When the Godly Cease and Faithful Fail We Must Seek God for Help

When the Godly cease, We must seek to GOD for Help.

IN this Psalm, David under an afflicting Sense of the Degeneracy of the Times, it's supposed under Saul 's Government, crieth to God for Help. Help Lord, or save: For the godly Man ceaseth. — They were put out of Place, or taken away by a violent, or natural Death; and there did not appear others of like Piety and Faithfulness to fill their Places, and make good their Ground. Iniquity abounded, and the Love of m •• y towards God, their Neighbor, and the best Interest of their People, waxed cold. Now such a degener ••• Day must be a time of Danger and Distress. 2 T •• 3.1, 2.— Perilous Times shall come: for Men shall be Lovers of their own selves, — ver. 5. Having a Form of Godliness; but denying the Power thereof. Accordingly, in this Day of Darkness and Gloominess, the Psalmist flieth to God's Name as to his strong Tower; to the Lord, to Jehovah, the self-existing and eternal God, who is the Hope of Israel, the Savior thereof in Time of Trouble. Let us then hear the Voice of God's Word and Providence in the following Doctrine.

DOCT. When the Godly cease, and Faithful fail from among the Children of Men; it is our Duty to cry to GOD for Help.

• 1. Who are intended by the Godly & Faithful?
• 2. Shew that these may cease and fail.
• 3. That when it is thus, we must cry to GOD for Help.

1. Who are intended by the Godly & Faithful?

The Children and true People of God are set before us in sacred Writ, under a Variety of endearing Characters, which declare their real Excellency, and the high Esteem which God the Fountain of Honor hath for them.

Here we have them called the Godly & Faithful Godly. The Word signifies, as a learned Man observeth,

It is translated, Pious, Merciful . Faithful. The Word signifieth true, believing; all Manner of Faith and Faithfulness". Men of Integrity &c. A full and distinct Consideration of these Characters would open a large Field of Discourse; but I shall in answer to the Inquiry, only say:

1. They are Godly, who have the Image of God restored to them.

The Godly are God-like, they resemble God in his communicable Attributes & imitable Perfections. Some of the divine Attributes are said to be incommunicable, as God's Immensity, Unchangeableness &c. And it would be high Presumption to pretend to resemble God in them. Others communicable; because his intelligent Creatures may bear some Likeness and Resemblance to their Creator in them, as in his Wisdom, Goodness &c. However, we must always remember that the One is infinite, the other finite. Math. 19.17. There is none good but One, that is God. None essentially, originally, infinitely Good. Now, Man was at first created in this Image of God. Gen. 1.26. And God said, Let us make Man in our Image, after our Likeness. And this was, not only as God, the infinite and eternal Spirit, breathed into Man the breath of Life, and gave him a living Soul endowed with Understanding, Will, & Affections; but in an especial Manner is he said to be made in the Image of God upon the account of the moral Rectitude of his Nature, whereby he was fitted to imitate and serve his Maker. Eccl. 7.29. — God made Man upright,

But, how is the Gold become dim! how is the most fine Gold changed! Man being in Honor, abode not; he soon fell from his original Purity, forfeited and lost the Image of God, for himself and his Posterity. The Crown is fallen from our Head; woe to us that we have sinned. For as Adam was the Root and Parent from whom we all sprang in the way of ordinary Generation; so it pleased God to appoint him the legal Head and Representative of his Posterity in the first Covenant: And accordingly "we sinned in him, and fell with him in his first Transgression". Rom. 5.12. By one Man Sin entered in the World, and Death by Sin. ver. 19. By one Man's Disobedience many were made Sinners. All the World is become guilty before God, Rom. 3.19. And we have a corrupt Nature derived to us from him. Who can bring a clean Thing out of an unclean? not one, Job 14.4.

However, the Light of Revelation shows us that this great Loss of the Image of God is not irreperable. In the Scriptures, that God, who dwells in the Light which no Man can approach unto, declareth that there are Three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these Three are One, 1 Joh. 5.7. That God the Father hath sent forth his Son made of a Woman; in whom, being God-Man in one Person, we behold the Glory of the divine Nature, and human Nature in its highest Perfection. And the same Word declareth that our Lord Jesus being in the Form of God, took upon him the Form of a Servant, and became obedient unto Death, even the Death of the Cross, that he might redeem his People from the Curse of the Law, and give them power to become the Sons of God; and that they, together with the Privilege of Adoption, might have the Image of God restored to them, being born of God, Joh. 1.12, 13. Here we are also taught that in order to their being made Partakers of the divine Nature, "not by Communication of the divine Essence to them; but by God's impressing upon them Qualities and Dispositions which resemble the Perfections of God": I say, that in order to this, the Son of God hath purchased and received the Gift of the Holy Ghost, who by his Office renews his People after the Image of God, when they are born of him; and so enableth them to put off the old Man which is corrupt; and to put on the new Man which after God is created in Righteousness, and true Holiness, Eph. 4.22,-24. Now these are called Godly in Scripture; for they resemble God in Knowlege, Righteousness and Holiness, in Goodness and Truth, Grace and Mercy, according to the Measure of the Gift of Christ; though' not in sinless Perfection. And even in this Life, beholding as in a Glass the Glory of the Lord, they are changed into the same Image from Glory to Glory, by the Spirit of the Lord: And they shall be perfectly transformed into his Likeness when they shall see him as he is in the Light of Heaven. Psal. 17.15. As for me, I will behold thy Face in Righteousness: I shall be satisfied, when I awake, with thy Likeness.

2. The Godly imitate the blessed God.

And this naturally follows: Having the Image of God restored, they obey that Word, Eph. 5.1. Be ye Followers (or Imitators) of God, as dear Children. The Graces of the Spirit are active Principles of spiritual Operations. Is God bound for his own Glory, as the highest and most worthy End? The Godly observe that Command, 1 Cor. 10.31. — Do all to the Glory of God. It is their sincere Endeavor that in this, their Thoughts Words and Actions, may unite and center. And when they consider his infinite Glory, and how far they fall short of giving him the Honor due to his Name, even in their best Duties, they say with Job, Chap. 42. 5, 6.— Now mine Eye seeth thee; wherefore I abhor myself, and repent in Dust and Ashes. They fly 〈◊〉 the Righteousness of God provided in his Son for their Justification, and say with the Apostle Paul, Phil. 3.8, 9. — I count all Things but Loss for the Excellency of the Knowlege of Christ Jesus my Lord: for whom I have suffered the Loss of all Things, and do count them but Dung that I may win Christ, and be found in him, not having mine own Righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. Again, as God is righteous in all his Ways, and holy in all his Works; they endeavor to serve him in Holiness & Righteousness before him, all the Days of their Life; and thus to obey that Word, 1 Pet. 1.15. As 〈◊〉 which hath called you is holy, so be ye Holy in all Manner of Conversation. They present their Bodies a living Sacrifice, holy, acceptable to God, which is their reasonable Service. They separate themselves from Sin, denying Ungodliness and worldly Lusts; And they consecrate their Powers and Talents to the Service of God. It is their endeavor that Holiness to the Lord may be written upon all.

Again, As the blessed God is good to all, and in a peculiar Manner good to Israel; so that Law is written on their Hearts, Gal. 6.10. As we have therefore Opportunity, let us do good unto all Me • , especially unto them who are of the Household of Faith. According to their Ability they do Good, yea are rich in good Works, being desirous that others beholding them may glorify their heavenly Father, and that they may approve themselves his genuine Offspring. And as God is good to the Unthankful and Evil, they strive in this also to follow him, observing their Lord's Command, Mat. 5.44, 5. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: That ye may be the Children of your Father which is in Heaven, for he maketh his Sun to rise on the Evil & on the Good, and sendeth Rain on the just and on the unjust. They are inwardly touched with a feeling of the Miseries of others, and inclined to show Compassion in Obedience to God's Word. Luk. 6.36. Be ye merciful, as your Father also is merciful. They are of a forbearing forgiving Spirit, in some Measure as God is.

And then, they behave with becoming Reverence and Subjection, with relation to the incommunicable Perfections of God. As God is infinite in his Being, and all his divine Excellencies, they bow down before Him in religious Adoration, and pay Him divine Honor. As He is God most High, they walk humbly with him; resign themselves, and all their Concerns to his sovereign Will. If God call them to deny themselves, and take up their Cross, they learn of Christ to say, O my Father, not as I will, but as thou wilt. Is God Omnipresent? They take care to Walk before Him, and be perfect. Is God Eternal & Unchangeable? they rest upon Him as the Rock of Ages, under the Changes of this Life; they trust not in the uncertain perishing Enjoyments of this passing World; but in the living God, who is the same, yesterday, today, and forever.

3. The Godly and Faithful are true and upright in the Covenant of their God, and in their Behaviour towards Him.

They believe that God is, and that he is a Rewarder of them that diligently seek him. They receive his Word as the Word of God that cannot Lie; and in Obedience to it, give up themselves to the only true and living God, who is the Father, and the Son, and the Holy Ghost, in the New and Everlasting Covenant, to be for Him and no other. And this they do in the Exercise of true Repentance, unfeigned Faith, and Love without Dissimulation. They cleave to God with purpose of Heart, observing that first and great Commandment, Thou shalt Love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, Mat. 22.37, 8. And having Sworn with all the Heart, they resolve, with an entire Dependance on the Grace of God, as Psal. 119.106 I have sworn, and I will perform it, that I will keep thy righteous Judgments. As the Lord is the true and faithful God, who keepeth Covenant, so these abhor the Hypocrisy mentioned, Psal. 78.36, 7.— They did flatter him with their Mouth, and lied to him with their Tongues. It is true, they are not altogether without Guile in this Life, as the Man Christ Jesus was. They know but in Part, & are sanctified in Part; however, they serve God with a perfect Heart in Gospel-sincerity, having Respect to all his Commandments, & hating every false Way. And they mourn for the remaining Hypocrisy of their Hearts, with that godly Sorrow which worketh Repentance. They are not of double Heart, pretending to have an Heart for God, and yet retaining an Heart for the World. They realize what our Lord declareth, Mat. 6.24. No Man can serve two Masters: for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon. And act accordingly, renouncing the World, the Flesh, and the Devil. Their secret Sins are their burden, and they bewail them before God; even those evil Thoughts and Inclinations which never appear before Men in overt Acts. They set themselves against all Sin, sensible that such as willingly offend in one Point, are guilty of all. Yea, in faithfulness to God, and their Covenant Engagements, they cut off the right Hand, and pluck out the right Eye, which offend them, seeking the Destruction of those Lusts which have been most near and dear to them. They sincerely endeavor to lay aside the Sin which most easily besets them, and can in some true Measure say, as Psal. 18.23. I was upright before him; and I kept myself from mine Iniquity. However, finding Sin still cleaving to them and defiling them, they cry out, as Rom. 7.24. O wretched Man that I am, who shall deliver me from the body of this Death! But though' they complain with the Apostle Paul, I find a Law that when I would do Good, Evil is present with me; yet they can say also with him, I delight in the Law of God, after the inner Man.

Again, they worship God, who is a Spirit, in Spirit and Truth. They attend secret Duties in sincerity; Secret Prayer, Self-Examination &c and this not merely to still the clamours of an accusing Conscience; but that they may walk with that God who is and seeth in Secret, and maintain intimate Communion with him. And when they attend the public Worship, they are not as those, Jer. 12.2. Thou art near in their Mouths, and far from their Reins; for they believe those Words of their Lord, Rev. 2.23. All the Churches shall know that I am • e which searcheth the Reins and Hearts: and I will give unto everyone of you according to your Works. And then, they endeavor to keep the Ordinances of divine Worship pure, without corrupting them with human Inventions; and also to walk in them all blameless. Upon the whole, they abhor the baseness of serving the faithful God with a false Heart; and are also sensible of the high Presumption of attempting this, considering that all Things are open and naked before Him: And therefore breathe out that Prayer, Psal. 26.1, 2. Judge me, O Lord, for I have walked in my integrity: I have trusted also in the Lord: therefore I shall not slide. Examine me, O Lord, and prove me; try my Reins and my Heart. They do not take up their Religion to serve worldly Views and Interests, and go so far only in it as will suit the Times; but labor to approve themselves Faithful to their great Lord and Master whatever it cost them. In a Word, Herein do they Exercise themselves to have always a Conscience void of Offence toward God, and towards Men. They abide in the Calling wherein they are call'd, faithfully discharging the Duties of it, and improving their Talents in the Service of their Lord: And when proved by fiery Trials, they imitate faithful Abraham, who when tried, offered up Isaac, Heb. 11.17. And thus do they continue Faithful unto Death.

