The Great Necessity of Preparation for Death and judgement.  
A SERMON Preached in the Parochial Chapel OF MACCLESFIELD, In the County Palatine of CHESTER, AT THE FUNERAL OF Mr. John Corker als Cor Cor of HURDESFIELD, on the Eleventh Day of November 1693 and since Revised and Enlarged at the Request of the Relations of the Deceased.  
By Samuel Corker als Cor Cor, M. A. Rector of Alderley in the County aforesaid; and sometime a Student in Trin. Coll. in Cambridge.  Behold the Bridegroom cometh go ye out to meet him, Mat. 26.5. Be ye therefore ready also, for the Son of Man cometh, etc. Luke 12.40. Veniet, fratres, veniet; sed vide quomodo te inveaiet. Aug. Ser. 140. de Tempore. 
DUBLIN: Printed by Joseph Ray, 1695.   

TO HIS TRULY HONOURED AND MUCH VALUED COZEN Edward Corker als Cor Cor, Esq; The Author wisheth Grace, Mercy, and Peace.  
THE death of Friends (who were loving and amiable in their Lives, and Encouragers of Virtue) is very piercing and grievous; but most of all pensive and afflictive, when they are taken away (as your dear Brother, and my truly loving Kinsman was,) by a sudden surreption, without a foregoing Visitation and Sickness: which severe and startling Providence made a very great breach in his Family and Neighbourhood, and a deep impression upon my Thoughts.  
But the Great and Wise God, in whose Hands our Lives are, hath a Sovereign Right to dispose of, and put a period to them, when and in what manner his Infinite Wisdom seethe meet; without being accountable to his Creatures for his Actions. Our Duty is humbly to submit to his Holy Will, and with good Old Eli to say, It is the Lord, let him do what seemeth him good.  
When Your Affectionate Brother had paid that Debt which We yet own to God and Nature; His mournful Relict desired that I would perform the last Ministerial Office for him at his Interment. I had not power to deny her Request, although at the same time I was sensible he deserved a better Orator to commemorate his Virtues.  
The Discourse I then made, and here present to You Revised and Enlarged, is plain, not clothed with pomp of Words, and tuneable Expressions, which in Sermons and Books of Divinity, are like Paint laid upon Pearls, which shine best in their native lustre. Flourishes of Wit and fine Phrases, may tickle men's Ears, and please their Fancies, but rarely convince them of the important necessity of preparing for Death and Judgement: or prevail with them to live holily, that they may die happily.  
The Text itself is very momentous, and the subject matter of the Comment is salubrious, and may claim attention and regard from all Orders and Degrees of Men, who by the eternal and unchangeable Decree of God must once die and appear in Judgement: But if it meet with unkind entertainment from some persons of corrupt Principles and profligate Lives, who atheistically droll upon and ridicule every thing that is serious; yet it may be beneficial to others, who are really solicitous to know what they must do to obtain Salvation, and to inherit Eternal Glory.  
That the God of Mercy and Consolation would sanctify and sweeten to you this sharp and afflictive Providence: that he would work in your Soul a cheerful resignation to his Holy Will, and enrich you with all the Blessings of Heaven and Earth, is the daily fervent Prayer of  
Your most affectionate Relation and very humble Servant, Samuel Corker als Cor Cor.   

A SERMON Preached at the FUNERAL, of Mr. John Corker of Hurdesfield, November the 11th 1693.  Matthew 24.44. 
Therefore be ye also ready; for in such an Hour as you think not, the Son of Man cometh.  
THese Words are part of a Sermon, Preached by our Blessed Lord and Saviour, to his Disciples; the Occasion was this; They were all met together at the Temple of Jerusalem, admiring the Magnificence, Firmness, and Stateliness of it, and highly commending the Beauty, and Order of the Fabric; which was Adorned 
* Luke 21.5.  with goodly Stones, and sumptuous Mate rials, set off with all the Advantages and Curiosity of Art, Pains and Industry; which Josephus calls, a Work of all that we have ever seen, or heard; the most Admirable, both for the greatness of the Pile, the sumptuousness of the Edifice, and the Riches of the inward Furniture; in which respect, Tacitus calls it, a Temple of Immense Riches, 
Immensae Opulentiae Templum.  suitable to the Majesty of God, who was therein to be Adored and Worshipped.  
Our Lord, to take off his Disciples Eyes, from beholding those Gay and Stately Things, with so pleasing Admiration; foretold the Destruction of it, and the utter Ruin of the City; that it should come to pass, according to the Predictions of the Prophets; 
Jer. 26.18.  Zion (for your sakes) shall be Ploughed as a Field, and Jerusalem shall become Heaps, and the Mountain of the House (on which the Temple, 
Micah 3.12.  one of the Wonders of the World did stand) as the high places of the Forest; i. e. shall be demolished, and become so desolate, that Trees shall grow there as in a Wilderness. See ye not all these things? Verily, I say unto you, there shall not be left one Stone upon another, that shall not be thrown down; 
Lib. 7. de Belle Jud. cap. 10.  which was fulfilled, as Josephus Reports, by the Roman Army, who burned all of it, that was of combustible Nature, expressly contrary to the command of Titus Vespasian, who would have saved it, but could not restrain the fury of his Soldiers, tho' he charged Liberalis the Centurion of his Guard, to beat them that would not Obey him, and to drive them away; and the Foundation which the Fire consumed not, was Ralsed by Turnus Rufus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the General of the Roman Army there; who at his departure thence, drew a Blow over it as God had said.  
And after this, when Julian the Apostate, out of spite, and opposition to the Christians, gave all manner of Encouragement to the Jews, to Rebuild their Temple, Re-edify their Altar, and Restore their Sacrifices, and the Solemnities of their Worship; and appointed Alypius of Antioch to oversee, and carry on the Work, with all possible Briskness, and Activity, hoping by that means to evidence to the World, that our Saviour was a false Prophet, and an Impostor, in pronouncing the final and irrevocable Dissolution of that Church, and State: Heaven was pleased on a sudden, to baffle the whole Undertaking, and by many Illustrious, and Miraculous Instances of God's Displeasure; Viz. Violent Hurricanes, dreadful Earthquakes, and Eruptions of Fire, which broke as it were under the Foundation, and seized upon the Workmen, and Spectators, burnt their Tools and Instruments, and made the place inaccessible, for any such Attempts for the future: A more full Relation hereof is given by the Learned Dr. Cave, from Socrates, Philostorgus, Rufinus, Am. 
Life of St. Cyril of Jerusalem. Sect. 9th  Marcellinus, and others, where the Curious may meet with fuller satisfaction.  
The Astonishment of this dreadful Relation, impressed upon the minds of the Disciples, struck them with silence; till they came from Jerusalem, to the Mount of Olives, which afforded a curious Prospect of the Holy City, about a 
* Acts 1.12.  Sabbath Days Journey distant from it; a Mountain famed in Sacred Scripture, for the frequent Apparitions of Angels, and for being often honoured with the Presence of Christ; 
Luke 22.39.  for hither He was wont to retire; here He Prayed, and from the summit top hereof He Ascended into Heaven; but at this time he sat down here, either to rest himself, (for he was of like Infirmities with us) or else in imitation of the Jewish Doctors, who, when they were about to Teach in the Temple, sat down; testifying by that Gesture, their great Authority, and the calm composure of their Minds.  
Our Lord by this Posture, giving his Followers a fair opportunity, of making their Address unto Him. St. Peter, James and John, came and asked him privately, 
Mark 13.3.  When shall these things be? and what shall be the Sign of thy coming, and of the end of the World? For 'tis probable, they did suppose, that the Dissolution of the World should immediately follow the Ruin of the City and Temple, and Destruction of the Jewish State; and therefore they desired some Prognostics, by which they might discern its approaching Funeral. Master, what Sign shall there be, 
Luke 21.7.  when these things shall come to pass.  
Our Lord gave them no certain Sign, from whence they might positively conclude the particular time; but he gave them many common Signs, which should portend the Destruction of Jerusalem, and the end of the World; which when they, and others in their several Generations should see them, they might from thence conclude, that the time was at hand; and from which, we also may be assured, that they are Forerunners of the near Approach, of the Great Day of Judgement; for it is agreed by Divines, that the Ruin of Jerusalem, was a Type of the Destruction of the World; as therefore before the particular Judgement, upon the Jews, many Deceivers and Seducers did arise; such as Theudas who boasted himself to be some body, some great Prophet: 
Lib. Antiq. 18. c. 1 & 6.  Judas also of Galilee, mentioned by Josephus, and Sadoc his Confederate, who Laboured to seduce the People; and a certain Egyptian Magician, who took upon him to be a Prophet, and coming into the Country of Judea, gathered a company of deceivable People to him, to the Number of 
* Euseb. Eccl. Hist. l. 2. c. 21. Acts 8.9.  30000 and Simon the Sorcerer, whom the Ancients called, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Eldest Son of the Devil, who gave out, that he was some great one, and pretended to be, that Divine Being, who made both the Angelical, and Visible World; and persuaded all, from the least to the greatest, to believe, that he was that Numen, or Divine Person, who was under one Name, or other, Adored and Worshipped in every Nation, as the Supreme and Sovereign Deity; in honour of whom, the Emperor Claudius Erected a Statue, with this Inscription upon it; Simoni Deo Sancto, to Simon the Holy God.  
Even so in the last Ages of the World, there shall come many Deceivers, Evil Men, Lying Spirits, that would Vent their own Idle Fancies, and seduce others from the Truth, to their corrupt way. The Truth of this needs no Proof in our Days, for the time is come, when, many that live in the Bosom of the Church, 
2 Tim. 4.3, 4.  will not (as the Apostle saith) endure sound Doctrine, which tends to promote Holiness, to recover the Soul from Sin, and teacheth to Order the Life aright: But after their own Lusts, heap to themselves Teachers, having itching Ears, disposed to Novelty and Error; to be Tossed to and fro (like Ships without Ballast) and carried about with every wind of Doctrine, 
Eph. 4.14.  by the slight of Men and cunning craftiness, whereby they lie in wait to Deceive. 
Heb. 13.9.  Nullum saeculum Religionis feracius, nec pietate Sterilius. No Age, ever made a greater Profession, and less practice, of Christian Virtue. Never was there a more splendid show of Religion, and less sincere Love, and serious Piety; for if we may without breach of Charity, judge of the Tree by its Fruit, and of men's Religion, by their Conversation, and Actions; little remains with some, but an outward Form; and with too many, nothing but the empty Name, and Title of being Christians; for by their Immoral, and Licentious Lives, they may rather pass for Turks, and Heathens, than for the Disciples of Christ; so that, our Saviour's Advice, is very seasonable; beware, look about you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  take heed that ye be not deceived. Nay, rather look home, into your hearts, lest the Old Man of Sin, the great Impostor deceive you; and the Son of Man come at that time, when ye are least prepared for his coming.  
In this Chapter, Our Blessed Saviour Remarks several other searful Presages, of the downfall of the Jewish State: Such as great Rumours, and Discourses of Wars, which would create panic fears, civil broils, and commotions; Seditions and Insurrections, both in Judea, and other Countries; for Nation shall rise against Nation, and Kingdom against Kingdom, and there shall be great Famines and Pestilences, and Dreadful Earthquakes, in divers places, Persecutions of the Saints, who should be delivered to the Synagogues, and into Prisons, 
Luke 21.12.  and be brought before Kings, and Rulers, for the Name of Christ, and be put to Death. So Stephen was Stoned, 
Acts 7.29.  Peter and John were called before the Jewish Sanhedrim, where the Scribes & Elders, 
Ch. 4.26.  Annas and Caiphas used to sit in Council. Paul was brought before Agrippa and Festus. James was killed with the Sword, 
Ch. 16.23.  and afterwards as the Doctrine of the Gospel spread itself, 
Ch. 12.2.  the Professors of it were Persecuted by the Heathen Powers, with the keenest Malice, and put to most linger and tormenting Deaths; and by reason of the great sharpness of these Afflictions, many would stumble and turn Apostates, as Phigellus, Demas, Hermogenes, Hymeneus, and Philetas did; for Iniquity would abound, and the Love of many, both Parents and Children, Friends, and Relations, Strangers, and others would grow cold, and the Gospel should be Preached to all the World; these are percursory Tokens of this great Destruction.  
But those, which should immediately precede its coming, were the Abomination of Desolation, set up in the Holy Place, the which would be attended with great Tribulation: By which Expositors do understand the Roman Armies (made up of Idolatrous Soldiers) besieging the City of Jerusalem, as once God in his Righteous Judgement, suffered the Holy Place to be polluted, by the abominable Armies of Antiochus, which made most horrid devastation: And the Sign of the Son of Man in Heaven; what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, we cannot certainly tell, tho' there are many conjectures about it: Some conceive it to be a Figure in Heaven of Christ on the Cross, with his Wounds on his Hands and Feet, and the Angels round about him, which should fall out at that time: Others take it to signify some special Prodigy, which should attend that Destruction. The Jewish Historian mentions several; 
De Bello Jud. l. 7. c. 12.  Viz. a Stupendious Comet in the Form of a fiery Sword; which for a year together, did hang over the City of Jerusalem. 
Eus Ecc. His. l. 3. c. 8.  Meteors in the Air, like unto Iron Chariots, and an Army in Battle Array, Marching along the Clouds, and begirting the City, a Light about the Altar, and Temple, at the Ninth Hour of the Night; Shining as clearly as Day; a Voice in the Inner-Temple, which was heard by the Priests, as they were offering Sacrifice, saying, Let us departed hence: And what was more dreadful than all this, the Cry of one Jesus, the Son of Ananus, going about the City when it Flourished in Peace and Riches; saying, A Voice from the East, a Voice from the West, a Voice from the four Winds, a Voice against Jerusalem and the Temple, a Voice against all People; Woe, woe, to the Temple, and People. But the general Opinion of the Learned concerning this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, That thereby is to be understood, Signum Crucis, the Sign of the Cross. Such as Ecclesiastical Story does Record, Constantine the Great saw in the Air, 
L. 3. c. 28.  when he was Marching his Army against Magnentius the great Enemy of the Church. A Pillar of Light in the Heavens, 

Signum Crucis hic intelligamus, aut Vexillum fidei Victoria triumphantis. Anselm.  
Testatur Ecclesia Signum Crucis esse Signum filii hominis & Agni. Cajet.   appeared to him in the Form of a Cross, whereon was this Inscription, expressed in Letters form in the Configuration of Stars, In this overcome, the semblance of which Figure, he afterwards wore in his Shields, and Imperial Banners, in all his Wars.  
Some such Astonishing Signs as these, shall precede the Funeral of the World, for those things were written for our Instruction, and they do lively represent the Wars and Confusions, which are at this day abroad in the World, and which seem to have a Commission to go through all Europe, and all Lands; for there hath of late been very dreadful Earthquakes, in divers Places, which have overturned many Famous Cities, and laid them in heaps of Confusion; and many thousands of People, have gone down quick, into the Pit of Destruction. We ourselves have felt the Shocks, and Tremble of the Land under us; as if God designed thereby, to display his Wonderful Power, and to awaken us out of our security, by shaking the Pillars of the Earth, upon which we tread, distant Kingdoms, trembling at the same time, notwithstanding the Vast Ocean interposed; which wonderful Signatures of Divine displeasure, should learn the Inhabitants of the Earth Righteousness, 
Isaiah 26.9.  and make the most secure and profligate Sinners, to take notice of the Brightness of his Glorious Power and Wisdom, to acknowledge his terrible Majesty, to stand in awe of him, and to Sin no more, lest something worse befall them.  
But, where is the Ancient Zeal, and sounding of Bowels and Mercies, to indigent and distressed Objects? The Christian Religion was immediately designed, to mollify, and sweeten the Nature of Men, to change their Boisterous and Pharisaical Spirit, into a calm and obliging Temper. It enjoins them, to have fervent Charity, to love as Brethren, to be kindly affectionated, one to another, and to prove themselves, to be the Disciples of Christ, by loving one another, as he hath commanded, and as the Primitive Christians did in the first Ages of the Gospel; when (as Tertul. saith) it became so signal, that the Heathens observed it, with this special Remark; See how these Christians love one another: And Julian (the professed Enemy of Christianity) testified of the 
* For so in derision he termed Christians.  Galileans, That by their Charity, they begot the greatest Admiration of their Religion, in the minds of Men.  
But this Generous, and Excellent Spirit of the Gospel, seems to be lost in our days; as the 
* Ovid Met. l. 1. Fab. 4.  Poet described the Iron Age Malice, Enmity and Ill Will, Strife and Contention, Envy, Hatred and Uncharitableness, inveterate prejudices, and animosities, intestine heats, and divisions, hot Persecutions, and oppressions, and all manner of Injustice, Covetousness, and Impiety, succeed in the Room thereof. 
2 Tim. 3.1, 2, 3, 4, 5. 1 Joh. 5, 19  There seems to be almost a general Corruption in the Lives, and manners of Men. The whole World lieth in Wickedness; and if this be a portentous Sign, we have reason to fear that a Storm is coming, and that the end of the World is near approaching.  
But now admit, that there will be no other Antecedents thereof, no Stupendious Comets in the Heavens, no fiery Meteors in the Air, no extraordinary Flashes of Lightning, to give us warning of that dreadful hour; in which the Heavens shall pass away with a great Noise, and the Elements melt with servant heat, and the Earth with its, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Works that are therein, shall be burnt up; and all those delectable things, in which worldly Men place their Felicity, shall be destroyed: Yet there shall be heard as was before, in the Temple and City, a Voice, but much more Shrill, and Astonishing, in comparison of which, the loudest clap of Thunder, which was ever heard from the fraction of a Cloud, will be but as the sound of the Silver Trumpets under the Law; when the Congregation of Israel Assembled; or as the blowing of the Rams Horns, when the Walls of Jericho fell; for it shall be so loud and vociferous, as to make the Dead in their Graves to hear, and come forth, to meet the Great Judge, 
1 Thes. 4.16.  who will descend from Heaven with a shout, and with the Voice of the Archangel, under whose Conduct shall come all the Angels of God, 
Mark 13.26.27.  with a great sound of a Trumpet, to gather the Elect from the four Winds, from one End of Heaven to another.  
