mark, that is, to keep us safe from that popish delusion, and all the abominations which it sheltered, that he had before delivered us from; that we might not be brought back again, and return into so dismal, so gloomy, and so imbondaged a state." the fire, till we and our religion should have been reduced to nothing. If we would urge our own souls to a grateful commemoration of the goodness God hath shown, and the great things he hath done for us; we should, I say, state the case so as it would have been, if these things had not been wrought, and done for us. And it concerns us to bethink ourselves as to this our last deliverance, now seven years ago, the fifth of Novem- Think then, what would have been our case! to be draber, 1688; in what a state of things we then were, and gooned out of our habitations, our estates, and our famihow our matters stood when a Divine hand was reached lies; out of our religion, our consciences, and eternal forth towards us, to pluck us out of the gulf into which hopes, if we had not patiently comported with the former, we were sinking. We are to consider in how prepared a to save the latter! And whereas the case of our brethren posture all things were for our destruction, as to our most in France was such, that they had some refuges, some principal concerns; those especially of our religion, than retreats, and knew whither to go; yet if the overflowing which we are to count nothing more so. The providence calamity had deluged all, us as well as them, whither of God ordered us the view of our danger; not that it should we have fled? what retreat should we have had? might overtake or oppress us, or end in our ruin, but that Think we with ourselves, how many peaceful years it might excite in us so much higher gratitude when he have gone over our heads! Think too by what miracles should deliver us. That is, in the course of providence of providence our state hath been preserved these several he let it come to pass, that we should be under the power successive years! seven years past, and how much more of a popish prince, intent to promote his own religion: than seven might we look back upon! One valuable life that things should proceed so far, as that we should see indeed (most valuable! and of precious savour) hath been mass-houses set up, even in the very metropolis of Eng-plucked away from the throne; but the other is preservland; in this very city, Jesuits' schools opened; colleges ed: and by how slender a thread doth so great a weight in our universities seized, to serve the same purpose; and hang. and depend, as our visible all! How strangely is that an Irish army brought into our bowels, easily to be as- life preserved from year to year! so as that after every sisted, if there should be occasion, by a French one; even campaign, we have, as it were, a king given us anew, as when we knew how strict the confederacy was between by a resurrection from the dead. Through so many surthose two princes, and by what methods the latter, to wit, rounding deaths is he kept, and still from time to time rethe king of France, had been labouring to reduce all that turned, and brought safe back again to us; whereas the were under his government to one religion, namely, that continuation of such a thread by moments, hath so great of popery. a weight hanging upon it, that if there had been an interAnd where are they now that dispute whether a Provi-cision, as there might have been in a moment, it is inexdence governs this world? Is there no specimen, no ap- pressible, yea inconceivable, what miseries might have pearance of a Divine hand in this? That all the while that come upon us. Though, as was said before, we are not to mighty French monarch was gradually springing up, until measure or circumscribe Omnipotence, but we are to speak at length he should appear on the public stage with so and judge of things according to the appearance which they aspiring a mind, as to think himself capable of giving law carry to our view; who are not expected to judge with the and a religion to all the world beside; as if he was not judgment of God, but with the judgment of men, of what only greater and more potent, but wiser too, than all the is obvious to our notice. And upon all these accounts we rest of mankind, and a better judge of religion: I say, that have cause to own, even with the most sincere gratitude, while he was gradually springing up to this pitch, God that God hath all this while been doing us good, and has should be forming his own instrument to appear upon the done it of his own good pleasure, and in very peculiar stage too, when it should be most seasonable? A prince, kinds and respects. But then, I must come to the in such circumstances, and with such inclinations too! formed, and fitted, and placed on the stage, on purpose to give check (and we hope mate too) to that ambitious one, who made it his business, and doth still make it his business, to enslave, not only the bodies, but the