4. The Godly and Faithful, are Men of Integrity and Honesty with regard to their Neighbor.

Our Lord teacheth us that the second is like to the first and great Commandment— Thou shalt Love thy Neighbor as thyself, Mat. 22.39. And the Faithful have accordingly a sincere Regard to this Command of the Law. They love their Brother not in Word, neither in Tongue, but in Deed and in Truth. They do not speak Vanity with flattering Lips and a double Heart; but putting away Lying, speak every Man Truth with his Neighbor. You may depend upon their Word, their Promises, and their Professions of Friendship. You have their Character drawn to the Life, in the Description which the royal Psalmist gives of a Citizen of Zion, Psal. 15.2, 3, 4, 5. He that walketh uprightly, and worketh Righteousness, and speaketh the Truth in his Heart. He that backbiteth not with his Tongue, nor doth Evil to his Neighbor, nor taketh up a Reproach against his Neighbor. In whose Eyes a vile Person is contemned; but he honoreth them that feareth the Lord: he that sweareth to his own Hurt, and changeth not. He that putteth not out his Money to Usury, nor taketh Reward against the Innocent. They seek not their own only; but also their Neighbor's Wealth; and endeavor in sincerity to observe that golden Rule laid down by Christ, Mat. 7.12. Therefore all Things whatsoever ye would that Men should do to you, do ye even so to them: for this is the Law and the Prophets. Their Regard to their Neighbor's Welfare is sincere, as to their own; not equal in Degree, but alike for Kind. And they endeavor that their Love may bear a just Proportion to the nearness of the Relation they stand in to him. They bear an hearty Good-Will to their Neighbor respecting the great Concerns of his Soul, and express it in their faithful Counsels, Reproofs &c. as they have Ability and Opportunity. They will rather hazard their Neighbor's Displeasure, than suffer Sin upon him. Lev. 19.17. Thou shalt not hate thy Brother in thine Heart: thou shalt in any wise rebuke thy Neighbor, and not suffer Sin upon him. At the same time, they are tender of his good Name, and will not seek to blast his Reputation, and hurt his Usefulness, by Backbiting and Defaming him. And then, in their Trade and Commerce, they observe the Warning given, I Thess. 4.6. That no Man go beyond and defraud his Brother in any matter: because that the Lord is the Avenger of all such. And if in any Instance they have injured him, when they return to themselves, they will be ready to confess their Sin before God, and to give proper Satisfaction to their Neighbor, for the wrong done him.

In a Word, If they undertake any weighty Affair, they will rather expose themselves to Hardships, then betray a Trust committed to them, or not answer the just Expectation of those that Employ them. They prefer the public Weal, the Peace of Jerusalem, before their own private secular Interests; and accordingly, lay out themselves to serve their People, in the Places in which divine Providence hath set them.

Thus I have in some imperfect Manner given you the Character of the Godly and Faithful.

We proceed to say,

II. The Godly may cease, and the Faithful fail from among the Children of Men.

This may be said of them, when through the Corruption of the Times, they are hindered from serving God, and their Generation. Prov 28.12. — When the Wicked rise, a Man is hidden. And this may be one Thing intended in that prophetical Description, which we have of the slaying of the Witnesses, Rev. 11. While some are in a literal Sense slain for the Testimony of Jesus; others may be slain

And in this sense some of the Godly might cease and fail under Saul 's Male-Administration; as others were put to Death. But that which I would briefly consider at this Time is, Their ceasing and failing by a natural Death. The Godly and Faithful must die out of this World, as well as others. In this respect, there's one Event to the Righteous, and the Wicked. The Godly have sin'd, and must therefore taste of Death, and thro' this dark Valley follow their Lord to Glory. And when they die, their Opportunities of serving God and his People in this Life, fail and cease. Agreably, when that good King Hezekiah had received the Sentence of Death, he lamented and said, as Isai. 38.11. I shall not see the Lord, even the Lord in the Land of the Living: I shall behold Man no more with the Inhabitants of the World. And we have that Exhortation, Luk. 16.9. Make to yourselves Friends of the Mammon of Unrighteousness; that when ye fail, they may receive you into everlasting Habitations. At Death, Flesh and Heart fail, Friends, Estates, and all earthly Comforts fail. As we brought nothing into this World with us, so it is certain we can carry nothing out. Yea, the faithful Servants of God are bereaved of their present Advantages of glorifying God, and promoting the Good of his People. This made the Apostle Paul say, Phil. 1.23, 4. I am in a strait betwixt two, having a Desire to depart and • e with Christ; which is far better: Nevertheless, to abide in the Flesh, is more needful for you. The good and faithful Servants, as well as the wicked and slothful, are called to give up an Account, Mat. 25.19,—30. Tho' the Manner and Event of their doing this, are vastly distant: The faithful Servant doth it with Joy unspeakable and glorious; the Wicked with unutterable Grief and Confusion. However, they are dismissed from their Work, one as well as the other. Dan. 12.13. Go thou thy way, for thou shalt Rest. The Godly are called off from the toilsome Labors and Sufferings of this Life, and taken up to the more excellent Work, and to the glorious Rewards of Heaven. Thus Abraham, the Father of the Faithful, is Dead, and the Prophets. Indeed by Faith in Christ, the Godly are delivered from Sin, the Sting of Death; and they shall obtain a complete Victory over this last Enemy at the Resurrection of the Just, when the Dominion which Death hath had from Adam, will give a joyful Occasion to our Lord, for the Manifestation of His divine Knowledge, Power, Wisdom and Goodness, in gathering their scattered Dust, forming their Bodies anew out of it, and fashioning them like to his own glorious Body. But the Time would fail me to enter into a particular Consideration of the Reasons why the Godly die as well as others.

III. When the Godly thus cease, and Faithful fail; it is our Duty to Cry to GOD for Help.

When the Godly are taken away, we must repair to God for Help, who made them what they were to his People. Is any Afflicted? Let him Pray. Such a calamitous Time calls for Humiliation, and earnest Prayer. T • us this Psal begins, Help Lord! As God in his Word and by his Providence, at such a Time, crieth in our Ears, All Flesh is Grass; so He calls aloud to us to cease from Man whose Breath is in his Nostrils, and to put our Trust in the living God. When such as • ad the Presence of God eminently with them are removed, we should look up to the Lord, whose Years fail not, and whose Hand is not shortened that it cannot save. As Elisha, 2 King. 2.14. Where is the Lord God of Elijah? For it is He alone who can say to Survivours as to Joshua, Ch. 1.5. I will not fail thee, not forsake thee. Which particular Promise we have applied to God's People for their Comfort, Heb. 13.5, 6 — He hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my Helper, and I will not fear what Man shall do unto me. And here, there's a vehement Negation, by a Multiplication of negative Particles. And the Design, says an excellent Expositor, "is to obviate all Objections which Fear and Unbelief might raise". And indeed the gracious Presence of God, and his divine Assistance are all in all. When the Cisterns are broken, this Fountain abides the same, to supply the Wants of God's People from it's inexhaustible Fulness. The living and true God hath infinite Knowlege and Wisdom to direct his People in the darkest Times, and to lead them in a plain Path under the most perplexing Difficulties, when they know not what to do, and lift up their Eyes to Him. The Lord is wonderful in Counsel, and excellent in Working, Isai. 28.29. Yea, There is no Wisdom nor Understanding, nor Counsel against the Lord, Prov 21.30. None that can prevail against him. This God is also of infinite Power; there's nothing impossible with him, nothing hard or difficult to him. If he please to work out the Salvation of his People, none can hinder him. Mountains shall become a Plain, and crooked Things Straight. And then, under the sorrowful Changes which pass over his People, He abides the same. Mal. 3.6. I am the Lord, I change not: therefore ye Sons of Jacob are not consumed. And this God proclaims his Name before his People, The Lord, the Lord God Merciful and Gracious, abundant in Goodness and Truth; and hath given us the highest Testimony of this, in that He hath not spared his own Son, but delivered him, up for us all; and 〈◊〉 shall he not with him freely give us all Things? As the Apostle argueth, Rom. 8.32. He hath not said to the Seed of Jacob, Seek ye me in vain. Our Fathers cried to Him, and were Delivered; they trusted in Him, and were not Confounded. And He gives out his Command to us with a gracious Promise, Psal. 50.15. Call upon me in the Day of Trouble; and I will deliver thee, and thou shalt glorify me. And when the Faithful fail, there is this great Encouragement to seek to God for Help, that the Residue of the Spirit is with Him to form Instruments, and qualify them, as the Day calls for them. Thus God raised M • ses to lead his ancient People out of Egypt, and thro' the Wilderness: And then Joshua, in Name and Office a Type of Christ, to conduct them into Canaan. God chose David his Servant, and brought him to seed Jacob his People; yea, enabled him to Feed them according to the Integrity of his Heart, and to guide them by the Skilfulness of his Hands. When Elijah was Translated, the Spirit rested on Elisha. God said to his People of old, Amos 2 11. I raised up of your Sons for Prophets, and of your young Men for Nazarites. And when our Savior ascended on High, He received Gifts for Men, in that great and comprehensive Gift of the Holy Ghost; and he gave Apostles &c. Pastors and Teachers; and endowed them with Power from on High, according to the Services to which they were called. God is able therefore to be the Repairer of all our Breaches.

And when his People grow degenerate, and are fallen by their Iniquities; God is able to Exalt them by Righteousness, and to revive his Work in every Order and Degree of Persons among them, by pouring out his Spirit upon them. Isai. 32.15,—18. Until the Spirit be poured upon us from on High —Then Judgment shall dwell in the Wilderness, and Righteousness remain in the fruitful Field. And the Work of Righteousness shall be Peace, and the Effect of Righteousness, Quietness and Assurance forever. Ezek. 36.25,—28 Then will I sprinkle clean Water upon you, and ye shall be clean: from all your Filthiness, and from all your Idols will I cleanse you. A new Heart also will I give you, and a new Spirit will I put within you, and I will take away the stony Heart out of your Flesh, and I will give you an Heart of Flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments, and do them. And ye shall dwell in the Land that I gave to your Fathers, and ye shall be my People, and I will be your God. And 'tis added, ver. 37. — I will for this be inquired of by the House of Israel —

Upon the whole, we here see that it is our Duty to make known our Requests to God, and cry to Him for Help, when the Godly cease, and Faithful fail from among us. When we have sorrowful Occasion to take up those Words, Zech. 1.5. Your Fathers, where are they? and the Prophets, do they live forever? We must go to that God with whom the Fatherless find Mercy, and encourage our selve • in this way to wait for his Salvation, who is the God that heareth Prayer. And the Promises of God's Word should excite us to lift up the Hands which hang down, when we may be ready to faint, and wax weary in our Minds. And when the Sense of our Unworthiness may be apt to dishearten us, then should we look to Jesus, whoever lives to make Intercession; and take care to ask in his Name, who hath said, Whatsoever ye shall ask the Father in my Name, he will give it you. Let us then pray without ceasing to that God who is a present Help to his People in their Times of Trouble. Psal. 62 8. Trust in him at all Times, ye People, pour out your Heart before him: God is a Refuge for us.

N. B. Some Paragraphs omitted in Preaching are inserted in the foregoing Sermon.

ERRATA.

Page 7. line 6. dele most high, read irfinitely above • s. p 8. l. 8. after sanctified in Part, add in every Power indeed, but not in legal Perfection.

Reviving Thoughts in a Dying Hour.

THIS Epistle of the blessed Apostle Paul, (in which he gives such an agreeable Account of himself) all agree was written from Rome to Timothy his beloved Son in the Faith. But whether it was the first, or the second Time of his going thither, and appearing before Caesar, is not so certain. A learned Expositor has in his Preface to this Epistle , offered many considerable Arguments to prove that this was the first time of his being at Rome. But the Verses that I have now read, and some other Verses in this Epistle together with the Postscript, have induced the ••• erality of learned Men to conclude that it was ••• tten the last time he came thither, and when he had the near and certain Prospect of his Death.

But when this Epistle was written is not so much my present Purpose, as the Things which are contained in the Verses now before us. And I think they may all be reduced to these three general Heads, viz.

