the right hand of God, there will be many vessels (if I may use the common similitude) of different sizes and capacities, some greater, some lesser, but all of them shall be filled. This different, but in every one satisfactory perception of the future heavenly bliss, seems to have been typified and represented by the Israelites gathering of manna (that food of heaven) in the wilderness; of which we read, Exod. xvi. 18. that he that gathered much had nothing over, and he that gathered little had no lack: they gathered every man according to his own eating. To explain this as far as we are able, it is to be observed, that although whilst we are in this state of proficiency and running our race, it be not only lawful, but a laudable ambition and emulation in us, to strive to outstrip and excel each other in virtue, and so to gain the richer prize; yet when our race is finished, and the great Bpaßevrns or Judge of it hath given his award, and passed the decisive sentence, we must not, we shall not contend, but fully acquiesce and rest therein. And then the servant, who having increased his pound but to five more, shall hear his lord thus pronouncing, E3 ayatè douλe, Well done thou good servant, be thou ruler over five cities: he, I say, shall be as well pleased and satisfied as the other servant, who, having made a double improvement, shall receive a proportionable reward, and have authority over ten cities.

Among the blessed in heaven there shall be no discontent or repining, no pride or disdain, no grudging or envy; but there shall be all contentment, all joy, all thankfulness, all love. They that are seated in the higher mansions of glory, shall not look down with contempt on those that are beneath them; nor

shall these lift up an envious eye towards the other; but they shall perfectly love and delight in each other and by an inexpressible union of sublimated charity, each shall make what the other enjoys his own, and all together shall make up in different notes one sweet harmonious concert in the praises of God, the fountain of their bliss. To this purpose is the saying of St. Austin on John xiv. 2. speaking of the different rewards of the blessed in heaven: "It comes "to pass through charity, that what each hath is "common to all; for thus every man hath it also in himself, when he loves and rejoiceth în, and so enjoys in another, what himself hath not."

It is hard indeed for us mortals, whilst we dwell in these houses of clay, and are encumbered with the sinful inclinations and passions of this flesh, to conceive of this, and to comprehend the divine power of exalted love. But let us consider, why may not that be among the saints hereafter, which we are sure is among the holy angels now? In that celestial hierarchy, archangels and angels, cherubims and seraphims, and thrones, and the lower orders of those blessed spirits, disagree not among themselves, though they differ from one another in honour and dignity; but on the contrary, they perfectly love and delight in each other, and all in their God. And in their several stations, they readily and cheerfully execute the will and pleasure of their great Lord and Master, whose ministers they are; and all together make one family of love and peace, of joy and order, and one harmonious choir, in perfect concert, and with ravish

8 Fit quidem per charitatem, ut quod habent singuli, commune sit omnibus sic enim quisque etiam ipse habet, cum amat in altero quod ipse non habet.

ing melody, sounding forth the praises of their heavenly King. And thus it shall be with the saints after the resurrection, when they shall be made loάyyeλ, like unto the angels, i. e. when they shall enjoy the same life immortal which the angels do, and be joined to them, and incorporated into their blessed society.

And now, lastly, to apply this whole discourse: Let us, by what hath been said, be excited and stirred up to a diligent, earnest, and zealous pursuit after an increase of virtue, and a greater proficiency in the ways of righteousness and holiness. Let us shun no labour that comes in our way, and is within our reach and compass, whereby we may glorify God, and do good to others; for we see, the more grace the more glory; and the greater and more industrious our labour in God's service hath been in this life, the greater and more copious and abundant shall our reward be in the life to come. We cannot be truly righteous overmuch, as the slothful world would persuade us, nor can there be any excess or superfluity in virtue, or in the habits and exercises of real piety and charity. How great soever our labour be in the business of religion, none of it shall be lost labour, or in vain in the Lord. Every degree of grace which we advance to here, shall raise us a degree higher in the future glory. And all the good works that ever we do, shall be recorded in the faithful register of the divine Omniscience, and not one of them shall be forgotten, or miss of its reward. Oh! that this consideration might often and very deeply enter our thoughts! How would a vigorous sense of this truth awaken and rouse us out of our remissness and negligence in religion, that too often seizeth on us! How

would this inspirit and animate us to generous attempts even of heroic virtue, which in this degenerate age are derided, as vain romantic enterprises! How often at least would this thought call us from our idle solitude or unprofitable society, to our prayers and devotions! How many precious hours of our time would it rescue and redeem, from being misspent and lost in vanity and folly! How readily should we embrace, yea, how studiously should we seek after the opportunities of doing good! for indeed every such opportunity is an advantage offered us by the good providence of God, farther to enrich our souls, and to add to our heavenly store and treasure, the only true treasure, that shall never fail or be taken from us.

In a word, therefore, let us in the first place (as I said in the beginning of this discourse) take care to secure our being in a state of grace; for "it is a folly for him, that is not yet sure of life, to " contend for honour." And having done this, let us not rest here, but advance more and more in that blessed state, and go on to perfection.

I conclude with the words of St. Peter in the close of this Epistle, Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory now and for ever. Amen.

h Incertis de salute, de gloria minime certandum.

SERMON VIII.

EVERLASTING LIFE HOPED FOR BY GOOD MEN UNDER THE OLD TESTAMENT; AND THAT THE CONSIDERATION OF THE VANITY OF THE PRESENT LIFE IS AN EFFECTUAL MEANS TO MAKE US FIX OUR MINDS UPON THINGS ETERNAL.

PSALM ciii. 15, 16, 17.

As for man, his days are as grass: as the flower of the field, so he flourisheth. For the wind passeth over it, and it is gone; and the place thereof shall know it no more. But the mercy of the Lord is from everlasting to everlasting, upon them that fear him.

THIS Psalm (confessed by all to be a Psalm of David) is eucharistical throughout: it begins and ends with the most devout and affectionate praises and thanksgivings to Almighty God. For thus the sweet singer of Israel begins the Psalm, ver. 1, 2. Bless the Lord, O my soul: and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits. And thus he ends the Psalm, ver. 20, 21, 22. Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless the Lord, all ye his hosts; ye ministers of his, that do his pleasure. Bless the Lord, all his works in all places of his dominion: bless the Lord, O my soul.

The matter of this praise and thanksgiving, contained in the body of the Psalm, is of a very large