eternity in the dark; and, therefore, as St. John says, he knows not whither he goeth. Quò nunc abibis? said that emperor to his soul. Is it not a sad thing, when the soul that knows no other but worldly light, must take leave of it, and enter into eternal darkness, there to be incessantly tormented with present anguish, and the frightful expectation of the last judgment, where it must take again that body which was the accomplice of its wickedness to be partaker of its punishment: where it shall have a double misery to behold crowns of immortality distributed to the godly, after the short combats of this life, and itself thrust out among the devils? Then shall all men be some way sensible, what is the worth of this now contemned light, the Lord Jesus Christ: the greatest number too late, for they shall be banished from it for ever. But the righteous shall then most perfectly know and for ever enjoy this light and glory of the Lord. "To whom, with the Father of lights and Spirit of grace, be eternity of praise and honour."

SERMON VI.

PREFACE.

WHAT shall it profit a man, if he gain the whole world, and lose his own soul? said our Saviour, who was to lay down a ransom for it, and knew well that it would cost infinitely more than the world was worth. Yet the most of men value their own souls at a far lower rate than the whole world, losing them for broken morsels of it; yea, many times for vain hopes that are never accomplished. And as these men make a miserable bargain, so, by the contrary, they that lose the world, or any thing worldly, yea, though it were the whole, to save their souls, make a profitable loss

of it. Nature teaches men to hazard and lose all for the life of the body, rather than lose it, (although it prove many times very uncomfortable by the loss of these outward things,) and yet the most part of men pass their whole lifetime without one serious thought of the excellency and importance of their souls, whose life and happiness is of a higher nature, and neither consists in nor depends upon any thing here below. Hence it is, that while they use the helps of this present life, and the defences of it when it is in danger, and use them with so much diligence and attention; the means of that better life, of their better part, their souls, they either use not at all, or so slightly and coldly, that they never find salvation in them. You may find it some way in yourselves, the threatenings and preparations of men against you have awakened and roused you more to think upon means of your temporal safety; but how few are sensible and afraid of the wrath of God, who, as our Saviour tells us, can kill both body and soul, and cast them into hell! You want not frequent advertisement from the word of God, so plentifully preached, that many are perishing; one part in gross ignorance of God, another in profane and licentious living, and the greatest part in a formal and lifeless profession of religion, without the power of it and yet where are they that lay it to heart, and bestir themselves to rescue their souls from destruction? Certainly whatsoever men profess, it is unbelief that is the cause of impenitence. Men are not convinced of the purity of God's nature, nor sensible of the impurity of their own, therefore they apply not themselves in good earnest to the work of repentance and reformation, the liveliest part of it. Labour, then, for a more active and practical knowledge of God and divine truths, such as may humble and renew your souls; not only that you may be delivered from outward troubles that threaten you, but much more, that you may escape the wrath to come. And because neither the word preached, nor judgments, nor mercies, that are set before you, are sufficient to

quicken a dead soul, or soften a hard heart, without the effectual concourse of the Spirit of God, let us have recourse to the throne of grace, by humble and earnest prayer, in the name and mediation of Jesus Christ.

PSALM xlii. 8:

Yet the Lord will command his loving-kindness in the day-time, and in the night his song shall be with me, and my prayer unto the God of my life.

MAN is born to trouble, as the sparks fly upwards, saith Eliphaz, Job. v. 7, and as it is the corruption and sinfulness of his birth and nature that has exposed him to trouble, so nature usually sets him at work, to look out for such things as may preserve and deliver him from trouble, or, at least, mitigate and temper the bitterness of it. And because there is not any one worldly thing that hath either certainty or sufficiency enough to serve at all times, therefore worldly and natural men are forced to make use of variety, and are but badly served with them all. The believing soul hath but one comfort whereon he relies, but it is a great one, which alone weighs down all the rest. Bread strengthens, and wine makes glad the heart of man: (Psalm civ. 15:) But God is the strength of my heart, says the Psalmist, (Psalm lxxiii. 26,) and the gladness of it too. Thou hast put gladness in my heart, more than they have when their corn and wine increaseth, Psalm iv. 7. And, therefore, while the rest are seeking after some scattered crumbs of goodness in the creatures, who will shew us any good, he fixes his choice upon this one thing-the light of God's countenance. And it is the constant assurance of this

that upholds him. "Waves beat upon him, yea, and go over him, yet the Lord will command his loving-kindness to shine upon him."

In this Psalm we may perceive the Psalmist full of perplexed thoughts, and that betwixt strong desires

and griefs; and yet, in the midst of them, now and then, some advantage, and intermixing strains of hope, with his sad complaints: for, immediately before, we heard nothing but the impetuous noise of many waters, deep calling unto deep, in the former verse. We have here, as it were, a touch of the sweet sound of David's harp, "Yet the Lord will command his loving-kindness in the day-time," &c.

In these words we have David's confidence and David's purpose; the one suiting very well with the other. His confidence in God's loving-kindness"Yet the Lord will command his loving kindness;" and his purpose" And in the night his song shall be with me.

It is true, those words (in the night his song shall be with me) may be taken as a part of the expression of his confidence, taking his song for the matter or subject of the song, the goodness of God; as if he should say, "Both in the day and in the night, I shall find the sweet fruits of God's favour and lovingkindness." But not excluding that, I rather take it intended as his resolution, that it should be his custom, in the quiet season of the night, to look back upon God's goodness manifested to him in the actions and occurrences of the day; and thus entertaining his soul with that secret discourse, he would stir it up to the praises of his God, and withal, would join prayer for the continuance and further manifestation of it. David (as is hinted before) intermixes strains of hope, not that faint and common hope of possibility or probability, that after stormy days it may be better with him, but a certain hope that shall never make ashamed; such a hope as springs from faith, yea, in effect, is one with it. Faith rests upon the goodness and truth of him that hath promised; and hope, raising itself upon faith so established, stands up and looks out to the future accomplishment of the promise. Therefore the apostle, Heb. xi. 1, calls faith the substance of things hoped for, iñoσtaσis, and the evidence of things not seen; of all other, wavering

hope, is here, they say, true. Spes est nomen boni incerti; but this can say, the Lord will command his loving-kindness, &c.

The Lord will command. What a sudden change is here! Would you think this were the same man that was even now almost overwhelmed? Thus faith always conquers, though seldom or never without hard conflict, not only assaulted by troubles without, but, which is worse, by incredulity within: nor assaulted only, but many times brought under, yet does it not succumb and give over, knowing, that even after many foils, yet in the end it shall overcome.

His confidence you may consider, first, oppositely, and then positively, or simply in itself. Oppositely both to his present trouble, and to his complaints, wherein his trouble is expressed, and that is fitly implied, though it be not in the original.

Though the multitude and weight of Job's afflictions did force out of him some bitter words, and made him look back upon the day of his birth, and curse it; yet faith recovers him from his distemper, and makes him look forward with joy, even as far as to the blessed day of his resurrection, Job. xix. 25, 26 : "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth and though after my skin, worms destroy this body, yet in my flesh shall I see God."

The former words of impatience he spake indeed, but he adheres to these, and wishes that they were "written with an iron pen, and engraven to abide for ever." Therefore we hear of him again in Scripture, as a righteous and patient man, but of these words of his impatience not a word. In the 77th Psalm, what sad expostulations are these the Psalmist uses!" Will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies?" But see how he corrects them, ver. 10: Then I said, this is my infirmity, but I will remember the years of the right hand of the Most High.