not of the bond-woman but of the free. I do confess, indeed, it is not unlawful to look unto the recompence of reward; yea, it is lawful for us to do it. But now do you desire to serve under the conduct of free grace, then look not for wages; do not do as an hireling, as the labourers of the vineyard: no, do it freely in a way of love, thankfulness and believing.

If you would serve under the conduct of divine love, then serve God with fear upon the account of his goodness "Work out your salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure." If you do serve and work, then fear upon the account of God's goodness to you.

And to conclude this application. If you would serve as those that serve under the conduct of free grace and love, then have a care that in all your workings you depend upon nothing but the free grace of God in reference to your call; and if so, why then should you not willingly suffer for the name of Christ? Would you know whether you are called to suffer? why this is a certain rule, when the case is so with you, that you must either suffer or sin.

But then a second word of application may be this. Is it so, that so much of the free grace is laid out in reference to our services and sufferings? then let us freely and willingly suffer for the name and cause of Christ.

Is it so, that so much of the free grace of God is laid out in reference to our services and sufferings? then why should we not be contented with our sufferings; not only contented in suffering, or contented upon suffering, but contented with sufferings. Our Saviour tells us, that "they that will be his disciples, must deny themselves, take up the cross and follow him." Not only take up the cross, but follow him; yea, and deny themselves. Some will deny themselves in this or that, but will not take up the cross; but saith our Saviour, “ If any man will follow me, let him take up the cross and follow me." Thus, now, if Christ calls us to suffer, let us suffer freely, because his grace is free.

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If you would serve under the conduct of free grace, then take heed of any legal therefore upon your sufferings, Matt. ix. 27, "Then answered Peter, and said unto him, Behold, we have forsaken all and followed thee, what shall we have,

therefore?" This was a legal therefore. Christ answered and said, "You shall have your reward; but many that are first shall be last, and the last first." The only way to take away this legal therefore, is to look more and more upon the free grace of God, either in your services or sufferings for him; for this all must do, that either serve God or suffer for him, under the conduct of free grace. Do you desire to serve God either as to employments or sufferings under the conduct of free grace and love? then look more and more upon his free grace, and depend upon it in reference to your call, in reference to your assistance, in reference to your dependence, and in reference to your reward, seeing all is of free grace, bless the name of the Lord. Thus it is both in suffering work and in service, the first shall be last, and the last first.

Therefore as you would desire to serve or suffer under the conduct of free grace, rejoice and bless God for his free grace; remember this, that whether we serve or suffer it is of free grace.

Thus you see how the free grace of God shines forth both in our services and sufferings. "Is it not lawful for me to do what I will with my own: is thine eye evil because I am good? So the last shall be first, and the first last, because many are called, but few chosen.”

SERMON II.

Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and given us everlasting consolation and good hope through grace; comfort your hearts, and establish you in every good word and work."-3 THESS. II. 16, 17.

HAVING already treated of the freeness of the grace of God in reference to our employments and sufferings, I do intend to shew you, also, the freeness of the grace of God in reference to our comforts and consolations; and this text, you see, saith, God hath given us "everlasting consolation,' and tells us further, that God hath given us this everlasting consolation "through grace."

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Therefore, without any further explication, you see that

free love is written upon all our spiritual comforts. For what is more free than gift? "Now our Lord Jesus Christ himself, and God, even our Father, hath given us everlasting consolation and hope through grace." Therefore it is by the grace, by the free grace of God that we are truly comforted. There is much of the freeness of God's grace and love laid out in our spiritual comforts and consolations.

For the opening of this argument.

First, I shall shew you that it is a great mercy to be truly comforted.

Secondly, That it is possible for God's own people to live a great while without any considerable comfort.

Thirdly, That it is not in the power of any creature, or any thing on this side God or Christ, to comfort a poor, distressed, drooping soul.

Fourthly, That when God doth give or bestow comfort upon any, he gives and bestows it in a way of free grace. Fifthly, To shew wherein the grace and love of God is manifested in the matter of our spiritual comforts.

Sixthly, Why God will deal with us in the way of free grace and love in the matter of our comforts.

Seventhly, When a man may be truly said to be comforted in a way of free grace and love.

Eighthly, What a poor drooping soul must do, that he may be truly comforted in a way of free love; and in case he be so comforted, what returns he should make. Of these in order.

