The four last things viz. death, judgment, heaven, hell, practically considered and applied in several discourses / by William Bates.

OF DEATH.

HEB. 2.15.

And deliver them, who through fear of Death were all their Life-time sub∣ject to Bondage.

IN the first Chapter of this Epistle, the Proofs of the Eternal Deity of Christ are produced with that evidence of Scripture-Light, that only a vailed Heart, obstinate Infidelity can resist. The Medium which the inspired Pen∣man makes use of, is, the comparing

him with the Angels, the most noble Flower of the Creation, and shewing that he is infinitely dignified above them. This he does by a strong con∣nexion of Arguments: First, By his Title that is divinely high and peculiar to himself. He is declared by the Te∣stimony of the eternal Father to be his Son,* 1.1 in the most proper and sublime sense: begotten of him, and therefore having the same essential Perfections of the Godhead in their uncreated Glory. But the Angels are not dignified with this Name in any Places of Scripture, where the Excellency of the Angels is in the fullest Terms expressed. And that this Name is taken from his Na∣ture, is clearly proved: because Ado∣ration is due to him upon this account, even from the Angels of the highest Order.* 1.2 When he bringeth in the first-begotten into the World, he saith, And let all the Angels of God worship him.

Divine Worship is a Prerogative in∣separably annex'd to the Deity, both upon the account of the supream Ex∣cellencies of the Nature of God, and his Relation to Angels and Men as Cre∣ator and Preserver, the Fountain of their Being and Happiness. This with∣out

the most open defiance of his Au∣thority, cannot be given to a meer Creature;* 1.3 and by the Command of God himself is to be performed as a Respect due to the filial Godhead. The Argument proceeds from the Name to the Offices. Of the Angels he saith,* 1.4 Who maketh his Angels Spirits, and his Ministers a flame of Fire. They are the prime Instruments of his Provi∣dence, most zealous and active to ac∣complish his Pleasure. But the Son is God, not by Analogy and Deputation as Princes are, nor with a limitation and diminution, as Moses was made a God to Pharaoh, but absolutely and re∣ally as subsisting in the Divine Nature: And consequently he is the Supreme King, and to him the Ensigns of Ma∣jesty divinely Royal are ascribed: But unto the Son he saith, Thy Throne,* 1.5 O God, is for ever and ever; a Scepter of Righteousness is the Scepter of thy King∣dom: Whereas the Scepters of Earthly Kings are often unrighteously manag'd, and their Thrones ruinously fall. There is a further Confirmation from his Works, that are divinely great and glo∣rious, wherein no Creature has any share of Efficiency. The making of

the World is ascribed to him. Thou, Lord,* 1.6 in the beginning hast laid the Foun∣dation of the Earth, and the Heavens are the Works of thy Hands.

The Divine Attributes, the peculiar Character of the Deity belong to him: Eternity and Immutability. The most solid parts of the visible Creation shall perish and be changed: but thou remainest, and art the same. His Life is an intire, uniform, unchangeable Perfection. His Glory and Felicity are in the same in∣variable Tenor for ever possess'd by him. Lastly, the Son sits in that qua∣lity at the right Hand of the Father,* 1.7 in the Society of Empire, as equal to him in Power and Honour, commanding all in the visible and invisible World, most easily and irresistibly, tho gradually, subduing his Enemies to a consummate Victory. But the Angels, so nume∣rous and powerful,* 1.8 are ministring Spi∣rits, employed for the defence and be∣nefit of the Church.

From this summary account we may understand how firmly the Divinity of Christ is establish'd in the Scripture. For those Passages of the Prophets, that speak of the God of Israel as Creator, and the sole Object of Adoration, are

directly referr'd to Jesus Christ. And the Name Jehovah,* 1.9 the Majesty of which consists in its being incommuni∣cable, is attributed to him. This is the Foundation upon which the whole Fa∣brick of the Gospel is built. The Of∣fice of Mediator in the Prophetical, Priestly, and Regal Administration is necessarily join'd with the Divinity of his Person. And the revelation of it from Heaven, is as clear as the Sun is visible in the Firmament. All the Difficulties in our conceiving this great Mystery of Godliness, are but like the Shadows that attend the Light. And all the heretical Subtilties to pervert the Sense of such plain and positive Texts, are as impertinent as impious.

This being establish'd, the Apostle proceeds to give an account of the Son of God's assuming the Humane Na∣ture, and submitting to Sufferings and Death. This is a Divine Secret so mi∣raculously strange, that the Contrivance was without the Compass of the An∣gelical Minds, and the discovery of it is only by supernatural Revelation; but when revealed, the account of it is so open and consentaneous to Reason, as being the most congruous Means for

the illustration of God's Glory in the saving lost Men, that the humane Mind, if not deeply corrupted with the tincture of Prejudice, must consent to it as worthy of all Acceptation.

The substance of his reasoning is this, That it was the product of the most wise, merciful, and righteous Counsel of God, that the Saviour of Men should have Communion with them in their Nature, that he might have a Right to redeem them by his Al∣liance and Propinquity: for he that sanctifies,* 1.10 and they that are sanctified, are all one: and that he might undergo Sufferings, even to death, for the price of their Redemption, and the remedy of their Infirmities: Forasmuch as the Children are partakers of Flesh and Blood, he also likewise took part of the same, that through Death he might destroy him that had the Power of Death, that is the De∣vil: And deliver them who through fear of Death, were all their Lives subject to Bondage.

The Devil is said to have the Power of Death.

1. Because he induces Men to com∣mit Sin, that meritoriously renders them liable to Death. He tempted the

first Man cum effectu, and was a Murder∣er from the beginning.

2. In that he inspires them with fu∣rious Thoughts, and inflames their Pas∣sions, from whence proceed Strifes and Wars, that efficiently cause Death. He is supream in all the Arts of Mischief, and always intent upon Evil. 'Tis by his Instigation that Men become like raging Beasts, animated and bent on mutual Slaughter.

3. Because he is many times the Ex∣ecutioner of God's Wrath, and inflicts Death upon rebellious and incorrigible Sinners. 'Tis recorded by the Psalmist, That God cast upon the Egyptians the fierceness of his Anger, Wrath,* 1.11 Indigna∣tion, and Trouble; by sending evil An∣gels: Those Princes of the Air, the In∣struments of the Thunder and fiery Storm of Hail that destroyed them.

4. Because he makes Death more formidable to Sinners, by heightning their guilty Fears of God's Tribunal. The false Spirit tempts Men to sin by many Blandishments, but afterward he is a severe Accuser of them to God, and to themselves.

Lastly, This Title may signify his tormenting Sinners with unrelenting

Cruelty in Hell, which is the second Death.

Now these Evils being the penal Consequence of Sin, our Saviour by his Death appeas'd the injur'd Justice of God, and thereby destroyed the cru∣el Tyranny of the Devil. As the Lamb of God, in the notion of a Sacrifice, he overcomes our spiritual Enemies. Sin, Satan and Death, lie vanquish'd at the foot of his Cross. Besides, our Savi∣our having felt such Sorrows and Infir∣mities as are usual to his People, by that correspondence and resemblance between them, is compassionately in∣clin'd to relieve them.

I shall now insist upon the blessed Priviledg of Believers set down in the Text, viz.

That Jesus Christ by his Death frees his People from the servile tormenting fear of Death.

In prosecuting the Point, I shall, 1. Consider the Account the Scripture gives of Death's entrance into the World. 2. Shew what the fear of Death includes, and the Bondage con∣sequent to it. 3. How the Death of

Christ frees us from the thraldom of that Fear. 4. Who are partakers of this blessed Priviledg.

And then apply it.

I. The Scripture gives an account of Death's entrance into the World, in a threefold Respect.

1. As the Desert of Sin. 2. As the Effect of the divine Decree. 3. As the Sentence of the Law.

1. As the Desert of Sin. The first Design of the Creator was his own Glory in conjunction with the Happi∣ness of Man. He was made accord∣ingly holy in Perfection, placed in Pa∣radise, and his State contained all the Ingredients of Felicity proper to his Nature. He was capable of dying, as sad Experience proves, yet no Accident from without, no Distemper from within had impair'd his Vigour, and made him actually subject to Death without Sin. Whilst innocent he was immortal, not from everlasting Princi∣ples of Nature, but by Divine Preser∣vation, of which the Tree of Life was the ordained Means and sacramental Pledg. For God unchangeably loves his

own Image: and though by his Sove∣reignty and absolute Power he may re∣sume the Being he gives, yet his Good∣ness and Covenant were a sacred assu∣rance that Mans happy Life should run parallel with his perseverance in his Duty. This Immortality was not the singular Priviledg of Adam's Person, but had been the Inheritance of all his Progeny. But he soon revolting from his just Obedience, of Immortal be∣came Mortal, and according to the ori∣ginal Establishment of Propagation, transmitted his Nature with the guilt and poison of Sin to all his Posterity. Thus by one Man Sin entred into the World,* 1.12 and Death by Sin, and so Death passed upon all Men, for that all have sin∣ned. As his Obedience had been re∣warded, so his Rebellion is punish'd in all that naturally descend from him. From hence it is, that so numerous a part of Mankind are cut off before the commission of actual Sin. Death en∣ters into the Forge of Life, and de∣stroys the Conception that newly began to live. And what is more righteous than that Man when he disobeyed the Author of Life, should forfeit his Life and Blessedness. The Soul voluntarily

lost the spiritual Life by forsaking God,* 1.13 therefore unwillingly loses the natural Life by expulsion from the Body. The Apostle says, the Wages of Sin is Death, not only that of the Body,* 1.14 but the Death of the Soul, which is a dreadful Con∣comitant of it. And from hence we may discover the false Philosophy of the wisest Heathens in their Opinion of Death.* 1.15 They judged it to be the pri∣mary necessity and condition of Na∣ture, fix'd by irresistible Fate: and not understanding the true and just reason of its coming into the World, they could not apply a sufficient Remedy against its Evil.

2. As the Effect of the divine Decree respecting Sin. This is discovered by Revelation in the Word of God, and by the real execution of it. It is ap∣pointed to Men once to die.* 1.16 This Decree is universal and unrepealable. One Ge∣neration passeth away,* 1.17 and another Gene∣ration cometh: like the ebbing and flow∣ing of the Sea in its stated Periods. No∣thing can interrupt or frustrate this Ap∣pointment. There are divers Condi∣tions of Men, and various ways of li∣ving in the World; some are high in Dignity, others are level with the

Earth: some walk in a Carpet-way smooth and easy, others in a thorny and troublesom: some walk on the gol∣den Sands, others on the Mire: but the same uncontroulable necessity of dying involves all. And whatever the way be, whether pleasant or doleful, yet every one passes in it with equal Steps, measured by the same invariable spaces of Hours and Days, and arrive at the same common End of Life. Those who are regarded as visible Dei∣ties amongst Men, that can by their Breath raise the Low, and depress the Lofty, that have the Lives of Millions in their Power; yet when the ordained Time is come, as they cannot bribe the accusing Conscience for a minute's Silence, so neither delay Death. I have said ye are Gods, but ye shall die like Men.

3. Death is to be considered as the Sentence of the Law. The reasonable Creature was made under a Law the Rule of his Actions. The moral Law directed him how to continue in his ho∣ly and blessed State: To which was an∣nex'd the Precept of not eating of the Tree of Knowledg of Good and Evil, only as a mark of his Subjection, and

for the trial of his Obedience. This Precept had an infallible Sanction by the most high Law-giver: In the day thou eatest thereof,* 1.18 thou shalt die the Death. Man did not keep this Com∣mand of so easy Observation, and justly incurr'd its doom. As Sin is the viola∣tion of the Law, so Death is the viola∣tion of the Sinner in his Nature and Felicity retorted from the Law.

The Deaths of Men are very diffe∣rent in their kinds; and are comprised in the words of David concerning Saul; The Lord shall smite him, or his Day shall come to die,* 1.19 or he shall descend into the Battel, and perish. Sometimes they are cut off by the immediate flaming Hand of God, for the more exemplary revenge of Sin; sometimes by surpri∣sing Accidents; sometimes by bloody Contentions; sometimes by consuming Diseases. But though Death be not uniform, yet 'tis always the execution of the Law upon Offenders. As of those who are condemned by humane Justice, some suffer a more easy and ho∣nourable Death, others a more dis∣graceful and torturing; some are be∣headed, others are crucified, yet all die as Malefactors. Thus some die a na∣tural

Death, others a violent; some by a gentle preparing Sickness without re∣luctation, others die upon the Rack by sharp Pains: some die attended with their Friends, and all Supplies to sweet∣en their Passage, others forsaken of all Comforters: yet Death is the same Sentence of the Law upon all Men. And this, if duly considered, makes it terrible in whatever shape it appears.

II. The next Thing to be considered is, What the fear of Death includes, and the Bondage that is consequent to it. This I shall explain and amplify, by considering four Things.

1. The nature of Fear in general, as applicable to the present Subject.

2. The particular Causes that render Death so fearful.

3. The degree of this Fear express'd by Bondage.

4. How it comes to pass that Men are not always under the actual fear of Death, but subject to the Revolutions of it all their Lives.

1. I will consider the nature of Fear in general, as applicable to the present Subject.

Fear is a Passion implanted in Nature, that causes a flight from an approach∣ing Evil. Three things are requisite to qualify the Object, and make it fear∣ful.

(1.) The Evil must be apprehended. Knowledg, or at least Suspicion, ex∣cites Fear, by representing an Evil that is likely to seize upon us. Till the Mind discern the Danger, the Passions are unmoved: and imaginary Evils by the mere apprehension, are as strongly fear'd as real.

(2.) The Evil must be future. For the naked Theory of the most pernici∣ous Evil does not wound the Soul, but the apprehension of falling under it. If Reason can open an Expedient to pre∣vent an Evil, this Passion is quiet. And Fear precisely regards its Object as to come. Present Evils induce Grief and Sorrow: past Evils by reflection affect with Joy, and give a quicker relish to present Felicity. Approaching Evils alarm us with Fear.

(3.) The Evil must be apprehended as prevalent to make it fearful. For if by comparison we find our Strength su∣perior, we either neglect the Evil for its levity, or determine to encounter

it; and resistance is the proper effect of Anger, not of Fear. But when an impendent Evil is too hard for us, the Soul shrinks and recoils from it.

Now all these Qualifications that make an Object fearful, concur in Death.

1. 'Tis an Evil universally known. The frequent Funerals are a real de∣monstration that speaks sensibly to our eyes, that Death reigns in the World. On every side Death is in our view, and the shadow of it darkens our brightest Days.

2. 'Tis certainly future. All the wretched Accidents of this Life, such as concern us in our Persons, Relations, Estates and Interests; a thousand Disa∣sters that a jealous Fear and active Fan∣cy will extend and amplify; as they may, so they may not happen to us. And from this mixture of contrary Pos∣sibilities, from the uncertainty of event, Hope, that is an insinuating Passion, mix∣es with Fear, and derives Comfort. For as sometimes a sudden Evil surpri∣zes not forethought of; so often the E∣vil that was sadly expected, never comes to pass. But what Man is he that lives,* 1.20 and shall not see Death? Who is so vain as to please himself with an ima∣gination

of Immortality here? Though Men are distinguish'd in the condition of Living, yet all are equal in the ne∣cessity of Dying. Humane Greatness in every kind, Nobility, Riches, Em∣pire cannot protect from the sudden and Sovereign Hand of Death, that o∣verthrows all. The most conspicuous difference in this World is between the Victorious, and the Vanquish'd pro∣strate at their Feet: but Death makes them equal. Then the wretched Cap∣tive shall upbraid the proud Conque∣ror, Art thou become weak as we? Art thou become like us? The Expressions of Scripture concerning the frailty of Man are often literally and precisely verified: He is like the Grass, in the morning it flourishes and groweth up, in the evening it is cut down and withereth. Death is a prevalent insuperable Evil, hence the proverbial Expression, Strong as Death that subdues all, cruel as the Grave that spares none. 'Tis in vain to struggle with the pangs of Death. No Simples in Nature, no Compositions of Art, no Influence of the Stars, no Power of Angels, can support the dying Body, or retain the flitting Soul.* 1.21 There is no Man hath power over the Spirit to retain

the Spirit; neither hath he power in the day of Death: and there is no discharge in that War. The Body sinks in the Conflict, and Death feeds on its prostrate Prey in the Grave.

2. I shall consider more particularly the Causes that render Death so fearful to Men: 1. In the apprehension of Nature. 2. In the apprehension of Conscience. 1. In the apprehension of Nature, Death hath this Name engra∣ven in its forehead, Vltimum terribili∣um, the Supreme of terrible things, up∣on several accounts.

1. Because usually Sickness and Pains languishing or tormenting, make the first Changes in the Body, and the na∣tural Death is violent. This Hezekiah complained of with a mournful accent, He will cut me off with pining Sickness: from day even to night thou wilt make an end of me.* 1.22 I reckoned till morning, that as a Lion, so will he break all my Bones. A Troop of Diseases are the forerunners of this King of Terrors. There is a preceding Encounter, and sometimes very fierce, that Nature feels the cruel Victory before it yields to this Enemy. As a Ship that is tost by a mighty Tem∣pest, and by the concussion of the Winds

and Waves loses its Rudder and Masts, takes in water in every part, and gra∣dually sinks into the Ocean: So in the shipwrack of Nature, the Body is so shaken and weakned by the violence of a Disease, that the Senses, the animal and vital Operations decline, and at last are extinguish'd in Death.

2. Death considered in the strictest propriety, as destructive of the natural Being, that is our first and most valua∣ble Good in the order of Nature, is the just object of Fear. The Union be∣tween Soul and Body is very intimate and dear, and like David and Jonathan they part unwillingly. Nature has a share in the best Men, and works as Nature. St. Paul declares, we would not be unclothed, not finally put off the Body, but have it glorified in conjun∣ction with the Soul. Our blessed Sa∣viour, without the least impeachment of the Rectitude and Perfection of his Nature, express'd an averseness from Death, and with submission to the di∣vine Will desired a freedom from it. His Affections were holy and humane, and moved according to the quality of their Objects.

3. The natural Consequents of Death render it fearful. Life is the foundati∣on of all natural Enjoyments; and the Loss of it induces the loss of all for e∣ver. 'Tis from hence that such Evils that are consistent with Life, and de∣prive us only of some particular Con∣tent and Pleasure, are willingly chosen rather than Death. The forfeiture of Estate, the degrading from Honour, the confinement to a perpetual Prison, the banishing from our native Country, are less Penalties than Death.

There is a natural love of Society in Man, and Death removes from all. The Grave is a frightful Solitude. There is no Conversation in the Territories of Darkness. This also Hezekiah in his apprehensions of Death speaks of with Tears:* 1.23 I shall see Man no more in the Land of the Living.* 1.24 As in the Night, the World is an universal Grave, all Things are in a dead Silence; Palaces, Courts of Justice, Temples, Theaters, Schools, and all Places of publick Con∣versation are shut up: the Noise and Rumour that keeps Men in continual Observation and Action ceases. Thus when the Sun of this present Life is set, all the Affairs and Business, all the vain

Joys of Company, Feasting, Dancing, Musick, Gaming, ceases. Every one among the Dead is confined to his sea∣led obscure Cell, and is alone an enter∣tainment for the Worms.

