for a while with such a spectacle, and then at last clear the stage, and shut up all again in an eternal, silent darkness. If we could suppose a man furnished with such power, he would surely add little to the reputation of his being wise or good beyond other men, by a design so to use it. Much less can we think it worthy of God to perpetuate such a state of things as this, and continue a succession of such persons and actions as we now behold in the world, through eternal generations, only to perpetuate to himself the same pleasure in the exercise of his immense power upon created natures, over which he hath so infinite advantage.

And indeed nothing can be more unconceivable, than that the great Creator and Author of all things should frame a creature of so vast comprehension as the spirit of man, put into it a capacity of knowing and conversing with himself, give it some prospect of his own glory and blessedness; raise thereby, in many, boundless unsatisfied desires after him, and unexpressible pleasure in the preconceived hope of being received into the communion of that glory and blessedness; and yet defeat and blast so great an expectation, by the unsuspected reducement of the very subject of it again to nothing. Yea, and that he should deal herein (as in that case he must) the most hardly with the best; and that such souls, whose mere love and devotedness to him had made them abandon the pleasures of this life, and run through whatsoever difficulties for his sake, should fare worse than the very worst; were, beyond all the rest, most utterly unimaginable, and a thought which Pagan reason hath not known how to digest or entertain. If (saith one, and he speaks the sense of many others, as well as his own) with the dissolution of our bodies, the essence of the soul, whatsoever that be, should be dissolved too, and forever cease to be any thing: I know not how I can account them blessed, that never having enjoyed any good as the reward of their virtue, have even perished for virtue itself.

Wherefore it is consequent, that this present state is only intended for a trial to the spirits of men, in order to their attainment as of a better state in a better world: that is, inasmuch as the infinitely wise and blessed God had given being to such a creature as man, in which both worlds (the material and the immaterial) did meet; and who, in

8 Ει μεν ουν αμα τοις σώμασι διαλυομένοις και το της ψυχης ο τι δε ποτε EOTIV EKEIVO Ovvdiaλverai, &c. Dionys, Halicar. Antiq. Rom. lib. 8.

respe or his earthly and spiritual natures, had in him somewhat suitable to each. And whereas this creature had lost (with his interest) his very inclination to the spiritual objects and enjoyments of the purer immaterial world, (wherein alone his true blessedness could consist,) suffered à vile depression of his spirit unto this gross corporeal world, and hereby brought himself under a necessity of being miserable, his nobler part having nothing now to satisfy it, but what it was become unsuitable and disaffected to. His merciful Creator, being intent upon his restitution, thought fit not to bring it about by a sudden and violent hand; (as it were to catch him into heaven against his will;) but to raise his spirit into its just dominion and sovereignty in him, by such gradual methods as were most suitable to a rational, intelligent nature; that is, to discover to him, that he had such a thing as spirit about him; whence it was fallen, how low it was sunk, to what state it was yet capable to be raised, and what he had designed and done for its happy recovery. And hence, by the secret and powerful insinuations of his own light and grace, to awaken his drowsy and slumbering reason, and incline his perverse and wayward will to the consideration and choice of such things as that felicity consists in; which that better world can afford, and his better part enjoy.

And while he propounds such things to him, how reasonable and agreeable was it, that he should keep him sometimes under a just probation, (yea, how much was there in it of a gracious and compassionate indulgence, often to renew the trial,) whether he would yet bestir himself, and (having so great hopes before him, and such helps and aids afforded him, and ready to be afforded) apply, at last, his intellectual and elective powers, to mind and close with so gracious overtures, in order to his own eternal advancement and blessedness? Nor was it an unreasonable expectation that he should do so. For, however the temporal good and evil that may constantly affect his sensitive part and powers be present and near, but the eternal misery or blessedness of his soul, future and remote; yet, inasmuch as he is capable of understanding the vast disproportion of time and eternity, of a mortal flesh and an immortal spirit, how preposterous a course were it, and unworthy of a man; yea, how dishonourable and reproachful to his Maker, should he prefer the momentary pleasures of narrow, incapacious sense, to the everlasting enjoyments of an enlarged comprehensive spirit! or, for

the avoiding the pains and miseries of the former kind, incur those of the latter! Whence also the holy God doth not expect and require only, that men should make that wiser choice; but doth most justly lay the weight of their eternal states upon their doing or not doing so. And in that day when he shall render to every one according to their works, make this the rule of his final judgment, to allot to them, who by a patient continuance in well-doing seek for honour, glory, and immortality, eternal life. To the rest, indignation and wrath, tribulation and anguish, &c. and that whether they be Jews or Gentiles. Nor is it a new thing in the world, that some among the children of men should in this comply with the righteous will of God, and so judge and choose for themselves, as he is pleased to direct and prescribe. 'Tis a course approved by the concurrent suffrage of all them, in all times and ages, into whose minds the true light hath shined, and whom God hath inspired with that wisdom whereby he maketh wise to salvation. That numerous assembly of the perfected spirits of the just, have agreed in this common resolution; and did in their several generations, ere they had passed this state of trial, with an heroic magnanimity, trample this present world under their feet, and aspire to the glory of the world to come; relieving themselves against all the grievances they have suffered from such, whose portion is in this life, with the alone hope and confidence of what they were to enjoy in another.