• I. The Apostles Apprehension of himself with respect to his present State, namely that he was now upon the very brink of Death, expressed in those Words, I am now ready to be offered, and the time of my Departure is at Hand.
• II. His peaceful, and comfortable Reflection upon the past Conduct of himself in the Course of his Life, in those Words, I have fought a good Fight, I have finished my Course, I have kept the Faith.
• III. His pleasing Prospect, and joyful Expectation of what he and other Saints should meet with hereafter. —Thenceforth there is laid up for me a Crown of Righteousness, which the Lord the righteous Judge shall give me at that Day: and not to me only, but unto all them also that love his Appearing.

And these are accordingly the three general Heads, which I propose for the Subject of our serious Meditation at this time.

I. I shall consider the Apostle's Apprehension of himself with respect to his present State, namely that he was now upon the very brink of Death.—I am now ready to he offered, and the time of my Departure is at Hand.

And as the Apostle is here plainly speaking of his Death; so what I would observe under this general Head, is,

1. The Account he gives of Death, or the Manner in which he describes it, viz as an OFFERING, and a DEPARTURE.

2. The full Apprehension he had of the near Approach of his Death, or Departure; that he looked upon it to be at Hand, ready even then to come upon him.

3. The Calmness, the Easiness, and Freedom, with which he seems to speak or write of if.

4. Let us consider the Account the Apostle gives of Death, or the Manner in which he describes it, viz. as an Offering, and a departure.

I am ready to be Offered, and my Departure; — which refer to his Death. So then,

1. He calls it an Offering, or pouring out; for so it is in the Original, I am now already poured out . It is observed to be the same Word that is used, for the Drink-Offerings under the Law, which were would not to be poured out. Hence the Word, in the Septuagint or Greek Translation for Drink-Offering; is derived from the same Word that the Apostle here useth . And the Apostle, if he apprehended with what Death he should glorify God, might consider it as a sort of Sacrifice, not by way of Expiation or Atonement; (for there was a sufficiency of that for the greatest Sins, in the Sacrifice that Christ once made of himself) but in confirmation of the Truth of the Gospel which he bore Testimony to, and was now about to Seal with his Blood. Hence the Word is observed to refer to such Offerings as were for the Confirmation of some Covenant . And the Apostle speaks in the same Dialect concerning his Death, to the Philippians, Ch. 2.17. If I be offered (the same Word) upon the Sacrifice and Service of your Faith. Thus the Apostle, we may suppose, looks upon his Death in this View, even as an offering up of his Life to God; and that he does this very freely and readily, considering what a Testimony he should hereby give, and what a Confirmation it would be of the Truth of the Gospel, that new Covenant of Grace, which he had been preaching to the World, ever since his Conversion to the Christian Faith.

But then, if we consider the Word, according to the literal Meaning of it, viz. a pouring forth; it may serve to give us some Idea of Death, which is the pouring forth of Life. For the Life goes forth at Death; and in a sudden and violent Death, it may be said to be poured out, in a full continued Stream; and not by Drops, as in a lingering Death. Thus the Blood, which is called the Life of the Beast, was to be poured out ; when the Beast was killed for Sacrifice, or for Food. And it was prophesied concerning Christ, that he should pour out his Soul unto Death . But then,

2. The Apostle according to the common Translation, here speaks of Death as a DIPARTURE. My Departure is at Hand.

And Death may very properly be called a Departure. For at Death the Soul departs; it departs from the Body, and takes its leave of it for the present. Moreover, Life, Sense, and Motion, all depart from the Body; and leave it a lifeless senseless Carcass, at Death. Nay the Body itself departs at Death. The present Form and Visage of the Face depart, then his Beauty consumes away like a Moth ; •• a his Countenance is changed, and he is sent away . And the Body becomes such a loathsome Spectacle, that the dearest Friends are concerned to have it removed and burled out of their Sight, not to appear anymore till the Resurrection. It is a Departure, as the Man at Death departs from his present House and Home to the Grave, that House appointed for all the Living. For the Wind passeth over him and he is gone, and the Places that knew him shall know him no more . At Death the Man departs from his present Friends and Company, and instead of being among the Living to Praise God, he is gone to the Congregation of the Dead. He departs also from the present Business and Employments of Life, to the Place of Silence and Inactivity; from the Hurries and Cares and Labors of this Life, to the Grave, where there is no Work, no. Device, nor Knowledge, nor Wisdom. Furthermore, he departs from his present Possessions and Enjoyments; for at Death we leave all behind us, to those that come after us. Naked came we out of our Mother's Womb, and naked shall we return thither . Moreover, he departs from his present Sorrows and Sufferings; and if he be a good Man, to that Place where the Wicked cease from troubling, and where the Weary be at rest; where he rests from his Labors, and his Works follow him. In a Word, He departs out of this World; for as our Birth is our Entry into it, so our Death is the Going out of it, so as to have no more to do with it. We go off the Stage, we make our Exit, and appear no more to act any other Part upon it. Thus Death is a Departure.

But then the Word translated a Departure is observed to signify more properly a Dissolution. And this will serve to give us a further Notion of Death; for it may truly be said of Death that it is a Dissolution. It dissolves the vital Union of Soul and Body. That close and intimate Union that there has been of the essential Parts of our Constitution is broken by Death, so that their Relation to, and Dependance upon each other, for their Sensations or Perceptions, are entirely over for the present. One Part is returned or returning to the Dust as it was, while the other is gone to God that gave it.

Moreover, If we consider the Body by itself, Death is the Dissolution of it. For in Life there is a close & regular Connection of the several Parts of the Body, whereby they have a near Relation to, and a Dependance and Influence upon each other, which Conjunction, and Connection of the Parts is in the Time of Life preserved by the Laws of Adhesion and Attraction, or some other Way of the Creator that we know nothing about; which at Death begins to dissolve. Then the wonderful Structure of the human Body begins to fall to pieces, and this Master-piece of the lower Creation, even all the Members and Organs of the Body that were so curiously wrought in the lowest Parts if the Earth, loose their Form, Situation and Contexture, and dissolve at length into the same kind of Dust out of which Man was formed at first, without anymore Form, Connection or Dependance one upon another, than the common Sand or Dust with which it is intermingled. Dust thou art, and unto Dust shalt thou return, Gen. iii. 19.

2. I come now to consider, The full Apprehension the Apostle had of the near Approach of his Death, or Departure; that he looked upon it to be just at Hand, and ready even then to come upon him.

I am now ready to be offered, and my Departure is at Hand. What particular Reason the Apostle had to think so, we are not told. An ecclesiastical Historian tells us from the Fathers, that God revealed to him, that his Death was approaching, some Time before this; and that he should suffer Martyrdom at Rome, which caused him to hasten with Joy to the Place. And considering that the Holy Ghost witnessed in every City, of the Bonds and Afflictions that he should meet with ; it is no Wonder if he should give him some Notice of his Death, that finishing Stroke of his Sufferings, some Time beforehand. But whether this be so or no, yet if this was the last Time of his being at Rome, he was in close Imprisonment, and he might at the Time of his Writing this Epistle be under a Sentence of Death, at least within himself, which he might argue from the Cruelty and Rage of that bloody Tyrant Nero, the roman Emperor, and the fierce Persecution he was now engaged in against the Christians; and so it proved, for in that Persecution, and towards the latter End of that Reign, he was beheaded, and Peter crucified in Rome; and as is generally agreed, on the same Day.

And as the blessed Apostle had Notice and Warning of his Death, some how or other, beforehand, so it has been with others, they have had some Revelation or Intimations of their Death, some Time before it has come upon them. Thus Aaron had express Notice of his Death, when Moses was ordered to take him, and Eliezer his Son to Mount Hor; and told him that Aaron should he gathered unto his People, and die there . And Moses himself had it revealed unto him, that he should go up and die at Mount Nebo . And Elijah 's Translation was revealed beforehand, not only to him, but to Elisha, and to the Sons of the Prophets, who asked Elisha whether he knew that the Lord would take away his Master from his Head that Day? To which he replies, that he knew it .

And altho' these are extraordinary Instances, and the most common Case is that of good old Isaac, who knew not the Day of his Death. That is, not the very Day, nor particular Time that Life will come to an End; yet God in his Providence oftentimes gives fair Intimations to Men that their Departure is at Hand. This is the Case of those that are of an advanced Age, and have the Decays of Nature growing apace upon them. This is also the Case of such as are seized with mortal Sicknesses, and under uncontrollable Languishments; for when such Distempers prevail, notwithstanding all the Means used for the Removal of them; they give fair Intimations that our Dissolution approaches, and that the Time of our Departure is at hand.

3. What I proposed further to observe under this first general Head was, The Calmness, Easiness and Freedom with which he speaks of his Death or Departure, which he apprehended to be at hand.

And by what follows in my Text it appears that he was not under any Ruffle or Perplexity of Mind, at his Thinking or Writing of his Death. The realizing Thought of Death, or of its being just at hand, was no Surprize to him. He had been in Deaths oft, yea he as it were died daily; he had been expecting and waiting for it, and the News of its Approach instead of stirring up any Fear or Terror, it afforded Matter of Rejoicing to him, and he was ready to bid it welcome. He tells us in his Epistle to the Philippians, Chap. i. 23. That he had a Desire to depart, and to be with Christ; which was far better than to be here. And he heid steady of the same Mind, now he saw Death approaching, and coming in good earnest. The Jeopardy he was in every Hour, had made Death very familiar to him; and it seemed to be no more to him than to fall asleep; for so he calls it, a Sleep in Jesus. And as to what followed after Death, that was a Joy rather than any Fear to him, considering the Promises and the Prospects which the Gospel afforded him.

And now this is the happy Privilege of some others of the eminent Saints and faithful Servants of Jesus Christ; that Death ceases to be the King of Terrors unto them, and the near, yea the immediate Prospects of it, are no Surprize to them. Nay, some who through fear of Death have all their Life time been subject to Bondage, yet when Death has actually drawn near, and they have seen themselves a going, all their Fears have been scattered, and they have been able to say with the Psalmist, Psalm xxiii. 4. Yea, though I walk through the Valley of the Shadow of Death, I will fear no Evil, for thou art with me; thy rod and thy Staff they comfort me.

But now, what was it that afforded such Calmness and Comfort to the Apostle under the Apprehensions of Death? Why, it was the Reflection he had upon his past Conduct; and so the lively Views and certain Prospect of the Glory and Happiness that follow after Death and the Judgment. Which leads me to the other general Heads I proposed to consider, and which lie so obvious in my Text. So then,

II. Let us consider, The peaceful and comfortable Reflection of the Apostle upon his Conduct, in the Time past of his Life; especially since he was converted to the Faith of Christ; Namely, That he had fought the good Fight, that he had finished his Course, and kept the Faith.

The holy Apostle being come to the Close of Life; he looks back upon what was past, to see how he had managed, and behaved himself in the World.

And what can be more proper, than for a Man when he is just finishing the Scene of Life, to take a Review of the several Parts of it, and see how he has managed himself: Whether he has answered the great End of Living, or frustrated the grand Design of his Being? Whether his Life has been to any good Purpose, to the Honor of God and for the Good of others, as well as for the furthering his own Salvation? Whether he has lived as the Grace of God has taught him? This is necessary for a Man in order to the removing his Fears of Death, and settling his Hopes and Expectations of a future Glory upon a good Foundation. For as we have behaved ourselves in this World, so may we expect it will fare with us in the World that is to come. For here we stand Probationers for the eternal State, and we shall receive of our righteous Judge according to the things done in the Body, whether they have been good, or whether they have been evil, 2 Cor. viii. 10.

And now the Apostle upon a serious, thorough and impartial Review of his past Life, was able to give a good Account of it, which gave him such a Calm in the near Prospect, and such Courage in the very Hour of Death, He had this for his Rejoicing, even the Testimony of his Conscience that he had fought the good Fight, that he had finished his Course, and that he had kept the Faith.

I. He had fought the good Fight.

Here is an Allusion (as is supposed) to the grecian or roman Games, in which there were Fightings, as well as Wrestlings and Racings; and so he had engaged in the Christian Combat: He had listed under Christ's Banner, and waged War with the Enemies and Opposers of Christianity; and had fought manfully under the Captain of his Salvation; had endured Hardness, as a good Soldier of Jesus Christ: He conflicted with great Difficulties, & patiently suffered the sharpest Persecutions, & all Manner of Hardships, short of Death, & now was going to suffer that, for the Cause of Christ & of his Gospel. And what a long Catalogue of his Sufferings does he give us in 2 Cor. xi. 23, — 27. In Labors mere abundant, in Stripes above measure, in Prisons more frequent, in Deaths oft, in Perils of Waters, in Perils of Robbers, in Perils by my own Countrymen, in Perils by the Heathen, in Perils in the City, in Perils in the Wilderness, in Perils in the Sea, in Perils among false Brethren; in Weariness and Painfulness, in Watchings often, in Hunger and Thirst, in Fastings often, in Cold and Nakedness. But he surmounted these Difficulties, overcame all these Oppositions; and came off a Conquerer, yea, more than a Conquerer, through Christ that loved him.