The Psalmist saith of Princes, Their Breath goeth forth, they return to the Earth, in that very day their Thoughts, their glorious compassing Thoughts, pe∣rish. This the Historian observes was verified in Julius Cesar: After his assu∣ming the Imperial Dignity, he thought to reduce the numerous Laws of the Romans into a few Volumes, compri∣sing the Substance and Reason of all; to enrich and adorn the City of Rome, as was becoming the Regent of the World: to epitomise the Works of the most learned Grecians and Romans for the publick Benefit. And whilst he was designing and pursuing these,* 1.25 and other vast and noble Things, Death sur∣prised him, and broke off all his En∣terprises.

At the terrible Gate that opens into Eternity, Men are stripp'd of all their Honours and Treasures, and as naked as they come into the World, go out of it. Be not thou afraid when one is made rich,* 1.26 when the Glory of his House is increased.

For when he dieth, he shall carry nothing away; his Glory shall not descend after him. Death equally vilifies, makes loathsom and ghastly the Bodies of Men, and reduces them to sordid Dust. In the Grave the * 1.27 Dust is as precious and powerful of one as of another. Civil Di∣stinctions are limited to the present time. The prodigi∣ous Statue in Nebuhadnezzar's Vision, Dan. 2.32, 33, 34, 35. while it was upright, the Parts were really and visibly distinct: The Head was of fine Gold, the Breast and Arms of Silver, the Belly and Thighs of Brass, the Legs of Iron, the Feet part of Iron and part of Clay: but when the Stone cut out without hands, smote the Image upon the Feet, then was the Iron, the Clay, the Brass, the Silver, and the Gold, broken to pieces together, and be∣came like the Chaff the Wind carries away. Who can distinguish between Royal Dust taken out of magnificent Tombs, and Plebean Dust from common Graves? Who can know who were rich, and who were poor; who had Power and Command, who were Vassals, who were remarkable by Fame, who by In∣famy?

They shall not say this is Jezebel:* 1.28 not know this was the Daughter and Wife of a King. The King of Baby∣lon, stiled Lucifer the bright Star of the Morning, that possess'd the first Em∣pire in the World, was degraded by Death, humbled to the Grave, and ex∣changed all his glorious State for Worms and Putrefaction.* 1.29 The Worm is spread under thee, and the Worms cover thee. In short, Death separates Men from all their admired charming Vanities. Now considering Man merely in the Order of Nature, what Reflection is more fearful and tormenting, than the necessity, that cannot be over-ruled, of parting for ever with all the Delights of Life? Those who have ascended to the Throne, that are arrived at the height of Temporal Happiness, what a me∣lancholy Prospect is before them of Death and the dark Grave? When all things conspire to make Men happy here, the sensitive Faculties and their Fruitions are ebbing and declining, till then sink into Death, the Whirlpool that will shortly swallow them up for ever. This renders the Thoughts of Mortality so frightful, and checks the freest enjoyments of carnal Pleasures.

2. Death is fearful in the apprehen∣sion of Conscience, as 'tis the most sen∣sible mark of God's Wrath, that is heavier than Death, and a Summons to give an account of all Things done in this Life, to the righteous Judg of the World.* 1.30 'Tis appointed to all Men once to die, and afterward the Judgment. The Penal Fear is more wounding to the Spirit than the Natural. When the awakened Sinner presently expects the Citation to appear before the Tribunal above, where no Excuses, no Suppli∣cations, no Priviledges avail, where the Cause of eternal Life or Death must be decided, and the awards of Justice be immediately executed; O the Convul∣sions and Agonies of Conscience in that hour! when the diseased Body cannot live, and the disconsolate Soul dare not die, what Anxieties surround it? This redoubles the Terrors of Death, that the first transmits to the second that was figured by it. O the dismal aspect of Death riding on a pale Horse, with Hell the black Attendant following. This Fear surprized the Sinners in Sion. Who a∣mong us can dwell with devouring Fire? who among us can remain with everlasting burnings? This made a Heathen, the

Governor of a Province, to tremble be∣fore a poor Prisoner: While Paul dis∣coursed of Righteousness, Temperance,* 1.31 and Judgment to come, Felix trembled. 'Tis a fearful thing to fall into the Hands of the living God, who lives for ever,* 1.32 and can punish for ever. None is so powerful as God, nothing so fearful as the guilty Conscience.

3. The Degrees of this Fear are ex∣press'd by Bondage. This Passion when regular in its Object and Degree, is ex∣cellently useful: 'tis a wise Counsellor and faithful Guardian, that plucks off the Mask from our Enemies, and keeps Reason vigilant and active to prevent a threatning Evil, or to sustain it in the best manner. 'Tis observable in the brute Creatures, that the Weak and Fearful are most subtile and ingenious to secure themselves, and supply the want of Strength with Artifice. But when Fear is inordinate, 'tis a tyran∣nous Master, that vexes the weary Soul, and hinders its free and noble O∣perations. Cesar chose rather to be ex∣pos'd to sudden death,* 1.33 than to be con∣tinually harrass'd with fears how to a∣void it.* 1.34 The Greek word implies the binding of the Spirit, that causes an

inward Slavery. And in the Apostle's Writings, ‖ 1.35 the Spirit of Fear, and the Spirit of Bondage, are equivalent. Ish∣bosheth, when Abner provok'd by the Charge about Saul's Concubine, impe∣riously threatned to translate the King∣dom to David, was struck with such a fear, that he could not answer Abner a word, 2 Sam. 3.10, 11. The sudden Passion stifled his Reply, and reduc'd him to a defenceless Silence. Now the fear of Death, as 'tis remiss or vehe∣ment, such are the degrees of Bondage from it.

1. It embitters the enjoyments of the present Life, and makes the most pro∣sperous in the World, even in the ful∣ness of their sufficiency, to be in straits. Though the Senses are pleased with the quick sweetness of Change from one Object to another, yet the Soul cannot have a delightful undisturbed Fruition, foreseeing that the stream of Pleasure will issue into the dead Sea. Truly Light is sweet,* 1.36 and 'tis a pleasant thing to be∣hold the Sun. But how short is this Life with all its Pleasures, in compari∣son of the Days of Darkness that fol∣low. Now though 'tis our best Wis∣dom and truest Liberty, to rejoice in

this World as if we rejoiced not, and fre∣quently to meditate on the cooling Do∣ctrines of Death and Judgment, to re∣press the transports of the voluptuous Appetite; yet since the Comforts of this Life are liberally indulged to us by the Love of God, to be the Motives of our grateful and affectionate Obedience, to sweeten our passage to Heaven, we may with tranquillity of Spirit make a pure and chearful use of them in his Service; and 'tis an oppressing bondage, when the disquieting anxious Fears of Death hinder our temperate enjoyment of his Favours and Blessings.

2. The fear of Death oppresses the Souls of Men under a miserable Bon∣dage to the Devil; for his Dominion is maintain'd by the Allurements and Terrors of the World. Though Men do not explicitly acknowledg his Sove∣raignty, yet by voluntary yielding to his pleasing Temptations, they are re∣ally his Slaves. And the apprehension of temporal Evils, especially of Death, dress'd up in a frightful representation with its bloody Pomp,* 1.37 is the strongest snare to the Soul. The Faint-hearted prove false-hearted in the time of trial: For the timerous Spirit being whol∣ly

intent how to avoid the incursion of a present Evil, forgets or neglects what is indispensably to be done, and thinks to find an excuse in the pretended ne∣cessity. How many have been terrified from their clearest Duty and resolved Constancy? To escape Death, they have been guilty of the most insuffera∣ble Impieties, by renouncing God their Maker and Saviour, and worshipping the Devils for Deities. Every Age pre∣sents sad Spectacles of many that choose Iniquity rather than Affliction,* 1.38 that re∣linquish their Duty, and by wicked Compliances save their Lives and lose their Souls. Carnal Desires, and car∣nal Fears, are the Chains of Hell that retain Men Satan's Captives. But what folly, what madness is it, for the avoid∣ing the impotent fury of the Creature, to venture on the powerful Wrath of God, that exceeds all the Terrors that can be conceived by Fear? This ren∣ders them more brutish than the Horse, that starting at his Shadow, springs over a desperate Precipice. The Fearful are excluded from Heaven,* 1.39 and cast into the Lake of Fire and Brimstone for ever.

3. The extream fear of Death and Judgment, dejects and discourages the

Soul from the use of means to prevent eternal Misery, and induces a most wo∣ful Bondage. Fear anticipates and ex∣asperates future Evils: for as Knowledg excites Fear, so Fear encreases Know∣ledg, by the uncessant working of the Thoughts upon terrible Objects. The fearful Mind aggravates the foreseen E∣vil, and distils the Poison from all the Circumstances and Consequences of it. And when the Evil is apprehended as insuperable and indeclinable, all endea∣vours to escape are cut off. What a Philosopher observes of an Earthquake,* 1.40 compared with other destructive Evils, is true in this case. There may be a safe retreat from Fire, from Inundati∣ons, from Storms, from War, from Pestilence, but an Earthquake astonish∣es with so violent a perturbation, that stops our flight from the imminent Danger:* 1.41 So the vehement impressions of Fear from the approaches of Death, and the severe executions upon the Sin∣ner after it, distracts the Mind, and disables from flying from the Wrath to come. These Fears are more heavy by the suggestions of Satan, who repre∣sents God so terrible in his Majesty, in∣exorable in his Justice, and unchange∣able

in his Threatnings, that all Hopes of obtaining his Favour are lost. As the Egyptian Darkness was not meerly from the absence of the Sun, but from feculent Vapours condensing the Air▪ that it might be felt: So these dark and fearful expectations of the Divine Wrath are not only from the withdrawing the Light of God's Countenance, but from the Prince of Darkness that foul Spirit. And as we read of the Egyptians, that no Man arose from his place for three days; as if they had been buried in that Dark∣ness, and deprived of all active Power and Motion: so the despairing Soul sits down mourning at the Gates of Death, totally disabled from prosecuting the Things that belong to its Peace. 'Tis Hope inspires and warms us with ala∣crity, encourages our Endeavours: De∣spair blunts our edg and industry. The Soul suffers the hardest Bondage, and the Condition is unexpressibly sad un∣der the tyranny of this Fear. O how enthralled, how desolately miserable! Despair does meritoriously and effectu∣ally ruin the Soul. For whereas there is no Attribute more Divine, no clearer Notion of the Deity than Love and Mercy; this Passion disparages his Mer∣cy,

as if Sin were more omnipotent, than his Power to pardon; and all the Tears that flow from it, are so far from expiating, that they encrease Guilt: and whereas the believing view of Christ would as compleatly and present∣ly recover the Soul-wounded Sinner, as the Israelites were by looking to the or∣dained visible Sign of their Salvation; Despair turns away the Eye from our Deliverer, and fixes it upon Misery as remediless and final.

4. How comes it to pass that Men are not always under the actual fear of Death, but subject to the revolutions of it all their Lives?

The Seeds of this Fear are hid in the guilty Breasts of Men, and at times, especially in their Calamities, break forth and kindle upon them. In their Leisure and Retirement, intercurrent thoughts of Death and Judgment sting them by fits, and make them uneasy. The flashes of Conscience, like moments of Lightning, startle them, but they relapse into their habitual stupidity. And the account of it will be clear, by considering the following Particulars.

1. Men are apt to flatter themselves with the hopes of long Life, and look

upon Death at a great distance. Tho there be a dying disposition in the youngest and strongest Persons, though we live in a World of Casualties, and Death lie in ambush to surprize us eve∣ry day, yet we are secure: because E∣vils affect us according to their appre∣hended nearness. A petty Constable that is troublesom and vexatious, is more fear'd by his Neighbours, than the Grand Signior with all his Executi∣oners. As remote Objects, though of vast bigness, are lessen'd to our sight; so through the supposed interval of ma∣ny years, Death is look'd on with a di∣minution of its Terror. But when Death presents it self before Men ready to dispatch them, how formidable is its appearance! Saul though renowned for his Valour, yet when he understood by Revelation, that to morrow he and his Sons should be in the state of the Dead,* 1.42 there was no strength in him; but he fell straitway all along on the Earth; struck through with fear before he was wounded by the Arrows of the Phili∣stines. Belshazzar in the midst of his luxury and jolity, attended with a thou∣sand Lords,* 1.43 and his Herd of Concubines, inflam'd with Wine, and therefore less

capable of fear, yet upon the sight of the fatal Hand writing on the Wall a few unknown Characters, which his guilty Conscience (before the Prophet Daniel came) interpreted to be the Sentence of present Death, how fear∣fully was his Countenance changed pale as a Carcass? How suddenly did his Blood congeal, and his warmest quick∣est Spirits die in his Heart? His whole Body was seized by such a vehement trembling, that his Joints were loosed, and his knees smote one against another. This is a representation of those who bid defiance to Death at a distance; but when the fatal Hour is come, and they hear the Sentence decreed against them, God has numbred thy days, and finish'd them: thou art weighed in the ballance, (all thy Words and Actions, thy Thoughts and Affections) and art found wanting: and thy Soul shall be divided from thy Body, the one sent to Hell to suffer the undying Worm of Conscience, the other to the Grave, to be a Prey to the Worms of Corruption; how are they overcome with horror!

2. The continual succession of the Pleasures and Business of the World di∣vert the Mind from the attentive strong

contemplation of Death, and the Con∣sequences of it. Pensive Thoughts are unwelcome, and we studiously endea∣vour to cancel the memory of such things as afflict us. 'Tis said of the Wicked, that God is not in all their Thoughts. The consideration of the holy Inspector and Judg of their Acti∣ons is tormenting, therefore they fill their Minds with earthly Imaginations, to exclude the Divine Presence. We read of those,* 1.44 who to put far away the evil Day, chaunted to the sound of the Viol, and drank Wine in Bowls. They are rock'd asleep with the motion of phantastick Vanities. And Sleep takes away Fear, but gives no safety. 'Tis recorded of Marius,* 1.45 that after his O∣verthrow by Sylla, he was always in consternation, as if he heard the sound of the Trumpets, and the noise of the victorious Army pursuing him: And his Fears were no longer quiet than whilst charm'd with Wine and Sleep: he therefore was continually drunk, that he might forget himself, his Ene∣my, and his Danger. Thus Men make a pitiful shift to forget their latter End: and whilst they are following either se∣cular Affairs, or sensual Pleasures, are

unconcerned for what is to be hereaf∣ter. But this Diversion will shortly be at an end, for in their languishing hours, when the wasted Body fails the carnal Mind, and sensual Desires fail the Man, then Conscience that spoke with a low Voice before, is loud and terrible, and like the rigid Exactor in the Para∣ble, that took his Debtor by the throat, requires them to pay what they owe.

3. Some are so hardned in Infidelity, that the Powers of the World to come make no Impression on their Hearts. They mind but little, and are less af∣fected with invisible things. They for∣tify themselves with gross Thoughts, that the Spirit of Man vanishes with his Breath, that Death is the end of this Life, and not the beginning of a∣nother, and feed without Fear. Place one in the midst of destructive Evils, but unseen or not believed, and he is as fearless as a blind Person walking on the brink of a deep Pit. Indeed there are none less disturbed with the Terrors of Death, than the eminently Good, or the extremely Bad: for the one sort have a blessed Hope that Death will be to them an entrance into Life, and live like the Angels, with a Joy unspeakable

and glorious. The others are as sensual and secure as the Beasts that perish, ha∣ving extinguish'd the fear of eternal fu∣ture Evils, which is the proper passion of Reason. The Apostle declares, That knowing the Terror of the Lord,* 1.46 we per∣swade Men to be reconcil'd to him, before the Season of Mercy be expired. But those who have suppress'd the natural Notions of Eternal Judgment, as they think it beneath their Wisdom to be perswaded by the Promises of Heaven, so beneath their Courage to be terrified with the Threatnings of Hell, and tri∣umph over the Ruines of Conscience. But though wicked Infidels slight the Threatnings, they shall not escape the Vengeance of God.

* 1.47We read of Noah, That being warned of God of things not seen as yet, moved with fear, he prepared an Ark for the saving of his House. His Fear was the native issue of his Faith. But the pro∣fane World, in whom Sense was pre∣dominant, that despised the Oracle, and trembled at no Judgments but what were acting on the visible Stage, they ate and drank, married, and were given in marriage, till swept away by the un∣feared Inundation. We read that Lot

being certified by an embassy of An∣gels, that a Deluge of Fire would in a few hours pour down from Heaven up∣on Sodom, he most earnestly sollicited his Sons-in-Law, Arise, depart out of this Place, for the Lord will destroy this City: but they entertained his compas∣sionate Advice with derision, he seemed to them as one that mocked, and were sur∣prised by those fearful Flames that dis∣patch'd them from a Temporal Hell to that which is Eternal. Thus 'twas prophesied, That in the last days there shall come Scoffers, walking after their own Lusts, and saying, Where is the Promise of his coming? But let them blaspheme and scorn the most sacred and terrible Truths, let them perpetuate their ex∣cess of Riot, and wild Mirth while they live, Death will come, and Judg∣ment as sure as Death.

III. I now come to shew how the Death of Christ frees us from the tor∣menting fear of Death.

For the clearing this, we are to con∣sider, that Sin, Satan and Death, are Enemies in combination against Man in his mortal State; and the destructive Power of Satan, and Death, is from

Sin. When Man renounced his Crea∣tor and natural Lord, he was judicially given up to Satan as the Executioner of Vengeance, and to the Power of Death. Such is the Order, rather the Confusion in the World by Sin. The Empire of Satan and Death is built on the Ruins of our Innocence.

Now the Son of God came from his Throne in Heaven to deliver us: And whereas there are two ways of obtain∣ing freedom from Captivity, either by Ransom, or by Power and Rescue, in both respects our deliverance from Bon∣dage to these Capital Enemies, is ascri∣bed to the Death of Christ.

'Tis called our Ransom, and that in its strict Notion has a respect to Capti∣vity. There is one God, and one Media∣tor between God and Man,* 1.48 the Man Christ Jesus; who gave himself a Ransom for all. His Life was the full price of our Liberty and Salvation. God does not pardon Sin, and release from Punish∣ment by a pure absolute Act of his Will and Authority, as a Creditor for∣gives a Debtor; but in such a way as to preserve the Rights of Justice inviolate. Therefore when Man was devoted to Death, our Redeemer exchang'd Con∣ditions

with him, and offer'd up his precious Blood, as our Ransom to God,* 1.49 in the quality of the King and Judg of all. Such was the Dignity of his Per∣son, that the entire World, the Heavens and the Earth, with all their Inhabi∣tants, are of less value to him, than the basest Dross to refined Gold. Such was the greatness of his Sufferings,* 1.50 in which the highest degree of Obedience, and the lowest degree of Humility were conspicuous, as to be a valuable Com∣pensation, to obtain eternal Redempt•••••• for us.