minds and consciences too, of all to whom his power can reach and extend itself! is thefe, I say, nothing of a Divine hand in all this? We know indeed what extraordinary, unlimited power could otherwise have done; but God uses to work by ordinary means. And if he had not marked out this way, if he had not raised up such a one, if he had not had this in his councils; to wit, "While that prince is gradually springing up, whom I design to be a just scourge to a wicked European people, I will have one that shall spring up by degrees at the same time, that shall prevent his being more than a scourge, that though he shall chastise yet he shall not destroy." I say, If God had not done so, by way of opposition to those horrid designs that were on foot; we might suppose it as probable a means for any of us to repel the inundation of the sea by our breath, as by any other means in view to have prevented a universal deluge of the greatest calamities and miseries, all Europe over, that could be thought of or imagined. And if there be a Divine hand eminently appearing in all this, and in a way of favour, if God hath been doing us, and the nations about us, good; all this ought to be acknowledged with the most grateful mention, and with hearts full of thanksgiving. For, consider, what if this had not been? Then had there nothing been in view to prevent our case, long before this day, from being like theirs, who professed the protestant religion in France, and in Piedmont. We might come nearer home, even to Ireland; which though we look upon it as a firebrand plucked out of the fire, yet we should consider that and ourselves as firebrands, not plucked out, but consuming in b Queen Mary, who died universally lamented, December 28th, 1694; in the 98rd vear of her age. II. Part too, that I may be just to the truth and to you, to show how vain a thing it would be (though we are obliged to acknowledge, and indeed to own it with the greatest gratitude, that God hath been all this while doing us good; yet, I say, how vain it would be) thence to conclude ourselves secure from destroying judgments, and consuming wrath; if still we grossly revolt from God, and generally offend against that goodness itself. And to this purpose let us, 1. Cast an impartial eye upon our own provocations; and see what matter for Divine displeasure there is to be found among us. Certainly there is what may equal that of this people, who are our present exemplar. It may be some may say, "We are not for serving strange gods, as they did." But pray, how many are there who are for worshipping no God at all! Set the atheism of the one against the idolatry of the other. And were the Israelites for worshipping strange and false gods? O, what multitudes among us are there, who cannot be supposed to be less guilty for their slight and careless and trifling worship of the true God; while they acknowledge and own him in all the perfections and excellencies of his being, which exalt him far above all blessing and praise! who come to worshipping assemblies with as slight minds, as others carry with them to the play-house! O, what provocation is there in this! How provoking is their wickedness, who deny the Lord that brought them! who contend even against his Deity itself, his All; who is to us our All in all, and upon whom our eternal hopes depend! How horrid is it to consider the gross immoralities that shelter themselves among us under the abused and usurped Christian name! So that the justice, the honesty, the temperance, the veracity, which were to be found among pagans, should be, from time to time, produceable to rebuke and shame us for their contraries, which we allow ourselves in, while we call ourselves Christians! Are not these high and great | provocations? And then, let us hereupon consider, 2. What pretence have we to think ourselves secure from vindictive severities, or that wrath should not come upon us, even until it consume us, after God hath done us so much good? Is his doing us good, or his having done us good, any security? Pray let us weigh some considerations with reference to this. (1) How was it any security to the Jews? Do not we find, notwithstanding all the good which God had done for them, that yet there were times and seasons when their armies were routed, that they could not stand before their enemies? When their ark, in which they gloried, (that peculiar symbol of the Divine presence,) was made a captive to their enemies, and ravished away from them by paganish hands? Was there not a time, when notwithstanding all the good which God had done them, the Assyrian power sacked and enslaved their country, and they were carried away even beyond Babylon? Did all the good, which God had formerly done them, protect their country from invasion; their great city, which was the glory and praise of the earth, from being plundered and ravaged; their temple, one of the wonders of the world, from being turned into a ruinous heap? Again, let us