But as concerning the period of time, when this coming of the Son of Man will be in Power, and great Glory, God the Father hath reserved it in his own Power, and Pleasure, and not Revealed it, either to Men or Angels, that we might not be overcurious, in enquiring after it. But this he hath made known concerning it; that it will be at a time, when we least expect it; for as the Universal Deluge came upon all the Inhabitants of the Old World; when they were immersed in their Carnal Delights and Security, and never thought of a change, and so were surprised by it. So will the coming of our Lord be; he is his own Herald, and in the Text, proclaimeth the certainty of his coming; but from the uncertainty of the time when, presseth his Disciples to rouse up themselves, and to stand perpetually upon their Watch; looking for, and awaiting the coming of the Lord, either by Death, or Judgement, for it is all one in effect, whether he come to us, or we go to him, whether the World endeth to us, or we to it; for when we die, we then part with all our dear Delights, and sweet enjoyments of this Life, and go to Judgement; for as Death leaves us, Judgement will find us; as soon as ever the Soul is separated from the body, it is winged by the holy Angels to the Tribunal of God, to receive its definitive Sentence, to Joy or Misery, according to its Works done in the body in this Life: So that, we had need to be ever waiting and prepared for that hour: Therefore be ye also ready; for in such an hour as you think not, the Son of Man cometh.  
Which Words were spoken by our Lord, particularly to his Disciples, but are of Universal concern to all Christians, and do as much belong to Us in our days, as to Them in theirs; and therefore I shall look upon them with particular Application to ourselves: they do contain two General Parts.  

I. Our Blessed Saviour's seasonable and serious Advice, solemnly to prepare ourselves for Death and Judgement; Be ye also ready.  
II. A powerful and cogent Motive enforcing this good Advice; For in such an hour as you think not, the Son of Man cometh.   
I. The first thing to be considered, is our Saviour's serious Advice, solemnly to prepare ourselves for Death, and Judgement; therefore be ye also ready, for this Reason, because ye must die and come to Judgement, and the time when, is unknown; be ye ready, the Original imports, set in the way; as all those are, whom God hath set in the Path of his Commandments. 
Psal. 85.13.  Righteousness shall go before him (as his Harbinger) and shall set us in the way of his Steps, i. e. in the path wherein he walketh, and which he hath prescribed and appointed us to follow him in. The Vulgar Latin reads it Parati, made fit. Now, for as much as this is a long and difficult work, and requires many Acts, and Duties, to be performed by us, to dispose and qualify us to meet our Lord with Joy, and Comfort, I will therefore show,  
i. Wherein this Preparation does chief consist.  
two. Manifest the urgent necessity hereof, and the many Obligations which we lie under, to be always prepared for Death, and Judgement.  
i. My first work is to show, wherein this Preparation does chief consist; this I shall do two ways, Generally, and Particularly.  
1. Generally. This preparation does consist in the constant course of a Religious, Holy, and Heavenly Conversation, and in the daily practice of Universal Purity. (1.) For this end the great and wise Creator did make us noble and reasonable Creatures, 
Neh. 5.9.  to walk in the fear of God, to approve ourselves by a blameless and harmless life; 
Phil. 2.15.  the Sons of God without rebuke, in the midst of a perverse Nation, among whom we (being enlightened by the Son of Righteousness) shine as lights in the World; that others may see our good works, the beauty and splendour of our Gifts and Graces, 
Mat. 5.16. Joh. 15. ●8.  and glorify our Father which is in Heaven. For herein is he glorified, if we bring forth much fruit of Righteousness, and true Holiness. Not that it is in our power to add any thing to the essential glory of God: but only contribute to the manifestation of his Glory and Majesty.  
(2) This he doth command and require from us as we are his Creatures. When God had chosen the Seed of Abraham, and had separated them from all Nations, and from all Impurities, and Idolatries, and set them apart for himself, a peculiar People, an holy Nation, a chosen Race, a People purchased to himself by Temptations, by Signs, and by Wonders, and by War, and by a mighty Hand, and by a stretched out Arm, and by great Terrors; 
Deut. 4.34.  according to all that he did in Egypt, He charged them thus, Levit. 20.7, 8. Sanctify yourselves and be ye holy, for I am the Lord your God, and ye shall keep my Statutes and do them.  
We are the Seed of Faithful Abraham, God's peculiar People, his proper portion and possession, he hath brought us into a state of Salvation, 
Tim. 1.9.  and hath called us with an holy Calling, not according to our works, nor for any merit of ours, but according to his own purpose, and grace, which was given us in Christ Jesus, before the world began, and as he that hath called us is holy, so should we be holy in all manner of conversation; 
1. Pet. 1.16.  for it is written, be ye holy, as I am holy. Now there is a two fold likeness to God in holiness, viz. a conformity to his nature and will, in reference to which, we are engaged to crucify the old man with his deeds, to mortify the corruption of nature, with all those sinful affections and actions which flow from it, and to put on the new man, which after God is created in righteousness and true holiness. 
3 Cor. 5.17. 2 Pet. 1.4.  Which is called by St. Paul the new Creature, and by St. Peter, the divine Nature, which consists not in any communication of the divine Essence to us, but in our partaking of those divine Qualities, and dispositions of knowledge, righteousness and holiness, which do express the perfections of God; and in our analogical resemblance to him in his Attributes of Meekness, Humility, Patience, Long suffering, Justice and Faithfulness, Mercy and Charity, Love and Purity; and in our sincere endeavour to please him, to do his Will, and keep his Commandments, which require us to do justly, to love mercy, 
Micah 6.8.  and to walk humbly with God. To love him with all our hearts, and soul and strength, and might; to discharge all the Duties that we own to his Divine Majesty, and to be fervent in spirit in his service. To abstain from all injurious practices against our Neighbours, to perform all kind and friendly offices to all men, to bear good will to them, to rejoice at their happiness, to pity their miseries, and commiserate them in adversity; to pay all due respect to them suitable to their degree and quality; to show all meekness to all men, & candidly & favourably to interpret their words and actions, mildly to reprehend their faults, and sparingly relate their miscarriages, forgiving, and forgetting their greater offences, and conniving at their lesser injuries, which make no great breach upon our interest or reputation; studying by all fair means, as much as lieth in us, if it be possible, to live peaceably with all; though we we may sometimes sail in our purposes, because some men are of such a turbulent, fiery, and malicious spirit, and such professed enemies to peace, and love, that it is scarce possible to obtain their goodwill, or to maintain a friendly correspondence with them.  
In regard to our own persons, the holy God commands us to departed from all iniquity, to put away the evil of our do, 
Isaiah 1.16, 17.  to cease to do evil, to learn to do well; to watch and be sober, to cast off the works of darkness, and to walk as children of the light, 
Rom. 13.13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly, and decently, as becometh those to whom the glorious light of the Gospel hath appeared; shunning all those vices of Gluttony and Drunkenness, Whoredom and Uncleanness, all lustful and lascivious dalliances, Strife and Envy, which are a stain and blemish to our Nature, and to our holy Profession, and to live in the constant practice of universal Purity, 
Psal. 37.24. 2 Tim. 2.19. Jam. 4.8.  which obligeth us to departed from evil, to cleanse our hands, and purify our hearts, i. e. to reform and amend our lives and actions, out thoughts and affections, and through the assistance of Divine Grace, (which is never wanting to those that endeavour to obey God, 
2 Cor. 7.1.  and do his Will) to cleanse ourselves from all filthiness of flesh and spirit. (i. e.) from all bodily pollutions, such are sins of Intemperance, Fornication, Uncleanness, etc. in respect of which, it becomes the duty of a Christian to learn, and exercise that holy skill, 
1 Thes. 4.4.  to possess his vessel in sanctification and honour; for such sins as these are a real dishonour to the body, Rom. 1.2. And since God hath showed his Art in the curious workmanship of it, 

Os homini sublîme dedit, coelumque tuerj jussit, etc.  
Materiam superabat opus— Ovid. Met.   which was not at first made without a consultation of the whole Trinity, after what eminent manner, and majestic form they should make it, the rare and admirable structure whereof, 
Gen. 1.26.  being tightly composed of Bones, and Muscles, and Sinews, of Veins, and Arteries, and variety of members, excellent both for beauty and use, filled David's Royal Soul with such admiration of God's infinite Wisdom and Power, that when he contemplated his own Body, he praised God, 
Psal. 139.14.  and said, I am fearfully and wonderfully made, and curiously wrought, with various embroidery: and since God (I say) hath bestowed so much pains and cost upon the workmanship of the Body, and that it is a part of Christ's purchase, and together with the Soul, is become a member of his, and a Temple for the Holy Spirit of Purity to reside and dwell in; it is principally incumbent upon us, to keep it pure and clean, chaste and holy, and free from all carnal pollutions,  
We ought to have a greater regard to our noble Souls (which are of an heavenly Original) to purify and preserve them from spiritual wickedness, from extravagant passions, inordinate affections and desires, from Pride and Covetousness, rash Anger and Contention, Envy, Hatred, Malice, and all Uncharitableness; for these Sins and Vices defile our Souls, and make us both afraid to die, and unfit for judgement: Therefore the Apostle calls upon us to perfect holiness in the fear of the Lord, and assures us that this is the revealed will of God, 
1 Thes. 4.3.  even our sanctification, that we should be holy both in our hearts and lives, inwardly in our thoughts and affections; outwardly in our words and actions, both intensively and extensively holy,  
3. For this end and purpose the Lord of Glory sent his beloved Son into the World in great humility, to carry on this work of making us holy by his exemplary and virtuous life, and by his patiented and meritorious death,  
First, By his virtuous and exemplary life, he hath given us the most illustrious pattern in his own person in all the parts of holiness, and set us the fairest copy of the most sublime and perfect virtue. For which cause we find him in Scripture dignified with eminent Titles, as of a Prince and Captain, a Master and Guide of holy life and obedience, he voluntarily undertook to subdue our Enemies, and hath encouraged us with a most bountiful promise of a glorious reward, a Crown of Righteousness, to follow his heroic Conduct, in a holy warfare against Sin and Satan: to fight manfully under his Banner against all the Enemies of our Souls; as Plutarch saith, Caesar's Soldiers did, when his presence and unparallelled Gallantry inspired them with Courage and Valour extraordinary 
— Fortis in armis, Caesareis Labienus erat.   
Example hath a great influence and efficacy; for as Pliny the younger hath observed, 
Melius hominis exemplis docentur, qua imprimis hoc boni habent, qua approbant, quae praecipiunt, fieri posse.  Men are better instructed by Examples, which have in them chief this advantage, that they do prove the things may be done which they enjoin. And as Seneca tells Lucilius, 
Homines plus Oculis, quàm auribus credunt, Epist, 6.  Men give greater credit to their Eyes than to their Ears; to what they see, than to what they hear.  
The more Eminent any persons are that give Examples, the more readily are they imitated. 
Et in vulgus manunt exempl● Regent●um.  Such as sit in the Gate; as all uppermost in the world have many followers that conform to their manners, and practice. When the King of Nineveh put on Sackcloth, 
Jonah 3.6.  his Courtiers and Citizens complied with the fashion. When Constantinus Mag. embraced the Faith of Christ, Heathen Superstition began to creep into holes and corners, and Christianity overspread the face of the Empire.  
Now our dearest Lord, being the greatest, and wisest person that ever lived, and his example the most perfect and transcendent that ever was, we should endeavour (if we would live happily, and die comfortably, to conform our practice to his; because he was the most exact mirror of true Goodness and Virtue, of general Kindness and Charity, Patience and Contentedness, Meekness and Humility; which he most lovingly inviteth us to imitate him in. 
Matth. 11.29.  Learn of me, for I am meek and lowly in heart? His Patience in bearing the Affronts and Indignities of Sinners, his Contempt of all the Glories of this World, his Self-denial and Submission to the will of God, his unwearied diligence in his Service, his Peaceableness and Gentleness to all men, and readiness to perform all kind Offices to men, especially to their Souls, was written for our Admonition, to influence our practice, and lead us in the paths of Righteousness, and to make us partakers of his Holiness.  
2dly. Our Blessed Lord & Saviour's patient, and meritorious Death, and Sufferings, were primarily intended to work Holiness in us. The design of his coming in the Flesh, was not only (as the Socinians say) to give us an example of Christian Purity; but to lay down his life for us. We are assured of this from his own sacred lips, 
Matth. 20.28.  The Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tim. 2.6.  a redemption-price, so great and valuable, that there needs no further satisfaction to be made for any. St, Paul saith, that he gave himself a ransom for all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an emphatical word denoting the exchange of condition with another, the laying down of ones life to save another. And so did our dearest Lord and Saviour, 
Tit. 2, 14. Rom. 8.32.  he gave himself for us, and in our place and stead, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of●● good works. The price which he paid for our Redemption, was his own blood, not a few drops, for than what he shed at his Circumcision, and bitter Agony, when he sweat drops of blood, might have sufficed, but it was his heart's blood. Ye were not redeemed with corruptible things, as Silver and Gold, 
1 Pet. 1.18, 19  from your vain conversation, (and course of life, which is unprofitable for your souls, and insufficient for Righteousness and Salvation,) but with the precious Blood of Christ, as of a Lamb without blemish, and without spot. Precious in the Esteem of Angels and Men, but most of all precious in regard of the Glory and Dignity, of the Qualifications and Endowments, of the Gifts and Graces of the Person that shed it, 
Coloss. 2.3.  In whom are hid all the treasures of Wisdom and Knowledge, in whose mouth no guile was ever found, who needed not to offer Sacrifices for his own Sins, being a person so perfectly holy, harmless and undefiled: No! it was for us and for our Salvation, that he died, Rom. 4.25. He was delivered by the determinate counsel and fore knowledge of God, for our offences, 
Acts 2.23.  to make full satisfaction to his Father for them, and to reconcile us to God. By his own free and spontaneous act, he laid down his life, 
Joh. 10.17. Gal. 1.4.  and gave himself for our Sins: Not only to take away the Gild, with all the causes and consequences thereof, Once in the end of the World hath he appeared to put away Sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 9.26. Rom. 5.19.  to the abolition of Sin, by the Sacrifice of himself, by whose obedience many are made righteous; but also to ease guilty souls of the pain and anguish of Conscience, which doth fill them with dreadful fears and terrors, and a certain fearful looking for of wrath, 
Heb. 9.14.  and fiery indignation. The Blood of Christ doth purge your Conscience from dead works, and not only justify and absolve the true penitent Sinner; but also meritoriously purify the Soul from inherent corruption, and sanctify it by infusing holiness: So that body, soul and spirit becomes one frame of Holiness to God, to serve him here in the Beauty of Holiness, and to enjoy communion with him in his Ordinances; till he is pleased to fit him for the full fruition of himself in the Holy of Holies in Heaven. This is the effect of Christ's Blood which was shed, to put a silence to the clamours and accusations of Conscience, and also to pacify the wrath of God for Sin. Jesus being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Thess. 1.10.  Who delivers us from the wrath to come, and is now actually delivering us by his prevailing Intercession, and the supplies of his Grace, enabling us to subdue the power of Sin and temptation, and will most certainly complete and perfect our deliverance at his second coming. So that now the penitent Believer may safely make that bold challenge which the great St. Paul doth; Who shall lay any thing to the charge of God's Elect? 
Rom. 8.33  It is God that justifieth, and absolveth them, who is he that condemneth? It is Christ that died; and by his Death hath made a sufficient atonement to God for all our Sins, and washed them away in his Blood, which is a Fountain opened for Sin, and for Uncleanness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Laver to wash away the pollution and filth of all our Sins, and to cleanse us from all unrighteousness; he is a propitiation for our Sins; and not for ours only, 
1 Joh. 2, 2.  but for the Sins of the whole World, 
Eph. 5.25, 27.  He delivered himself up for the Church, that he might sanctify and cleanse it, i. e. Purify all its members from the guilt, filth, and power of Sin; endue them with a principle of Holiness, and consecrate them to God a glorious Church, without having spot or wrinkle; free from the smallest remainder of sin and misery. 
1 Joh. 3.8.  For this purpose the Son of God was manifest to destroy the works of the Devil, the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might dissolve those chains, wherewith Satan holdeth all his Vassals in bondage.  
4. So great was the care of our Lord to make men truly good and virtuous, that when he left the World, he sent the Holy Ghost, the Promise of the Father, to superintend the Affairs of the Church, 
Vicarius Christi in Ecclesia.  whom Tertul. calls Christ's Vicar; a Metaphor borrowed from certain Church-Officers, who are so denominated as our Civilians say, 
Quasi vice fungentes Rectorum.  to attend the Offices of the Church in the Rectors absence. To oppose the Torrent of Vice and Wickedness, to instruct people in the fundamental Principles of Religion, to guide, direct, and encourage them in the paths of Holiness, and Virtue; and by a continual residence upon his Cure, to be ever ready to perform the Duties belonging thereunto. Even so the Holy Spirit was sent to supply Christ's room in the Church: 
Joh. 16, 7.  If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. He was not to enter upon his Oeconomy or Dispensation, till after Christ's Ascension, and Glorification, as we learn from John 7.39. The Holy Ghost was not yet given, because that Christ was not yet glorified. Princes do liberally bestow their gifts and favours at the time of their Inauguration; 
Eph. 4.9.  and the Prince of Peace, being ascended up on high, and triumphing gloriously over all his Church's Enemies, poured down a plentiful effusion of gifts and graces unto men. As St. Peter acquaints his Auditors; That Christ being by the power of God exalted, 
Acts 2.33.  and having received of the Father, the promise of the Holy Ghost; he hath shed forth this, which ye now see, and hear. The design and end of his coming, is, as our Saviour saith, 
Joh. 16.8.  To reprove the world of Sin, of Righteousness, and of Judgement. To convince us of the evil and obliquity of our ways and do; and reclaim us from Sin and Error, to regenerate us unto God's Image, infusing holiness into our souls, and giving us a right to eternal Salvation, 
Tit. 3.5.  by the washing of Regeneration and the renewing of the Holy Ghost, changing of our corrupt Natures, creating good Dispositions, and pious Affections in us, sanctifying us with Divine Graces, 
Dr. Bar. Creed.  and begetting virtuous inclinations in us; reverence towards God, charity to Men, sobriety and purity as to ourselves, with the rest of those amiable and heavenly virtues of the Soul, which is the work of Sanctification, leading and governing us in our Actions and Conversations, that we may actually do and perform those things which are acceptable in the sight of God.  
