other of sufferings in Gethsemane (showing in the one heaven and HIMSELF transfigured, a glimpse of the beatific vision; and in the other HELL transfigured, and the dreadful scene of all its agonies) he thought the LATTER was of greater CONSEQUENCE to them for, though they fell asleep on both occasions, yet, at his transfiguration, he did not rouse them to behold his glory (when they awoke, indeed, they saw a glimpse of it) but, at his passion, he bids them watch with him; and when he finds them asleep, he says, What! could ye not watch with me one hour? and bids them watch again, and comes a third time and upbraids their drowsiness. So much more necessary was it to behold his agonies, than to see his felicities. Glory does not discover or invite to heaven, so much as sufferings absolutely drive us to it: and it concerns us more to take a view of the garden in Gethsemane than that of Paradise and the going down from the mount of Olives is of more advantage to us in climbing the eternal hill, than all mount Tabor's height.

Nor do afflictions only drive us towards heaven, they also beget a sure and certain hope of it. We glory in tribulations, says the Apostle, knowing that tribulation worketh patience; and patience, experience; and experience Hope. He that has entertained these expectations in earnest, how will he despise temptations here below! what will he not sacrifice to Christ's command! Abraham, though he but hoped for Canaan, and that, too, only at some

future period to be possessed by the posterity of his son Isaac; yet, when God commands him to slay that son before he had any posterity, and so to defeat all his own promises, and quite cut off the very motive of Abraham's obedience; he hopes and obeys even to contradiction: against hope, says the Apostle, he BELIEVED in hope. And, had we but the SHADOW of his hope, as he had but the shadow of our PROMISES, how readily should we sacrifice a sin at the command of God, and think the HOPE OF HEAVEN, which TRIBULATION worketh, a most incalculable exchange for all the pleasures of this world!

SERMON XXV.

FROM GLANVIL*.

2 PETER iii. 3.

There shall come in the last days scoffers, walking after their own lusts.

Ir is a question that has often exercised the ingenuity of the curious, whether there be any decay in nature? or whether all things are not still, as they were from the beginning, in all their degrees of vigour and perfection? But, be the matter how it will as to the natural world; we have reason to believe, that there are degeneracies in the moral. This, indeed, our Saviour supposes in the question, When the Son of Man cometh shall he find FAITH on the earth? Implying, that in the last times, there shall be remarkable fallings from the faith, and a general reign of unbelief: which cannot take place without great defection in morals also. Not that we are to think, that the holy penmen sup

* Joseph Glanvil was born 1636, and died 1680.

posed, that these evils were not in other days, as well as in the last. No-the same catalogue of vices runs through every age. But the meaning, I conceive, is, that in the latter, they should be more notorious and more numerous. And we may naturally suppose the scoffers in the text, who walk after their own lusts, to be scoffers at religion : which would necessarily hinder and disturb them most in a course of such immorality and profane

ness.

Scorn may justly be considered as one of the greatest indignities that can be offered: more especially so, when one is contemned by his inferiors; by those who are his dependants, and have their bread from his bounty. And such is the case here, with every possible degree of aggravation. The universal Sovereign, the King of kings and Lord of lords, before whom angels how, and devils tremble, is derided by the slaves of his kingdom and creation. The Father and Benefactor of the world is flouted by those that have their being and all their comforts from his goodness, and cannot live, or move, or breathe without him. Instead of the lowest reverence, gratitude, and prostrations, they lift up their heads in scorn and defiance; and, as the Psalmist says of them, They set their mouth against the heavens.

This is a wickedness beyond even that of devils. We read that they fought against the angels, the ministers of God; but never that they derided them

for their ministries. They oppose God's ends and interests in the world, but we find them not scoffing at him. No-they believe and tremble. But scoffers at religion have so little dread of the wrath of God, that they endeavour to provoke, and as it were to dare him to pour his displeasure on them. In the words of the text, they walk after their own lusts; and that too, without restraint, or check from the Spirit of God: which, though it strive long with sinners, will not always strive with men, When they follow their lusts, as those that are joined to them, the Holy Spirit will let them alone. Indeed, nothing that is sacred or serious makes any impression upon them. As well may you write on the water, or paint with a pencil on the air, as to think of bringing the scoffer to any sound and sober judgment. And the sinner, having made himself incapable of any benefit from the influences of the Spirit, he altogether withdraws his solicitations : for he will not plough upon a rock, nor sow upon

the sands.

Scoffers also walk after their own lusts without any check from conscience. It is even made a party with their lusts. It is become reprobate, and given up to strong delusions. They follow their appetites and passions; and think and reflect no more than the easts that perish. "Whither am I going?" and "What have I done?" are questions that they never ask themselves. Their whole soul is employed in seeking means to gratify their lusts.