stance of the precept enforced by that which we are to con- | no such thing as supererogation, in point of merit, by good sider as substantial in the motive. Do you work, because works; but, no doubt, there may be in point of demerit, he worketh. But then, there is a circumstance in the pre- by wicked works, according as men do draw in more accept, unto which a circumstance in the motive doth also complices, and do more join in a conspiracy against God correspond: work you with fear and trembling. Why? and heaven. So much the more guilt, so much the more because God works at will and pleasure, under no obliga- miserable must they be. And again, tion, but may desist, may give off, when he will. Now then, he being at perfect liberty, under no bonds or tie, he may strive longer with some, than he doth with others: and, according as he doth longer continue to strive, or as he doth more earnestly plead, (but yet in a way short of victorious, all-conquering grace, which bears all down before it,) so, the guilt cannot but be the greater, that is incurred by continual resistance; and, they must needs sink themselves so much the deeper into misery and death: they that have some taste of the good word of God, and been made partakers of the Holy Ghost, and the powers of the world to come, and yet sin themselves into such a state, as that their repentance becomes finally impossible. Perhaps, it may admit of a gentler meaning as to some; but that such an expression is used as admits of a latitude, there appears so much the more of divine wisdom in it. But it is plain, that many never do repent. By how much the more of vigorous efforts have been put forth upon them, without effect, so much the more, undoubtedly, must they finally incur of this misery, or sink the deeper into this death.

There is a sorer punishment, that is incurred by sinning against that Gospel, wherein that Spirit breathes, than could be by sinning against the law of Moses; as in that Heb. x. 28. and onward. "If he that despised Moses' law died without mercy under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unclean thing, and hath done despite unto the Spirit of grace?" There lies the acme and height of the wickedness that appears in this case: that is, that Spirit is a Spirit of grace, that they have been contending and striving against; that Spirit of all goodness, and love, and kindness, and benignity: to have striven against that Spirit, to the last breath, of how much sorer punishment shall such be thought worthy? The sinning against one's own conscience, it is doing a violence to oneself, and to what God hath made superior and governing in us, did appoint it to be so. But this is a more immediate and direct affront to Heaven, when resistance is made to the Spirit of God himself, who insinuates, slides into the mind, repeats and inculcates from time to time; and still in vain. It is a fearful thing when men do engage in a continual war with their own consciences,-it is unnatural; and it is a great offence against God too. Heathens have thought so; as particularly Marcus Antoninus: "that warned men, if they would live well, they must live with God, and keep up a conversation with God, and that (saith he) we shall do, if we do not offer violence to and tear that vicarious God that is in us, which God hath set over every man to be the guide of his life." But when an affront is offered to God himself, the Supreme Good, (as I may say,) not to that vicarious God, but to the very Divine Throne: this is a fearful thing to do so. And so it is when men are continually fighting against that Spirit, that breathes in the Gospel. And,

[7] I might add that, undoubtedly, men's guilt and misery must be greater and deeper, according as they do arrive to great pitches of sin. As such come more explicitly to hate every thing of goodness, to deride and scorn it, according to the gradations that are observable in the beginning of the first Psalm, they at length seat themselves in the scorner's chair; they that make it their business to ridicule religion or godliness; or they that sink themselves into deeper degrees of sensuality, why, according as the wickedness in which they wallow is fouler and grosser, so it cannot be but their misery must be the greater in which they involve themselves. And,

[8] They must needs be in the worst case, in point of misery, that are more instrumental in spreading wickedness in the world; whose wickedness is more diffusive; who are mere partakers of other men's sins. There can be

* Preached October 6th, 1634.