Now when God the supreme Jud•••• satisfied, Satan forfeits the right he 〈◊〉〈◊〉 to torment us, and is divested of h•••• Dominion over our Wills; which th•• justly permitted, was an usurpation up∣on God's Right in Man that can neve•• be extinguish'd. 'Tis said by the Apo∣stle,* 1.51 that our Saviour blotting out the hand-writing of Ordinances that was a∣gainst us, which was contrary to us, and took it out of the way, nailing it to his Cross: He abolish'd the use of the Cere∣monial Law, that was an Evidence and Enditement of their Guilt who performed it, and the Curse of the Mo∣ral Law: It follows, and having spoil∣ed

Principalities and Powers, he made a shew of them openly, triumphing over them in it. Our Saviour died victoriously; the Tree of Infamy on which he suffer∣ed, was the Trophy of his Conquest. His Death disarm'd Satan of his Wea∣pons, whereby he subdued Us, Sin, the Law, and Death; for though his actu∣al Triumph was in his Resurrection and Ascension to Glory, yet it is justly ascribed to his Death; for that merito∣riously open'd the Grave at his Resur∣rection, and Heaven at his Ascension.

And here by the way 'tis most wor∣thy of observation, that our Delive∣rance from our spiritual and most dead∣ly Enemies is equally righteous, as ad∣mirable and glorious: for our suffering Saviour appeas'd the Wrath of God, and broke the Powers of Darkness. The Wisdom and Love of God had their De∣signs in his Death, as well as the Malice and Rage of Satan; as Lines, that are opposite in the Circumference, meet in the Centre.

And as from the Tyranny of Satan, so the Death of our Redeemer is our redemption from Death, as to the Curse and final Dominion of it; nay, has made it a blessed Advantage to us.

1. The Curse is removed. Death considered as the Wages of Sin, is all sting and poison, the consequent of the spiritual Death, and the introduction to eternal Death.* 1.52 The sting of Death is Sin, and the strength of Sin is the Law. Death hath its wounding Power from Sin, and Sin from the Law, that forbids it, that discovers its Nature, and enhanses the measure of its Guilt, and denounces condemnation for it. Now our Saviour having in our stead, subjected himself to Death, the penalty of the Law for Sin, There is no condem∣nation to those that are in Christ Jesus. Christ hath redeemed us from the Curse of the Law, being made a Curse for us.* 1.53 Death inflicted on the Saints, has not that re∣lation to the guilt of Sin, as to be pro∣perly satisfaction to revenging Justice. There are no petty payments to be made by our Sufferings after his com∣pleat Satisfaction to God. The Lord laid on him the Iniquities of us all.* 1.54

'Tis indeed still a declaration of God's holy Displeasure against Sin, for that originally open'd the way of its coming into the World; and sometimes by the immaturity or manner of it, 'tis a cha∣stisement upon good Men for Sin; that

is, to make them renew their Repen∣tance, and mortify their carnal Affecti∣ons that fasten them to the World. For though after the last act of Expiration there is no place for Repentance; yet in the approaches of Death, the Soul is strongly excited by the Call of God to review its State, and make solemn pre∣paration to be found of him in Peace. But 'tis not in a strict sense the maledi∣ction and vengeance of the Law execu∣ted upon them. The Serpent is turn'd into a Rod of Correction in the hands of our Heavenly Father for their good.* 1.55 As the Apostle, speaking of some that for their profaning the Lord's Table, were fallen asleep,* 1.56 adds, that when we are judged, we are chastened of the Lord, that we may not be condemned with the World.* 1.57 A Believer shall not be hurt of the second Death.

From hence it is, that in the Book of Life, the Scriptures, the Death of the Saints is called a Sleep. Saint Paul ar∣gues,* 1.58 If we believed that Jesus died and rose again; even so them also that sleep in Jesus, will God bring with him. 'Tis observable how the Apostle varies the expression, Jesus died, and the Saints sleep in him: for he sustained Death

with all its Terrors, that it might be a calm Sleep to his People.* 1.59 They enjoy as per∣fect a Rest in the Beds of Dust, as ever in the softest Down. Stephen in the midst of a shower of Stones fell asleep. Believers die in Peace. The Righteous is taken from the E∣vil to come; he enters into Peace. Being reconciled to God through the Blood of Christ, they are not terrified at his Call, but with sweet tranquillity resign their Souls un∣to him. Lord,* 1.60 now let thy Servant de∣part in Peace, for mine Eyes have seen thy Salvation. There is a vast differ∣ence in God's account, between the Death of the Righteous and the Wick∣ed. As the Tabernacle in the Wilder∣ness was taken down with care upon their change of station, and delivered to the Levites charge, in order to the raising of it again with honour; but the House incurably infected with the Leprosy, was pluck'd down with vio∣lence, and thrown into an unclean place with execration: Thus the death of the Saints is precious in the sight of the Lord, their Bodies are kept in the bosom of

the Earth, to be raised in Glory; and the death of the Wicked is accurs'd. In short, as the Wood that Moses cast into the Waters of Marah, by a miraculous virtue sweetned them: so the Cross of Christ has taken away the malignity and bitterness of Death.

2. Death is a blessed Advantage, and enriching Gain to a Believer: it brings him to the possession of that Good that incomparably exceeds the Evil that re∣mains in it. For the Death of a Saint is not total; but as in the Ceremony of Purification from Leprosy, one Bird was killed, and the other let fly in the open Air, the mysterious shadow of the Lepers being restored to a state of Li∣berty: Thus when the Body dies and re∣turns to the Earth, the Spirit returns to God, the Father of Spirits, and Fountain of Life. Our Saviour told the Jews, I am the living Bread that came down from Heaven:* 1.61 if any Man eat of this Bread, he shall live for ever; and the Bread that I will give is my Flesh, that I will give for the Life of the World. The Heavenly Divine Life, that is communicated by the Spirit of Christ to Believers, re∣mains entire when the sensitive Life is lost. The natural Order is, There is a

time to be born, and a time to die: the supernatural is, there is a time to die, and a time to be born. The Death of a Saint is a † 1.62 new Birth; the pains of the dying Body are as Throws, where∣by the ripen'd Soul is delivered into the Land of the Living. The happiness of a Saint after Death, more particularly will appear by considering;

1. The freedom he obtains from all afflicting Evils that are numberless here, and from Sin the worst in its nature, and the cause of all the rest. The pre∣sent World is a Labyrinth of Thorns, in every state we meet with something to vex us. You may as well count the Waves of the Sea when inraged by a Tempest, as the Troubles to which in this mortal open state we are expos'd. Man that is born of a Woman,* 1.63 is of few days, and full of Trouble. A short Life, and many Miseries. O our unhappy Capacity! the Body is liable to as many Diseases as there are Members;* 1.64 and the Soul to as many Perplexities as Passions. How often are the Scenes and Habits chang'd in the time of one Man? He that lives in Pleasures, must act the Mourner's part. Our sweetest Comforts have hidden Stings: and whatever is

most pleasing, may occasion bitter grief. And usually holy Men have a greater portion of Afflictions here: sometimes by the malignity and violence of the Wicked; as under the Law, the Lamb and the Dove were Sacrifices, the Em∣blems of Innocence, and Purity, and Meekness, whilst the Vulture and the Lion, the greedy Devourers, escaped. This the Apostle declares of the Elect, They are predestinated to be conformed to the Image of God's Son, who trac'd out the Way to Heaven in his own Blood, and by the Cross ascended to the Throne. Sometimes more immediately Divine Providence afflicts them, to preserve their Spirits from the tainted Pleasures of the World, and for other holy Ends: but there is a Rest for the People of God in Heaven. Besides, there are Relicks of Sin in the best of the Saints here. Indeed Sin is depos'd from Sovereignty and Rule; the imperious Lusts are crucified, but not quite expir'd. As those that were nail'd to the Cross in their Hands and Feet, the parts least vital and most sensible, died a painful lingring Death. Still the Flesh lusts a∣gainst the Spirit, and the Spirit against the Flesh. As there is a complexion of

Humours in humane Bodies, always jarring when they are in the soundest Health; and where there is not this active contrariety, either the Body is without a Soul, a meer Carcass, or a glorified Body in Heaven. So where there is not this internal Combat be∣tween Grace and Sin, either the Man is wholly * 1.65 carnal, dead in Sins and Trespasses; or wholly spiritual, reigning in Heaven. And there is no∣thing more works on the ten∣der Affections of a Saint, than to find in himself what is dis∣pleasing to God; that still he is under a sad necessity of sin∣ning. What is said concern∣ing an old Man wasted and decayed in his drooping Years, that the Grashopper is a burden to him, is true of the new Man in a Christian; the Sins that are counted light in the valuation of the World, are a heavy weight to him. Vain Thoughts, idle Words, irregular Passions, unprofitable Actions, are mo∣tives of heart-breaking Sorrow. Now Death is to a Believer an universal Re∣medy against all the Evils of this Life: it frees him from all Injuries and Suf∣ferings,

and from Sin in all its degrees, from all inclinations and temptations to it. He that is dead, ceaseth from Sin. Death is the Passage from this Wilder∣ness to the true Canaan the Rest above, that flows with better Milk and Hony, with Innocence and Happiness for ever. There nothing can disturb the Peace, or corrupt the Purity of the Blessed.

3. Besides the privative advantage, the freedom from all the Effects of God's Displeasure, and the resentments of it, there is the highest positive Good obtained by Death; The Spirits of just Men are made perfect in Heaven. The Soul is the Glory of Man, and Grace is the Glory of the Soul, and both are then in their Exaltation. All the Fa∣culties of the Soul are rais'd to the high∣est degrees of Natural and Divine Per∣fection. In this Life Grace renews the Faculties, but does not elevate them to their highest pitch: it does not make a mean Understanding pregnant, nor a frail Memory strong, nor a slow Tongue eloquent, but sanctifies them as they are. But when the Soul is releas'd from this dark Body of Earth, the Understanding is clear and quick, the Memory firm, the Will and Affe∣ctions

ardent and vigorous. And they are enrich'd with Divine Light, and Love, and Power, that makes them fit for the most noble and heavenly O∣perations. The Lineaments of God's Image on the Soul are first drawn here, but then it receives his last Hand. All the Celestial Colours are added, to give the utmost life and lustre to it. Here we are advancing, but by Death we ar∣rive at Perfection.

We shall in Heaven be join'd to the Assembly of Saints and Angels, our best Friends. Love is the Law of that Kingdom, and perfectly obeyed there. Now how charming is the Conversati∣on of one that is wise and holy, especi∣ally if the sweetness of Affability be in his Temper? How pleasantly does Time slide away in the company of our beloved Friends? We are not sensible of its flight. But what dear satisfacti∣on is it to be united to that chosen con∣secrated Society Above, who love one another as themselves? Though the An∣gels and Saints have different degrees of Glory, yet every one is perfectly happy and pleased. As the strings of an Instrument differ in the size and sound; some are sharp and high, some

grave and deep, others a mean, and from that variety results the Harmony and Musick, so that if every string had Judgment and Election, it would chuse to be what it is: so from the different degrees of Glory in Heaven, the most amiable and equal Order of the Divine Wisdom appears, that satisfies every one.

We shall be in the glorious Presence of God and Christ, where is fulness of Joy, and infinite Pleasures for ever. 'Tis said of Abraham, he rejoic'd to see the Day of Christ, two thousand Years be∣fore his coming. When by Faith he saw the Incarnation of the Son of God, in order to the redemption of Men, it put him into an exstasy. Yet then our Saviour was born to Sorrows and Mise∣ries. But how ravishing is the sight of our Redeemer, set down on the right Hand of the Majesty on high, having purged our Sins by himself, and accom∣plish'd our Salvation? Now we are ab∣sent from God, yet in believing his in∣fallible Promises, we rejoice with a Joy unspeakable and glorious: But how much more joyful is the fruition of them? Here the Divine Goodness is derived to us through secondary means, that weak∣en

its efficacy, but in Heaven the Con∣solations of the Creator are most purely dispensed, and his immediate Excel∣lencies are made known.

This Blessedness exceeds all our Thoughts and explicite Desires, and re∣quires the eloquence and experience of an Angel to set it forth. The bright Sum of it is this, We shall see God in his Glory, face to face,* 1.66 in the most per∣fect manner: the sight of his Glory shall transform us into his Likeness; we shall be like him, for we shall see him as he is.* 1.67 This shall produce in us the most pure and ardent Love; and Love shall be attended with inexpressible joy, and that with the highest Praises of the blessed God, whose influxive Presence is the Heaven of Heaven.

And that which crowns all is, that the Life above is Eternal. This satis∣fies all our Desires, and excludes all our Fears: for Unchangeableness is an in∣separable Attribute of perfect Felicity. The Blessed are in full Communion with God, the Fountain of Life, and Christ the Prince of Life. Because I live, saith our Saviour, ye shall live also. What can interrupt, much less put an end to the Happiness of the Saints?

The Love of God is immutably fix'd upon them, and their Love upon him. Here their Love is subject to decays, and gradual alienations; as the Needle in the Compass, though it always has a tendency to the North-Pole, yet some∣times it declines and has its variations. But in Heaven the Love of the Saints is directly and constantly set upon God. The Light of his Countenance governs all their Affections. 'Tis as impossible to divert their Desires from him, as to cause one that is inflam'd with Thirst, to leave a clear flowing Spring for a noisom Puddle. In short, Heaven is filled with eternal Hallelujahs: for there is no appearance of Sin, no sha∣dow of Death there: all Miseries are vanish'd, and all that is desirable is possess'd by the Saints: the Circle of their Employment is to enjoy and praise the Divine Goodness for ever.

Now is not the blessed Exchange a Christian makes of the present Life, for that which is infinitely better, suffi∣cient to make Death not fearful, nay desirable to him? The regular well-grounded hope of this will compose the Thoughts in the nearest Approach and

Apprehension of Death: No other Principles or Resolutions are able to vanquish the Terrors of our last Ene∣my. And this Happiness was pur∣chas'd for us by the everlasting Trea∣sure of our Saviour's Blood. The Sa∣tisfaction of his Sufferings was merito∣rious, as the Merits of his active Obe∣dience was satisfying.

Before I proceed to the third Head, I shall resolve a Question, How it comes to pass, since Believers are freed from the Sting of Death, that they die, and remain in the State of Death for a time.

For this there are several Reasons.

1. By this means all the sinful Frail∣ties that cleave to the Sains in this Life, are abolish'd.* 1.68 The Body is dead because of Sin: And what is more becoming the wise and Holy Providence of God, than that as by Sin Man was at first made subject to Death, so by Death Sin dies entirely for ever. Thus as in Sampson's Riddle, Out of the De∣vourer comes Meat; and our worst Enemy is conquer'd by his own Wea∣pons.

2. Death is continued to the Saints, for the more eminent Exercise and Il∣lustration of their Graces, for the Glo∣ry

of God, and in order to their future Reward. ‖ 1.69 Faith, and Love, and Patience, are declared in their most power∣ful Operations in our Encoun∣ter with Death. If every Saint were visibly and entire∣ly translated to Heaven, after a short course of Holy Obedi∣ence; if the Wicked did visi∣bly drop down quick into Hell, Faith would be resigned to Sight here. This would confound the Militant State of the Church with the Triumphant. There∣fore now Death happens to the Good as well as to the Wicked. In the next State they shall be separated by a vast Gulph, and an amazing Difference. Now Faith, whatever the kind of Death be that a Christian suffers, sees through the thickest Clouds of Disgrace and Misery, the glorious Issue. As the il∣lustrious Confessor who was crucified with our Saviour, proclaim'd his Eter∣nal Kingdom in the midst of insulting Infidels. And our Love to God then appears in its Radiancy and Vigour, when we are ready for the Testimony of his Truth, and advancing his Glo∣ry,

to suffer a violent Death: or when it comes in a gentler manner, for 'tis even then terrible to Nature, we are willingly subject to Dissolution, that we may be united to God in Heaven. And our Patience has never its perfect Work, and is truly victorious, till this last Enemy be subdued. Death is the Seal of our Constancy and Perseverance. Now the righteous Rewarder will crown none but those that strive law∣fully, and are compleat Conquerors.* 1.70 And how wise and sweet is the Oeco∣nomy of the Divine Providence in this, that the Frailty of our Nature should afford us a means of glorifying God, and of entitling our selves by his most gracious Promises to a blessed Re∣ward?

3. Our Saviour by his unvaluable O∣bedience and Sufferings, has procur'd for Believers a Celestial Divine Life, of which the natural Body is not capable. The Apostle saith, Flesh and Blood can∣not enter into the Kingdom of Heaven. The exigencies and decays of the sensi∣tive Nature require a continual Relief by Food and Sleep, and other material Supplies: but the Life above is wholly spiritual, and equal to that of the An∣gels.

Therefore till this earthly Ani∣mal Body be reformed and purified, 'tis not capable of the Glory reserv'd in Heaven. This is so absolutely re∣quisite, that those Believers, who are sound alive at the last Day, shall in the twinkling of an Eye be changed, that they may be qualified for it. Now herein the Wisdom of God is wonder∣ful, that Death which by the Covenant of Works was the deserved Penalty of Sin, by the Covenant of Grace should be the Instrument of Immortality. That as Joseph by a surprising Circuit was brought from the Prison to the Principality; so a Believer by the Grave ascends to Heaven. This the Apostle in his Divine Disputation against Infi∣dels, proves in a most convincing man∣ner; Thou Fool, that which thou sowest, is not quickned except it die. As the rot∣ting of the Corn in the Earth is ne∣cessary to the reviving and springing of it up: so we must die, and the Image of the Earthly Adam be abolish'd, that we may be transformed into the Image of the Heavenly One.

And to the other part of the Questi∣on, Why the Saints remain in the state of Death for a time? there is a clear

Answer. The Resurrection of the Saints is delayed till Christ's coming to Judgment, partly for the Glory of his Appearance: For what an admirable Sight will it be, that the Saints of all Ages shall at once arise glorified and immortalized to attend upon our Savi∣our in the last Act of his Regal Office, and then to make a triumphant Entry with him into Heaven: And partly, that the establish'd order of Providence may not be disturbed: for the changing of our Nature into Glory, in a suddain and inexplicable manner, cannot be without miraculous Power; and if eve∣ry Believer presently after Death, were in his glorified Body translated to Hea∣ven, the World would be always filled with Miracles, which were to cease after the sufficient Confirmation of the Gospel by them. But how long soever the Interval be to the Resurrection, it shall be with them that sleep in Jesus, as 'tis with those that awake out of a quiet natural Sleep, to whom the longest Night seems but as a Moment: so when the Saints first awake from Death, in the great Morning of the World, a thousand Years will seem no more to them than to God himself, but as one day.

I now come to prove the third thing, That our Saviour will abolish the Do∣minion of Death over the Saints.

Whilst the Bodies of the Saints re∣main in the Grave, they seem to be ab∣solutely under the Power of Death. The World is a Golgotha, fill'd with the Monuments of its Victories. And it may be said to this our last Enemy, in the Words of the Prophet to the bloody King, Hast thou killed, and taken Possession? But we are assur'd by an in∣fallible Word, that the Power of Death shall be abolish'd, and the Bodies of the Saints be reviv'd incorruptible and im∣mortal.

