessary to gracious acts, so is a general concourse to natural ones. Unless He support, we cannot stir a step, nor strike a stroke, nor speak a word, nor form a thought. GOD suspends the creature's actions when he pleases. Thus he kept the fire from burning the three children that were thrown into it, when put into its greatest rage: He stopped the mouths of lions, and kept them from preying upon DANIEL, when hunger was feeding upon them; and it was He that taught and commanded the rapacious raven to forget itself, that it might carry food to a Prophet. GOD orders and directs actions to ends never designed by the doer; yea, he makes the most vile and wicked actions subservient to most excellent ends. The King of Assyria thought of nothing else but to destroy nations; but GOD sent him as an executioner of his justice to punish a hypocritical nation, and the people of his wrath. Thus GOD doth not only uphold his creatures in their beings, and assist and strengthen them in their actions, but he doth also direct, order, and overrule those actions, so that their issue shall be admirable. Wicked men have base and sordid ends in the commission of sin, but GOD has holy ends in his permission thereof; while they gratify their lusts, he

fulfills his pleasure; and while they act like Devils, he acts like GOD.

Thirdly, This governing and overruling providence of GOD extends itself to all issues and results of things, both good and evil.” The lot is cast into the lap, but the disposal thereof is of the LORD.” He is the fountain of all the good and comforts which we enjoy, for which we are under everlasting obligations to praise his name. That the house is built, we owe more to GOD than to the workmen; and in the preservation of the city, GOD is more to be thanked and acknowledged than the watchman. It is unquestionably men's duty to follow their callings, and mind their business, and study good husbandry; for the sluggard shall be clothed with rags, and the prodigal will be glad of husks; but if after all endeavor and care, an estate comes in, it is more of GOD'S sending than of man's fetching. The blessing of GOD makes rich, and not man's diligence without it. When you are sick, it is your wisdom and duty to send for the able, skilful, and faithful physicians, and to follow the method, and use the means which they prescribe; but when your distempers are removed, and your health is restored, you are beholden more to GOD than to men and means: for notwithstanding them, your souls would dwell in silence, if the LORD himself were not your help.” The battle is not to the strong, nor the race to the swift; nor doth promotion come from the east, or the west; but the LOUD pulleth down one, and setteth up another.”

So for evil things, we are too prone to rest in second causes, and care not to look so high as GOD; but whether we take notice of him or no, there is no rod under which we smart, but GOD'S hand lays it on. ELIPHAZ tells us,” Affliction cometh not forth from the dust, neither doth trouble spring out of the ground;” (Job 5: 6;) L e., they do not come by chance; though many things be contingencies, yet all things have a cause. To us, indeed, they are casual, but to GOD they are certain. He himself foresaw and

fore-appointed them. There is nothing of fortune, but all is of counsel. “Is there any evil in the city, and the LORD has not done it;” 1: e., any penal evil, any afflictive evil. There is no sickness nor pain thou groanest under, not a loss thou meetest with, not a cross that pinches thee, but thou mayest write the name of GOD upon it.” He creates darkness, as well as forms the light.” When things run cross to men's desires and expectations, they grow forward, and quarrel at this and that; but let this silence them, and work them to a humble and patient submission, that all is of GOD. Israel rebelled against the house of DAVID, therefore REHOBOAM armed JUDAH and BENJAMIN to bring the kingdom again to him; Stay, said GOD, “ye shall not go up, nor fight against your brethren, the children of Israeli return every man to his house, for this thing is of me.” All good is of GOD, that obligeth us to thankfulness: all evil is of GOD, and that should teach us patiently to submit. “I was dumb,” said DAVID, “and opened not my mouth, because LORD, thou didst it.”

In the third place, we shall inquire after the properties of GOD'S government, or the manner how he orders and governs all things.

1. GOD doth govern the world mysteriously: so the text tells us: " Clouds and darkness are round about him.” As there are mysteries in the word, so in the works of GOD. Things hard to be understood, many riddles, which puzzle men of the largest and most piercing understandings.” Behold, I go forward, but he is not there, and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him; but he knoweth the way that I take.” GOD knoweth our ways, and counteth our steps; but the wisest of men do not know all GOD'S ways. His way is frequently in the sea, and his chariot in the clouds, so that he is invisible, not only in his essence, but also in the design and tendency of his operations. Those that behold him with an eye of faith, do not yet see him with an eye of understanding, so as to discern his way, and whither he is going. ST. PAUL assures us,” His judgments are unsearchable, and his ways past finding out.” Some of them indeed are obvious, plain, and easy. We may upon the first view, give a satisfactory account of them. We may read righteousness, equity, mercy, love, in them, because written in capital letters, and with such beams of light, as he that runs may read them. But others of GOD'S ways are dark and obscure, so that they are out of our reach, and above our sight. He that goes about in them to trace GOD, may quickly lose himself. They are like that hand-writing upon the wall, which none of BELSHAZZAB'S wise men could read or interpret. There are secrets of state and government, which, are not fit to be made common. But this may be our comfort, though GOD doth not now give an account of his matters, nor is he obliged thereunto, yet he can give a satisfactory account, and one day his people shall be let into the mystery. And though many things which GOD does, they know not now, yet they shall soon know them afterward. ^\nd when they know, they shall approve and admire both the things, the reason, and the end; they shall then be perfectly reconciled to all providences, and see that all were worthy of GOD.

2. GOD doth govern the world wisely: he did indeed threaten it as a dreadful judgment upon Judah and Jerusalem,” That he would give children to be their Princes, and babes should rule over them.” (Isai. 3: 4.) Not meaning children in years, for JOSIAH, a child, was one of the best of their Kings, but children in understanding; such as had no prudence, nor conduct, knew not how to hold the reins, or direct the course. It is certainly fatal to the world, when a young foolish Phaeton is got into the chariot; when an unskilful pilot sits at the helm, the passengers of the ship will soon be brought to their last prayers. But GOD is wise in heart, yea, infinite in wisdom: all the treasures of wisdom are in him, and no wisdom is to be found in angels or men, but what came from him,

and all that-( were it united in one) would not be comparable to what is in him.” The very foolishness of GOD is wiser than men.”

There are two things of which wisdom consists, and both are in GOD most eminently - Knowledge of the nature of things, and Prudence to dispose and order them. GOD knows all things perfectly, and orders them all exactly^ all things are naked and opened before him, and most curiously and accurately managed by him. Men in authority sometimes mistake and miscarry, doing many things amiss: but in all things GOD acts very wisely. He is not a man that should err or repent; ever since the creation, all things have been done with that unreprovable exactness, that if the world were to begin again, there should not be an alteration in a tittle: all has been so well that nothing can be mended. Those dark and obscure passages of Providence, at which good men are startled, and by which all men are posed, are excellent and curious strokes, and as so many well placed shades, which commend the work, and admirably set off the beauty of Providence. That is a great Scripture most worthy of our particular notice: " He worketh all things according to the counsel of his will: “ (Eph. 1: 11:) which words plainly speak these two things:—

(1.) The independency of GOD in his operations. He asks not leave of any, neither men nor angels; he is not beholden to them, he doth not advise with them, he cannot be forced or hindered by them. He acts not according to their will, but his own, and Fulfills all his pleasure.

(2.) The wisdom of GOD in his working. He does all according to his counsel; he is a GOD of judgment, a most judicious GOD, and all his works are done in judgment.

It is said of GOD, that “He is wonderful in counsel, and excellent in working;” (Isai. 28: 29;) this latter necessarily follows the former. He must needs be excellent in working because wonderful in counsel: all that he does, is the result of a most admirable judgment, and, mature counsel. The holy Prophet therefore was ravished in his spirit upon the consideration of GOD'S works, both for their number and for their wisdom;” O LORD, how manifold are thy works, in wisdom hast thou made them all!” (Psa. civ. 24.) They are very many, yet all very good, notwithstanding their multitude and variety. GOD miscarried in none; there is an impress of wisdom upon them all.