[9] Such as are wicked in public stations, they must proportionably be more guilty and more miserable; wicked magistrates and wicked ministers, according to the greater hurt that they do, or the less good that they do, being intrusted with such talents, or having such power, such opportunities improvable for good, put into their hands. And lastly, cateris paribus-They that live longer in sin, must sink deeper into death, supposing all things concur equally, the longer the worse. The sinner of a hundred years old, he is the more deeply and dreadfully accursed. As in that Isaiah 1xv. 20. So we see there cannot but be different gradations, or graduate differences, in that death, which, in the kind and nature of it, is common to all. This doth claim somewhat of general use, which I cannot insist on now; no subject can claim it more than this doth, to which we can apply, or turn ourselves, as you may hear afterwards.

LECTURE XXXIII.*

Use. We therefore come, in the last place, to improve what hath been said of this death, by way of application. 1. And we may learn, hence, inasmuch as death is said to have passed over all, for that all have sinned; that God is not unobservant of the ways of men in this world, nor indifferent how they demean themselves. Have all sinned? Death passed over all. They that think God hath forsaken the earth, concerns not himself in human affairs; why do they think so? It is true, the judgment-day and the state of retribution are not yet come. But, in the mean time, are there no tokens and indications upon men, of divine displeasure? Is there nothing to signify that he is not well pleased with a wicked world? Indeed, because his judgments are not executed with greater terror, therefore,many times, men's hearts are set in them to do evil. And if things run long on with them,after one manner, because they have no changes, they fear not God. But if they would use their understandings, which can go a greater compass than sense; and if they would look about, and not consider merely and abstractly what they themselves do now at present feel, but what appearances there may be perceived of divine displeasure towards this world in general, they may see by tokens express enough, that God is not well pleased with the state of things in this world, and with the course and carriage of men in it. They may see that his wrath "is revealed from heaven against all ungodliness and unrighteousness of men; for how constantly is death every where following sin, death passing upon all men, for that all have sinned. When death is making, in a more sensible way, such spoils and havoc in this world, tumbling men into the dust every where, and none escapeswhat! have men reason yet to think, that God is indifferent how they carry themselves? that he takes no notice whether men obey him, or disobey him? But again,

2. Since this is the very state of the case, death past upon all, or men are generally in a miserable state; we may collect, hence, that God's deportment towards men is very becoming of him, and most suitable to the state of their case. "Death hath passed over all, for that all have sinned." Nothing could be more worthy of God, than to let it be as it is with men, in this respect; that is, to let death pass over all; that it should spread its dark and horrid shadow over this world, as we find it every where doth. Nothing could, I say, be more worthy of God, or more suitable to the state and condition wherein sin hath constituted the sons of men. And this will appear yet more distinctly, whether we consider God's dispensation towards men, in this respect, for the present; or whether you consider again his determination concerning them for the future.