The Resurrection is a Terra incognita to the wisest Heathens; a Doctrine pe∣culiar to the Gospel: some Glimmer∣ings they had of the Soul's Immortali∣ty, without which all Vertue had been extinguish'd in the World, but no con∣jecture of the reviving of the Body. But Reason assists Faith in this point, both as to the Will of God, and his Power for the performing it. I will glance upon the natural Reasons that induce the considering Mind to re∣ceive this Doctrine, and more large∣ly shew how the Resurrection of the

Just is assured by our Redeemer.

1. The Divine Laws are the Rule of Duty to the entire Man, and not to the Soul only: and they are obeyed or violated by the Soul and Body in Con∣junction. Therefore there must be a Resurrection of the Body, that the en∣tire Person may be capable of Recom∣pences in Judgment. The Soul de∣signs, the Body executes: the Senses are the open Ports to admit Temptati∣ons. Carnal Affections deprave the Soul, corrupt the Mind, and mislead it. The Love of Sin is founded in bo∣no jucundo, in sensible Pleasures: and the Members are the Servants of Iniquity. The Heart is the Fountain of Prophane∣ness, and the Tongue expresses it. And the Body is obsequious to the Holy Soul in doing or suffering for God; and de∣nies its sensual Appetites and Satisfacti∣ons in Compliance with Reason and Grace. The Members are the Instru∣ments of Righteousness. It follows then there will be an universal Resur∣rection, that the rewarding Goodness of God may appear in making the Bo∣dies of his Servants gloriously happy with their Souls, and their Souls com∣pleatly happy in Union with their Bo∣dies,

to which they have a natural In∣clination, and his revenging Justice be manifest in punishing the Bodies of the Wicked with eternal Torments an∣swerable to their Guilt.

And of the Possibility of the Resur∣rection, the circular and continual Pro∣duction of things in the World, is a clear Demonstration of the Power of God for that effect. There is a pregnant Instance that our Saviour and the Apo∣stle made use of as an Image of the Resurrection: A Grain of Corn sowed in the Earth, corrupts and dies, and af∣ter springs up entire: its Death is a disposition to Life. The Essays of God's Power in the Works of returning Nature, Flowers and Fruits in their season, instruct us how easily he can make those that are in the Dust to a∣wake to Life. If the Art of Man, whose Power and Skill are very nar∣row and limited, can refine Gold and Silver to such a Luster, as if their mat∣ter were not * 1.71 Earth digged out of the Mines: If from black Cinders it can form Chrystal Glasses so clear and shi∣ning, how much more can Omnipo∣tency recompact our Dust, and reani∣mate it with a glorious Life? Death

that dissolves our vital Frame, does not abolish the matter of our Bodies: and though 'tis corrupted and changed by a thousand accidents, yet 'tis unperish∣ing; and under whatsoever Colours and Figures it appears, God perfectly discerns, and will separate it for its proper use.

More particularly, I will shew how the Resurrection of Christ is an assu∣rance of the Resurrection of Believers to Glory. As our Surety he was under the arrest of Death; it becoming the holy Majesty of God, and conducing to the ends of his Government, not to derogate from the dignity of his Law, but to lay the penalty upon his Son, who interposed for us. Now having finish'd the Work of our Redemption by his Sufferings, his Resurrection was the just consequent of his Passion. And 'tis observable that his Resurrection, tho one entire Act, is ascribed as to himself, so to his Father,* 1.72 by whose consent and concurrence he rose again. Therefore 'tis said, Whom God raised up, having loosed the Pains of Death,* 1.73 since it was impossible he should be holden by it. 'Twas naturally impossible upon the account of the Divine Power inherent in his

Person, and legally impossible, because Divine Justice required that he should be raised to Life; partly to vindicate his Innocence, for he was reputed, and suffered as a Malefactor, and princi∣pally because he had fully satisfied God. Accordingly the Apostle declares, he died for our Sins,* 1.74 and rose again for our Justification. Having paid our Debt, he was releas'd from the Grave, and the Discharge was most solemnly pub∣lish'd to the World. 'Tis therefore said,* 1.75 the God of Peace raised him from the Dead: the Act is most congruously ascribed unto God, invested with that Title, because his Power was exerted in that glorious Work, after he was reconciled by the Blood of the Covenant. Briefly, Our Saviour's Victory over Death was obtained by dying, his Tri∣umph by rising again. He foil'd our common Enemy in his own Territories the Grave. His Death was a Counter-poison to Death it self: as a bruised Scorpion is a * 1.76 noble Antidote against its Venom.

Indeed his Death is incomparably a greater Wonder than his Resurrection. For 'tis apparently more difficult that the Son of God, who originally posses∣ses

Immortality, should die, than that the humane Body united to him, should be raised to a glorious Life. It is more conceivable that God should communi∣cate to the humane Nature some of his Divine Perfections, Impassibility, and Immortality, than that he should sub∣mit to our lowest Infirmities, Suffer∣ings, and Death.

Now the Resurrection of Christ is the argument and claim of our happy Resurrection. For God chose and ap∣pointed him to be the Example and Principle from whom all Divine Bles∣sings should be derived to us. Accord∣ingly he tells his Disciples in a fore-ci∣ted Scripture, Because I live, ye shall live also. Our Nature was rais'd in his Person, and in our Nature all Belie∣vers: Therefore he is called the first-fruits of them that sleep; because as the first Fruits were a pledg and assurance of the following Harvest; and as from the condition of the first Fruits being offered to God, the whole Harvest was entitled to a Consecration; so our Sa∣viour's Resurrection to the Life of Glo∣ry is the earnest and assurance of ours. He is called the first-born among the Dead, and owns the Race of departed Belie∣vers

as his Brethren, who shall be re∣stored to Life according to his Pattern. He is the Head, Believers are his Mem∣bers, and therefore shall have Commu∣nion with him in his Life. The effect is so infallible, that now they are said to be raised up together,* 1.77 and made to sit in heavenly Places in Christ Jesus. If his Victory over our Enemies had been im∣perfect, and he had saved himself with difficulty and hazard, [as it were by Fire] in the Apostle's expression, our Redem∣ption had not been accomplish'd: But his Passion was triumphant; and is it conceivable, that he should leave the Saints, his own by so many dear titles, under the power of Death? If Moses, the Deliverer of Israel from the Tyran∣ny of Pharaoh,* 1.78 would not suffer any thing of theirs, not an hoof to remain in the House of Bondage; Will our great Redeemer be less perfect in his Work? Shall our last Enemy always detain his Spoils, our Bodies, in the Grave? This would reflect upon his Love and Power. 'Tis recorded, to confirm our Hopes, how early his Pow∣er was displayed in forcing the Grave to release its chained Captives: And many Bodies of Saints which slept arose,* 1.79

and came out of the Graves after his Re∣surrection, and went into the holy City, and appeared unto many. What better Earnest can we have, that the strength of Death is broken? From what he has done to what he is able to do, the Con∣sequence is clear. The Apostle tells us, He will raise our vile Bodies,* 1.80 and change them like unto his glorious Body, by that Power whereby he is able to subdue all things to himself. Our Redemption will then be compleat,* 1.81 and all the bitterness of Death past. The Redemption of the Soul is accomplish'd from Sin and Misery immediately after Death: but the Redemption of the Body is the last in order, and reserved to crown our Fe∣licity at the Great Day. Then Death shall be swallowed up in Victory,* 1.82 abolish'd for ever.

And O the joyful reunion of those dear Relatives after such a Divorce! when the Body that was so long detain∣ed in the loathsome Grave,* 1.83 shall be re∣formed with all glorious Perfections, and be a fit Instrument for the Soul, and partaker with it in consummate Bles∣sedness and Immortality. 'Tis said, that those that wear rich Clothing are in Kings Houses: but what are all the

Robes of costly Folly wherein earthly Courtiers appear, to the Brightness and Beauty of the Spiritual Body where∣with the Saints shall be clothed, to qua∣lify them for the Presence of the King of Kings, and to be in his House for ever? But O the miserable Condition of the Wicked in that Day! Death now breaks their Bodies and Souls into an irreconcileable Enmity, and how sad will their Conjunction be! The Soul will accuse the Body to have been Sin's Solicitor, continually tempting to Sensualities: and the Body will upbraid more than ever it allured the Soul, for its wicked Compliance: Then the Sin∣ner shall be an entire Sacrifice burning,* 1.84 but never consumed. Now from the assurance of a blessed Resurrection by Christ, the forementioned Fear of Death is conquered in Belie∣vers. If the Doctrine of the † 1.85 Transmigration of Souls in∣to Bodies (the invention of Pythagoras) inspired his Dis∣ciples with that fiery vigour, as to encounter the most pre∣sent and apparent Dangers, be∣ing fearless to part with the Life that should be restored; how much more

should a Christian with a holy Confi∣dence receive Death, knowing that the Life of his Body shall not be finally lost, but renewed in a blessed Eternity?

The fourth General to be considered is, the Persons that have an Interest in this blessed Priviledg.

This Inquiry is of infinite moment, both for the awakning of the Secure, who vainly presume upon their Interest in the Salvation of the Gospel, and for the confirming and encouraging the Saints. And we have an infallible rule of trial declared by St. John;* 1.86 He that hath the Son, hath Life; and he that hath not the Son, hath not Life. All the excellent and comfortable Benefits pro∣cur'd by our Saviour are communicated only to those who are united to him. Particularly with respect to the pre∣sent Subject: Justification, that great Blessing of the Gospel, the compleat Pardon of Sins, that disarms Death of its Sting, is not common to all that are Christians in title, but is a Priviledg with a limitation;* 1.87 There is no Condem∣nation to those that are in Christ Jesus, vitally as their Head, from whom are derived spiritual Influences, and judici∣ally

as their Advocate in Judgment; and such are described by this infallible Character, who walk not after the Flesh, but after the Spirit. The Blessedness after Death that is assured by a Voice from Heaven, is with this precise re∣striction, exclusive of all others: Bles∣sed are the Dead that die in the Lord;* 1.88 they rest from their Labours, and their Works follow them. The glorious Re∣surrection at the last Day, when the Bodies of the Saints that now rest in Hope, shall be incorruptible and im∣mortal, is the consequence of Union with him. Thus the Apostle declares; As in Adam all die,* 1.89 so in Christ shall all be made alive. As all that were natu∣rally in and from Adam, the corrupt Fountain of Mankind, are under the sentence of Death; so all that are in Christ the Head of the Regenerate, shall partake of his blessed Life. O∣thers shall be raised by his Power, as their Judg, but not as their Head: rais'd to be more miserable than Death can make them, not be transform'd in∣to his glorious Resemblance; made ca∣pable of suffering an ever-dying Death, not revived to eternal Life.

Now the Bond of our Union to Christ, is the Holy Spirit derived from him, as the Head of the Church, and is the inward, powerful and lasting Principle of Holiness, and new Obedi∣ence in Believers.* 1.90 He that is joined to the Lord, is one Spirit: that is, by the Spirit of Holiness has a real Participa∣tion of his Life, is both quickned and united to him.* 1.91 When the Prophet Eli∣sha by the outward applying the parts of his Body to the dead Child,* 1.92 in∣spir'd Life into him, there was no real Union between them: but Christ is by his Spirit so intimately united to Belie∣vers, that he lives in them, and they in him.* 1.93 The sanctifying Spirit renews the directing and commanding Facul∣ties, the Fountains of moral Actions; enlightens the Understanding with sa∣ving Knowledg, rectifies the Obliquity of the Will, purifies the Affections, and reforms the Life; so that the same Mind is in Christians as was in Christ; and as his Conversation was, such is theirs in the World. This Divine Change is not wrought by natural Rea∣son, though assisted by the most pow∣erful Arguments. The Breath of a Man may as easily dispel a Mist, or

thaw a Frost, as humane Directions and Motives to Vertue can renew the Mind and Heart, and produce a Holy frame of Soul towards God. Renew∣ed Christians are said to be in the Spirit, illuminated, inclin'd and enabled by the Spirit to do God's Will; and the Spirit of God to dwell in them, by his peculiar and eminent Operations. They live in the Spirit, and walk in the Spirit. An Angel may assume a Body, and act by it: but the humane Soul enlivens it, and performs sensible Operations by it. And such a Principle is the Holy Spirit to the Soul, gives it spiritual Life, Activity and Power for good Works. By what Application of the Spirit's Power this is produc'd is mysterious and inexplicable: but as the Apostle speaks of his Rapture into the third Heavens, that he knew it was real, and heard unutterable things; though how it was performed, whether in the Body, or out of the Body, he could not tell: thus when a natural Man, the current of whose Thoughts and Affections, was to the things of this World, be∣comes spiritual, when the carnal Ap∣petite is subdued, and sanctified Rea∣son has the Throne, when he feels such

strong and sweet Impulsives to Holi∣ness as engage the Will; when the Stream of his Desires ascend to the things above, and his Life becomes Ho∣ly and Heavenly, he feels and knows this wonderful Change, though the manner how it was wrought he cannot tell. I will shew more fully this sancti∣fying Work of the Spirit, that we may the better understand our State.

The Spirit of God is denominated by various Titles, the Spirit of Truth,* 1.94 the Spirit of Holiness, the Comforter, and represented by various Types,* 1.95 by an Ointment that clarifies the Eye to see things aright, by cleansing refreshing Wa∣ter, by purifying refining Fire, corre∣spondent to his sacred Operations in the Soul.

As the Spirit of Truth, he illumi∣nates the Understanding to see the Rea∣lity and Excellency of supernatural and Heavenly things, of the great Mysteries of Godliness, of Eternal Glory; so that a Christian in his most deliberate, solemn and composed Thoughts, in his exactest Valuation infinitely prefers them before the gau∣dy Vanities of this transient World. When the Eyes of the Mind are truly

enlightned, present things appear, or rather disappear, as Shadows.

As the Spirit of Holiness he renews the Will and Affections, inspires the Soul with Divine and unutterable De∣sires after the Favour and Grace of God, and communicates spiritual Pow∣er for the Prosecution and obtaining those Desires.

The Holy Spirit raises such a Love to God, that habitually and strongly inclines the Soul to obey his Com∣mands.

This is the most clear and essential Character of a Christian, the special and most excellent Property of a Saint, upon which all other Holy Qualificati∣ons depend. As Reason is the first and chief Excellence of Man, from whence his other Perfections are derived, that distinguish him from the Brutes, and give him a natural and regular Pree∣minence and Dominion over them, so that a Man is most properly defined a reasonable Creature. Thus the Love of God is the most Divine Grace, the true Form of Holiness, the Root from whence all other Vertues spring and flourish, and most peculiarly distin∣guish a Saint from unregenerate Men,

however adorn'd and accomplish'd; so that a Saint is most properly defined to be a Lover of God.

This is the Principle of true Holi∣ness inherent in the Soul, and shining in the Conversation, that distinguishes the Sincerity of a Saint from the Art of Hypocrisy, an affected Appearance of Religion for carnal sordid respects: and from civil Vertue, that restrains from what is ignominious and disgraceful to our Reputation, and makes obnoxious to Penalties of the Laws, and excites to praise-worthy Actions, upon worldly Motives: and from Philosophical Mo∣rality, that forbids Vice as contrary to Reason, and commends Vertue as the chief Ornament and Perfection of hu∣mane Nature, without a Regard to please and glorify God.

And Divine Love is the Principle of universal Holiness. Love is called the fulfilling of the Law, as 'tis a compre∣hensive Grace, and as it draws forth all the active Powers of the Soul to do God's Will in an exact manner. Uni∣versal Obedience is the Exercise of Love in various Instances. As the Spouse in the Song of Solomon is trans∣form'd in divers Representations; some∣times

as a Sister, sometimes as a War∣riour, sometimes as the Keeper of a Vineyard, but she always acted as a Lover, and her chief business was to please her Beloved. This Allegorical Description of the Church, signifies that when the Soul is inflamed with the Love of God, that Affection will be active and discover it self in all it does or suffers in the Service of God. This will make a Christian very desi∣rous and diligent to please God in all things, and careful not to displease him in any thing; for that is the inse∣parable Effect of Love. The Felicity of the natural temper, and the force of Education, may cause a loathing of some Evils, and dispose to some good Works, but with a reserved delight in other Sins, and a secret Exception a∣gainst other Duties. Servile Fear is a partial Principle, and causes an une∣qual respect to the Divine Precepts: it restrains from Sins of greater Guilt, at which Conscience takes fire: it urges to some Duties, the neglect of which causes Disquiet: but the Love of God causes the Hatred of Sin; and there∣fore 'tis against all Sin, not only to prevent the Exercise of it, but to era∣dicate

it out of the Soul. All the fear∣ful consequences of Sin do not render it so odious to a gracious Spirit, as its own proper Idea and intrinsick Evil, as 'tis contrary to the holy Nature and Law of God. Love unites the Soul to God, and turns the Thoughts continu∣ally to him: and the lively sense of his Majesty and Presence, who is so pure that he cannot behold Iniquity, causes an aversion from all that is displeasing to his Divine Eyes. And from hence it is that a zealous Lover of God is fre∣quent and strict in reviewing his Heart and Ways, and upon the discovery of sinful failings, renews his Repentance, which is the exercise of Grief and Love, and renews his purposes of more care and circumspection for the future. Love aspires to be like God in all possi∣ble degrees of Purity: for it inflames our Desires after his Favour, as that which is better than Life, and all the sweetest enjoyments of it, and Holiness is the powerful attractive of God's de∣lightful Love to us.

Love is the Principle of free, inge∣nuous, and joyful Obedience. 'Twas our Saviour's Meat and Drink to do the Will of his Father. For Love is the

fountain of Pleasure, it moves the Soul with Election and Liberty, and makes every thing grateful that proceeds from it. Therefore the Apostle declares, that the Law is not made for a righteous Man; that is, as it is enforc'd by terri∣ble penalties, to constrain rebellious Sinners to Obedience: for Love is an internal living Law in the Heart, and has an Imperial Power over his Actions. And this also distinguishes the renovati∣on of one sanctified by the Spirit, from the imperfect Change that is made in the Unregenerate. They may stop the eruption of corrupt Nature, but are Swine that being wash'd, have an inclina∣tion to wallow in the Mire: they may by strong impressions of Fear be urged to do many good things; but in this they are like a Bowl that is thrown with such violence, as controuls the drawing of the Bias, and makes it run contrary to it. But Love enclines the Soul to obey the holy Motions of the Spirit with facility: as the Wheels in Ezeki∣el's Vision turned every way with readi∣ness, as the Spirit moved them.