consider, (2.) Can we pretend any antecedent right to any of those favours, by which our state is distinguished from others, who have been most miserable round about us? Can we pretend any better right than the Jews had? They had a right by promise, we have not a right so much as by promise. Did God ever promise us that we should have peace in our own bowels, when the nations round about us should be involved in blood and ruin, and this for seven years together? This people had what they enjoyed by promise; but so conditional, so limited, as not to be a bar against such vindictive judgments, as did actually befall them; but we have not so much to say as that. We have no such prior right to our enjoyments, as that we can say, if such and such judgments should befall us, God would do us wrong; that if he should let our houses be burnt, our goods rifled, and ourselves come under oppression, bonds, tyranny, slavery, we should be injured, and wrong would be done to us by the common Ruler of the world. Dare any of us be so hardy as to say so? If we should, that alone would be provocation enough to bring the utmost of Divine severities upon us; for we can claim no such right without invading his, who is the common Lord of all. And again, (3.) Let it be considered, whether it is not very apparent that God hath done us all that good, all the while, which we have been the continual subjects of. Was it not all from him? Is it not he that protected our peace and religion hitherto; and kept off from us calamities and miseries, wherein others are involved? If we should deny that God hath done all this for us, even that itself were enough to give him matter of most terrible controversy against us. But, such miseries and calamities from us; when he hath not done it from others, round about us. Why was it more worthy of God to gratify the desires and inclinations in this kind, of an Englishman, than of a Frenchman, or an Hungarian, and the like? Was his end only, that he might not disturb and disquiet a people unwilling to be disturbed, and not patient of molestation? Was this his end? But, (7.) If his end was higher and more godlike, that is, that we might have a peaceful opportunity of enjoying the Gospel, and improving it through such a tract of time; then let us consider, whether we have answered this end. Where are our advances? where is our profit? wherein is it to be seen that such a people have, for seven years together, lived under a peaceful state, and dispensation of the truth, and ordinances of the everlasting Gospel; which with others have been discontinued, and with many actually broken off? Pray, where is the difference? wherein are we better after all than they? We have experienced God's great goodness; and may still, if we continue in his goodness, and be attempered and suited thereto, in the disposition of our spirits; but if there is no such thing, what comes next but severity? Behold (saith the apostle, Rom. xi. 22.) the goodness and severity of God! which are conjoined upon the distinct suppositions which are there put in the context. And in the next place, (8.) Let us but consider, whether we dare, any of us, lay a claim as matter of right, unto any of those private temporal mercies that we severally enjoy; namely, the health, the strength, the competent provisions which we find, and the reputation we have in the world, or with one another. Can any of us lay claim to any of these good things, considered in a private, or a personal, regard? If we cannot, then the good state of a people, which results from the particular enjoyments, accommodations, and comforts, of the several individuals, is owing entirely to the goodness and mercy of God. And who of us can say, "Because I have health this hour, therefore I shall certainly have it the next; I have health to-day, therefore I shall have it the next?" and so on. Can any of us say, "If we have peace this month, or this year, that we shall have it the next month, or year? Or, as we have now free opportunities of worshipping God, so shall we have in all future time?" How absurd reasoning would all this be ! But then consider, further, (9.) That greater miseries, than can be comprehended within the compass of time, are due to every ímpenitent sinner; to every one who is not converted, or turned ef fectually unto God in Christ. What do we talk of their not being liable unto the troubles, the calamities, and miseries, that lie within the measure of time; who, in the mean while, are liable unto eternal miseries? that they are not liable to have their houses or their city burnt, who are liable to that fire, which can never be quenched ? and to have it said to them, " Depart, ye cursed, into everlasting fire, prepared for the devil and his angels," Matt. xxv. 41. And consider, (4.) If we do grant, that God hath done all this for us, (exempted us all this while from miseries and ruins, put us Lastly, That they who live under the Gospel, and obey under his protection, and