These are the Offices of the Holy Spirit, who is therefore denominated Holy, because he is the Author and efficient Cause of holiness in us? and hath the special Name of Spirit given him, both because of his Spiritual Essence, and in regard of his Spiritual dispensations; and those Graces which he bestows upon every faithful Soul, which are heavenly and spiritual: for the performance of which, 
Mat. 28.20.  he is to abide with his Church for ever. Lo! I am with you always even to the end of the world: to enlighten your Understandings, to sanctify your Wills & Affections, to assist you in Devotion, to stir up in you good Desires, and to lead you in the way of all truth and obedience to God's holy Will and Commandments.  
(5) For this purpose the great Ordinance of the Gospel Ministry was instituted, and persons in sacred Orders appointed to make men truly holy: to dispose and fit them for Death and Judgement, Heaven and Happiness, to teach and tread the way to Glory.  
(1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach the way to Heaven, rightly to cut out to every man his portion, and to divide the Word of Truth. 
2 Tim. 2.15.  The titles which are given them in Scripture, import the business they are to perform and do: They are Ministers, Stewards, Ambassadors, Ministers of Christ, 
1 Cor. 4.12. 2 Cor. 5.18, 19, 20. Acts 20 18. 1 Cor. 3.9.  and Stewards of the mysteries of God, to whom he hath committed the Ministry of Reconciliation, the word of Power. They are Overseers and Comptrollers of his Family, Ambassadors for Christ, to pray, beseech, and court men in their great Lord and Master's stead, to be reconciled to God; Labourers and Co-operators with God in the work of Conversion and Edification. He, 
Joh. 20.21, 22. Rom. 10.15.  the principal Agent. They, Officers under him, ordained and sent by him, and furnished with Gifts and Abilities to negotiate his great Affairs. He made them able Ministers, 
2 Cor. 3.6.  fitted by a supervening act and influence of Grace, to discharge the trust which he hath reposed in them to the souls of men. He strictly charged them to preach all the counsel of God: 
Acts 20.27.  whatsoever he requires of any one, in order to eternal blessedness, even the whole doctrine of Christianity, which teacheth us to deny all ungodliness, etc. to reprove, rebuke, and exhort with all long suffering and patience, 
2 Cor. 5.11.  and as knowing the terror of the Lord to persuade men, to believe the dreadful comminations and threaten of God, revealed in his Word, 
Rom. 1.18.  against all ungodliness and unrighteousness of men; and accordingly to frame their lives innocently, and holy, that at the dreadful day of Judgement, which the Prophet calls a day of wrath, 
Zeph. 1.15. He alludes to it in the ruin which he foretold should fall upon the Jews by the Chaldeans.  a day of trouble and distress, a day of wasting and desolation, a day of darkness and gloominess, a day of Clouds, and thick darkness; and the Apostle, a day of terror; because there will be a very strict scrutiny, a narrow search made into the thoughts, words, and actions of men, done in the flesh; nothing but holiness will then stand in any stead: therefore the Ministers of the Gospel are commanded to use the most prudent and effectual course, 
Acts 26.18.  to open men's eyes and to turn them from darkness to light, and from the power of Satan unto God that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith; which grace doth purify the heart from sin & corruption, They must not connive at, or comply with, the lusts of men, as Ahabs' Priests did; but handle the Word of God sincerely, with zeal and courage, not fearing the faces of men, in the work of the Lord; who hath charged them at their peril not to be dismayed at the presence and frowns of great men, 
J●r. 1.17.  or presumptuous sinners: yet at the same time, when they do show their zeal, against their sins; to manifest their reverend esteem, and love of their persons; and tender affection to their souls, instructing those that oppose themselves with all gentleness, and winning insinnuations, and restoring them in the spirit of meekness; which is the most probable way to enamour them with the love of Virtue, and to save their Souls.  
(2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To tread the way to heaven, and to walk uprightly, 
Cal. 2.14.  according to the truth of the Gospel. So passionately desirous is God of men's happiness, that he would have his Ministers to be Shining Lights, as John the Baptist was; showing the power of Godliness in their lives, that by their good Conversations, their People might be drawn to imitate them in the practice of all Christian Graces. 
1 Tim. 4.12.  St. Paul exhorts his Son Timothy to be an example of Believers in word, in Conversation, in Charity, in spirit, in faith, in purity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Believers, not of moral honest men only; but of God's Jedidians, 
Pro. 12.  the excellent of the earth, in whom he delighteth, of those firstborn Souls, 
Mal. 3.17.  those bright and sparkling Jewels of whom the world is not worthy, those darlings of heaven that are the Apple of God's Eye, 
Heb. 11.38. Deut. 32.9.  those precious Sons of Zion, who are the lot of God's inheritance, and the glory of Christ. 
1 Cor. 8.23.  To such noble and virtuous persons as these are the Ministers of the Gospel to show themselves patterns, in Sacerdotal exemplariness, and in the habits & exercise of grace, 
Prov. 4.18.  and in holiness of life, which is a shining light that hath influence and powerful operation upon others to excite them to bring glory to God. For this reason they are styled, Precedents, Shepherds, Guides, because they are not only to preach Angelical Sermons, but to live heavenly lives, to adorn the doctrine of God our Saviour, by the purity and lustre of their Conversations: For the greatest part of Mankind are like Sheep, 
Heb. 10.24. Prov. 27.17.  which go rather as they are led then as they are taught. A good Example is greatly influential to Virtue, to provoke unto love and to good works, as a bad one is an occasion of much harm; 
— faciles imitandis Turpibus & pravis omnes sumus.  we having a great proclivity to follow ill Examples. Those therefore that are to teach others, that are to be the lights of the World, aught to take heed to themselves, that their lives and actions may command a reverence from men, 
1 Tim. 4.16.  and induce them to conform to their pattern and practice; a holy life being a great advantage to Religion, and the best preparation for Death and Judgement.  
2. Particularly; The readiness and preparation I am speaking of does consist in the several acts and duties of the Christian Religion: which must be performed by us with all diligence, zeal, and vigour, viz. in the speedy settling our domestic concerns, and moderating our affections to this world, in making our peace and reconciliation with God, and Men, in doing all the good we can whilst we live, in keeping Conscience clear and free from offence; in bearing with patience the troubles we meet with; in living under a constant sense of God's allseeing Eye, and inspection over us, and possessing ourselves with frequent thoughts of Death and Judgement. So that duly to dispose ourselves for a blessed Eternity, does not consist in one transient act, but is to commence as soon as we come to a consistency of reason, and understanding, Eccles. 12.1. and must be carried on, through the several periods of our lives, till God is pleased to dissolve the vital union between the Soul and Body, and make a separation between them.  
(1) The speedy settling of our domestic concerns, and disposing of our temporal affairs, while we have opportunity to do it deliberately and advisedly, with prudence and discretion, is one part of this preparation for Death and Judgement. Death is a debt which we all own to God and Nature, and which we are sure to pay whensoever it pleaseth the God of Nature to require it from us: But since we know not the time when, nor the manner how, we shall die and departed this life; 
Omnibus est eadem lathi via, non tamen unus est vitae cunctis; exitiique modus.  it is not only wisdom, but our duty to dispatch this work; lest we should be taken away (as experience shows us many are) by some sudden casualty or unexpected surreption. But suppose we go off the Stage of this world, deliberately and by slow degrees, some previous sickness or sensible decays of Nature, forewarning us of our approaching dissolution; 'tis not fit then to have the disposition of our secular affairs upon our hands, to disturb and disquiet our Minds, and to rob us of our precious time, every minute of which must be bestowed to the best advantage, and to the true interest of our Souls: for what they are when they leave the body and enter into a state of separation from it, that they shall be to all eternity; therefore it should be our chiefest care to get them washed clean in the blood of the immaculate Lamb, from all their impurities, that whatsoever defilements they have contracted during their union with their Bodies, through the lusts of the flesh within, or the wiles of Satan from without, these being purged away; they may appear spotless before the great Tribunal, and stand with exceeding great joy before the Impartial Judge. It is not fit when we come to die, to have the settlement of our Estates then to take up our last moment, which ought to be employed in renewing our repentance, and in making our peace with God, and solemnly preparing for a comfortable passage into the eternal world.  
There are very sew (if any) of us, whose outward circumstances are so mean and low, but that we have some of the Gifts of Fortune to dispose of at our death; Some Estate more or less to bequeath among our Friends and Relations when we leave the World. Those of us that have the fairest Inheritances, the fullest Bags and Barns, can take nothing away with us when we die; but are at the courtesy of our surviving Friends for a  and a Coffin to entomb us in the Earth: For as Job said, when the Chaldaean and Sabaean Robbers had taken away all his goods, Naked came I out of my Mother's womb, 
Job 1.21.  and naked shall I return. So may we say with the Son of Syrac, As we came forth of our Mother's womb, naked shall we return, to go as we came; and shall take nothing of our labour, which we may carry away in our hands. Holy David affirms the same of the rich man, though the glory of his House is increased, when he dieth, 
Psalm 49.17.  he shall carry nothing away; his glory shall not descend after him; All his Wealth, and Power, and Grandeur shall die with him, 
Nudos fudit in lucem— Nudos recepit terra, Seneca Epist,  We must carry out no more than we brought in; So that it concerns us to make our Wills with great Justice, and Piety; and to take care that they be penned with clearness, and plain expressions, to prevent all Animosities, and Encumbrances, Wranglings, and Suits of Law amongst our Children, and Legatees: For we are obliged to provide for the Quiet, Peace and Prosperity of those that are to succeed us in our Possessions, that it may go well with them, when we are dead and gone.  
Now, forasmuch as Solomon saith, 
Eccl. 3.1.  To every thing there is a season, and a time to every purpose under Heaven; The most proper and convenient season for the dispatch of this weighty Affair, is the day of Health, while we have our wits about us, while our understanding is clear, and our memory perfect; and that we can duly consider which way God may be best served by our Bequests, Virtue encouraged, and Justice may be done to every man, and the Poor in some measure be provided for, according as God hath enabled us, ever remembering, that what we have, comes solely from his bounty, who is the Sovereign Lord, and true Proprietor of all that we have. We, but Stewards only, and the Poor his Proxies and Receivers; therefore we must not forget them in our Wills: but remember that Precept of Solomon, With hold not good from them to whom it is due, 
Prov. 3.27.  when it is in the power of thy hand to do it: because such actions are works of Charity and Bounty to the Poor, and acts of Righteousness to God: and they that give nothing at their departure hence, 
Luke 16.9.  betray their trust; for the good things of this life are committed to their care and management, upon such conditions and reservations, that they should use them comfortably while they live, and dispose of them wisely and charitably when they die, lest they give a bad account of their Stewardship, and have reason to expect a severe sentence from their Lord: 
Jam. 2.12. August.  For he shall have judgement without mercy, who shown no mercy. Desideravit guttam, qui non dedit micam. This piece of Wisdom we may learn from the Example of Abraham, who did dispose of his Estate among his Children, some time before his death, reserving only the enjoyment of it to himself during his life. This preparation for death in the day of Sickness and Visitation, is not to be then neglected. 'Tis advised by Jesus the Son of Sirac, My Son, according to thy ability do good to thyself, 
Ecclus. 14.11, 12, 13.  and give the Lord his due offering; remember that death will not be long in coming, and that the Covenant of the Grave is not showed unto thee. Do good to thy friend before thou die: Put not off to thy Will and Testament, but according to thy ability, stretch out thy hand, and give unto the Poor.  
Thus in the day of health it is most convenient to dispatch this work; but in the day of Visitation, and the approaches of Death, 
Ecclus. 33.23.  'tis an indispensible duty, not to be neglected. At the time when thou shalt end thy days, and finish thy work, distribute thine Inheritance. 
Gen. 48.22. ch. 49. 1 K. 2.1, 2, 3, 4  So did Jacob in that prophetical Testament of his. And David also, when his days drew nigh that he should die, he disposed of his Kingdom to his Son Solomon, and charged him, saying, I go the way of all the Earth, (i. e. I die) be thou strong, and show thyself a man, (of Wisdom, Courage, and Constancy) and keep the charge of the Lord thy God, to walk in his ways, and to keep his Statutes, etc. that thou mayest prosper in all that thou dost, and whithersoever thou turnest thyself, that the Lord may confirm his word which he spoke concerning me, saying. If thy Children take heed to their ways, to walk before me in truth, with all their heart, and with all their soul: There shall not fail thee a man on the Throne of Israel. 
Verse 13.  And when David had finished his charge, he slept with his Fathers, and was buried in the City of David. And after him this was expressly commanded by God himself, to the good King Hezekiah, as a preparation for death. In those days was he sick unto death, 
2 Kings 20.1.  and the Prophet Esay said unto him, Thus saith the Lord, Set thine house in order, for thou shalt die, and not live: i. e, Make thy Will, and settle the Concerns both of thy Family, and thy Kingdom, to prevent all Contentions and Quarrels after thy decease; for thy Disease is mortal in its kind, if God do not by his power prevent it: therefore dispose of thy temporal Affairs; and as for the spiritual Estate of thy Family, imitate the example of David, and Abraham, advise, instruct, 
Gen. 18.19,  exhort and admonish them to keep the way of the Lord, and to do Justice and Judgement. There are some Divines, who give this relation of our Lord and Saviour's last Will and Testament, that upon the Cross, a little before he gave up the Ghost, he bequeathed his Soul into the hands of his Father; his holy Mother, to his beloved Disciple St. John; his Body, to Joseph of Arimathea; Paradise, to the penitent Thief that was to die with him; and to his Crucifiers, his heartiest Prayers and Intercessions. 
Rom. 15.4.  Now these things were written for our learning and instruction, to teach us to imitate them, and to prevent the ill consequences of intestate Estates, to settle our minds at ease, and free from disturbance, and to put our Souls into a prepared frame and disposition for our departure. Thus, by discharging a good Conscience, we may be ready to meet our Lord, and freely departed in peace.  
(2.) This readiness doth consist in moderating our love 〈◊〉 affection to● this World, and not overvaluing any earthly comfort. We serve a very liberal and bountiful Master, 
1 Tim. 6, 17.  Who gives us richly all things to enjoy, and with holdeth no good thing from us, but that which would be a temptation and a snare unto us: only he hath not allowed us to set our affections upon this world, nor any of the enjoyments of it; for this is not our place of rest and abode. Whilst we are at home in the body, 
2 Cor. 5.6.  we are absent from the Lord, may better be rendered, Whilst we converse or sojourn in the body, So long as we tabernacle in the flesh, we are but like the Israelites in the Wilderness, Strangers, and Sojourners, passing to the Heavenly Canaan, detained from the blessed Vision and Fruition of God, 
Heb. 13.14.  and the possession of that happiness which makes Heaven. Here we have no continuing City, no settled abiding place. This notion the wiser Heathens had of this present World, who looked upon it as an Inn, not as their home. Nature having designed it to us as a Diversory to lodge, 
Commorandi enim natura diversorum nobis, non habitandi locum dedit.  but not to dwell in. For it is not a fit place for us, nor can our stay in it be very desirable, because it is fleeting and vanishing, full of vanity and vexation; all its splendour and glory depends merely upon our fancy. Our Historians tell us, that the Peruvian Mines of Gold and Silver, their precious Stones and Pearls, were of such low and mean esteem with those barbarous Indians, that they preferred our trifling Baubles before them; and made that their valuable Treasure, which we make little or no account of.  
