IMPROVEMENT.

FIRST, We may here see the Wisdom, and the Kind­ness of God, in putting a Principle of Self-preservation, in the Nature of Man.—This, certainly, ought to be ac­knowledged with all Thankfulness; for, if Men were careless of their own Lives, they would be void of any Motive to regular Actions: But now, they have with­in themselves a constant Spur to Diligence in some law­ful Calling, that so, the beloved Body may be supported, and be continued in a Capacity for Service: And thus, not only Individuals, but the Common-wealth is up­held and preserved in due Order: Whereas, without this Principle in Man's Nature, all things would quick­ly go into Confusion.—True indeed, this Law of Na­ture, by reason of Corruption within, and of Tempta­tions from without, is often exceedingly perverted (and the like may be said of every other Talent) for alas! how irregular and sinful is Self-love in the most of Men! For, self, yea, carnal self is their Idol: They love to gratifie their own Lusts; and are Lovers of Pleasures, more than Lovers either of God or Man: They make Provision for the Flesh, that so, they may fulfil the Lusts thereof: And this brings in a long Train of Sins and Mischiefs; as may be learn'd from 2 Tim. 3. begin.—And yet, if Man was wholly desti­tute of the principle of Self-love, and Self-preservation, [Page 12] this World would be in reality, no better than a larger Bedlam.—In a Word, it highly concerns us all to beg of God, that He would be pleased, to turn Self-love into a right Channel: That is, that He would, by his Grace, dispose and enable us to have and maintain a due Regard to our own spiritual, as well as temporal Weal: And that, for this End, "He would put his Fear in our Hearts; or, that we may be his Work­manship, created in Christ Jesus, unto good Works."

SECONDLY, From what has been said, we also learn, that it becomes each of us to be very thankful to God, for his continuing to us, our Reason and Understanding, and so, a Desire of our own Preservation in Life.— This is wholly owing to the divine Goodness: And a very great Favour it is; for, what Pleasure could we take in Life, if we were become indifferent, whether we enjoy it, or not? But it would be still much more sad, if Life was become a Burden to us —Job acknow­ledged, not only, that God had granted him Life; but moreover, that by the divine Visitation, his Spirit was preserved. Chap. 10.12. That is, God not only pre­served his bodily Life, but also continued to him his Powers of Reason. For, God is the Father of our Spirits; and as He has endued us with intellectual Faculties, so we are indebted to Him, for Power to exercise and improve the same. And agreeably, when the Apostle Paul says, in Acts 17.28. In Him we live and move.—His meaning is, all our Springs of Motion and Action, both as we are living Creatures, and as we are moral Agents, are from God: And indeed, the regular Motion of the Mind depends, under God, very much on the good Constitution and Health of the Body; and therefore, the Disorder of the Mind, when it be­comes habitual, is commonly owing to some Indispo­sition of Body: So then, when we acknowledge God, as the Health of our Countenances, we may not omit [Page 13] to praise Him also, for the Order and Vigour of our Minds.—You are sensible, my Hearers, that many Per­sons, of each Sex, have, in hope of finding Relief, been bro't from other Towns, into this Parish, who were disorder'd in their Intellectuals.— Which I now men­tion, to excite us unto Thankfulness, for the Enjoyment of our own Understanding; for, what more lamenta­ble Objects than those above-mentioned, can be pre­sented before us? Surely, the Loss of our Reason is to be dreaded and deprecated, much more than Poverty, or Pain, or any other bodily Calamity: Because, if this should be our unhappy Case, we shall then become a Burden, if not a Terror, both to ourselves and others; and consequently unfit for the Service both of God and Man.—You remember the Story of King Nebuc­hadnezzar, how he was punished for his Pride and Haughtiness: Deprived, not only of his Honour as a King, but even as a Man also; for he became a Brute in the Shape of a Man: A Beast's Heart was given to him, i. e. the Inclination and Appetite of a Beast; and accordingly, his Dwelling was with the Beasts of the Field, and he fed on Grass as the Oxen. See Dan. 4th Chap.—And it is alike easy for the most High, to de­prive any, yea, all of us, of this invaluable Talent, viz. the Reason and Understanding of Men, and to rank us also among the Beasts of the Field.—And O, that we may not abuse our Reason, to the Indulgence of Pride, or of any other Lust, lest God be provoked to deprive us of it! But, on the other hand, let us be advised to use and improve it to the best Purposes, even to pro­vide for Eternity, now, while we are in good bodily Health; and this the rather, because it is very uncer­tain, whether we shall, by a fit of Sickness, have pre­vious Notice given to us, of our Dissolution: And if this shall be our Case, yet, how common is it for Per­sons, at such a Time, to be seized with a Delirium, and [Page 14] thereby render'd uncapable of serious Reflection, and sincere Repentance and of every thing, that has a Tendency to promote the Welfare of our never-dying Souls.—To-day, therefore, if you will hear his Voice, har­den not your Hearts, as in the Provocation. Heb. 3.7, 8.

THIRDLY, We may further infer from what has been said, that commonly speaking, such Persons who offer Violence to their own Lives, have not at that time, the due Exercise of their Reason.—They are destitute of natural Affection; have lost, not only, that Love which they once had to their Relatives and other Friends, but even to themselves also: And in this re­spect, they degrade themselves, even below the Rank of the Beasts that perish: For, it is natural to these, in their several Kinds, to protect both themselves and their Young, as much as lays in their Power.

AND now, it may not be tho't amiss to digress so far as to say something here of the Folly and Madness of all wilful Sinners Eccl. 9.3. Madness is in their Heart while they live; and after that they go to the dead.— You may justly look upon it, as an Evidence of grie­vous Madness, for a Person to hang or drown himself; and is it not an high Degree of Madness, for Persons, by their shameful Intemperance, or any other Irregulari­ties of Life, to beget and nourish such Diseases in the Body, and quite contrary to all Advice, as will prove the Cause of it's Overthrow; altho' not so suddenly, yet as certainly, as though it was effected by some bloody Weapon?—But then, their Folly and Madness appears, not only in destroying their own Health and Lives, but moreover in despising and even destroying their own Souls. 1 Cor. 6.9, 10 —Yea the Reason why the more sober part of Mankind are so negligent of their Souls, is, because they don't improve the Understanding which God has given them, as they ought, nor as they might: Altho' they know better, yet instead of minding the One [Page 15] thing needful, they postpone the same to their secular Con­cerns, and use Religion as a thing only by the Bye: And these, tho' not scandalous as others, yet are in the Way to utter Ruin. Mat. 5.20. Except your Righ­teousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no Case, enter into the Kingdom of Heaven.—Ah! 'tis matter of the deepest Lamentation, that so large a Number of each Sort remain in a spi­ritual Lethargy; and tho' they are often advertised of their Danger, yet persist in their evil Way.—O, that we may all show ourselves Men, by walking up to that Light which God is giving to us! For, otherwise, we may be said to destroy ourselves, and our Blood will be on our own Heads.—But I must hasten on to say,

