nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to all." Indeed such is the order of divine providence in the world, there must be different conditions of men here: some rich, others poor; some noble, others mean; some in command, others in subjection. And from hence it is also evident, that neither dignity, nor riches, nor pleasures are the happiness of man. For it is not becoming the wisdom and goodness of God to make the last end of the reasonable creature, which though sought with sincerity and diligence, may not be obtained, or of which without his own consent he may be deprived. But civil distinctions and qualities are of no value and consideration with respect to the obtaining or excluding from heaven. The rich and honorable that are in an exalted state, have not a more easy ascent and entrance into the kingdom of God, than those who are in the lowest degree. The stars appear with the same brightness to him that stands in the deepest valley, as on the highest hill. Is there any difference between the souls of the rich and great in the world, and the souls of the poor and despised? Are they not equally the offspring of God, and equally ransomed by the most precious blood of his Son? Are they not equally capable of eternal rewards? Are not the promises of the heavenly kingdom equally addressed to every one that has an immortal soul, that is faithful to his duty and covenant with God? This should inspire all with flaming desires, and draw forth their utmost industry, "and make them steadfast and unmoveable, always to abound in the work of the Lord, knowing our labor shall not be in vain in the Lord."

I know the carnal will is impetuous and impatient of delay; and earnest for what is present, with the neglect of the future glory. But the unreasonableness of this is evident to all: for it is not a new and strange thing to sow in hopes of reaping a harvest, for men to be industrious and active on land and sea for future advantage. Nay, it is the constant practice of the world: the merchant, the husbandman, the student, the soldier, and every man in the circle of his calling, are visible instances of this; and though many times the most flourishing hopes are blasted, they are not discouraged. And is it not a sight full of wonder, to observe men cheerful in labors and hardships in the service of the world, to carry it so lightly as if they had wings, and all for a poor and uncertain recompense, and to be slow and languid in their endeavors for a reward as great and as sure as God is glorious and true? How many ambitiously strive to please a prince, and wait long in his service, who is but a man, and therefore variable in his temper and state; sometimes is not willing to do what he can, and sometimes cannot do what he would to reward his servants? And is there not infinitely more

reason we should labor to please God, who is the most liberal, and rich, and "certain rewarder of all them that seek him?"

3. Consider how gracious the terms are upon which heaven is promised in the gospel. Our Saviour's laws are so holy, just, and in their own nature so good to men, even in their present performance, that their own excellence, and equity, and sweetness, is sufficient to recommend them without a respect to the glorious reward of obedience. For what can be more desirable than conformity to the nature of the blessed God? What pleasure is comparable to that which springs from a pure conscience, from a godly, righteous and sober conversation? How joyful is the performance of that service which more immediately is directed to the honor of the divine Majesty? In prayer, and other sacred actions, we draw near to the fountain of felicity, and receive from his fulness. In the affectionate praises of God, we are companions of the angels. And is not integrity and honesty in our dealings with men more easy and comfortable than fraud and oppression? Is it not troublesome to be always under a mask, to use arts and disguises to avoid the reproach and revenge that attends unjust actions when discovered? Are temperance and chastity as hurtful to the body, as luxury and lasciviousness, the essential parts of carnal felicity? How miserable is man when the heart is rent with numberless vanities, the affections distracted between various objects! How quiet and composed, when the heart is united to God as the supreme good, and the affeetions joyfully conspire in his service! Can it then be pretended that the yoke of Christ is heavy, and his law hard? Or are his promises uncertain, and his reward small? No, "his commands are not grievous; in the keeping them there is a great reward," a present Paradise. Religion will make us happy hereafter in the enjoyment of God, and happy here in obedience to his holy will. Such is his goodness, that our duty and happiness are the same.

But it will be said, that the gospel requires "us to pluck out the right eye, and cut off the right hand, and to take up the cross of Christ; that is, to mortify the dearest lusts, and to submit to the sharpest sufferings for his honor, that we may be eternally happy."

To this I answer :

It is true, the human nature in this depraved state, only relishes such objects as pleasantly insinuate with the carnal senses, and it is bitter as death to bind up the affections from them. But grace gives a new divine nature to the soul, and makes it easy to abstain from fleshly lusts. To make this more clear by a sensible instance: suppose a diseased person, whose stomach is oppressed with corrupt humors, and his throat and mouth so heated with choler and continual thirst, that he thinks it impossible, though for his life, to abstain from immoderate drinking.

If a physician by some powerful medicine cleanses the stomach, and tempers the internal heat, he then can easily restrain himself from excess. Thus a carnal man that is full of false estimations, and irregular desires, while there are pleasures without, and passions unsubdued within, though his salvation depends on it, thinks it impossible to restrain the exorbitant appetites of flesh and blood. The "Gentiles thought it strange, christians did not run with them to the same excess of riot." But divine grace so clarifies and enlightens the mind, so purifies and elevates the affections, that it is not only possible, but easy to abstain from unlawful pleasures. St. Austin, before his conversion, was astonished, that many in the vigor of youth, and in a frail world lived chastely; and reflecting upon himself, was encouraged by this thought, that which such and such observe, why shall it be impossible for me to observe? And upon serious trial, by the prosperous influence of heaven, was a conqueror over all carnal temptations. Nay, after his holy change, the withholding his heart from vicious delights, was inexpressibly more sweet than his former enjoying of them. And are there not many visible examples of holy heavenly christians, to whom grosser sensual pleasures are unsavory and contemptible? You may as well tell the number of the stars, as of those who have practised religion in its strictness and purity, and by their enlightened conversations directed us in the way to heaven. And are their bodies taken from the vein of a rock, and not composed of flesh and blood as well as others? Are their passions, like Solomon's brazen sea, unmoveable by any winds of temptations? Are they entirely exempted from the impression of objects, and lower affections? No, they are alive, and sensible of those things that affections of carnal men, but by the power of grace despise and overcome them. And this grace is offered in the gospel, to all that sincerely desire it; so that it is a vain wretched pretence that religion binds to hard service.