that shadow which his wings it not, nor comply with the gracious design of it, are every have spread over us; if we will grant, I say, that God way liable to greater severities, than ungospelized nations Vouchsafes us the mercy of all these years, which we have ever were. Would you think it a hard saying, if one enjoyed,) then let us consider, whether we must not appre- should positively determine, that London is generally liahend him to have had some end, in such peculiar vouch-ble to more terrible things than Sodom was, or Gomorsafements of favour to us. Is he indeed most infinitely wise, and in all respects the most absolutely perfect? And what! can he act without design? Can he in so distinguishing a way have shown favour to us, and not to others, as it were by casualty or without saying, "So I will do. When I suffer such and such miseries to fall upon a people, professing my name, in France, in Hungary, in Piedmont, in Ireland, and elsewhere; yet I will cover and shelter those who profess my name in England?" Do we think this was without design or end? (5.) If there is a design, if God aims at some end in all this, let it be considered, whether it is not an end worthy of himself; an end that was suitable to the wisdom, the excellency, and greatness of a God? And if so, then, (6.) Consider, whether we can suppose it to be an end worthy of God, and suitable unto his universal perfection, only to gratify our inclination, by keeping off such and rah? Hath not our Lord himself told us, that the people among whom he conversed, of Chorazin, Bethsaida, and Capernaum, were exposed to worse calamities, than Sodom and Gomorrah, or than Tyre and Sidon? Matt. xi. 21-25. We should consider this, not only with conviction, but with consternation, to think what we are on this account liable to; as having still such matter of provocation, as you have heard found among us. And therefore now, since it cannot with the least modesty be pretended that we are not liable, because God hath done us so much good, to the suffering of such grievous evils, as have been mentioned; as we have in view before us, even in ancient and in modern examples; if this, I say, cannot with modesty be pretended, the most fruitful inquiry will be, how we shall demean ourselves agreeable to the state of our case, as being exposed to the terrible severities of consuming vengeance. Is it plain? doth the few words in answer to this. thing speak itself, that we are liable to very severe con- that my heart may cleave to nothing against thee, nor suming judgments? What shall we do hereupon? how against any determination of thine. I live in my house, shall we demean ourselves, or what shall be our deport-as having no right to it. I go out, as having no certainty ment in this case? I shall shut up this discourse with a or assurance to return. I lie down in it, as if I expected to arise in the midst of flames." And so in reference to all the temporal good things we enjoy, we should lie before him as so many convicted creatures, ready to receive our judgment from his hand. For even his Moseses and his Aarons, while he vouchsafeth them mercy, and a pardon, with respect to their eternal concernments; yet, in reference to their temporal concerns, he may take vengeance upon their inventions, Psal. xcix. 8. And in the 1st, Let us not hereupon cease from the most grateful acknowledgments of God's great goodness to us, in lengthening out our tranquillity so far, as he hath been pleased to do. For wherein he hath done us good, even freely, and from mere good pleasure; certainly the most grateful acknowledgments are due. We are to give thanks with the most serious gratitude for all that good, which we could never claim; and to which we could not pretend that we had any right. But, Last place, make sure your interest in eternal good things, by coming to a covenant closure with God in Christ. Then shall your hearts not be afraid of the desolation of the wicked when it cometh. Then will you be able to apply to yourselves that sentence of the Divine wisdom, the Son of God, (for so we are to understand it, the supreme, archetypical, and eternal wisdom,) “ He that hearkeneth to me shall dwell safely, and shall be quiet from the fear of evil;" (Prov. i. 33.) and so shall we have a calm, a quiet, a serenity in our own spirits; not from presuming, or because we conclude we shall not suffer, but upon a supposition that we shall: as was said to the church of Smyrna, "Fear none of those things which thou shalt suffer," Rev. ii. 10. This is the way not to be 2dly, Though we are to rejoice in the remembrance, and continual observation of God's great goodness, yet we are to mingle trembling with rejoicing; ("Rejoice with trembling," Psalm ii. 11.) that is, we are to take heed of being secure. Our hearts should not be secure, when our state is not. It is unbecoming a prudent and considering Christian, (our state being stated as you have heard,) to admit such a thing as a