FOURTHLY, From what we have heard, let us be advised to be very cautious, lest we give just Occasion unto any to say concerning us, that we are so unnatural, as to hate, or even to neglect, our own Bodies.—Altho' the Soul demands and deserves our first and principal Care and Concern, as was, just now observed, yet the Body may not be disregarded.—Indeed, it must be grant­ed, that while we are making Provision for the Wel­fare of the Soul, we are also acting a wise part, in be­half of the Body; because, as to the true Believer, his whole Man, "the Body as well as the Soul, is united to Christ, and partakes in the Benefits of his Purchase: 'Tis bought with the same Price, sanctified by the same holy Spirit, interested in the same Promises, and de­signed for the same Glory:" So that, altho' it must sleep for a Season in the Dust; yet, shall be raised again, and be fashioned in some Degree, or, according to it's Measure, like to the Saviour's glorious Body: And in Conjunction with the Soul, shall partake in the Feli­city of the heavenly Paradise.—But notwithstanding this, yet, we may not take upon us, like Hermits, to retire from the World, and devote ourselves to religi­ous [Page 16] Solitude; but must consider the Body, as consisting of Flesh and Blood, &c. and provide for it according­ly: Our heavenly Father knoweth that we have need of all these things; these necessary things, Food and Rai­ment; and He allows us Time, and has also enjoined it upon us, as our Duty, by Diligence in our Calling, and an humble Dependance on his Blessing, to provide for the Body.—Self-preservation (I say) is enjoined by the Law of Nature, and of Scripture too; both of which are the Law of God: And therefore, the A­postle fitly stiles such as were idle, disorderly Persons; and also gave in Commandment, that if any would not work, neither should he eat. 2 Thess. 3.10, 11.—In a Word, all such who take not a due Care to provide for themselves, and for their Families; but indulge them­selves in santering from House to House, have deny'd the Faith, and are worse than Infidels. 1 Tim 5.8.

BUT to come at that which I further intend, and which the late sorrowful Event obliges me, to take a more special Notice of, namely, seeing it is a Sin (only) to neglect to make suitable Provision for the Body, it is easy to infer and conclude, that it is a very heinous Transgression, actually to destroy the Life of it.—'Tis Sin, in the sight of God, for any in a Passion, to wish for Death; or even to entertain and indulge in ourselves, any Thought relating to Self-Murder: For, such a Thought ought to be rejected immediately, and with the utmost Detestation, lest it spread, like the Cloud (1 Kings 18.44, 45.) which appear'd at the first, no larger than a Man's hand, but in a little Time, black­ned the whole Heaven.—Which leads me to say, that it is still more heinous, when Persons begin to purpose, or intend to do the thing; and then, to devise or con­trive in what Way and Manner, and in what particu­lar Place, they had best to effect it.—But then, to pro­ceed actually to perpetrate the Crime, is heinous and [Page 17] horrible in the highest Degree; the most barbarous and inhuman of all bodily Murders.

BUT that we may clearly discern the horrid Evil of this Sin, I shall offer a few things to Consideration, from those Topicks, which are commonly made use of.— Particularly,

1^st. 'TIS a Sin "directly contrary to the Law of Self-preservation;" which, as I said before, is the Law of God: For, God put into Man, in his original Con­stitution, an Inclination to love Life, and a Desire to preserve it; and therefore it is unnatural, and conse­quently sinful, for any to go about to destroy it.

2^dly. 'TIS also repugnant to the written and revealed Will of God; the sixth Commandment in the moral Law, you know, is, Thou shalt not kill. And this, as our Catechism well expresses it, forbids the taking away of our own Life, or the Life of our Neighbour unjustly, or whatsoever tendeth thereunto. Now, here, the glorious Law-giver, who has strictly forbidden the taking a­way the Life of our Neighbour unjustly; has also for­bidden, on any Consideration whatever, the taking away of our own Life: For, tho' we are commanded to love our Neighbour as ourselves, yet not more than ourselves: And therefore, if we may not kill him, then surely, we may not kill ourselves. And further,

3^dly. 'TIS not only a practical Rebellion against the Commandment, "but moreover against the Govern­ment of God." 'Tis a taking of his Work into our own Hands; when, we are not our own, but His; and ought to be willing to be at his Disposal in the World, and not go about to dispose of our Lives at our own Pleasure.—It is worthy to be remembered, that the most High retains his Propriety in his Crea­tures; all Souls, says He, are mine. Ezek. 18.4. The Earth is the Lord's and the Fulness thereof; the World [Page 18] and they that dwell therein. Psal. 24.1 —In short, He that made us, is most rightfully the Lord of our Lives; and it is most fit that our Times should be in His Hands, and not in our own: How dare any then, to assume to themselves his Prerogative, so as to cut off their own Lives? Surely, so to do, is no less than a despising of his Authority and Dominion; and practi­cally to say, we are our own Lords, and will not be controul'd, no, not by God Himself; which is the very Spirit and Language of the Devil and his Angels.

4^thly. THIS Sin carries in it, not only undutifulness to God, and a trampling on his Authority and Govern­ment; "but moreover, the blackest Ingratitude:"— 'Tis a vile Abuse of the Goodness and Kindness of God towards Man: For, Life is certainly a great Favour, such as we ought to be very thankful for, unto Him, who vouchsafes the same unto us, who is no other but the most High; and therefore, one of his Titles is, that He is the Preserver of Men:—Nor indeed, may any worldly Enjoyment be prefer'd before it. Tho' the loving Kindness of God is better than Life, even in it's best Estate; yet no earthly Accommodations may be compared with it: All that a Man hath will he give for his Life: Now, the greater any Kindness is, the more heinous is their Sin, who cast Contempt upon it: And this is what they are most flagrantly guilty of, who offer Violence to their own Lives.—Moreover,

5^thly. THE Heinousness of this Sin appears, in that it implies in it, "the greatest Disrespect and Unkindness towards our Relatives, and even to the whole Commu­nity, or Society, unto which we belong."—No man is born for himself alone, but also for the Benefit of the Family, and of the Community, of which he is a Mem­ber; and unto which he is, or ought to be, in some Degree serviceable.—But now, by destroying his own Life, he wholly deprives both the Family and Common­wealth [Page 19] of that Benefit.—And I may add, that because hereby an Injury is offer'd to human Society, and a Contempt cast on the Law, both of God and Man, therefore civil Governments, in christian Countries, disallow a decent Burial unto such: And that, not only as a public Testimony of their Resentment of the Crime, but moreover, as a Warning to Survivors, that no other may, in like manner, offend.

6^thly. THIS Sin further appears to be very heinous, in that, such who become guilty of it, "render them­selves wholly uncapable of advancing the declarative Glory of God in the World; and consequently deprive themselves of the Opportunity to be laying up their Trea­sure in Heaven.—Together with the Day of Life, they put an End also to the Day of Grace; for, there is no Work nor Device, Wisdom or Knowledge in the Grave.— What do we live for, but to serve and honour our Lord and Master here in the World; and in so doing, pre­pare for his Coming? What Madness is it then, for any, with their own Hands, to put an End to the space, which God is giving them wherein to repent, and to work out their own Salvation:—We, who hear the Gospel-call & Invitation, are distinguishingly favour'd, and as our Saviour expresses it, are exalted to Heaven: And what, shall any such make so light of this their Privilege, as to exclude themselves from the Sanctuary of God, and no more hear the joyful Sound, viz. by putting a final Period to their own Lives? O, how ungrateful are they to their best Friend and Bene­factor, and how unkind and even barbarous to them­selves! Without Fear, and as void of Wit. Again,

