oblige, whom gratitude cannot tie faster than the bands of life and death. He is an ill-natured sinner, if he will not comply with the sweetnesses of heaven, and be civil to his angel-guardian, or observant of his patron God, who made him, and feeds him, and keeps all his faculties, and takes care of him, and endures his follies, and waits on him more tenderly than a nurse, more diligently than a client, who hath greater care of him than his father, and whose bowels yearn over him with more compassion than a mother; who is bountiful beyond our need, and merciful beyond our hopes, and makes capacities in us to receive more. Fear is stronger than death, and love is more prevalent than fear, and kindness is the greatest endearment of love; and yet to an ingenuous person, gratitude is greater than all these, and obliges to a solemn duty, when love fails, and fear is dull and inactive, and death itself is despised. But the man who is hardened against kindness, and whose duty is not made alive with gratitude, must be used like a slave, and driven like an ox, and enticed with goads and whips; but must never enter into the inheritance of sons. Let us take heed; for mercy is like a rainbow, which God set in the clouds to remember mankind: it shines here as long as it is not hindered; but we must never look for it after it is night, and it shines not in the other world. If we refuse mercy here, we shall have justice to eternity.

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SERMON II.

WHITSUNDAY.-OF THE SPIRIT OF GRACE.

ROMANS, VIII. 9, 10.

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness.

PART I.

THIS day, in which the church commemorates the descent of the Holy Ghost on the apostles, was the first beginning of the gospel of Jesus Christ. This was the first day that the religion was professed: now the apostles first opened their commission, and read it to all the people. The Lord gave his Spirit,' (or, the Lord gave his Word,) and great was the company of the preachers.' For so I make bold to render that prophecy of David. Christ was the Word' of God, Verbum æternum; but the Spirit was the Word of God, Verbum patefactum: Christ was the Word manifested in the flesh; the Spirit was the Word manifested to flesh, and set in dominion over, and in hostility against the flesh.

1

The gospel and the Spirit are the same thing; not in substance; but the manifestation of the Spirit is the gospel of Jesus Christ:' and because he was this day manifested, the gospel was this day first preached, and it became a law to us, called the law of the Spirit of life;' that is, a law taught us by the Spirit, leading us to life eternal. But the gospel is called 'the Spirit,' 1. Because it contains in it such glorious mysteries, which were revealed by the immediate inspirations of the Spirit, not only in the matter itself, but also in the manner and powers to apprehend them. For what power of human understanding could have found out the incarnation of a God; that two natures, a finite and an infinite, could have been concentred into one hypostasis, or person; that a virgin should be a mother; that dead men should live again; that the κόνις ὀστέων λυθέντων, ' the ashes of dissolved bones' should become bright as the sun, blessed as the angels, swift in motion as thought, clear as the purest noon; that God should so love us, as to be willing to be reconciled to us, and yet that himself must die that he might pardon us; that God's most holy Son should give us his body to eat, and his blood to crown our chalices, and his Spirit to sanctify our souls, to turn our bodies into temperance, our souls into minds, our minds into spirit, our spirit into glory; that he, who can give us all things, who is Lord of men and angels, and King of all the creatures, should pray to God for us without intermission; that he, who reigns over all the world, should, at the day of judgment, give up the kingdom to God the Father;' and yet, after this

1 Rom. viii. 2.

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resignation, himself and we with him should for ever reign the more gloriously; that we should be justified by faith in Christ, and that charity should be a part of faith, and that both should work as acts of duty, and as acts of relation; that God should crown the imperfect endeavours of his saints with glory, and that a human act should be rewarded with an eternal inheritance; that the wicked, for the transient pleasure of a few minutes, should be tormented with an absolute eternity of pains; that the waters of baptism, when they are hallowed by the Spirit, shall purge the soul from sin; and that the spirit of man should be nourished with the consecrated and mysterious elements, and that any such nourishment should bring a man up to heaven; and, after all this, that all Christian people, all that will be saved, must be partakers of the divine nature, of the nature, the infinite nature, of God, and must dwell in Christ, and Christ must dwell in them, and they must be in the Spirit, and the Spirit must be for ever in them? These are articles of so mysterious a philosophy, that we could have inferred them from no premises, discoursed them on the stock of no natural or scientifical principles; nothing but God and God's Spirit could have taught them to us: and therefore the gospel is Spiritus patefactus, the manifestation of the Spirit,' ad ædificationem,' as the apostle calls it, 'for edification,' and building us up to be a holy temple to the Lord.

2. But when we had been taught all these mysterious articles, we could not, by any human power, have understood them, unless the Spirit of God had given us a new light, and created in us a new

1 Cor. xii. 7.

capacity, and made us to be a new creature, of another definition. The animal,' or the 'natural man, the man that hath not the Spirit, cannot discern the things of God, for they are spiritually discerned:' that is, not to be understood but by the light proceeding from the Sun of Righteousness, and by that eye whose bird is the Holy Dove, whose candle is the gospel.

He that shall discourse Euclid's Elements to a swine, or preach (as venerable Bede's story reports of him) to a rock, or talk metaphysics to a boar, will as much prevail on his assembly as St. Peter and St. Paul could do on uncircumcised hearts and ears, on the indisposed Greeks and prejudicate Jews. An ox will relish the tender flesh of kids with as much gust and appetite, as an unspiritual and unsanctified man will do the discourses of angels or of an apostle, if he should come to preach the secrets of the gospel. And we find it true by a sad experience. How many times doth God speak to us by his servants the prophets, by his Son, by his apostles, by sermons, by spiritual books, by thousands of homilies, and arts of counsel and insinuation; and we sit as unconcerned as the pillars of a church, and hear the sermons as the Athenians did a story, or as we read a gazette? And if ever it come to pass that we tremble, as Felix did, when we hear a sad story of death, of 'righteousness and judgment to come,' then we put it off to another time, or we forget it, and think we had nothing to

1 Animalis homo, vxiròç; (that is, as St. Jude expounds the word, πνεῦμα μὴ ἔχων.)

21 Cor. ii. 14.

3" Scio incapacem te sacramenti, impie;

Non posse cæcis mentibus mysterium

Haurire nostrum: nil diurnum nox capit."-Prudent.