but the very withdrawing of his hand that upholds their being, (though they consider it not,) would make them fall to nothing. Yet is he pleased not only to spare transgressors, but to give them many outward. blessings-rain and fruitful seasons, as the apostle speaks, Acts xiv. 17: and the earth that is so full of man's rebellion, is yet more full of his goodness: The earth is full of thy goodness. It is remarkable, that that same reason which is given (Gen. vi. 5) of the justice of God in drowning the world, is, (viii. 21,) rendered as the reason of God's resolved patience ever since. Then,

His grace, in finding a way of reconcilement, and not sparing his own Son, his only-begotten Son, to accomplish it. Nor did he spare himself. O, matchless love! to lay down his life, not for friends but for strangers! Not only so, but enemies, for unrighteous and ungodly persons, such as be at enmity against him. Rom. v. 7, 8, &c. And having done this, he sends his word, the message of reconciliation, to rebels, and sends his Spirit into the hearts of those whom he hath appointed to salvation, to change their spirits, that they perish not in disobedience; he brings them near that were afar off, having slain this enmity by the death of his Son.

As many of you, then, as have hitherto heard this message of reconcilement in vain, be persuaded at last to give ear to it. This is all that God's ambassadors require, according to their instructions from himself, "That men would lay down that enmity against him, and not be so foolish as wilfully to perish in it." 2 Cor. v. 20.

Consider that this enmity is, 1st, unjust; 2dly, unhappy. Unjust it is, being against Him who is the chief object of love, who is altogether goodness, both in himself and towards his creatures. It is too much not to love him with most ardent and superlative affection; but to entertain enmity against him, is madness: as he said to one who asked, Why are the beautiful loved? It is a blind man's question. Certainly

we are blind, if we see not cause enough not only to desist from enmity, but to be inflamed with his love. One glance of his amiable countenance is sufficient to cause the most rebellious heart to yield, and lay down. arms, and for ever devote themselves to his service. No, we know him not, and therefore it is we hold out against him. Is he not the living spring of all our comforts? Have we not from him life and breath and all things? And is he not ready to forgive iniquity, transgression, and sin? Let mercy melt our hearts to him, those sweet rays of love, Let his loving-kindness overcome these stubborn hearts or spirits of ours. Among enemies, the weaker usually seeks first for peace, but here the mighty; Almighty God comes to intreat agreement with sinful clay.

But if this prevail not, then think how unhappy this enmity is. You that are so afraid of men, and these weak men, of men like yourselves, whose breathi is in their nostrils, will ye not tremble at his power, and be afraid to continue in terms of hostility against him who is the Lord of hosts, who hath power of the soul and body both, to kill both and cast them into hell? What is the stoutest of men, but as stubble to the flame of his wrath? Our God is a consuming fire. The sinners in Zion are afraid (says the Prophet). Who shall dwell, say they, with devouring fire and everlasting burnings? Then if you would not perish, when his wrath is kindled, take that word of Eliphaz, Job xxii. 21: Acquaint now thyself with him, and be at peace; thereby good shall come unto thee.

And to you, so many as he hath taken into friendship with himself, look backward to the gulph you have escaped, and forward to the happiness you are appointed to, and let the joint consideration of both awaken your hearts and tongues to praises. How can your hearts contain such a wonder of love as he hath manifested to you, and not run over in songs and praise?

And as you owe him praises, so study, being made his friends, to become more like him: that same idem

velle et idem nolle, to love and hate the same things with him, will be a sure testimony of friendship. And because carnality, or fleshly and earthly-mindedness, is here made the character of enmity, mortify these affections, nail them to that cross of Christ, whereby the enmity was taken away. And further, being once admitted into friendship, labour for a further degree of intimacy with him, and forbear every thing that may hinder that: use frequent converse with him, for that both entertains and increases friendship. If any thing fall out on your part, (as it too often does,) that may occasion any strangeness betwixt you and your God, rest not till it be removed. And if you walk in this way, it shall undoubtedly, at length, bring you where you shall abide in his presence for ever, and shall no more fear any breach or interruption of enjoying him. To him be praise. Amen.

