4. This saying ought to be instructive to us, in reference especially to this one thing, i. e. that we abstain from rash censures of providence, that God lets death be regnant in so great a part of his creation, so long a time. It shall be swallowed up in victory; let that solve with us the phenomenon. It seems indeed an untoward one, and might, at first be an amazing spectacle, even to the blessed angels themselves, to behold so great a revolt in heaven; and afterwards to take notice of an intelligent world, of creatures beneath them, successively, through one first delinquent, drawn in as accomplices, into a like defection; and death hereby spreading its horrid shadow, and extending its power, over so great and so noble a part of the universe! committing such wastes, making such desolations, from age to age, in so great a part of the creation of God! But there are many alleviating considerations, that should compose our spirits to a rational quietude, and be satisfying and pacifying to our minds with reference to this thing. Let me but name some few to you, which I shall leave with you for this purpose.

(1.) Do but consider how minute a part of the creation of God this globe, this point, this punctilio rather, of our earth is, where death has reigned, and so long had place. (2.) Consider how much of life there is in and about this little world of ours. When upon one single mole-hill you see the brisk motions and efforts of so many hundred lives, you have reason to apprehend there is a great deal of vitality about this little spot of earth.

(3.) Consider and collect how probable it is, that as we go higher and higher, the nobler and finer parts of God's creation must be much more replenished with a nobler and more excellent sort of life. It is very unreasonable to think, that this clod of earth should be so full of life; and that in higher and purer regions there should not be a richer plenitude of life, or of such inhabitants as live nobler and more excellent lives than we. And,

(4.) For ought we know, death never reaches higher than this earth of ours, and what is in a nearer vicinity to it. And that, therefore, there be vast and ample regions, incomparably beyond the range of our eye, or thought, where now no death ever comes; after the detrusion of the first revolters, from those bright regions. When we are told, Eph. iv. 10. our Lord Jesus Christ is ascended far above all heavens, as it were a fond attempt to pretend to count them, so it were rash philosophizing, to go about to describe them. But can we suppose them spacious, wild wastes? or not suppose them replenished with numberless numbers of excellent creatures that, in their confirmed state, fear no death; and continually pay a willing, joyful homage to their great Preserver? For every knee must bow to him, of things in heaven, Phil. ii. 10. And when we are told, Eph. i. 20, 21. God hath set him at his own right hand, in the heavenly places, far above all principality, and power, and might, and dominion, and every name, &c. And 1 Pet. iii. 22. That he is on the right hand of God, angels, and authorities, and powers being made subject to him. Though we cannot form distinct thoughts what those dynasties, principalities, and dominions are; yet we cannot but suppose those unconceivably vast and ample regions fully peopled with immortal inhabitants, that reign in life, in a more excellent sense. For it being said our Lord ascended far above all heavens, that he might fill all things, (Eph. iv. 10.) this must suppose suitable recipients. And if his influences reach down in such plenty to our minute earth, (as ver. 11, 12, 13.) how copious are they here!

(5.) Consider that here, where death has made its inroad, though the apostate spirits surround us, and encompass this earth of ours, and go to and fro throwing death among us every where; yet even here is a glorious offspring continually arising, the Redeemer's seed, in whom a divine life is gradually springing up from age to age. So that, at length, they make a great multitude, which no man can number, standing before the throne, clothed with white robes, and, as ensigns of victory, having palms in their hands, Rev. vii. 9. Here is life then disseminated through all this death, that inwraps our world, which, for ought we

can tell, and no where else, (here, or hereabouts,) and yet even here, a holy divine life is insinuating and spreading itself, even among us, over whom death has reigned; and there are great numbers, that having received abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ, Rom. v. 17. Here is supposed a kingdom, with a counter-kingdom, and one head against another; one that brought in death and condemnation upon the world, but another that brings in righteousness and life. And that here, even in this lower region, the Redeemer should have so large a portion, (we know not how large,) this very much narrows the confines of death. And let it be further considered,

(6.) That where death shall be perpetual, it is there but self-procured. They only lie under death, that loved it. All they that hate me, love death, Prov. viii. 36. They inwrap themselves in death, they make a covenant with it. That sin, which is death, which carries death and hell in itself, that they loved: 'twas so, 'tis true, with the rest, that finally perish not; but it was not always so. The grace of God made a difference, not to be quarrelled at, when striving with many, it is victorious with some. But of those with whom it is not so, it must be said, as their final, never-altered sense, even to the last, they would not be plucked out of the gulf, that deadly gulf, where they therefore lie, as in their most agreeable element. And let it further be considered,

