but the life of Solomon, as it is recorded in Scripture, the first part of which was so different from the last. What followed his strange depravity, you all learn from God's Word: his kingdom was divided, and a curse of ill manners entailed upon his posterity, which ended in the destruction of his kingdom.

It may just so happen to every man living who knowingly and wilfully allows himself in any one thing which God and nature have made a vice; and there can be no security for any man, until he has, by the grace of God, so far gained upon himself as to be willing and content to hear the voice of God within him, and resolve to be what God and his conscience tell him he should be.

At the very moment of our creation, God designed to govern us by His Spirit; for He made us creatures capable of going astray, and for that reason it was agreeable to His goodness to direct us Himself; and direct us He will, till by our wilful sins we become too wicked for such a guide.

Lastly; God does never withdraw His Spirit from us while we continue fit for such a mercy, that is, while there are any hopes (and God knows it very well) whether His grace shall not still be abused and despised. The truth and goodness of God give us all the assurance imaginable of this; and every man's experience may satisfy him, that God leaves no methods untried, which may become a merciful Father, and just Creator, in order to bring His children and creatures to their duty and happiness.

But though a man may, from the good motions of God's Spirit, hope that he is still within the care of God; that God hath not yet given him up to a reprobate mind; yet he ought not to conclude, that therefore he may still go on in wickedness, and still hope that the same infinite love will evermore save him from ruin. For it is true, God doth wonderfully prevent us, and with great long-suffering bear with Ilis creatures, while there is any hope of a reformation. But when that is over, when we have grieved the Spirit of God too long, and wearied His patience, then followeth the sad state-to be forsaken of God, and given over to a reprobate mind.

The conclusion of the whole will be this: that nothing D d

WILSON.

SERM. but the preserving in your minds a sense and fear of God, LXXXVI. can secure you from the foulest vices, from the crafts and assaults of the devil, from God's wrath, and from everlasting damnation.

As then we heartily pray to be delivered from these, we are bound to take great heed unto our ways, that we grieve not the good Spirit of God, and force Him to leave us to be governed by our own reason and choices.

May that good Spirit defend us all by His heavenly grace, that we may continue His servants unto our lives end, through Jesus Christ our Lord. Amen.

SERMON LXXXVII.

PREACHED AT AN ORDINATION.

OUR SAVIOUR'S CONCERN FOR THE COMMON PEOPLE, A PATTERN FOR HIS FOLLOWERS, AND ESPECIALLY FOR MINISTERS OF THE GOSPEL.

MATT. ix. 36-38.

But when He saw the multitudes, He was moved with compassion for them, because they fainted, and were scattered abroad as sheep having no shepherd. Then saith He unto His disciples, the harvest truly is plenteous, but the labourers are few. Pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest.

WHEN the Son of God is moved with compassion, to be sure it is not without cause. And yet we find by experience, (such is our ignorance and the corruption of our nature,) that that very sight, which caused compassion in Him, is too often amongst men au occasion of contempt and disregard.

He could not behold the multitude but with concern and pity, and an earnest desire of having their case and misfortunes considered, and taken care of. While the generality of men (who by the providence of God are raised above the common people) are too apt to think the common people not worth so much concern as Jesus Christ would have bestowed upon them.

Without doubt then it must be for want of knowing, and being thoroughly convinced of, the danger the generality of the world is in, that we are not all more affected with their wants and sufferings.

For, verily, the condition of all people, who live without God in the world, is so forlorn and miserable, that if it were but well considered, what hazard they run, and what hap

LXXXVII.

SERM. piness they are like to lose, for want of using their best endeavours to attain it, we could not choose but be moved with compassion, (as our blessed Saviour was,) and strive, at least pray, with all our hearts, that God would raise up men to help them; that He would send forth labourers into His harvest, that He would dispose and fit men with qualifications to instruct the people in the ways of truth and right

eousness.

Now, that what I am going to say to you may be more edifying, we shall consider, more particularly,

First; the occasion of our Saviour's great concern.

Secondly; we shall see whether the same reasons for concern are not even now to be found amongst us? If so, then,

Thirdly; we shall have equal reason to be affected with pity and compassion, and cheerfully undertake the relief of such as are committed to our care. And, on the other hand,

Fourthly; the multitude, for whom we shall have a just compassion, will have reason to be very thankful for the concern we express towards them.

And these are the particulars which (by God's good blessing) I shall now explain to you.

I. And first, we shall consider the occasion of our Saviour's great concern and compassion. The text saith, it was "because they fainted," or were tired and lay down, " and were scattered abroad as sheep having no shepherd."

It is certain, that, to a mind thoroughly awakened, there is not a greater burden than the sense of that corruption of our nature which is every moment leading us into rebellion against God. To know what is good, and not to be able to perform that good; to know that we must all appear before the judgment-seat of God, and at the same time to know that our lives and actions will not bear to be enquired into; to see "a law in our members warring against the law of our minds, and bringing us into captivity to the law of sin." This will make the stoutest heart cry out, "O wretched man that I am, who shall deliver me from this body of death?"

And this was the very case of the multitude which our Saviour beheld with compassion; and this was the reason of his concern:-They knew the law, and that the law was holy, and the commandments holy, just, and good. They were

sensible that their peace depended upon the observance of that law; and that upon transgressing the law, their conscience would accuse them of guilt, and fill their souls with fears of what might come hereafter. And yet, at the same time, they found themselves under the power of a corrupt nature, strengthened by custom, which became a law to them,

so that when they would do good, evil was present with them. [Rom. 7. 21.] In short; they found themselves under a law, which they could not in all points observe; and yet they knew that the Lawgiver expected an entire obedience.

This made them restless, like sheep without a shepherd; this made their condition truly pitiable, and themselves the object of Christ's compassion.

This made Him with so much earnestness at another time invite them: "Come unto Me all ye that travail, and are [Matt. 11. 28, 29.] heavy laden, and I will refresh you, and ye shall find rest unto your souls."

And lastly; it was this consideration which made Him, after so affecting a manner, recommend the case of His scattered flock to His disciples, and in them, to all pastors of His Church; that they would, as He had, have compassion on them; that they would (as all good shepherds do) look after their flock; not leave them to themselves and their own choices, not suffer them to starve, or wander, for want of food proper for them; but with a merciful hand, helping their infirmities, and supplying all their wants.

II. And now, beloved, let us not fancy, that this was only the case of people before the preaching of the Gospel. It is plainly our own case; and our own, if possible, is more pitiable than theirs was.

Let us but look abroad upon the multitude of Christians. How many there are, who know not why they are so; how many, who know their duty, and yet, for want of being seasonably put in mind of it, forget, or neglect it; how many, who have (as the Apostle speaks) the form of godliness, an 2 Tim. 3.5. outward show, but denying the power thereof; that is, who do not live answerable to their outward profession.

Let us consider, how many there are who may have the words, but know little of the meaning, of the principles of Christianity! How many there are, who find themselves