change only earth for heaven. No matter how troublesome the way, when everlasting rest is to be the end.

APPLICATION.

1. From the trials faints here meet with, learn the vanity of expecting peace on earth. They that do so, mistake a desart for Canaan, an howling wilderness for the promised land. Our first parents were long since expelled the earthly Paradise, and such a place is now no more to be found on earth by any of their off-fpring: nothing but common accursed ground, a foil from whence briars and thorns naturally spring. This is the advice to be learnt from the forrow fin hath let in upon this world. Arise, here is not your rest.

2. Be hence assured that there is an afterstate, where God will diftinguish between fuch as fear and serve him, and such as fear him not, in another manner than is done in this life. Here the wicked flourish, increase in riches, have more than heart can wish: whilst the best men are often in the worst condition, and that upon the account of their being fo. For God's fake are they plagued all the day long, and accounted as sheep for the flaughter; but let none say, I have cleansed my heart in vain.

This is only the world of trial and probation preparatory to another, where things shall be put in better order, and every thing set at right that here seems to be amiss. That God is the rewarder of them that diligently feek him, is as true, as that he is. None shall obey him to his final prejudice; nor any harden themselves against him VOL. II.

C

and

and profper in the end. This therefore is not the only, nor perfect state of things. The scene shall shortly be changed, and the eternal world appear: wherefore, says the Apostle, It is a righteous thing with God to recompence tribulation to them that trouble you, and to you who are troubled reft with us, 2 Thef. i. 6, 7.

3. How great is our privilege by the gospel, by which life and immortality are set before us in so clear a light, that thence believers may fetch fuitable supports to keep them from fainting under their foreft trials? Though godliness be attended with many fufferings, we are not left without relief.

It is faid of Egypt, that as no country is more infested with venemous creatures, none does more abound with suitable Antidotes. As to faints, it may be truly faid, no people are usually more afflicted than they, and none have better cordials at hand, did they know how to use them. Blessed be God for providing fo richly, not only for our after happiness, but for our present support and comfort by the way to it.

Lastly, Make sure that you be born again for a better world, and tending to it; and then labour to keep faith in exercise upon the goodness God hath laid up for them that love him.

They must by a thorough change be made meet for heaven, who would enter thereinto. And this being once made in you, live by faith upon what you are going to enjoy. Whilft you are in the wilderness, often send your thoughts as spies to take a view of the good of the promised land.

When

When you find yourselves inclined to faint un

der the trials of your present state, the darkness and death that reigns below, look up by faith to the world of light and life above: frequently entertain yourselves with the profpect of it, converse much with it, fetch your strongest supports and encouragements from it. Rejoyce in hope of the glory of God whilst you live, and be not afraid by dying to enter into it.

Remember whom you have believed, and for what, and be faithful to him even to the death; and then after a life of faith, you fhall be ever pre sent with him, and fee him as he is, 1 John iii. 2.

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SERMON II.

PSALM XXXIX. 13.

O fpare me, that I may recover strength, before I go hence, and be no more.

I

N these words we may conceive holy David

standing, as it were, between both worlds ; upon the brink of time, and looking into eternity: and from the awfulness of the change, thus lifting up his foul in prayer to God, Ofpare me, that I may recover strength, before I go hence, and be

no more.

We have here,

1. The request he makes, or what it is he earneftly prays for, viz. That God would grant him longer space in the present world, and that he might not be now removed, but continued awhile longer on this fide death and the grave: O spare me.

2. The end for which he defires this, That I may recover strength, i. e. ftrength to meet and bear up under my dying lot, and go through the change I am to make with more tranquility of mind: Strength to get my house in order, and my foul in frame and preparation for that,

for

1

for which upon a nearer view, I am more fensible than ever, the utmost that can be done, is little enough. O fpare me, that I may recover ftrength.

3. The reason with which he urges his request, taken from the notion of death as it is an eternal farewel to the present state, a departure so as never to return: Before I go hence, and be no more, i. e. No more in this world, or upon my tryal here, as I now am: No more in a capacity to finish the work of life, and prepare for death and eternity. If this be not done before this life ends, it can never afterwards be done.

He that goes hence does not absolutely go out of being, so as to exist no more: But as he is a probationer for eternity, the time for this ends at death, and he is to be allowed as such, no more opportunity for ever.

Doct. The confideration that at death we are to go from bence, fo as to be here no more, is that which makes life upon earth of the greatest moment, and what even good men may sometimes pray to have continued a while longer, that they may be better prepared for their everlasting remove.

This the Pfalmist here does, from the confideration mentioned: having but one life wherein to prepare for an endless state, how earnest was he, that it might not conclude, till his work was finished; as it was to be done now or never. O Spare me, that I may recover strength, before I go bence, and be no more.

Here let us confider,

I. The notion under which death is represented, A going hence.