and chiefeft goodnefs. So that, in respect of man's poffibility, his being in this world is very confiderable, But,

2. In respect of man's opportunity, his being is very confiderable; and this is much more than a bare poffibility. If this were all that I could fay to a man, that a thing is poffible, it would be no great encouragement. But I can tell finners, that they have opportunity, and an opportunity is the nick of time. Take things in their season, and they will be eafily done. Now we enjoy a day of grace, and a day of grace doth import opportunity. We are now under God's call and invitation. There is no man in the world, that hath the bible in his hand, or that hath heard any thing out of it, who hath any reafon to doubt but that he is called of God. What we read in the bible, we may build upon, and apply to ourselves, with as good affurance, as if God did dispatch an angel from heaven to us. We are in this day of grace, God's invited guests; and we are all of us under the operation of the divine Spirit, and may depend upon the affiftance of the divine grace. And for this, I offer to you that fignal place, though our translation abate a little of the emphasis of it. Phil. ii. 12, 13. Work out your own falvation with fear and trembling; for it is God which worketh in you, both to will and to do of his good pleasure. But in the Greek it is the participle working. The verb is verified by one fingle act: but the participle imports a continuation of action. That is, apply yourselves to God, and fet yourselves about the bufinefs of your recovery, by acts of righ

teousness

teoufnefs, goodness, and truth; and look not upon your own weakness, and indifpofition; for God is working in you, both to will, and to do, of his own good pleasure. Apply yourfelves to God, and you will find him in motion; and where God is, there is ftrength, and fufficiency, and any thing may be done through the divine aid; and therefore we have encouragement, to be up and doing, according to the advice of the apoftle, Eph. v. 14. Awake thou that fleeepest, and arife from the dead, and Chrift shall give thee light. We are fure of God, by virtue of his promife and this we may depend upon, that wherefoever God begins, he gives in fome aid, and affiftance; which aid, though it be less than we may receive afterwards, yet it will enable a man to do fomething: and that God, who of his own motion, grace, and good will, begins with lefs; yet he will go on with further affiftance, and with this a man may do more for it is certain, the failure will not be on God's part: and therefore if we have fufficiency or the act that God calls us unto, at prefent, and affurance of further affiftance, as there shall be need; we have encouragement, not only to engage us to begin, but to continue in thofe ways that tend to our recovery. Seek the Lord therefore while he may be found, call ye upon him while he is near, as the prophet adviseth, Ifa. lv. 6. For there wants nothing but what lies on our part to perform, and that is our concurrence, our fubferviency and confent. For it is irrational for us to think, that God having made us intelligent and voluntary agents, that he should force and conftrain

us

us; and that he should not expect the use of those powers that he hath given us. And this is the 2d. Our being in the world is very confiderable in refpect of our opportunity.

3. Our being in the world is alfo confiderable in respect of our affùred hope and expectation which we may have in this probation-ftate. God's merciful declarations to us fcatter all fears and jealoufies. God's gracious promises and invitations are a good ground for our expectation: and the fcriptures are full on this account, Ezek. xviii. 23. Have I any pleasure at all that the wicked fhould die ? faith the Lord God and not that he should return from his way and live? We do obferve, that these interrogations do moft peremptorily deny. Have I any pleasure ? that is, I have no pleasure that the wicked should die. And fo you have it expreffed, v. 32. I have no pleafure in the death of him that dieth: but my pleafure and delight is in this, that the wicked should return and live. And again, Ezek. xxxiii. 11. As I' live, faith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from bis way and live. Here we have God's oath: As I live, faith the Lord; which is a word fit for him on. ly to ufe, who is the first cause and original of be ing but it is a word too big for the mouth of any creature. For our being is altogether arbitrary and dependent; and therefore though this word is fometimes used among men; if they did confider, they would not do it For alas! We are but as a vapour; and if God withdraw himself, we presentJy fall into our first principles, and return unto the VOL. I.

T

duft.

duft. But to return: many scriptures you have more to this purpofe! God faith, Ifa. v. 4. What could have been done more to my vineyard that I have not done in it? And how often (faith our Saviour) would I have gathered thee, as a ben gathereth her chickens under her wings, but ye would not? And again, come unto me, all ye that are weary and heavy laden, and I will give you reft, Matt. xi, 28. And fo the fcripture ends, Rev. iii. 20. Behold I ftand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will fup with him, and he with me. This is the 3d. Our affured hope and ex

pectation.

I have now done with the first reason. If you would make a juft eftimate of man, you must confider him in refpect to his double ftate, his exiftence in time, and his future existence in eternity. For as to his present being, you find him here but of fhort and uncertain continuance; you find him here la bouring much under falfe opinions and lying imaginations; and whether he be here happy, or miferable, it is less than it will be hereafter yet his being here, is not to be despised, and over-looked; for upon three accounts it is very confiderable, viz. in refpect of his poffibility, opportunity, and his well grounded hope and expectation..

2ly. I come now to the 2d reafon, why, if we would make a juft eftimate of man, we must confider him in refpect to his double ftate of existence, in time and in eternity for man is a much more valuable creature than his affairs in this world reprefent him to be and this I will make appear in three particulars. Because 1. Man

1. Man is here in his state of infancy, and nonage; he is not yet come to the full use of his parts; yea, he is as it were imprifoned, and incumber'd with a grofs, dull and crafy body.

2. In this state, man is neither as he fhould be, nor if he himself well confider, as he would be.

3. There are many appearances in this ftate, which reprefent man to be but a mean and ordinary thing, whereas he is in truth, a noble and generous creature, made for attendance upon God, and to converse with angels in glory, as I fhall fhew you in feveral particulars.

1. Man is here, in his state of infancy and nonage he is here as a child in his minority, who is not so much as trusted with himself, or his own affairs; and much less with the affairs of other men : who because of his imperfection, is not able to do any legal act, any act that may extend to his own prejudice. Here he is but as a flower in the bloffom, and in the spring of his years and besides,. he is in a state of limitation and confinement, in refpect of his body, and in refpect of his mind. In refpect of his body, he is imprisoned, and incumbered: therefore we read, that this body which we now have, is to be fo remarkably changed, that it is said it shall be a spiritual body, and that this corruption fhall put on incorruption, and be made like unto the body of our Saviour, or a glorified body; and this shall be effected by his almighty power, which is able to fubdue all things to himself. We now dwell in houses of clay, but we shall then have a house not made with hands, eternal in the heavens. T 2 Our