*

To the other part of the objection, that sometimes religion exposes the professors of it to heavy sufferings, I answer; indeed the gospel is plain and peremptory in this, if we will "reign with Christ, we must suffer with him," when we are called forth to give a noble testimony to his truth. It is no extraordinary elevation, no point of perfection, but the duty of every christian to be always ready in the disposition and resolution of his mind, to sacrifice his life when the honor of Christ requires it. But it is no hard condition to suffer transient afflictions for the obtaining a happy immortality, to be conformable to the image of our suffering Redeemer, that we may be crowned with his glory. How many christians esteemed themselves honored in the disgrace, and blessed in the injuries they suffered for Christ, and with an * Quam suave carere suavitatibus istis ?

invincible patience, and astonishing joy, endured the most cruel persecutions, though yet the human nature in them was as tender, and sensible of pains as in others? But the natural aversion and repugnance to suffering was over-ruled by the reward attending it. They gave a most convincing sensible testimony how much more valuable heaven is, than this present world, willingly exposing themselves to all evil here, "rejoicing in hope" of a glorious issue.

În short; the reward of obedience is a triumphal crown; and where there is no victory, there can be no triumph; and where no combat, no victory; and where no enemy, no combat. Therefore we are commanded to fight against our internal enemies, our corrupt affections, to kill the lusts of the flesh, and to en counter and overcome, by humility and meek submission, the cruelty of malicious enemies without us, in order to obtain the crown of life. And a believer that has heaven in taste and expectation, will easily renounce the most pleasant, and willingly endure the sharpest temptations, for the blessed reward of his obedience.

Lastly, Fervent and constant prayer, is requisite for the grace of God, that we may fix our aims aright upon eternal happiness, and use those sure means that with divine advantage are propo sed in the scriptures, that can make us wise to salvation. Such is the depravation of man since his fall, the mind is diverted by vain thoughts, and the heart prepossessed with sensual desires, that till the spirit of his mind be renewed, and his original affections to the Supreme Good be revived and restored by divine grace, he is regardless of it, and only applies himself to what is pleasing to sense. There may be some transient glances, and volatile wishes of heaven in carnal men, but they are miserably weak, and ineffectual. Therefore a most necessary duty incumbent upon us, is by humble and fervent prayer to address ourselves to God for his spirit, to enlighten our minds, that we may believe the reality and greatness of the eternal reward; and to reform our wills, that we may feel its attractive force. Both these acts of the spirit are requisite, that the love of God, as our chief felicity, may be the regent principle of our hearts and lives.

1. For this end the Holy Spirit convinces men thoroughly of the reality and greatness of an invisible and future happiness. In the light of the gospel, how many of eminent intellectual faculties are stupid as to their great interest, and spend themselves about trifles, and are equally tractable to eternal ruin, as the ox to the slaughter? He that is destitute of the illuminating grace of the spirit," is blind, and cannot see far off." Now by the analogy between the corporeal and intellectual faculties, we may understand in some measure, how the mind is illuminated by the Spirit of God. For as to the act of seeing, two things are requi

ite; 1. External light in the air, without which the colors, figres and beauties of objects are not visible to the sharpest eye, ut lie obscured under impenetrable darkness. 2. Internal light n the eye, in which the visive power consists: if this be extinuished, the clearest light of heaven is of no use for the discoery of things. Thus the understanding is enabled to see spirital things. 1. by the revelation of the object: in this respect 'life and immortality are brought to light by the gospel." Till hat bright discovery was made of eternal blessedness, it was bove the desires and hope of sinful man. Cœlum, homo, nec ptare poterat ex ignorantia, nec sperare ex propria miseria concientia. 2. By the inward enlightening, "from the spirit of wisdom," that removes the ignorance, prejudice, and inadverteny of the mind, which as scales darkened its sight, and disposes t to perceive the verity and excellency of spiritual and future things, though not with comprehensive evidence, yet with that assurance, that no doubtfulness or suspense remains concerning them. It is observable that faith is expressed in scripture, by prudence, wisdom, and knowledge, whereby a man knows the grounds and motives of his judgment and actions. And sin is called folly. For as when the understanding faculty, either from the indisposedness of the organs as in idiots, or from the disorder of fancy, by inflammation of the humors, as in distracted persons, cannot weigh and compare, and therefore makes a perverse judgment of things: so the carnal mind, by not due measuring and pondering, judges falsely of spiritual things. If something no bigger than the hand were put before the eye, it would intercept the sight of the heavens; and he that not considering the properties of things near and distant, should conclude that piece to be bigger than the heavens, were justly reputed a fool. And the folly of carnal men is more gross, who prefer things present to sense, before what is future, and of everlasting consequence to the soul. But there are some actions, which if done by a natural, would be counted folly; yet being done by those who in the reputation of the world are wise, are esteemed prudent, but they are the most deplorable folly. Now as the restoring the Læsum principium, the broken mind to its sound state, whereby it is able to consider, discern and conclude of things according to their nature, such is the action of God's Spirit upon the corrupt mind, clarifying and enlightening it, so that it receives full conviction by the clearest marks of divine authority shining in the gospel, of the truth of all the great and precious promises therein contained, and causing it, by a steady application of the thoughts, to see the vast difference between what is temporal and eternal; how despicably light all the vanities of this world are found, when put in the balance against the infinite inestimable happiness of the next. In short, the renewed mind knows spiritual things according to their nature and qualities, believes, esteems, and determines that they