(1.) If we consider his dispensation towards them, for tween God and men, though not for the same reasons, not the present, nothing could be more becoming, more wor-in all respects for the same; not that the delinquents may thy of God, or more suitable to such a creature as man, be in safe custody, and so finally not escape his, justice; now in his lapsed and apostate state. For, as to his pre- for he knows well where to have them at any time, and any sent dispensation, you may find a concurrence of two where. Nor is any thing of lenity used towards them, things: first, such a severity, as wherein God doth most upon the account that they are not convicted, nor fully becomingly animadvert upon the sinfulness of the world, convicted. For every man's case lies perfectly open to and show himself displeased; and secondly, such lenity, the divine view; but there is severity used towards them, as by which he yet signifies himself placable and willing partly for warning to others, and partly for monition and to be reconciled. Nothing could be more suitable, more excitation to themselves; because God intends a treaty, becoming God, considering the present state of lapsed and deals with them in order to pardon and forgiveness, man, with respect to the tenor of his present dispensation which is not the usual design of human governments. towards him, than that there should be such a mixture as And for the same reason is lenity used towards them; not this of God's conduct towards this world: that is, severity, because they are not convicted: for their matter hath, to to show that he is not well pleased; lenity, to signify that the Divine eye, a thorough perspection, and the whole he is yet placable. What could be more becoming God? state of their case at last is seen through and through. But, Both these are interwoven in the whole course of God's as was said, that by such gentleness they may be more dealings with men; as hath been told you. There have treatable, and capable of being applied to, in order to their been tokens of severity, that men might understand and conversion and final salvation. But upon the whole, noknow that God doth not like their ways and manners. thing could be more becoming of God, than that there Death is every where playing its part, and rolling men should be such a mixture as we find of severity and lenity into the grave before one another's eyes. And men may in this present dispensation, antecedent to the future judgevery where perceive the effects of a malediction upon ment that is to pass upon them. And then, themselves, and upon their concernments and affairs in (2.) Nothing could be more becoming of God, than the this world. But yet, notwithstanding, there are significa- determination that he settles concerning man for the future; tions, too, of God's placableness, his willingness to be re- that is, that this death, in all the fulness of it, shall finally conciled, even where there is no Gospel, but much more be inflicted upon them that are finally impenitent; those where there is: where there is no Gospel, God leaves not that persevere in enmity and rebellion to the last, and never himself without witness, in that he doth good, giving men consort with, never hearken to, the terms and overtures of rain from heaven, and fruitful seasons, and filling their reconciliation; for what else should be done in such a case hearts with food and gladness. And even his patience, as this? Do but consider the nature of man. He hath a and forbearance, and long-suffering, they have a leading-mortal part about him. It is not reasonable to think, that ness, (as we have had occasion at large to show you,) unto God should make that mortal part immortal, only that men repentance. And me will have a fearful account one day might continue sinning against him, on earth, uninterruptto make of it, that have not been led thereunto, nor un- edly and everlastingly. Was that to be expected that it derstood that design. should be so? And he hath an immortal part, a mind and spirit that is immortal. What should be done in such a case, with such a creature as man? was he to annihilate that immortal part? That was as little to be expected, that God should have made such a creatures with such a nature, and then seem to repent that he had made him such, and so that he should immortalize that which was mortal; or, as I may say, mortalize that which was immortal.

But where the Gospel comes, there (you know) God shows himself as be is in Christ, "reconciling the world to himself, that sin might not be imputed," 2 Cor. v. 19. What can be more suitable than this to a Being of most absolute perfection, in whom the perfections of wisdom, and justice, and holiness, are in conjunction with the perfections of kindness, goodness, love, and favourable propensions towards his creatures: nor could any be more suitable to men in this their present state, (it being a state of probation,) a state of trial, of leading, and precedaneous to another state.

And, according to all the measures of wisdom and equity, this is always reckoned most suitable where there is guilt that appears chargeable, and that it may be charged; and that, while as yet a public judgment is not given, and hath not had its effect. If we do but consider, (and, indeed, we can but judge as men of things, and use the best understanding, as such, that we have,) we see how men do commonly judge in such and the like cases. That is, suppose one be vehemently suspected of some flagitious crime among men, but the matter is not yet brought to judgment; such a person is neither to be treated as an innocent person nor as a convicted one. You know that so the wisdom of human governments doth determine every where. And the case speaks itself, that these are apt, and fit, and suitable methods; they carry their own reason in them. Such persons, before the solemn public judgment, and the consequent execution upon that judgment, are neither, I say, treated as innocent, nor as convicted; but there is a mixture in the treatment, which they generally find and meet with some kind of severity they do undergo, even before their trial and judgment, which may be looked upon as some way penal; and in some degree it is so. Nor is there any thing of severity used towards such, but upon some proof, upon some evidence, as such persons are convened and accused before a magistrate, convicted in some way, though they have not a full conviction they are brought before them, committed by them, held under restraint, that justice may not be eluded; but that they may be in safe custody. But yet, for all that, there is no formal judgment passed upon them, nor execution consequent unto such judgment, till there have been a very formal trial, and a full conviction.