7^thly. THE heinous Nature of this Sin may be fur­ther argued from the Consideration, that it is, in the highest Degree, gratifying unto Satan.—He is call'd the Evil one, and the Devil, because he takes Delight in [Page 20] rebelling against God; and in soliciting the Children of Men so to do. Being abandoned by God, for his first act of Rebellion, he became an avowed Enemy unto God, and to all that is good.—And now, seeing he de­lights only in Sin and Mischief, we may fairly infer, that it is most highly pleasing to him, when he can prevail with any Person, to destroy his own Life; for, this fatal Act is big with both these kinds of Evil: And ac­cordingly, he is said to be, not only a Lyar, but a Mur­derer from the Beginning: Not only at the Beginning, by tempting our first Parents to eat the forbidden Fruit; and truly that very Sin bro't Death into the World; for, by one Man, Sin entred into the World, and Death by Sin; and so Death passed upon all: And therefore Satan was, in effect, the Murderer of all Mankind.— But moreover, he is a Murderer from the Beginning, i. e. as he was, so he continues to be the Murderer of Man­kind: Altho' he knows, that all the Children of Men are under the Sentence of Death, yet, is not content therewith; and therefore seeks to hasten on the Disso­lution of one and another, and if possible, by the most unnatural Means; hoping thereby, to destroy both Body and Soul, at one Blow: And agreeably, he is stiled our Adversary, and is said to walk about, seeking whom he may devour: And in this respect, he is com­par'd to roaring Lion, hungry, strong and cruel. 1 Pet. 5.8. His whole Design is to prey upon, and devour the Children of Men; and is therefore restless in his malicious Endeavours.—Now, I say, seeing this a­postate Spirit, this first Rebel, is most highly gratify'd, when he can prevail with any Person, to destroy his own Life; we may from thence conclude, that the Sin is very heinous: For, the greater the Sin is, the more is he delighted at the Commission of it.—Once more,

8^thly. THIS Sin further appears to be highly aggra­vated, in that they who are guilty of it, "expose them­selves [Page 21] to the Hazard of eternal Damnation."—But pray, don't mistake me; for, I don't pretend that it apper­tains to me, or to any other Man, or Number of Men, absolutely to determine the future and everlasting State of those, or of any other Persons: This is the sole Prerogative of Him, who is appointed to be the Judge of both the quick and dead:—But yet, give me leave to say, here, that according to the Light which we receive from the tenor of the holy Scriptures, their Case seems to be extremely hazardous: For, as it ap­pears to us, they expire, not only in the Neglect of Repentance towards God, and of Faith towards our Lord Jesus Christ; but moreover, in the actual Vio­lation of that express Command of God, in Exod. 20.13. Thou shalt not kill. And thereby they practically put Contempt on the Authority and Government of God, as also despise his Goodness, in granting them Life, and a space to repent in, as was before shown.— And therefore, however Satan, by his sly and artful Influence on the Imagination, may delude and beguile them, with a pleasing Dream, of their passing into a much better State than the present; yet, they cannot (at their Exit) be reasonably supposed, to have any just Ground to expect or hope to escape the second Death; but abundant Reason to fear the reverse. And a­greeably, we read in 1 Joh. 3.15. Ye know, that no Murderer hath eternal Life abiding in him. That is, a Murderer has not the Principle of eternal Life abiding in him.—And seeing this is the Case of him, who, in his Heart, destroys his Brother, what Reason has the Man who designedly and actually destroys his own Life, to imagine, that he has a living or an holy Prin­ciple within himself? For surely, he ought to set as high a Value on his own Life, as on the Life of his Brother: For, altho' we are commanded to love our Neighbour as ourselves, yet, not more than ourselves, as was before observed.

[Page 22]SO then, altho' I am persuaded, that when Persons are betrayed into the said unnatural Crime, they are, by one Means or other, generally disorder'd in Mind, yet, I dare not send abroad any thing which shall have even the remotest Tendency to abate the Horror, with which we ought to view every Attempt of this Nature: For, if any thing be offer'd to the Public, tending, in the least Measure, to extenuate the Guilt of this Enor­mity, tho' ever so cautiously expressed, there may be great Danger, that in time to come, some Persons in extreme Dejection of Mind, will improve the same to their own Wounding. Or, that they will, upon pe­rusing the same, be, by reason thereof, the more easily induced by the busy and subtle Adversary, to give way to his Temptation.—Tho' nothing can be said that will be to the future Advantage of the dead, for they are gone to their long home; yet all possible Care should be taken, and the utmost Caution used, in be­half of the living, to prevent their being taken in the Snare of the Devil.

BUT then, I shall add, that altho' the said Crime should be described in all it's awful and terrible Con­sequences, that so, every Thought which leads to it, may be rejected immediately, and with the greatest Abhorrence, as being unnatural, and diabolical; and moreover, tho' in speaking of the Crime, a Reference is unavoidably had to the Criminals in general: Yet, whenever mention is made of this, and the other par­ticular Persons, who have been, in this manner, over­come of Evil, it seems most safe, and best becoming a Christian, to be silent with respect to their fixed and everlasting State, and to be content to leave them to their Judge; who, we are sure, will never do the least Wrong to any of his Creatures.—And let us all learn to look at home, and to examine our own State, whether we be, as yet, passed from Death to Life: 'Tis truly a [Page 23] dark Symptom on People, when they indulge them­selves (which alas! is too common) in censuring and condemning others; and yet, can't but know, that themselves are very guilty in some other respects. Jer. 8.6. I hearkned and heard, but they spake not aright: No Man repented him of his Wickedness, saying, what have I done? Every one turned into his Course, as the Horse rusheth into the Battle.—But this may suffice for the fourth Use.—To proceed,

FIFTHLY, Seeing the said Crime is unnatural and very heinous, we may infer, that those Pleas or Ex­cuses, which are advanced by any Persons in favour of it, are quite vain and groundless.

HERE I shall make mention of three or four, which have occur'd, and endeavour to show the Vanity of them.— For instance,

1^st. SOME, it seems, plead, "that there are Exam­ples upon Record, in the holy Scriptures, of several Per­sons, who destroyed their own Lives," namely, King Saul, who fell on his own Sword: And Zimri, who seeing himself in eminent Hazard of being taken, and put to Death by Omri, he went into the Palace of the King's house, and burnt the King's house over him with fire, & died. 1 Kin. 16.18.—And Ahithophel, who hang'd himself.—And Judas, who having strangled himself, he fell headlong, and all his Bowels gushed out. Acts 1.18.

TO this I reply; we may not imagine, that these Examples are left on Record in the Scriptures, for our Di­rection, or that we may imitate them: Nay, but for a Warning to all who shall read them, that we may not run into their Transgressions, or any other like them, and so perish, as they did.—Examples are to be followed so far as they are good, but no further: For, we ought to be govern'd by the Precepts of God's Word, and not by the Examples therein recorded; but only [Page 24] when those Examples quadrate with the Precepts.— And it seems the more strange, that any should plead these Examples, as tho' they were worthy of Imitation, seeing they were all of them, ungodly Men; as ap­pears from the Character given of them, in the Scrip­tures.—Nor do I remember, that we have an account in Scripture, of more than One, who may come under the Denomination of a good Man, that can be said to put an end to his Life, namely, Sampson.—But then, as to him, it may be said, (1.) That his next or immedi­ate Design was not to destroy himself, but his inveterate Enemies: And as he was a public Person, being Judge in Israel, he had a just Right to endeavour the De­struction of his own, and the People's Oppressors: But this, having lost his Eyes, he had no Prospect of effecting, unless he was willing to share with them, and to lose his own Life in the Overthrow; and therefore, Heroe, or Martyr-like, rather than let slip so fair an Opportunity, to testifie his Loyalty to the Most High, and Love to his Country, he readily resigned his Life, and his All, to the Will of God. And accordingly (2.) He pray'd, that God would not only remember him, and strengthen him to do Execution on his Enemies; but moreover, that he might die with them; i. e. he de­sired, with Submission to the Will of God, that he might, at that Time, and in that Manner, finish his Course. And (3.) God fulfilled his Request; for, it was a Prayer of Faith, and of an ardent Zeal for the Glory of God, and the Deliverance of his People: As God had put in his Heart, to undertake the pulling down of the House, so likewise disposed him freely to resign his own Life, and to pray as aforesaid.—It appears evident to me, that for the Messiah's sake, God pardon'd Sampson's amo­rous Follies, and all his other Transgressions, and re­ceived him into his Favour: And in Token thereof, He gave a gracious Answer to each of his Petitions.— [Page 25] Once more (4.) It is acknowledged by all, that Samp­son was an eminent Type of Christ, in that, he willingly resigned his own Life for the Benefit of Israel, as Christ did his Life in behalf of his People: And as Samp­son pulled down (as it is justly supposed) the Temple of Dagon, and at the same Time, and in the very same Act, died himself; so Christ has, in effect, pulled down the Devil's Kingdom, and thro' his own Death, has de­stroyed him that had the Power of Death, that is the Devil. Heb. 2.14.—Our Saviour, in his Life-time, cast many Devils out of those who were possessed: But at his Death, He obtained a most glorious Victory over all the Powers of Darkness; as it is said concerning Sampson, Judg. 16.30. That the dead which he slew at his Death, were more than they, which he slew in his Life.—Upon the whole, it is abusive and slanderous for any, to indict Sampson, as properly a Felo de se, or, as obstinately guilty of Self-Murder; and therefore this Example can be of no avail.

