with spiritual vitality, a distinct sphere from that of nature wherein alone the rest of men do converse? They never think of such a distinction between world and world; an orb of spiritual life, and that mean and lower orb, wherein only a low kind of animality fills up all.

2. It is an intolerable thing in this case, to be unapprehensive of what others find of the power and vigour of that other Spirit moving in them, even the Spirit of God. There are some, that through grace (though that is not to be vaunted of, and whereof it becomes none to make a boast) feel the stirrings of another principle in them different from the spirit of this world: they feel themselves to live, and to be acted in their walk by a spring of life that is from above. Those that are without the experience of such a thing, will not believe there is any such thing; as if their knowledge were to measure all realities; as though they were persons commensurate in their understandings and experience with the whole nature of things. This is just for all the world, as if a languid person, that hath been long confined to his chamber and bed, should come to fancy, that his chamber and bed were all the world, and that there was nothing done among mankind but what he saw transacted in his own chamber: or, if we should imagine a thinking power to be in the grave, and fancying a grave to be the universe.

3. It is intolerable, to be unconcerned about our own part and share in the world and region of spiritual life and motion, of which we have been speaking. If there were a line to be drawn through the world to sever in it the living from the dead, and a public notification were made of this all the world over; would we not then be very much concerned, on which side of the line we placed ourselves, that it might be where we could live? But how strange is it, that in this case many are altogether unconcerned, whether they are of the living or the dead side! Lastly,

4. It is a most intolerable thing, to make no applications to this Spirit, after we know its distance. We know it is the Author of life, and the Governor of all holy motions unto all the children of God; and yet never apply to it, never put up a sigh or a cry! How intolerable is this! Do we know of any other way to live? Do we think, that there can be such a thing as everlasting life, a life which shall never end, and which shall also never begin? Sure if there be such a life, it must sometime begin: and where will we place the beginning of it, but in the communication of that spiritual, vital influence, which once given is a spring of living waters, springing up unto life eternal?

Let us so therefore represent the matter to ourselves; the high dignity, the immense fulness, the royal magnificent bounty and benignity of this blessed Spirit; that we may neither neglect it, nor distrust it. Represent the tendency of all its communications, and consider them as the earnest and pledges of everlasting life, the blossomings of glory; that which must be our preparation for, and our assurance of, the eternal state of life. And then desire such communications above all things. Let this be the sense of our souls, (sure there is reason enough that it should be so,) "Lord, let me rather live in poverty, live in pain and sickness, live in disgrace all my days, than live without thy Spirit! Let not that Spirit be a stranger to me, but inhabit and dwell in me, act and move me; and be my condition what it will in all external respects, I am unsolicitous, I will never capitulate, never dispute the matter." Till that Spirit come to be valued by us, and all its communications, even above all things else that men are wont to count dear to them, we have reason to apprehend, that it and we are like to continue still strangers; and if we be strangers to the Divine Spirit, we must be acquainted with misery both in this and another state.

toward them should be such as would import favour and kindness to them. And, "Neither will I hide my face any more from them," imports the permanency and settledness of this happy and prosperous state; that it should not be a short, lucid interval only; but through a very considerable and continued tract of time this should be the posture and course of his providence towards them. And then,

II. For the subject of this promised favour, as it is designed here by the expression, "The house of Israel."

1. I doubt not but that it hath a meaning included, as it is literally taken, of that very people wont to be known by that name, "The house of Israel," the seed of Jacob. 2. But I as little doubt, that it hath a further meaning too. And it is an obvious observation, than which none more obvious, that the universal church, even of the Gospel constitution, is frequently in the prophetical scriptures of the Old Testament represented by this, and by the equivalent names of Jerusalem and Zion, and the like. And the reason was as obvious as the thing itself; for they were the church of God, that people, and they who were proselyted to them: and the prophecies of the Old Testament we know were first and most immediately directed to them; and were more likely to be regarded by them, by how much the more the church, whom these prophecies did concern, was more constantly designed or set forth by their own name. It invited them to look towards the great things represented and held forth in these prophecies, as things wherein they had a special concern, and wherein their interest was bound up; though they had no reason to think, that they were things appropriate to them. And we find, that in the New Testament too the name is retained: " All are not Israel that are of Israel. He is not a Jew that is one outwardly:" he means certainly a Christian. "I know the blasphemy of them that say they are Jews, and are not." Rom. ii. 28. Rev. ii. 9. And we have little reason to doubt, and there will be occasion to make it more apparent hereafter, that so we are to explain the signification of this name here; not to exclude the natural Israelites, but also to include the universal Christian

church.

These things being thus far cleared, the ground will be plain upon which to recommend to you a twofold truth from these words; viz.-First, That there is a state of permanent serenity and happiness appointed for the universal church of Christ upon earth.-Secondly, that the immediate original and cause of that felicity and happy state, is a large and general effusion or pouring forth of the Spirit. -It is the latter of these that I principally intend, and shall speak more briefly to the former.