3. GOD governs all things powerfully; where the word of a king is, SOLOMON tells us there is power. What power then doth the word of GOD carry with it! He orders and rules, turns and overturns things as he thinks good. That is a comfortable place which we have: " The counsel of the LORD standeth forever, and the thoughts of his heart to all generations.” (Tsai. xxxiii. 11.) The counsel of the LORD doth so stand, that all things shall fall before it that rise up in opposition to it. The counsel of the Heathen is brought to nought, and the devices of the people are of no effect. As the rod of Moses prevailed against the rod of the magicians, so do the thoughts and counsels of God, against all other thoughts and counsels that run counter to them: " Whatsoever the LORD pleased, that he did, in the heaven and in the earth, and in the seas, and in all deep places.” (Psa. cxxxv. 6.) GOD'S will obtains every where: down man, down Devil, you must yield: things shall not be as you -will, but as GOD will. We may well say,” Who has resisted his will” Many indeed disobey and sin against the will of his precept, but none ever shall frustrate the will of his purpose; for he will do all his pleasure, and in his way mountains shall become a plain.

Many men think, and some say, they will do what they will, especially great men, who are advanced in place and armed with power. Their will is their own reason, and shall be other men's law: but to say, I will have my will, is a speech too lofty for a creature. When they exalt their wills, GOD can bind their hands, and break their necks. How resolved was PHARAOH He would do this and that, that he would: ’The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, mine hand shall destroy them.” (Exod. 15: 9.) But GOD resolved, that as high, and great, and proud as PHARAOH was, he should not have his will, and GOD was too hard for him. ”Thou didst blow with the wind, the sea covered them, they sunk down as lead in the mighty waters; by the blast of GOD they perished, and by the breath of his nostrils they were consumed.” ( Ver. 10.) GOD, did easily scatter and consume them, as if they had been but dust or chaff; the breath of GOD'S nostrils stopped the breath of their nostrils: nay, GOD need not send forth a blast; when he did but give a look, the host of the Egyptians were troubled. When GOD hides his face from his people, he troubles them; and when he looks upon his enemies, he can trouble them.

Nay more, GOD can not only bind the hands of men, but he likewise can bind their wills, yea, and turn their hearts too as the rivers of water. He can make enemies to be at peace, and lions to lie down with lambs, and leopards with kids, and Egyptians to give their jewels unto Israelites; yea, he can not only pacify them, but reconcile them, turning their enmity into friendship, their hatred into love. ESAU resolved to kill his brother JACOB; but he embraced him, fell on his neck, and kissed him. Observe that passage, which plainly speaks GOD'S power over the spirits and wills of men: GOD'S command there was,” Thrice in the year shall all your men-children appear before the LORD GOD of Israel;” and his promise was this: " No man shall desire thy land, when thou shall go up to appear before the LORD thy GOD thrice in the year.” (Exod. xxxiv. 23, 24.) The Jews were environed with enemies, and those enemies might very well desire their land, flowing with milk and honey; and when all the males were gone up to Jerusalem, that was a fit opportunity for an invasion. But says GOD, trouble not yourselves, do your duty, go up when I bid you, and I will take care and overrule in the case; look you to your duty, and I will look to your borders: I will so order the spirits of your enemies, that not a man among them shall have any mind to give you a disturbance, or to make an inroad into your country. And this may afford strong consolation to us in the very worst of times, and when things are darkest, that the GOD whom we serve, has such an effectual influence upon the hearts and wills of men, even of those that are his people's most desperate and enraged enemies.

4. GOD doth govern the world most righteously. So the text tells us: " Righteousness and judgment are the habitation of his throne.” It is true, many times affairs are so managed, and things at such a pass, vice encouraged, and virtue frowned upon, godliness” trampled under foot, and profaneness triumphing; that thereby some have been, induced to question a Providence, and even good men have been stumbled. But it doth not become any of us to call the great and glorious GOD down to the bar of our reason, nor to measure his dealings with our line. It is not for us to be his counselors or judges. Rather, where we cannot comprehend him, let us adore him • still reviving with JEREMY, to hold fast this conclusion,” Righteous art thou, O LORD.” And this is certain, whatsoever advantages some wicked men may have as to outward enjoyments, yet even here good men have the better of them, their lines are cast in more pleasant places, so that they have no cause of envy or complaint.

Have wicked men at any time the smiles of the world, the favor of great ones; do they glister with jewels, and abound with sensual comforts But good men, though they be poor and despised, and counted the offscouring of the world, have the love of GOD,'S heart, which is most cordial, better than wine; the graces of his SPIRIT, which are beyond the gold of Ophir; and the light of his -countenance, and beams of his favor, which make the most lightsome and comfortable day. They are arrayed with the robe of righteousness and garment of salvation, which adorn them more than garments of wrought gold. CHRIST leads them into his banqueting house, and there spreads over them the banner of his love, which affords the surest-protection and the sweetest shade. Who but themselves are able to tell or conceive what unspeakable and glorious joy they have, what triumphs and exultings of soul, when JESUS kisseth them with the kisses of his lips, and by his own SPIRIT witnesseth with theirs that they are the children of GOD. What are mines of gold, what are crowns and sceptres, to one drachma of grace, one smile from heaven, one whisper of divine love, one embrace of a Savior’ Cursed,' said noble GALEACIUS,’ be that man who counteth all the world worth one hour's communion with JESUS CHRIST!' And if one hour's communion be so precious, what is a life of communion

But then, stay until the winding up of the bottom, until that last and great day shall dawn, in which there will be a revelation of the righteous judgment, and of the marvellous goodness of GOD, wherein the wicked shall be stripped of all their honor and power, of all their riches and pleasures, and turned into hell, for the unquenchable fire, and the worm of conscience eternally to feed upon them. And those who have closed with CHRIST, and bowed to his sceptre, and walked closely with GOD, and studied the power of godliness, shall enter into peace, and be clothed with glory, and sit upon thrones, possessed of si fulness of joy, and drinking rivers of pleasure, under the brightest and warmest beams of divine love, and in the full uninterrupted enjoyment of (< those things which eye has not seen, nor ear heard, nor have entered into the heart of man.” Then all the world, the most stupid and unteachable part of it, will be throughly convinced, that there is a reward for the righteous, a GOD that judgeth in the earth;” and that true” godliness is profitable for all things, both for the life that now is, and for that which is to come.” Therefore, in the mean time, though” clouds and darkness are round about the throne,” yet let us rejoice in the firm belief of what the Prophet tells us: " The LORD is righteous in all his ways, and holy in all his works.” (Psa. clxv. 17.)

The last thing promised for the proof of this, that GOD'S governing the -world may well support us in the midst of all distractions, is to present to your consideration, several things more particularly relating to the church and people of GOD. And they are these:—

1. The nearness, dearness, and intimacy of that relation, in which the Church stands to GOD. What may not the wife and children of a loving and mighty King promise themselves from his government Certainly they may well be assured, so long as he keeps his throne, they shall want neither defense nor comfort. The Church is GOD'S vineyard, and will he not water it, and keep it every moment, lest any hurt it She is the spouse of CHRIST, and will he not be tender over her, and kind to her He is a father to his people, and will he not look after them, and afford them maintenance and necessary supplies He is more than a mother to them, and will he not draw out his breasts of consolation to them Doubtless they may expect all good, all kindness, all comforts from him, who has been graciously pleased to put himself into all relations unto them. DAVID looked with an eye of faith but to one relation in which GOD stood to him, ”the LORD is my shepherd;” and from there he saw sufficient encouragement to conclude, that” he should not want.” What mayest thou then, O believer, argue from all GOD'S relations He is my God, my King, my Master, my Father, my Husband; therefore, surely I shall not want. He is a sun and a shield; a sun for comfort, and a shield for security. In his beams, then,” his children shall rejoice, and in his shadow shall they sit safely, and no good thing shall he withhold from them that walk uprightly.”