drowsy slumbering security to inwrap and stupify his heart; or that we should be of them that cry, Peace, peace to themselves, when sudden destruction may be at the door. "Therefore let us not sleep, as do others," (1 Thess. v. 6.) lest such a day of calamity should overtake us as a thief. It is very unbecoming a wise man to be liable to a surprise, while our case is so stated, stand-in an astonishment or confusion at such a time; having ing in view as it doth before us. 3dly, We should have also inwrought into the temper of our spirits a firm persuasion that God is to be justified, even upon the supposition that the most destructive and consuming calamities should befall us. Let this be inlaid deeply as a principle with us, if any thing should fall out, or whenever calamities or judgments befall us, that it is our business the first thing we do, and shall be continually upon that supposition, to say, "Righteous art thou, Ó Lord!" Jerem. xii. 1. While we have no right to be indemnified, he hath a right to punish. Again, 4thly, We should also labour to keep our hearts loose from all our temporal enjoyments and good things; that they may not be torn away from us by violence, but by an implicit, previous consent. "Lord, I have made over my all to thee. I have resigned all into thy hands. If it shall make for the honour of thy justice, and the dignity of thy government, for me to be involved in calamities and ruins, (as no one can pretend to claim an exemption,) I submit to it; and lay myself and all at thy foot. I desire our hearts possessed with the faith of such a saying as this, which is surer and more stable, than the foundations of heaven and earth: When the world passeth away, and the lust thereof, he that doeth the will of God abideth for ever, 1 John ii. 17. Such a one may say, "I shall be unconcerned in the common ruin, when that day of the Lord cometh, which shall burn as an oven. When the whole hemisphere shall be like one fiery vault burning as an oven, I shall not be concerned in this destruction. All that have vital union with the Son of God shall be caught up to meet their Redeemer in the air, and be for ever with the Lord. I can see all this world consumed, and think myself to have lost nothing. My good lieth not here. My treasure is in heaven, and my principal interest is there." Let this matter be once put out of doubt; and then with how cheerful, with how childlike, with how submissive spirits, may we expect and wait for the most dismal and the most dreadful things, that can fall out within the compass of time! ADVERTISEMENT. I HE following serious and pathetic discourse was preached by the author at Brixham in Devonshire, when he was about twenty-eight years of age; but upon what occasion is not certainly known. It was communicated to the editor by a worthy gentleman in the west of England, who after mature deliberation has resolved to give it a place in this collection; not only because it is well calculated to make serious impressions on every reader, but also as it is a specimen of the excellent author's manner of preaching in his youth. There is, he thinks, no reason to doubt its being genuine; since (to use Dr. Evans's expression) it plainly carries in it the marks, which to a person of taste always distinguish his performances. The following extracts from a few letters, sent to the editor by the gentleman to whom the world is obliged for this excellent discourse, will be sufficient to give an account of it. "The Sermon (says he) bears date January, 1658; which, I believe, must be 58-9. For though it is not impossible but Mr. Howe might have been at Brixham in January, 58; yet as the protector (Oliver) kept him much at Whitehall, it is not so likely to be preached then, as the year after about which time he returned into the West. For though he continued a little while in the same relation to the protector Richard, that he did to his father; yet Dr. Calamy tells us, he cannot find that he continued longer at court than October, 58." * It is entitled in the manuscript, "A Sermon preached at Brixham the 23rd day of January, 1658; by Mr. John Howe, a faithful minister of the Gospel of Jesus Christ" Meaning to Torrington, in Devonshire. "The copy was transcribed in the year 59. It is exceeding fair and perfect. The spirit and language of it (the discourse) plainly evince it to be the production of that masterly hand. The writer, who took it after him, does not seem to have dropped any thing, whereby the sense is any way maimed; and has religiously copied it out, as appears from the repetitions, which were made for the relief of the hearers' memory."