(7.) That for the death that shall be perpetual, 'tis to be confined, and go no further. Before, it was diffused, and continually more and more diffusing itself. But in the future state of things, when time has run to its period, and the affairs of it are shut up by the final judgment, death and hell are now to be cast into the lake of fire and brimstone, which is the second death, Rev. xx. 14. All death is now to be gathered into death, hell into hell. It shall be contracted, gathered into itself. It's true, it will be therefore consummate, finished, perfect in its kind, or full of itself, as that which is without mixture cannot but be, (as was noted before,) here will be pure death, without mixture, and which therefore will have no allay. But then, whereas formerly it ranged to and fro uncontrolled, now it is confined to its own narrower circle, and can have no new subject; and shall therefore give no further trouble or disturbance to the rest of God's creation. Moreover, consider,

Lastly, That this victory will not be gradual only, but total and entire. Every thing of mortality, that was hanging about these glorious victors, shall be swallowed up in perfect and in endless life. Death is unstung first, disarmed, and then easily overcome. Its sting is said to be sin, the deadliest thing in death. A plain further proof, by the way, the apostle intended death also in the moral sense. And the insulting inquiry, "Where is it?" implies 'tis not any where to be found, and signifies a total abolition of it; and, by consequence, must infer that every thing of death besides must, as to them, for ever cease and be no more. Which also the phrase of swallowing up doth with great emphasis express. And this completes the vindication of Providence, i. e. in this whole affair; and not only vindicates but magnifies the conduct of the Supreme Disposer of all things. For by this means, as his wisdom, power, and goodness are most highly illustrated; so the trial of his people's faith (the great instrument of this their victory, as well as of that over the world, 1 John v. 4.) is found unto praise, honour, and glory, at the appearing of Jesus Christ, 1 Pet. i. 7. And they find; what, by patient continuance in well-doing, they were enjoined to seek, which shows they were not vainly put upon so noble a pursuit, honour, glory, immortality, to their actual attainment of eternal life, Rom. ii. 7.

Now therefore shall this saying be made good, in its fullest sense; and if there shall be such a victory, so glorious a one, won at last, surely we should be tuning our instruments, and labouring to get our hearts into a frame to sing the invitov, the triumphant song, ver. 55, 56. and conclude it, as ver. 57. Thanks be to God, that giveth us the victory, through our Lord Jesus Christ.

TO A FRIEND ON THE LOSS OF AN EXCELLENT WIFE.

I SERIOUSLY lament your new affliction, whereof I lately had the surprising account. And I should be the more concerned for it, if I did not consider it hath befallen one, who can with judgment estimate and suffer it. He hath enough to relieve him against the ungrateful events which our present state is liable to, who is serious in the belief of God's universal government over this world, and that there is another. The former of these is a principle much abused by some; which no more proves it false than the Gospel, out of which some have the mischievous skill to extract a deadly savour. It is our great privilege, for which we ought to be thankful, that by such arguments whereby we can most certainly demonstrate to ourselves, that there is a God, we can as certainly prove that he is not an Epicurean God; unto which imaginary idol only that could belong, to be disturbed by being concerned about human affairs. But if he knew the true nature of God better, who came forth from him into our world, on purpose to make him known, we are sufficiently assured, not a hair can fall from our head without him, much less so considerable a part of ourselves.

This is not the state wherein things are to be unexceptionably well. But we have cause, as things are, to acknowledge and adore the wisdom and goodness of Providence, that the wickedness of the world hath not in so many thousand years quite confounded families and all human society long ago: but that as wise counsel did first settle the institution of those lesser societies, God hath from age to age renewed the impression of that part among others of the law of nature, by which men are prompted as by instinct to preserve them; besides the positive precept he hath given, setting out to each relative the duty whereby order is to be preserved in them. And when we know his government extends so low, how gladly ought we to submit ourselves to it, and allow him to determine how long we should enjoy such relatives, as well as that there should be any such. For we know that they were appointed but for this temporary estate, not for that wherein we are to be as the angels of God in heaven, where each one hath a subordinate self-sufficiency, and needs not the meet helps which the exigency of this state makes so useful. And therefore the reason as well as the authority of such precepts, is most entirely to be subscribed to, that because the time is short, they that have wives be as though they had none; they that rejoice (in having them) as if they rejoiced not; they that weep (in losing them) as though they wept not. So our affections will correspond to the objects, which are of the same make: for the fashion of the world passeth away. And it were a gloomy thought to consider all as passing and vanishing, if we did not seriously believe, that it vanishes to make way for another, that shall never vanish, and that shall shortly enter in its perfect glory, and fill up the whole stage. Scaffolds are taken down, when the eternal building is finished.