And hereof we have an eminent and illustrious instance in this context, where the ground is laid of the following discourse. For introduction whereto, observe that -the title speaks the Psalm a prayer of David. The matter of the prayer is, preservation from his enemies. Not to go over the whole Psalm, we have in the 13 and 14 verses, the sum of his desires, with a description of the persons he prays to be delivered from: in which description every character is an argument to enforce his prayer.

From the wicked: q. d. they are equally enemies to thee and me; not more opposite to me by their cruelty, than by their wickedness they are to thee. Vindicate, then, at once thyself and deliver me.

Thy sword, thy hand. Thou canst as easily command and manage them, as a man may wield his sword, or move his hand. Wilt thou suffer thine own sword, thine own hand, to destroy thine own servant.

b Rom. ii. 6, 7, 8, 9.

Men of the world, which have their portion in this life: time and this lower world bound all their hopes and fears. They have no serious believing apprehensions of any thing beyond this present life; therefore have nothing to withhold them from the most injurious violence, if thou withhold them not: men that believe not another world, are the ready actors of any imaginable mischiefs and tragedies in this.

Whose belly thou fillest: i. e. their sensual appetite; as oftentimes that term is used With thy hid treasures: viz. the riches which either God is wont to hide in the bowels of the earth, or lock up in the repository of Providence, dispensing them at his own pleasure.

They are full of children. So it appears, by that which follows, it ought to be read, and not according to that gross, but easy mistake of some transcribers of the Seventy. As if in all this he had pleaded thus: "Lord, thou hast abundantly indulged those men already, what need they more? They have themselves, from thy unregarded bounty, their own vast swollen desires sufficiently filled, enough for their own time; and when they can live no longer in their persons, they may in their posterity, and leave not strangers, but their numerous offspring, their heirs. Is it not enough that their avarice be gratified, except their malice be also? that they have whatsoever they can conceive desirable for themselves, unless they may also infer whatever they can think mischievous on me?" To this description of his enemies, he ex opposito, subjoins some account of himself in this his closure of the Psalm: As for me. Here he is at his statique point; and, after some appearing discomposure, his spirit returns to a consistency, in consideration of his own more happy state, which he opposes and prefers to theirs, in the following respects. That they were wicked, he righteous. "I will behold thy face in righteousness." That their happiness was worldly, terrene, such only as did spring from the earth; his heavenly and divine, such as should result from the face and image of God. Theirs present, temporary, compassed within this life; his future, everlasting, to be enjoyed when he should awake. Theirs partial, defective, such as would but gratify their bestial part, fill their bellies; his adequate, complete, (the ευδαιμονια του συνθέτου,) such as should satisfy the man. "I shall be satisfied," &c.

c Rom. xvi. 18. Phil. iii. 19.

d vwv for viWv.

The variety of rendering this verse (to be seen by comparing the original and translation noted in the margine) need not give us any trouble, the differences not being of great moment, nor our own reading liable to exception. The word on about which is the greatest diversity, hath the significancy we here give it, in the second commandment, and constantly elsewhere. And then, what more proper English can this text be capable of, than it hath in our Bibles? Each word hath its true and genuine import; and the syntax is sufficiently regular and grammatical of the whole. Only as to the former, that usual and obvious observation must here have place; that the 2 prefixed to ps and which with it we read in righteousness, doth often signify among its various acceptations, by or through; and that not only as denoting instrumentality, but more at large, the place of any medium necessary to the attainment of the end it subserves to; whence the same use of the Greek », that answers thereunto, is wont to go for a Hebraism.

And as to the latter, the only thing liable to controversy, is whether the gerund spa is to be construed with the person speaking, when I awake; or in my awaking, or with the thing; the likeness or image spoken of in the awaking of thine image, or when thine image shall awake: and I conceive we need not discuss it, but following our own translation, leave the judgment of it to the ear itself, which, (as Elihu tells us,) trieth words.

In the meantime, the real importance of this scripture more calls for discussion than the literal; concerning which, a threefold inquiry will be necessary for the settling the subject of the following discourse.-1. What relation this righteousness must be understood to have to the vision of God's face, and the other consequent blessedness.-2. What time or state awaking refers to, and-3. What is intended by the likeness of God. To the first. It is only necessary to say at present, that the already noted import of the prepositions in being supposed most suitable to this

Sept. Eyossikator אני בצדק אחזה פניך אשבעה בהקיץ תמונתך e

οφθήσομαι, των προσωπων σου χορτασθήσομαι εν των οθησαν την δόξαν Gov. The vulgar Latin, Ego autem in justitia apparebo conspectui tuo, satiabor cum apparuerit gloria tua. Exactly following the Seventy, as doth the Ethiopic. The Chaldee paraphrase disagrees little; the Arabic less; the Syriac mistook, it seems, for and so read that word faith which we read likeness.

f Hieronymus (juxta Hebr.) reads the words exactly as we do: Ego in justitia videbo faciem tuam, implebor, cum evigilavero, similitudine tua. gp seems best to be rendered here, by, or through righteousness, as by the condition in which he may expect the return of God's mercies here, or the eter