In the Reign of the Great and Wise Solomon, Silver, (which is now the adored Idol of the World, and for which men venture not only their dearest lives, but even pawn their precious Souls to obtain) was not at all regarded; 
2 Chron. 9.20.  it was not any thing accounted of, it was but as Stones in his days. This glorious Prince surpassed all the Kings of the Earth in Riches, 
1 Kings 4.22, 23, 26.  and Wisdom He had the greatest flow and confluence of this World. His Provisions for one day were 30 measures of fine flower, 10 fat Oxen, and 20 Oxen out of the Pastures, besides Hearts and Roe Bucks, and Fallow Deer, and fatted Fowl, he had 40000 Stalls of Horses for Chariots, and 1200 Horsemen for the Guard, and preservation of his Person, for the defence of his people, and for the grandeur of his Government; The yearly income of his Traffic (be-besides that which Merchants imported, and the Kings of Arabia brought to him) was six hundred and threescore and six Talents of Gold: 
2 Chron. 9.13.  many of his Shields and Targets, and all his Drinking Vessels were of pure Gold. He resolved to gratify himself with delicious Meats, and pleasant Wines; and if it were possible for him to arrive at satisfaction in this mortal state, he made magnificent Works for delight, 
Eccles. 2.3, 4, 5, 7, 8.  and erected stately Houses, and planted Vineyards, and made Gardens of pleasure, and planted Orchards and Trees in them of all kind of Fruits for profit, he gathered himself Gold and Silver, vast Riches, and the peculiar Treasures of Kings, and of the Provinces, i. e. the most valuable Jewels and Rarities both of other Princes, and of his own Dominions; he got him Men singers and Women-singers, the most sweet and melodious Voices, and all other delightful things, as Musical Instruments of all sorts; he denied not himself any thing that was pleasing to his Eyes, or grateful to his Senses, or that his heart desired, neither was he hindered from the free and comfortable Enjoyment of all his Labours, either by Wars abroad, or Tumults at home, or personal Afflictions, or any outward Calamity, or embittering Occurrents, and he had a heart to use, and taste the sweetness of all his labours, which the eager covetousness of wretched Misers, will not suffer them to do, who reap no more benefit by their Riches, than to look upon them, and to say the property thereof is Mine. So true is that of the Royal Preacher, He that loveth Silver, 
Eccl. 5.10, 11.  shall not be satisfied with Silver; nor he that loveth abundance, with increase: When Goods increase, they are increased that eat them, and what good is there to the Owners thereof, saving the beholding them with their Eyes: Which is a poor benefit indeed, unable to make the Worldling compensation for his cares of getting, and fears of losing them, a Privilege which is common to all others, who may every day see more goodly sights, the radiant lustre of the Sun, adorned with Light as with a beautiful Garment, and smiling upon the Earth with a most pleasant and amiable Countenance, the sparkling Glories of the heavenly Bodies, in their Constellations, the lovely and fragrant Flowers of the Field, the Rarities and Treasures of Nature, and all the Pomp and Gallantry of Princes and Nobles, all which are more pleasing sights to the Beholders. But mark what Character he gives of all outward things, after that he had taken a serious Review of all his Wealth and Labour, and found himself disappointed in them, 
Eccles. 2.11.  I looked (saith he) on all the labours that my hands had wrought, and on the labour that I had laboured to do, and behold all was vanity and vexation of spirit; a disappointment of all my hopes and desires of satisfaction; This was my portion of all my labour. Alas, all things here below are of too narrow an extent, to satisfy the vast and capacious Desires of our Souls, which are enlarged with enjoying; and therefore the inspired Pen men of the holy Scripture have advised us, That we labour not to be rich, 
Prov. 23.4. Mat. 6.19. Colos. 3.2.  nor lay up for ourselves Treasures upon Earth, but that we set our affections upon things above; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace and Glory, and the Inheritance which is incorruptible, and undefiled, and fadeth not away, reserved in Heaven for us; and not on things on the Earth; the Pleasures, Honours and Profits of this World, which we are prone to desire inordinately, and to pursue immoderately, tho' we are charged to the contrary; Love not the World, 
1 John 2.15.  neither the things that are in the World; if any Man love the World, the love of the Father is not in him: Know ye not that the Friendship of the World is enmity with God; 
James 4.4.  whosoever will be a Friend of the World, is the Enemy of God; in open hostility with him, and unfit to see his Face in Death or Judgement; therefore our Saviour warned his Disciples to take heed and beware of Covetousness, 
Lake 12.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or an inordinate desire of earthly things; a Man's Life consisteth not in the abundance of the things which he possesseth; he may live as easily and comfortably without it; Nature is content with little, and Grace with less: Abundance is not necessary to render our Lives happy; the Poor are as merry and cheerful, as vigorous and healthy, as well satisfied and contented with a small pittance, as the Wealthy and Opulent with their Superfluity, which serves only to administer to Pride and Vanity, 
Prov. 23.11.  to make them wise in their own conceit, to puff them up with Haughtiness, and Arrogancy, Insolency and Imperiousness of Spirit, and to betray them to sin and folly: They that will be rich, fall into temptations and a snare, and into many foolish and hurtful lusts, 
1 Tim. 6.9,  which drown men in destruction and perdition; which take up their time, and fill their heads with solicitous Cares and Fears, engross their Affections, encumber their Lives with toilsome Labours about them, expose them to a great many Sorrows, which pierce their Souls, and render Death and Judgement exceeding formidable to them. Therefore since the love of this World is so dangerous a thing, let us not with Martha be careful and troubled about many things, and leave Mary's Vnum Necessarium wholly unregarded; but rather spend our Days and Years in this mortal state, in adorning our Souls with Evangelical Graces and Virtues, to fit us for Heaven; for if we had the Riches of both the Indies, we can take nothing away with us, when we depart hence; 
Job 1.21.  Naked came we out of our Mother's Womb, and naked shall we return: We must everlastingly part with all that we have when we die, and leave it, as Solomon saith, to the Man that shall come after us; and who knoweth whether he shall be a wise Man or a Fool, 
Ecoles'. 2.18, 19  yet shall he have rule over all our labour, and gather all that we have heaped up; but works of Righteousness will accompany us into the other World; and now is the time for us to be rich in good Works, to grow in Grace and Holiness; To give all diligence to add to our Faith, Virtue; to Virtue, Knowledge; to Knowledge, Temperance; to Temperance, Patience; to Patience, Godliness; and to Godliness, Brotherly Kindness and Charity; for if these things be in us and abound, and our Minds fit lose to the Affairs of this Life, we shall be ready and willing to leave them, whensoever our Lord shall please to call us hence.  (3.) This Readiness and Preparation for Death and Judgement, does confist in making our Peace and Reconciliation with God and Men. 
(1.) With God, which is a thing of infinite moment; for so long as we continue in enmity with him, and maintain a Rebellion against his Crown and Dignity; he is engaged for the Vindication of his own Sovereign Power and Justice, to be our Enemy, and to execute his severe Judgements upon us; and we have no Security that he will not do it speedily, without giving us farther time to consider our ways, and throw down our Arms of Hostility against him: For the Psalmist assures us, 
Psal. 7.11, 12, 13,  That God is angry with the wicked every day, (even while his Providence seems to smile upon them, and they think themselves most secure and confident.) If he turn not, he will whet his Sword, he hath bend his Bow, and made it ready, he hath prepared for him the Instruments of Death.  
God is loath, for the Glory of his Patience and Long suffering, forthwith to proceed against us; For my Names sake, 
Isa. 48.9.  will I defer mine anger; and for my Praise, will I refrain; He forbears us because he is slow to anger, he knows our frame (and propension to evil) and remembers (the Weakness and Mortality of our Nature) that we are but Dust, unable to bear the weight of his Indignation, and therefore he is pleased to fore-warn us of our danger, by some signal Tokens thereof; as the whetting of his Sword, and the bending of his Bow; thereby to awaken in us a serious Consideration of his anger, and a great care to prevent it, and a very earnest desire and endeavour to be at peace with him; the which we may obtain by Repentance and Faith in Christ, and by fervent Prayers and Supplications for the Remission of our Sins.  
[1] By cordial and sincere Repentance; which is (a Divine Remedy) the means which God hath appointed us to use for the obtaining of his Favour; the Doctrine of Repentance was never taught in the School of Nature, neither could be learned from the Writings of the grave Heathens, tho' their wise Philosophers in their Works have given us some impersect descriptions of it; But as Tertul. de poenit. hath observed, They were as far from understanding the true Reason of Repentance, 
à ratione ejus tantum absuerunt quantum à rationis autore.  as from understanding the God of Reason. They have given us many excellent Rules for the practice of Moral Virtues, but were not able to instruct us in the nature of that Peace and Rest which is Eternal; all that they aspired to, was Peace and Serenity, Tranquillity and Composedness of Mind, which they called Happiness; but was only a Moral Attainment; and they that lived most Regularly, according to the Dictates 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of Right Reason, and Directions of Nature, found most Ease and Peace in their own Bosoms. Certainly Socrates and Plato had not such disturbed and distracted Minds as Cain and Judas; neither had Tully and Cato such black and guilty Souls as Cethegus and Catiline; neither had Plutarch and Seneca those Gripes and Twinges those Fears and Horrors which Nero and Caligula felt; they beheld a Beauty and Comeliness in the face of Virtue; Turpitude and Deformity in Vice and Wickedness, and discovered that sin was against their Reason and true Interest. Nature taught them not to sin, 
à naturâ sequitur ut meliora probantes, pejorum poeniteat.  to renounce and forsake Sin; but it never read them Lectures of Repentance: God himself made known the first Discoveries of it to the World, and published his gracious intentions to accept of a sincere Repentance, as the Sovereign Means to reconcile us to Himself: He sent his dear and only Son to publish it by his Doctrine, and confirm it by his Miracles, and to make way for it by his Death and Sacrifice. So that if God had not been in serious earnest, to have Sinners reconciled to him by Repentance; he would never have sent the Son of his love to have obtained Peace for us by the Blood of his Cross. Tully and Aristotle were wholly silent in their Writings how so great a Work might be effected; but the Gospel hath discovered the Counsels and Purposes of Grace and Mercy, agreed upon by all the Persons in the Godhead at the Council-Board of Heaven, (if I may so say) for the Restoring of lost Man by a new and living way, which Christ hath consecrated for us, and opened unto us, that we might have access to God.  
The chief Articles and Conditions whereof, are Repentance and Conversion to God, and Renovation of Mind, which are indispensibly necessary, to fit us for the Appearance of Christ, and everlasting Happiness, which is to be obtained by him; and he therefore began his Prophetical Office with a Sermon upon Repentance, Mat. 4.17. Repent signifies not only sorrow for Sin, but a change of Mind, Will and Affections, as may be seen at large in the Parable of the Prodigal Son, 
Luke 15.  where it is fully described in all the material constitutive and principal lines and parts of it, viz. Pensive Thoughtfulness and Consideration, a manly and serious application of our Minds, to take an impartial Review of ourselves, in which God himself doth place the first signs of our Recovery, Ezek. 18.14. & 28. Serious and deliberate Resolution to amend our ways and do; such as we find in the Penitent King of Israel, I thought on my ways, 
Psal. 119.59, 69.  and turned my feet to thy Precepts; I made haste and delayed not to keep thy righteous Judgements. 'Tis dangerous for us to trifle and delay in so momentous and weighty a matter; therefore while God waits to be gracious, let us not abuse his Goodness and Patience, but without delay resolve to mind and prosecute the things which belong to our Peace, before they be hid from our Eyes; and to the end that we may appease the just Displeasure of our Heavenly Father, and be re-instated into his favour; it is requisite that we make an ingenious Confession of all our former Transgressions, with shame and sorrow of heart, and great Contrition, accompanied with actual Reformation and Amendment, and a sincere desire and endeavour to be universally good and holy, to yield an entire Obedience to all God's Commandments; If these Ingredients do constitute our Repentance, God is faithful and just, 
1. John 1.9.  to forgive us our sins, and to cleanse us from all unrighteousness: He will not exact the forfeiture of us, but freely and fully pardon us, and remember our sins no more. When the wicked man turneth away from all his sins, 
Ezek. 18.21.  and keepeth my Statutes, and doth that which is lawful and right, he shall surely live, he shall not die; all his transgressions that he hath committed, they shall not be mentioned unto him; in his righteousness that he hath done, he shall live.  
We have Gods gracious Promise, 
Isa. 55 7.  That when any wicked man (whether he be Jew or Gentile) doth forsake his ways and thoughts; and returns unto the Lord, he will have mercy upon him, and abundantly pardon him: For his Mercies are as the great Mountains, firm and stable; he will not alter the Word that is gone out of his Mouth. Those that repent (tho' their Sins are of a scarlet and a crimson dye, great and many) he will certainly pardon, and receive into favour. Tho' it be a very difficult thing for a Man to retrieve himself, that hath been long accustomed to vicious Habits, 
Jer. 12.23.  and hath debauched his Reason, gratified his Lusts and Passions, debilitated all the Powers of his Soul, and cauterised his Conscience through a long continuance in sin; tho' it be (I say) a hard thing for such a one to cast off the Yoke of Custom, and to reform himself; yet the thing is 
* Job 14.7, 8, 9  possible to be effected; nay, it is absolutely necessary: 
Mat. 18.3.  Verily I say unto you, Except ye be converted, and become as little Children, ye cannot enter into the Kingdom of Heaven; 
John 3.3.  except ye repent, ye shall all likewise perish; except ye be born again, ye cannot see the Kingdom of God: All Births are painful, 
Chap. 16.21. Gal. 4.19.  both the Natural and Supernatural; but nothing is too hard for Omnipotency: He can cause dry Bones to live; and if we set ourselves in earnest to amend our ways and do, and to implore the help of his Grace, he will send his holy Spirit to invigorate and assist us with Divine Aids, and infuse every Grace into the Soul, which constitutes the Divine Nature: The Conversion of a Sinner is a work purely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from above; 
1. Pet. 1.23.  We are born again, not of corruptible Seed, but of that which is incoruptible, and are sanctified and cleansed by the washing of Regeneration, 
Tit. 3.5.  and renewing of the H. Ghost, and so made meet for our Lord's Appearance.  
[2.] By Faith in Christ. This Peace of Reconciliation with God, may be obtained by a firm and steadfast belief, that our Lord Jesus Christ hath appeased his Father's Anger, satisfied the Demands of his Justice, slain the Enmity, established a steady Friendship between God and us; and purchased eternal Life and Salvation for us. God the Father hath promised him in the Covenant of Redemption, 
Rom. 3.25.  to be a Propitiation through Faith in his Blood; and it is by the Blood of his Cross, that he made Peace, as the Apostle affirmeth, Coloss. 1.20. for without shedding of Blood there could be no Expiation, or Remission of Sins: Therefore he became obedient to the accursed Death of the Cross, that by the bloody Sacrifice of himself, there once offered, 
Heb. 9.14.  he might perfect for ever them that are sanctified, and do all that was necessary for their acceptation with God, and the forgiveness of their Sins. But altho' he hath done this for us, yet it is Faith on our part, which must lay hold of the Value and Merit of his Sacrifice and Suffering, and apply the Benefit which he hath purchased for us. God, is the principal Efficient; Christ, the Meritorius; and Faith, the Instrumental Cause of our Justification; the Accomplishment whereof, is by Faith, and not by Works; By the Deeds of the Law there shall be no Flesh justified, 
Rom. 3.20  and acquitted from Condemnation in the Court of Heaven, and accounted righteous, in the sight of God? for by the Law cometh the knowledge of sin, and a more exact and perfect Discovery of the nature and turpitude thereof, than the Light of Nature could afford: But there is another way of becoming righteous, which is of God's Ordination and Appointment, and which alone he will accept; by Faith: Being justified by Faith, 
Rom. 5.1.  we have Peace with God, with whom before we were at Enmity, as the Apostle testifies: But now we are reconciled, 
Coloss. 1.21. Ephes. 2.14. 2 Cor. 5.18, 19  by the Blood of his Gross, and the Merit of his Death; for he is our Peace, and hath reconciled us unto himself; by Jesus Christ, and hath given to us the Ministry of Reconciliation, to wit, that God was in Christ, reconciling the World to himself; and by Faith in him, we become righteous in the sight of God; 
Tit. 3.5. Jam. 2.22. Acts 15.9.  not by any works of righteousness which we have done, but by a lively operative Faith, which is made perfect by Works, and purifieth the Heart, and bringeth forth the good Fruits of Sanctification and new Obedience in Life and Conversation.  
This is that Divine Grace which renders God propitious to us, and our Persons and Religious Services acceptable to him. Without which it is impossible to please him. 
Heb. 11.6.  This is the Shield wherewith we shall be able to quench the fiery Darts of the Wicked, 
Mat. 13.19.  i. e. the Devil, who is denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Wicked One, because it is a Name that fitly denotes his spiteful malicious nature, his desire to vex and annoy us with his violent Temptations, wherewith he and his wicked Instruments fiercely assault us; this is that part of our spiritual Armour by which we become victorious, over the Fears and Terrors, the Hopes and Joys, the Temptations and Desires of this World; which are the great Obstructions and Hindrances of our Obedience: 
1 John 5.4.  This is the Victory that overcometh the World, even our Faith.  
By the assistance of this heavenly Virtue, we are enabled to live above the World, and despise the Pomp's and Vanities of it; because it represents unto our Minds 
* Heb. 11.1.  invisible Glories and Felicities, all the Riches and Treasures of Heaven, and the future Recompenses of Reward: For this cause we faint not, tho' our outward man decay, 
2 Cor. 4.16.18  our inward is renewed day by day; whilst we look not at the things that are seen, but at the things which eye hath not seen, nor ear heard, nor have entered into the heart of Man to conceive: For the things which are seen, are temporal; but the things which are not seen, are eternal.  
This is that Fruit of the Spirit which gives us Union and Communion with Christ, 
Ephes. 3.17. John 3.15, 16.  and entitles us to Eternal Bliss, to live for ever with the Lord. Whosoever believes on him, and commits the Care of his Soul unto him, relying on him alone for Salvation; hath such an Interest in him, that he is not afraid of being condemned by the severe Judge at his Appearing: He that over-cometh, 
Rev. 21.7, 8.  shall inherit all things; and I will be his God, (to love and glorify him) and he shall be my Son, to inherit all the Joys and Happiness of Heaven, and to live with me for ever; but the fearful and the unbelieved shall have their parts with the Abominable, and Murderers, and Whoremongers, and Sorcerers and all Liars, in the Lake which burneth with Fire and Brimstone, which is the second Death.  
[3.] By Prayer; this is the most effectual means which God hath consecrated for receiving the highest Blessings, for the obtaining of Peace with him, and to complete our Reconciliation. 
Haec vis Deo grata est. Tert.  Salvation is not to be obtained without great vehemency in Devotion: This violence which we offer to God in fervent Prayer is very grateful to him. 
Jam. 5.16.  The effectual fervent prayer of a righteous man is very prevalent with God for obtaining of what is desired. When God had determined to destroy Sodom and Gomorrah, and the neighbouring Cities, by raining down Fire and Brimstone from Heaven upon them to consume them for their filthy lusts; Abraham by his powerful intercessions had most certainly averted God's indignation from those wicked people, if there could have been found but Ten Righteous Persons among them. Hereby Jacob in his conflict with the Angel of the Covenant, wrestled so vigorously that he obtained the Victory, and had the name Israel given him: 
Gen. 32.28.  For saith the Text, as a Prince thou hast power with God and with Men and hast prevailed. And Elias, an eminent Prophet, prayed earnestly that it might not rain, and it reigned not on the Land of the Ten Tribes of Israel for the space of Three Years and six Months: and he prayed again, and the Heavens gave Rain, and the Earth brought forth her Fruit.  
Temporal Blessings, which appertain to this mortal life, God hath promised upon certain conditions, restrictions, and limitations, i. e. that if he in his infinite Wisdom see them good and necessary, convenient and advantageous for us. Spiritual Blessings which tend to make us happy in the future World he hath promised absolutely: and in particular, Peace of reconciliation with God, and eternal Salvation, he is ready to grant to every humble supplicant; 
Psal. 69.32.  their Soul shall live that seek the Lord. They shall have inward life, joy, and consolation here, and everlasting Life and Glory hereafter; 
Rom. 10.13.  for whosoever shall call on the name of the Lord shall be saved: but for these Belssings he will be sought unto both publicly and privately.  
(1) Publicly, in the Church, which is the House of Prayer wherein the Primitive Christians met together in multitudes, like a great Army to besiege Heaven, and take it by storm; 
Coimus in Coetum & Congregationem ut ad Deum qu●si manufactâ praecationibus ambiamus. Tert.  for the Kingdom of Heaven suffereth violence, and the violent take it by storm; i. e. by ardent Prayers and fervent Devotions: they did send up their joint Petitions with such holy fervors, that St. Jerom faith their Amen was like a clap of Thunder. Certainly their Zeal is a shame and reproach to our coldness and indifferency to public Prayers, which hath been the general practice of Men of all Ages and Religion's, who have thought it their duty to beleaguer the Universal Parent and Sovereign of the World; and to pay him their thankful acknowledgements. And therefore such as deny or neglect so faced and solemn a part of Divine Worship, and so excellent a means of Holiness, may justly be suspected of Atheism and Impiety.  