Much at the same rate, is the state of the case here be

But, I say, that he should do either the one or the other, was for no reason in the world to have been expected from God, the great Lord and Maker of all. He deals with the creatures that he hath made, suitable to the natures that he hath given them. It could not be any blemish to the divine perfections, that he made man at the first with such a nature. If his mortal part always hanged about him, it should have made him capable of no higher felicity than this earth did afford; and sure that had been a diminution of the divine goodness. If he had not made him with an immortal mind and spirit, he had not been capable of felicity, as he had not, it is true, been liable to endless misery. But then, he had not been capable of future felicity. Therefore, consider the matter how you will; look upon all men as having sinned, and consider death hereupon to have passed over all, nothing could, in this case, be more becoming of God, than his deportment towards men; whether you consider his present dispensations towards him, or whether you consider his determinations for the future. But then,

3. We have this further to collect, that men's deportment, in this case, is most unsuitable, most unbecoming of them, and most unanswerable to the state of their own case. Death hath passed over all. Do men carry it suitable hereunto? We might, in many instances, show you how far they are from doing so,from carrying it suitable to this state of their case; that is, their being under a universal death.

(1.) Very plain it is, that many never think any such thought,-"I am under a doom." It is true, they cannot escape thinking themselves mortal, and that sometime or other they must die; but that this is a doom, a sentence upon them from an offended Creator; how many are there that pass away their days, and never think such a thought! "I am a sinful creature; and God hath been offended; and, therefore, I must die; and, therefore, I am, in many other respects, miserable in the mean time." How many that never think one such thought, that never consider the

state of their case as it relates to God. The miseries that befall men here under the sun, they seem to apprehend as if they sprung out of the dust, but apprehend nothing of a nemesis, of a vindicta, of divine displeasure therein. Indeed, if there were a correspondency in the temper of men's souls, unto the state of their case, in this respect, wherein soever God testifies his resentment, they would have a resentment. By all these efforts of present divine justice, upon an apostate world, God is expressing this his resentment; "I am ill used by my own creatures;" that is the language of every such providence. "The creatures that I have made, carry it insolently, injuriously, undutifully to me." Providences are vocal and articulate, do not only carry a voice with them many times, but a voice that is expressive of a meaning, which is interpretable; the Lord's voice cries many times to the city, and, in general, it speaks this sense every where; where his providences are afflictive, and reach men's bones, and their flesh, or touch them in any other sensible effect, God is angry, these are the breakings forth of his just displeasure towards a wicked world, against sinful revolted creatures. But with the most, there is nothing of this kind thought of; and therefore, they are full of lamentations for the evils that do befall them, accounting them infelicities; but never look upon them as penalties; which, if they did, that would carry a signification with it of their own guiltiness; that these things befall me as a sinner, and as an offending And,

creature.

"

Why, you are an undone creature; you lie under death: what do you wish in this case?" "I wish I had as neat and as well-furnished a house as my neighbour; I wish that such a commodity would fall, that I might have the better time to buy; or that such a commodity would rise, that I might have the better time to sell." With things so altogether alien from this business, are men taken up in a continual course. "What is all this to the state of your case? You are under death, man! do you understand that? You are under guilt; and by being under guilt, lie under death." And,