TO A GENTLEWOMAN, ON THE LOSS OF A BELOVED DAUGHTER.

DEAR AND HONOURED MADAM, DID you think two or three months ago, such a trial was so near? Such sad futurities God, in mercy to us, hides

as if

from us, that we may not afflict ourselves before he afflicts us; and that when he intends we should suffer that particular affliction but once, namely, when it comes, we may not impose so hardly upon ourselves, as to suffer it a thousand times over before it comes. Sufficient is the day, &c. If he should have made us all prophets, in reference to all the events of our time, we should bring all the evils of every future day into every former day; the evil of the day were not enough for the day. But though he gives us not certain predictions of such evils, lest he should torment us, he gives forewarnings, lest he should surprise us. He hath told us we must all once die, and not when; that life is a vapour; that all flesh is grass; that the beauty or glory of it is but as the flower of grass; withering things! He hath asserted his own dominion over lives, and over the spirits of all flesh, as the God of them, to lodge and dislodge them, where and as he pleases. And who are we, that we should grudge him that dominion; or so much as wish we could have wrested that part of his empire out of his hands? But when he afflicts, it is good to consider what it is for. It comes not out of the dust, though it may reduce us or ours thither. And if our utmost search cannot find out a particular cause, (wherein we should take heed of being too indulgent and partial to ourselves, but should beg that what we know not he would teach us,) yet we should however more earnestly endeavour to improve the affliction to the general end, which we may be sure he aims at; to withdraw our minds from this present world, and state of things; to take heed of being peremptory in laying any designs that must be measured by time, and be subject to the uncertainties of it; to determine nothing but with that reserve, If God will, we shall do this or that, (James iv. 15.) to have our minds ingulphed and swallowed up, not of the stream of time, but of the ocean of eternity; to be easily taken off from any purpose, the scene whereof must be laid on this earth or lower world; to have our hearts more entirely and more strongly set upon God, so as to be able to say, Whom have I in heaven or earth besides thee? that the true end may be gain, though such a comfort be lost, and the particular offending cause cannot be found.

We may err, in thinking some such particular offence must be fastened upon. If it clearly can, it ought; if not, it is better forbear judging than misjudge. Possibly chastening for a particular sin may not be in God's design: it is not always. We may be sure it never is his principal design in taking away one relative from another. He made all things (principally) for himself; he made us but secondarily for one another. If his principal design in making such a creature was not to please me, his principal design in taking it away was not to displease or afflict me. He hath his own greater and higher end concerning his own creature, to glorify himself upon it, and by it, in a greater world than this. Many afflictions are for trial; and that in such a case is an awful thought.

The jealous God hath me now under trial, how I can bear, how I can submit, how I can reverence his hand, how I can behave myself towards him when he afflicts; whether I will venture to contend with him, or be sullen and morose towards him; because he hath bereaved me of a child I delighted in, whether I better loved him or my child. The trial may be manifold; of my faith, of my patience, of my fear of him, of my love to him: and I imay add, it may be intended for a trial of gratitude, and a

FRAGMENT OF A SERMON.

THE fragment out of Mr. Howe's notes, about a particular faith in prayer, contains only brief hints, which he enlarged on in discourse: but I thought it worth preserving; and I believe there will be several of my mind. It is very concise; and the writing being a mixture of longhand and short-hand, and the ink in some places almost worn out, it is a very difficult thing to read it; but having got what assistance I could in order to the right reading it, I shall here subjoin it. DR. CALAMY.

James v. 15. And the prayer of faith shall save the sick; and the Lord shall raise him up.

It is to be inquired how this is to be understood and applied.

1. How to be understood. Where in the general we must know, it is not to be looked upon as a universal maxim, admitting of no restriction or limitation; for then prayer might make a man immortal, if in every case wherein life were in hazard, any could be procured to employ their faith in prayer on his behalf. Unless we should say, that wherever the desired effect follows not, the faith was wanting, which ought to have been exercised in the case. To say that every prayer that has faith in it shall save the sick, is false; but that every prayer that has this special faith in it shall save the sick, is true.

That therefore we may speak the more distinctly, we must understand,

1. That there was somewhat in this matter extraordinary, and appropriate to that time.

2. Somewhat ordinary, and common to all times. We are to distinguish the one and the other.

1. There was somewhat extraordinary in this matter, and appropriate to that time; and that both as to the faith to be exercised, and the effect thereupon.