* "Though Mr. Howe has something to the same purpose with part of the contents of this sermon, in his treatise on Delighting in God, p. 389-392. t as one might reasonably expect; yet, though there are some of the thoughts, he has not only pursued the subject much further, but in a very different manner: insomuch that there can be no room for saying it is publishing the same thing over again, which is an injury some eminent authors have suffered after their death. Besides the fore-mentioned place, there can be no other where he has any thing so near to the purpose." "That which brought our author on this side our country (for his charge lay fifty miles distant, to which he was lately returned) was his being related to the Upton family, of Lupton; which lies in the parish of Brixham, where 'The Vanity of Man as Mortal,' took its birth." "It is very probable, that the Sermon was preached at once; and I have calculated on what day of the week, January 23rd, 1658-9, fell. And as D was the dominical letter for that year, the 23rd was a Friday; but if it was preached in 57-8, as the dominical letter was E, it was on a Thursday. So that as it could not be preached on a Lord's day, it was therefore most likely preached at once." To all which the gentleman adds the following general remark; the latter part of which, at least, is very just. "Though his style is not so smooth as some, yet it is as intelligible as any. And a person has this for his encouragement, that he is always sure to find something in Mr. Howe, that is well worth his pains." *This discourse indeed abounds with repetitions, more by far than any other the editor has seen of Mr. Howe's in manuscript: most of which he omitted in his transcript of it designed for the press, and he hopes without the least injury to the whole. The sense is entire, and delivered throughout in the author's own words. There seems to be no resemblance, scarcely, in the whole sermon, to any thing in the pages here referred to; except in p. 390. where the text is indeed mentioned, and briefly descanted upon, and that is all. It is very probable it was preached on a fast-day; either a private one, or one of those public fast-days, which were frequently solemnized by authority bofore the restoration. SERMON XIII.* Psalm ix. 17. good men according to common estimation; and there is such a thing as heart-wickedness, which is hidden and concealed from the eyes of the world, so as that others cannot take notice of it. And therefore, affirmatively, by the wicked here we The wicked shall be turned into hell, and all the nations must understand unregenerate persons; whoever they are, that forget God. I CANNOT spend time in opening to you the connexion of these words with those that go before. In the words themselves you have these two things more especially remarkable; to wit, the description, and the doom of wicked men. Their description you have in these words, that they are such as do forget God; and their doom is, that they shall be turned into hell. So that accordingly there are two observations that offer themselves to our view from this scripture. FIRST, That it is the property of wicked men to forget God. And, SECONDLY, That it shall be the portion of wicked men, who forget God, to be turned into hell. These two I intend to handle together in this order. I. I shall show you what we are here to understand by the wicked. II. What by forgetting God. And then, IV. That such wicked persons shall be turned into hell. 1. Place, negatively, we are not to understand by the wicked here, all persons that have sin in them. There are a sort of men in the world, that will confess themselves sinners; who yet dare to acquit themselves of wickedness. Thus David speaks; "I have kept the ways of the Lord, and have not wickedly departed from my God," Psal. xviii. 21. Every man that hath sin in him, is not presently a wicked person. 2. We are not to understand it neither of only gross sinners. As we are not to extend the signification of the word, so as to take in the former, so nor must we so much narrow it, as to take in only the latter. We are not to think that they are only spoken of as wicked ones, who live in gross and profane wickedness; so as that every one may characterize and point at them as wicked persons. No, there are wicked ones that pass under the notion of honest and *Preached at Brixham January 23rd, 1658. that are in a state of unregeneracy. Whether they be open and gross sinners, or secret sinners only, it is all one for that: if they be such as the work of renovation hath not yet passed upon, they are those whom this scripture doth here intend by wicked ones. II. In the second place we are to inquire what is meant by forgetting of God. The character, by which these wicked persons in the text are described, is, that they are such as forget God. Wherein then does this forgetting God consist? That is what we are next to consider. And in order to find out what we are to understand by it, our most direct course will be to consider, what is to be stated in opposition hereunto. And it is obvious at first sight, that it is thinking of God; as not to think of God, is to forget him. But here we must a little more particularly inquire, What is this thinking of God, to which the forgetting him must be understood to be opposed