Be entreated therefore (dear Christians) as you value the Church, of which you are Members; as you desire the favour of God and the light of his countenance which is better than life; to attend frequently the public Assemblies, and to perform your parts in the Church's Prayers with devotion and fervency; 
Psal. 87.2.  for God loveth the gates of Zion, more than all the private habitations and dwellings of Jacob: it is the place which he hath peculiarly chosen to exhibit himself in, to all that call upon him there for the remission of their sins: 
48.3.  God is known in her palaces for a sure refuge: there is the most proper and decent place for us Christians publicly to meet in, to beseech the Father of Mercies to be at peace with us. But lest we should play the Pharisee, and court the observation of the World with a formal and pompous show of Religion, our dearest Lord hath directed us also,  
(2) To the more frequent exercise of Religious Adoration in private with our Families; and yet more secretly in our Closet retirements; where we may with greater freedom acknowledge our Guilts, with all the aggravations and circumstances of our Sins to our gracious Father, in order to obtain pardon and reconciliation with him: to lay open our particular wants and necessities, and pour out the desires of our Souls in all the threnes and sad accents of godly sorrow; in all the penitential tears of Contrition, and melt of Repentance; in all the endearments of Love, and ardours of Affection. And to avoid Hypocrisy, 
Mat. 6.6.  our Saviour hath directed us, when we pray to enter into our Closets, and having shut the door, to pray to our Father which is in secret, and he will reward us openly. There we may think that we hear him kindly saying unto us, as the Bridegroom doth to his Spouse the Church: 
Cant. 2.14.  O my Dove thou art in the clefts of the Rocks, in the secret places of the stairs, let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely. Absent not yourselves (dear Souls) from my presence by reason of your deformities, be not ashamed to appear before me, but come with broken and contrite hearts, with an humble boldness and confidence into my presence, and make your supplications unto me; for your prayers and praises, your persons and Services are acceptable to me, and amiable in my sight. For I the Lord am gracious and merciful, long-suffering and abundant in goodness and truth, forgiving iniquity, transgression, and sin; of all kinds and degrees whatsoever, the sin against the H. Ghost excepted. So great is God's mercy and clemency to relenting sinners, that he pardons not only single acts, but confirmed habits of sin; and those also of several kinds and natures. So that if we would seriously reflect upon the transcendent excellency of his kind and merciful nature, and the tender love he bears to the Souls which he hath created, this will quicken us to make our humble supplications to him, to be at peace with us; especially since he himself hath declared, 
Esay 45.16.  that none shall seek his face in vain: And that both our Saviour, and his Apostles, have encouraged us with assured promises, 
Mat. 7.7.  that whatsoever we ask the Father in his name, he will give it us. Ask and it shall be given, seek and ye shall find, knock and it shall be opened unto you. 
Jam. 4.8. 1 Joh. 5.14.  Draw night to God (in humble adoration) and he will draw nigh to you, in the manifestation of his grace and favour. This is the confidence that we have in him, that if we ask any thing according to his will he heareth us: for he is more ready to give than we to ask. The Lord is very pitiful; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Jam. 5.11. Psal. 86.5.  full of bowels and of tender mercies. He is good, and ready to for give, and plenteous in mercy unto all them that call upon him. Having therefore these promises we are encouraged to pray incessantly; 
Phil. 4.6; 7.  and in every thing by Prayer and Supplication to make known our requests unto God: for by so doing we may obtain peace of reconciliation with him; even that peace which passeth all understanding, and which shall keep our hearts and minds through Jesus Christ, and preserve in our bosoms such a calmness and tranquillity of Soul, and peace of Conscience, and fervour of affection, as will make us fit to die, and ready to receive with joy and gladness the Son of Man, when he cometh to judge the world in righteousness.  
But if we refuse to seek the Lord while he may be sound, and let slip the present season of Grace, the acceptable time, and the day of Salvation, in which he will be entreated, and will not mind the things which belong to our peace in the day of our visitation: If we pass our allotted time, and the terrors of Death surprise us, he may then give us hearts that cannot repent and seek him; and Conscience will then upbraid us with our neglects, and fill us with bitter anguish, when we shall call to mind how many holy opportunities of public and private Devotion we have neglected; how many hours we have prodigally spent upon vain employments, sinful pleasures, and carnal delights; which God intended we should have bestowed in prayer and communion with him. Let us therefore often think of the day of Death, when our Body shall return to the Earth from whence it originally came, and the Spirit to God who gave it. Let us awaken ourselves to a lively sense of our approaching change, that we may see the necessity of preparing for it, and lay up betimes a stock of Grace against that day comes. Let us not put off Devotion as a work proper for a Deathbed; for if we die not suddenly, God only knows, whether we may die sensibly: For our Understandings may be disturbed; our Reason fail us; an Apoplexy may seize and stupefy and benumb our Spirits in such a degree, that we may only perceive with our animal Faculties. Some painful or acute Disease may sensibly afflict us, and cause a great disorder in our Souls, and distract our Thoughts from minding our spiritual Estate. Our hearts which have been all along subtle and dilatory, may deceive us at the last hour. God may subtract his aids and assistance from us, and prove inexorable, or deliver us over to a reprobate mind: So that our safest and wisest course is, to lay up a good treasure for ourselves while there is time in our hands, against our final change cometh. A life of strict Virtue and Devotion will not then fail us: but we may look back upon it with comfort and satisfaction. It must needs save us many sorrowful sighs and tears, and pensive thoughts of heart. But our Conscience will never upbraid us with any bitter reflections for having done our duty; neither will it be any regret or trouble to us to remember that we did serve our Creator in the days of our youth; but now we shall certainly reap the benefits of an early piety. Let us therefore now acquaint ourselves with God that we may be at peace, and be ready to receive him at his coming. Having thus made our peace with God, it is incumbent upon us in the second place  
(2) To make our peace with Men, to reconcile ourselves to our Brethren whom we have wronged and injured in any kind whatsoever: this is necessary to be done in order to the fitting every one of us for Death and Judgement; for when we come to die, we would willingly with good old Simeon departed in peace without any sparks of anger or malice; wrath or displeasure abiding upon our minds unexstinguished; or any unjust gain to cleave or stick close to us: for in the day of Judgement God will require a strict account of our obedience to his Commandments, and there is not any duty of Christianity, which he hath inculcated with greater plainness, than this of peace one with another: for it is one of the greatest earthly blessings, and doth most lively represent the peaceful state of Heaven; where the blessed Angels and Souls of just men made perfect, live in perfect peace and amity. Now that we may be here in a great measure fitted for that blessed Society; 
Eph. 4.31.  we are commanded to put off all bitterness, and wrath, and anger, and clamour, with all malice; and to put on kindness, 
Colos. 3.8, 12, 14.  humbleness of mind, meekness, long suffering, and clemency towards each other, and above all to put on charity; i. e. mutual christian love, 
Joh. 13.35.  which is the proper livery of Christ's Disciples. By this shall all men know that ye are my Disciples if ye love one another.  
We are likewise prohibited all seuds and quarrels, and are charged not to revenge ourselves, but to give place unto wrath: 
Rom. 12.19. 17. 1 Thes. 4.11.5.13. 1 Pet. 3.11. Heb. 12.4.  not to retaliate injuries, to recompense no man evil for evil; but to study to be quiet, to be at peace among ourselves, to seek peace and ensue it; yea, to be at some pains to obtain it, when it seems to fly from us; to follow peace with all men. Fellow, in the original, is an emphatical word, which imports an eager, unwearied pursuit of peace and comfortable association with all persons, in all things good and lawful; as far as it is possible for us: 
Rom. 14.19.  And in order to the obtaining thereof, to follow the things which make for peace: to endeavour all things that will promote it, by performing all kind Offices, and doing good to all men; showing them all due respects, and affable deportment, courteous salutations, easy access, cheerful countenance, soft words, and friendly discourse; candidly interpreting their words and actions, mildly reproving their faults, patiently bearing their hasty passions, burying their affronts and injuries in oblivion; the which in the opinion of Solomon, the wisest of men, is an effectual means to obtain peace, and preserve an inviolable amity and friendship among men; 
Pr●. 17.9.  he that covereth a transgression seeketh love. These, and such like things, are the things which make for peace, which we must pursue with zeal and vigour; 
Rom. 12.18.  that if it be possible we may live peaceably with all men; that nothing may be wanting in our endeavours to obtain the friendship and good will of men. And to fit us for the presence and society of the Prince of Peace, it is necessary that we make restitution to all persons whom we have wronged by fraud or circumvention; injustice or violence; oppression or deceit. That we submit ourselves to all persons whom we have justly offended, acknowledge our faults, crave their pardon, and readily forgive those that have offended us; unless we do so, we are not fit to die and appear in judgement.  
[i] It is indispensibly necessary that we make restitution as far as we are able to all persons whom we have wronged by oppression and violence, deceit or fraud. Now by Restitution I mean with Theologists, an act of commutative justice, whereby the injury done is repaired, and the person wronged is put in possession of his goods, injuriously taken away from him; or whereby due compensation is made, or equivalent satisfaction given to him, from whom any thing is unjustly taken or detained, or who is unjustly damnified by another. Bp. Andrews on the 8th Commandment.  
There are indeed some cases wherein it is impossible to perform this incumbent duty: For corrupted honour cannot be repaired; nor abused chastity be restored. He that in proud wrath, anger and malice, hath taken away the precious life of another, cannot possibly restore it to him again, but must hearty beg pardon of God (whose sole Prerogative it is to dispose of every man's life at his pleasure) as David did in the case of Vriah, whom he had contrived and caused to be slain by the Sword of the Children of Ammon: 
Psal. 51.14.  Deliver me from Bloodguiltiness, O God, thou God of my salvation, and my tongue shall sing aloud of thy righteousness. And forasmuch as no reparation can be made to the deceased Persons Mournful Friends, the Offender must humbly beg Pardon of them also; and make due Satisfaction to the Creditors, and Children, and Relations of the Person slain, so far as it appears that they are damnified in their Temporal Estate, by the immature Death of their dear Friend, who was cut off out of the Land of the Living, without time to repent, and opportunity of making his peace with God.  
In like manner he that hath taken away the good Name of another by Slander or Detraction; and hath blasted his Reputation by opprobrious Defamations, cannot prevent the Mischief that may ensue thereupon; all that he can do is to confess his fault to the Person injured, and endeavour to stop the spreading of the infamous Report, by timely unsaying what he hath spoken in passion or prejudice, against the Rule of Charity, which obligeth to give every man his due, Honour to whom Honour. In these and such like Cases, Restitution hath no place.  
But in Oppression, Bribery, and unjust detention of what is another's, to which we have no legal right or title, where the practice of this Virtue is absolutely necessary; St. Augustine sets down this for a Canon, Non remittitur peccatum, nisi restituatur ablatum, the Sin of unjust getting is never pardoned, unless restitution be made of what is unjustly gotten, if the Offender be able. Therefore it is necessary to do it, in point of Duty and Obedience to God who hath commanded it, and as a means of Pardon and Salvation; our Repentance cannot be sincere without it, as the Prophet Ezekiel assures us: 
Ezek. 18.21. and 33.15.  If the wicked man turn from all his sins that he hath committed, and keep my statutes, and do that which is lawful and right; if he restore the pledge, give again that he hath rob, walk in the Statutes of Life, without committing iniquity, he shall surely live, he shall not die: If he do not this, the Commination threatened, shall not be reversed, He shall surely die. Evident than it is, that a well grounded peace cannot be obtained with the person injured without restitution; nor with Almighty God, whose Laws (which oblige men to love, fidelity and justice) are transgressed in every sin we commit against our Neighbour; and particularly in the case before us; 
Levit. 6.2, 3, 4, 5.  If a Soul sin, and commit a trespass against the Lord, and lie unto his neighbour in that which was delivered him to keep, (by denying a thing deposited in trust with him) or in fellowship, (or commerce in trading) or in any thing taken away by violence, 
Isai. 61.8.  force, and rapine, (God hating Robbery) or hath deceived his Neighbour secretly, (of which kind of injustice Zacheus the Publican cleared himself, by offering a Four fold Restitution of what he had gotten of any man wrongfully:) 
Luke 19  or have found that which was lost, and sweareth falsely; than it shall be because he hath sinned, and is guilty, he shall restore that which he took violently away, or the thing which he hath deceitfully gotten; 
De male quaesitis vix gaudet tertius haeres.  or that which was delivered him to keep; or the lost thing which is found; he shall restore it in the principal, (for Restitution to Man must accompany Repentance towards God,) and shall add the Fifth part more thereto, and give it unto him to whom it appertaineth, and he shall bring his Trespass Offering unto the Lord, and the Priest shall make an atonement for him before the Lord; and it shall be forgiven him in any thing that he hath done in trespassing therein.  
Which Law was again inculcated with additional directions to whom compensation is to be made, either in kind or in equivalency, in Numbers 5.6, 7, 8. and largely commented upon by the learned Ainsworth out of Maimonides his Treaty of Robbery.  
Now if God did so strictly insist upon the performance of this duty from the Jews, and encouraged them to it with promises of pardon and remission; of temporal prosperity and eternal glory; and expressly told them that he would not accept their Oblations, if they did not confess their sins with grief and remorse; and make full satisfaction according as the Law directed: then we may rationally infer, that he will not accept of our Repentance without the like practice: if we would be at peace with him, we must offer unto him the best and most acceptable sacrifice; 
Psal. 51.18.19.  which is a broken spirit and a contrite heart. Therefore our Saviour (who came not to destroy the Law and the Prophets, nor to abrogate the observation of them in his Kingdom, but to fulfil, supply and perfect them) hath made this an Evangelical Duty. 
Mat. 5.23, 24.  If thou bring thy gift to the Altar, and there remember'st that thy Brother hath aught against thee, (any matter of complaint, for any wrong or injury done by thee to him) leave there thy gift before the Altar, and go thy way; first be reconciled to thy Brother, and then come and offer thy gift.  
St. Paul chargeth us, 
1 Thes. 4.6. Rom. 13.7, 8.  not to go beyond or defraud our Brother in any matter, and to owe no man any thing but love; for he that loveth another hath fulfilled the Law; this is the Golden Rule, to do as we would be done by: Wherefore it concerns us to have special regard to the discharge of this duty of Restitution as far as we are able; and if we want ability to do it, as the sacred Word and Law of God commands, we are to manifest our Repentance and remorse of Conscience; to testify the sincerity thereof with compunction and tears; and solemnly promise that if ever God make us able we will actually do it. And in this case we need not doubt but that God will accept of a willing mind; 
2 Cor. 8.12.  and every merciful and good man whom we have injured, will pity, pardon and forgive us, and restore us to his favour.  
[2.] For the composing of our mind in order to our waiting for the coming of our Lord by Death or Judgement, it is also necessary, that as we submit ourselves with all humility to all persons whom we have justly offended, acknowledge our faults and crave their pardon, so also cordially forgive those that have wronged us.  
Tho' we find it a work of great difficulty to bring down our big Spirits, and to bow our stubborn Wills to make an humble and ingenuous acknowledgement of our faults, and ask the forgiveness of those whom we have justly displeased; because as Salvian saith, 
Totum durum est, quicquid imperatur invitis.  every thing is hard to an unwilling mind; yet it is absolutely necessary, for without emptying our hearts of all rancour, malice, ill will and desire of revenge, we cannot obtain peace with men; nor remission of our sins, and reconciliation with God: He hath declared that no religious duty which we perform will be pleasing and acceptable to him so long as we are not in charity with our Neighbour, as appears from the forequoted Scripture; If thou bring thy gift to the Altar, 
Mat. 5.23.  etc. go first and be reconciled to thy Brother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do thy endeavour at least to appease his anger and make him friends with thee, then come and offer thy gift. If he receive thy submission thou hast gained thy Brother; if he continue the Enmity the fault is his, and he shall answer it to Almighty God, whose Law he violates in denying his pardon to the Penitent. If thy Brother trespass against thee, rebuke him; and if he repent, forgive him; if he trespass against thee seven times a day, and seven times (i. e. as often in a day) turn again unto thee, 
Luk. 17.3.4.  saying, I repent; thou shalt forgive him; and lay aside all thoughts and desire of Revenge: This is a Doctrine directly contrary to the principle of the Stoics, (a Sect of Philosophers who pretended to be most sublime and refined in their Morals) which was this, That a wise man ought not to pardon another man's faults, nor to commiserate his sufferings, for this is to invite injuries by a stupid patience. 
Magni animi injurias despicere. Lib. 2. de Ira.  But the wise Seneca was of another mind, who saith, That it is the character of a great Soul to despise injuries, Chap. 34 and that nothing is more glorious then to change enmity into amity.  
The World may think a man stupid and without sense of honour, that passeth by wrongs. But Cato a wise Heathen is commended by Seneca for not resenting an affront or blow given him by a rude fellow in the Bath, to whom he said, when he came to make satisfaction, 
Chap. 32.  I remember not that thou didst strike me; as thinking it a wiser part not to acknowledge the wrong then to repay it. And a wiser man than he, affirmeth that the slower a person is to anger, and the readier to forgive, the more understanding he hath, and is more worthy of praise and honour. 
Prov. 19.11.  The discretion of a man deferreth his anger, and it is his glory to pass over a transgression.  
When the Prince of Peace came into the world to set up his his Kingdom & introduce his holy Religion, he enacted Laws of Peace & Love; of gentleness and forbearance, of forgiveness, as most agreeable to his own nature and the design of his coming. He charged his Disciples to love their Enemies, 
1 Pet. 3.9. 1 Thess. 5.15.  to be kindly affectionate one towards another; to render to no Man evil for evil, but ever to follow that which is good. To bear no grudge or ill will, to harbour no thoughts of Revenge, for that is God's Prerogative. Dear beloved, avenge not yourselves, 
Rom. 12.19.  but rather give place unto Wrath: for it is written, Vengeance is mine, I will repay saith the Lord. It so properly belongs to Him, that none but His Ministers who are commissioned by Him, may execute it. He severely threatened the Edomites and Philistines for their revengeful usage of the Jews, 
Ezek. 25.14. 15, 16, 17.  I will lay my vengeance upon Edom by the hand of my People Israel, and they shall do in Edom according to my anger and fury, and they shall know my Vengeance, saith the Lord; behold I will stretch out my hand upon them, and will execute great Vengeance upon them in furious Rebukes; (or fierceness of wrath and without pity,) and they shall know that I am the Lord, when I lay my Vengeance upon them.  