And now, altho' we have not is all Respects the same Enemies to fight against, not such Difficulties and Dangers to encounter, no such fierce Oppositions and Persections from the civil Power, who were at that Time the professed Enemies of Christ; yet there is, as we are told, Job vii. 1. according to the marginal Reading, a Warfare to Man upon Earth; and a good Fight which we must be able to say we have fought, if we would have Peace and Comfort in a dying Hour. There are spiritual, and fleshly, and worldly Lusts, (all which war against the Soul) for us to fight with. There are also the Examples of the Wicked, the Enticements of Sinners, and the corrupt Customs of the World, and our own evil Habits, to oppose and conquer; and last of all, there is our Adversary the Devil, who as a roaring Lyon, walketh about, seeking whom he may devour.

And we must be able to say that we have waged and carried on a War with these our Enemies, that we have been fighting with them, that we have resisted and overcome them. We must be able to say, that by the Grace of Christ, we have crucified the Flesh, with all it's Affections and Lusts; that we have watched & guarded against the Snares of the World, and have by Faith gained the Victory over it, so as in a good Measure to get above the Hopes or Fears, the Frowns or Flatteries of it. And that we resist the Devil, so as to cause him to flee from us. In a Word, We are so to fight and struggle with our Lusts, and all our spiritual Enemies, as to come to such a Pass, that no Iniquity has the Dominion over us.

But then,

2. The Apostle finished his Course, or run his Race. Alluding still to the Isthmian & Olympic Games. And what he here informs us concerning himself was, that notwithstanding all the Difficulties and Dangers, and Oppositions in his Way; yet he kept on his Course, diligently, steadily, vigorously and perseveringly, even unto the End.

The Holy Ghost had witnessed in every City, that Bonds and Afflictions waited for him; but says he, with a noble Courage and Resolution, becoming an Apostle, None of these Things move me, neither count I my Life dear unto myself, so that I might finish my Course with Joy, and the Ministry I have received of the Lord Jesus, Acts xx. 23, 24.

The Apostle had a Race to run, as a Christian, and as a Minister; and in both these Respects he finished his Course; that is, he faithfully discharged the Duties which the Gospel required of him, as a Christian, and as an Apostle. He had the Testimony of his Conscience, that in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of God, he had his Conversation in the World; and that he had exercised himself to have a Conscience void of Offence, towards God and towards Men; carefully attending all the Duties of the Christian Life.

And then as an Apostle he went abroad faithfully publishing the Gospel of Christ, from City to City, and from one Country to another People, even to every Plate that the Holy Ghost signified to him that he should go unto. And a great Race indeed in this Respect did he run; and it would take a longer Time, than I have at present, only to reckon up the Voyages and Travels of this great Apostle. And altho' he speaks humbly of himself, as the least of the Apostles, and not meet to he called an Apostle, because be persecuted the Church of God; yet he declares at the same time, that he labored more abundantly than they all, by the Grace of God that was with him . And by his abundant Labors, and by his superior Learning, and extraordinary Gifts, there was a universal Resort to him; in so much, that as he says, The Care of all the Churches came upon him daily . And notwithstanding that Thorn in the Flesh, which is supposed by many, to be some bodily Weakness; yet he went on steadily, through the whole Course of his Ministry and Service, preaching Christ warning & teaching every Man, — striving according to his Working, which wrought in him mightily . And agreeable • this, he appeals to the Elders of the Church of Ephesus, when he took his Leave of them, for his Fidelity, Constancy and Diligence in the Service of Christ, and of their Souls. Acts xx. 18,-27. Ye know after what Manner I have been with you at all Seasons, serving the Lord with all Humility of Mind, and with many Tears and temptations, — and how I kept back nothing that was profitable unto you, but have shown you, and have taught you publicly, and from House to House, testifying both to the Jews, and also to the Greeks, Repentance towards God, & Faith toward our Lord Jesus Christ. Wherefore I take you to record this Day, that I am pure from the Blood of all Men; for I have not shunned to declare unto you all the Counsel of God.

And as the blessed Apostle, so every Christian has a Race to run, a Course to finish, if he would finish his Life with Peace, and receive a Crown hereafter. There are all the Duties of the Christian Life, even those of Piety, Justice and Charity, which may be considered as the Christian Race; so that for us to run the Christian Race, is to live as the Gospel, and the Grace of God teaches us, which is to deny Ungodliness, and worldly Lusts; and to live soberly, righteously and godly in the present World . And to finish this Course, is to persevere in Welldoing to the End, to continue Faithful unto the Death. It is as the Apostle expresses it, to run with Patience, or Perseverance, the Race that is sot before us.

In short, for I can only hint at Things, to run our Race, and finish our Course, is to set out in the Ways of Christianity; to consider the Duties of every Station and Relation, of every Circumstance and Condition of Life; and to go on in the sincere, diligent and steady Practice of them. It is to run the Way of God's Commandments, and not suffer ourselves to be diverted out of it, or hindered from going on in it. It is to run without being Weary, to walk without Fainting. It is to hold on our Way, yea, and to wax stronger and stronger. In a Word, It is to be always abounding in the Work of the Lord.

3. The Apostle had this Testimony, that he had kept the Faith.

Which intends either,

1. That he kept the Profession of his Faith.

He was not so terrified by the Enemies of Christ, nor at the Rage and Fury of his cruel Persecutors; but that in the midst of Danger, & Death, he openly and courageously professed Christ, and his holy Religion. And notwithstanding the Contempt and Reproaches that were cast upon Christ, and even the Scandal of the Cross; yet he was not ashamed to own him before Men. And altho' the Cross, that is the Sufferings & ignominious Death of Christ were to the Jews a Stumbling-block, and to the Greeks Foolishness; yet he glories in nothing more than in the Cross of Christ, he being to them who are called the Power of God, and the Wisdom of God . And amidst all the Trials and Temptations to the contrary, he held fast the Profession of his Faith, without Wavering. Or,

2. It may intend his keeping the Doctrine of Faith, or of the Gospel.

And this he kept, as he constantly maintained the Truth of it against all Gainsayers. And as he propagated the Gospel, by his Preaching, & by his Epistles; so he confirmed the same, not only with the strongest Reasonings; but by divers Signs and Miracles, and Gifts of the Holy Ghost. He made full Proof of his Ministry, preaching the Word in Demonstration of the Spirit, and with Power.

But then,

3. Some understand the Grace of Faith here.

And so he kept the Faith, as he continued his Faith and Trust in God, and in the Lord Jesus Christ. He believed on him with all his Heart. He accepted of Christ as his only Savior, and looked for Deliverance from all Condemnation only in and through him; believing as he said, That there is no Condemnation to them that are in Christ Jesus. He looked for Justification, not from his own Righteousness; but from the free Grace of God, through the Redemption that is in Jesus Christ. He depended also upon him, for all Grace and spiritual Strength, that he stood in need of; acknowledging that it was through Christ strengthening him, he could do all Things; and that of himself he was not sufficient so much as for a good Thought. In a Word, he gives this Account of himself, Gal. ii. 20. I live; yet not I, but Christ liveth in me; and the Life which I now live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me.

And he kept this Faith, continued in it firm and steady to the End; and he grew strong in it, whereby he gave Glory to God, and gained a Victory over the World; and when Death itself approached, it did by no Means fail; but he triumphed over all the Pears and Terrors of it, knowing in whom he had believed.

And now we must thus keep the Faith. We must continue in our Profession of Christ, and of his Gospel. We must continue in a firm and unshaken Belief of the Gospel, the Faith that was once delivered to the Saints. And we must, as we believe in God, believe also in Christ. And we must watch and pray, that our Faith fail not; and must resolve that nothing shall discourage, or break us off from our Faith in him; that altho' he slay us, yet we will trust in him. We must trust in him at all Times, and in the Shadow of his Wings, we must make our Refuge. We must trust to the Merits of his Obedience & Death, to the Prevalency of his Intercession, to the Richness and Freeness of divine Grace; and we must be influenced by such a Faith, to all Love, Holiness and Obedience; and must continue in such a Faith, even unto the Death, if we would receive the End of our Faith, the Salvation of our Souls.

And thus I have gone through the second general Head, even the Apostle's Reflection upon the past Conduct of himself, in the Course of his Life; and happy he, and happy every Man, that upon an impartial Review of his Life, is able to give such a Testimony of it; That he has fought the good Fight, finished his Course, and kept the Faith.

III. I proceed to consider the last general Head, viz. The joyful Expectation which the Apostle had of what he should meet with hereafter, viz A Crown of Righteousness, which the Lord the righteous Judge would give him at that Day; and not to him only, but to them also that love his Appearing.

The Apostle was upon the Brink of both Worlds. He had passed thro' this World, & was leaving it; and was just entering upon the Borders of the other. And as with one Eye, he looks back to see what he had done, how he had behaved in his past Life; so with the other, he looks forward to see what he was to receive in the future. And as he had the Testimony of his Conscience, as to his past Life; so he had most joyful Expectations in the Life that was to come. Henceforth there is laid up for me a Crown of Righteousness, &c. He argues with himself, that since he had fought the good Fight, and finished his Course so well; all which remained now, was to receive the Crown of Righteousness. Here he seems to carry on the Allusion to the ancient Games, and proceeds in the agonistick Style. For as the Victors, in those Combats or Racings, received a Laurel, a Crown upon their Winning it, according to the Rules of those Games; which was given to them by one appointed to judge and determine whether they had won it, or no: So the Apostle having fought the Good Fight, and run his Race, he is assured, that there is a glorious Crown laid up for him, which the righteous Judge would give him at that Day, and not to him only, but to them also that love his Appearing. He had the Testimony of his Conscience, that he had acted his Part well; and so doubted not, but that he had the Approbation of his Judge; and all he expected now was to receive the Token of it, in the glorious Crown before him. Here are several Things proper to be taken notice of, with some Enlargement, was there Time for it.

As,

1. The Name he gives to that Reward, he says was laid up for him, viz. A Crown of Righteousness.

Crowns are set upon the Heads of Emperors and Kings in Token of their regal Dignity, and Power, and Glory; accordingly a Crown is an Emblem or Token of very high Honor and Dignity; so that when the Apostle says, there was laid up for him a Crown, it was as much as to say, that he had by a patient Continuance in Well-doing, been seeking for Glory, Honor and Immortality. He believed it was laid up for him, and that he should receive it. He expected all those Marks of Honor and Glory which would be conferred upon such whom the King of Heaven delighted to honor. And hence, sometimes it is called a Crown of Glory, and a Crown of Life . But here he calls it, a Crown of Righteousness. By which we are to understand, either,

1. That Righteousness would be his Crown.

And as Righteousness and true Holiness was the Glory with which our Nature was crowned, and adorned at first; (this being a great Part of the Image of God upon the Soul of Man) so it will most certainly be the special and peculiar Glory of the Saints in Heaven; that they are made perfect in Holiness. Or,

2. By a Crown of Righteousness may be intended, a Crown purchased and procured by the Righteousness of Jesus Christ; even by his Obedience and Death, which has unbarred the Gates of Heaven, and opened all the Glory and Happiness thereof unto us, and made Way for our obtaining it, by Virtue thereof. Or,

3. The Rewards of Righteousness.

A Reward to be bestowed upon righteous Men. For as the Psalmist says, Psal. lviii. 11. Verily, there is a Reward for the Righteous. And that in keeping the Commandments, there is a great Reward, Psalm xix. 11. Which Reward is not to be reckoned of Debt, but of Grace. Or,

4. By the Crown's being called a Crown of Righteousness, we may understand, that Glory and Happiness which of Right belongs to all the Saints, according to the Tenor of the Gospel-Covenant.