And with holy Love there is a spi∣ritual Power communicated, that both the natural averseness and impotence

to what is good may be healed. By the virtue of the sanctifying Spirit, the Soul that was dead, absolutely unable to perform spiritual and supernatural Acts, is revived to a kind of Omnipo∣tence, it can do all things, required by the Evangelical Covenant, by the new Law that is in the hands of our merci∣ful Mediator for Salvation. 'Tis true, there are relicks of Sin in the best, and the Flesh and Spirit are repugnant Prin∣ciples warring against one another: but the holy Spirit will make no capi∣tulation or composition with Sin, but is so predominant, that Sin is gradually subdued, and does not so freely and frequently break forth, as it does from the unrenewed. By the accession of his Strength we are enabled to mortify the Deeds of the Body, to crucify the Flesh with the Affections and Lust thereof: And to perform holy Duties with free∣dom, alacrity and zeal, in such a man∣ner as is acceptable to God. In short, saving Grace is distinguish'd from that which is common to the Unregenerate, by its prevalency and constancy. There may be a declination in the Saints tend∣ing to a downfal; but the Seed of God, that supernatural Grace that remains in

them, will by the Power of the holy Spirit recover the Supremacy. Others may be enlightned, and feel some good Motions, and transient Touches; as Saul had his rapture among the Pro∣phets; but they are not truly, entirely, and perseveringly converted to God; they are not proof against the allure∣ments or Terrors of the World. They make a fair Profession till they are tried by Temptations. Congealed drops of Water appear like solid Chrystal, till the warm beams of the Sun dissolve them, and discover the hypocrisy of the Chrystal. False Jewels may seem to have the lustre of Diamonds, till they are broke by a fall, and discovered to be Glass. Thus the Riches, the Ho∣nours and Pleasures of the Flesh melt some, and temporal Evils break the Resolutions of others, and make it evi∣dent they were not sincere Converts. But where the holy Spirit savingly works, he is said to dwell: he is not like a Passenger, or a Tenant at will, that neglects the House, and suffers it to fall into ruine, but as the Proprietary and Owner he keeps perpetual residence in true Christians, and by his continual Influence preserves them from final Apo∣stacy.

Now from hence we may judg whe∣ther we have an Interest in Christ and his Benefits. For the Apostle clearly tells us,* 1.96 That if any Man have not the Spirit of Christ, he is none of his. By this sacred Signature, we are appropri∣ated to Christ, and visibly distinguish∣ed from the World. For though the se∣cret and pure Influences of the Spirit in the Soul are only known to the Per∣son that feels them, yet his active In∣spirations are declarative of his Presence and Power in the outward Conversati∣on. As the Wind that is of so thin and subtil a nature that 'tis invisible in it self, but we certainly know from what Point it blows by the course and way that the Ship makes: thus the Spirit of God, who is compared to the Wind, is discovered by an infallible Indicati∣on, his Fruits and Effects in a holy Life. And those who have communion with Christ by his Spirit, have a share in his Victories, and may with confidence meet the last Enemy, Death: For we are assured, If the Spirit of him that raised up Jesus from the dead, dwell in us,* 1.97 he that raised up Christ from the dead shall also quicken our mortal Bodies, by the Spirit that dwelleth in us.

A preparative conformity to Christ in Grace, will be followed with a con∣summate in Glory. But those who ne∣ver felt the sanctifying efficacy of the Spirit in their Hearts and Lives, though they are Christians in profession, yet they have no other Union with Christ, than a dead Branch with a Tree that receives no sap and virtue from it; or an artificial Member joined to the Bo∣dy, that may have the outward clothing and ornaments proper to that part, but derives no Life and Sense from it. Who∣ever is in Christ is a new Creature.* 1.98 And only those who partake in the first Resur∣rection from Sin, shall be exempted from the Power of the second Death, and up∣on just grounds are freed from the Ter∣rors of the first.

To apply this Point, let us,

1. Consider our dear Obligations to our blessed Saviour, who to free us from the sting and enslaving fear of Death, submitted to it with all its Terrors from God and wicked Men. He felt a Sadness to an Agony in his Soul, and suffered the equal extremities of Ignominy and Torment in his Body. The Favour of God was intercepted

from him, that it may shine upon us in that gloomy hour. And all his terrible Sufferings, though foreknown by his enlightned Mind, could not weaken his determined Will to undergo them for us: But when Peter regarded with a more tender eye his Life than our Sal∣vation, he was repell'd with indigna∣tion: Unparallel'd Love! no less than Divine, transcending all the Instances of humane Affection. The highest kind and excess of Love amongst Men is to die for another, and the highest degree in that kind is to die to save an Enemy; and of this our Saviour is the singular Example: Love incomprehen∣sible! it passes knowledg, and all under∣standing but his who express'd it. His Love was equal to the heighth of his Glory from whence he descended, and the depth of his Sufferings that he su∣stained in our stead. By washing us from our Sins in his Blood,* 1.99 he makes us Kings, dignifies us with spiritual Sove∣raignty over not only defiling, but di∣sturbing Passions. The freest and most confident Sinner in the World, that re∣bels against the Divine Laws without restraint, is a Slave not only under the

Chains of his imperious Lusts, but in that he is liable to the scourgings of Conscience when ever awaken'd, and to the servile fear of Death every day. But the sincere Christian has a clear and sweet Peace, a blessed Tranquillity, from the tormenting apprehensions and fears of Death, that are the just conse∣quents of Guilt.

* 1.100One of the ancient Romans highly celebrates the Astronomers, who disco∣ver'd the true Causes of the Eclipses of the Sun and Moon, and freed the World from the double darkness of Ig∣norance and Fear; for before that Dis∣covery, Men believed the obscuring of those great Lights were the fainting fits of Nature, and mortal Symptoms threatning an universal Calamity. But what Praise and Blessing is due to our Saviour, who hath given us infallible assurance that the Death of the Righte∣ous is not, as the Heathen World ima∣gin'd, an irreparable loss of Life, but a short eclipsing of this low and mean Light that is common to sensitive Crea∣tures, to be restored more excellent and permanent in Heaven; where those Stars shine in the Divine Presence for

ever? Thanks be to God which gives us the Victory through our Lord Jesus Christ. This should render him infinitely pre∣cious to us, and inflame our Hearts with Desires equal to our Obligations to serve him.

2. Let us make it the main Business of our Lives to remove from our Souls the just Fears of Death. 'Tis one of the solemn Follies of the World to fear where there is no cause: As if a Senti∣nel should mistake Gloworms in the Night for lighted Matches, and give a false Alarm: but 'tis a worse Folly, though pleasing, not to fear when there is the greatest Reason to excite it. And 'tis so in the present Case: for the most are without the Fear of Death, that should make them serious in pre∣paring for it: nay, to maintain their Security, are as unwilling to hear Con∣science declare the Wretchedness of their Condition with respect to Eterni∣ty, as Ahab was the Prophet Micai∣ah, who always foretold evil things to him.

'Twas the chief Design of the Phi∣losophers, by Principles of Reason to fortify themselves against all frightful Accidents, and with a masculine Mind,

with an Heart ardent, and with generous Spirits to * 1.101 encoun∣ter this inevitable Evil. When one of them was threatned by the Emperor Antigonus with present Death, he bold∣ly replied, Threaten this to your disso∣lute Courtiers that are softned and melted by sensual Pleasures, and easily receptive of terrible Impressions, not to a Philosopher to whom Death is con∣temptible in any Appearance. This was a piece of affected Bravery; for Pagan Philosophy could never furnish them with Armor of Proof against the Dart of our last Enemy. But the Gospel assuring us that Death is an En∣trance into Immortality, makes that to be the Reality of a Christian, that was a vain boast of the Philosophers.

Now that we may be establish'd in that blessed Tranquillity that Death cannot discompose, the following Di∣rections are infinitely useful.

1. We must give all Diligence to be in a State of Reconciliation with God. The things requisit to that are, as the Apostle declares,* 1.102 Repentance towards God, and Faith in the Lord Jesus Christ. Repentance includes a Godly Sorrow

for Sins past, with a Detestation and forsaking them sincerely, without Hy∣pocrisy, and entirely, without Partia∣lity in the Heart and Conversation. 'Tis call'd Repentance from dead Works:* 1.103 the proper Name of our Sins, that de∣serve Eternal Death. By Repentance we return to Obedience that is due to God our Maker and Lawgiver. Faith respects the Redeemer, who by his Blood shed on the Cross, and pleaded in Heaven, reconciles God to penitent Sinners. The Belief of his merciful and powerful Mediation for our Ac∣ceptance and Pardon, Works by Love, and constrains us to dedicate our selves in a devoted Propriety to his Glory and Service,* 1.104 and to live according to that Dedication. These two are ab∣solutely necessary to the vital and salvi∣fical State of a Christian. And as soon as a Person sincerely repents and be∣lieves, he is justified before God; and, if he dies, will certainly obtain eternal Glory. This should be the early and most speedy Work of our Lives: for the Delay of Repentance, and Neglect of securing the Favour of God, arms Death with more Stings and Terrors.

The infinite Danger of this I will unfold, to awaken the Careless and Se∣cure.

The Devil is a Sophister in Perfecti∣on, and his ordinary and successful Ar∣tifice to elude the force of present Con∣viction, and wrap Men in Sin and Dam∣nation, is to induce them to delay the great Work of the Soul till afterward. He is not so foolish to tell them, as he did our first Parents, Ye shall not die, for the Temptation is so palpable, that it could deceive none. Though the Evi∣dence and Certainty of supernatural Truths, that disturb the Security of Sinners, is sometimes obscur'd by af∣fected Doubts, yet there is no Artifice that can resist the full and strong Con∣viction in Men, that Death is inevita∣ble. Though Nature recoils from it with Abhorrence, yet this sad Truth is so visible, that it forces an Assent from all. Those who are titular Gods, the greatest Princes, are not so vain as to pretend to an Exemption by Priviledg from that fatal Necessity; they cannot fancy to be imbalm'd alive, and that Nature may be made incorruptible by Art: The Palace is as near the Grave as the Cottage: therefore the Devil

cherishes in Men fond hopes of a long Life: As some optick Glasses deceive the Sight, and make a superficial Re∣presentation in Colours on a Wall but two or three Steps distant, appear a long deep Gallery. Thus the Temp∣ter by a dangerous Deceit presents to the Imagination the fatal term at a great Distance; and since he cannot lessen the Certainty of Death in Mens Belief, he removes the Image of it out of their Memories, to weaken the Im∣pression that it is capable to make on their Affections: they dare not ven∣ture to die, as they live, careless of Salvation, and unprepared for their Accounts with God; therefore they suspend the Workings of Conscience by a seeming Compliance; they re∣solve at random to convert and reform hereafter, but will not determine at present to forsake their Sins. The Tempter insinuates, there will be a long Interval between the present time and the last hour, that shall decide their State for ever; that it will be a convenient season to prepare for the other World when they have done with this; as if Repentance were best at last, when there are no Temptations,

and therefore no Danger of retracting it. And the Heart of Man is a great Flatterer, very subtile to deceive and ruin him with vain Resolutions of a devout Retirement, and becoming se∣riously religious hereafter; and thus by an easy Permission he gratifies the pre∣sent Desires of the Flesh, and goes in a Circuit from one Vanity to another, till Death surprize the Presumer. 'Tis very applicable to this purpose, what is related of Alcaeus the Poet,* 1.105 who from every season of the Year, took Arguments to give a new Title to his Intemperance; The Spring he said, required liberal drinking in Sign of Joy for the Renovation of Nature; the Summer to temper our Heat, and refresh our Thirst; 'twas due to Autumn that is dedicated to the Vintage; and Win∣ter required it to expel the cold, that would congeal the Blood and Spirits. Thus he pleaded for the Allowance of his Excess. And so Men in the seve∣ral Ages of Life, (that are correspon∣dent to the Seasons of the Year) frame some Excuses to delay Repentance, and give some colour to their Rebellion against God, who commands us to hear his Voice to Day, obediently and im∣mediately,

upon no less Penalty than being excluded from his blessed Rest for ever:* 1.106 Yet the self-deceiving Sin∣ner preaches another Gospel to him∣self, and thinks the Vanities of Child∣hood, the Pleasures of Youth, the Bu∣siness of Middle-Age, and the Infir∣mity of Old Age, are plausible Pre∣tences to put off the serious Work of Repentance: O that such would duly consider the desperate Uncertainty up∣on which Men build their Hopes of a future Repentance, and Divine Accep∣tance.

1. Men delay Repentance upon the Presumption of a long Life: But what is more uncertain? 'Tis the Wisdom and Goodness of God to conceal in his impenetrable Counsels the time of our Sojourning here: For if Men, though liable to Death every hour, and there∣fore should be under just Fear, lest it surprize them unprepar'd, yet against so strong a Curb, run with that exorbi∣tant vehemence after the present World; how much more licentious would they be, if secured from sudden Death? But none can promise to himself one Day. Death comes not according to the order of Nature, but the Decree

of God. How many in the Flower of their Youth and Strength thought themselves at as great a Distance from Death, as the East is from the West, when there was not the space of an Hour between them and Death, be∣tween them and Hell? The Lamp sud∣denly expires by a Blast of Wind, when there is plenty of Oil to feed it. The rich Man pleased himself with Designs of sensual Enjoyments for many years, yet did not see the dawning of the next Morning: Thou Fool, this Night shall thy Soul be required of thee. This Sentence is pronounced in Heaven against thousands that are now alive, conversant in the Vanities and Business of the World, Eating and Drinking, Playing and Trading, and all uncon∣cerned as to dying, yet shall breath their last before to Morrow, and their unwilling Souls be rent from the Em∣braces of their Bodies. In various man∣ners Men die from inward and out∣ward causes; an Apoplexy, an Im∣posthume, a Flux of Rhume stopping Respiration, kills the Body without any presaging Signs of Death: As if the Roof and all the Chambers should fall within the House, while the Walls

are standing entire: And how many unforeseen Accidens, and therefore in∣evitable, put a sudden Period to Life? Is it not our truest Wisdom by an early Repentance to prepare for Death, when the Season is certainly short, and but uncertainly continued, and the Omissi∣on is irreparable?

2. Suppose Life be continued, yet Sinners that delay Repentance, can have no rational hopes that they shall sincerely repent in time to come. For,

1st. Saving Repentance is the Gift of God: and is it likely that those who have been insensible of the loud and earnest Calls of the Word, inflexible to the gracious Methods of his Providence leading them to Repentance, should at last obtain Converting Grace? The Gales of the Spirit are very transient and blow where he pleases; and can it be ex∣pected that those who have wilfully and often resisted him, should by an exuberant Favour receive afterwards more powerful Grace, to over-rule their stubborn Wills, and make them obedient? To expect Divine Grace and the powerful Workings of the Spirit, after long resisting his Holy Excitati∣ons,

is both unreasonable and unre∣vealed. 'Tis written as with a Sun∣beam, that God will graciously pardon repenting Sinners that reform their Lives, but 'tis no-where promised that he will give Saving-Repentance to those who securely continue in Sin,* 1.107 upon a corrupt Confidence they will re∣pent at last. Our Saviour threatens to him that neglects the improving the Grace that is offer'd, That which he hath shall be taken away: Yet Men unwilling at present to forsake their Sins of Plea∣sure and Profit, vainly hope they shall obtain Grace hereafter, without any Promise from God, and against the Te∣nor of his Threatnings. God has threatned that his Spirit shall not always strive with rebellious Sinners, and then their State is remediless. This may be the case of many in this Life, who are insensible of their Misery. As con∣sumptive Persons decline by degrees, lose their Appetite, Colour, and Strength, till at last they are hopeless: So the Withdrawings of the Spirit are gradual, his Motions are not so strong nor frequent; and upon the continued Provocations of the Disobedient, final∣ly leaves them under that most fearful

doom, He that is filthy, let him be filthy still; He that is unrighteous, let him be unrighteous still: and thus punishes them on this side Hell, as he does the Damned, by giving them over to Sin. 'Tis a bloody Adventure for Men to in∣dulge their carnal Appetites, as if they had infallible Assurance that they should not die in an impenitent State. The Delayer does not regularly trust, but tempt God.

2dly. Suppose the Holy Spirit be not totally withdrawn, yet by every Day's Continuance in Sin, the Heart is more hardned against the Impressions of Grace, more averse from returning to God, and Repentance more difficult and hazardous. The last guilty Dis∣position that seals up the Damnation of Sinners is Impenitence. Now he that delays the returning to his Duty, shall have more cause to repent hereafter, but less Will and Power; for Sin re∣peated, makes him more uncapable of Repentance, and that which is Indis∣position, will become Averseness and Obstinacy. The Heart with Difficul∣ty changes its last End. Actions may be suddenly chang'd, when there is a Disability to perform them; but the in∣ward

Inclinations to Sin, without super∣natural renewing Grace, remain. 'Tis therefore the Subtilty of the old Serpent to make the Entrance of Sin easy: for he knows that Custom is a second Na∣ture, and has a mighty Power in us: Can an Ethiopian change his Skin, or the Leopard change his Spots? then may you who are accustomed to do Evil, do good. If Sin in its Infancy can make such Re∣sistance, that the Spirit of Grace is foil'd in his Motions to rescue the Soul from its Bondage, how much more when 'tis grown into a confirm'd Habit? There∣fore the Apostle urges so zealously; To Day if you will hear his Voice, harden not your Hearts, lest any be hardned through the Deceitfulness of Sin.

3. How uncertain is it whether God will accept the Addresses of such at last? We are commanded, Seek the Lord while he may be found, call upon him while he is near. The Limitation im∣plies, if the Season be neglected, he will hide his Face for ever. Now in cases of great Moment and Hazard, what Diligence, what Caution should be used?

1st. Consider how derogatory it is to his Majesty, to offer to him the

Dregs of our Age, the Reliques of a licentious careless Life, spent in the Works of Vanity. Is this to give Glo∣ry to God?* 1.108 Contempt provokes Superi∣ours as much as actual Injuries: How vilifying is it of his excellent Greatness, that Men lavishly waste the best of their Time and Strength upon their Lusts, and when through Weakness of Age, or the Violence of a Disease, they can no more do the Acts of Sin, nor relish the Pleasures of Sin; to presume that God will upon their Prayers forgive their Sins so long indulg'd, and of such violent Provocations, and receive them into his Kingdom, as if he could not be happy without them, and it were his Interest to receive them? God has laid his Exceptions against such Ad∣dresses: He may justly stand upon his Greatness and Honour: If ye offer the Blind for a Sacrifice, is it not evil? And if ye offer the Lame and Sick, is it not evil? Offer it now to thy Governour, will he be pleased with it, to accept thy Person, saith the Lord of Hosts? As the Lord upbraids the Jews for their black In∣gratitude in barginning for thirty pieces of Silver, to have him betrayed to their Malice; a goodly Price that I

was prized at of them. So when there is an universal Prostration of all the Powers and Faculties, when the Spi∣rits are damp'd, the vital Heat is check'd, and the function of the senses is obstructed, then to seek to God for Mercy, and to make fair Promises of Obedience, he may justly reproach the Presumer, a goodly time you have a∣lotted for me! Your Youth and Strength, the Golden Age of Life, has been wasted on your Lusts, and in the Business of the World; and the wretched re∣mains you think worthy of my Ac∣ceptance.