But tho' God is sometimes forced to vindicate his own Honour in Acts of vindictive Justice: yet in regard of his ordinary proceed with Men; he is frequently styled the God of Love and Peace, of Patience and Consolation, the Father of pities, rich in Mercy, full of bowels; ready to turn from his anger, easy to be entreated, and willing to forgive those who are guilty of the greatest trespasses against him: This is his glory and delight, because he is merciful and gracious, 
Exod. 34.6, 7.  long suffering and abundant in goodness, keeping mercy for thousands, forgiving iniquity, transgression and sin. Now this kind and indulgent disposition of Mind, which is the perfection of the divine Nature, 
John 4.11. Eph. 4.31, 32.  the holy Apostles recommend to our imitation and practice; beloved if God so loved us we ought also to love one another, let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away with all Malice; and be kind one to another, be tender hearted forgiving one another, even as God for Christ's sake, hath forgiven you:  
It is mighty kindness in our heavenly Father to offer us easy terms of Peace, and to beseech us to be reconciled to God; 
2 Cor. 5.20.  the consideration hereof should melt us into love and tenderness towards our offended Brother, for the wrongs and injuries which he hath forgiven us are infinitely greater, and of a more provoking nature, than those which he requires us to forgive our Brethren; our offences against him are like Beams; theirs against us, but as Motes; ours for Number and Magnitude are Ten thousand Talents; theirs for paucity and meanness, but a hundred pence, and since he hath so frankly forgiven us, Reason and Ingenuity should engage us to be very easy to forgive those that have offended us freely and fully, unfeignedly and cordially from our very Hearts.  
This the great King in the Parable insisteth much upon to his ungrateful Servant: 
Mat. 18.22.  I forgave thee all that Debt thou owedst me, because thou desiredst me; shouldst not thou also have had compassion on thy Fellow Servant, even as I had pity on thee?  
Our Saviour gave us his admirable Pattern of Charity and Forgiveness, he shown greater love to us, whilst we were professed Enemies to him; then ever any of us have done to our Neighbour: and when he was upon the Cross in the height of his bitter Passion, in the agony of Death: he Prayed for his mortal and most malicious Enemies; and earnestly interceded with his Father for his Crucifiers: 
Luk. 23.34.  Father forgive them, for they know not what they do. Now so worthy a Precedent should Rouse our industry and influence our Practice; and we are the greatest Monsters of ingratitude in the World, if we are not provoked by an Example so illustrious in itself, and so advantageous to us, to go and do likewise.  
The benefits which accrue unto us thereby are very considerable; the inconveniencies which attend the neglect of so doing are very dangerous and hurtful.  
(1) The benefits which we gain by forgiving injuries are very considerable, such are freedom from all those unreasonable Passions of envy, hatred, malice and desire of Revenge, which are continually fretting and vexatious to our Spirits, and eat out the peace and comfort of our Lives, whensoever we do cordially forgive a Trespass, we find a great Calm on a sudden in our Bosoms; our Souls are at ease, and our Thoughts are no longer disturbed with meditating of Revenge; the offence is to us, as if it had never been committed: Envyings, Strife and Contentions cease, together with the sources of them; anger, malice, pride, emulation; in the room whereof springs up charity, kindness, gentleness, meekness, humility, long sufferings, patience, and other God like Virtues, which are the Riches and Beauty; the Glory and Ornament of a Christian; and render him lovely and amiable in the Eyes of his Enemies; and Venerable in the esteem of all good Men; and all his Duties, and Services pleasing and acceptable to God, and greatly contribute to the obtaining remission of his sins with God, as our Saviour himself certifies us; 
Mat. 6.14.  If ye forgive Men their Trespasses, your heavenly Father will also forgive you; not that our forgiving our Brethren without the concurrence of other divine Graces and holy Duties, is alone sufficient to entitle us to the remission of our Sins; but to show us that without this forgiving of our Brethren, Almighty God will not forgive us; as also to represent the excellency and necessity of this Duty, which is very grateful to him, and of great Power in order to the commending us to his Grace, and favourable acceptance, and a principal part of that Obedience which we own to him, 
Psal. 32.1, 2.  and which he will reward with eternal Blessedness: Blessed is he whose Transgression is forgiven, whose Sin is covered, blessed is the Man unto whom the Lord imputeth not Iniquity, and in whose Spirit there is no guile.  
(2) The inconveniencies which do attend the neglect of this Duty are very dangerous and hurtful, the implacable and irreconcilable Person increaseth his own sorrows; vexeth and cruciateth his own Soul, makes his anguish more sharp and piercing: To use the words of a great and good Man; 
Arch Bp. Tillotson's Sermon on Mat 5.44.  The very design of Revenge is troublesome, and puts the Spirits into an unnatural fermentation and tumult; the Man that meditates it, is always restless, his very Soul is stung, swells and boiles, is in pain and anguish, hath no ease, no enjoyment of itself so long as this passion reigns: It entails enmity and mischief upon him that is guilty of it, from his Adversaries; who will not fail to add weight unto his shoulders, and multiply fresh injuries and affronts upon him, which will gall his very Soul, and make his Life painful and uneasy to him, and which is most of all afflictive and deplorable, he puts a bar to the remission of his own sins. If ye forgive not Men their Trespasses, 
Mat. 6.15.  neither will your Father forgive your Trespasses, one Man beareth hatred to another, and doth he seek pardon of the Lord? 
Ecclus. 28.3, 4.  he showeth no mercy to a Man which is like himself: and doth he ask forgiuness of the Lord? God will surely keep his sins in remembrance, 
Mat. 7.2.  and repay him in his own kind and measure, he that is pitiful and merciful to his offending Brother, shall find mercy from God; he that will not forgive, shall not be forgiven; but shall be judged with impartial justice according to the severity of the Law, without the least mixture of Mercy; he shall have Judgement without mercy, 
J●m. 2.13.  that hath showed no mercy. God will deal with him according to the demerit of his sins, and appoint him his portion with the reprobate Angels, whose example he imitated in implacable malice and revenge, this will be the dreadful sentence of malediction; 
Mat. 25.41.  depart from me thou cursed Sinner into everlasting Fire prepared for the Devil and his Angels: miserable companions for distressed Souls, but their condemnation is just and agreeable to their own requests, for as oft as they said the Lords Prayer, they in effect prayed for their own Damnation; and besought God to forgive them their Debts, as they forgave their Debtors, i. e. that he would not forgive them, because they will not forgive their offending Brethren.  
Upon the whole than it does appear, that as abiding anger, malice, and uncharitableness, renders us unfit to die and to appear in Judgement; so forgiveness and mercy, dispose and prepare us for the coming of our Lord; let us therefore take the Wiseman's advice; 
Ecclus 28.6, 7.  Remember our End and let enmity cease; remember Corruption and Death, and abide in the Commandments, and bear no malice to our Neighbour: tho' our Blood flows now warmly in our veins, and our spirits are brisk, and we enjoy a perfect state of Health, and therefore delay and put off many things that are necessary to fit us for our final change; yet it will not be long but we must put off this tabernacle and put on corruption: when Death approacheth us, we shall then with Balaam desire to die the death of the Righteous, and that our latter End may be like his, peaceable and happy; that we may see the Felicity of Gods chosen, and the glory of his Saints in Heaven; the which we shall never attain unto, unless we quit ourselves of all uncharitableness, and root out the malignant distemper of mind, and all those bad dispositions, those keen and tumultuous passions which hitherto have ruffled us, and disturbed the tranquillity and repose of our Souls; therefore the great Men of the World (who have been prone to remember affronts and injuries with the highest resentments) when they come to Die, look upon Forgiuness and Charity as necessary preparations for their change; do give their general Amnesty to all that have offended them, either out of Fear or Obedience to him who is the fountain of Love and Goodness; who passeth by innumerable indignities, and poureth down showers of bounty and mercy upon them that provoke him to wrath and indignation against them every day.  
A chief part of our readiness and preparation to meet our Lord, consists in doing all the good we can while we live with unwearied diligence and expedition; For there is no work, 
Eccles. 9.10.  nor device, nor knowledge, nor wisdom in the Grave: Now is the season for us to lay up for ourselves Treasures in Heaven; for if once Death put a period to our Lives, the time of our preparation for Eternity is at an end: our Souls will be for ever what they are when they leave the Body; so that it ought to be our chiefest care to improve the present seasons of Grace; and to secure to ourselves a right and title to that exceeding great and eternal weight of Glory, which is reserved in Heaven, for all those that are rich in works of Piety, Justice, and Charity.  
This is one main end of our being sent into the World, to do good to all Men in general, because they are partakers of the same common nature with us; allied to us by cognation of Blood; sprout from the same common stock, are like us in the contexture and frame of our Bodies; and inspired with immortal Souls, which are endowed with reason and understanding as well as ours, they lively represent us in all the natural Characters and Features of Body and Soul, and are discriminated from us only in some small circumstantial matters; they are liable to the same Fortunes and distinguishing Titles of Honour and Dignity, purchased with the same precious Blood, comprehended in the same Covenant of Life and Peace, partakers of the same common Salvation, and Heirs of the same Promises and Heavenly Inheritance. In particular, we are to do good to the  of Faith, i. e. to the Catholic Church of Christ extended from one end of the Earth to the other, which he hath redeemed with his Blood; beseeching Almighty God to inspire her with a Spirit of Truth, Unity and Concord, to preserve her from all false Doctrines, Heresy, and Schism. More especially yet shall we pray (after the Examples of those Holy Men Jeremiah and Daniel,) for Zion the City of our Solemnities, for the Church of which we are Members; that peace may be within her walls, 
Ps. 122.6.  and prosperity within her palaces: That God, by whose name we are called would not leave us, but be a wall of fire round about us; an impregnable and invincible defence in this time of our necessity, by his Power and Providence; and the Glory in the midst of us; by his gracious Presence and Holy Ordinances in their power and purity; in the glorious appearance of Holiness, Peace, and Blessedness: That he would strengthen the Bars of Zions Gates, and bless all her Children within her.  
That he would maintain his truth, and preserve the beauty of our Religious Government, and abate our heats and animosities, that we may not by our peevish differences and unnecessary divisions open a gap for the common Enemy to invade us; but may agree in this great and good work, to defend and promote the honour and interest of our Reformed Religion, against those that are deeply engaged to destroy it; and pray earnestly that all who profess it may live in Unity and Godly Love one with another; and wherein we differ, to do it with more moderation, peace and charity: this is to do good to the public. And in this time of difficulty, we that are conjoined together in the same sacred and secular interest, aught to unite in mutual intercessions: to lift holy hands in prayer, and to cry mightily unto God, 
Is. 62.6, 7.  who would have his People not to hold their peace for Jerusalem 's sake, nor give him rest till he hath made her a praise in the earth; this the Apostle adviseth and directeth us to do; 
Gal. 6.10.  as we have opportunity let us do good unto all men, especially unto them who are of the household of faith.  
We are to be as serviceable as we can to the Church and to the State, to every particular man that is a proper object of beneficence; but especially to the poor Members of Christ, whom we are to prefer above others; for the good we do unto them our Lord will accept as done unto himself: 
Mark 9.41.  Whosoever shall give to drink to one of these little ones a cup of cold water only, in the name of a Disciple, he shall in no wise lose his reward. Tho' they are little in the esteem of the World, and mean in their own Eyes, 
Gen. 32.10.  as Abraham and Jacob were, dust and ashes, less than the least of God's mercies, yet they are very dear to Christ, more precious than fine Gold, Job 23.10. His Jewels, Mal. 3.17. made up of the precious graces of the Spirit, all glorious within, being beautified with divine virtues; Faith, 
Ps. 16.3.  Love, Meekness, Humility, etc. The excellent ones; the delight and joy of his heart, whom he values as his chiefest treasure, and chargeth his Angels to minister unto, and take care of, and therefore they should be the objects of our tenderest regard; for he will reward us. 
Heb. 6.10.  He is not unrighteous to forget our work, and labour of love, which we have showed towards his name; in that we ministered to the Saints and do minister. To this end and purpose God hath entrusted us with several advantages and gifts of Nature and Fortune, with more or less of Riches, Power, Wisdom, Strength, Authority, Reputation, and Esteem with great Men, Interest in the World, Skill in Arts and Sciences, etc. that we may employ them all for the use and benefit of others: And we live in effect to no purpose if we do not exercise our Talents this way, and become very serviceable ad beneficial to mankind.  
God hath laid the practice of doing good so near the heart of Piety he hath enforced it with so many affectionate and persuasive Arguments and gracious Promises, and terrible Threaten, that we may safely conclude from thence, that a principal part of our preparation for Heaven lies in doing good to the Souls and Bodies of Men; instructing their Ignorance, removing their Prejudices, satisfying their Doubts, relieving their Fears, supplying their Wants and Necessities; feeding the Hungry, clothing the Naked, being hospitable to Strangers, and fruitful in all good works. This was our blessed Saviour's constant Employment, his meat and his drink, and his daily business; He went about, doing good; 
Acts 10.38.  He laid hold on all opportunities, and diligently sought out distressed Objects to exercise his large charity upon. He hath made it an essential part of his Religion, and hath given us many Precepts, 
Mat. 6.20. Luk. 12.33. Chap. 6.30.  quickening us to the doing of much good. Lay up for yourselves treasures in Heaven; give Alms; provide yourselves Bags which wax not old; a treasure in the Heavens that fadeth not. Give to every man that asketh of thee. 
Ch. 16.9.  Make to yourselves frieeds of the Mammon of unrighteousness. And by his Apostles he hath commanded us to distribute to the necessity of the Saints, 
Cor. 9.6, 7, 8.  to do it. cheerfully and bountifully; because God more regardeth the affection of the Giver, than the quantity of the Gift; and in the next Life he will proportionate his rewards according to the good Works, which we do in this Life; therefore the Apostle earnestly presseth us,; 
Col. 3.12. Eph. 4.32.  To abound in every good Work, to show mercy with cheerfulness, to put on Bowels of mercy, to be kind and tender hearted one towards another, 
1 Tim. 6, 7.  to be rich in good Works: rich in Faith, in Knowledge, in Works of Liberality, Mercy and Charity; these are Solomon's durable Riches which will follow us when we die, into the Eternal World; wealth will not do this, 2 Tim. 6, 7. it will attend us no further than the Grave; and if we dispense it not well and wisely, but hoard it up as the unprofitable Servant did his Talon in a Napkin, the rust and canker thereof will be a Witness against us, and convince us of our unmercifulness in doing no good with it; it will kindle the wrath of God against us, and gall our Consciences with a vexatious remembrance of our Sin and Folly.  
But good Works will certainly follow us into the future Life; blessed are the Dead which die in the Lord, 
Rev. 14.13.  so saith the Spirit; for they rest from their Labours and their Works follow them; to Witness for them before the great Judge of the quick and dead, and (I had almost said) to appease his Wrath, 
Jam. 2 13. Dr. Ham. in locum. Mat 5.7.  and to prevent their Condemnation; for St. James saith, mercy rejoiceth against Judgement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, triumpheth over it, for the merciful shall obtain mercy, our Saviour doth not say, that they shall Merit mercy at the hand of God, but obtain mercy; the reason is plain, for when we have done all we are unprofitable Servants, and have not at all benefitted the infinitely Glorious and Blessed God by our services, but only done that which was our Duty, and therefore must expect to receive our reward from God's free mercy and not of merit, 
Non properito accipis Vitam aeternam, sed tantum pro gratiâ August.  St. James is very express, Chap. 1.14. That we must be perfect and entire, wanting nothing, as to all the integral parts of Christianity, to render us truly acceptable to God, yet this we may firmly rely upon, that no one single Virtue can better qualify us for mercy, or more effectually prevail with God to show us mercy, than this of mercifulness, 
Phil. 8.14.  which is an Odour of a sweet smell, a Sacrifice acceptable and wellpleasing to God: the consideration whereof should induce us upon all occasions and opportunities to do good; to be rich, copious in good Works; ready to distribute, willing to communicate, laying up in store for ourselves, (not for our heirs and executors) a good foundation against the time to come, that we may lay hold on eternal Life. A Life, 
Bp. Reynolds.  which may be held when the last general conflagration shall have melted all the Treasures of the World, our good works will abide that Trial, the Inheritance unto which they follow us is incorruptible, undefiled, and that fadeth not away, reserved in the Heavens for us. But we must qualify ourselves for it upon Earth, by making it the whole business and trade of our Lives to do good: which is to act according to the frame of our Natures, and to comply with the best of those inclinations which God hath planted in us; and to do a most delightful and pleasant Work, (even in the Opinion of Epicurus himself, the great Patron of pleasure) which is accompanied with satisfaction in the present performance of it, and in the after reflection doth yield a huge refreshment to our Minds, and a spring of peace and joy to our Souls, which far exceeds all sensual and bodily delights, and will most of all be sweet and comfortable to us when the pains of Death are upon us, and our Souls are ready to take their flight into the eternal World; therefore if we would have our Passage easy at our Death, we must treasure up now a stock of Comfort against the evil day; good Works will certainly support us in the Agony of Death, and stand by us in the day of Judgement, and plead for us before the Righteous judge, and obtain for us a glorious Reward; a Kingdom, not purchased by our Works; 
Mat. 25.34, 35, etc.  but prepared for us from the foundation of the World, and freely bestowed upon us for our obedience to his Holy Laws in being kind and merciful to his suffering Servants.  
(5) The preparation which our Lord requires to fit us for his coming, consists in keeping Conscience clear and free from offence, either by abstaining from all filthiness of flesh and spirit, or by a sincere endeavour (if the mind and Conscience be defiled) to get the guilt of sin done away by Godly sorrow, which worketh Repentance unto Salvation: for so St. Paul directs us, (alluding to the purifying under the Law by the sprinkling of Blood.) 