For altho' it be a Reward not of Debt, but of free Grace; yet by Virtue of the Covenant, and Promises of the Gospel, to which the Saints are intitled; it may be called a Reward, or a Crown of Righteousness. For God of his free Grace, has by his Word & Promise, transferred a Right to them. Hence it is said to the Apostle John, Rev. xxii. 14. Blessed are they that do his Commandments, that they may have Right to the Tree of Life.

But which Way soever we understand the Apostle, it comes to the same Thing; for that which is intended by it, is the Glory and the Happiness of the other World, that will be conferred upon all the sincere Saints, and faithful Servants of Jesus Christ.

2. It is worthy of our Remark, from whom the Apostle expected to receive this Reward, this Crown of Righteousness; namely, from the Lord, the righteous Judge.

That is the Lord Jesus Christ, who is constituted the Judge of the World; the Son of God, to whom the Father hath given Authority to execute Judgment, because he is the Son of Man . And he is a righteous Judge: For unto the Son, he saith, Thy Throne, O God, is forever and ever; a Scepter of Righteousness, is the Scepter of thy Kingdom .

And this was he whom the Apostle believed in with all his Heart, had preached to the World, had faithfully served; and laid himself out with most indefatigable Diligence, to promote his Interest, and advance his Honor. From him, I say, it was that the Apostle expected to receive a glorious Reward.

And how great and glorious a Crown may we suppose him to expect from such a plentiful Rewarder; considering how ardently he loved him, how faithfully he served him, how much he denied himself for his Sake, what Sufferings he had already endured, and considering that he was now about to lay down his Life in his Cause?

3. We may consider the Manner in which he expected to receive this Crown, viz. By Way of Gift. Which the Lord the righteous Judge shall give me.

Altho' he had been so faithfully serving Christ, and was now ready to die for him, rather than deny him. And altho' he expected a very glorious Reward, yet he has no Apprehension of Merit in all this. He donit look upon himself as having merited the least of what he expected. For if he was a distinguished Saint, yet he knew who it was that made him to differ; and that it was by the Grace of God that he was what he was: and that if he labored more abundantly than the other Apostles, it was not HE, but the Grace of God that was with him . And as he looked upon all he had already, as what he had received freely from God; so what he expected further, he looked upon as a free Gift; not what he had merited by all his Services and Sufferings, but what would be freely given him. Indeed he looks for it, as what was promised and secured to him by the Gospel-Covenant; but not as what his Services had merited. And so the Apostle distinguisheth between the Rewards of Sin, and the Rewards of Righteousness: One he calls Wages, the other a Gift. The Wages of Sin is Death: but the Gift of God is eternal Life, through Jesus Christ our Lord .

4. We may observe the Time when he expected to receive this Crown, viz. At that Day; which is the Day of Judgment.

For altho' the Apostle in other Places speaks of his being present with the Lord, when absent from the Body and of his desiring to depart, and to be with Christ; which is far better than to be here: Yet the Crown of Righteousness, the Completion of his Happiness, which he expects from the righteous Judge, is at that Day; viz. that Day when the righteous Judge shall appear to judge the World. We are told, Acts xvii. 31. That God hath appointed A DAY in which he will judge the World in Righteousness, by that Man whom he hath ordained. And it is called that Day ; and the Judgment of the great Day . Accordingly that is the Time represented in Scripture, when the Rewards of Glory shall be given to the Saints. This the Apostle Peter, to encourage the Elders to be faithful in feeding the Flock of God, assures them; that when the chief Shepherd shall appear, that is at the Judgment, they should receive a Crown of Glory that fadeth not away . So that it is when the chief Shepherd and Judge shall appear to judge the World, that Peter and Paul, and all the Apostles expected to receive a Crown of Righteousness, and a Crown of Glory. He was full in the Belief of the Resurrection of the Body, of the Judgment to come, and of the future State; and died in the confident Expectation hereof; believing there was a Crown laid up for him, which at the Resurrection of the Just and the Judgment that follows upon it, he should receive. And this Faith, in some good Degree, have all the Saints. And this leads me,

5. To observe, The full Perswasion and confident Expectation the Apostle had of receiving this glorious Crown.

He speaks of it with an Assurance; Henceforth, there IS laid up for me a Crown of Righteousness, which the Lord the righteous Judge WILL give me. He was fully persuaded of this, there was no Doubt or Uncertainty remaining in his Mind about the Matter; but he seems to be well assured of it, as the Racers were of the Laurel, or the Crown they saw hung up at the End of the Race. And with such sure and certain Hopes, with such strong and lively Prospects of a glorious Crown; he is enabled to receive the Massages of Death with all Calmness and Courage, has all his natural Fears of Death scattered, and with Pleasure thinks of his Departure, which was so near at Hand.

And this is the happy Privilege of some of God's eminent Saints and Servants: They have such clear Evidences of their being in a State of Grace, and such Assurances of there being a Crown of Glory laid up for them; that they can, not only die in Peace, but are able even to rejoice at such a Time, in Hope of that Glory there is now reserved in Heaven for them, and shall in due Time be revealed in them.

6 Let me further observe, The pleasing Thought the Apostle had at this Time, with Respect to the Salvation and Happiness of others, as well as his own.

Was he so Selfish as to think and please himself with the Thoughts of a Crown of Righteousness and Glory far none but himself? Was he for monopolizing the Glory and Happiness of Heaven, as some Men would the Riches and Honors of the present World? No, but pleased himself with the Thought that this World would be the happy Lot and Portion of all true Believers, as well as of himself. And not to me only, but to them also that love his Appearing. He did not look upon the Crown as belonging only to him, or as if he was the only one that should receive a Reward; but that others, even all that loved the Appearance of Christ, should be Partakers with him in the future Glory and Felicity.

And here is the Difference between those that run the Christian Race, and the Racers among the Grecians or Romans: For in their Racings, there was but one that gained the Prize; altho' many ran, and strove for it. Know ye not that they which run in a Race, run all, but one receiveth the Prize ? Whereas in the Christian Race, all that run with Patience and Perseverance, shall obtain the Prize, the Crown of eternal Life. And this Thought, instead of being any Abatement of his Pleasure, was a great Addition to it: It pleased him that others should be as surely, and as gloriously rewarded as he; according to their Services and Faith.

He had his Soul enlarged in Love to his Fellow-Creatures; he wished, and prayed, and longed, and laid himself out to the utmost, for their Conversion and Salvation. He tells us, Rom. x. 1. That it was his Heart's Desire and Prayer to God for Israel, that they might be saved. And so earnest & ardent were his Desires for the Salvation of his People, as to carry him beyond Bounds, and to express himself in such an hyperbolical Manner, (as is thought) in Rom. ix. 3. I could wish that myself were accursed, or separated, from Christ, for my Brethren my Kinsmen according to the Flesh. And how solicitous was he, that they and others, might believe and be saved? In so much, that he even travailed in Birth that Christ might be formed in them . He preached, he taught, he warned, he exhorted every Man, in all Wisdom, laboring and striving according to the Power and Grace of God given to him; and what was it for? but that he might present every Man perfect in Christ Jesus . And well might he think of it with Pleasure; that not only he, but that all true Believers should receive such unfading Crowns of Glory from the Lord their righteous Judge.

And this is the Temper of every true Saint: Their Souls are not only elevated into a supreme Love of God, but enlarged in a sincere and fervent Charity to all the Saints; and it will please every Saint to think that others will, as well as they receive those Marks of divine Honor, and Favor; and that they shall join together, even innumerable Companies of Saints and Angels, in shouting forth the Praises of God, and the Lamb forever and ever.

7. I have but one Word more to add here; and that is, the Apostle's Description of those for whom this Crown of Righteousness was laid up, as well as for himself, viz. Such as love his Appearing.

There is the Appearing of the Lord, the righte-Judge, before mentioned. So that one Part of the Character of a true Christian, of one that is intitled to a Crown, is that he loves the Appearance of Jesus Christ to Judgment. As for the Hypocrite, and the Sinner, he dreads the Appearance of him. What a Terror is it to such to think of Appearing before him, whose Eyes are as a Flame of Fire, who searches the Hearts, and tries the Reins of the Children of Men, that he may render to every Man according to his Works; before whom all Things are open and naked, and who will judge the Secrets of Men. For such cannot but be apprehensive of the Shame and Confusion that will cover them when they appear before his enlightened Tribunal, & shall have all their Sins, even their most secret Wickedness, laid open to the World; and they shall have the Reward of their Deeds rendered to them.

But now the real Christian whose Conscience can ••• tify for him with the blessed Apostle, that he had fought the good Fight, &c. or can appeal to God with good Hezekiah, saying, Remember, O Lord, how I have walked before thee in Truth, and with a perfect Heart, and done that which is good in thy Sight . I say such will love and rejoice at the Appearing of Jesus Christ. He will be glad there i • a Day coming wherein he may give up his Account to God, if his Conscience tells him, that he has glorified God on Earth, and finished the Work that he had given him to do. Glad that there will be an Opportunity to vindicate himself of the ill Thoughts, the hard Speeches and Reproaches that have been cast upon him; to have his Sincerity and Uprightness, his Fidelity and Diligence in the Service of Christ, acknowledged and approved by his Judge; and to receive the blessed Euge to his immortal Honor before the World.

Thus every true Christian has Reason to love the Appearing of Jesus Christ; for when he who is their Life shall appear, they also shall appear with him in Glory .

And thus I have hastily gone over my Text, and the Subject was too large and copious to do anything more than hint at Things, in the Compass of Time allowed me. And what I now hasten to is the

A Faithful Servant of CHRIST, Described and Rewarded.

THESE Words are Part of a Parable spoken by our blessed Savior to his Disciples, when the Time of his Departure from this World, and of his Ascension to his Father began to draw near.

The Design of the Parable seems to be to set forth the different Demeanour of those, who bear the Name of the Servants of Christ, and receive valuable Betrustments from him, in this World; and the suitable Difference he will make in his Treatment of them; when he shall come in his Glory, at the Day of Judgment, and all the holy Angels with him. It will then be found, that some of the Servants of Christ have well improved the Talents he delivered to them; and these he will both commend and reward: While others who have been his Servants by Vocation, external Profession, and special Designation as well as they; will nevertheless appear to have made an ill Use of their Lord's Goods; or at least not to have improved them to any valuable Purpose: And these he will censure as Wicked and Slothful, and doom them to outer Darkness, where shall be weeping and gnashing of Teeth.

My Text contains the Words of our Lord to a Servant of the first Sort, who was able to give a good and a joyful Account of himself, and of what his Lord had delivered to him. Lord, says he, Thou deliveredst unto me five Talents; behold, I have gained besides them five Talents more. He humbly acknowleges that he had improved nothing, but what he had received from Christ his Lord. Tho' his Stock had been large, compared with that of his Fellow-Servants; yet it was not his own, but Christ's. Thine the Talents were, and thou honouredst me by committing them to my Trust. And then he appeals to Christ as a Witness of his Diligence, Faithfulness and Success in improving them. That as he had received much, so he had been careful to return the more; and to make his Improvements proportionable to his Receivings: Behold, I have gained besides them five Talents more.

Nor is it a foolish Confidence of Boasting, but the Testimony of a good Conscience, that he had obtained Mercy to be faithful, which gives him this Boldness in the Day of Judgment; for Christ himself admits the Truth of his Account, and applauds and rewards his Faithfulness and Diligence; saying unto him as in my Text, well done, thou good and faithful Servant; thou hast been faithful other a few Things, I will make thee Ruler over many Things: Enter thou into the Joy of thy Lord. Upon which we may observe this Doctrine,

That these Servants of Christ, who have faithfully improved the Talents he delivered to them, shall be highly applauded, and gloriously rewarded by him.

For the Illustration of this Truth, I shall do four Things: viz.

• 1. I shall consider what may be meant by the Talents delivered to the Servants of Christ.
• 2. I shall show, that it is Christ who delivers these Talents to his Servants.
• 3. That those Servants who improve them faithfully, shall be highly applauded. And,
• 4. That they shall be gloriously rewarded by him.

I. I am to consider, what may be meant by the Talents delivered to the Servants of Christ.

And here I may say in general, That every Thing improvable by them to the Honor of God, or to the Good of others, or of their own Souls is a Talent. It is a valuable Treasure, which if the Fault be not their own, may become of inestimable Advantage to them; for as much as by a right Use of it, they may be laying up in Store for themselves a good Foundation against the Time to come, that they may lay hold on eternal Life . In this View we may consider, the Endowments of their Minds; the Health & Strength & Vigour of their Bodies; their worldly Enjoyments, Estate, Education, Credit, Interest, Power, Preferments; the Word and Ordinances of God, and Motions of the good Spirit of Grace; and all the Opportunities, or even Occasions of doing or receiving spiritual Good; as so many Talents committed to their Trust. By a right Use of any of these, they may be doing acceptable Service to God; and by a Misimprovement, at a bare Neglect of them, they may incur the Guilt of Sloth and Wickedness.