SERMON X.

ROMANS xiii. 5-8:

Wherefore ye must needs be subject, not only for wrath,

but also for conscience' sake, &c. thing, but to love one another, &c.

Owe no man uny

THE wisdom and goodness of God that shines in the natural order and dependence of things in the frame of the great world, appears likewise, and commends itself to us, in the civil order he hath instituted in the societies of men, the lesser world. As, out of the same mass he made the heaven and the earth, and the other elements betwixt them, one higher than another, and gave them different stations and qualities, yet so different as to be linked and concatenated together, concordiâ discordia, and all for the concern and benefit

of the whole. Thus for the good of men hath the Lord assigned these different stations of rule and subjection, though all of one race, Acts xvii. 26, raising from among men some above the rest; and clothed them with such authority, as hath some representment of himself, and accordingly communicating to them his own name-I have said, you are gods. And the very power that is in magistracy to curb and punish those that despise it, the apostle useth as a strong and hard cord to bind on the duty of obedience-a cord of necessity. But he adds another of a higher necessity, that binds more strongly and yet more sweetly, that of conscience: Wherefore ye must needs be subject not only for wrath, but also for conscience' sake.

Observe, 1. This is the main consideration that closes the discourse, the great cord that binds on and fastens all the rest; all the arguments foregoing, therefore, are mainly here to be pressed. "Have a reverent and conscientious respect to the ordinance of God in the institution of government, and to the providence of God in his choice of those particular persons whom he calls to it. Contain thyself in thy own station, and submit to those set higher by the Lord, in obedience to him." This indeed is the only true spring of all obedience, both to God and to men, for him, and according to his ordinance. To regulate the outward carriage, without the living principle of an enlightened and sanctified conscience within, is to build without a foundation. This is the thing God eyes most; he looks through the surface of men's actions to the bottom, follows them into their source, examines from what persuasives and reasons they flow; he sees not only the handle of the dial, but all the wheels and weights of the clock that are the cause of its motion, and accordingly he judges both men and their actions to be good and evil, as the inward frame and secret motions of the heart are in his own worship. The outside of it may have the same visage and plausible appearance in a multitude convened to it and concurring in it, and no human eye can trace a dif

ference, and yet, oh, what vast difference doth God's eye discover amongst them! He sees the multitude of those that are driven to his house by the power of civil and church laws, or carried to it only with the stream of company and custom; and these I fancy take up the most room in our churches. But he sees here and there, where such are in any corner that worship him in singleness of heart, out of conscience to his holy command, and of their many obligations, that dare not let pass any opportunity they can reach of doing service to their Lord, and that dare not slight his word; and thus coming for conscience' sake, they do present their souls to receive his word, give their hearts up to receive the impression of it, put themselves under it, to be stamped by it according to that, Rom. vi. 17 But ye have obeyed from the heart that form of doctrine which was delivered you. So likewise he sees those that bear his name to his people, the ministers of his word. If they preach constantly and live blamelessly, and are diligent and irreprovable in all the external parts of their walking, this last satisfies men's questions in their inspection and visitings: but God's inquiry and visiting searches deeper; he asks from what heart all this comes, if from a holy conscience of the weight and high importance of their holy calling, and a faithful respect to the interest of their master's glory and his people's souls. And thus he, as supreme judge, sits and considers the proceedings of judges and magistrates, not only whether they do that which is just; for often they cannot easily or safely do otherwise; but whether they do it with regard to him or not; that is, whether they judge righteously, for conscience' sake, or not; whether they do consider him, as sitting above them, when they sit down upon the bench or seat of justice, and do indeed truly speak righteousness, Psalm lviii. 1. Or if in heart they work wickedness, if they have any corrupt end, or hearts that are not straight, he sits on their heart and judges it. Or if this be done either for base gain, or vain glory, or by compulsion, or out