day our daily bread. Life, we must defire for the end and work of life. Our Lord intreated not, that his difciples fhould be immediatly taken out of the world, but preferved from the evil of it. And while we stay here, we must defire the supports and accommodations of life; and we must ask them of God, as acknowledging, that all the gifts of nature, and aids of life, are intirely dependent upon divine pleasure and defcend from above. And forgive us our debts, as we forgive our debtors. We are run dreadfully in debt to the divine justice. We have need to beg that we may live'till we are forgiven; or that we may not die in our fins, or go unpardoned out of the world. And we have need to pray earnestly, in the Mediator's name, while we live, that our fins may be forgiven, and we admitted into divine favour and acceptance. And that we may be so, we had need (and it becomes us) to put on a compassionate, indulgent fpirit towards others. And lead us not into temptation! We live in an infnaring world, If we are left to ourselves, and the allurements and affrightments that are about us, we shall foon make shipwreck of faith and good confcience. Will the good God guard us by his providence, and hearten us by his grace! But deliver us from evil. From the bufy author of temptation; from the evil of our own hearts, the corruption of our natures; refcue us from the dominion and practice of fin, and keep us to the heavenly kingdom! To an hope of this mercy, we may well encourage ourselves; and by way of argument, in facred pleading with God, we may well add. For thine is the Kingdom (the dominion over all things, over men and their hearts, over bleffings earthly and spiritual) the power (and canft manage and difpofe of all things, according to thy pleasure) and the glory, (the honour will redound to thy name as the ultimate end of all). Amen. So let it be for ever!

Here is prayer, pure, holy, fuitable to us and the cafe of the world! meet for the afpirers towards God, and the correspondents with heaven!

III. In our approaches to God, we record his love, and give him thanks We celebrate his works, and for his manifold mercies towards us. praife his name; we delight ourselves in him and in his perfections, in his providences and diftributions of his grace; and oft exprefs our love and

joy

joy in hymns of acknowledgment; Singing and making melody in our hearts to the Lord.

IV. In all our addreffes to God, we rely upon the Mediator's propitiation and advocacy. We know that he is at the right hand of God, that he continually appears in his prefence for us, that he is always acceptable to the Father, and all likewise are that come to God through him. We have therefore liberty and boldness to enter into the Holyeft (into the high and holy refidence of God) through the blood of Jesus (who was flain as an expiatory facrifice for us); and having such an high priest over the house of God, we draw near to the throne of God, (now become a throne of grace) with a true heart, in full affurance of faith, having our hearts Sprinkled from an evil confcience (being freed from the fears and anguish of a guilty, difquieted confcience), and so maintain a correfpondence with him. In which, the gracious God alfo communicates affurances of his favour, expreflions of his love, exhilarations and joys from his fpirit, that are the earnest and fore-tafts of eternal confolations. Such life involves heavenly communion, and must be nearest to that, that is angelical.

SE C T. XVIII.

The Chriftian Inftitution is excellently adapted to the Welfare of fingle Perfons; and particularly, to the Profperity of Souls: To their growth upwards, towards Perfection and Blifs.

TH

HIS must be the defign and effect of religion. And this is most eminently the defign and effect of the christian religion. This pears by the foregoing article; the foul must profper that has correfpon

ap.

dence

dence with heaven. But more explicity, fouls must prosper and flourish in their attendance and conformity to this inftitution. For,

1. Here is beft light for the enlargement and improvement of the mind. Here we are admitted to see most of God, and his perfections, of his king. dom and government, counfels and grace towards mankind. Here's best knowledge of the laws of God, the state of the world towards God, the affairs of redemption by the fon, the way to life and immortality; and all those things that advance, refine and bless the understanding. If we were to confider fpeculation only, we might fee, that no religion will afford more noble, and fublime inquiries and theorems, than are obviously presented in the chriftian theology. Though the managing of podemics, I fear, does not much advance the profperity of fouls.