How much then does it concern us all, to walk circumspectly, not as Fools, but as Wise; since there is hardly any Thing can occur to us so indifferent in its own Nature, but that it may minister an Occasion of doing, what may recommend us to the Favor, or ex •••• us to the Displeasure of God, and so may affect our eternal Interests? — It is just Matter of Rejoicing to consider, that the most Common of our outward Enjoyments may be so ordered, as to be of everlasting Advantage to us: That our very Food and Drink may be received in such a Manner, as that God will account himself glorified thereby. But then we have Reason to rejoice with Trembling, when we take a Prospect of the Danger on the other Side: How that by any Misimprovement of these Things, or only by neglecting to glorify God with them, we shall incur his Displeasure, and treasure up Wrath to ourselves. Since then we have such an Advantage, and such a Danger continually before us; how though'tful and vigilant ought we always to be? And what Manner of Persons in all holy Conversation and Godliness? Especially if we consider, what I am to say,

II. That it is Christ who delivers to his Servants all the Talents they are betrusted with.

The Truth of this is fairly hinted in the Parable now before us; the first Verse of which, I think, ought to be read, not as in our English Translation, The Kingdom of Heaven is; but, The Son of Man is as a Man travelling into a far Country, who called his own Servants, and delivered unto them his Goods. And unto one he gave five Talents, to another two, &c.

When our blessed Lord ascended up on high, he received Gifts for Men; had all Things put under his Feet; and was made to be the Head over all Things to the Church . The Administration therefore of the Kingdom of Providence and of Grace, is now in his Hand. So that we are to look upon all the Abilities, Advantages, Occasions and Opportunities we have of doing or receiving Good, as so many Talents committed to our Trust by him, who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works : By him, who will call us to an Account in the great Day of Reckoning, and be our Judge to determine our everlasting State, according as we have made a good or bad Use of these Talents of Trust and Confidence reposed in us.

Let us then consider seriously with what Strictness and Exactness, and tender Resentments, we may well expect he will take an Account of the Number and the Nature and the Degree of the good Things which be himself hath committed to us. —As he was the Bestower of them, he cannot but know exactly what they were. And as they were Part of the Purchase of his Blood, and of the Reward of his Obedience unto Death, and were committed by him to us as Marks of Honor and Confidence, to be improved for our eternal Benefit, he cannot but be most tenderly affected with the Use we make of them. With what Pleasure & Satisfaction must he look upon us, if we faithfully improve them to the blessed Purposes for which he purchased & bestowed them. And with what Indignation, if we neglect them as Things not worthy of our Notice or Improvement?

The Consideration of these Things should be a most powerful and prevailing Argument with everyone of us to inquire frequently with great Care and Sollicitude, into his own State and Circumstances; that he may know what is his Duty, and what are the Expectations of his Lord from him. — Without such an Inquiry, we shall either not know, or at least not consider what Talents Christ hath delivered to us. And so far as we are ignorant or though'tless of this, it is certain we shall be scareless and slothful and wicked Servants; and have but a wretched Account to give up to our Master at the Day of Reckoning. And as our Circumstances are often varying, so our Opportunities and Advantages for doing Honor to God, and Service to our Generation, are often changing with them, which makes it needful that our Inquiries should be frequent: And very solicitous we have all the Reason in the World to be, to obtain a good Understanding in these Things; because our Usefulness in this World, and our Happiness in the next, so much depend upon our Knowledge of them; and because our Lord himself will take such an exact Account of his own Gifts, as well as of our Improvements.

Let us then be persuaded to inquire frequently and with great Attention; what Services for God and our Generation the natural Abilities which our Lord hath given 〈◊〉 , tender us most fit for? An Inquiry this, of great Importance to such as (like many of you) have their Course of Life yet to choose; that they may determine upon such a one, as they will be most likely to act in with Pleasure and Satisfaction to themselves, and Usefulness to others.

Again, Let us inquire, what Duties God calls us to from time to time in his Providence; by presenting Opportunities & Advantages, & laying Inducements before us? What Opportunities and Occasions arise out of our present State of Life, to testify our Fear of God, and Regard to his Servants? What to be getting Good to ourselves now, and what to be laying a Foundation for Usefulness to others hereafter? What Benefits or Advantages are derived to us from the respective Relations or Capacities in which we are placed? What Incitements to a vigorous Application arise from our outward Circumstances, and future Hopes and Prospects? In fine, and above all, how many spiritual Advantages we enjoy in common with our Fellow-Servants by the external Means of Grace? And how many peculiar to ourselves by the inward Convictions, Restraints, Assistances of that good Spirit which our departed Lord sendeth to us? By frequent Inquiries of this sort, we shall become more and more sensible what Talents our Lord is committing to our Trust; and of consequence what we have to Improve here, and what to Account for hereafter. And a serious Consideration of these Things will have a happy Tendency to work us up to a fervor of Spirit in the Service of our Lord, and so prepare us for those Applauses and Rewards which the Good and Faithful may expect from him.

And so it may do also, to remember them who have had the Rule over us, who have spoken unto us the Word of God, and whose Faith it concerns us to fellow, considering the End of their Conversation. For every Benefit we have had Opportunity to receive by their Means, ought to be considered by us as a Talent, which we must give an Account of to Christ at his second Coming. And all their Abilities and Opportunities to do Service to us or others: And their Fidelity in improving them, ought thankfully to be acknowledged to the Honor of Him, who is Head over all Things to the Church; and who giveth such Gifts to Men, for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the Body of Christ.

And this brings me to pay Part of that Tribute which is due to the Memory of our late Reverend and worthy President, who may justly be considered, if we compare his Opportunities and Abilities together, as one of those Servants whom our Lord honors with the Care of five Talents, a large Stock in comparison of what is trusted with many others.

He had his Education in this House, where I hope without Flattery it may be said, that those who are disposed wisely to improve them, enjoy at least as many Advantages to accomplish themselves for the Service of their Generation, as are to be met with in our own Country. When he proceeded to settle in the Gospel Ministry, the Holy Ghost made him Overseer of a numerous Flock in the Metropolis of the Province, in the generality of whose Affections he was blessed with a very great Interest. And as this gave him a singular Advantage to promote the Good of their Souls; so it evidences the Truth of their Christian Self-denial and public Spirit (which ought always to be remembered, and spoken of with Honor) in Consenting to the Removal of One so dear to them, to what they apprehended a Station of more general Usefulness and Service. And so at length by the sovereign Disposal of our ascended Lord, he was set at the Head of this Society, in whose Welfare and Prosperity, both the civil and religious Interests of the People of God in this Land are so much concerned that hardly any Place can be thought of, in which a Servant of Christ hath Opportunity to be a more extensive Blessing.

And to render him such a one in every Station, the glorious Head of the Church had given him a very capacious and faithful Memory, a sound Understanding, a clear Apprehension, and an uncommon Faculty of making religious Truths plain to the meanest Capacities. But to crown all, our Savior Jesus Christ had taken an early Possession of the Heart of this his Servant for himself; had impressed it with a most affectionate Concern for the Souls of Men, and had given him an indefatigable Spirit to pursue their Interests.

These are some of the Talents with which our blessed Lord betrusted his deceased Servant. But how diligently and faithfully he occupied them I shall have a more proper Occasion to say under another Head. I must now proceed therefore to say,

III. That those Servants of Christ who have faithfully improved the Talents he delivered to them, shall be highly applauded by him.

And here I shall endeavor two Things; viz.

• 1. To describe the faithful Servants of Christ; or show, what Manner of Persons they are who faithfully improve the Talents he hath delivered to them. And
• 2. To prove the Truth of the Proposition; or show, that such Servants shall be highly applauded by him.

Here then,

1. Who is the faithful Servant of Christ? What is his Character? Or what Manner of Person is the Man who faithfully improves the Talents which Christ hath delivered to him?

To which I may say,

1. That he is one whose Heart is full of Affection and Devotion to his Master. He considers that he is not his own, but is bought with a Price: and that not of corruptible Things, as Silver and Gold; but with the precious Blood of Christ. And therefore he loves the Lord Jesus Christ in Sincerity, who hath first loved him, and given himself an Offering and a Sacrifice to God for him. If other Lord's have had Dominion over him, the faithful Servant of Christ heartily repents his past Subjection to them. He renounces the Service of the Flesh, the World and the Devil; breaks their Bands asunder, and casts their Cords away from him. He unfeignedly acknowleges the Right of Christ to rule over him, and devotes himself entirely and forever to his Service; saying as in Psalm cxvi. 16. Oh Lord, truly I am thy Servant, I am thy Servant, and the Son of thine Handmaid. Thy Servant who is devoted to thy Fear, Psalm cxix. 38.

From this Spirit of Affection and Devotion to him, the faithful Servant of Christ becomes highly concerned for his Master's Interest and Honor, solicitous above all Things, that whether present or absent, he may be accepted of him; and he can take no rest under the least Sense or Doubt of his Displeasure. It is his earnest Desire and Study to know the Will of Christ in the utmost Latitude of it, and especially with Respect to the Duties of his own Station in particular. His great Inquiry is, Lord, what wilt thou have me to do? And his servant Prayer, Teach me thy Statutes. I am thy Servant give me Understanding that I may know thy Testimonies. And it is his fixed Resolution (through Christ strengthening him) carefully to perform whatsoever he does know, or shall know to be his Duty Without such a Temper of Mind as this, no Man will faithfully improve the Talents which Christ hath delivered to him, but will be habitually disobedient, and unto every good Work reprohate.

2. A faithful Servant of Christ is one who endeavors to extend his Obedience to the whole Compass of his Duty. It is not Faithfulness, but some other and some unworthy Principle which actuates the Man, who pretends a Zeal for Christ in some Points of Duty, and yet is knowingly Remiss and Negligent in others: Such a Man seeks his own, not the Things which are Jesus Christ's. For a sincere Regard to the Interest and Honor and Will of Christ, must be operative and influencial in one Instance as well as in another. And therefore, though' the faithful Servant of Christ, thro' human Infirmity, offends and falls short of his Duty in many Things, yet it is his Grief and Lamentation that he does so, and he always labors fervently that be may stand perfect and complete in all the Will of God. And then only will he not be ashamed, when he hath a Respect unto all his Commandments.

3. The faithful Servant of Christ is peculiarly mindful of the Duties of the Station and Relations in which his Lord hath set him. These are emphatically his own Business and he studies to do it, being always though'tful of that Precept, I Cor. vii. 17. As God hath distributed to every Man, as the Lord hath called everyone, so let him walk. And for the same Reason, he will also carefully lay hold of every Opportunity, Advantage or Occasion arising from the Circumstances in which his Lord shall at any Time place him, to promote his Master's Interest and Honor, get good to his own Soul, or do good to others. For he looks upon every Opportunity and Advantage for these Things, as a Call from Christ to arise and do them. And he thinks it impossible for any Man to be a faithful Servant of Christ, and yet regardless of his Master's Calls to Duty.

4. The faithful Servant of Christ is a diligent and laborious Servant. He abhors the Character, and dreads the Curse of him, who doeth the Work of the Lord negligently. And therefore whatsoever his Hand findeth to do, he doth it with his Might. He is not slothful in Business; but servant in Spirit serving the Lord.

5. He is full of Patience and Resignation to his Master's Will under all the Afflictions with which he thinks fit in his holy Providence to exercise him. The faithful Servant of Christ donit consider Affliction as coming forth out of the Dust, or Trouble as springing out of the Ground; but as sent by him, who is given of God to be Head over all Things to the Church; by him who loved the Church, and gave himself for it: who therefore cannot be supposed to afflict willingly, or grieve any of his faithful Servants, whom he hath redeemed with his Blood; but rather to chasten them for their Profit, that they may be Partakers of his Holiness. That therefore, though' no Chastening for the present seemeth to be joyous but grievous; nevertheless, afterward it yieldeth the peaceable Fruit of Righteousness, unto them that are exercised thereby. Upon which Account he considers every Fight of Affliction as a Talent, the right Improvement of which, will work for him a far more exceeding, and eternal Weight of Glory. And this may well make him patient in Tribulation. For he reckons that the Sufferings of the present Time are not worthy to be compared with the Glory which shall be revealed in us.

