comprehended in that one cause, the retraction of the Spirit, or that it is in so great a measure retired and withdrawn.

7. It is to be considered too, (as pursuant unto that last note;) that we are a great deal more apt to covet a state of external prosperity for the church, than the effusion and communication of the Spirit, and those things which would be the most direct issues and effects of that. Let us deal with our own hearts about this matter, and consider, whether we be not more taken, and it do not far more highly please our imagination, to represent to ourselves, or to have represented, a state of external tranquillity and prosperity to the church, wherein we think to have a part or share, or may have; than to have a representation made of such a state of things, wherein the life and power of godliness, the mortification of sensual lusts, eminent self-denial, and the serious intending and designing for heaven, should be things visible and conspicuous in every one's eye. Let us consider, whether the former of these do not take our hearts a great deal more than the latter, if it be not more pleasing and grateful to our thoughts. And again,

8. It is to be considered also, that many are apt to mistake, and to take wrong measures, of the Christian church, and the Christian interest, and the Spirit that breathes in and animates that church: that is, to reduce all these to the measure of this or that party, to which they have thought fit to addict themselves; and to judge it goes well or ill with the church, according as it goes well or ill with their own party; and to judge there is more or less of the Spirit, as there is more or less zeal for the propugning the interest of that party: and so the measures of the church, and the Christian interest are mistaken; but especially the Spirit of Christ most of all mistaken and misapprehended. The heats and fervours, which some have for a private, little, narrow interest of their own, are taken for that great, large, universalizing Spirit of our Lord Jesus Christ, that in all communications works with the greatest sweetness and benignity, and disposes the spirit of a man answerably herein to itself.

9. It is to be considered, that we are more apt to confine and limit our eye and thoughts unto what is present, than to extend them to what is future; whether the present state of things be good or bad, pleasing to us or unpleasing. For if the state of things be good, and such as pleases us, then we think a change will never come; our mountain is so strong, as never to be removed and if it be bad, we are as apt to despond, that things must be always just as they are now, that it can never be better.

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10. Those that do look forward unto what is future, if there be any representation set before them, any prospect of what is more pleasing and grateful to them, are more apt to be curious about the circumstances of such an expected state, than to be serious in minding the substantials that do belong to that state itself. And that vain curiosity to inquire, joined with an overmuch boldness in some persons to determine about the times and seasons, when such and such things shall be, hath certainly been no small prejudice unto the interest of the Christian religion in our days, upon a twofold account. The disappointment hath dashed the hopes of many of the better sort; and confirmed the atheism of those of the worst sort. Those of the better sort, many of them that have allowed themselves to be so curious and bold, curious in their inquiries, and bold in their definitions and determinations; when they have found themselves disappointed, have been apt to conclude concerning all the concernments of religion, as concerning those wherein they have found themselves disappointed; as thinking, that their imagination was as true as the gospel about these things: and so, if they have not undergone the shock of a temptation to adhere more easily and loosely unto the Christian profession upon account of such disappointments; yet at least their spirits have been as it were sunk into despondency, because they relied upon false grounds, and which could not sustain a rational hope. And then the atheists and infidels have been highly confirmed in their scepticism and atheism, because such and such have been so confident of things, wherein they have been mistaken; and because they pretended to have their ground for their belief and expectation out of the Scriptures, therefore those Scriptures must sure signify nothing.

These things being considered, and we having the case so before us, as these things taken together do represent it; then, Secondly. That, which is reasonable to be designed and expected in discourses of this nature, and concerning such a subject as we have here before us, should be comprized within such particulars as these.

1. To establish the belief of this thing in the substance of it, being a thing so very plain in the Scripture; that there shall be a permanent state of tranquillity and prosperity unto the church of Christ on earth. So much, I doubt not, we have a sufficient ground for, in the word of truth, and even in this very prophecy which this scripture hath relation to; as we may have occasion farther to shew.

2. To settle the apprehension fully (that we should aim at on both sides; I in speaking, and you in hearing,) of the con

nexion between an external prosperity, and this internal flourishing of religion in the church, by the communication of the Holy Ghost in larger and fuller measures of it: the connexion of these with one another reciprocally, so as that there can never be an externally happy state unto the church without that communication of the Spirit; and that with it there cannot but be, if we speak of the freeing of it from intestine troubles, which will be the only things that it shall be liable to annoyance from in all likelihood in a further course and tract of time.