But before I speak distinctly and severally to either of them, I shall do what is not usual with me; that is, entertain you a while with somewhat of a preface, to give you therein an account in reference to both, and of the whole of the intended discourse upon this subject, what I design, and upon what score I think it useful and proper, that such a matter, as this is, be entertained into your consideration and my own. Herein I shall, 1st, lay before you sundry things obvious unto the consideration of considering persons, that will serve for some representation of the state of the Christian church hitherto, and at this time, and as it may continue to be for some time hence. And then, 2dly, shall show you in some other particulars, what it is reasonable should be designed and expected in a discourse of this nature, and upon such a subject as this is, in way of accommodation to such a state of the case?

I. As to the former; these things I reckon very obvious to such as are of considering minds.

The church was externally miserable in the first ages of it by persecutions from without: and after it arrived to a state of some tranquillity and peace, by the favour of the world and its more gentle aspect upon it; after there was an emperor of the Christian religion, that would own and patronize it against the rage and fury that it was pursued with before; then it soon bred trouble enough within self, and grew factious and divided, and broken into parts, pestered with heresies, and filled with varieties of contending opinions and sects; and then these were continual ly the authors of troubles to one another, according as one or another could get opportunity to grasp power into its hand. This hath been the state of things with it all along though there have been some more quiet intervals be and there, in this or that part of the Christian world. I can hardly be said, the church hath ever had any consid erable season of tranquillity and serenity, universally, and all at once, even in any time.

2. It is more obvious, as we may suppose, unto the mos, that the state of the church is externally very miserate and sad at this time. Those, that understand any thing the world, cannot but know so much; and we need not to except that part of the church at home, as you all well enough know. In other countries Christians are rolling and weltering in one another's blood; and you know the shattered state of things within ourselves.

3. By the present posture of affairs, the position and 25pect of things, we cannot say that matters are in a tendency unto a better state; but have rather reason to fear, that all will grow worse and worse. Clouds gather and thicken, and grows blacker and blacker, and spread far and wide over the church of Christ in the world, and are very likely to discharge into very tremendous storms: according to human probabilities and experience nothing else is to be expected.

4. It is to be observed too, that there hath long been a retraction in a very great measure of the Spirit from the church. There was a gradual retraction soon after that large effusion of it at first in the apostle's days; unic which in Acts ii. we find by Peter that scripture in Joel applied, "I will pour out my Spirit upon all flesh." Then they said it had its accomplishment; though I doubt not it is to have another and fuller accomplishment; as it is no unusual thing for the same prophetic scripture to be said to be fulfilled again and again; as that passage, "Ou of Egypt I have recalled my Son," applied to the people of Israel and to Christ. A long continued retraction there hath been of that Spirit, which is the very life of that body; whose work and business it is to act and animate it in every part. We are not now inquiring concerning the cause of the retraction. Much must be referred to sovereign pleasure, more to justice: for undoubtedly God hath proceeded according to the tenor of his own rule, I wil be with you, as long as you are with me; and he did never in any degree leave his people first, that bare his name Union always begins on his part; breaches on ours. Bu notwithstanding that so large effusion of the Spirit at firs. when the Gospel light first dawned upon the world, and that pleasant spring of the Christian interest and religion that then appeared and showed itself; how gradual wis the languor, that set it a fainting and withering by steps and degrees, very discernible to those that look upon the histories of former days! Though yet the life and viger was still much preserved, as long as the church was in a suffering state from without by the persecution of paga ish enemies; as we know it was, for the three first cen ries and more, in some degree and in some part of it.

man; but a common soldier at the first, and yet the author of a religion so vastly spread in the world as it is at this day, and even so as to eat out Christianity in so considerable parts where it had obtained and taken place. This was argument enough of a great retraction of that Spirit, that made the Christian church and religion, while it was more visibly breathing, a mighty, majestic, awful, commanding thing.

About that time, when the apostacy in the Christian church became more visible, and the usurpation of the man of sin more explicit and avowed; that is, when Boniface the third obtained from Phocas the emperor the grant of the primacy; about that very time, within sixteen years after, was the Alcoran framed. When the church was become so despicable, when the Christian religion was but a formality and shadow, then was the time to set up this despicable religion; and nothing more despicable could have been set up. Yet at a strange rate it hath vied, so as to carry against the Christian interest the cause so far, and unto so great a degree, and for so long a time.

Ard then, for the first setting up of that religion, a time was chosen by Satan on purpose. As the church history of those times doth acquaint us, there was nobody to make opposition to the Mahometan dotages and delirations. In the Eastern church they were all busy in propagating such ard such opinions, that they were contending about, on the one hand and the other, amongst themselves. And in the Western churches they were all engaged generally, and so very busy in inventing, new forms and ceremonies and rites, that there was no body at leisure, not any of the doctors in the church to be found, (as the history tells us,) to make any opposition, or write any thing against the dotages of Mahometanism, that then first began to appear. Afterwards, into how strange a darkness and stupidity did the Christian church and interest and religion sink! so that for several ages together there was an utter vacancy and destitution, not only of divine, but of all common human knowledge: nothing but the grossest and most horrid barbarism, that spread itself through the Christian church. And it was bad, if we may not say worse, through the pride and tyranny of those that took upon them to be governors in the church; and the viciousness, immorality, and sensuality, and all other kinds of wickedness, that abounded among the vulgar common sort. And so it continued, till some later stirrings and efforts towards reformation which, how partial they have been, that is, in how small a part, and how imperfect and incomplete where they have been, and what recedations there have been, where any thing hath been effected and done in that kind; those who know any thing of former and foreign affairs cannot but understand.