Moreover, The faithful Servant of Christ looks unto Jesus the Author and finisher of his Faith; who for the Joy that was set before him, endured the Cross, despising the Shame, and is set down at the right hand of the Throne of God. And considering him that endured such Contradiction of Sinners against himself; and also, that Christ suffered for us, leaving us an Example that we should follow his Steps; he is not wearied, neither doth he faint in his Mind; but is ready to deny himself, and take up his Cross, and follow his Master, not thinking any Thing too much to suffer from a Sense of Gratitude, and a Principle of Love and Subjection to him, who his own self bear our Sins in his own Body on the Tree, and hath redeemed us from the Curse of the Law, being made a Curse for us.

In fine, The faithful Servant of Christ is persuaded, that it is only if need be, that he is now in Heaviness for a Season thro' manifold Temptations. He can truly say with the Psalmist, Psalm cxix. 75. I know, O Lord, that thy Judgments are right, and that thou in Faithfulness hast afflicted me. And therefore instead of murmuring at his Master, or envying his Fellow-Servants, who seem thro' less Tribulation than he, to be entering into the Kingdom of God; he kisses the Rod, and blesses him that appointed it; knowing that Tribulation worketh Patience; and Patience, Experience; and Experience, Hope; and Hope maketh not ashamed, because the Love of God is shed abroad in his Heart, by the Holy Ghost which is given unto him.

6. The faithful Servant of Christ perseveres in his Duty with an unbroken Resolution as long as he lives. He remembers the Faithfulness of his blessed Lord to the Interest of miserable Sinners, when for their Sakes, he humbled himself, and became obedient unto Death, even the Death of the Cross. He remembers that one great End of this was, that we being delivered out of the Hands of our Enemies, might serve him without Fear, in Holiness and Righteousness before him, all the Days of our Life. He considers that his Lord hath promised to • ender eternal Life, only to them, who seek for Glory, and Honor, and Immortality, by patient Continuance in Well-doing; But that, if any Man draw back, his Soul will have no Pleasure in him. And upon such Considerations as these, the faithful Servant of Christ can say, I have inclined mine Heart to perform thy Statutes always even unto the End. I have sworn, and I will perform it, that I will keep thy righteous Judgments. All the while my Breath is in me, and the Spirit of God is in my Nostrils, I will not forget thee, neither will I deal falsely in thy Covenant. My Heart shall not turn back, nor my Steps decline from thy Ways. And having once framed such holy and vigorous Resolutions, he earnestly endeavors to hold them fast; and through the Supply of the Spirit of Jesus Christ; he becomes Stedfast, Unmoveable, always abounding in the Work of the Lord. But these Things may suffice for the main Strokes in the Character of the faithful Servants of Christ. It only remains under this Head, that I proceed to say,

2. That such Servants as these, shall he highly applauded by their Master. He knoweth all Things, he knoweth that they love him. He knows their Works, their Labor, and their Patience. He looks down from Heaven with Approbation and Pleasure upon them now. And he is not unrighteou • to forget their Work, and Labor of Love, which they have shown to his Name: But when he shall come in his Glory, and • ll the holy Angels with him, and shall sit upon the Throne of his Glory, he will call them good and faithful Servants, the blessed of his Father: he will approve & applaud their Faithfulness and Obedience, and publish to their everlasting Honor, their pious and charitable Works in the Presence of the whole Assembly of Men and Angels, who shall be gathered before him at that Day; saying, I was an hungered and ye gave me Meat, I was thirsty and ye gave me Drink, &c. Thus their Faithfulness shall be found unto Praise, and Honor, and Glory at the Appearing of Jesus Christ. And not only so, but as I am to say,

IV. It shall be gloriously rewarded by him also. Their Reward hereafter shall be vastly greater than their Improvements have been here; & they shall have Comfort and Peace, and unspeakable Rejoicing evermore in the Possession of it. For they shall be made Rulers over many Things, and shall enter into the Joy of their Lord.

1. They shall be made Rulers over many Things. This is spoken after the Manner of earthly Princes. For as they, if they be good and wise, will advance those Servants to higher Offices, whom they have found faithful in lower, so will Christ do also. He will make all his faithful Servants Kings & Priests unto God, & his Father. He will give them a Crown of Righteousness. He will grant to them to sit with him in his Throne; and to inherit the Kingdom prepared for them from the Foundation of the World . What a Disproportion is here between the Work and the Reward of a faithful Servant? He is faithful over a few Things, and he is rewarded for it with a Crown, a Throne, a Kingdom! Verily, Not by Works of Righteousness which we have done; but according to his Mercy he saves and rewards us!

2. They shall enter into the Joy of their Lord. Sorrow & Sighing shall now flee away forever, and all Tears shall be wiped from their Eyes. All the Springs of Joy and Gladness shall be opened unto them; for they shall see God Face to Face, & shall be made like unto him by seeing him as he is. In his Presence they shall find their Joys to be full, and their Pleasures everlasting. Then shall be verified that Word of their Lord, the Glory which thou gavest me, I have given them. Father, I will that they also whom thou hast given me, be with me, where I am, that they may behold my Glory which thou hast given me. And that beholding cannot mean a merely contemplative, but a fruitive Intuition. If so be that we suffer with him, that we may be also glorified • gether, Rom. viii. 17.

I might now proceed to infer from what you have heard, How blessed a Thing it is to be a faithful Servant of Christ? How easily we may account for it, why our Lord suffers his most faithful Servants to undergo so much Tribulation in this World? How unreasonable it would be, either to forsake the Service of such a Master, or to go on dejectedly in it, because of the Difficulties which may sometimes attend it? How foolish and wicked a Thing it is to refuse this Service, or despise those who are faithful in it; or to do anything which may tend to render the Labors of any faithful Servant of Christ less successful, than otherwise they might have been? In fine, How much the condition of the Generality of Mankind is to be lamented, who instead of devoting themselves to the Service of Christ, make themselves Slaves to the worst of Masters? But these, and many other useful Reflections, which might be made upon what hath been discoursed at this Time, I must leave to be enlarged upon in your private Meditations and may only add,

That from the Description which hath been given of a good and faithful Servant, I think we may well conclude, that the Servant of Christ lately taken from our Head was such a one. Indeed his Character hath been already drawn so well, by much better Hands than mine, that there is no Occasion for my attempting that. I shall therefore only go on to observe such Things concerning him, as my Subject naturally leads me to consider.

Under a former Head we have taken a View of some of those Talents which his Lord delivered to him; and here we may turn our Thoughts with Pleasure and Advantage upon his Faithfulness in improving them to his Master's Honor, and the Service of his Generation.

If we consider, how short a Time he spent in this Society when a young Man, in Comparison of what many have done of later Years; how long he was removed from it; what weighty Cares were upon him, during the Time of his Removal; and yet when he returned to it, what a considerable Acquaintance he retained with the learned Languages, and other Parts of Learning also, according to the State of them with us in his younger Time; and how laudably, and to what general Acceptance he presided at the first anniversary Solemnity after his Return, before he began to be broken with bodily Pains and Weakness; we may very reasonably conclude, that he faithfully improved the Advantage of an academical Education by hard Study in his Youth.

Again, How diligent, how constant, how laborious he was in the Discharge of all the Duties of the pastoral Office while he stood in that Relation, you have already been informed by those who had sufficient Opportunity to observe that Part of his Life and Character.

And how great his Faithfulness was in the Duties of the honorable Relation which he bore to this Society in his last Years, you need not that any should inform you. Ye are all Witnesses, and God also, how holily, and justly, and unblameably he behaved himself among you. Ye are all Witnesses of his servant Affection and Devotion to his Master; of his exemplary Patience and Resignation to his Will under sore Pains, and of long Continuance; of his tender Concern for the Interest of this Society, and the best Good of all it's Members; and of his unwearied Application to all the Duties of his Office, in which he always seemed to go to the utmost of his Ability, and many Times almost beyond it. Sure I am, that some of us have spent whole Days in the Business of this Society with him, when it hath been a continual Uneasiness to us to see that he could take no Rest in any Posture, by Reason of his distressing Pains; and yet have not heard one Complaint come out of his Mouth, no observed any Token of his being disposed to have the Business of the Day hurried over; but as long as there was any Business to be done, or any Day left to do it in, he hath always appeared as willing and patient, as those who were most at Ease and in Health, to attend upon it, And so he continued without fainting in his Mind, faithful to the Death.

And now, we may very well refresh ourselves with the Thought, that the Applauses & Rewards of a good and faithful Servant are become his Portion and Inheritance forever. And God grant that none of us may be slothful; but followers of him who through Faith and Patience inherits the Promises.

Domini Curatores, Honorabiles, ac Reverendi, Senatores Academiae, Professores, et Tutores, reliquaque celeberrima Corona.

EX animo confiteor, me ad munus hujus diei obeundum, et ad fungendum officium oratoris funeralis, nimis, immo et omnino ineptum esse, at{que} imparem. Officium quidem non lectum, fed coactum, non optatum, fed praeter voluntatem impositum. At cum alius nemo inventus fuerit, qui partes, hujus provinciae tristiffimae, in se susciperet, humilis, et permoestus assurgo, ad plorandam mortem luctiferam, Domini, Benjaminis Wadsworth, jamdudum hujus academiae praesidis doctissimi, prudentissimi, pientissimi, ac plurimum reverendi.

Hic dies (domini auditors) est ater et lugubris, ut verbis prophetae utar est dies tenebrarum, et caliginis, dies nubis, et obscuritatis.

Vos omnes alloquitur moesta, et orbata academia, sicut olim Jeremias propheta, in lamentationibus suis. Ego ill sum, qui experitur afflictionem, virga furoris Domini, me ducit et cogit in tenebras, non autem in lucem. Nihilne ad vos (O viatores omnes!) intuemini, et videte, an sit dolor, par dolori meo, quo me affecit Dominus, die aestus irae suae ferocissimae.

Sed quo nos fert, et quem ad finem sese extendit, gravitas nostri moeroris? Decet nos dicere Deo, castigationem passi sumus, at non amplius offendemus, quicquid ignoramus, tu Domine nos doceto, et si peccaverimus, non pergemus ulterius. Quapropter Jehovam versus speculabor, Deum salutis meae praestolabor, et Deus meus me exaudiet. Ne laetator de me, O mi inimice! quum cccidero, tum resurgam, quum sedero obvolutus tenebris, Dominus illucescet mihi. Iram Domini feram, quoniam peccavi in cum, usquedum causam meam agat, et pro me judicium exerceat, producens me in lucem, ut fruar justitia ejus. Scimus Harvardinates, probe scimus, quod Dominus Deus, magistrum nostrum, a capite nostro, hodie assumpsit, et decet nos tacere, et non aperire os nostrum, quoniam Deus hoc illud secit. Sed quis potest linguam suam continere? Cum eum curru quasi sidereo, et fulgenti, in Coelum ascendentem, intuemur; quin cum propheta exclamet, Mi pater! mi pater! currus Israelis et equites ipsius! Jam vero, nobis quaerendum est, non laenam, seu mantelam, sed potius pictatem, et spiritum hujus nostrae Eliae ascendentis. Immo nostrum est diligenter curare, et cavere, ne illo anobis discedente jacturam quoque divinae praesentiae aliquatenus faciamus ideoque precibus ardentibus Deum implorare, et solicit inquirendo, cum propheta conclamare, Ubi est DOMINUS DEUS ELIJAe.

Fuit ill praeses defunctus, ah! suit, decus, et fortitudines Ecclesiae Novanglicanae, et academiae Harvardinae, dum in hac vita commoratus est. Jam eum non amplius videmus, in hoc orbe terrarum. Ast illum stantem super terram, cum redemptore suo, et nostro, supremo die, oculis intuebimur. Concedat Deus, ut cum illo ipso compareamus, stantes ad dextram salvatoris nostri, Jesu Christi quando caetu angelorum gloriaque paterna, ultimo venturus est et nos omnes, in extremum judicium vivorum, et mortuorum vocaturus.

Interea sanctus ill vir, cum aliis sanctis usque ad resurrectionem sepulchro condormit, anima vero conditur in coelis, sinu Christi salvatoris soaviter complexa in eternum. Nos autem in terris reliquir, sicut silios parente studioso, solicito, et prudenti orbatos. Cura enim sua, et consilio, doctrina et exemplo, patientia et prudentia nos optime praeivit, in viam pacis, ordinis et sanctitatis, nos sedulo duxit, et direxit.