1. As to the faith to be exercised. The prayer of faith shall save the sick: that is, in those days, when the state of things did to the Divine wisdom make it necessary, that frequent miracles should be wrought for the confirmation of Christianity, faith was necessary to be exerted in prayer, that should, according to the tenor of the promise made in reference to those times, engage Omnipotency, in reference to the thing prayed for: the promise then was, Whatsoever ye pray, believing, ye shall receive; or it shall be done.

2. As to the effect,-that also was supernatural. Quest. But it may be said, What! universally? What work might the disciples have made in that case! Answ. The Divine power did go forth two ways. 1. In working the faith to be exercised: and, 2. In effecting the thing. So that the matter was always in God's own hand. The Spirit of God could be the author of no vain or imprudent faith, or consequent of it.

This faith of miracles was such a fiducial recumbence on the Divine power, in reference to this or that particular work, as whereby that was by his rule engaged to go forth, in saving the sick. This and common faith differ, in respect of the end, and the nature of the influence: not holy, but physical.

2. There was here also somewhat that was ordinary. The instance of Elias is mentioned, who, ver. 17, 18. it is said, Was a man subject to like passions as we are, and yet he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought her fruit. There is somewhat from that extraordinary case to be learnt for common use, namely, that what the promise says to us now, we ought as confidently to believe, as they then, what is said to them.

Therefore take some propositions, concerning the nature and operation of the faith to be exercised in such a case, and the way wherein prayer ought to be managed and

guided, so as that it may be expected to have influence in reference thereto.

1. Prayer is a great and indispensable duty. (There is here some reference in the manuscript; but after the utmost search, I know not what to make of it.)

2. That therefore we must conclude, whatsoever tends to render it an impertinence, must either be false, or misapplied. For it is most plainly a great part of our duty; and it could not consist either with the wisdom or truth of God, to have us enjoined such a duty, and have put energy incessant into the nature of it in vain. We must therefore resolve what is doubtful by what is plain. It is more plain that prayer is a duty, and more known, than what changes the nature of God can admit.

3. The argument from God's unchangeableness, would conclude as well against the usefulness of any other duty, that never so directly concerns our salvation.

4. Prayer is to be considered, not only as a means to obtain from God what we would have, but as a becoming homage of an intelligent creature.

5. Whatsoever unchangeableness we can suppose in the nature of God, (here there is something added in the manuscript which I can make nothing of; and then it follows) and it is unreasonable he should lose his right, by his perfection.

6. Yet also it is to be considered as a means to obtain good things, Job xxi. 15. (by which, I suppose, it was intended to be intimated, that it would be very wicked language in any, to offer to say with those whom Job speaks of in the text cited; What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?)

7. We are not to think prayer, though never so qualified, hath any proper efficacy, to move God this way or that: not so much as instrumental.

8. It is only a condition, upon which it seems good to God to put forth his power.

9. It is a condition that hath not always equally certain connexion with the thing we pray for, or other than the promise hath made.

10. The promises of God are or must be understood, proportionally to the nature of the things promised: which may be either of such a nature, as, &c. (Here the sense is incomplete. I suppose that which may be meant is, that the things which God has promised, may either admit or exclude a change. And then it is added "make men immortal." That is, I suppose, as to this present life.) And then the manuscript goes on, Things of a variable goodness cannot be the matter of a universal absolute promise. Miracles, &c.

11. Prayer may yet be the prayer of faith that God will do what is best. We should not make light of this more valuable object of faith. Suppose two children, which is the most privileged. (This I apprehend refers to the case of Esau and Jacob, so often taken notice of in Scripture.)

12. If God will do the thing, prayer in reference to it is not vain. For perhaps he hath wisely and rightly determined, that he will not do it but upon trust of his being acknowledged. This is a great piece of his sovereignty: his dominion and power over lives. I kill, and make alive, as though he had said, God of every life: universal cause.

13. It is very absurd to think, it were vain to pray, unless we were certain it contradicts the nature of prayer. For that supposes the thing in the power of them to whom we pray, and implies a referring it to their pleasure.

14. It must be submitted to him to judge what is most honourable for himself. It argues base thoughts of the invisible world, to think, &c. (that is, I suppose, to think we should be able to keep people from thence at our pleasure.)

15. What if he had said, Pray not. (I take this to be designed for an intimation, that had intercourse between an all-sufficient God and us, by prayer, been prohibited, we should have been left in a very helpless and hopeless, miserable and destitute, condition.)