beings, we do learn hence our respective duties of love and respect toward those our elder brethren, the angels, (those of them, which have not degenerated from their nature, and apostatised from their duty;) of charity and good-will toward each other; which if we do not maintain, we may consider that we thereby are first undutiful and unkind to God our common Father, and then even to ourselves; we do hate and harm both God's relations and our own (God's children, and our brethren) by hating or harming any man whatever; especially any good man, any Christian brother; who by other more peculiar bands is straitly tied to us; who on so many better and higher accounts standeth related unto God, and to ourselves. Aristotle saith, that all men, on grounds of natural cognation and similitude, are naturally friends to one another; much more are all good men so by participation of a more excellent nature, and by a nobler resemblance; whence it is St. Paul's precept to Christians, that they should be τῇ φιλαδελφίᾳ, εἰς ἀλλήλους pilóoropyo, that they should bear a natural affection each to other in brotherly love:' Christians are in a more peculiar and eminent manner styled brethren; and that charity, which in respect to others is called philanthropy, (or humanity,) in regard to them is named philadelphy, (or brotherly affection :) hence to perform all fraternal offices toward every Christian, to wish heartily and earnestly to promote his good, to compassionate and, as we are able, to relieve his evils, to bear his infirmities, and to comport with unkindnesses from him, and the like duties, are incumbent on us, as peculiar to our profession.

These are the principal uses which the consideration of this point suggesteth. Now God Almighty, the great Father of all things, and especially our gracious Father in Christ Jesus, grant that by his holy grace we may perform all filial duty toward him, (rendering unto him all love and reverence, all praise and thanks, all worship and obedience, together with all faith and hope in him,) that we may behave ourselves in all things as becometh this relation, that we may resemble him in all goodness, that we may persist here continually in his favor, and obtain hereafter the blessed inheritance from him; this he of infinite mercy vouchsafe unto us,

through Jesus Christ our Lord; to whom for ever be all glory and praise. Amen.

'Even to God the Father, the Creator, Preserver, and Governor of all things, the Author and Donor of all good; to God the Son, the Redeemer of all the world, and foundation of all spiritual blessings; to God the Holy Ghost, the fountain of all true goodness, joy, and comfort, be for ever and ever all glory and praise.' Amen.

SUMMARY OF SERMON XI.

REVELATIONS, CHAP. XI.-VERSE 17.

EVERY attribute of God is a proper and useful object of our consideration, as being apt to remind us of our duty, and excite us to the practice of it; for which purposes this of omnipotence, mentioned in the text, is of much avail, and deserves serious consideration: some reasons for this assigned. Explanation of the title or attribute wаvтокράτwp, which we render Almighty or omnipotent, as frequently ascribed to God in a peculiar and characteristical manner: the use of it in the New Testament is by citation or imitation transferred from the Greek of the Old Testament, where it serves to express those two famous and usual names of God, Sabaoth and Shaddai: it is shown especially to answer to the former, which primitively seems import God's universal conduct and management of all crea

tures.

But the sense of the word need not be so limited; for its common latitude hath been authenticated in the holy fountains of truth, the New Testament; and is there taken to signify the sum of divine perfections and pre-eminency: it may accordingly denote, 1. right or authority over all beings: 2. power to do all things: 3. the actual exercise of such authority and power in ruling all things: 4. the possession of all things: 5. the preservation or upholding all things: these particulars are next surveyed.

1. God is TavтoкpάTwp, as having a just right and authority over all things, being naturally the sovereign Lord and Emperor of the world; this shown to have been the opinion of

Pagan philosophers, as well as of the Prophets and Christian Apostles ; &c.

2. He is also such in regard to his infinite power, as that word may signify omnipotent: this head enlarged on and illustrated from Scripture.

8. He is also so, because he doth actually exercise all dominion, and continually exert his power, according to his good pleasure; for the Lord hath prepared his throne in heaven, and his kingdom ruleth over all; &c. This dilated on.

4. God is Tavтoкpáтwp, as the true proprietary and just possessor of all things: the heavens, saith the Psalmist, are thine ; the earth also is thine; &c.

5. Also as containing and comprehending all things by his immense presence and infinite capacity. I fill heaven and earth, saith God in Jeremiah; and king Solomon in his prayer observes, the heaven of heavens cannot contain thee ; &c.

6. Lastly, God is wavroкpáτwp, in regard that he sustains and preserves all things: see Nehemiah ix. 6. Col. i. 17. &c.

The belief and consideration of these particulars are of great importance, and may have a very useful influence on our practice: for,

I. If God be the just Sovereign of all things, having a right to govern the world, and actually exercising it; then

1. We see our condition here; that we live not in an anarchy, or in perfect liberty to follow our own will, &c. 2. We understand our duty, as subjects and vassals, &c. 3. We may hence discern the heinousness of every sin, as committed against the crown and dignity of God. 4. We may learn what reason we have to be content in every condition, since our station is allotted to us by unquestionable right, &c. 5. It is matter of great consolation to reflect that we and all the world are under such a governor, who is no usurper and tyrant, but a most just, wise, and gracious sovereign, &c. : this point dilated on.

II. The belief of God's immense and uncontrollable power is also of great importance and influence on practice. 1. It serves to beget in us a due awe and dread of him; &c. 2. It consequently dissuades and deters us in a high manner from sin, nothing being more reasonable than that advice of the preacher, contend not with him that is mightier than thou. 3. Whence the consideration of this point may dispose us to weigh well our counsels, &c. 4. It may also serve to depress confidence in ourselves, and in all other things, as to any security they can afford: 5. it therefore may be of special efficacy to quell and mortify in us the vices of pride, arrogance, self-will, &c. 6. Also to breed and nourish faith in God, as to the certain performance of his word and promises, which, be they never so difficult, he is so able to perform, &c. 7. Hence also particularly it may produce and cherish faith in the sufficiency of God's Providence, and induce us intirely to rely on it: this topic enlarged on. 8. Farther, it affords comfort and encouragement to us in the undertaking and prosecution of honest and prudent enterprises, giving us hope and confidence in their success: this head also enlarged on.

III. That notion of the word Almighty, which implies God's being universal proprietary and possessor of all things, has also many good uses. We may thence learn,

1. That we are not our own, and therefore are obliged to submit with patience to his disposal of us. 2. We ought to be content with that share of accommodations which he allows, since all things are his, and we can claim nothing from him: 3. to be satisfied when he withdraws that of which he has before afforded us the enjoyment: 4. to be heartily thankful for all we ever have or enjoy: 5. carefully to manage and employ all which is put into our hands for his interest and service: 6. to be humble and sober, not to be conceited, or to glory in regard to any thing we love.

IV. That sense, according to which the word signifies