AND if any should be so weak, or rather wicked, as to make mention of our Saviour himself, in justification of any Persons taking away their own Lives, pleading, that He said, John 10.15, 18. I lay down my Life for the Sheep:—No Man taketh it from me; but I lay it down of myself, &c.

I REPLY; that our Saviour's Design, in those Words, is only to teach us, that He was perfectly free and vo­luntary in his Sufferings and Death: And truly, if He had not been so, his offering would have been of no Value. None could demand his Life of Him in a due Course of Law; nor could any extort it from Him by Force: He laid it down of Himself, or, of his own free Will, and therefore He said, Lo, I come to do thy Will, O God.—But now, altho' He freely surrendered himself, yet, He did not actually destroy his own Life, no; but this was done by the Jews, in Conjunction with the Romans; as all the Evangelists testify.

[Page 26]THUS, having consider'd the Plea taken from Ex­ample; I shall proceed to speak of the remaining Ex­cuses, relating to the said Crime:— Wherefore,

2^dly. SOME, "because they are quite weary of the Fatigues or Toils, and other the many Troubles and Sorrows of this World, therefore hope they may be ex­cused, if by some Means, they can wholly set themselves at Liberty."—To which I reply, That these Troubles and Sorrows can never justify any in the said Act of Suicide, or Self-Murder; and the Reason of it is, our Maker and Sovereign has made it to be the Duty of us all, to glorifie Him by a patient Continuance in well-doing: And our Saviour has taught us, that if we would be his Disciples, we must deny ourselves, take up the Cross, and follow him. Matt. 16.24. Observe here, our Duty is to deny ourselves, not murder ourselves; no, but take up the Cross; and not go out of the Way of Duty, either to meet, or to miss it.—It most cer­tainly argues an high Degree, either of Pride, or of Impatience, or of both, for any (not wholly bereaved of Reason) to destroy their own Lives, because of that Condition of Life, which the Judge of all the Earth has, in his all-governing Providence, ordered out unto them: Our Minds ought to be bro't to our Conditi­on; and we may not murmur against God, nor offer Violence to ourselves, because of the Difficulties which attend us.—If our Circumstances be not so easy and comfortable, as we would have them to be; yet, they are such, as God will have them to be: And if we, as in Duty bound, shall resign ourselves to his Pleasure and Wisdom, we shall then be in the way to be sup­ported under all our Troubles, and also to have them sanctified to us; and then they will prove to be Mer­cies; for many have had Reason to bless God for the Benefit receiv'd by Affliction.—And I shall add, that it seems very strange, that any should entertain a Tho't [Page 27] of dispatching their own Lives, for the sake of getting out of the reach of the Troubles and Sorrows of this World: For, what can such Persons expect, but only to take a Leap, from one Fire to another; and from a lesser, to one unspeakably greater? For, while they are influenced by a selfish and mean Principle, their unhumbled Hearts are also, at the same Time, rising up against the Providence and Government of God.— Let me forewarn my Hearers, that it is one of the Wiles of Satan, viz. to suggest, that it is much better for a Person, to put an End to his Days, than to live any longer in the midst of so great Vexation and Sorrow; and alas! many have been overcome hereby:—But let us bear in mind, that while our Adversary seeks to aggravate our Troubles, and to perplex our Minds a­bout them, much more than otherwise they would be; he, at the same time, is industrious to keep out of our View, the much greater Sorrows of the second Death: The god of this World blinds the Minds of all those, who are taken in this Snare:—Wherefore, as you have a Value for your own Souls, be intreated to preserve in yourselves, a steady Belief of the Scripture-Doctrine of a future State of Retribution, viz. both of Rewards and Punishments: In the One, the Righteous shall eat the Fruit of their Doings; and in the other, the Wicked shall have the Reward of their Hands given to them. Isa. 3.10, 11.—Believe me, if you shall discredit, or if you only begin to entertain a Doubt in your own Minds, respecting the Truth of that Doctrine, you'll be in very great Danger of being, in a short Time, taken captive by your Enemy, at his Will.—The very first Step, which the old Serpent took to seduce our Mother Eve, was, to lead her to discredit the Truth of the Threatn­ing, saying, Ye shall not surely die: And he observes the same Method still, with respect to her Children.— So then, let us adhere closely to the Voice of God, con­tained [Page 28] in the Scriptures, as our Saviour, by his own Ex­ample, has taught us to do. Matt. 4th Chap —'Tis an old Observation, and a very true one, "That if we once suppose it possible, that there may be Falshood or Fallacy in any Part of God's Word, a Door is there­by opened to down-right Infidelity."—But I may not enlarge—Wherefore,

3^dly. SOME, it seems, have pleaded for the Law­fulness of Persons putting an End to their own Lives, when thereby, "they may avoid a more cruel kind of Death, from the Hands of others."—But I reply, that neither will this excuse any Man: For, it is a Scripture-Maxim, not to do Evil, that Good may come of it. Rom. 3.8. Now, it ought to be remem­bered, that the Act of Self-Murder is prohibited ab­solutely, or, without any Toleration or Exception; and therefore we may not be our own Judges and Exe­cutioners, under the Pretence of a more easy, and a less public kind of Death.—If we have committed some Crime worthy of Death▪ then it becomes us to yield ourselves up to Justice: And if we suffer, or are in Danger of suffering unjustly or wrongfully, we ought to commit our Cause to the Judge of all the Earth, and leave it with Him, to do us Justice, in his own Way and Time, when we cannot, in a lawful Manner, obtain Redress from Men:—Nor may we doubt, if we suitably commit our Way to Him, and cast our Burden on Him, but that He will, sooner or later, bring forth our Righteousness as the Light, and our Judgment as the Noon-day. Psal. 37.5, 6.—We read in Acts 16.27. That the Jaylor, in his Fright, drew his Sword, and was about to kill himself, supposing, the Prisoners were fled: And his Design herein was to prevent a more ter­rible kind of Death, which he was sensible, he was lia­ble unto, for letting the Prisoners escape: But Paul prevented him, ver. 28. He cried with a loud Voice, [Page 29] saying, do thyself no Harm, for we are all here. Q. D. Do not sin against thine own Body: Be not thus cruel to that Flesh, which you ought to nourish and cherish. And agreeably, the same Apostle teacheth all of us, in the Words of my Text.— Once more,