2. The special interest which GOD has in his Church and people. They are his portion and inheritance; and no one will, if he can help it, lose his portion. NABOTH would not part with his inheritance upon any terms, neither sell nor change it; much less will CHRIST with his. His people are his jewels; and will he suffer them to be lost They are his treasure; and what, shall his enemies rob him of that No, no;” where his treasure is, there is his heart also;” and where his heart is, there shall his eye be watching, and his hand of power shall be stretched out, and his wings of protection shall be spread abroad, and” salvation itself shall be for walls and bulwarks.” The interest which GOD has in all the world is not comparable to that interest which GOD has in the Church. The rest are but his slaves, these are his children; the rest are but the rude wilderness, these are his gardens enclosed. In others he sees his power, but in these his image and his SON. Others are the work of his hands, but these are the workmanship of his SPIRIT.

3. That entire affection which he beareth his Church and people. As he stands in all relations to them, so he has all affections for them. You that understand what love is, feel within yourselves what a mighty power and vigor there is in it. Now there is no love in the world comparable to the love of GOD. He has a flame to our spark, an ocean to our drop. The dearest of GOD'S love is placed upon CHRIST, and in and for CHRIST'S sake the same love is placed upon the Church and people of CHRIST: “ Thou hast loved them, as thou hast loved me.” And what will not such love do.' It will awaken care, and call forth power, and engage -wisdom, and open the exchequer, and stick at no pains, no expense. " Since thou wast precious in my sight, thou hast been honorable, and I have loved thee; therefore will I give men for thee, and people for thy life.” (Isai. xliii. 4.) “ GOD loves the gates of Zion, more than all the dwellings of JACOB, and the dwellings of JACOB more than all the tents and palaces of wickedness, and more than all the thrones of iniquity, that frame mischief by a law; for these shall have no -fellowship with him.” He loves one saint more than he doth ten thousand ungodly wretches, and his poor Church more than all the world. And since this GOD, who is so much your friend, governs the world, sit down and think how much you may expect from him; nay, what good is there which you may not expect

4. (GOD has especially charged himself with his Church and people. Now a good King looks upon it as his duty to study and promote the welfare of all his subjects, but in a more particular manner, the happiness of his consort and children.

There is, as I have shown, a general providence of GOD, which extends itself to the whole world; but besides that, there is a special providence exercised about good men, of whom he is as tender as the apple of his eye. The interest of his people lies closest to his heart, and doth most engage his thoughts. Others are under his eye, which runs to and fro through the earth; but these are under his wing.. Doth GOD take care of oxen Yes, that he doth, and of asses too, and of young lions, and wolves, and bears, and tigers, and all the beasts of prey; but he takes another manner of care, for his lambs, and his doves, in the clefts of the rock, and in the secret places of the stairs. You read, and rejoice when you read,” that he is the Savior of all men, but especially of those that believe.” (1 Tim, 4: 10.) They are his peculiar people, and so the objects of his peculiar care: whatsoever GOD does, he minds them; and whoever are neglected, ’they are not. What, NOAH drowned in the waters of the deluge, or LOT burned with Sodom and Gomorrah, and the cities of the plain! No, no; it could not possibly be. NOAH must be secured in the ark, before the windows of heaven were opened, and the fountains of the great deep were broken up; and LOT must be arrived at Zoar, the city of his refuge, before the storm of fire and brimstone could fall.

5. GOD has already done great and marvelous things for his people, not only in the ordinary way of his common providence, but likewise putting forth extraordinary and magnificent acts whensoever their case did call for them. Miracles have been nothing to him at such a time; he has not only wrought one or two, but multiplied them; there has been a series of them, as if he counted them cheap. His arm has awakened, and put on strength, and also put forth strength. No less than ten wonderful plagues did he send upon that proud King PHARAOH, Israel's oppressor and rather than he should not have let them go, he would have sent a thousand more. And if after they were gone, PHARAOH would pursue them, GOD would make for Israel a way through the sea, and for PHARAOH and his host, a grave in it. The course of nature was stopped, and the sun made to stand still upon Gibeon, and the moon in the valley of Avalon, that his people might avenge themselves upon their enemies. Clouds showered down manna upon them, and flinty rocks poured out water. And though such kind of works have not been performed in the latter days, yet GOD in them has not left himself without witness, neither is his arm shortened: miracles are as easy to him now, as they were formerly, and if need were he would do them. But besides them, consider these three things, which GOD has done all along.

(1.) He has in all times preserved and kept up a Church in the world. Though CHRIST has but a little flock, and that encompassed with ravening wolves, yet lie has always had a flock. When all flesh had corrupted then-way, there was a Church in NOAH'S family. When Israel had generally perverted their way, and turned aside to abominable idolatry, there were still reserved seven thousand faithful worshippers, that had not bowed the knee to Baal. In the thickest darkness, and most furious rage of Popery, there were those that owned and suffered for the truths of the Gospel. The four mighty monarchies of the world have been shaken down and broken in pieces, but” the kingdom of the LORD is an everlasting kingdom, and his dominion is from generation to generation.” The Church indeed, has not been always alike conspicuous, nor has it always been in the same state of purity, peace, and prosperity; but it has always had a being. CHRIST was never without some militant subjects, nor his truth without some faithful witnesses.

(2.) GOD has employed angels for his Church, who knowing it to be the will of their great Creator, readily comply and cheerfully obey. As the gates of hell set themselves against it, so doth the host of heaven engage for it. "They are all ministering spirits, sent forth to minister for them who shall be heirs of salvation." (Heb. 1: 14.) When the Prophet ELISHA was in danger from environing enemies, the mountain was immediately garrisoned with horses and fiery chariots, that came in to be his guard. They have it given them in express charge, to bear the saints up in their hands, and to encamp round about them; and may not this be a singular comfort to believers What, though they be the objects of hell's envy, and earth's malice, yet they are GOD'S darlings, and the charge of angels! And whatsoever work angels have to do for them, they not only despatch it faithfully, but delight to do so.’

(3.) GOD has turned all things to the Church's advantage, so that it has not been a loser in the upshot: both the north and the south wind have made spices to flow forth.” All things work together for good to them who love GOD.” Comforts and crosses, mercies and judgments, sunshine and storms, ordinance any afflictions, every thing, all things are employed, all busy, all at work, and all at work for good. Take a wicked man, and all things are against him; take a child of God, and all things are for him; all are sent upon an excellent design, and shall prosper in it. More particularly, oppositions, persecutions, and fiery trials, have issued in these three things, which are choice advantages.

[1.] By these things, GOD separates between the good and the bad, the precious and the vile. In those fields where there is care taken to sow the best and cleanest corn, the envious one will come and scatter tares. Churches contract filth and corruption as well as other bodies, and though they were very pure in their first erecting, yet afterward they degenerate. Some among them leave their first love, and their first works, and live not according to the Gospel. Now afflictions are the physic GOD gives for purging them out; these are the fan of CHRIST, with which he clears his floor; they are his fire for the refining of his gold, and severing it from the dross. When storms arise, the unsound fruit falls off: when persecution arises, stony-ground hearers are offended; then away go formalists, and all such as were strangers to the power of godliness.