Heb. 10.22. 1 Tim. 1.19.  To get our hearts sprinkled from an evil Conscience, and to hold Faith and a good Conscience. To this he assiduously applied himself with all his might; 
Acts 24.16.  Herein do I exercise myself, to have always a Conscience void of offence towards God and Man. He made it his constant study, and the daily business of his life continually to live inoffensively, and to do his duty concscienciously both to God and Men. He felt the sweetness and comfort of it in his Soul, when he was by the malice of the Jews imprisoned at Jerusalem and brought before the Sanhedrim, where he makes this solemn profession; Men and Brethren, 
Acts 23.1.  I have lived in all good Conscience before God: Tho' Tertullus impleaded him with all the insinuative Arts of Learning and Eloquence; he is able to make his own defence, sully to answer the charge laid against him, and his home and powerful reasonings of Temperance, Righteousness and Judgement to come, made his Judge to quake and tremble.  
See here the great advantage a good man hath of his Adversaries, and what invisible supports a good Conscience affords in the day of danger and adversity: 
Hor. Car. L. 3. Od. 3.  Neither the tumults of the People, nor the face and indignation of Tyrants can abate his courage; Inocency and Virtue animate him with boldness and confidence against all their accusations and terrors, and lay the firmest foundation of a durable contentment and satisfaction: therefore Seneca represents the mind of a wise man by the state of the superior Regions, which were free from storms and tempests, always serene and temperate. A good man is never without joy, 
Ep. 59  his contentment groweth not, but from the Conscience of Virtue.  
This made Paul and Silas when they were cast into Prison and thrust into the inner Dungeon, 
Sanctorum sors est, & non melesté ferenda.  and their Feet must fast in the Stocks, sing divine Hymns and Songs of praise to God. This was holy Job's comfort under all those piercing afflictions which befell him: the loss of all his Substance, and Children, and desertion of his nearest Friends and Relations. In these sad and miserable circumstances, when there was none to pity and comfort him, the conscience of his own innocence and integrity supported his Spirit: 
Job. 27.5, 6.  I will never remove my integrity from me, my righteousness will I hold fast and will not let it go, mine Heart, (i. e. my Conscience) shall not reproach me so long as I live.  
This supported and comforted the Primitive Believers in all their Tribulations and Persecutions, which were too great for human patience to bear: Our rejoicing is this, 
2 Cor. 1.12.  the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world.  
A good Conscience is a continual Feast, a Jubilee, 
Pro. 15.15.  in that dark dismal time, when Death is breaking that Vital Union, and making a separation between Soul and Body, and the man is walking through the valley of the shadow of Death; 
Ps. 23.4.  which is very full of terrors and dangers: this will relieve his fears, fill him with unspeakable Joys, and enable him to grapple with the King of Terrors with courage and constancy of mind: and to say with the blessed Apostle, 
2 Tim. 4.6, 7, 8  The time of my departure is at hand, I have fought the good fight, I have finished my course, I have kept the faith; upheld and maintained it, in and by my Ministry; and lived in the exercise of the grace of Faith. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me (of his free grace) at that day. My Soul shall enjoy it at my dissolution, my whole man at the general resurrection: Such a comfortable departure as this, free from the stings & accusations of Conscience, is worth the most solicitous care & earnest endeavour of a Christians whole life; for when he comes to die, Conscience will administer unspeakable Consolations to him, make him lift up his head with joy, and with a cheerful countenance to stand before the Son of Man, and to say with Hezekiah, Remember now, o Lord, 
Isa. 33.3.  I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.  
But on the contrary, the case of a wicked man will be very deplorable, when he falls into any calamity or affliction, 
Job. 15.24.  pain or Sickness, when the days of darkness are at hand: Conscience is then most active, upbraiding him with the greatness, multitude and aggravations of his sin; Gild lies throbbing on his Soul: Trouble and anguish make him afraid, they shall prevail against him, as a King ready to the Battle. Who goes forth to fight, with all the strength and power of his Kingdom, attended with his Guards and Battalions of disciplined Soldiers, and with all his Engines and Military preparations for slaughter and destruction; which strikes a dread and terror into his Enemies; which fills them with fears and anxious thoughts what the event & issue may be. Such are the troubles and agitations of Conscience in wicked men, and that not only of the weaker fort, but of such also as are clothed with Purple, and invested with Imperial Power. The mighty Monarches of the world, such as Nero, Tiberius, Caligula, etc. who are above the reach of human Justice, these are not exempted from the disquiets and stings of Conscience; the Gripes and Convulsions of Self-conviction, and the apprehensions and fears of a Celestial Tribunal, which they shall not escape, tho' they have derided and laughed at it in the day of health: But the dread and horror thereof increaseth upon them, as they draw near to the end of their days; and this will be the case of every one of us, if we do not now get our Consciences purged from dead works, and the guilt of all our sins canceled by a cordial sorrow for, and moral revocation of it: Therefore it very nearly concerns us to make a strict and severe inspection into our Consciences, to state our Account right between God and our Souls: For if any sin remain uncrossed, it concerns us as much as our everlasting happiness is worth, to set about it with all possible speed and diligence, to give no rest to our Eyes, nor slumber to our Eye lids, till we have by an actual repentance, and revocation of all that we have done amiss, totally discharged them, and gotten all our sins blotted out, that they may not be found upon record against us; When the times of refreshing come from the presence of the Lord: 
Jer. 17.1.  For Conscience registers all that we do, be it good or evil. And when the Son of Man shall come in the glory of his Father, and the Book of Conscience shall be opened, and according to what is found written therein, we shall be judged, sentenced, and rewarded; for Conscience will be with us in Death and Judgement, either to comfort, justify, and acquit us; or to terrify, accuse, and condemn us.  
(6) That we may be ready for the coming of our Lord, it is necessity that we bear with patience and constancy, the various troubles and trials which we may meet with in this Life; for as Job saith, Affliction cometh not forth of the dust, 
Chap. 5.6.  neither doth trouble spring out of the ground, but Man is born unto trouble as the sparks fly upward. Crosses and Troubles befall us not by chance or accident, but are fore-ordained by the Wisdom, and dispensed by the providence of God, or by his allowance; Can a bird fall in a snare upon the Earth, where no Gin is for him? 
Amos 3.5. John 16.33.  nor industriously prepared and laid to take him; in the World we shall have tribulation, reproach and injuries from Men, the loss of Goods and good Name; disappointments in Children, Friends and Relations,; provocations to anger and revenge; sickness and distempers in our Bodies; troubles within, disquietudes anxieties of mind, which are little Deaths; not only prologues, but preparatives to Death: 
Acts 14.22.  We must through much tribulation enter into the Kingdom of God; even as the Israelites went through many hardships in their peregrination through the Wilderness to the Land of Canaan; so must we in our Pilgrimage through this World, to the Inheritance which is above, reserved in Heaven for us. Therefore patience is absolutely necessary for us, to enable us to bear our burdens, to persevere in our Duty, and to wait for our promised reward. We have need of patience, that after we have done the will of God, 
Heb. 10.36.  we may receive the promises: Now many of the promises are of a long date and distance from us, the reward is given to those that hold out unto the end, wherefore the Apostle adviseth us; To strengthen ourselves with all patience and long suffering with joyfulness; 
Coloss. 1.11.  
Heb. 12.1, 2.3.  and to run with patience the race that is set before us, looking unto Jesus the author and finisher of our Faith: who for that joyful and glorious state, which was faithfully promised by his Father, to be the reward of his Sufferings; endured the Cross with all the concomitants of it, despifing the shame and disgrace poured on him by his Enemies, and is set down as a glorious and triumphing conqueror over Sin and Satan, Death and Hell, at the Right Hand of the Throne of God; the extraordinary example of so innocent and eminent a Person, aught to be regarded by us, and engage us to comply with duties of this Nature: His whole Life was one continual exercise of meekness and patience, and that we might not be discouraged from doing our duty, and faint in our mind; the Apostle directs us, to consider him that endured the contradiction of sinners; i.e. of the Instruments and Abettors of his miseries, who reviled his person, slandered his Doctrine, and blasphemed his Miracles; yet he did obediently submit himself to the will of God, patiently endured what was his Father's good pleasure to impose upon him; and did mildly bear the injuries and reproaches of his Enemies, without any inward fretting or vexing his Spirit, without any immoderate anger, hatred or revenge towards them. And all this to leave us an Example that we should follow his steps, as in all other Graces; so especially in this of patience, which is the best remedy to ease us under our burdens, and to deliver us from them; for they cannot be very injurious to us, if we calmly and mildly bear them. 
Horace.  Levius fit patientiâ quicquid corrigere est nefas.  
This carried the noble Army of Martyrs through their bitter sufferings, without discovering the least sign of impatience, and enabled them to bear the calamities and miseries of this Life, while they waited for the rewards and felicities of another World; for if God in his Providence is pleased to order us our Portion of troubles here, his design herein is to exercise our Graces, to wean us from the World, to prepare us for Death, 
Luk. 21.19. Rom. 12.12. 2 Tim. 2.3. Chap. 4.5.  and fit us for Heaven; therefore, we should possess our Souls in patience; be patiented in Tribulation, endure Afflictions as good Soldiers of Jesus Christ, and endure unto the end: for he that bears troubles patiently, is well prepared to die peaceably; and to meet his Sovereign Lord and Judge comfortably. I conclude this point with St. Peter's Counsel; Beloved, think it not strange concerning the fiery Trial, 
1 Pet. 4.12.13.  (which is sent by God for the trial and exercise of your Grace,) but rejoice in as much as ye are partakers of Christ's sufferings; and made conformable to him your head, that when his Glory shall be revealed, ye may be glad also with exceeding joy.  
(7) A brisk and lively apprehension of God's all seeing Eye upon, and inspection over us in all our ways, will conduce much to the fitting us for our great change. It was Seneca's Advice to Lucilius, whatsoever he was doing, to imagine that Cato, or Scipio, or Loelius, or some of the Roman worthies did behold him, and then he would do nothing dishonouraable; 
Epist.  Do all things said he, as if another looked on, it is undoubtedly very profitable to have a Guard over a Man's self: and to conceive that some virtuous and excellent person, whom we have an high esteem and reverence for, is a spectator of our actions, and hath an insight into our very Thoughts, such an apprehension as this, would be a great awe upon us to speak and act wisely and worthily.  
Moses his person and presence was very awful to the Egyptians. Ahab stood in fear of Elias. Joash was good as long as Jehojada lived. John the Baptist's piety, sanctity and graces, commanded regard and reverence from Herod: 
Mark 6.20.  He feared John, as knowing that he was a good man, and a holy, and observed him: i. e. behaved himself reverently in his presence, and studied to please him in his demeanour and respectful carriage: was careful to avoid all occasions of his discontent, and was very much delighted with his preaching: Herd him gladly and did many things in obedience and conformity to his Doctrine; both in his private conversation, abstaining from several sins and impieties; and in his administration of public Government, enacting several good Laws for the regular ordering of his Kingdom, and the reforming of abuses, and for correcting and restraining of several Vices and Immoralities. And St. John the Apostle, by his gravity, presence, and ghostly advice and counsel, wrought so effectually upon a common Thief and Cutthroat, that he laid down his weapons of hostility, trembled and wept bitterly, 
Euseb. Eccl. Hist.  and in the words of my Author, was rebaptized in his own tears, and becomes a Convert, a public Minister of the Church of God, and an Instrument of much good.  
Now if the presence of a virtuous person whom we venerate hath so great an influence upon men's practice, certainly the belief of Gods observing Eye upon us will be of greater force to make us stand in awe and sin not: Now that he is thus present with us, we are Infidels if we believe it not, because it is confirmed to us by plentiful testimonies: The Scripture assures us, That his Eyes are upon all our ways, 
Ps. 4.4.  they are not hid from his face, neither is our iniquity hid from his eyes: That no man can hid himself in secret places that he shall not see him. Some indeed have flattered themselves with the hopes of secrecy and impunity. As particularly the Adulterer; 
Jer. 16.17. Chap. 23.24  Who saith in his heart no eye seethe me? 
Ecclus. 6.23.  I am compassed about with darkness, the walls cover me, 
18.19.  and no body seethe me, what need I to fear? the most high will not remember my sin, such a man only feareth the eyes of men. 
Job 24.15.  The eye of the Adulterer waiteth for the twilight, saying, no eye shall see me: No common eye of men shall take notice of me, being under a cover of darkness: No eye of the Magistrate who is a Minister of Justice to punish evil doers; No, not the eye of God himself shall see me: But He knoweth not that the Eyes of the Lord are ten thousand times brighter than the Sun, beholding all the ways of men, and considering the most secret parts. 
Pro. 5.21. Job 31.4.  All the ways of man are before the eyes of the Lord, and he pondreth all his go: he seethe all our ways, and counteth all our steps: the very secrets of our heart are not hid from him; much less our secret actions; every thing that we do, be it never so retiredly, 
Heb. 4.13.  is naked and open to his eyes, which pierce to the very marrow of our bones, and penetrate to the bottom of our entrails, and clearly and fully discern our secret atheism and unbelief, our hypocrisy and dissimulation, our affections, inclinations, and the bent of our Natures: The beauty and comeliness, the defects and blemishes of a naked body are not more plain and visible to an accurate observer, neither were the interior parts of Beasts offered in Sacrifice, when they are excoriated, embowelled and divided per spinam Dorsi, more obvious to the heathen Magicians, whose duty it was to observe the colour, shape, defects, and other circumstances, whereby they might know how to order their Divinations; then our ways and go are to God's pure and piercing eyes, who beholds our closest artifices and subtlest disguises, as clearly as he sees our open and scandalous offences: For the darkness hideth not from him, 
Ps. 139.12.  the night shineth as the day, the darkness and the light are both alike to him. 
Job, 34.21, 22  His eyes are upon the ways of man; fixedly and intentively; and he seethe (critically and curiously) all his go; there is no darkness nor shadow of death where the workers of Iniquity may hid themselves.  
Seneca told Lucilius, 
Epist. 41. Jer. 17.10. Ps. 7.9.94.12.  God is near unto us, he is with us, an observer of our good and evil actions, the searcher of our hearts, who knows the secret motions, counsels, and affections of our Souls, and keeps acquaintance with our thoughts, and is familiar with all our purposes and designs. Now if we do believe this great truth, it must doubtless be of unspeakable use to us for the regular and orderly government of our lives; and make us as circumspect and cautious of our thoughts, words, and works, as if we visibly saw him standing before our eyes, writing down every action of our life in order to call us to account for it. This consideration had so great an influence upon holy David's practice, that he assigns it as the motive of his obedience; I have remembered thy name and have kept thy Law, 
Psal. 119.55. & 168. etc.  I have kept thy Precepts and thy Testimonies, for all my ways are before thee; this is a powerful Amulet against sin and a great preservative of virtue, a means to make us sincerely upright in all our ways, and to tremble to commit any sin or wickedness in the sight of our allseeing Judge, before whose presence we shall not be afraid to appear hereafter; if we set him before our Eyes here, as an observer and witness of our actions, 
Psal. 16.8.  for thereby our hearts will be overawed with a sense of his omnipresence, so that we shall walk very cautiously and circumspectly before him, having respect to all his Commandments, and with a concern to please him in all things; by this means death and judgement will not be formidable to us.  
(8) That we may be ready for a comfortable passage into the eternal World, it is necessary that we possess our Souls with frequent Thoughts of Death and Mortality. This is the earnest and pathetical charge of the merciful and compassionate God, who is very hearty concerned for the everlasting happiness of Men, by his eminent Servant Moses, (whom he was pleased to make choice of to be the Commander and Governor of a numerous People) he bespeaks them in a most affectionate and obliging manner, to remember the days of old, what great things he had done for them; in choosing them for his People, and delivering them from the hand of Pharaoh King of Egypt, by a mighty hand and an out stretched arm, in preserving them at the Red Sea, and in the Wilderness, in subduing the Nations about them; and in giving them possession of the Land of Promise, flowing with Milk and Honey: he entreats them to consider the transitoriness of their condition, and to withdraw their affections from Farthly Glories. O that they were wise to consider their latter end, 
Deut. 32.29.  to study and apply their minds to that holy wisdom which would fit them for Life eternal.  
We are now Gods peculiar People, he is as solicitous for our happiness and salvation as once he was for the Israelites, and with the same tender affection doth he importune us to consider our end, and to what Eternity we are going, whether to bliss or misery; we are but Sojourners and Pilgrims here, having 
Heb. 13, 14.  no continuing City, no certain abiding place; our condition here is fleeting and vanishing, 
Jam. 4.14.  we know not whether we shall continue here till to morrow; for what is our Life? it is even a Vapour, exhaled from the Earth by the influence of the heavenly Bodies, 
Psal. 90.9. Psal. 73.20.  that appears for a little time, and then vanisheth away, like a Tale that is told, which is at an end,  we consider it; or as a Dream, when one awaketh suddenly, which disappears: being than that we are such weak creatures, 
Psal. 39.4.  we should pray with David, Lord make me to know my end and the number of my days, that I may know how frail I am, and how near to death; so teach us to number our days that we (passing by the cares the glories and pleasures of this World) may apply our hearts with all diligence unto true wisdom, 
90.12.  which is to be wise unto Salvation. For the attainment whereof, and for the more effectual impressing upon our minds, deep and serious thoughts of our mortal state; it is expedient that we visit sick and dying persons as oft as opportunity invites us: not only to condole with them, and to afford them our pity and compassion in their affliction, 
Job. 6.14. Chap. 19.21. Heb. 13.2, 3.  which is some alleviation of their misery; to administer seasonable comforts to them, to give them ghostly advice and counsel, to bear with patience the chastisements of the Lord, and humbly to resign themselves to his wise disposal: but also to stir up in ourselves many Pious and Devout Considerations of our approaching Change.  
In the presence of dying Persons, there is represented both to our eye and mind many objects, that will naturally suggest to us holy Meditations, serious and awful Thoughts of Death and Eternity. There we may see the person visited struggling with strong pains of bitter Agonies; and Death sit in his ghastly countenance, we may hear the rueful Groans of his expiring nature, and observe him exercised with Soul-conflicts, with great terrors of mind, and with powerful convictions of sin, and dreadful apprehensions of the wrath of God, unfit perhaps to die, and yet past all hopes of continuing long in this transitory life.  