First, I say it is a great mercy to be truly comforted; for it is a promised mercy, and promised mercies are no small mercies: now this is a mercy promised, Matt. v. 4, “ Blessed are they that mourn, for they shall be comforted."

As this is a mercy promised, so it it is the proper birth, fruit, and effect of the Holy Ghost. Gal. v. 22, "But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith." Joy and peace are the proper fruits of the Holy Ghost, and therefore no small mercies.

As this comfort is the proper birth, fruit, and effect of the Holy Ghost, so it is the main part of the kingdom of God. Rom. xiv. 17, "For the kingdom of God is not meat nor drink, but righteousness, peace and joy in the Holy Ghost."

It is a main part in the kingdom of God, and if so, no small matter.

This comfort is reward also, as well as a main part of the kingdom of God. Comfort and joy in the Holy Ghost is both duty and reward; so it is promised in the forementioned scripture, Matt. v., "Blessed are they that mourn, for they shall be comforted;" and if so, then surely it is no small thing.

As it is duty and reward, so it is that grace whereby you are enabled to read your other graces. When a man is under great temptations, sorrows and afflictions, it is a hard thing to read his graces; but now this helps us to read our graces. Some will say they cannot read their graces, they lie at the bottom. As to explain it, take this plain comparison: there are many fishes in a fish-pond, but now in rainy and foul weather the fish lie all at the bottom, and are not to be seen; but in fair weather the fish swim and are visible: so if it be foul weather upon a soul, if it be dark and gloomy weather, the soul cannot read his graces; but now when God shines upon him, then he is enabled to read them, yea, though his graces lie at the bottom, as I may say, yet the poor soul is able to read them. And if it be so, it is no small thing; it is no small matter to read our graces, our other graces.

As it is that grace whereby you are enabled to read your other graces, so it is that whereby you joy in all good things. Grief and sorrow straiten the soul, straiten the heart; but joy and comfort dilate the soul, widen and open the heart: "I will run in the way of thy commandment, when thou shalt enlarge my heart," Psalm cxix. 32.

As by this grace you are enabled to joy in all good things; so it is also that grace whereby you are enabled to bear up against every evil thing, to bear up under all afflictions. Are you reproached? By this comfort you are enabled to bear up against reproaches; for saith the apostle Peter, "If you be reproached for the name of Christ, happy are you." Are you reproached? Comfort will turn that to your benefit and blessing. Are you persecuted? when men shall revile and persecute you, you not only persecuted, but beaten too?

"Blessed are you

rejoice," &c. Are Comfort will bear

up your hearts under all stripes and afflictions, for we find Paul and Silas sung in the stocks. Well but this is not all.

This is the grace that will strengthen and establish you in the good ways of God. Mark how they go together in 2 Thess. ii. 16, 17: "Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts, and stablish you in every good word and work." Comfort and establishment go together; and if it be so, it is no small matter.

This is that grace that will give a beauty and lustre to your profession. The comforted christian is the truly beautiful christian. If a man have never so much beauty in his face, yet if his face be wrinkled with grief and blubbered with tears, the beauty of his face is not seen; but when joy and comfort comes, that wipes off all, and his beauty then is seen. So here, comfort doth not only take away reproach from your profession, but it gives a lustre, a beauty to your profession. The comforted christian, I say, is the truly beautiful christian; and if so, surely it is a great mercy to be truly comforted.

That is the first thing in general, that it is a great mercy to be truly comforted.

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Secondly, As it is a great mercy to be truly comforted, so it is possible for God's own servants and dearest children to live a long time without any considerable comfort, any fundamental comfort; their hearts may faint. "My heart and soul fainteth," saith the Psalmist; and you know how it was with Daniel, x. 17. You may see how he was bowed down, he complains there was no strength remained in him, until there came one and touched him, and set him upon legs again. A good man may faint and want comfort, and all the former comforts that he hath had may be eclipsed. "Restore to me the joy of thy salvation," Psalm li. 12, saith David; his glory and comfort was eclipsed. Yea, possibly a gracious soul may live a long time without comfort. "How long wilt thou forget, yea, forget me, O Lord; what, for ever?" Psalm xiii. 1. I say a man may live a long time without any considerable comfort. There is a time when

God will try his people, and see whether they will take comfort from his hand or from another hand; it may be it