[2.] By troubles and persecutions, the good are bettered; in such times, and by such means, their corruptions are mortified, and their graces are brightened. The trees ot righteousness root the faster for being shaken ’with tempests, and flourish the more for their pruning. Then-fierce trials refine their souls, and heat them into a greater zeal for GOD and holiness. The very rage and malice of their enemies, doth strengthen their care, and raise their resolution, so that they grow stronger and stronger. Upon these two accounts, when times are saddest, and persecution hottest, whatever may be said of the actings of men, there is no cause to complain of mal-administration on GOD'S part, so long as the Church is made purer, and the saints are made better. But,

[3.] By these persecutions, the Church is enlarged, and the number of her children is increased. The oppressing of the Israelites by PHARAOH, issued in their multiplying. When the Church at Jerusalem was scattered, the kingdom of CHRIST was enlarged the more. Those afflictions which happened to ST. PAUL, ended in the furtherance of the Gospel. The blood of the martyrs has all along been the seed of the Church. Persecutors are fools as well as madmen; they lose what they do; CHRIST and the Gospel gain. So doth GOD outshoot his enemies, and make their very wrath to praise him. Do you, all you that profess religion and godliness, look to it, that the number of Christians be not lessened through your wretched apostasy, and then it shall be augmented through your firmness and holy constancy. That is the fifth thing by which we may support and comfort ourselves, viz., The great things which GOD has done for his people.

4. There are very great and glorious things which GOD has further to do. If all were accomplished which GOD has in his heart to do for his Church, none of us should be here, the world would have an end, and time would be no more. The world doth owe its continuance to the Church, It is but the stage upon which GOD is acting for his name, and for his Church; and when the act is finished, the stage shall be pulled down. When wicked men are plotting against the Church, and persecuting her children, they are digging up those very foundations, on which themselves stand, and pulling down the pillars that uphold them. And as GOD continues the world for the sake of the Church, so he has great things yet in his purpose, which must not fail of accomplishment. Such as these, The giving great peace to her children; the bringing down her proud and insulting enemies: The bringing in both his ancient people the Jews, and the fulness of the Gentiles: The making the place of his feet glorious; and setting up the mountain of his house in the top of the mountains, and causing the Kings of the earth to bring their glory and the honor of the nations into it.

5. GOD hath laid upon himself strong obligations to do these things, and therefore we are on the sure hand. GOD has bound himself by promise, and that is good security; GOD'S word is settled in heaven. GOD can as soon cease to be, as falsify his word. Whatsoever thou hast a promise for, O believer, thou mayest be as sure of, as if thou hadst the thing in thine own possession. And how dark soever providence may seem to be, do not fear; for there always is a sweet harmony between providences and promises; yea, the great work and business of providence is to give accomplishment to the promises.

6. GOD is greatly concerned in the welfare of his Church and people: he is more concerned than we are, and all the men in the world. It is true, we are nearly concerned in the prosperity of the Church; in the Church's peace it is that we shall have peace. Our all is embarked in this ship, if that should be cast away, we are ruined: let religion be lost, and we are lost. Farewell prosperity and all that you can call good; and therefore none of us should be careless or wanting, in prayer and duty. But know, God is more concerned than we are. As to this lower world, GOD'S stock of glory lies in the hands of his Church and people, and his revenue is brought in by them, and will he not look after them Let us not fear where no fear is; let us not fear in the midst of fears. We may be confident that GOD will wisely steer the course, and carry the ship safe into its harbor, in which he has his name and honor embarked. He will never give his glory to another, nor his praise to graven images; and if not to graven images, then not to Papists. Suppose those cursed Philistines should take the ark, yet know assuredly, the captivated ark will be too hard for Dagon; graven images and all idolatry, shall fall before it.

7. Lastly, let us comfort ourselves with this, that the government is laid upon CHRIST'S shoulder, and the sceptre put into his hand, and all power both in heaven and earth committed to him. GOD the FATHER has set him up for his King’• upon his holy lull of Zion,'' and has so established 1:ud iixed his tin-one, that lie iooki-with scorn upon all the attempts of his enemies. And all that power which he has, was committed to him, and is to be employed by him for the continuance and comfort of his Church. " He is made head over all things to the Church.” Whatsoever he has as head, is for the advantage of that his mystical body. And what may we not expect from such a Father as GOD: from such a King as JESUS And with what peace and delight may we sit under his shadow I Well might the holy Psalmist say,” Let Israel rejoice in him that made him; let the children of Sion be joyful in their King.” (Psa. cxlix. 2.) From what CHRIST has done, we may strongly argue to that which he will do. He was incarnate for his Church; he was made under the law for her; he became poor for her; he humbled himself for her; he laid down his life for her; he bare the rage of man, and the wrath of GOD, for her; he” endured the cross, and despised the shame,” because it was for her; and therefore, question not but he will rule and govern for her.

Having thus finished the doctrinal part, I come to the application. And, First, I exhort you that are the people of GOD, to fetch support and consolation from this precious truth. The times in which we live are, indeed, very dark and tempestuous: GOD is shaking all nations. But let this support, and quiet, and comfort you; that however things go, GOD still governs the world. And that this may be sweet to you, follow these directions:—

1. Make sure that you be in the number of CHRIST'S subjects; such as have submitted to his government, and are devoted to his fear. If you have kissed the Son, you may rejoice at the thoughts of GOD'S governing the world, when you feel and are assured of his governing in your hearts. Then may the remembrance and consideration of his universal kingdom be cordial to you, when you find he has erected a kingdom within you. This is firm ground of strong consolation, and of quietness and assurance forever. If you are the loyal subjects of CHRIST'S kingdom, then you are the children of his family, and you may promise yourselves that he will carefully look after you, and graciously provide for you. He has a peculiar repsect to his peculiar people; for them he has a strong tower, in which they shall be safe, when he cometh out of his place to punish the inhabitants of the earth for their iniquity. Judgment begins at the house of GOD, and that is to make way for mercy; those judgments prepare for deliverances here, and for glory hereafter. But O the dreadful storms of wrath that shall fall upon the wicked! What thunderbolts will GOD assail them with, that will strike them down in the lake which burns with fire and brimstone, and shall never be quenched! Come, Christians, trust in the LORD, and give up yourselves to him; and then, when enemies threaten you, and dangers face you, and fear is on every side, even then mercy shall compass you about.

2. Heedfully look to it, that you govern yourselves according to the will and law of God. Then may you take the comfort of GOD'S governing the world. When you wisely rule your own spirits, and your affections, and conversations, there is a promise, that” unto such GOD will show his salvation.” The laws of a land protect the subjects so long as they keep them. A transgression of the law is the endangering of a subject.” He shall give his angels charge over thee to keep thee in all thy ways.” Their commission, as large as it is, reaches no farther; when you leave that, you lose your guard; but while you keep your way, angels, yea, the GOD of angels will keep you. Do not so much fear losing your estate, or your liberty, or your lives, as losing your way, and leaving your way; fear that more than any thing; nothing but sin exposes you to misery. So long as you keep your way, you shall keep other things; or, if you lose any thing, you shall get that which is better; though you may be sufferers for CHRIST, you shall not be losers by him. If a good man should be deprived of his temporal comforts, it will commend spiritual ones the more to him. GOD'S voice is never so sweet, as when he speaks comfortably in an-wilderness. If a child of GOD should be cut off by a \ioleui stroke, he is thereby brought the sooner to his Father. If enraged persecutors add to his sufferings, in so doing they add to his crown; and by making his burden heavy, they make his glory the more exceeding weighty.

3. Let GOD'S governing the world be the matter of your faith: no truth will be a staff of support, unless you carry it in a believing hand; precepts will not prevail, threaten-ings will not awe you, and promises will not comfort you, any farther than they are believed. Present you with never so precious a cordial, it will do you no good unless it be mingled by you with faith; therefore believe that the management of all things is in the hand of GOD, and pray that you may have a well confirmed faith hereof; when faith is weak, it affords but weak comfort; strengthen your faith, and that will greaten your peace and raise your joy.