here? And, negatively, I. We are not to understand by it a continual thinking of God; that is always, every moment, and without ceasing. This you may easily imagine to be impossible, and I need say no more of it. 2. Yet, on the other hand, we are not to understand by it neither a thinking of God slightly and seldom. Superficial and overly thoughts of God now and then, may well enough consist with that forgetting of God which is here spoken of. And therefore, affirmatively, this forgetting of God stands in opposition to frequent and ordinary, serious and heart-affecting, thoughts of God. That person is here spoken of as a wicked man that forgets God, who does not think of him frequently and with affection; with fear, and delight, and those affections that are suitable to serious thoughts of God. "How precious (says the Psalmist) are thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sands: when I awake I am still with thee," Psal. cxxxix. 17, 18. These thoughts of God, of which the Psalmist speaks, are such as God is the object of; as plainly appears from what is added by way of antithesis, "When I awake I am still with thee." My thoughts are ever working towards thee, as soon as ever I awake. Now here is this twofold character of such thoughts; to wit, that they are precious, and they are numerous. (1.) They are precious thoughts; such as affect a man's heart, and ravish the soul. Now in opposition to this, persons that forget God have no such thoughts of him; that is, they have no joyous, pleasant, and delightful thoughts concerning God, such as the Psalmist speaks of; who also says, "My meditation of him shall be sweet, I will be glad in the Lord," Psal. civ. 34. So that it is such a forgetfulness of God, which is here spoken of, that stands in opposition to such a remembrance of him as reaches the heart, takes the soul, and turns all that is within a man towards God. And then, (2.) They are numerous thoughts, as well as precious ones. They are not only sweet and pleasant, but they are frequent also. "If I should count them (says the Psalmist) they are more in number than the sand." Such are my thoughts of God, so frequent and numerous, and they so flow into my soul, and so often recur again and again; that if I go to count them, I may as well attempt to count the sands on the sea-shore: how great is the sum of them! Now it is in opposition to such thoughts of God that this forgetfulness must be understood. They are forgetful of God; the wicked persons, whom the text speaks of, who have not such thoughts of God frequently recurring upon their spirits, so as to affect and ravish them, as you heard before. And thus you see what this forgetfulness of God is, which the Psalmist speaks of. The next thing that is now to be done is, at all to do with me, if you pretend any obedience of affection to me, you must take me alone to be your God; you must not entertain any strange god; there must be no god that must be higher in your thoughts than I, or adored and loved more than myself. If it be not so, if there are such among you as will not thus hearken to me, I have nothing to do with you." Thus it is evident, that it must needs be an essential thing in religion for a man to love and esteem God above all things; he must esteem him as his highest, chiefest, and most excellent good; for it is such a valuing of God that can alone denominate a man religious. And now do but a little consider. Do you think it possible for such an estimation or love of God, as the highest and chiefest good, to consist with a forgetting of God? Can a man forget God from day to day, in the sense of the text, and yet esteem and love this God as his highest happiness and chief good? Is this possible? Can you apprehend it to be possible, that a man should place the top of his felicity in God; and love God above all things else in the world; and yet pass from day to day and never think of him with delight and pleasure? Is this, think you, consistent with the esteem of God, as your chief good! You cannot be so vain as to think so. That man would be hissed at as a ridiculous person, that will say, "What I love above all things in the world, I never use to think of. I love God better than any thing, but he hath no place in my thoughts; I never think of him; I can pass on from day to day, and never have a serious thought of him." Is this possible? You see what the love of God III. To show you the connexion between these two in the soul doth carry in it, namely, a remembrance of him, things, which have been opened to you; or to evince, that in the twenty-sixth chapter of Isaiah, "The desire of our those who have no such thoughts of God, as these which soul is unto thee, and to the remembrance of thy name," we speak of, are wicked persons. So you see the text ver. 8. That person would be scorned as a most absurd plainly represents the matter; "The wicked shall be turn- wretch, that would ever offer to pretend such a thing unto ed into hell, and