4^thly. SOME, it seems, have been inclined to think, whether it would not be much better for them, to put an End to Life, than to live longer, "because they find, that they sin every Day," and so are continually increasing their own Guilt, and at the same time, are doing Dishonour to the Name of God.—To which I reply, that altho' this may appear more plausible than those before mentioned, yet, neither can this justify any Person in the said foul and unnatural Act: For, as was observed above, it is forbidden absolutely: That is, there is no Toleration or Liberty granted or al­lowed to any Person, under any Pretence whatever, to do this evil Deed.—If we consider the Felo de se as a bad Man, then, by destroying his own Life, he actu­ally puts an End to his Day of Grace, and so puts him­self out of the Reach of Mercy: For Mercy itself will not save us in any other Way, but that only which is propounded and established in the Gospel, namely, the Way of Repentance towards God, and of Faith to­wards our Lord Jesus Christ: And therefore the said Murderer may truly be said to destroy his own Soul, as well as his Body.—And I may proceed to say, that if he has been in Reputation for a good Man; yet, now there is Reason to fear,—because he has unwarranta­bly deprived himself of any further Opportunity to serve and glorifie God in that way and manner, which he cannot do in Heaven: Instead of improving his Life to maintain a spiritual Warfare, and to serve his Generation according to the Will of God, he, by the said Enormity, greatly dishonours God, and highly gratifies his Adversary, as also leaves a mark of Infamy on his [Page 30] own Name, as a Man; and on his Character as a Chri­stian, viz. by reason of having quitted the Post or Station, which, God, in his Providence, had placed him; and that (as I said before) in an unwarrantable manner; for even at the very Time of his Exit, and in the very Method of effecting his Dissolution, he becomes guilty of an heinous Transgression: So that while he pretends to be weary of Sin, and to long to be rid of it, he runs further into the Commission thereof.—But as I said before, we must be content to leave him to the Pleasure of his Judge.

MY Friends, if your malicious Adversary shall ever tempt any of you, to the said horrible Crime of Suicide; and shall, at the same time, insinuate, that your Aim and End is exactly right and good, provided, your Desire is, that you may be wholly and forever delivered from that abominable thing (Sin) which the Soul of God hateth; and therefore, you shall certainly find Favour with Him.—If this (I say) shall, in time to come, be your Case, beware lest you be deceived and ensnared by the said plausible Insinuation; and therefore, let this true and weighty Maxim have a constant abode in your Minds, viz. that a good End can never justifie an evil Action, in order to attain that End.—I insist upon it, that you never listen to a Temptation, to do evil that good may come: And I urge this the rather, because I look on this as the most dangerous of Satan's Devices, I mean with respect to such Persons who are soberly disposed.

IN a Word, one wilful Transgression, merits eternal Damnation; and therefore let us shun the very Ap­pearance of, and the least Approach unto it:—But let us all learn to be very thankful for Life, and to im­prove with Care and Diligence, all our Abilities and Opportunities, so as that, by the Grace of God, we may keep under our Bodies, and bring them into Subjection, [Page 31] namely, by crucifying our corrupt Affections & Lusts: And not only die unto Sin, but also live unto Righte­ousness.—But more of this under the next Use, viz.

SIXTHLY, and lastly, Seeing it is unnatural and sin­ful for any Person to cut short his Life, let us be ad­vised carefully to avoid all Occasions of, and whatever has a Tendency to lead us, thereunto. I shall instance here, in a few Particulars, by way of Direction:—As,

DIRECT. 1st. Beware of expressing, and even of che­rishing in your own Breasts, any bad Wishes.—Some Persons, as I have been informed, have given so much the Loose to their Tongues, as to wish they may die, or, that they may never speak a Word more, and the like, if what they affirmed, be not the Truth; and yet, by what afterwards appeared, 'tis evident, that themselves knew it to be a Falshood: —If so, how abominable is this!—And now, as to such Persons, it is a Wonder of Mercy, that the God of their Lives did not strike them dead on the Spot, in token of his Wrath and Vengenance; not only for their wronging the Truth; but moreover, because of their appealing to Him, in whose Hand their Breath is, for the Confirmation of their known Falshood.—But altho' their Lives be spar'd to them for the present, yet they may justly expect to be followed with a Curse, on their Names, or Estates, or both: And if not given up to the Will of their Adversary, and left to destroy their own Lives, which they have made so very light of; yet, to die an uncom­mon kind of Death:—Sin and Punishment lay at their Door, and will find them out sooner or later, where­ever they go: For, it is written in Prov. 28.13. He that covereth his Sins, shall not prosper. And more e­specially, such who cover them with a Lye, and adjoin an Imprecation, or the wishing of a Curse to themselves, if they speak falsely: Doubtless, their own Tongues, that is, the Sins thereof, shall fall upon them, and de­vour [Page 32] them, unless a seasonable and sincere Repentance shall prevent it.—And if there be any such Person or Persons in this Assembly. I solemnly exhort and beseech you, to go and humble yourselves; and in the Way prescribed in the Gospel, agree with Him, whom you have made to be your Adversary; and do it quickly, lest He deliver you up to the Executioners of his Ju­stice; and then, all Liberty for Bail will be at an End. Mat. 5.25, 26.—And let me further say, if you have injured or offended any of your Neighbours by your evil Conduct, whether by Word or Deed, delay not to give christian Satisfaction: For, this will be, not only to the Honour of God and his holy Religion, but moreover to your own Credit and Reputation.— It argues Ignorance or Pride, or both, for People to be so averse, as commonly they are, to confess their Faults one to another. As Sin is a Reproach and Disgrace to any Person or People; so when a Man hath by Sin offended, he can't do himself a greater Honour, than to make an humble Confession▪ agree­able to the Nature and Degree of his Offence, and then, to lead a new Life. James 5.16. Confess your Faults one to another. Prov. 28.13. He that confesseth and forsaketh, shall find Mercy.—But to return.

I SHALL just add, that all such who are of so un­bridled a Tongue, as those above-mentioned▪ do act, not only a very wicked, but also a very foolish part: For, no wise Man will give Credit to what they say, so rea­dily, as he would, provided they omit those direful Wishes, and content themselves to affirm their Inno­cence, in a meek and moderate manner: Agreeable to the Direction of the Apostle James, chap. 5.12. Swear not—but let your Yea be Yea, and your Nay be Nay, lest ye fall into Condemnation. That is, lest you be afterwards condemned, both by God and your own guilty Consciences. And our Lord himself has strict­ly [Page 33] commanded, saying, Matt. 5.37. Let your Commu­nication be Yea, Yea; Nay, Nay: Q. D. If there be Occasion for it, double your Yea, or your Nay; but proceed no further in your common Conversation: And He gives this Reason for it, viz. For, whatso­ever is more than these cometh of evil. i. e. it cometh from the evil One, and from an evil Heart, and dis­covers a reigning Vanity in the Mind.—I shall close this Direction with the Words of the inspired Psalmist, in Psal. 34.12, 13. What Man is he that desireth Life, and loveth many Days,—Keep thy Tongue from evil, and thy Lips from speaking Guile.