II. Here the best means are prescribed and provided for the extirpati. on of vicious principles and habits, that are injurious to the purity and peace of the foul. They that are after the spirit, do mind, and attend the things of the fpirit. And they that are Christ's, have crucified the flesh, with its affections and lufts. Dearly beloved, I beseech you, as Strangers and pilgrims, abstain from fleshly lufts, which war against the foul. It is plainly seen, that the indulgence allow'd to fleshly lufts does degrade and debase the soul.

III. Here is taught the attainment and practice of all thofe virtues and Spiritual endowments, that ennoble and adorn the human nature. Moral excellencies cannot be advanced higher than here. And befides this (the efcaping the corruption that is in the world) giving all diligence, add to your faith, virtue; to virtue, knowledge; and to knowledge, temperance; (prudent abftemiousness in all things); and to your temperance, patience (in bearing the evils of life); and to patience, godliness (univerfal devotion to God); and to godliness, brotherly kindness (love to all the chriftian fraternity); and to brotherly kindness, charity (univerfal love to mankind); for if these things be in you and abound, they make, that ye shall not be barren or unfruitful in the knowledge of our Lord and Saviour Jefus Chrift.

IV. Here

IV. Here is taught the best method of quieting an accufing confcience and giving peace within, and procuring the ferenity and tranquillity of the foul, in reference to God and the future world. Being juftified by faith, we have peace with God, through our Lord Jefus Chrift; by whom alfo we have access into this grace (into this gracious condition) in which we now stand, and, therein, rejoyce in hope of the glory of God. Wherefore, the rather, brethren, give diligence to make your calling and election fure (either your election from eternity; or your selection for a bleffed eternity); for if ye do these things, ye shall never fall; for so an entrance fhall be miniftred to you abundantly (with much affurance and joy) into the everlasting kingdom of our Lord and Saviour Jefus Chrift.

V. Here beft provifion is made for the eafe and quiet of the mind, in its worldly circumstances. It fees what fnares and temptations the high and the great and the rich fall into. Could the heathen man say, if my eftate is not fufficient for me, I will be fufficient for it; and fo we will meet. The christian may much more fay fo, as knowing that he hath in heaven a more enduring fubftance. He is taught to be anxious and perplexed about nothing; but, in every cafe, with prayer and fupplication, to make his defires and requests known to God; and so to rest in peace, and commit himself to God, as a faithful creator and difpofer; being af fured that God will care for him, will not leave or forfake him, will provide for him and make all things work together for his good. Such a one may well poffefs his foul in patience, contentment and peace.

VI. Here are afforded the highest motives and incentives to the admiration and love of God, and holy delight in him; which must be the perfection of the human spirit. And here beft provifion is made for a conqueft over death and all its terrors; and for a triumphant departure from this World to a better; as may be further seen hereafter.

Here is the flourishing state of a foul! In fuch circumstances, it is carried with full fail to the haven of perfection and bleffedness. Such a foul may be lodged in a crazy body. Such difference there may be between the two constituent parts of the human nature. And to such a christian

may

may it be said, as to the excellent Gaius, Beloved, I wish above all things, that thou mayeft prosper (in thy body) and be in health, even as foul profpereth.

The Christian Religion is eminently conducive to the Good and Welfare of human focieties.

I

T confirms and dignifies all the combinations and societies, that nature hath ordained; and well secures their order and harmony, their purity and peace. For,

I. It extirpates those lufts and passions, that create fewds, jealousies, contentions and diforders in communities and focieties. It mortifies the root of ambition, pride, covetousness and vain-glory; of malice, envy, hatred and revenge, and all those vicious humours that disturb the union and friendship of society. Let us not be defirous of vain-glory, provoking one another, envying one another. Look not every man on his own things, but every man alfo on the things of others.

II. It commands all that wisdom and humility, that love, concord and usefulness, whereby focieties are preferved and made to flourish. It forbids idleness, negligence and needlefs living on other men's labours. And that ye ftudy to be quiet, and to do your own business, and to work with your own hands, as we commanded you. Providing things honeft (and decent) in the fight of all men. It commands integrity in paying of debts, and all the offices of love. Owe no man any thing, but to love one another. He that loveth another, fulfilleth the law.

III. It