2dly. Consider what Sincerity or moral Value is in Religion that meerly proceeds from bitter Constraint? 'Tis a Rule in Law, Falsum est eam peperisse, cui mortuae filius extractus est: 'Tis not a natural Birth when the Child is ex∣tracted from the dead Mother: 'Tis not genuine Piety that is extorted by the rack, whilst the Heart full of Re∣luctancy does not truly consent: Pure Religion flows uncompell'd from Love to God; 'tis the Dregs that come forth with pressing. 'Tis observ'd of the Israelites,* 1.109 that when God slew them, they sought him, and returned and enquired

early after God. But 'tis added, Never∣theless they did flatter him with their Mouths, and they lied to him with their Tongues; for their Hearts were not right with him, neither were they stedfast in his Covenant. How often does Experi∣ence convince us of the Inefficacy of a Sickbed-Repentance? How many that were very devout and mournful with one Foot as it were in the Grave, and another in Hell, and were as a Brand pluck'd out of the Fire; yet when the Fear of Death is removed, all the Ter∣rors of Conscience, the religious Affe∣ctions that were felt and express'd by them, vanish as the Morning-Dew? Now converting Grace is distinguish'd by its radication and efficacy, not only from the mere Pretences of those who know their own Insincerity, but from the real Workings of Conscience, and the imperfect Dispositions to Good that are in the Unrenewed. And those Per∣sons who with the return of Health, have returned to their Sins, if they had died with their religious Resolutions, would have presum'd, that their Repen∣tance was unto Life, and of their Inte∣rest in the Divine Mercy. The Heart

is deceitful above all things, and above all things deceitful to it self. Besides, when Sinners are plunged in deep Di∣stress, when the shadow of Death sits upon their Eye-lids, they may with plentiful effusions of Tears desire God to receive them to Heaven, not to see and praise his adorable Excellencies, not to please and glorify him for ever, but as a Sanctuary from revenging Justice, a Refuge from Hell. And will such Prayers prevail? What swells the Con∣fidence of Sinners, but unworthy No∣tions of God, as if a forc'd and formal Confession of their Sins could deceive his all-discerning Eye; and Desires merely terminated on themselves, were sufficient to reconcile his offended Ma∣jesty?

3. There is nothing renders Men more unworthy of Mercy than conti∣nuance in Sin, upon presumption of an easy Pardon at last. This is the most provoking Abuse of his Goodness and Long-suffering,* 1.110 that should lead them unto Repentance. He can in the twink∣ling of an eye, in the beating of a Pulse cut off the Sinner: 'tis as easy to his Power as to will it. And there is

no Consideration should be so melting and moving as his Clemency. We read of David, that he had more than once in his power Saul his unjust and cruel Enemy, yet spared him: the effect of it was, that Saul was softened, and un∣der such compunction of Spirit, that he wept, confess'd his Guilt, and per∣secuted him no more, overcome by that unexampled Love:* 1.111 If a Man find his Enemy, will he let him go? Yet Men take advantage from the Goodness of God, securely to despise his Laws. The habitual Sinner thinks that God is so gracious, such a Lover of Souls, so ea∣sy to be intreated, that upon his dying Prayer, Lord, remember me in thy King∣dom, the Answer will be, To day shalt thou be with me in Paradise. This is the deceitful Principle upon which Men usually build their Hopes, as their Actions, that bear the Image of their Minds, clearly manifest. Now this presumptuous Indulgence gives the deepest grain to their Sins, and makes them more uncapable of Pardon. Chry∣sostom observes, that Judas was encou∣raged to betray his Master, presuming on his Lenity, Goodness, Benignity,

which Considerations intolerably ag∣gravated his Treason, and confounded his Hopes. There is a dreadful threat∣ning against those who reject the Invi∣tations of Grace in their Prosperity, and when the righteous Judg comes to Sen∣tence and Execution, are earnest Sup∣pliants for Mercy. Because I have cal∣led,* 1.112 and ye have refused; I have stretch'd out my Hands, and no Man regarded: But ye have set at naught all my Counsel, and would none of my Reproof: I will also laugh at your Calamity, and mock when your Fear comes: When your Fear comes as a Desolation, and your Destruction as a Whirlwind, when Distress and Anguish come upon you; then shall they call upon me, but I will not answer; they shall seek me early, but shall not find me: For they hated Knowledg, and did not choose the Fear of the Lord. A doleful Case be∣yond all possible expression! when the sinful Creature, forsaken of all Comforts below, addresses to Heaven for Relief, and meets with Derision and Fury, Scorn and Indignation. The foolish Virgins, careless to prepare for the Bridegroom's Coming, in vain at last discover'd their want of Oil, in vain

sollicited the wise Virgins for Supply, in vain knock'd at the door, crying, Lord, Lord, open to us;* 1.113 the Answer was severe and peremptory, I know you not; and they were for ever excluded from the Joys of Heaven.

4. How incongruous is it to delay the solemn Work of Reconciliation with God till the time of Sickness. This is an Affair wherein our transcen∣dent Interest is concerned, and should be performed in our most calm and sen∣sible Condition, when we are most ca∣pable of reflecting upon our Ways, and making an exact trial of our selves, in order to our returning to God by a holy Change of our Lives. Now that the Time of Sickness is not a convenient Season for this Work, is sadly evident; for some Diseases are stupifying, and all the Powers of the Soul are benumm'd in a dull Captivity; so that the sick Man only perceives with his animal Faculties. Some Diseases are torment∣ing, and cause a great Disorder in the Soul, and distract the Thoughts from considering his spiritual State. When the Storm is at the highest, and the Pi∣lot so sick that he can give no Directi∣ons,

the Ship is left to the fury of the Winds, and escapes by Miracle. When there is a Tempest in the Humours of the Body, and the Soul by Sympathy is so discompos'd, that it cannot apply it self to prepare for its appearance before the Divine Tribunal, what danger of being lost, and passing from a short A∣gony to everlasting Torment?

Besides; Suppose the Sickness more tolerable, yet how unfit is a Person weak and languishing,* 1.114 when Sense and Conscience are both afflicted, to en∣counter with the cruel Enemy of Souls? All that sincerely seek Peace with God, must expect fierce Anger and War from Satan: therefore 'tis a point of necessa∣ry Wisdom, whilst our Bodies and Minds are in the best order, to be pre∣paring against his Assaults.

5. Consider how uncomfortable it is to delay Repentance till Age and Sick∣ness, when the Fruits of it are not so evident nor acceptable: In evil days, and the Approaches of Death, 'tis very hard to discover the Sincerity of the Heart, whether Repentance proceeds from Holy Principles, whether the Sorrow then express'd be Godly for Sin,

or meerly natural, for Punishment; whether the good Resolutions be the Effects of permanent Fidelity, or of violent Fear, that will vanish, the cause being removed. When the Invitations to Sin cease, there may remain a secret undiscerned Love to it in the Heart, which is the Centre of Corruption, and Root of Apostacy. The Snake that seem'd dead in the Frost, revived by the Fire. The inordinate Affections that seemed mortified, when the sensi∣tive Faculties were disabled to carnal Enjoyments, may have inward Life, and will soon be active and vigorous in the Presence of Temptations. And that a Deathbed-Repentance is usually deceitful, appears from hence, that not one of a thousand that recover from dangerous Diseases are faithful in performing their most sacred and solemn Vows. How many having the Sentence of Death in themselves, and under the Terrors of the Lord, have expressed the greatest Detesta∣tion of their Sins, and resolved, as they thought sincerely, if God would spare them, to reform their ways, to become new Creatures, exem∣plary

in all Holy Conversation; yet the Danger being over, their Heats of Devotion expire as they revive, and their Lusts recover Strength with their Bodies, and being suppress'd only by Fear, are more fierce in their Re∣turn. Their Hearts were as Marble, that in rainy Weather seems dissolved into Water, but 'tis only from the Moisture of the Air, and remains as hard as ever: When the Fear of Death is removed, all their Promises of Re∣formation are ineffective, as violent and void; all their religious Affections va∣nish as the Morning-Dew. Now if these Persons had died before this visible Trial and Discovery, they had past in∣to the other World with the Reputati∣on of true Penitents, deceiving others with their Prayers and Tears, and li∣beral Promises, the outward Signs of Repentance, and deceived themselves by the inward Workings of an alarm∣ed Conscience: Therefore Ministers should be very circumspect in applying the Promises of Mercy to Persons in such a State; for an Error in that kind has fearful Consequences. A little opi∣ate Divinity may quiet the Mind for a

time, but the Virtue of it will be soon spent, and the Presumer perishes for ever. But suppose a dying Person with true Tears and unfeigned per∣severing Affections returns to God; Can he have a comfortable Assu∣rance of his Sincerity? Indeed the Searcher and Judg of Hearts will ac∣cept him: but how doubtful and wa∣vering are his Hopes? what anxious Fears are in his Breast, lest he builds upon a sandy Foundation? And how dreadful is it to appear before the Tri∣bunal of God, and expect an uncer∣tain Sentence?

But Sinners still please themselves in this, that God has effectually called some at the last Hour, and they may find the same Favour with others. To this I answer:

1. 'Tis true, we have some rare ad∣mirable Instances of God's Mercy and Grace, the dying Thief and some o∣thers, which shew'd 'tis possible with God to abolish the most confirmed Ha∣bits in a short time, and by a swift Conversion to prepare a Sinner for Hea∣ven. But these miraculous Examples are not to be drawn into Consequence for the Encouragement of any in their

Sins. A ‖ 1.115 Prince will not endure that his free Favours should be made a Law to him, and the special Privilege of some be extended to all? As Thales said, An old Mariner that has escap'd the va∣rious Dangers by Rocks and Storms at Sea, was a new Miracle: So that one who has lived an obstinate Sinner, dies a penitent Believer, is very rare and ex∣traordinary. What our Saviour said concerning the Salvation of rich Men, is justly applicable to this Case, That it was as easy for a Camel to go through the eye of a Needle, as for a rich Man to enter into the Kingdom of Heaven. This so astonish'd the Apostles, that they cried, Who then can be saved? To mitigate the Difficulty, he remembers them of the Divine Omnipotence: All things are possible with God. Thus for one who has been hardned in a long course of Sin, and making himself meet for the Company of damned Spirits in Hell, to be at last suddenly prepared and received into the pure and glorious Society above, is possible, but possible only as Miracles are by the Efficacy of Infinite Power; and we cannot reaso∣nably expect such Miracles. And are Heaven and Hell such trivial things as

to be left to an Uncertainty? Are not Men concern'd in another manner in the Affairs of this World? How care∣ful to prevent the Sentence of Death, of Imprisonment, of Banishment? How diligent to obtain some temporal Advantage? Yet how neglectful in things of highest importance? It may be, says the secure Wretch, God will give me Repentance at last, as he did to others.* 1.116 Remember you speak of that that most nearly concerns your Soul, and dare you venture the Salvation of an immortal Soul upon a naked possibility of receiving Grace? What reasonable Person would neglect a Disease that may prove deadly, and rely on extreme Remedies? And can you be guilty of such a cruel Indifference, such a despe∣rate Carelessness, as to leave eternal Sal∣vation and Damnation to a peradven∣ture?

2. Consider how many thousands have died in their Sins,* 1.117 and of them great Numbers cherish'd fallacious Hopes of repenting at last. Diagoras the Atheist, that denied a governing Providence of things in this lower World, the Sphere of Mutability, when one for his Conviction shewed him in

the † 1.118 Temple of Neptune many votive Tables, containing the grateful Ac∣knowledgments of those who by Ad∣dresses to the Gods in dangerous Storms, had arrived safe at their Ports; and ask'd him, Whether he had observ'd those numerous Testimonies for Divine Providence? He replied, I see them; but how many having invocated Neptune,* 1.119 yet perish'd in the Ocean, and never came to pay their Vows for Deliverance? 'Twas Impiety in him to argue so against God's disposing Providence; but it may be justly said to those who neglect their present Duty, presuming upon some Examples of his glorious Goodness on those who were converted and saved in their approaches to Death. How ma∣ny have finally miscarried in shooting that Gulph, to one that has arrived safe at Heaven? How many that presume, upon their Youth and Strength, to de∣lay Repentance, are suddenly cut off? the first Symptom of their Sickness is Death. And what the Angel with such solemnity declar'd, that Time should be no more, is verified concerning them by an unexpected Dissolution. How ma∣ny, when sick, hope either by the Vi∣gour of Nature, or the Virtue of Me∣dicines,

to overcome the Disease? and this Hope is cherish'd by the mortal Kindness, the cruel Deceit of Friends, who are unwilling to discover their Danger, lest their Spirits should sink under the apprehension of it. And thus deluded, many never see Death till they feel it, and perish for ever in their Impenitence. How many that are guilty and graceless, when distant from Death and Hell but a few hours, yet from Atheism are secure as Jonah, who slept in the midst of a Tempest at Sea? The Tenour of their Lives discovers this to be Divine Vengeance, they are seiz'd by a Spirit of Slumber, and pass without fear into the State of everlast∣ing Desperation. How many are de∣ceived with the appearance of Repen∣tance, and mistake a false Peace for a true, and asswage the anguish of Con∣science by palliating Remedies? Their Sorrow for Sin, their Prayers, their Resolutions of Reformation, are the product of servile Fear, that is ineffe∣ctual to Salvation: And as 'tis with crafty Tradesmen, that take up much upon Trust, when near breaking; so they are very liberal of the Promises of Amendment, when they are near dying.

From hence they vainly presume that God is reconcil'd to them, whose all-discerning Eye sees the inward Spring of their Sorrows, and the Principle of all their religious Resolutions is the guilty fear of eternal Judgment. Now a false Tranquillity is more terrible than the Storms of a troubled Spirit: for those who hope upon deceitful grounds, are in the most hopeless State, neglect∣ing what is requisite in order to Salva∣tion. Thus innumerable pass in a Cloud of Delusion to the Kingdom of Darkness. And how many who have lived in careless Security, as if they had made a Covenant with Death, when Conscience is awaken'd, and looks into the depth of their Guilt, when they see Death before them attended with Judg∣ment, and Judgment with an everlast∣ing Hell, as we read of Sisera, who from extream Fear, pass'd to extream Security; so on the contrary, these Self-deceivers from Security have fallen into Despair. Then Truth and Con∣science that were so long under unrigh∣teous Restraints, break the Fetters, and terribly charge the Sinners: Then in∣numerable Acts, which they thought to be innocent, appear to be Sins; and

Sin that they made light of, to be infi∣nitely evil, and in the highest degree hateful to God. And sometimes by the Suggestions of the Enemy of Souls, they are overwhelmed with Despair, and their last Error is worse than the first. The Devil makes his advantage of the timerous Conscience, as well as of the seared: Solitude is his Scene as well as the noisy Theatre; and by con∣trary ways, either Presumption or De∣spair, brings Sinners to the same end. He changes his Methods according to their Dispositions; the Tempter turns Accuser; and then such who had but a dim sight of Sin before, have an over-quick sight of it, and are swallowed up in an abyss of Confusion. The Condition of such is extreamly misera∣ble. 'Tis observed of those who are bitten with a mad Dog, that their Cure is extream ‖ 1.120 difficult, if not impossible; for being tormented with Thirst, yet are so fearful of Water, that the sight of it sometimes causes sudden Convul∣sions and Death. This is a significant Emblem of a despairing Soul: For when inraged Conscience bites to the quick, the guilty Person fill'd with E∣stuations and Terrors, ardently thirsts

for Pardon, yet fearfully forsakes his own Mercies. Whatever is propound∣ed to encourage Faith in the Divine Promises, he turns to justify his Infide∣lity. Represent to him the infinite Mercies of God, the unvaluable Me∣rits of Christ sufficient to redeem the lost World, it increases his Despair, be∣cause he has perversly abused those Mercies, and neglected those Merits. The most precious Promises of the Go∣spel are killing Terrors to him: as the sweet Title of Friend, wherewith our Saviour receiv'd Judas when he came to betray him, was the most stinging Reproach of his perfidious Villany. Thus it appears how dangerous it is to delay Repentance and Reconciliation with God till Sickness and a Death-bed, when the remembrance or forgetful∣ness of Sin, the sense or security of Conscience may be equally destructive.

The Sum of what has been amplifi∣ed in this Part is this: A vain hope of living long, and being reconcil'd to God when Men please, is the fatal Foundation of their Sins and Misery. They apply the Word of God against the Mind of God, and securely provoke him, as if they could take Heaven by

Violence, in contradiction to the Go∣spel. But they usually dispose of that time they shall never enjoy, and pre∣sume upon that Mercy and Grace they shall never obtain. We are command∣ed to seek the Lord while he may be found; a sad Intimation that 'tis not in our power to find him to our Comfort when we please: He spares long, but abused Patience will deliver Sinners to revenging Justice. Sampson was three times in the Chamber of his Lust, ex∣pos'd to Treachery, and escap'd; but the fourth time he said, I will arise, but was surprized by his Enemies, and lost his Strength, and Sight, and Liberty. How justly will the wilful neglect of Salvation so long, and so compassionate∣ly offer'd to Sinners, render the Divine Mercy inexorable to their Prayers and Tears at last? When a Roman Gentle∣man that was wont to revel in the night, and sleep in the day, had wasted a great Estate by Luxury, he petitioned the Emperor Tiberius to relieve his Pover∣ty, and was dismiss'd with this upbraid∣ing Answer, Serò experrectus es, you are risen too late. He never open'd his Eyes to see his Condition till it was past Remedy. This is the sad Case of

many that waste the Seasons of Grace, and are careless of their Duty, till up∣on the point of perishing, and then ad∣dress themselves to God for his Favour and Pardon, but are justly rejected with the reproaches of their obstinate neg∣lect of Salvation in the time of their Lives. I doubt not that some are won∣derfully converted and saved at last; but these special Mercies are like our Saviour's miraculous healing the two blind Persons as he was passing in the way, when great numbers of the Blind remain'd uncur'd. We read a prodigi∣ous Story in the Book of Kings, that a Captain and his fifty Men commanded Elias to come to the King, and imme∣diately a Tempest of Lightning de∣stroyed them. Now who would think that another Captain with his fifty should be so desperate, that having the Ashes and Relicks of those miserable Carcasses before their Eyes, as to make the same Citation to the Prophet? yet they did, and provok'd the Justice of Heaven to consume them. And this Madness is exemplified in thousands e∣very day; for notwithstanding they see Sinners like themselves cut off in their evil Ways, they continue unreformed,

as if they were fearless of Hell, as if resolved to secure their own Damna∣tion.

I would not from what has been re∣presented in this Matter so universally useful, discourage any that have lived in a course of Sin, from earnest seeking to God in their last Hours: For even then they are not utterly destitute of Hope. The Gospel sets forth the Mer∣cy of God to returning Sinners, in vari∣ous Representations and Expressions of admirable Tenderness. When the lost Sheep was recovered, there was Joy, as if a Treasure had been found. The Prodigal had wasted his Estate in Lasci∣viousness and Luxury, and by a harsh reduction came to himself, reflected with shame upon his Folly and Rebelli∣on, and the sense of his Misery (not a more ingenuous or noble Principle at first) compell'd him to go to his Father, to try what his Affection would do. And it was not a vain presumption, for he found the effects of fatherly and compassionate Love: When he was a great way off, his Father saw him, and had Compassion, and ran and fell on his Neck, and kissed him. And the Son said, Father, I have sinned against Heaven,

and in thy sight, and am no more worthy to be called thy Son. But the Father said to his Servants, Bring out the best Robes, and put a Ring on his Finger, and Shoes on his Feet; and bring hither the fatted Calf, and kill it; let us eat and be merry, for this my Son was dead, and is alive again, was lost, and is found. The De∣sign of Christ was to represent his Heavenly Father in that Parable: and to wounded Spirits that feel the intole∣rable weight of Sin, the Mercy and Mildness of the Gospel is to be exhibi∣ted. God is rich in Mercy to all that call upon him in Truth. But to tell Sinners who securely proceed in their sinful Ways, that they may be saved at last, and notwithstanding their pre∣sumptuous Repulses of God's Calls to his Service, yet think they may come into the Vineyard at the eleventh hour, and be rewarded, is to give countenance and protection to Sin, and to harden them to Destruction▪ Poison is not cu∣red by giving Food, but Antidotes, that put Nature into a Passion till it be ex∣pelled. The Terrors of the Lord can only prove medicinal to such depraved Souls.