DIR. 2. Beware of a vain-glorious, or self-confident frame of Spirit.—Some, it seems, are much inclined to censure their Neighbours, and to say (and probably, many say in their Hearts, who do not speak out) that such and such Persons have gone into gross Enormi­ties; yea, such a Man by Name, has lately destroyed his own Life: But I am determined, says one and ano­ther, that I will never be guilty of so foul a Transgression: And alas! at the same Time, they, probably, trust in their Hearts, and place their Confidence entirely in their own Strength; and therefore, are in great Danger of being left to commit the same kind of Wickedness.— I have been told by one and another among us, that they tho't themselves to be sufficiently armed against a particular Sin, viz. that of Fornication, being fully determined in their Breasts, that no Temptation what­ever should prevail with them, to offend in that man­ner; and yet became guilty: And then, they were convinced of their Error, in having been self-confident; and therefore readily acknowledged, that God was righteous in leaving them to their own Heart's Lusts, seeing they had neglected Him, and look'd no fur­ther than to their own Strength & Resolution —And alas! the Apostle Peter was a sad Instance of the Sin [Page 34] and Folly of relying on his own Zeal and Resolution: He was determin'd against that Sin in particular, viz. of denying his Lord and Master; yea, he solemnly de­clared, that he would die with Him, rather than deny Him: And yet, within the Space of two or three Hours, he deny'd Him; and that, not once only, but twice, yea three times, successively.—And his Sin was greatly aggravated, in that, he had fair Warning given him, of his Danger, by his Master himself: And more­over, the Provocation was but trifling; for, he was not examined by the Judge, or any of the Officers of the Court▪ but only the Standers-by, from whom he had no Reason to fear any Harm:—But as then, so now, it is dangerous being in Company with those who are Enemies to Christ: And this is written for Warning to us, that we be not self-confident, and so be left to Sin, after the Similitude of Peter's Transgression. Verily, it concerns us to bear in mind the Words of the Apo­stle, in 1 Cor. 10.12. Let him who thinketh he standeth, take heed lest he fall. We can't be too diffident of ourselves, nor place too great Confidence on the Lord Jesus.—In a Word, whatever particular Sin, we resolve against in our own Strength; we are in great Danger of being left to that very Sin, how heinous soever it be.

DIR. 3. Let us also be advised to beware of an anx­ious Care for the Body.—Indeed, a moderate & prudent Care ought to be taken of it: But a perplexing Soli­citude is of a fatal Tendency; for, this will lead on to an inordinate Love of the World: And this kind of Love to the World, or to Money, is the Root of all Evil, which, while some have coveted after, they have err'd from the Faith, and pierced themselves through with many Sor­rows. 1 Tim. 6.10.—And as this Love of Money, was formerly the Occasion of the Apostacy of many from the Faith of Christ; even so, to this Day, it is at the Bottom of many other Sins, which bring on Mischiefs [Page 35] without Number. For, they that will be rich (who are resolved upon it) fall into Temptation, and a Snare, and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. 1 Tim. 6.9 —And this is one of the Temptations and Snares, which some such Men have fallen into, namely, to put an End to their Days: For, when a covetous Man meets with many Disappointments, and great Losses, so as that he begins to imagine, that he shall be reduced to Penury; then, the subtle and malicious Adversary, observing his de­jected State, steps in, and with Vehemence suggests to him, that it is much better for him to destroy his own Life, than to live and beg his Bread, and be had in Contempt among Men: —And if the Man is so fallen into the Arrears, as to be in a constant Panick, lest he be apprehended by the Officer, and be cast into Pri­son; then, the Adversary has a still greater Advantage against him.—And some such Persons, it seems, have been so followed with Temptation, from Day to Day, till being weary of Life, have committed that enormous Wickedness, which Humanity and natural Conscience startle at.—What was it but the Sin of Covetousness, or an inordinate Love to Money, that induc'd Judas to betray his Lord and Master? But when the Wretch saw that he was condemn'd by the Sanhedrin, or supreme Council, then, his own Conscience condemn'd him for his Treachery, to that degree, that his thirty Pieces be­came a Burden to him: Yea, and when he had re­turn'd them, then his own Life was no less grievous; and therefore he soon put an End to it. The Love of the World was the first moving Cause of this piece of Wickedness, which bro't on his Destruction, and that by his own Hand: And the same cause, I perceive, has produced the like fatal Effect as to many others.— We have need therefore to beware, lest the Things of the World gain the Ascendence and Empire in our Souls; [Page 36] for, if so, there is Danger, by reason of Temptations, of their being the means of choaking the Body, as well as of destroying the Soul.

DIR. 4. Let us also beware of the Sin of Despair, lest we be led thereby to destroy ourselves.—What was it but a Despair of having their Lives spar'd, that mov'd King Saul, to fall on his Sword; and Ahithophel, to hang himself; and Zimri, to expose himself to the Flames? And it was an utter Desperation of finding Mercy for his Soul, that hurried the Traitor Judas, to put an End to his own Life:—And by the same Means, the Adversary has prevailed with many, to destroy them­selves, suggesting to them, that their State is hopeless; till at length, Life becomes a meer Burden to them.— The Devils themselves do wholly despair of Relief, and are looking for no other, but Judgment and fiery In­dignation: And so envious & malicious are they, that they would gladly prevail with all the Children of Men, to entertain and cherish the same Apprehension con­cerning themselves; hoping thereby, to hasten on the Destruction of Soul and Body together.—Let us be on our Watch therefore against this Temptation: And not fail of looking on the Gospel-call and Invitation, as directed unto us, as well as unto others; and be giving Diligence, that so, by the Grace of God, we may now come to Christ, at his Call.—And this leads me to say, that if we would avoid being taken in the above-men­tioned Snare, we must beware of another, which the Enemy lays, in the first place, and is unweary'd in his Endeavours to lead People into, and to continue them in; and this is the Sin of Presumption.—And accord­ingly, nothing is more common than for this Deceiver to insinuate, that because God is merciful and gracious, therefore there needs no Haste to trouble ourselves, about making our Peace with Him: The Devil never tells any, that Now is the accepted Time, Now is the Day of Sal­vation: [Page 37] But on the other Hand, he tempts People to idle away their Day of Grace, and Sabbath-days in par­ticular, either by drowsing away the Day at home, or if they come to the House of God, then to spend much of the Time in sleeping, or else in a very care­less Way & Manner of hearing.—And alas! how many are led by their Corruptions, seconded and improved by the Tempter, to remain quite easy and content with only a formal going the round of Duty, until by means of the Word, or some Providence of God, they are awakened to consider of their Ways, and to enquire the Way to Zion, with their Faces thitherward: Which the busy Adversary observing, he fails not to improve all his Skill, with a Design to discourage and terrify them; suggesting, that now it is too late in the Day, for them to expect to find Mercy: And to give an Edge to his Temptations, he is won't to bring to their Minds, and enforce with all his Power, those Texts of Scripture, which carry the most threatning & affrightning Aspects; and in particular, that in Prov. 1.24. and on.—And provided, they are thereby diverted from their religi­ous Purpose, and turn again to Folly, as is too often the Case; then, the Enemy ceaseth to molest them. Luk. 11.21. When a strong Man armed keepeth his Palace, his Goods are in Peace.—But if they continue to be solicitous to secure the Welfare of their immortal Souls, then he follows them with his Temptations, of one kind and a­nother, such as are common to the People of God; for, the Christian's present State is a State of Warfare. Eph. 6.12.