(5.) They seek relief against the miseries of their present state, by such things as not only do not afford it, but make their case worse, or they have that constant tendency to make them worse. "Death that hath passed upon all, hath passed upon you:" they are repeatedly told so. Well, what do you think of it?" They have the presumptuous appearances of death continually in view; but the inward sense of their heart is such as this: "O, that I were a rich man; that I had a great estate; that I had but opportunity enough to live a voluptuous life!" or, "Such a one hath wronged me; I wish I knew how to be revenged of him!" Men think to relieve themselves against what annoys them, and is a part of the misery of their present state, by things that would not only be no relief, but make their case far worse. For do you think it would mend your case, or would you be happier men, and safer from eternal death, and from Divine justice, that threatens you, or presseth you, if you were rich? If you were never so rich, could you thereby redeem your souls, and expiate your guilt, and make satisfaction to the justice of an offended God? If you could live immersed and swallowed up in pleasure and voluptuousness, would that better your case? Would it not make it far worse? If you had the revenges you would seek; if you could gratify the enmity of your own heart, (which is part of your misery, and a great part too,) by making another man miserable also, would that Would it not strengthen your bonds, and lay you yet more open to divine displeasure? Again, in the last place, though one might multiply instances of this kind much further, (6.) They are, for the most part, (so far as their external circumstances will admit of it,) jocund and merry, and very well pleased with their state. How little suitable to this apprehension, "Death has passed over all." We dwell in a world deluged with misery, and through which men are generally making way, and sinking deeper and deeper into eternal misery, and into that state wherein death is to be consummate, and in its fulness. To have the opportunity (as there are none but have very frequently) to hear discourses of men, in whom there yet never appeared the least sign or token of repentance or reconciliation with God, how jolly and frolicsome they can be, (if, I say, their external circumstances can admit it,) would you think these men considered themselves as under death, as under a doom from the God against whom they have sinned?

(2.) Where there are any such thoughts, how rarely do they stay in the minds of men, and how seldom do they dwell upon the contemplation of any such thing? Whereas, if matters were with men as they should be, in these respects, these should be their thoughts lying down and rising up, and from day to day, all the day long, as while men do yet remain in an impenitent and unreconciled state. God speaks his mind in reference to such, that he "is angry with the wicked every day;" so then it should be thought of every day. And it would make men's spirits most rest-mend your case? Nay, would it not increase the guilt? less and uneasy with them. O! what an insupportable thing is it to be under the displeasure of him that made me! and that he should be angry with me every day; that his displeasure should be upon me, even while I am eating, as was said concerning the people in the wilderness; "his wrath came upon them while they were eating, while the meat was yet in their mouths." Sure it would make a man never eat with pleasure, when this should be understood to be the state of his case. And again,

(3.) Men do not meditate an escape. How little is there to be seen of any such thing, in this world, as flying from the wrath to come! as John the Baptist's auditors are said to be doing in a kind of fright-" Who hath warned you to flee from the wrath to come?" How little is it, that looks like this, in this wretched world! There would be consultations, if men were aware of this state of their case, and their spirits were impressed any way suitable to it. There would be counsel held: “We are under divine displeasure; what course shall we take to avert it? to appease that anger which we cannot bear; which will consume and burn up all before it, if it continue unappeased ?" And again,

Is it not wondered at, if a condemned crew in chains, and only expecting the hour of execution, should be entertaining themselves with music and dancing, and pleasant (4.) For the most part, men are taken up about alien stories? How amazing a thing is this! would you not say things, things most alien and remote from any thing of this of such "laughter, it is madness?" and of such "mirth, kind, or what the exigency of their case requires and calls what doeth it?" as the wise man saith, Eccl. ii. 2. Why for; even though they are warned and told of it, and called such deportments as these, are they like men perishing, upon from time to time. This is no new or strange doc-going down to perdition? To be pleasant and merry, and trine among us, who live under the Gospel; that the state not to be reconciled, not yet to be at peace with God, to of man is a state of sin and misery; to tell men, you are have no security from the wrath to come; to have death by nature children of wrath, you are under guilt, you are hanging over a man's head, not as the way to glory, but sinners, and "the wages of sin is death;" this is not as a doom and curse upon him; and to be jovial and frostrange to the ears of men. You cannot have lived years licsome under all this, would amaze any man that were together under this Gospel, but you must have heard of serious, to consider that it can be so! And, these things often; and surely the generality of them who 4. We may further collect, hence, how little it is that were wont to hear the Gospel, do hear these things fre- principles do signify, generally, with men. Though those quently inculcated. But what are the workings of their principles be never so common, and never so certain, and minds and thoughts? Do they bear any correspondency evident, yet how little do they signify! That the state of to such things as these, so often urged upon them? "You man is a sinful and miserable state, is a common principle; are a guilty creature," saith the word of God unto them; it is a principle that doth obtain, not only among Christians, "you are under death. What will you do in this case? but among pagans; their writings and books are full of it. what course will you take?" "Why, I will clothe myself Most pathetical complaints and lamentations, we frequently as decently as I can; I will go in a modish dress; I will meet with, in their books, upon this account, speaking of try the relishes of this or that, or the other sort of wine." | the degenerate state of man, and that he is not the creature