To this end, be careful that you do nothing to the jwejudice of your faith; do not you weaken that which must support you. What a madness was it for SAMSON to let his locks be cut, when he knew he should lose his strength together with them. Now there is nothing in the world so prejudicial to faith as sin is. A guilty conscience doth always make a palsy hand, shaking whensoever it goes about to lay hold of GOD and CHRIST, or any promise. Rebukes to conscience are severe checks to faith. What is all GOD, to one that cannot say, My GOD Guilt makes faith and comfort run low; whereas” great peace have they that love the law, and nothing shall offend them: “ they have peace in trouble, joy in sorrow, calms in storms, inward sedateness in the midst of outward commotions.” If our hearts condemn us not, then have we boldness towards GOD;” and if so, then comfort comes in from every prospect which we have of GOD. Let us then look upon him which way we will, we shall see smiles and” delights; that very appearance which is dark to others will give light to us.

Lastly, Be very serious and frequent m your meditations, upon GOD'S governing the world: fleeting thoughts make either none, or but slight and short impressions. The burning glass will not fire any combustible matter, unless it be held some time with a steady hand in the beams of the sun; so it is here: dwell therefore in your thoughts upon this subject; consider it, and return to consider; repeat the work again and again. " Mine eyes are ever: towards the LORD;” (Psa. 25: 15;) that is, often and often, at all times, and upon all occasions. Was he in straits he looked to GOD. Was he in danger he looked to GOD. Was he in fears he still looked to GOD; and that supported him, as you may gather from the next words: “ He shall pluck my feet out of the net: “ though mine enemies have got me in their net, and I am so entangled in it, that I cannot make my own escape, yet GOD shall pluck me out. And in such cases we should specially look to GOD, under the notion of the supreme Governor of the world. Are there confusions and distresses up and down in the world

Are foundations out of course, Yet comfort yourselves: GOD sits at the helm, and he is” our refuge and strength, a very present help in time of trouble.”

Secondly, I exhort and beseech you, evidence it to the world, that your belief of GOD'S governing the world doth really support and cheer you in the midst of all distractions. The truth is, the day in which Providence has cast us is a day of distraction; the world is stark mad: wicked men are mad upon sin and vanity, and superstition, and idolatry, and mad against religion and godliness. Well, if they will be mad, let them be so; GOD knows how to tame them, and how to chain and fetter them too: he has hooks for their noses, and bridles for their jaws.

When there are that make it their business to destroy and confound all things, do you rejoice in this, that GOD governs all wisely, powerfully, graciously, so that those things which have the most frightful aspect, shall at last (it maybe ere long) issue in a happy close. However affairs go now, GOD hath bid us “say to the righteous, it shall be well with him.” Do you evidence the powerful and comfortable influence that GOD'S government has upon your spirits, by these three things:—

1. By the keeping up your spirits. " Cast not away your confidence, for it has great recompence of reward.”“ We will not fear,” says the Church,” though the earth be removed, and the mountains be carried into the midst of the sea;” let the wicked fear where no fear is, but let the saints be fearless in the midst of fears. " Why are ye fearful,” said CHRIST to his disciples, when the ship was almost covered with waves. He sets men above GOD in his thoughts, whose fear of man prevails against his faith in GOD.

2. Evidence it by your perseverance in godliness. Hold on your way; make not use of any sinful means, neglect not

,any part of your duty to secure yourselves and avoid danger; be not beholden to the evil for your liberty and peace. What though there be lions in the way, go on, and proceed boldly, so long as it is the way of GOD: you may live by faith, while you walk by rule; you. may walk believ-ingly and cheerfully, while you walk regularly. The wound that a man gets by sin, will put him to far greater pain, than all his sufferings for GOD and godliness would have done. He that purchases the favor of men with the frowns of conscience, will find he has made a very hard bargain. Every step from GOD is a step to ruin: " If any man draw back,” GOD'S soul will have no pleasure in him; whereas,” he that walks uprightly, walks safely.”

3. Make it to appear by the raisedness of your expectations. So the Church did in her low condition: " Rejoice not against me, O mine enemy; though I fall I shall rise; when I sit in darkness, the LORD shall be a light unto me.” (Micah 7: 8.) At midnight she looked for the dawning of a glorious day, and so do you. GOD will do great things, such as shall outdo all that his enemies have done. GOD'S last works in the world will be his greatest works, and by them he will get himself a glorious name. " He that shall come, will come, and will not tarry.” Therefore, encourage yourselves in the LOUD join GOD; do your duty, and quietly wait, for your expectation shall not be cut off,

SERMON 2:

THE HINDERANCES AND HELPS TO A GOOD MEMORV IN SPIRITUAL THINGS.

1 Cor. 15: 2.

By which also ye are saved, if ye keep in memory what 1 preached unto you, unless ye have believed in vain.

THERE is no complaint more common among religious persons, than the weakness of their memories; thinking, perhaps, that defect doth imply least guilt; or it may be, mistaking their carelessness for forgetfulness; or else, there is really some special frailty in that faculty; to heal winch is die design of this discourse.

The Apostle PAUL, in the verse foregoing, begins to recite and prove the doctrine of the resurrection from the dead, which he doth there declare to be a great point of that Gospel which he had preached unto them, which also they had received, and wherein they did stand. And then he adds here,” By which (Gospel) also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.”

In which words we may observe,

The influence which this (keeping in memory) has upon all the rest. And this expressed, 1. By way of condition,” ye are saved,” if ye keep in memory. Our salvation in some sort depends upon it. For without the Gospel, no salvation; without faith, no benefit by the Gospel; and without hearing, and retaining what we hear, no saving faith. 2. By way of exception;” unless ye have believed in vain: “ your hearing is in vain, and your believing is in vain, if ye do not steadfastly cleave to the Gospel, and to this material doctrine of it, the resurrection., and” keep in memory” what I have preached unto you concerning it.

The lesson that we may learn from hence is this, viz: If men would be saved by the Gospel, they must keep in memory what is preached unto them.

And under this proposition I am to handle the causes and cures of a bad memory, or the hindrances and helps of a good memory in spiritual things. And in order hereunto I shall show, 1: The ordinary impediments thereof. 2: The proper helps unto it. And, 3: make application to all. And the good LOUD help us now to remember what is preached to us.

I. I am in the first place to show the ordinary impediments of a good memory, or the causes of a bad one; which as ever you desire better memories, you must beware and seriously strive against. And they are these:

1. A weak or dark understanding. Such indeed may have a great sensitive memory, as we see in children, yea, some brute creatures, but a sound rational memory they cannot have; for except a thing be clearly known, it can never be clearly remembered. If reason be weak, and the mind be poor, what can the memory be stored with, but from the senses And you shall observe that your ignorant people have the worst memories, especially of spiritual matters. " When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart.” (Matt. 13: 19.) Words will be remembered to little purpose when things are not Understood; and therefore labor for more knowledge and a clearer understanding. Beg it of GOD, and according to your capacities, use all means to increase it.

2. A carnal careless heart, that is mindless of good things: for those things which we little heed, we never remember. According to the impression on the heart, is the retention of the memory. Such a heart as this can retain abundance of a play or a song, but of a chapter or sermon, next to nothing; for every thing keeps what is connatural to itself. Nay, a good man's memory, at a time when he is more remisss, quite differs from what it is when he is fervent in spirit. And some scriptures which were utterly insignificant to him at one time, read and heard and forgotten, have been quite new to him at another, when his heart had been rightly disposed. As you know, wax when it is hard receives no impression, but soften the same wax, and then it receives it: and nothing can be retained in the heart, if it be not first received by the memory. And therefore many of you that complain of your bad memories, have more reason to lament your dead and hard hearts, and to be restless till they be renewed.