BUT then, I shall add, that having, by Observation, informed himself of the Constitution of particular Per­sons, he discovers his Cunning, as also his Cowardize, in assaulting those that are melancholy and timorous in a more violent Manner:—And if, at such a time, they are attended with some bodily Malady, which affects the [Page 38] Brain, as is not uncommon, they are in great Danger of being overcome, so as to lay violent Hands on them­selves; and therefore, a peculiar Care ought to be, by their Friends, exercised over them.—Upon the whole, the longer Persons presume on the Mercy of God, the more Advantage do they give to the Enemy against them­selves: And therefore, as we value our own Souls; yea, if we love Life, and would see good Days, here in this World, let us not any longer persist in turning the Grace of God into Wantonness; lest, for our Obstinacy, God be provoked to take his holy Spirit from us, and to leave us to the Will of the evil Spirits:—And if He shall once say, take 'em Devil; our Case will be­come helpless, and it had been better for us, not to have been born.—He that hath Ears to hear, let him hear.— To proceed,

DIR. 5. Let us beware of the Sin of Discontent, on any Account whatever: For, remember, this is the very Sin, which the Adversary does, in a peculiar Manner, graffe his Temptation to Self-Murder upon; vehe­mently insinuating into the Minds of those, who are under the Power of it, that they had much better bid adieu to Life, than to continue to live in so uneasy and restless a Frame: Death (says he) will put a final Issue unto all this Anxiety and Perplexity, and for ever set you at perfect Liberty: And at the same time, he endeavours to hold them in Ignorance or Blindness, re­specting the Consequents of their Death: But if he finds, that they are attended with some Fear in that Regard, then he suggests to them, either that there is no such Place as Hell; or else, if they will only cry, before they expire, Lord, have Mercy on us! It shall be well with them.—In this Manner, the god of this World blinds the Minds of Multitudes 2 Cor. 4.4. He hood-winks, or blindfolds them, in order to make a Prey of 'em: For, he fully knows, that if Persons saw things in their [Page 39] true Light, he could never prevail with them, to act so inhuman a Part, as that of taking away their own Lives.—But now, alas! how many, by reason of their Discontent, and the ensuing Temptation, have been thrown into so great Confusion in their own Minds, as wickedly to destroy their Lives, and hazard their Souls, in order to obtain a Deliverance from their present Vexation.— Wherefore; be intreated to shake off, or rather root out, all Appearance of, and Approach unto the said dangerous Sin of Discontent, which has already been the Occasion, doubtless, of the Destruction of the Lives of many thousands.—It may not, no, not the least Shadow of it, be indulged, so much as one Moment, lest it in­crease, and the Adversary get Advantage to your ut­ter Ruin.—What shall I say more? Avoid this Sin, as you would shun the Devil himself; for, it is, as I may say, his Paw, which being once admitted, he will soon gain a full Possession of your whole Man.—So then, let us learn, and beg of God to teach us, that good Lesson, which He taught the Apostle Paul, Phil. 4.11. I have learned in whatsoever State I am, therewith to be content. And this agrees well with the Command, written in Heb. 13.5. Be content with such things as you have. See also Lam. 3.22, 39.—But then, I shall add, that it is not sufficient, to be only or barely content; but we must moreover, be very thankful to God, that it is so well with us as it is; for, this is the Will of God, in Christ Jesus, concerning us, that in every thing we give Thanks. 1 Thess. 5.18. And more especially, for our spiritual Privileges, the Day and Means of Grace; and above all, for the unspeakable Gift of God's dearly beloved Son; thro' whom, we enjoy so many, & so great Favours, and are waiting and hoping for more & greater. We are taught, that we must join Thanksgiving with our Prayers and Supplications. Phil. 4.6. Yea, throughout the Day, we ought, as we have abundant reason given [Page 40] us, to keep up and preserve a thankful Frame of Spirit: And we shall find this to be an excellent Means, or Weapon of Defence, against the most fiery Darts of the wicked One — Again,

DIR. 6. Let us, when tempted to Sin, and to that of Self-Murder in particular, be cautioned against keep­ing the Devil's Counsel concealed: But be intreated to divulge the Temptation, or, make it known, at least, to some particular Friend, who, as you have just Reason to think, is capable of giving you the most seasonable Advice. ^* This, indeed, is what the Adversary will strenuously oppose your doing of, suggesting, that it will be very much to your Dishonour among Men, to have it come abroad, that you have entertained a Tho't, or had any Inclination, to destroy your own Life: In­stead of being pity'd and reliev'd (says he) you'll be pointed at and despised, all your Days.—But, my dear Friends, you must break thro' this, or any other Temp­tation, that may be presented for your Discouragement, and freely and fully unbosom your Case (as I said) to some faithful Friend: And not only ask, but also thank­fully accept of the Advice, which may be given you; and with all Diligence, pursue and prosecute the same, notwithstanding all that the Enemy may suggest to the contrary.—Let me tell you, that such Persons are in very great Hazard of being overcome, who gratify the Devil so far, as to keep this Temptation of his, burning in their own Breasts: For, what else may they reason­ably expect, but that the Fewel, or Corruption within, [Page 41] will e'er long, take Fire, to their utter Consumption?— But now, when the Serpent perceives that he is discover'd, and that all his Sophistry and Cunning is laid open, he then begins to hide his Head, and to abate his Vio­lence —And the plain Truth is, that the Strength of the Devil's Temptations lays in ourselves, and in our own Treachery; for, if we be not false, and even cruel to ourselves, his Power and Malice cannot finally in­jure us.—I shall just add,

DIR. 7. Be advised to beware of too free an Use of spiritous Liquors: And in all other respects, to exercise a prudent Care for the Continuance of your bodily Health: For, there is so strict an Union between Soul and Body, that they mutually affect each other. "Whatever touches the Body, by way of Injury, affects the Soul also by Way of Sympathy:" Nothing is more evident, than that bodily Disorders (tho' some more than others) bring on an Heaviness and Melancholy of Mind, which gives to the Adversary a very great Advantage; and therefore it concerns you to be tender of your own Health; and not, as some do, needlesly and foolishly expose it.—Indeed, many People do err in the Excess of Love to their Bodies, which is a criminal kind of Love, for they abuse themselves by their Intemper­ance;—but then, there are others, who are also worthy of Blame, by reason of their Defect in this Regard; for, thro' Inadvertance and Heedlessness, they take such Steps as destroy the good Constitution of their Bodies, and thereby do lay a Foundation for one or more afflictive Maladies, to the Prejudice of the Mind, as well as of the Body—And provided, this be already the Case of any under my Charge, let me intreat you to seek for Relief, as soon as possible: Don't say, as, I am sensible, some have done, viz. "That no Physician can relieve us, because our Trouble is altogether a Trouble in Mind, and the Body is not at all affected." [Page 42] Which is, as to many Persons, a very great Mistake; for, very often, this Trouble of Mind takes it's Rise from bodily Maladies; and therefore unless the Body be relieved, and the dark Cloud which hangs over the Brain be scattered, it will be to little Purpose, to offer them the very best Instructions, because they are, at present, uncapable of weighing Matters according to their true Value.—Neglect not therefore, in the Case of Melancholy, to consult the Physician; and if he shall inform you, that the same is occasioned by a Disorder of Body, then submit to his Prescriptions.—And more­over, if you apprehend, that I may be helpful to you, then you (and even all others of the Parish) shall be welcome to my Study; and I shall be ready to assist you, as God shall enable me.—I may not omit to subjoin,