all the nations that forget God." Why, God, as to say, "Lord, I desire to love thee above all to forget God, and to be a wicked person, is all one. And things in the world, and yet I never think of thee; it is these two things will abundantly evince the truth of this very seldom that thou hast any place at all in my thoughts.” assertion namely, that this forgetfulness of God excludes This is the most absurd, self-conceited speech that can the prime and main essentials of religion; and also in- be imagined. None that have any wit at all, but know cludes in it the highest and most heinous pieces of wick-that if they have any understanding of God, their souls do edness, and therefore must needs denominate the subject, earnestly and vehemently flow forth in love and desires to a wicked person. God. Our Lord says, "Lay up for yourselves treasures in heaven-for where your treasure is, there will your heart be also," Matt. vi. 20, 21. Lay up your treasures in heaven, that is, in God; let God be your treasure. You know what a man counts his treasure; why, it is that which is most dear and precious to him; most valued by him, and loved above all things else. A man will count nothing his treasure, but what he holds in great esteem. Let your treasure then, says Christ, be in heaven; that is, let God who is in heaven, who there makes known his glorious presence, that is enjoyed by saints and angels, and which we expect to enjoy, let him be your treasure. And where our treasure is, there will our hearts be. What you esteem and love beyond all things, your hearts will be continually working to, and your spirits flow that way. It is a mere absurd vanity to talk of having a treasure in God, if a man's heart be not with him. As she said to Samson, "How canst thou say, I love thee, when thine heart is not with me," Judg. xvi. 15. So the soul is apt to say, it loves God, and counts him its treasures, and highest happiness, when, alas! the heart is not with him. We find that a light esteeming of God is the same thing with forgetting him, and those expressions are used as synonymous by Moses. "Jeshurun forsook God that made him, and he lightly esteemed the rock of his salvation." Deut. xxxii. 15. And then presently it follows, "Of the rock that begat thee thou art unmindful, and hast forgotten God that formed thee," ver. 18. Thus to make a light account of God is the same thing as to forget him; and therefore that person has never yet set one foot towards religion, who hath not yet made God his chief happiness, the only joy and delight of his soul. Therefore this is one thing, that forgetfulness of God doth exclude the estimation and love of God, as our portion and chief good. 1. Forgetfulness of God excludes the chief and main essentials of all religion. I shall instance in a few which you will easily discern, at first sight, a forgetfulness of God must necessarily exclude. As, (1.) It excludes the esteem and love of God, as our highest happiness, and chief good. It is a plain case, that this is a most essential part of religion; and you will easily acknowledge, that he must needs be a wicked man with a witness that doth not esteem God, nor love him as his chief good. To esteem God as our highest happiness is to take him for our God; and the man that doth not this, disowns God as none of his. For when you say, "God is our God, and we are his people," what do you mean by it? Do you mean only the name of God, without any relation to him as your chief and highest good? is that all? Why, if there be any thing beyond a bare name, where or what is it? You must say it is this; "God is my portion, happiness, and delight; he it is whom I esteem, and love, beyond all the things of this world." Nothing else can be a taking or owning God to be your God. This is the very sum of all that God doth require from any people that would be related to him and own him for their God. "And now, Israel, what doth the Lord thy God require of thee? but to fear the Lord thy God, to walk in all his ways and to love him, and to serve the Lord thy God with ll thy heart and with all thy soul," Deut. x. 12. "Otherwise," as if he had said, "you disown all relation to me." If it be not thus, you are never to reckon me as your God. If your hearts and souls and strength do not run out in love to me, you are none of mine, and I am none of yours." And God is again on the same terms with his people. "Hear, O my people, and I will testify against thee; O Israel, if thou wilt hearken unto me; there shall no strange god be in thee, neither shalt thou worship any strange god. I am the Lord thy God, which brought thee out of the land of Egypt," Psal. lxxxi. 8, 9, 10. The plain tenor of this scripture is this. "If you will have any thing (2.) Forgetfulness of God excludes dependance on God as our strength, and the life and stay of our souls; which is also a most essential piece of religion. That man knows nothing at all practically in matters of religion, that does |