3. A darling sin. Any bosom sin, as it fills and employs every faculty, so it debauches, monopolizes, and disorders them all. Grace, though it rule over every faculty, yet ruffles none; it composes the mind, and employs the memory in a rational manner: it rules like a just King, orderly; but the serving of any lust breeds a civil war between one faculty and another; and that distracts the whole soul, whereby every power thereof is weakened. And particularly the memory being pressed to serve the stronger side, is so stuffed with the concerns of that tyrant lust, that it cannot intend any spiritual matter. And therefore, whatever” right eye offend thee, pluck it out and cast it from thee,” (Matt. 5: 29,) or else thy memory will never be cured. A table-book that is written and blotted all over, must be wiped before you can write any new matter upon it; and so must the lines of thy darling sin be effaced, before any good things will abide legible in thy memory.

4. Excess of worldly cares is destructive to the memory. Our SAVIOR has plainly told us, that” no man can serve GOD and mammon.” The memory is but finite, though capacious; and a superabundance of worldly thoughts, must needs shoulder out better things. Especially these thoughts being more natural to our depraved hearts, will so stuff the memory, that there will be no room for spiritual matters. Hereupon we find that young persons, that have few worldly cares, have better memories than others.' Cares and thoughts crowd in; therefore, if you would heal your memories, moderate your cares; considering that immoderate care is justly blasted of GOD, so that it doth no man any real good. You would not overload a beast, why will you overload your own spirits Particularly be sure that if possibly you can, you settle and digest your spiritual matters in your mind, after reading or hearing, before they be disordered or confounded with worldly cares.

5. Surfeiting and drunkenness are great enemies to the memory; these disorder the brain, and disable it from its functions. Excess of meat doth this more insensibly, but yet really; a full belly seldom has a clear head. But that of drink is most evident: " It is not for Kings, O LEMUEL, it is not for Kings, to drink wine, nor for Princes strong drink; lest they should drink and forget the law.” (Prov. xxxi. 4, 5.) It is plain chat a drunken man forgets what he said and did; and too many sad instances are apparent, of many that have drank away not only their estates, their health, their credit, but their very souls and brains, and all, and are grown very sots; therefore, keep a strict watch over yourselves, and if you despise those Christian rules to which you have sworn, yet do not abhor morality, do not renounce humanity.

6. Violent passions spoil the memory; such as of anger, grief, love, fear. Passions we must have, but constitution and education allay them in some, reason moderates them in others, and grace regulates them in all. Where these bridles are wanting, they shake all the faculties, as an earthquake doth a country. For example: Anger, when it rages, manifestly inflames the blood, and consequently the spirits, and melts off the impressions in the brain, just as the fire melts the wax, and the impressions that were fixed upon it. So excessive grief, fear, or love. You cannot but perceive in yourselves and others, how your poor memories have suffered by some or all of them.

And therefore, labor to mortify your passions; and to that end, endeavor for strength of grace. Strong passions had need of strong grace; as you know a heady horse had need of a strong bridle. For you will find, that as there is much guilt in them, so much harm comes by them.

7. A multitude of undigested notions. If a man have a stock of methodical and digested knowledge, it is admirable how much the memory will contain; as you know how many images may be discerned at once in a glass: but when these notions are heaped incoherently in the memory, without order or dependence, they confound and overthrow the memory: As the scholar that has read abundance, but digested nothing, knows not where to find any thing; it breaks his memory. As excess of meat cloys the stomach, so an immeasurable heaping of things in the memory confounds it.

Thus many read or hear much, too much perhaps for their capacities; they have not stowage for it, and bo they” are ever learning, and never come to the knowledge of the truth.” Therefore look that ye understand and digest things by meditation. Run not on too fast: he that rides post can never draw maps of the country. When one is impatient to stay on things, they leave but a shallow impression; as greediness of the appetite hinders digestion. When a thing is well studied and clearly apprehended, it will be much better remembered.

And thus I have showed the hinderanees of the memory, or what are the common causes of a bad memory.

II. The second thing to be handled is, the proper helps to it; and they may be ranked under three heads:— 1. Natural helps. 2. Artificial. 3. Spiritual.

1. As to natural helps, two things I would recommend:— (1.) A sober diet. For if excesses in meat and drink disturb the brain, and consequently weaken the memory; then certainly a sparing diet preserves the blood and spirits in order, and so by consequence, are a certain (though not so sensible) help to the memory. And therefore take heed to yourselves, lest at any time your hearts be overcharged With surfeiting and drunkenness, and cares of this life,” and so you quite forget “that day” that comes on men” unawares.” (Luke 21: 34.) The Heathens went far in this moderation; how far then should Christians go! And what a base thing is it to destroy our reason by gratifying our appetite!

(2.) A quiet mind. For if all passions that are violent, weaken, then a sedate and quiet mind greatly strengthens, the memory. As in a pool of water, when it is clear, you may see the fishes, and every thing easily in it; but when it is troubled, every thing disappears: so it is with our reason and memory; as long as the mind is quiet, we may tell where to find any thing in the memory; but when it is distracted, every thing is hid from us. Let faith, therefore, stand fixed upon Almighty GOD and his promises, and then that word is Fulfillled: " Thou wilt keep him in perfect peace, -whose mind is stayed en thee.” 2. Artificial, or outward helps, are,— (1.) The repetition of those things which we would remember. Revolving them in the mind makes the impression deeper, and the audible repeating of them greatly fixes them there: " Ye shall lay up these my words in your heart and in your soul, and shall teach them your children, speaking of them when thou sittest in thy house, and when thou walkest by the way, when thou liest down, and when thou nsest up.” (Deut. 11: 18, 19.) Upon this account, some great orators have used to pronounce their harangues in their studies, to fix them the better on their memories. And it is recorded of PYTHAGORAS, that he appointed his scholars to recollect every night, before they went to bed, what they had heard or done all that day. How much more should you on the LORD'S Day at night revive what you have heard, confer of it with others, repeat it to your family; by all which you will relieve the weakness of this faculty.

(2.) Writing what we would remember is a great help to the memory. So the HOLY GHOST teaches: “And thou shalt write them upon the door-posts of thin j house, and upon thy gates;” (Deut. 11: 20;) yea, “the King” himself” was to write him a copy of the Law in a book,” (chap. 17: 18,) that he might remember it the better. The very writing of any thing fixes it deeper in the mind. Alas! how many excellent doctrines and directions have you heard that are quite forgotten, which a discreet use of writing might have preserved unto you.

(3.) Custom, or using your memories, is an excellent way of improving them. Thus many wise persons charge their memories at the present, and thereby strengthen them, and then commit what they have remembered to writing when they come home, that no time may wear it away; for every faculty is improved and strengthened by employing it. We say, Use legs, and have legs; and so, use the memory, and have a memory* So if you oblige your children and your servants to bring you away an account of a sermon, you will see that use and custom will make that easy, which bofoic they thought impossible. I have seen an old man's girdle, who could not read a word; yet by the only help of a girdle which he wore, which was hung about with some knotted points, he could bring home every particular of a sermon.

4. The spiritual helps for memory are these:— (1.) Bewail your forgetfulness. There reformation and amendment, when it is found, begins. The Jews say, that when ADAM looked toward Paradise, he wept in the remembrance of his fall. I am sure we have cause to mourn and weep, and weep again, at the remembrance of it; to consider not only the great guilt, but the sad fruit of that apostasy; and that as in other particulars, so in respect of our memories, which have borne their share in that convulsion. And we have cause to mourn also for all excesses and follies, which have concurred to make them worse; so that, though you niay reckon a sorry memory but a small fault, yet you will find it is both the effect, and the sign, and the cause of much evil, insomuch that idolatry and the worst sins are in Scripture styled,” the forgetting of GOD.” Few of us would reckon it a small Fault, to have a servant frequently neglect his business, and run into errors, and still to excuse all by saying, I quite forgot it; for generally such forgetfulness is the effect of supine negligence, and therefore we have the more cause to be humbled seriously for this sin.