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And even now at this day, to cast our eyes round about us, whether we take nearer or more remote views, alas! how little, how little is there to be discerned of the true spirit of Christianity! Yea, how much, that speaks the very opposite thereunto, the spirit of the world! A spirit of malignity, that is working, and striving, and contending every where, and lurking under the profession, the usurped and abused profession, of the Christian name! So that, to speak as the truth of the matter is, a Christian is become but just like another man, and the Christian church just like the rest of the world. Christianity hath put on the garb of Paganism in worship in a great part of it; in manners and conversation in the most part, the far greater part.

5. It is to be observed and considered too, that we are still encountered with this two-fold evil at once and in conjunction, wheresoever we cast our eye; that is, the state of the church eternally calamitous and miserable, and the retraction of the Spirit; and the former of these still caused by the latter. This is very observable too, that these two things are in a connexion, and conjunct.

6. It is to be considered further, that we are much more apt to be sensible of the effect, than of the cause; whether we hear of such effects abroad, or whether we feel or fear them at home. If we hear of great devastations of countries, towns sacked, battles fought, blood spilt, barbarous usages, and acts of violence done; we are struck with a smarter and quicker sense upon the report of these things, than if we be made to understand, how the religion of Christians doth languish every where; or when we hear

of the prevailing of pride and anger, and malice and contention; or of formality, deadness, indifferency, lukewarmness in the things of God. That is, the evils that are caused, affect us a great deal more, than those that we are to reflect upon as the cause, and which are all comprehended in that one cause, the retraction of the Spirit, or that it is in so great a measure retired and withdrawn. 7. It is to be considered too, (as pursuant unto that last note,) that we are a great deal more apt to covet a state of external prosperity for the church, than the effusion and communication of the Spirit, and those things which would be the most direct issues and effects of that. Let us deal with our own hearts about this matter, and consider, whether we be not more taken, and it do not far more highly please our imagination, to represent to ourselves, or to have represented, a state of external tranquillity and prosperity to the church, wherein we think to have a part or share, or may have; than to have a representation made of such a state of things, wherein the life and power of godliness, the mortification of sensual lusts, eminent selfdenial, and the serious intending and designing for heaven, should be things visible and conspicuous in every one's eye. Let us consider, whether the former of these do not take our hearts a great deal more than the latter, if it be not more pleasing and grateful to our thoughts. And again, 8. It is to be considered also, that many are apt to mistake, and to take wrong measures of the Christian church, and the Christian interest, and the Spirit that breathes in and animates that church: that is, to reduce all these to the measure of this or that party, to which they have thought fit to addict themselves; and to judge it goes well or ill with the church, according as it goes well or ill with their own party; and to judge there is more or less of the Spirit, as there is more or less zeal for the propugning the interest of that party: and so the measures of the church and the Christian interest are mistaken; but especially the Spirit of Christ most of all mistaken and misapprehended. The heats and fervours which some have for a private, little, narrow interest of their own, are taken for that great, large, universalizing Spirit of our Lord Jesus Christ, that in all communications works with the greatest sweetness and benignity, and disposes the spirit of a man answerably herein to itself.

9. It is to be considered, that we are more apt to confine and limit our eye and thoughts unto what is present, than to extend them to what is future; whether the present state of things be good or bad, pleasing to us or unpleasing. For if the state of things be good, and such as pleases us. then we think a change will never come; our mountain is so strong, as never to be removed: and if it be bad, we are as apt to despond, that things must be always just as they are now, that it can never be better.

10. Those that do look forward unto what is future, if there be any representation set before them, any prospect of what is more pleasing and grateful to them, are more apt to be curious about the circumstances of such an expected state, than to be serious in minding the substantials that do belong to that state itself. And that vain curiosity to inquire, joined with an overmuch boldness in some persons to determine about the times and seasons, when such and such things shall be, hath certainly been no small prejudice unto the interest of the Christian religion in our days, upon a twofold account. The disappointment hath dashed the hopes of many of the better sort, and confirmed the atheism of those of the worst sort. Those of the better sort many of them that have allowed themselves to be so curious and bold, curious in their inquiries, and bold in their definitions and determinations; when they have found themselves disappointed, have been apt to conclude concerning all the concernments of religion, as concerning those wherein they have found themselves disappointed; as thinking, that their imagination was as true as the Gospel about these things: and so, if they have not undergone the shock of a temptation to adhere more easily and loosely unto the Christian profession upon account of such disappointments, yet at least their spirits have been as it were sunk into despondency, because they relied upon false grounds, and which could not sustain a rational hope. And then the atheists and infidels have been highly confirmed in their scepticism and atheism, because such and