To conclude this Argument, let us seriously consider the Revelation God has afforded of himself in the Gospel: He is a Father and a Judg; Justice and Holiness as well as Mercy are essential to his Nature, that our Affections may be accordingly moved towards him. If ye call on the Father, who without re∣spect of Persons judgeth according to eve∣ry Man's Work, pass the time of your so∣journing here in fear. Presumption and Despair are very dishonourable to God, and pernicious to the Soul: the one de∣stroys the Fear, the other the Love of God. But Hope contemper'd with Fear, has an excellent Influence in the Christian Life. As the Ballast and the Wind are both necessary, that the Ship may sail safely; without the Wind the Ship can make no way; and without Ballast 'tis in danger of oversetting by every Gust. Thus Hope and Fear are necessary to bring us safely to Heaven. Fear without Hope chills, and stupifies the Vigour and Alacrity of the Soul, that it cannot come to God: and Hope without Fear, makes it vain and careless of its Duty, and liable to be overthrown by every pleasing Temptation. Brief∣ly, let us rightly understand the Tenor

of the Evangelical Promises of Pardon and Grace: they are conditional and ap∣plicable only to penitent Believers. And unfeigned Faith purifies the Heart, works by Love, and is the living Prin∣ciple of universal Obedience. And Re∣pentance unto Life is productive of all good Fruits in their Season. Without Faith and Repentance we can neither be justified in this World, nor glorified in the next. Be not deceived, God is not mocked: as a Man sows, so shall he reap. He that sows to the Flesh, shall of the Flesh reap Corruption: he that sows to the Spirit, shall of the Spirit reap Life everlasting.

2. The careful preserving our selves from wilful presumptuous Sins, is an happy means to render Death comfort∣able to us. Sins of Ignorance and In∣firmity, of sudden Surreption and Sur∣prize, the best Men are not freed from in the present State: and being the dai∣ly motive of our Grief, and serious cir∣cumspection to prevent them, are con∣sistent with the regular Peace of Con∣science, and the Friendship and Favour of God. But great Sins in their mat∣ter being so contrary to natural Con∣science, and supernatural Grace, or Sins

presumptuous in the manner of their commission, such as proceed from the choice of the perverse Will against the inlightned Mind, whatever the mat∣ter or kind of them be, are direct Re∣bellion against God, a despising of his Command, and provoke his pure Eyes, and make the aspect of Death fearful. The Spirit seals our Pardon and Title to Heaven as the holy Spirit; his Te∣stimony, that we are the Children of God, and Heirs of Glory, is concurrent with the renewed Conscience, and di∣stinguish'd from the ignorant Presum∣ptions, blind Conjectures, and carnal Security of the Unholy. As the san∣ctifying Spirit he distinguishes true Christians from the lost World, appro∣priates them to God, confirms their present Interest in the Promises of the Gospel, and their future Hopes. Brief∣ly, Grace is the most sensible effect and sign of God's special Favour, the fruit of Election, and the earnest of Glory: and the Truth of Grace is most clearly and certainly made evident by the con∣tinual Efficacy of it in the Conversati∣on. The observation of our Hearts to suppress unholy Affections, and of our Senses to prevent them, a constant course

of Holiness in our Lives, (though ma∣ny Frailties will cleave to the best) is usually rewarded with great Peace here.

God has establish'd a connexion be∣tween our Obedience and his Comforts. Those that keep themselves pure from the Defilements of the World, have the white Stone promised, the bright Jewel of assurance of God's pardoning and re∣warding Mercy. We read of Enoch, that he walk'd with God, was a Star shining in a corrupt Age, the tenour of his Life was holy, and he was translated to Heaven without seeing Death. Though this was an extraordinary Dispensation, yet there is a peculiar Reward analogical to it; for those who walk circumspect∣ly, they shall not see Death with its Terrors, but usually have a holy Chear∣fulness, a peaceful Joy, in their passage through the dark Valley to Heaven. But presumptuous Sins against external and internal Restraints, the convincing Law of God, and the Directions of Conscience, (to which even the Saints of God are liable here, as appears by David's earnest Prayer to be preserved from them) such Sins grieve the holy Spirit, and wound our Spirits, and, if continued, sequester us from the com∣fortable

Priviledges of the Gospel, and render us unfit for the Kingdom of Heaven. And when they are retract∣ed by Repentance, yet there often re∣mains a bitter Remembrance of them: as deep Wounds, though cur'd, yet are felt in change of Weather. And some∣times a Spring-tide of Doubts and Fears breaks into humble penitent Souls, in the last Hours: though Death brings them safely, yet not comfortably to Heaven.

3. The zealous Discharge of the Du∣ties of our Place and Calling, the Con∣junction of our Resolutions and En∣deavours to glorify God, and do good according to our Abilities and Op∣portunities of Service, sweetens the Thoughts of Death to us. For the true End and Perfection of Life is the Glory of God, and when with Fideli∣ty it is employed in order to it, Death brings us to the blessed Rest from our Labours. Our Saviour when he was to leave the World, address'd himself to his Father,* 1.121 I have glorified thee on Earth, I have finish'd the Work thou gavest me to do. And now, Father, glori∣fy me with thy self, with the Glory which I had with thee before the World was. A

Christian that imitates and honours Christ, and with Diligence perseveres in well-doing, may with an humble Confidence in the Divine Mercy expect the promised Reward. The Reflecti∣on upon a well-spent Life is joyn'd with a joyful Prospect of God's Favour and Acceptance above. But to the careless and remiss, to those who are wilfully negligent of their Duty, how fearful is Death that summons them to give an account of their Talents to the Righteous Lord?

4. A holy Indifference of Affection to present things, makes it easy to part with them, and Death less fearful to us. David, though a King, declares he was a Stranger on Earth, not only with respect to his transient Condition, but his inward Disposition; and that he was as a weaned Child from the ad∣mired Vanities of the World. Chry∣sostom in a Letter to Ciriacus who was tenderly sensible of his Banishment, wrote to him,

You now begin to la∣ment my Banishment, but I have done so for a long time: for since I knew that Heaven was my Country, I have esteemed the whole Earth a place of Exilement. Constantinople, from

whence I am expell'd, is as distant from Paradise as the Desert to which they send me. But when our Affections are set upon external things, and we are irregular in our Aims, intemperate in our Use, and immoderate in our De∣lights, how sensible and cutting is the Division from them?

How bitter is Death that deprives a carnal Wretch of all the Materials of his frail Felicity? What a Storm of Passions is raised, to lose all his good things at once? for 'tis a Rule in Nature, What is possess'd with transporting Joy, is lost with ex∣cessive Sorrow. As the Ivy that twines so closely about the Tree, and is inti∣mately fastned by so many Roots as there are Branches, cannot be pluck'd away without rending the Bark with it; so when the World, that was as it were incarnated with the Heart, is taken away, the Heart it self is grie∣vously rent by the violent Separation. And the Infelicity of carnal and world∣ly Persons is heavily aggravated,* 1.122 in that the Guilt in procuring or abusing those Treasures and Delights that they leave here with so great Sorrow, will cleave to them, and give Testimony a∣gainst them before their Judg. But

when the Affections are loose to the World, and set upon Heaven, our leav∣ing the Earth is no Loss but Gain, and our Separation from the Body of Flesh is with that Alacrity, as the putting off a vile Garment to be clothed with a Royal Robe. 'Twas the wise Counsel of Tertullian to the Women of the first Ages of the Church,* 1.123 not to value and love the Jewels and Ornaments of Gold, that they might be more ready and re∣solved to obtain by Death, Martyrdom, and by Martyrdom, Eternal Glory. And that we may disentangle our Souls from those voluntary Bands that fasten us to present things, we must have a sincere uncorrupted Judgment of their Meanness. The Apostle exhorts Chri∣stians to Moderation in their Temper and Conversation, with respect to the Business and Enjoyments here, that they who have Wives, be as though they had none; that those that rejoice, be as though they rejoiced not; and they that buy, as though they possessed not; and they that use the World, as not abusing it; for the fashion of the World passeth away. To a wise and pondering Observer, what comparison is there between Sha∣dows and Dreams, and substantial ever∣lasting

Blessedness? If Men had the same opinion of this World whilst they live, as they will have when they are to die, they would not inordinately seek it. They who have magnified temporal Honours and Riches, and lived in Pleasures without Remorse, yet in their dying Hours, when Men speak with most Feeling and least Affectation, how have they vilified those empty Appearances of Happiness? with what moving Expressions declared the Vani∣ty and Brevity of worldly things? As when the Israelites were to go through the River Jordan, that opened it self to make a free and dry Passage for them; the lower part of its Waters ran into the Dead Sea, and utterly fail'd:* 1.124 but the Waters that came from above, rose up and appear'd like a Mountain. Thus when Men come to the universal Pas∣sage, from this to the next Life, infe∣riour things absolutely fail, and are lost in the dead Sea, but the things a∣bove, that are eternal, then appear in their true Greatness, exceeding all hu∣mane Comprehension: from hence is the change of Mind and Language con∣cerning the one and other.

5. Solemn, affectionate, and frequent Converse with God in religious Duties, will render Death not fearful to us. The whole Life of a Christian, as such, is a continual Communion with the Fa∣ther,* 1.125 and with Jesus Christ. For he performs all good Works by Divine Grace communicated from above, and refers all to the Divine Honour. As in a pair of Compasses, one Foot is fix'd in the Center, while the other moves in the Circumference: so the Heart of a Christian is in Heaven, his aims are for God, whilst he is active here in the World. His Natural and Civil Acti∣ons are heightened to a supernatural End: And thus his Conversation is in Heaven. But this was spoken of be∣fore: and that which is now specified, is the more immediate Service of God in Holy Meditation, Prayer, and the Ordinances of the Gospel, which is the noblest part of the spiri∣tual Life.

Our blessed Saviour who was a Com∣prehensor upon Earth, always saw the Face of God, and invariably sought his Glory in all things, yet had his special times of Prayer and Heavenly Com∣munion with God, and the most glori∣ous

Testimonies of his Favour in those times. Our Communion with God here is as true as in Heaven, but the Influence and Fruition is different ac∣cording to our Capacity. When the Soul feels the vigorous Exercise of the Thoughts and Affections upon God, and the raised Operations of Grace in Holy Duties, 'tis as certain a Sign of God's Favour and Acceptance, as when Fire descended from Heaven to con∣sume the Sacrifice. And often our affectionate Duties are rewarded with sensible Consolations, and holy Souls are dismiss'd from the Throne of Grace, as they shall be received at the Throne of Glory, with the reviving Testimo∣nies of God's Approbation. Now the Assurance of God's Love conquers the Fear of Death.

This Communion must be frequent. As Love and Respects between Friends are maintained by constant Visits and Letters, and mutual Confidence arises from Acquaintance: so by the inter∣change of holy Duties and divine Fa∣vours, we preserve a lively Sense of God's Love, and an humble Familiari∣ty with his Majesty, that his Presence is not a Terror to us. A Christian

that walks with God here, when he leaves the World, (to use the Words of a dying Saint) changes his Room, but not his Company. God was always with him on Earth, and he shall be ever with God in Heaven.

But cold and seldom Converse begets Strangeness, and that makes us shy of God. When religious Duties are per∣formed as a complemental Visit with∣out zealous Affections, or used only in times of Affliction and Exigency, as Cordial Waters in swooning Fits, the Divine Presence is uncomfortable to us. They who prefer carnal Sweets before Acquaintance with God, cannot with Peace and Joy think of appearing be∣fore him. O how unwelcome is Death to such! for then the Spirit returns to God that gave it.

6. Let us strengthen our Belief of the blessed State after Death. Divine Truths lose their Influence and Efficacy when they are not stedfastly believed. Faith is the substance of things not seen,* 1.126 and the Evidence or Conviction of things hoped for. The Spirit confirms our Faith, not by a pure Physical Act, but by convincing Reasons of the Truth of the Gospel. The Life of Christ so glo∣rious

in Holiness, his Doctrine so be∣coming the Wisdom and other excellent Attributes of the Deity, his Miracles so great, numerous, open, and benefi∣cial, not meerly to surprize the Specta∣tors with Astonishment, but to touch their Hearts; his Death foretold by the Prophets, and exactly agreeing in all the Circumstances of the Predictions; his Resurrection the most noble Opera∣tion of the Divine Power, are the strongest Proofs that what he has re∣veal'd as the Counsel of God for our Redemption, and the Preparations of Glory for the Saints in Heaven, are di∣vine Truths. And the Efficacy of the Spirit of Christ in sanctifying his Dis∣ciples in all Ages, is a continual and as satisfying an Argument that the Gospel is derived from God the Fountain of Truth, as extraordinary Miracles. For Holiness is as inseparable a property of the Divine Nature as Omnipotence; and the Sanctification of the Soul as divine an Effect, as the Resurrection of the Body. Now in the Gospel God en∣ters into Covenant with obedient Be∣lievers, to be their God, a Title and Relation, that supposing them the most happy here, all the Enjoyments

of this World cannot fulfil. This Co∣venant is not dissolv'd by Death, for he uses this Stile after the Death of his faithful Servants: and from hence it follows they are Partakers of his Glo∣ry and Joys in the next Life. For the Honour of his Veracity is most dear to him. The Psalmist declares, that he has magnified his Word above all his Name. No Perfections of his Nature are more sacred and inviolable than his Truth. The Foundations of Nature shall be overturn'd, and the most solid parts of the Creation destroyed, but his Promises shall be compleatly accom∣plish'd. We are assured by his infalli∣ble Authority, that there remains a Rest for the People of God. And he that re∣ceives this Testimony, sets to his Seal that God is true; honours the Truth of God's Word, and binds himself more firmly to his Service, and is encouraged to leave this sensible World, for that which is infinitely better. Our Confi∣dence and Patience in well-doing, and in suffering the utmost Evil to Nature, is from the pregnant Apprehensions of the Reality of eternal things. We know,* 1.127 saith the Apostle, if our earthly Tabernacle be dissolved, we have a Build∣ing

not made with Hands, eternal in the Heavens. This fortified him against the Terrors of Death. When Stephen saw the Heavens open, and the Son of God ready to receive him, with what Cou∣rage and Constancy did he encounter the bloody Rage of his Murderers? Faith supplies the want of Vision, it pierces the Clouds, opens a Window in Heaven, sees the Crowns of Righ∣teousness prepared for the Saints, and sweetens the bitterest Passage to it. But if our Faith be weak and wavering, our Courage will decline in the need∣ful Hour. 'Tis with Christians in their last Passage from Earth to Hea∣ven, as with Saint Peter walking upon the Waters to Christ: whilst his Faith was firm in Christ, he went upon the Waves as on the firm Land: but upon the rising of a Storm, his Faith sunk in∣to Fear, and he sunk in the Waters; till our Saviour upon his earnest Prayer, Lord, save me, took hold of him, and rais'd him with that compassionate Re∣proof, O thou of little Faith, wherefore didst thou doubt?

The last Use is, to excite the Saints to die with that Courage and Chear∣fulness as becomes the Gospel of Christ.

The Encouragement of Joshua to the Israelites against the Giants that terrifi∣ed them from entring into the Land of Canaan, the Type of Heaven, Be not afraid of them, they are Bread for us, we shall obtain an easy Conquest over them, is applicable to this purpose: Do not fear Death, the Enemy that inter∣poses between us and the true Canaan; for our Conflict shall be the means of our Victory, and triumphant Possessi∣on of the holy and blessed Land above. This is very honourable to our Re∣deemer, and recommends Godliness to the Judgment, Affections, and Practice of others.* 1.128 St. Basil tells of a Custom to annoint the tops of Doves Wings with some fragrant Liquor, that mix∣ing in company with other Doves, they might by the Sent allure them to follow to the Dove-houses. Thus when holy Persons live and die with peace∣ful Joy, those that converse with them, are drawn by that Fragrance of Para∣dise to apply themselves to serious Reli∣gion.

'Tis the Apostle's consolatory Advice to Believers,* 1.129 Not to be sorrowful for those that sleep in JESVS, as those that are without hope.

When Jacob saw his beloved Son's Coat rent and stain'd with Blood, he a∣bandoned himself to desperate Sorrow, and continued mourning for his Death, when Joseph was advanc'd in Authori∣ty and Dignity next to Pharaoh in the Kingdom of Egypt. Thus when we see the Garment of Mortality rent by Diseases, we mourn for departed Saints, as if Death had absolutely destroyed them, when their Souls are reigning in Glory. This immoderate Sorrow is an Heathenish Passion, suitable to their ig∣norance of the future happy State, but very unbecoming the plenary Assurance the Gospel affords us of it. Indeed for the Wicked to die with fears and palpi∣tations of heart, to be surrounded with impendent horrours, when such a pre∣cipice and depth of Misery is before them, is very just and reasonable; but for the Saints to die uncomfortably un∣der inordinate Fears, is a disparage∣ment to the Blessed Hope establish'd up∣on the Revelation of Life and Immortali∣ty by the Gospel.

Now in three things I shall propound the Duty of dying Christians.

1. To submit to the Divine Pleasure with resigned Spirits, as to the Means,

the Manner, and Time of Death. God has a Sovereign Right and Dominion over us. The present Life is his most free Favour, and he may justly resume it when he pleases. His Will should be the first and last Rule of ours. Whe∣ther he gently untwines the Band of Life, or violently breaks it, we must placidly, without reluctation, yield up our selves. By what Means soever Death comes, all second Causes are moved by an impression from above, in what Age of Life soever; all our Times are appointed by the divine Counsel: and a Saint ought with that readiness and meek submission receive it, as if he heard an express Voice from Heaven calling him to God, and say in his heart with Samuel, Here I am, thou didst call me. This is the last act of our Obedience, and very pleasing to God. We read of the marvellous * 1.130 Consent of Abraham and his Son Isaac, the Father to offer up his Son, and the Son his Life, (that were both the Gifts of God) in com∣pliance with the divine Command, and from Heaven he declared his high ap∣probation of it. This is to make a Ver∣tue of Necessity, and turn Nature into Grace. But discontent and reluctan∣cy,

as if our Lives were our own, and taken from us unjustly or unseasonably, is Rebellious Unthankfulness, unbeco∣ming a Creature, much more a true Christian, who exchanges a perishing Life for that which is eternal.