5. Prayer is a second help; for” every good and perfect gift,” whereof this is one, “is from above, and cometh down from the Father of Lights;” (James 1: 17;) and therefore is to be sought by frequent and earnest prayer, which is the golden key to unlock the treasures of heaven. O beg it then of Him, that as he sanctifies the soul, He would sanctify this with the rest. And you have a ground for your prayer, in that our SAVIOR has said, that ”the FATHER will send the HOLY GHOST, to teach us all things, and to bring all things to our remembrance.” And this SPIRIT you may have for asking: “Your heavenly Father shall give the HOLY SPIRIT to them that ask him.” GOD will grant your prayer herein; there being joined with the same, a due use of all other means. And you must not only crave this in your solemn' prayers, but also when you are reading or hearing, you should dart up a holy ejaculation, or short desire,—LORD, write this truth in my heart, and bless it to me! This is like the clenching of a nail. And when you have heard a sermon, lock the chest with DAVID'S prayer: “O LORD, keep this for ever in the imagination of the thoughts of my heart.” (I Chron. 29: 18.) And be assured, that GOD will hear the breathings of his own SPIRIT, and give thee a memory to retain his truth.

Diligent attention. If the mind wander in hearing, the memory will be weak in remembering. Confine, therefore, your thoughts to the holy work you are about, and fetch in your straggling fancies with a hearty sigh. Remember that Almighty GOD speaks* to you by every good book or sermon that you read or hear; every chapter and sermon is a letter from the GOD of heaven, and directed in particular to you; and you know; we read with attention the meanest letter that is directed to us, and observe every period of it. The Gospel is our SAVIOR'S will and testament; and how carefully doth every child attend to every clause of his father's will! Now the more diligent your attention is, the better you will remember: as you know the greater weight we lay on the seal, the deeper impression it makes. Holy DAVID could say, ”I will never forget thy precepts; for with them thou hast quickened me.” (Psa. cxix. 93.) The Scripture, the sentence, that has ”quickened” us, we shall not easily forget: when all the heart is engaged, then all the head is employed also. And it is no marvel that divers remember so little, when they are so palpably careless in hearing, and their wandering eyes plainly discover their wandering minds.

Due estimation. The more we love and admire any thing, the better we remember it. This is the reason given of children's remembering things so well, “because they admire every thing as being new to them; and of old people, the saying is known, That they remember all such things as they care for; for when we esteem any thing, the affections work upon the spirits, which are the instruments of the memory, and so seal things upon it. Why is it that a woman cannot forget her sucking child Because she doth vehemently love it; and the like affection in us to good things, would keep us from forgetting them. So MR. GREENHAM:’ The best art of memory is to be humbled at GOD'S threatenings, and comforted at his promises; for great griefs and joys leave great impressions on us.' And therefore, apprehend spiritual things to be very excellent, and receive the truth in the love of it, and you will remember it; but when we have a mean and low opinion of heavenly truths, they are easily forgotten.

Serious meditation is the last help I shall mention. When people read or hear, and presently plunge themselves into foreign business, then generally all is lost: " for he beholdeth himself, and goeth his way, and straightway forgets what manner of man he was. But whoso looketh,” (the word signifies, to penetrate into a thing with his eye,)” and continueth therein,” (that is, so considering,)” he being not a forgetful hearer, but a doer of this work; this man shall be blessed in his deed.” (James 1: 24, 25.) By which is not meant a speculative and fruitless meditation, but that which digests the things we read or hear for use and practice: " Thy word have I hid in my heart, that I might not sin against thee.” (Psa. cxix. 11.) Here is a truth, or a duty, or promise, for such a time or case. Such rolling good things in our thoughts, doth habituate and familiarize them to the soul, and they abide the longer. This is clear in other cases: for if one has received an unkind word, if it go out at one ear as it comes in at the other, it leaves no great impression; but if you set yourself to ruminate upon it, then it is a long time ere you can forget it. And so in some measure it would be in good things: give them a little heart-room, bestow second thoughts upon them, shut the book when you have read a little, and think of it, and it will abide. It is the soaking rain that enters deepest into the earth, when a sudden shower slides away. But herein ordinary hearers are strangely negligent; they read, they hear, they forget; for they never meditate of it. They turn down leaves in their Bibles in the congregation, but they seldom turn them up again in reflecting upon what they heard, and so their labor is lost, and ours also. And so much for the helps to a better memory. lit. I come now to the last thing, which is some short application.

First, Magnify GOD for your memories, especially you that have good memories; be not proud of them, but be very thankful. I have somewhere read of SIMON THARVER, a Cornish-man, that would so boast of his skill in philosophy and divinity, that he could, on a sudden, answer any problem that was proposed to him; and the historian says, that his parts and memory were so smitten, that he ould not repeat the LORD'S prayer. O give GOD the glory of-this faculty, and say,” Fearfully and wonderfully am I made;” and if your memories have some strength and faithfulness in them, praise him the more, for you have a great advantage beyond others, you1 have a treasure which others want. Many a poor Christian would be content to forget all his earthly concerns, so that he could but remember the things of eternal life. Be sure then that ye be truly thankful.

Secondly, Let all GOD'S Ministers that preach or that write, labor to consult people's memories; and to that end, observe some proper method in their books and sermons. A confused or cryptical method confounds the memory, and a multitude of naked heads overpresseth it; but a clear connection and a proper method greatly assist it. The HOLY GHOST himself has in several places particularly stooped down to us herein; in divers of the Psalms, in one chapter of the Proverbs, in the whole Book of Lamentations, he has proceeded alphabetically for the relief of the memory. That matter, manner, and method, surely should be used by us, which is most proper, not only to inform people's understandings, but to prevail with their wills, to awaken their consciences, and also which may best stick with them when they are parted from us; for the work of conviction, conversion, and comfort, are generally perfected by after-thoughts. And seeing people's memories are so weak, let us do what we can to relieve and help them.

Thirdly, Labor to improve your memories, to have them cured and strengthened. Content not yourselves with such treacherous memories; satisfy not yourselves with fruitless complaints of them, but proceed to a vigorous endeavor to amend them. Consider,

1. This is possible, and this is proved by experience. Many have come by the help of GOD to remember more and better than they did before; and why should not you increase the number of such proficients It is not fit for a Christian to despond, in any such case, but to be up and doing. When a ship leaks, it is not presently cast away;

'for,' says the Master,' this vessel may yet do me service.' You have leaking memories; yet being careened, they may be much more serviceable than ever they were.

Despondency spoils all endeavors. Neither do you sit thus down in other cases. If your body or brain be weak, you will try experiments; you will go to one Physician after another; be not then more careless of your noblest parts. The cure is possible, at least in some good measure.

2. It is reasonable that your memories, which have been sinks of sin, ’should become helps to heaven. All our faculties are given us for this end, and is it not highly reasonable that they should be so applied It is apparent that our memories have been grievously perverted; and therefore” as we have yielded our members servants to uncleanness, and to iniquity unto iniquity; even so we should yield our members servants to righteousness unto holiness.” (Rom. 6: 19.) Seeing GOD has given us a noble faculty, should we neglect or abuse it Can others remember the world, and their lusts, and shall not we remember the holy things that refer to a better world Nay, can we remember a thousand unprofitable, hurtful, and sinful matters, and not' those things that most nearly and highly concern us It is intolerable.

3. This is necessary: It is an unquestionable duty. That fundamental law propounded in the Old Testament, (Dent. 6: 5,) and confirmed in the New,” Thou shall love the LORD thy GOD with all thy heart, and with all thy soul, and with all thy mind,” (Matt. 22: 37,) doth oblige us to strain every faculty to the utmost in GOD'S behalf. One end also of CHRIST'S coming into the world was, to repair our depraved faculties; and shall we suffer him to die in vain The text I am upon, shows how necessary it is as a means of faith and salvation. We find by experience that this faculty is miserably corrupted, and therefore it is undoubtedly necessary that it be renewed.