DIR. 8. Put on the whole Armour of God, that ye may be able to stand against the Wiles of the Devil. These are the Words of an inspired Apostle, Eph. 6.11. And he goes on to inform us, wherein this Armour consisteth. ver. 14,—18. viz. The Girdle of Truth, or Sincerity.— The Breast-plate of Righteousness, viz. both the Righte­ousness of Christ imputed to us, and that implanted in us.—Shoes; or, a resolved Frame of Spirit to adhere to, and abide by the Gospel.—The Shield of Faith; be­ing fully persuaded of the Truth of the Gospel-Promises and Threatnings; as also depending on Christ, and de­riving Grace from Him.—And Hope, the Helmet of Salvation; i. e. such an Hope, as hath Salvation for it's Object.—And the Sword of the Spirit, which is the Word of God.—And Prayer without ceasing, of every kind, public, private and secret.—This is the Armour, which the Christian must put on and improve, as he would hope to stand against the Wiles of the Devil.—And Prayer in particular, must, without fail, be joined with all, and every the other Parts of the Christian Armour: Not only keep up a Disposition to this Duty, but also [Page 43] intermix it (I mean, ejaculatory Prayer) with other Du­ties: For, "as without Christ, we can do nothing; so thro' Him strengthening us, we can do all things:" But then, He expecteth, that we often implore his Help and Assistance.—And remember, that as our Saviour is a Friend to Prayer, so Satan is an Enemy to this Ex­ercise: He has not the least Encouragement given un­to him, to pray for himself; and he does what he can, to divert the Children of Men from, and to interrupt them in, this Duty: And more especially those, who are cast down and disquieted, lest they come short of see­ing the Salvation of God; suggesting to them, that now, in this State of Disquietude, it is not a Season for them to pray; or, that it will be wholly in vain for them so to do, seeing they cannot pray in Faith, and without Doubting.—But you may not hearken to the Tempter; for, altho' you cannot pray in Faith, yet you may and ought to pray for Faith: Wherefore, open your Lips, and lift up your Souls, as well as you can: Yea, be the more frequent, and the more fervent, in this Duty, be­cause you are tempted to desist from it; for truly, you have Need, on this Occasion, to be very importunate in seeking for Help from above:—Nor will any thing so much discourage the Adversary, from proceeding in his hellish and malicious Design, as when he finds, that he cannot prevail with Persons to omit this Duty. ^* Pray [Page 44] therefore without ceasing; pray and faint not: And moreover, beg the Prayers of others for you; but de­pend on none short of Christ.

[Page 45]ALAS! How few consider of their Danger, while in this the Enemy's Country? Surely, if the LORD OF HOSTS did not hold the evil Spirits under Restraint, they would destroy all of us, with as much Ease, as they did the Swine, mentioned in Matt. 8.31, &c. and with far grea­ter Pleasure.—And altho' there be not in these Days, so great a Number of Demoniacks (or such who are bodily possess'd) as formerly; yet alas! What Multi­tudes of precious Souls, have those evil Spirits the Pos­session of, at this Day, who are led captive by them at their Will!—And truly, Sirs, it concerns each of us, to be on our Watch continually. For, we must watch as well as pray: Our Saviour has joined them together, and we may not separate them: We must up and be doing, otherwise we may not expect, that God will be with us.—And it concerns us to watch and pray not only lest we enter into Temptation, but also in the very Time of Temptation, or when we are actually and frequently assaulted▪ 'Tis dangerous to let down our Watch at any Time, or in any Place: If we are old or young, in a State of Prosperity or Adversity, in Company or alone, we must keep up our Watch: Yea, and all our Powers and Faculties, both of Body and Mind, must be care­fully watch'd, lest they offend. Thus, we should make a Covenant with our Eyes, and set a watch before our Mouths, and ponder the Path of our Feet, and be on our Guard lest there be any Iniquity in our Hands; and more especially, must keep our Hearts with all Diligence, for out of them are the Issues of Life: Our Lives will be either good or bad, according as our Hearts are kept or neglected.—In a Word, we must pass the Time of our sojourning here in Fear, viz. in the Fear of God, that we may not offend Him; and in Jealoussy over ourselves, lest our own Hearts deceive us, or wicked Men divert us from well-doing, or the Profits, Pleasures, or Ho­nours of the World ensnare us, or the Devil, by any of [Page 46] his Devices, beguile us. 1 Pet. 5.8. Be sober, be vigi­lent (be temperate, that you may be watchful) because your Adversary the Devil, as a roaring Lyon, walketh a­bout, seeking whom he may devour: The Tipler is in great Danger of being devour'd.—But not to tres­pass on your Patience.—

I NEED not spend Time to caution my Hearers, a­gainst taking the Liberty to oppress, or in any respect to injure, the lately bereaved, and very sorrowful Fa­mily: I am persuaded better things of you; and that, on the other hand, you will, as you shall have the Op­portunity, be kind and helpful to the weakly and dis­consolate Widow, and to the three young and father­less Children.—Nor shall you lose your Reward.

TO Conclude. You are doubtless sensible, my Bre­thren, that in the space of four Weeks, we have had a­mong us, two sorrowful Instances of a sudden and un­timely Death, tho' in a very different Manner. ⁵ And both those Neighbours were so well in Body, as to be here, at Meeting with us, on the Sabbath-day before they expired, and appeared to us as likely to live lon­ger, as any of us.—But they have left us, and are gone to their long Home: We shall see their Faces (as usual) no more in this World.

AND now, O, that we may all be awakened by those very sorrowful Instances of Mortality, to consider more seriously than ever, our latter End; realizing, each one of us, that we don't know, what a Day, and much less, what a Week, may bring forth.—Let us accept of the [Page 47] good Advice given by Eliaphaz, in Job 22.21. Ac­quaint now thy self with Him, and be at Peace; thereby good shall come unto thee. And let us come up to Job's Resolution, in Chap. 14.14. All the Days of my appointed Time, will I wait, till my Change come. We must be willing to wait God's Time, and give Diligence, that so we may, thro' Grace, then be found ready: We ought to wait for God by waiting on Him, viz. in the several Ways of his Appointment, in public, private & secret; as also, by ordering the whole of our Conversation ac­cording to his Word, and as it becometh the Gospel of Christ.—Altho' we ought to provide for the Body, yet we must learn to do our civil, as well as our religious Actions, after a godly Sort. 1 Cor. 10.31. Whether ye eat or drink; or whatsoever ye do, do all to the Glory of God. Our Life ought to be a Life of Faith & Holiness, and we should have our Conversation in Heaven: While our Hands are busy'd in our secular Employments, our Affections, and as much as possible, our Thoughts, should be set on Things above: And we must make it our daily Care to use the World in such manner, as may further our own good Account in the Day of the Lord Jesus.

WE are, by Nature, inclined to desire, that Life may be prolonged; and the Desire, with Submission to the Will of God, is innocent: But then, it ought to be our great Concern, that we may not (as it is to be fear'd, many do) spend away our Days "in treasuring up to ourselves, Wrath against the Day of Wrath, and Re­velation of the righteous Judgment of God: But on the other hand, may answer the End of Life, by bring­ing forth such Fruit, as that our heavenly Father may be glorified by us." And therefore should not only pray, that our Lives may be still lengthen'd out; but also, that we may have the Grace and Wisdom to re­deem Time, and to walk circumspectly in the World: Or, which is the same thing, that God would so teach [Page 48] us to number our Days, that we may apply our Hearts unto Godliness.—The God of our Lives reserves the Time of our Dissolution, as a Secret, in his own Breast, that so, we may give Diligence to be found, through Grace, in an actual Readiness for our great Change, at what Time soever He shall call for us:—You observe, I said, thro' Grace; for, without Christ we can do nothing: But then, we must remember that He expecteth to be enquired of, or sought unto.—Good Manners, as well as the holy Scriptures, teach us so to do; and truly it ought to be esteemed an unspeakable Privilege, that we may seek, in hope of obtaining Audience:—I said, in Hope, for, He is not wanting, on his part, towards those who seek, and continue, with their whole Heart, to seek his Face and Favour.—But then, you may not imagine, that you merit his Favour by virtue of your seeking for it: Learn therefore, to seek to Him in the most humble Manner, under a deep Sense, that you are unworthy of the least Mercy, and that He may justly reject you and your Services.—And in a Word, labour to look unto Jesus, as your Strength and Redeemer; as the Lord your Righteousness, as well as the Lord your Strength; "and thus be pressing towards the Mark, for the Prize of the high Calling of God in Christ Jesus:" To whom be ascribed all Honour, Glory and Power, World without End. AMEN and AMEN.