I am like to be lost for ever, if grace do not give a speedy help to the sad state of my case." And again,

(3.) Look upon this case of yours as being, though very sad, yet not remediless, yet not uncurable; look upon it as a remediable case. For it is, indeed, all one as to any thing of real gain and advantage, not to apprehend your case to be sad, and not to consider it as capable of a remedy. Upon the former supposition, there will be no care at all exercised about it; and upon the latter supposition there will be no hope. But there must be a setting of both these on foot: you must have a care about the state of your souls; and you must have hope about it too; or clse nothing will be done in you, or by you, that will be of any value. You should, therefore, consider and bethink yourselves, that there is a way of escaping out of so great a death; that many have escaped you know; and they can think of it with pleasure, and take delight in their knowing of God, and conversing with him. Divers that have (it may be) spoken to you of such things of God, as you have not found in yourselves. But that which hath been, may be; that which you see by frequent experience wrought in others, may be wrought in you. God, that hath been so rich in mercy to others, why may he not be God rich in mercy to you also?

Thus you should consider the matter as capable of a remedy. There is a word of life sent forth; and there is a Divine Spirit breathing in this world, even upon this world that is lost in death; and it hath reached many with mighty influences. This is that which ought to be a mighty spring of hope to such as will not abandon themselves to despair. Do not say concerning yourselves, "There is a death abiding upon my soul, and therefore, it must be always so;" for that is to suppose there is no difference between earth and hell; between the state of men under the Gospel, and the state of devils under an eternal doom, in the full execution of it.

(4.) Let me further recommend this to you, to hasten your designed escape, without deliberating and pausing long upon the matter. We are to look upon this world as deluged by death and wrath, which have overspread it, as that sulphureous flood did the valleys wherein Sodom and Gomorrah stood; and when Lot was to be saved out of that ruin, in mercy to him, for this the angel hastens him, and cries out to him, "Escape for thy life." So should you consider the exigency of your case not to be less; nay, it is incomparably greater. It is not a little valley, but it is the world, that is deluged with this sulphureous flood. Here is a complication of sin and death overflowing the world; and which hath made the world a far worse region than that plain was. Now it is said to you, God doth by the voice of his word, and of his ministers, say to you, "You are to make haste and escape for your life." How many did the fiery flood of Sodom overtake quite! Therefore, this case doth not admit of any delay; for how soon this flood may overtake you, you know not. It may, so as to overwhelm you quite; and so as to make a hopeful case a desperate one. And, therefore, consider from hence, in the next place,

(5.) Of how great importance it is for you to apply yourselves to, and gain an interest in, the favour of God. Make from hence an estimate of the divine favour, and of the necessity and value of it: for if this be your caseDeath hath passed over all; if any man thinks of an escape, from thence it must come: "What can I do for my soul? How can I fetch my soul from that death that is within me; that my soul is ingulphed in ?" Why, "in his favour is life." There is no hope in life but in his favour. Look which way you will, and there is death overwhelming of all; and you are no more capable of getting out of this death of yourselves, than of touching the heavens with your hand, or seating yourselves among the stars in the firmament: therefore, it must be an all-favour