Do you object, We can do but what we can, let it be never so necessary

And I pray, how far have your endeavors traveled in this business Have you carefully used the fore mentioned means, and continued in the use of them No, no; your impotency is willful; you cannot, because you mind it not; or else certainly, if you were ever so weak, grace would be ready at your service.

4. A good memory is very helpful and useful. It is not a vain thing that is thus pressed upon you. For,—

(1.) It is a great means of knowledge. For what signifies your reading or hearing, if you remember nothing It is not eating or drinking, but digesting your food, that keeps you alive; and so it is in this case: “ My son,” not only” attend unto my words, incline thine ear unto my sayings,” but” keep them in the midst of thy heart: then they are life unto those that find them, and health to all their flesh.” (Prov. 4: 20, 21.)

(2.) It is a means of faith, as is plain in my text, unless ye have believed in vain;” for though faith doth rest purely on the word of GOD, yet when the word and works of GOD are forgotten, faith will stagger. Hence our SAVIOR says,” O ye of little faith, do not ye understand, neither remember the five loaves of the five thousand” (Matt. 16: 9.) The word of GOD is” the sword of the SPIRIT,” whereby SATAN is foiled; but if the sword be out of the way, by reason of forgetfulness, how shall we conflict with this enemy

(3.) It is a means of comfort. If a poor Christian in distress could remember GOD'S promises, they would inspire him with new life; but when they are forgotten, his spirits sink. Our way to heaven lies over hills and vales: when we are on the hill, we think we shall never be low again; and so when we are in the valley, we fear we shall never have comfort again. But now, a faithful memory is a great help: u I said, This is my infirmity; but I will remember the years of the right hand of the MOST HIGH; I will remember the works of the LORD; surely I will remember thy wonders of old.” (Psa. Ixxvii, 10, 2:) So also,”I remembered thy judgments of old, O LORD, and have comforted myself.” (Psa. cxix. 52.)

(4.) It is a means of thankfulness. We are all wanting in this duty of thankfulness, and one cause thereof is forgetfulness of the mercies of GOB. Hence ungrateful men are said to have bad memories. What abundant matter of thanksgiving would a sanctified memory suggest to every Christian! Hence holy DAVID calls upon himself: " Bless the LORD, O my soul, and forget not all his benefits.” (Psa. cm. 2.) By which forgetfulness, and such other means, it comes to pass, that praise and thanksgiving has so little, which should have so much room in our daily devotions.

(5.) It is a means of hope. For”experience works hope;” and the memory is the store-house of experience; therein we lay up all the instances of GOD'S goodness to us heretofore: " This I recall to mind, therefore have I hope.” (Lam. \ii. 21.) Hence they who do not trust in GOD, are said in Scripture to forget him. And one reason of men's impatience and dejectedness in trouble is assigned by the Apostle: " And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not” thou the chastening of the LORD, nor faint when thou art rebuked of him.” (Heb. 12: 5.)

(6.) It is a means of repentance. For how can we repent or mourn for what we have forgotten As, therefore, there is a culpable remembrance of sin, when we remember it in kindness; so there is a laudable remembrance of sin, when we remember it with displeasure: “That thou mayest remember and be confounded, and never open thy mouth more.” (Ezek. 16: 63.) But, alas, we write our sins in the sand, and foolishly imagine that the eternal GOD forgets them just as soon as we; though in such cases he has said and sworn,” Surely I will never forget any of their works.” (Amos viii. 7.)

(7.) It is a means of usefulness. No man should, nor indeed can, be singly religious. When one spark of grace is truly kindled in the heart, it will quickly endeavor to heat others also; as we are born, and much more we are new-born, to be helpful to others. Now herein a good jnemory is exceeding useful; out of which, as out of a store-house, a wise Christian may bring forth matters both new and old. Such may say,” We have heard with our ears, and our fathers have told us” this and that observation. And likewise,” as we have heard, so we have seen,” what may be very useful to many'a soul. So that you see a good memory is useful many ways.

8. The want of memory is a great defect and loss: when we cannot remember what we read, or hear, why time is lost. I will not say, quite lost; but it is not improved: whereas when GOD'S word is remembered, then *' when thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee.” (Prov. 6: 22.) But a broken memory has heard of GOD'S famous acts of providence, but forgotten them; has read rare examples of GOD'S mercy, justice, power, and goodness, but they are blipped away and lost.

In a word, so far as thy memory fails, so far will meditation fail, delight fail, and practice in a great measure fail. And therefore set yourselves in the use of the means prescribed, and all the other good means to heal and strengthen your memories;” and give the more earnest heed to the things which ye have heard, lest at any time ye let them slip.” (Heb. 2: 1.) And so far in the third use.

Fourthly, The fourth exhortation is to young people: Store your memories in the time of youth: " Remember now thy Creator in the days of thy youth.” (Eccles. 12: 1.) Now your memories are fresh and strong; hereafter they will be shattered with cares and business. A new ship, or any vessel that is new, is free from leaks; but time and travel will batter it: so it will be with you. Care will batter you, grief will batter you; and therefore now store yourselves: now a dozen chapters, a good Catechism, a collection of useful texts and doctrines, will take no room nor make you go the heavier, nor sleep the worse; and therefore it concerns parents both to have such things in their hearts, and to teach them diligently to their children. Perhaps they may not understand the sense of them at the present, but these will be ready in their minds until grace and understanding come, and then they will help them exceedingly. Yet a measure must be observed with both old and young. A ship may be laden, but must not be overburdened, lest all the cargo be sunk and lost. A just discretion will best determine the measure herein, according to the capacities of the subjects.

Fifthly, Let us all labor for more holiness; for that raiseth all the faculties, and reduces them to their right frame and proper objects. The more grace we have, the better we shall remember, and especially better things. Grace strengthens the memory always for practice, though it serve not always for discourse. Thereby we love truths and duties better, and it is easy to remember that which we love; and therefore let it be our daily prayer, that “the GOD of peace would sanctify us \\holly, spirit, soul, and body.” It is not for Christians to inquire just how little grace will serve our turn for salvation, but rather, how much may be attained and improved to the glory of GOD.

Lastly, Reduce into practice that which you do remember. The end of all true knowledge is practice. Remember his commandments to” do them.” If it be a doctrinal truth which you read or hear, consider what influence it has upon the heart. If it be a duty which is set before you, immediately set about it. If a sin be exposed, presently root it out. If sincerity or hypocrisy be deciphered, try thy spiritual state thereby without delay. For, as a treasure in the chest is in danger of the robber, but when it is laid out on a good purchase it is safe; so while spiritual notions swim only in the memory, you may easily lose them, but they are safe when they are once incorporated into your real practice.

But, alas! there are too many that are like those chapmen, who come to the shop, and lay by a great many rich wares, but when all is done buy few or none. So these cheapen and bid for the pearl, but will not buy it; they will talk over all the points of religion, before they will seriously practise any one of them. Then you remember the Sabbath aright, when you so remember it before it comes, that when it comes, you keep it holy; then you remember GOD truly, when you fear, and love, and trust in him; then you remember your neighbour as you ought, when you remember to” do good and communicate;” then you remember yourselves best, when you remember to have always”a conscience void of offence towards GOD and men.” In a word, then you remember your latter end rightly, when you keep your oil ready in your lamps and in your vessels, that your Master may find you so doing.

But I conclude. It is worth observing, that holy DAVID, among all the rest of his blessed Psalms, has one, which is the thirty-eighth Psalm, which he styles,” A Psalm of DAVID to bring to remembrance.'' His memory, it seems, had need of help, as well as ours.

'Now the LORD grant that this sermon may, by the blessing of GOD upon it, be herein at least useful, namely, to preserve better sermons in your mind; so shall I have my end, GOD the glory, and you the comfort. Amen.