2. To receive Death not only with Patience, but earnest desires to be with Christ. I know Death is naturally un∣welcome. Our Saviour tells St. Peter, When thou art old,* 1.131 another shall bind thee, and lead thee where thou wouldest not: signifying his Martyrdom. The Circumstance [when thou art old] is re∣markable,* 1.132 and intimates the natural un∣willingness to die, when there was lit∣tle time to live. But his rational san∣ctified Will was superiour and preva∣lent. The universal desire of the Saints is to be happy in the Presence of God: for the divine Nature communicated to them is intelligent, and inclining to∣wards its chief Good: and if the ob∣taining it were not by being unclothed, but clothed upon by an immediate Tran∣slation to Heaven, how willingly would they leave this World? But there is a bitterness in Death that makes it un∣pleasant; and many holy Souls that de∣sire the Glorious Liberty in Heaven,

yet are loth to leave their Prison. Now there are so many Arguments to make the Saints desirous of dying, that me∣thinks since Life is chiefly valued and dear to them, as it is the way to Heaven, when they are come to that blessed end, it should not be longer desirable. What is this lower World that chains us so fast? 'Tis the Devil's Circuit wherein he ranges, seeking whom he may de∣vour: 'Tis the Theater of Contenti∣ons: The Low aspire to rise; the Ex∣alted fear to fall: The Poor envy the Rich, and the Rich despise the Poor. 'Tis a foreign Country to the Saints; and as Pilgrims and Strangers, they are liable to Reproaches, Injuries, and hard Dealings from the Wicked, the Natives of the Earth. What is the present mo∣mentany Life that so enamours us? 'Tis surrounded with Temptations, oppress'd with Fears, ardent with ir∣regular Desires, and continually spent in Vanity or Vexation. In Adversity 'tis depress'd and melancholy; in Pro∣sperity foolish and proud. 'Tis a real Infelicity under the deceitful appearance of Felicity. But above all other Mo∣tives, the evil of Sin from which we cannot be clearly exempted here, should

render Death desirable. The best suffer internal Divisions between the Law of the Flesh, and the Law of the Mind; as Rebecca felt the Twins, Esau and Jacob, repugnant in her Womb. How hard is it to be continually watching the Heart that Corruptions do not break out, and the Senses that Temptations do not break in? How difficult to or∣der the Affections, to raise what is drooping, and suppress what is rebelli∣ous? For they are like the People of whom the Historian speaks, qui nec to∣tam servitutem pati possunt, nec totam libertatem. How many Enemies of our Salvation are lodg'd in our own bo∣soms? The Falls of the Saints give sad evidence of this. If the Body were unspotted from the World as in the Creation of Man, there might be a just Plea of our unwillingness to part with it, but since it is the incentive and in∣strument of Sin, we should desire to be dissolved, that we might be perfect∣ly holy. Death is the final Remedy of all the temporal and spiritual Evils to which we are liable here. And the Love of Christ should make us willing to part with all the Endearments of this Life, nay desirous to enter into the

Celestial Paradise, though we must pass under the Angels Sword, the stroke of Death, to come into his Presence. He infinitely deserves our Love, for we owe our Salvation and Eternal Glo∣ry to the merit of his Humiliation, and the power of his Exaltation. With what earnest affections did St. Paul de∣sire to be dissolved and to be with Christ?* 1.133 Love gave Wings of Fire to his Soul, ardent desires mounting to Heaven. How valiant were the Martyrs in ex∣pressing acts of Love to Christ? How boldly did they encounter Death that interpos'd between them and the sight of his Glory? Their Love was hotter than the Flames that consumed them. They as willingly left their Bodies, as Elias let fall his Mantle to ascend to Heaven. And how does it upbraid the coldness of our Love, that we are so contented to be here, absent from our Saviour. That the Moles of the Earth, who never saw the Light of the Sun, and feed on bitter Roots, are pleas'd in their dark Receptacles, is no wonder; but if Birds that are refresh'd with his chearful Beams, and feed on sweet Fruits, should willingly be con∣sin'd in Caverns of the Earth, it were

unnaturally strange. Thus for Pagans, (and those who are so in Heart, though different in Profession) that are so short-sighted and depraved, that they only perceive and affect present sensible things, for them to be unwilling to die is no wonder; for then all that is valuable and delightful to them is lost for ever: but for those who are inlight∣ned by the Revelation of God so clearly concerning the state of Glory, and have tasted the Goodness of the Lord, and know the incomparable difference be∣tween the mean and frail Felicity here, and the inestimable immutable Felicity hereafter, for them to be unwilling to leave this World for that which is infi∣nitely better, is astonishing. Such was the Love of our Saviour, that his per∣sonal Glory in Heaven did not fully con∣tent him, without the Saints partaking of it with him: Father, I will that those whom thou hast given me be with me where I am, that they may behold my Glory.* 1.134 If our Hearts do not answer his, 'tis a sad indication that we have not an Interest in him: for the application of his Me∣rits is always join'd with the imitation of his Vertues, and the reflection of his Love. The Lovers of Christ will

join with the inflamed Spouse,* 1.135 Draw us, and we will run after thee: O loosen our Affections from this World, that we may readily ascend to thee: they will renew the Sighs of holy David in his Banishment, O when shall we come and appear before God!

Lastly, To die with Thanksgiving and Joy. 'Tis usual to compare this Life to a Voyage; The Scripture is the Chart that describes the Coasts we must pass, and the Rocks we must a∣void; Faith is the Compass that directs the Course we must steer; Love is the Rudder that governs the Motion of the Ship; Hope fills the Sails: Now what Passenger does not rejoice at the disco∣very of his Country where his Estate and Heart is, and more at the near ap∣proach to the Port where he is to land? Is not Heaven the Country of the Saints? Is not their Birth from above, and their tendency to their Original? And is not the blessed Bosom of Christ their Port? O what joyful Thanksgivings are due to God, when by his Spirit and Provi∣dence they have happily finish'd their Voyage through such † 1.136 dangerous Seas, and are coming into the Land of the

Living? How joyful was to Noah the coming of the Dove with an Olive-Branch, to shew him the Deluge was asswaged, and the Time was come of his freedom from the troublesom com∣pany of Animals, and from the strait∣ness and darkness of the Ark, to go forth and possess the World? How joy∣ful should Death be to a Saint, that comes like the Dove in the evening, to assure him the Deluge of Misery is ceas'd, and the time is come of his en∣largement from the Body, his deliver∣ance from the wretched sinful Society here, and his possessing the Divine World? Holy Souls are immediately transported by the Angels to Christ, and by him presented to his Father, without spot or wrinkle, compleat in Holiness, and prepared for Communi∣on with him in Glory. How joyfully are they received into Heaven by our Saviour and the blessed Spirits? they are the reward of his Sufferings, the precious and dear purchase of his Blood: The Angels that rejoice at the Conver∣sion of a Sinner, do much more at the Glorification of a Saint: and the Church of the First-born who have before us enter'd into Glory, have a new accessi∣on

of Joy, when their younger Bre∣thren arrive to the undefiled immortal Inheritance. And is it not very beco∣ming Believers joyfully to ascend to the Seat of Blessedness, to the happy Soci∣ety that inspires mutual Joys for ever? For our encouragement there are nu∣merous Instances of Believers that have with Peace and Joy, though in various degrees, past through the dark Valley to the Inheritance of Light. Some have died with more Joy than they li∣ved,* 1.137 and triumph'd over the last Ene∣my with the vocal Praises of God: o∣thers with silent Affections have quietly commended their Spirits into his Hand. Some have inward Refreshings and Sup∣port; others exuberant Joys and Ra∣vishments, as if the Light of Glory shined into them, or the Vail of Flesh were drawn, and their Spirits were present with the invisible World. Some of the Martyrs in their cruellest Suf∣ferings felt such impressions of Confi∣dence and Alacrity, that as in the House of Lamech there was accorded at the same time two discordant Callings by the two Brothers; Jubal the Inven∣ter of the Harp and Organ,* 1.138 and Tubal-Cain the first Artificer in Brass and Iron:

the one practised on Instruments of Musick, breathing harmonious Sounds and Melodies; the other used Hammers and Anvils, making noise and tumult: So in some Persons, whilst the heaviest Strokes fell on their Bodies, their Souls were ravish'd with the sweetest Joy and Exultation. Indeed 'tis not thus always with the Saints: for though Sin be pardoned, yet the apprehensions of Guilt may remain. When a Stream is disturbed, it does not truly represent the Object: When the Affections are disor∣dered, the Mind does not judg aright of a Christian's State. A Serpent may hiss when it has lost its Sting. Death may terrify when it cannot hurt us. I doubt not but some excellent Saints have been in anxieties to the last, till their Fears were dispell'd by the actual fruition of Blessedness. As the Sun sometimes sets in dark Clouds, and rises in a glorious Horizon. We read our Evidences for Heaven by the Light of God's Countenance: his Image is made visible in our Souls by the illu∣stration of his Spirit: and he exerci∣ses Prerogative in the dispensation of his Comforts. 'Tis his pleasure to

bestow extraordinary Favours on some, and deny them to others that are as holy. But every penitent Believer has just cause of Joy in Death: for Jesus Christ has reconciled God, destroyed Satan, and conquered Death: and the last Day of his Life is the first of his Glory.

FINIS.

Notes

• * 1.1

  Ver. 4, 5.
• * 1.2

  Ver. 6.
• * 1.3

  Deut. 6.13. & 10.20.
• * 1.4

  Ver. 7.
• * 1.5

  Ver. 8.
• * 1.6

  Ver. 10.
• * 1.7

  Ver. 13.
• * 1.8

  Ver. 14.
• * 1.9

  Psal. 97.9.
• * 1.10

  Chap. 2.11.
• * 1.11

  Psal. 78.49.
• * 1.12

  Rom. 5.12.
• * 1.13

  Anima volens perdidit vive∣re, nolens ergo perdat & vivi∣ficare.
• * 1.14

  Rom. 6.23.
• * 1.15

  Hac lege intra∣verant, ut exi∣irent.

  Senec.
• * 1.16

  Heb. 9.27.
• * 1.17

  Eccles. 1.4.
• * 1.18

  Gen. 2.17.
• * 1.19

  1 Sam. 26.10.
• * 1.20

  Psal. 89.4.
• * 1.21

  Eccles. 8.8.
• * 1.22

  Isa. 38.
• * 1.23

  Isa. 38.11.
• * 1.24

  Dies moritur in noctem, & tenebrisusque∣quaque sepeli∣tur; funestatur mundi honor, omnis substan∣tia denigratur, sordent, si∣lent, stupent cuncta: ubi{que} justitium est. Tertul. de Re∣surrec. Car.
• * 1.25

  Talia agentem atque meditan∣tem mors prae∣venit.

  Sueton.
• * 1.26

  Psal. 49.16, 17.
• * 1.27

  As our Divine Poet expresses it.

  The brags of Life are but a nine days wonder; And after Death the Fumes that spring, From private Bodies make as big a Thunder, As those that rise from a huge King. Herbert.
• * 1.28

  2 Kings 9.37.
• * 1.29

  Isa. 14.11.
• * 1.30

  Heb. 9.27.
• * 1.31

  Acts 24.25.
• * 1.32

  Heb. 10.31.
• * 1.33

  Praestat semel mori quam semper timere.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 8.15.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Tim. 1.7.
• * 1.36

  Eccles. 11.7.
• * 1.37

  Prov. 29.
• * 1.38

  Job 36.21.
• * 1.39

  Rev. 21.
• * 1.40

  Nullum malum sine effugio.

  Senec.
• * 1.41

  Timor fugam perdidit.
• * 1.42

  1 Sam. 28.
• * 1.43

  Dan. 5.1, 2, 3, 4.
• * 1.44

  Amos 6.3, 4.
• * 1.45

  Aelian.
• * 1.46

  2 Cor. 5.11.
• * 1.47

  Heb. 11.
• * 1.48

  1 Tim. 2.6.
• * 1.49

  1 Pet. 1.
• * 1.50

  〈…〉〈…〉
• * 1.51

  〈…〉〈…〉
• * 1.52

  1 Cor. 15.
• * 1.53

  Gal. 3.
• * 1.54

  Isa. 53.
• * 1.55

  Heb. 12.
• * 1.56

  1 Cor. 10.33.
• * 1.57

  Rev. 2.
• * 1.58

  1 Thess. 4.14.
• * 1.59

  Annon longe gloriosius fuit, quandoquidem totum pro nobis agebatur, ut non modo passio corporis, sed etiam cordis affectio pro nobis faceret? Et quos vi∣vificabat mors, nihilomi∣nus & trepidatio robustos, & moestitia laetos & taedi∣um alacres & turbatio qui∣etos facecet, & desolatio consolatos? Bern. Serm. 1. de S. Andr.

  Isa. 57.1, 2.
• * 1.60

  Luke 2.
• * 1.61

  John 6.48.
• † 1.62

  Dies iste quem tu tanquam su∣premum refor∣midas, aeterni natalis est.

  Senec.
• * 1.63

  Job 14.1.
• * 1.64

  Tempus angu∣statur ad vi∣tam, dilatatur ad miseriam.
• * 1.65

  Omnes homines aut sunt penitus caro, & nihil habent spiritus, ii sunt in∣fideles sine regeneratione. Aut sunt tantum spiritus sine carne. Ii sunt sancti; qui jam in Coelo aeterna fruuntur pace sine pugna. Aut sunt partim spiritus, partim caro. Ii sunt om∣nes renati per Spiritum Sanctum in Christo. Aug. cont. Jul.
• * 1.66

  1 Cor. 13.
• * 1.67

  1 John 3.
• * 1.68

  Rom. 8.
• ‖ 1.69

  Poterat autem Christus etiam hoc donare creden∣tibus, ut nec istius expe∣ri••entur corporis mor∣tem: sed si hoc fecisset carni quaedam foelicitas adderetur, minueretur fi∣dei fortitudo. Quid enim magnum erat vivendo eos non m••••i qui crederent se non morituros? Quanto est majus quanto fortius quanto laudabilius ita cre∣dere, ut se speret moritu∣rus sine fine victurum? Aug. de pecc. Mort. Lib. 2.
• * 1.70

  Exercitia no∣bis sunt non fu∣nera, dant ani∣mo fortitudi∣nis gloriam: Contemptu mortis praepa∣rant ad coro∣nam. Cypr. de Mortal.
• * 1.71

  Nomen terrae in igni reliquit.

  Tertul.
• * 1.72

  Rom. 1.11.
• * 1.73

  Acts 2.24.
• * 1.74

  Rom. 4.
• * 1.75

  Heb. 13.
• * 1.76

  Qui sibi ipse pulcherrimum medicamen∣tum.

  Celsus.
• * 1.77

  Ephes. 2.6.
• * 1.78

  Exod. 10.26.
• * 1.79

  Mat. 27.52, 53.
• * 1.80

  Phil. 3.1.
• * 1.81

  Rom. 8.23.
• * 1.82

  1 Cor. 15.
• * 1.83

  1 Cor. 15.
• * 1.84

  Mark 9.
• † 1.85

  Foelices errore suo quos ille timorum Maximus, haud urget leti metus, inde ruendi In ferrrum mens prona vi∣ris, animae{que} capaces Mortis, & ignavum redi∣turae parcere vitae. Lucan.
• * 1.86

  1 John 5.12.
• * 1.87

  Rom. 8.1.
• * 1.88

  Revel.
• * 1.89

  1 Cor. 15.22.
• * 1.90

  1 Cor. 6.17.
• * 1.91

  John 6.36.
• * 1.92

  2 Kings 4.34.
• * 1.93

  Gal. 2.20.
• * 1.94

  John 15.26.
• * 1.95

  Rom. 1.4.
• * 1.96

  Rom. 8.9.
• * 1.97

  Rom. 8.11.
• * 1.98

  2 Cor. 5.17.
• * 1.99

  Revel. 1.
• * 1.100

  Macti ingenio este Coeli inter∣pretes, rerum∣que naturae ca∣paces, Argu∣menti reperto∣res, quo Deos hominesque vinxistis. Plin. lib. 2.
• * 1.101

  Foelix qui potuit re∣rum cognoscere causas: Atque metus mortis & inexorabile fatum Subjecit pedibus. Virgil.
• * 1.102

  Acts 20.21.
• * 1.103

  Heb. 6.1.
• * 1.104

  2 Cor. 5.14.
• * 1.105

  Athen.
• * 1.106

  Heb 2.7, 8. Quis enim sa∣tis explicet ver∣bis, quantum mali sit non o∣bedire tanto potestatis im∣perio, & tanto tenenti suppli∣cio?
• * 1.107

  Nemo ergo si∣bi promittat, quod evangeli∣um non pro∣mittit.

  Aug.
• * 1.108

  Jer. 13.16.
• * 1.109

  Psal 78.34, 36.
• * 1.110

  Rom. 2.
• * 1.111

  1 Sam. 26.21.
• * 1.112

  Prov. 1.
• * 1.113

  Matth. 25.
• * 1.114

  Male cum his agitur, quibus necessitas in∣cumbit belli & morbi.

  V••g.
• ‖ 1.115

  Quod alicui gratiosè conce∣ditur, trahi non debet ab aliis in exemplum.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Chrys.
• * 1.117

  Vix dici po∣test quantos haec inanis spei umbra decepe∣rit.

  Aug.
• † 1.118

  Tull.
• * 1.119

  Tully.
• ‖ 1.120

  Miserrimum morbi genus, in quo aeger & siti & aquae me∣tu cruciatur, quorum spes in angusto est.

  Cels.
• * 1.121

  John 17.
• * 1.122

  Haec enim est infoelicitas ho∣minum, prop∣ter quae pec∣cant Morientes hic dimittunt, & ipsa peccata secum portant.

  Aug.
• * 1.123

  Stemus expe∣ditae ad om∣nem vim, ni∣hil habentes quod relinque∣re timeamus; Retinacula ista sunt spei no∣strae.

  De cult. Foem.
• * 1.124

  Josh. 3.16. Ad instar montis intu∣mescentis, ap∣parebant pro∣cul.
• * 1.125

  1 John 1.3.
• * 1.126

  Heb. 11.1.
• * 1.127

  2 Cor. 5.1.
• * 1.128

  Epist. Jul.
• * 1.129

  1 Thess. 4.
• * 1.130

  Ille exerit gladium, ille cervicem, uno voto, unâ de∣votione: sub tanto non di∣cam humanita∣tis, sed p••tius naturae ipsius metu, lati sunt.
• * 1.131

  John 21.41.
• * 1.132

  Secutus à cor∣pore volebat esse cum Chri∣sto, sed si fieri posset praeter mortis molesti∣am. Nolens ad eam venit, sed volens eam vi∣cit. Aug. Tract. 123 in Joan.
• * 1.133

  Phil. 1.
• * 1.134

  John 17.
• * 1.135

  Cant. 1.
• † 1.136

  Quamdiu in Salo isto, tam∣diu inter nau∣fragia.
• * 1.137

  Accitus sum ad id miraculi, vi∣dere exultan∣tem in morte hominem, & insultantem morti. Bern. 26 Serm. in Cant.
• * 1.138

  Gen. 4.