I pray consider, our business is not to instruct the in-able, and all-powerful hand, and that, too, stretched out habitants of hell, but to speak to the living on this side of the grave. We are teaching men, and not devils, And none should put themselves into their state and case, as if they had nothing at all to do, but merely to wait till the fulness of death should come upon them, and swallow them up. Our Lord saith, "Look unto me and be ye saved, all ye ends of the earth." And when such a voice as this hath come into this miserable earth, no man ought but to look upon himself as concerned therein, as well as others: and not to say, "God doth not mean me; he intend no such kindness to me:" but rather, on the other hand, to say, "If a vital savour hath been diffused with that voice, with that invitation of grace, in and by the word, and its vital influences have reached many, it may also reach me." There ought to be an expectation raised in us, that it may; and many are ruined for not expecting it, not waiting at the posts of wisdom's door. Prov. viii. 34, 35. "Blessed is the man that heareth me, watcheth daily at my gates, waiting at the posts of my door. For whoso findeth me, findeth life, and shall obtain favour of the Lord." This, men ought to set before their eyes, in all their attendances upon God, in his ordinances; so that they may be able to give this account, if any should ask them, What are you going for? "Why, I am going to find life; wisdom saith, They that find me, find life. Here I go to seek life for my soul."

The very order of the divine precept in this thing, is, "Hear and your souls live;" which shows with what design men should hear and wait upon ordinances. "Ho! every one that thirsteth, come ye to the waters; come ye, buy and eat, yea, come, buy wine and milk without money and without price, hear and your souls shall live; and I will make an everlasting covenant with you." "He hath made with me an everlasting covenant, (were David's own dying words,) ordered in all things and sure; and although my house be not so with God, as to domestical concernments things are not so well, yet he hath made with me an everlasting covenant; and this is all my salvation, and all my desire." Now saith the prophet, in that Isaiah lv. 3. "Do you but incline your ear, and hear with expectation that your souls may live, and they shall live; and this will tend to bring you into an everlasting covenant, even the sure mercies of David." And yet, again,

from heaven, that must save in so distressed a case as this. Now how should this recommend to us the favour of God, as that wherein our life doth stand, when death hath thus passed over all. If you should speak to a neighbour, to a father, to any one that hath the dearest affection to you, "O! my soul is in a state of death; how shall I get it out of it?" They must all answer, as Jacob did to his wife," Am I in the stead of God, to give thee children? Can I inspire life into thy dead soul? No; I cannot do it for thee." This you ought to inculcate to yourselves, over and over, that your life stand in the divine favour. It is he that breathes into you the breath of spiritual life, to make yours become a living soul. They are his kind looks that carry life in them. If he will breathe upon your soul, it shall live. As that hath been his way, when souls have been wallowing in their blood, to look upon them with a kind look, and say unto them-"Live:" his look doth carry life in it. He looks life into the soul that is dead. As in that 16th Ezekiel, in the beginning, and towards the latter end of that chapter you will find how the matter ends: "I entered into a covenant with thee, and thou becamest mine." He looked upon them in their blood, and said unto them-"Live;" and enclosed them in the happy bonds of that covenant, that are vital bonds; their souls being bound up in the bundle of life. And, therefore,

(6.) That I may shut up what I shall say to this sort of persons concerning that death which hath passed over all, it ought to prepare them for the reception of the Gospel, wherein are discoveries of the divine favour, and the way wherein it reveals itself for the saving and renewing of souls lost in death: what a preparative for the Gospel should this be! To have this inwrought into my soul, that death hath passed over all, so, amongst the rest, it hath passed over me, involved me also. Then how pleasant a sound should the Gospel be to lost souls! "The Son of man came to seek and save that which was lost." The forlorn and distressed estate of this world, hath been compassionately considered by the great Lord of heaven and earth; and God hath given him life, that he might give eternal life to as many as he hath given him. And when men are once prevailed upon to give themselves to him, as the great Prince and Lord of life, who only can deliver