Take the former part of this connexion, that is,-that without such a communication of the Spirit an external state of tranquillity and prosperity to the church can never be ;-we should design the fixing of this apprehension well: for certainly they are but vain expectations, fond wishes, to look for such prosperity without reference unto that large and general communication of the Spirit. Experience hath done very much in several parts of the world, if we had no prospect nearer us, to discover and refute the folly of any such hope, that any external good state of things can make the church happy. How apparent is it, that if there should be never so much a favourable aspect of time, yet if men are left to their own spirits, and acted only by them, all the business will presently be for one person to endeavour to lurch another, and to grasp and get power in their hands! And then they will presently run into sensuality, or make it their business to serve carnal and secular interests, grasping at this world, mingling with the spirit of it. Thus it cannot but be, it must be, if an effusion of the Spirit be not conjunct in time with any such external smiles of time. There can be no good time unto the church of God, without the giving of another Spirit, his own Spirit. That, or nothing, must make the church happy.

And that cannot but do it; which is the other side of the connexion. For let us but recount with ourselves, what it must needs be, when such a Spirit shall be poured forth, as by which all shall be disposed and inclined to love God, and to devote themselves to him, and to serve his interest, and to love one another as themselves, and each one to rejoice in another's welfare, so as that the good and advantage of one shall be the joy and delight of all ! When men shall have no designs one upon another, no endeavours of tripping up one another's heels, nor of raising themselves upon one another's ruins! This cannot but infer a good state of things, excepting. what may be from external enemies. It is true indeed, that when there was the largest communication of the Spirit that ever was in the church, yet it was molested by pagans: but

VOL. V.

then it was not troublesome in itself, it did not contend part by part with itself. And if the communication of the Spirit, as we have reason to expect in the latter days, be very general, so as not only to improve and heighten the church in respect of internal liveliness and vigour; but also to increase it in extent, as no doubt it will; then less of trouble is to be feared from without. But we shall still be miserable, and it cannot be avoided but we must be so, if with the smiles of the times a large communication of the Spirit be not conjunct. It is also to be designed in such a discourse,

3. To mind more what is substantial in that good state of things, whereof we speak, than the circumstances that belong thereto; and especially than the time and season, when it may be hoped any such good state of things shall commence. And that we may be taken off from too much busying ourselves about that, I shall shut up all with two or three considerations: As,

(1.) That to have our minds and hearts more set upon the best state of things that it is possible the church should ever arrive to on earth, than upon the state of perfect felicity above, is a very great distemper, and which we ought to reckon intolerable by any means to indulge ourselves in. We know, none of us can live in this world but a little while; and that there is a state of perfect rest and tranquillity and glory remaining for the people of God. We have therefore no pretence for being curious in our inquiries about what time such or such good things may fall out to the church of God in this world. It is a great piece of fondness to cast in our own thoughts, Is it possible that I may live to see it? For ought we know, there may be but a hand's breadth between us and glory, if we belong to God; to-morrow may be the time of our translation. We ought to live in the continual expectation of dying, and of coming to a better state than the church can ever be in here. It argues a great infirmity, a distemper in our spirits, that we should reflect upon with severity, if we should be more curious to see a good state of things in this world, than to see the best that can ever be, and infinitely better than we can think, in heaven, And,

(2.) That, as for that part of the good condition of the church, which consists in the communication of the Spirit ; so much of it as is necessary for us we may have at any time, if we be not wanting to ourselves, and are of those that belong to God, any of that seed that by this Spirit have been raised up to Christ. It must be our fault, if we have not so much of the Spirit as is requisite for our comfortable walking with God in this world. And I add hereupon,

(3.) That that which is common to all times, yea and common both to time and eternity, certainly ought to be the greatest thing with us, and upon which our hearts should be most set. Let us but be intent upon this, to get a large measure of the Spirit into our own souls; this may be had at any time, if we do not neglect ourselves and the rules that God hath set us: and this is a thing common to time and eternity. They that sow to the Spirit, shall of the Spirit reap life everlasting, Gal. 6. 8. And therefore look we upon things according to the proper importance of them, and what they carry in themselves. Sure I am, that without much of the Spirit all the best things, that this world can afford me, will never do me the least good: I may be a great deal the worse for them, but never a whit the better. But if I have much of this Spirit, things can never go ill with me; I shall be carried through whatever hardships shall fall to my share; and be within the compass of my lot, while I am in this world; and never regret the thought of them, when once I arrive to the other shore; but forget all these troubles, like the waters that pass away, as the expression is in Job 11. 16.