Hic nunc manemus, ejus cura et precibus enixissimis, monitis, consiliis, et pientissimi exempli lumine privati, ac destituti.

Gratia autem suit, et indulgentia coeli, quod precibus, curis, et laboribus fidelissimis, tam diuturne fructi fuerimus, quum sub salutari lenique ejus umbra conse derimus, plorimis deliciis, et pari emolumento.

Atqui vero propter peccata nostra, et delicta, a societate nostra, nimis indigna separatus et disjunctus in perpetuum evasit.

Hoc est opus Dei, in omnibus dominantis, cujus providentiae potenti, et sapienti humiliter nobis est submittendum. Hoc nostrum est grave infortunium, ejus autem solamen, et gaudium sempiternum; abiit enim ad coelum usque supremum, ad Deum omnium judicem, ad Jesum mediatorem, ad myriadas angelorum, et spritus justorum consummatorum, premium laboris et sidelitatis, patientiae et forticudinis, in omnibus officiis, aerumnis, et tentationibus largum, et infinitum ex miserecordia divina sola recepturus. Audivit sanctus praeses, jam nunc audivit vocem salvatoris benignam, ei dicentem, Euge, serve bone et fidelis, ingredere in gaudium Domini tui. Adesdum, patris mei benedicte, possideto regnum, tibi paratum, a jacto mundi fundamento. Nonne etiam in hac re, vocem Spiritus Sancti, nos omnes quoque audimus? Beati ab hoc tempore, mortui ii, qui in Domino moriuntur, immo, dicit Spiritus, ut a laboribus suis requiescant, et eos eorum opera sequuntur.

Jam tandem ut spero, mihi vitio non vertetur, si de vita et actionibus reverendi praesidis, aliquantum enarrarem. Dignissimis ill vir, natus suit in oppido Miltoniae, seu potius Dorcestriae, at eo tempore vocabatur, silius ordine septimus, digni viri D. ducis Samuelis Wadsworth, qui occisus est praelio, manibus Indorum barbarorum, vitas et fortunas pa •••• suae, et patriotarum, defendendo, pro aris et focis, fortiter dimicando; quinetiam in campo praelii, aut ab eo prope, apud silvas Sudburienses, nunc jacet sepultus, et in cujus reliquias, hic ejus filius pietate erga patrem commotus, monumentum erexit.

Reverendus praeses pietatem et religionem a pueritia coluit, et indicavit. Quae cum eo crescebat, usque dum togam acceperit, virilem; ab ineunte aetate, et deinde per totum vitae cursum, se Christo et ejus servitio sancte dicavit et consecravit. Sitiens scientiae et peritiae, in linguis literatis, artibusque liberaribus, Concessit Cantabrigiam ad capiendumingenii cultum. Hic studiis se sedulo applicabat, et omnimodam liceraturam, hisce musarum sedibus, venebatur. Ita ut cum in hac academia, una alumni fuerimus, facile memini, hujus viri notabilem innocentiam, et morum integritatem, cum laudato in studiis progressu conjunctam. Tandem se addixit studiis theologicis, in qua disciplina, caeteris omnibus superiori, multum prosecit; consque, ut ad docendum in ecclesia et ad praedicandum eternum Christi evangelium, aptus promptusque evasit.

Postea ad pastorale officium, a prima ecclesia Bostoniensi, electus est; atque in sacro isto officio, et gravi plurimum vitae suae consumpsit, ad gloriam Christi, et salutem animarum immortalium, omni auro pretiosiorum, promovendam, totis viribus, omnibusque nervis, contendit. Exemplum, beati Jesu salvatoris imitando, et homines cujuscunque generis, praesertim paupers, pluribus beneficiis afficiendo, operaque Dei, qui illum misit, operando, urbe et rure commeavit.

Testes suae charitatis, et h • • ilitatis, apud nos plurimos reliquit. At quot suerunt vera et felicia, ministry sui sigilla, et quantus interni cordis suit labor, et luctatio, in animabus Christo lucrifaciendis, Deus, cui diu integreque servivit, in evangelio filii sui, est testis solus et fidelis. Posthac, et in progressu temporis, placuit Deo optimo et maximo, omnium rerum in terra coeloque dispensatori, hanc societatem, eo infelicem, suo capite et principali, honorabili nimirum, et reverendo D. Johanne Leveretto, subito private, qui dum apud nos vitam egit, lumen fuit et columen, decus et ornamentum hujus ostrae academiae, multa passi sumus, multumqu amisimus, morte repentina hujus viri generosi, docti, et pluribus nominibus honorandi. Nostrum autem damnum, fuit ejus lucrum, et emolumentum eternum. Ibat enim ad astra poli, usque ad coelum supremum, empyraeumque, premium laborum, victori dandum, a manibus Dei gratiosissimis, accepturus; et Jesum Christum, delicias sui patris, angelorum, et hominum, apertis oculis, et facie ad faciem int •• turus; et in ejus imaginem, ex gloria, in gloriam, sicut Spiritu Domini, transformandus. De illo viro ampsissimo, et doctissimo, • uovis excellenti genio, dici potest, ut olim, a long quor, vestigia s • per adorans. Inscribere convenit, in ejus monumento, quod Aristoteles Philosophus, longe ab hinc, in sepulchro magistri sui Platonis divini, exarari voluit, nimirum, hic jacet homo, quem non licet, nec decet, impiis vel ignorantibus laudare.

Sed ut ad propositum redeamus, eadem divina providentia, in omnibus veneranda, quae tunc temporis, subitanea morte praesidis, constitutionem collegii valde dirupit, et in nos fecit incursionem, plurium aquarum inundationi aequalem, immo et majorem, nobis tandem rempublicam literariam, seliciter et gratiose restituit. Quaesivit enim, et invenit hominem, qui sepem obduceret, et in irruptione coram Deo consisteret, pro nostra academia, ne ea omnino everteretur. Quamobrem, conjunctis vocibus honorabilium, et reverendorum curatorum, atque senatus academiae honoraudi, reverendus dominus Wadsworth ad implendum latum hoc intervallum, vocatus est. Et nemo nescit, qua humilitate, et suiipsius suarumque rerum abnegatione, quinetiam erga divinam voluntatem submissione, officium praesidis, grave et momentosum, in se suscepit. Porro autem, nobis omnibus facile notum est, qua fidelitate, et constantia, ad officium suum obeundum, sese contulit; idque sub multis infirmitatibus, et corporis languoribus, quod exercitium fidei, et patientiae fortissimae, solidissimacque exegit.

Nullus autem est, qui non agnoscit, quod cum modice convaluerit, et sanitudo corporis eum quodamodo permiserit, constans suit, et regularis in munere obeundo, et in omnibus partibus officii sui persiciendis. Quinimo tanta suit in eo propensio, ad opus proprium, et debitum absolvendum, ut vires corporales frequenter excessit, illudque in posteriori suae vitae parte, magis atque magis constabat, adeo ut saepe audivimus, cum votum sui animi exprimentem, se labors potius, quam rubigine, ex • lescere maluisse.

Tandem accessit fatalis dies, et mortis decretum in se susecpit, et seelix ei, maximeque beatum suit, quod tempore anteacto, et per totam sui vitam didicisser non sibi • psi, nee ullis aliis creaturis contidere, sed soli Deo omnipotenti, fideli, et mortuos resuscitanti.

Jam hic vir sanctus, si quispiam aliu •••• um Jesu Christo salvatore ovare potuit, Ego te glorificavi in terra, opus quod mihi dedisti ut facerem, consummavi, nuno igitur glorifica me; tu pater, gloria tua sempiterna. Et cum beato apostolo exultante, Ego jam lib ••• , et pracstitutum tompus meae dimissionis nuno instat, certamen illud praeclarum decertavi, cursum peregi, fidem servavi quod reliquum est, reponitur mihi justitiae •• r • na, quam reddet mihi Dominus illo die, justus ill •• lex, non solum autem mihi, sed et omnibus, qui illustrem illum ipsius adventum expetivirint.

O vos musis dicatil hujus academiae alumni! quoties ejus pieces ardentes audivistis? Lachrymasque vidistis teneras? Quoties ejus consilia, monita, hortatus fidelissimos recipistis? Ejus laborem, patientiam, charitatem penitus cognovistis. Deus autem plus novit de ejus tacito, secreto, et cordato zelo, cura, et solicitudine pro vestrum omnium salute; et quomodo, vos sui filiolos, sicut apostolus, iterum parturivit, ut Christus in vobis formetur. Adhuc etiam, ut nobis videtur, nunc temporis, illum audim • s, vos omnes alloquentem, et hortantem. O mi discipuli! Literis incumbite; addicite vos studiis, adeo ut prosectus vester manisestus, clarusque evadat; pietatem, pacem, justitiam, charitatem, et • mnimodam vitae sanctimoniam consequimini; sic itur ad astra. Legibus, ac statutis collegii, vos religiose subjicite; praesertim Deum precando, vos diligenter 〈◊〉 constanter exercete, magna enim et mirabilia pr •••• us ad Doum ferventibus efficiuntur. Hoc agendo, Deus vobis benedicet, et reddet vos communia et publica beneficia, virosque bonos, honestos, et 〈◊〉 , • cipublicae, c • m civili, t • m ecclesiassicae egregic lauteque benefacturos.

Axioma est in philosophia morali positum, et comprobatum, videlicet Qualis vita fuit, talis mors sutura est, cui quod est consentaneum, legimus in scriptures, observa integrum, et aspice rectum, finem istius viri esse pacem. Defunctus pracses hujus observationis exemplar clarum extitit et evidentissimum. Integer vitae fuit, scelerisque purus, in omnibus Deo et hominibus fidelis, unoquoque officio, ut sungeretu • fideliter curavit; ne multa, vixit Christo, placuit Deo, generationi ministravit, et oneribus justitiae, miserecordiae, et pietatis, omnem sui vitam consumpsit. Jam exitum audit; nam, ut dicitur, exitus acta prohabit, finis hujus viri fidelis et sancti, omnibus consentientibus, fuit pax, solamen, et altissima tranquilitas, fides ejus et spes, et firma in Domino confidentia, vel articulo mortis viguit, et ad vitae extremum inconcussa manebat.

Nec timuit mortem, aculeo cassam, sed cupivit, nec tremuit a diabolo, cujusvis morientis inimico, sed quiet et placide in Christo dormivit, et in sinum beatum Jesu redemptoris, ipsius procul dubio amantissimi, suam sanctam tandem efflavit animam. Requies denique, hujus viri sancti est in Domino gloriosa, et veritate •• istins, prophetae, documenti expertus est, Justitiae opus est pax, et effectus justitiae est tranquilitas et securitas in eternum. Istius quoque apo •• oli in mortem triumphantis, O mors ubi est aculeus? O sepulohrum ubi victoria tua? aculeus vero mortis est peccatum, vis autem peccati est lex; at Deo habetor gratia qui dat n • bis viot riam, per Dominum nostrum Jesum Christum. Itaque fratres mei dilecti stabiles estote, immoti, in opere Domini semper eminentes, quum sciatis laborem vestrum non futurum esse in Domino inanem.

Tandem aliquando, ad inspectores, et rectores hujus collegii se convertit oratio. Vestrum est virl honorabiles, et reverendi, curare et providere ut praeses succedaneus legatur et designetur, qui sepem ruptam instauret, et in diruptione, pro academia nostra, coram Deo, consistat; qui polleat doctrina, prudentia, et pietate, et almam matrem nostram, cum sui ipsius filiis, bonis rectisque viis manuducat; qui non sua quaeritet, sed multorum commoda, ut piis principiis, bona literatura, et omnigena virtute vitae et actionum instruantur. Adeoque ut temporis progressu, et favore divino, fiant servi Christi boni, fortes, fideles, et literati, reipublicae et ecclesiae maximum emolumentum prolaturi.

Quod reliquum est, recipiat Deus optimus maximus, hanc academiam, sub nube et tutamine benignae suae providentiae; dona et charismata sancti sui Spiritus in cordibus omnium nostrum diffundat, et mentes nostras illuminare dignetur, salvifica cogniti • ne soilus veri Dei, et filii sui Jesu Christi, quem probe et vere cognoscere, ita ut ei, ejusque beato evangelio fideliter obsequamur, vita erit, gloriaque perennis et sempiterna.