There we may see the mournful looks of the spectators, and hear the bitter lamentations and cries of Wife and Children, and observe the trickling tears of dear Relations. For if Alexander the Great wept when he heard of the death of Darius; and Caesar at the relation of Pompey's; and Titus Vespasian at the miserable destruction of the Jews; how shall they refrain from tears at the sight of a dying Friend struggling with the pains of Death, and perhaps doubting of his salvation? Such a spectacle as this will administer to us such thoughts as these. This person is now about putting off his Earthly Tabernacle, his Soul is entering into the Confines of Eternity, and his Body ere long will be a prey to Death, and be laid down in the cold and silent Grave, where the Worms shall be its companions till it hath put on rottenness and corruption. The Angels will convey the immaterial Soul to the Bar of Judgement to receive sentence to its eternal state. This is a visible instruction to me really to converse with sickness and weakness; and to think that it will not be long but I shall feel and endure mortal pains and the miseries of a Death bed; I shall breathe short, feel cold sweats & dying pangs: My Body which I am now so indulgent and tender of shall be wrapped in a Shroud, be nailed up in a Coffin, 
Luk. 7.12.  and carried forth as the Widow of Nain's Son was, upon the shoulders of men, to be entombed in the Grave the House of all living; and my immortal Soul shall expire, and go to God who gave it, to be rewarded and sentenced according to the things done in the body.  
Such serious thoughts as these will be a sovereign Antidote against all Sin and Wickedness; and dispose and prepare us before hand, that when the critical moment comes we may not run the great hazard of miscarrying for ever: For in the day of Death we play the last Game for everlasting Felicity or endless Misery, so that we had need to do it wisely and warily, because an uncorruptible Crown of Life and Glory depends upon it; the winning whereof will make us unspeakably happy, and the losing of it eternally miserable, beyond all humane apprehension. Thus have I showed at large, both generally and particularly, wherein this preparation does consist, because the burden of the Text lies upon it.  
(TWO) I proceed now to the second thing in order of method, which is to manifest the urgent necessity of this readiness, and the great obligations which lie upon us to be always prepared for death, and the Son of Man's coming: The omniscient God, (who certainly knows what is best for our present good, and future happiness) hath very warmly pressed it home upon our hearts, by many Precepts and Commands: the work itself is difficult, the time allotted us to do it in is very precious; life itself is very short and uncertain, and Death inevitable, and if we be not prepared for our change by inherent holiness and sanctification, we shall fall short of happiness. So that upon these accounts it is absolutely necessary that we be always in readiness.  
(1) The omniscient God (who certainly knows what is best for our present good and future happiness) hath very warmly and earnestly pressed it home upon our hearts by many precepts, which he hath inculcated in the Scriptures; that we (knowing our Duty) may yield a cheerful and and filial obedience. Throughout this whole Chapter of the Text, we are taught that the coming of our Lord will be very sudden, like Lightning which in the twinkling of an eye, 
Verse 27.  darts through the Air, and surprises the Inhabitants of the Earth before they are ware of it, or can avoid it; that it will be at a time when the spirit of security hath seized the hearts of Men, and they are given up to sensuality and debauchery, wholly unconcerned at all God's invitations and warnings; and unmindful of the great things which belongs to their everlasting Peace.  
This was the case of the old World, and of Sodom and Gomorrah, 
Verse 37, 38. Luke 17.28, 29, 30.  in the day of Noah and Lot; They did eat, they drank, they bought, they sold, they planted, they builded; they went on securely in their luxurious courses, and lived in a careless regard of their Duty, till the day that Lot went out of Sodom; when God reigned down fire and brimstone from Heaven upon them, and destroyed them all; even so shall it be, in the day when the Son of Man is revealed. Now the time of his coming being concealed from us, lays the greatest obligation upon us to be Vigilant, watch therefore, saith, 
Verse 42. Mark 30.33, etc.  our Saviour, watch and pray, for ye know not when the time is, for the Son of Man is as a Man taking a far journey, who left his House, and gave authority to his Servants, and to every Man his work, and commanded the Porter to watch; watch ye therefore, for ye know not when the master of the House cometh, at even, or at midnight, or at the cock-crowing, or in the morning; lest coming suddenly he find you sleeping, and what I say unto you I say unto all, watch. The design of which precept is to engage all of us to abstain from all sin, and to be diligent and industrious in doing of our duty, that at what time soever our Lord cometh, we may be ready: 
Luke 21.34, 35, 36.  Take heed to yourselves lest at any time your hearts be overcharged with Surfeiting, and Drunkenness, and the cares of this Life, and so that day come upon you unawares; the day of particular or general Judgement: For as a snare it shall come upon all that dwell on the face of the Earth; watch ye therefore and pray always that ye may be able to stand before the Son of Man; to stand with cheerfulness and confidence, without fear of condemnation in the last Judgement, for the ungodly shall not stand in judgement, 
Psal. 1.5.  nor be able to lift up their heads before the presence of the severe Judge; because they have not been diligent to be found of him in peace, without spot or blemish. The design of our Lord in the Parable of the Ten Virgins is to press upon all Christians the urgent necessity of a constant preparation for his coming; and not to content themselves with having Lamps, and making a bare profession of Religion, but to keep Oil in their vessels with their Lamps; i e. truth of grace, fruits of the spirit, and works of mercy: To have their Lamps trimmed, their Loins girded about, and their lights burning, as those that look for their Lord. Herein lay the Wisdom of the prudent Virgins, they provided Oil in store to replenish their Lamps; a good stock of faith, and love, and other divine graces to feed and maintain their profession, and they trimmed their Lamps, and took care to prepare themselves for the Bridegrooms coming, by which means they being found ready; were at his coming admitted by him into the place of Nuptial entertainments.  
But the indiscretion of the improvident and formal Professors, lay in pleasing themselves with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a false Unction, they traded for the goodly Pearl, the rich Treasure hid in a Field, but they did it so unseasonably and coldly, that they were not sensible of their mistake, till it was too late to retrieve and amend it. The Bridegroom came when they were not in a readiness to receive him, and so the door was shut against them, and tho' they cried with earnest entreaties and ingeminations, Lord, Lord, open to us, yet there was no admission for them, they were for ever excluded. Which dismal Fate of theirs, teacheth us this useful instruction, To improve the present seasons of Grace, and to work while it is to day; For when the Night cometh no Man can work; 
John 9 4.  as the Tree falleth so it lieth; if it fall toward the South, or toward the North, in the place where the Tree falleth, there it shall lie; which Scripture is thus interpreted by a learned Author. 
Olympiodor in Eccles.  In whatsoever place therefore, whether of light or darkness, whether in the work of wickedness, or virtue, a Man is taken at his death; in that degree and rank, doth he remain either in light with the just, and Christ the King of all; or in darkness with the wicked, and Prince of the World. There is no rectifying the errors of this Life, in the next, the day of Grace ends with this Life; here all the Evidences, and Graces of a Christian are to be acquired; in the future state he shall receive his reward according to the things done in the Body, 
Vid. Victoris Erabdum.  whether they be good or bad: After we are gone from hence, There remains no place for repentance, no effect or benefit of satisfaction, here Life is either lost, or obtained; and at the moment of death, thou hast a passage hence to immortality: So that whatever is done by us to obtain the favour of God and a blessed immortality, must be done in this World. The time of this Life, 
Dr. Sherlock. upon Death.  is all the preparation time that ever will be afforded to us to work out our Salvation: There is no middle state or place (as they of the Roman communion, do fond fancy) to do it in: we consist but of two parts, Body and Soul; and Solomon hath assured us that when we die, 
Eccles. 12.7.  the body returns to the Earth from whence it originally came, Fundamentum ex pulvere, et in pulvere finis ejus, and the Soul to God that gave it. The holy Angels conveyed Lazarus his Soul at his death into Abraham's bosom; immediately upon its separation from the Body, so saith the Spirit, from henceforth, from the instant of their dying, the dead are blessed; and rest from their labours, from all the labours of their Christian calling, their Race is at an end, their course is finished, and the crown is to be received: All the Divine graces and Religious dispositions of mind, which are requisite to fit the Soul for Heaven, and make it happy when it leaves the Body, must be obtained and exercised in the Body; So that to day, whilst it is called to day, we must seriously mind and prosecute the things which belong to our peace; and give obedience to the Commands of God, which are reasonable and easy; advantageous to our interest, and do claim a Priority in our affections and endeavours, for so we are directed to remember now our Creator, and to seek the Kingdom of God, and his righteousness in the first place; for by so doing we not only secure to ourselves the temporal Emoluments of this Life, so far as the wisdom of God seethe them good for us, but dispose and prepare ourselves for eternal Glory; and our obedience shall not miss of a suitable reward.  
two. The solemn work of preparation for Death and Judgement is difficult, it is not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of his Father which is in Heaven; that sincerely endeavours to fulfil the whole will of God by faith and holiness. The truth & power of piety lies not in a mouthful of good words; be ye warmed, be ye filled, be ye clothed; nor in a mere outside Form of worship, but in practice; 'tis not enough for us to live inofsensively and harmlessly, to abstain from that which is evil, but we must actually do good, and abound in fruits of righteousness. 'Tis a great work to die well, and unless we do lay up an ample stock of spiritual preparations, we shall never be able to go safely through the dark passage of death to Eternity. Assure yourselves, dear Souls, that a few penitent resolutions, forced promises, deathbed sorrows, mournful tears, melancholy looks, formal prayers, and crying God's mercy, and ask him forgiveness, will not serve the turn and prove effectual; no we must put forth the most painful efforts of our Souls, in mortifying our earthly Members, in conquering vicious habits, in regulating disordered appetites, in governing according to the Laws of reason and religion all the faculties of our Souls, in eradicating strong prejudices from our Understanings, in bending our obstinate and rebellious Will, in regulating unruly Affections, in taming wild extravagant Passions, in guarding our Hearts from vain Thoughts and inordinate Desires, in subduing powerful Lusts which war against the Soul; in resisting temptations, and repelling the fiery darts of the professed Enemy of our Salvation, in fight manfully under Christ's Banner against Sin, the World, the Devil, and the rebellious Flesh, in curbing its impetuous and eager desires, in bridling our Tongues from idle, obscene, and unsavoury talk, in directing our steps in the strait path of holiness; in sustaining Crosses, Afflictions and Troubles with a generous patience and unshaken constancy; doing our duty faithfully to God, conscientiously waiting upon him in his Ordinances, studying to know his Pleasure, to do his Will, to obey his Commands, to promote his Interest & advance his Glory in the World. We shall have need of sincere Repentance, Faith unfeigned, unshaken Patience, universal Charity, seraphic Love, invincible Constancy, an humble submission to the Will of God to bring down the Joys of Heaven into our Souls, perseverance unto the end, and a well grounded hope of partaking with the Saints in joys unspeakable and full of glory; unless our Souls be habited and attired with these goodly virtues we shall be very unfit to die and to appear in Judgement. Now to obtain these heavenly Graces is the work which we are to apply ourselves unto with diligence and vigour: For every Virtue hath its peculiar difficulty: 
2 Thes. 1.11. 1 Thes. 1.3.  Faith is called the work of Faith. 'Tis a difficult thing to believe the Existence of things; which eye hath not seen, nor ear heard, neither is the heart of man able to conceive the immortality of the Soul, and the existence of it in an immaterial world. It's hard to believe firmly all the promises and threaten of the Word; to rely upon Christ alone for Salvation; perfectly to submit our Understandings, and to resign our Wills to his holy will. Repentance is a work not easily wrought upon the Soul; though it be highly reasonable that when we have done contrary to our duty, we should be cordially sorry for it; resolve to do so no more, and labour to undo what we have done amiss by godly sorrow and compunction of heart; humble confession to God, and restitution to Men: yet experience showeth that it is very hard to do this. 'Gan the Aethiopian change his skin, or the Leopard his spots: 
Jer. 13.23.  then may ye also do good that are accustomed to do evil, Hence it is called renovation, a new creation, regeneration, a new birth, in which there is pain and difficulty. Charity is a laborious exercise of many good works; it consists in the performance of several kind Offices: The Christian must exert that labour of love mentioned by the Apostle, 1 Thes. 1.3. Temperance is a virtue not easily attained; it requires presence of mind, and great wisdom, to regulate unruly Appetites, and to govern unnatural Lusts, which are fired by a small spark of temptations; and to withstand the allurements of pleasure, to refuse the courtships and solicitations of jolly Companions, to shun the snares of their wild examples, and to bear with evenness and equanimity of mind the scoffs and sarcasms of those patrons and encouragers of Vice and Vanity, who can have no kindness for those that will not run with them the same risk of madness and extravagance.  
The like might be showed concerning meekness, humility, self-denial and resignation to the Divine Will; patience, contentedness, and all other Divine Graces which are from above, from the Father of Lights, who is the giver of Grace and Glory, and hath placed them out of our reach, that we might take pains to acquire them by fervent Prayer and Devotion, and exert great diligence in the practice of them. For since it is appointed for Men to die but once, we should do all we can to prepare ourselves to die happily; and as St. John saith, in the Lord, that we may live for ever with the Lord.  
iii. The time allowed us to prepare for Eternity is precious, for it is very short, if we measure time according to the largest extension of it; for all that space of this present life which is allowed us to do the works of our Callings in is exceeding short; but if we take it for the opportunity of time, or the proper season for the making our Calling and Election sure, and securing our everlasting state, 'tis much shorter. Of all the outward blessings and comforts which God is pleased to bestow upon us in this life, he is not so frugal and provident in any of them as he is in the distribution of our time. He confers upon us the comfortable accommodation of this world in great abundance: but Time he proportions to us in a continual succession of days, and hours, and minutes, so that we never enjoy two of them together, but as one passeth away he gives us another: and yet how profuse and lavish are we in the expense of them. A considerable part of our time we have wasted in childish vanities, and when we came to maturity of years, and consistency of reason, we spent no small part of it in gratifying inordinate appetites, and in sensual pleasures. So that before we seriously consider the end for which we were created, the major part of our time is elapsed beyond revocation; and we crowd up this solemn work of preparation for Eternity into a narrow compass. It concerns us therefore to redouble our diligence, to redeem the time, and to increase in all Graces, adding to our faith, virtue; and to virtue, knowledge, etc. 2 Pet. 1.5, 6, 7. To reach forth (with the blessed St: Paul) unto those things that are before; 
Phil. 3.13, 14  to stretch as hard as we can after that measure of holiness which we have not yet attained; to press toward the mark, that we may win the prize of eternal Glory: and the rather should we exert the greatest vigour, because we have but little time to do the work of him that sent us, 
1 Cor. 7.29, 30, 31.  in. The time is short; furled like Sails when the Mariner hath finished his Voyage and is come into the Haven; so that we should be careful to improve it to our best advantage, which is a special point of wisdom: commendable avarice, as Seneca saith, Nulla nisi temporis honesta est avaritia. We are allowed to covet earnestly the best things, amongst which this precious jewel of time may be reckoned; and therefore not to be wasted in fruitless pastimes, and carnal contentments; in earthly pleasures and overmuch secular negotiations of this life; much less in wicked projects or sinful practices, but in adorning our Souls with such virtuous dispositions as will fit us for the presence of God, and the society of the Saints in the future state of Glory: When we come to die, one of those days or hours which we have vainly wasted will be of more value to us then all this world.  
It is scarce possible for us in the day of health and prosperity to conceive how valuable Time will then appear to us. We shall sadly repent that we have spent any part of it in worldliness, ambition, idleness, sensual gratifications or sinful lusts. We shall hearty wish that we had improved every minute of it in the spiritual and everlasting concernments of our Souls; and to be sure (if we have any presence of Mind, and the use of our Reason) we shall then employ every minute of it (which is free from disturbances and interruptions) in finishing our last preparatory work on Earth, in order to our appearing before our great Judge: It will be our wisdom to do that now with all our might which we shall then be so intent upon, because a few sands more will bring us to that state in which we shall remain for ever, and leave us in Eternity.  
iv. The urgent necessity of such a solemn preparation as I have described, will farther appear if we consider that life itself (which is the most valuable treasure, the richest Jewel in this World) is very short and uncertain, and Death inevitable.  
1. Life is very short: The most fading and vanishing things in Nature are made use of by the Penmen of the Holy Scriptures to set forth the brevity of the life of man: 'Tis represented by a Dream, which for a little while affects the Fancy; 
Job. 20.8.  but when the man awakes (if not before) it vanisheth away: By a Flower of the Field, or the Grass of the Earth, 
Ps. 73.20.90.6.103.15.  which in the Morning is green and flourishing, but in the Evening is cut down, dried up, and withered. As for man his days are as grass, as a flower of the field so he flourisheth; 
Job. 14.2.  he cometh up like a flower, and is cut down, he fleeth as a shadow and continueth not: His life slips away suddenly, like a Tale that is told; his beauty, strength, and all his excellencies consume away like a Moth, 
Ch. 13.28.7.6.9.25, 26.  which by eating and fretting a Garment spoils the glory of it. Sometimes the life of man is compared to a Weavers Shuttle, which is an Instrument of a very swift motion, and passeth the Loomb or Web speedily. Sometimes it is compared to a swift Post, which rideth upon fleet Horses, and hasten his speed by land. To swift Ships of Ebeh, a River in the East where Job lived; which by the force and strength of its Current, added swiftness to the Vessels which sailed fast upon it. And forasmuch as an Eagle (of all the Fowls of the Air) is the swiftest and strongest of wing, 
Isaiah 40.31  they shall mount up with wings as Eagles, which soar aloft in the Air, so high, that the eye of man cannot see them; yet themselves are so quicksighted, that they can discern their prey at that vast distance, and souse down upon it like a Thunderbolt, hunger adding swiftness to their wings: therefore Job makes use of that Emblem to set forth the shortness of the life of man,  
Among the Evangelical Writers, we find St. Paul comparing it to a Race. And to the end we may perform our Christian Course well, he adviseth us to imitate the Roman and Grecian Racers, who when they were to run for the Prize, put off their cumbersome , that they might run with briskness and agility, so as to obtain the reward, which was a leafy Crown, made up of Bay's or Laurel, etc. A fading, corruptible, and perishing one: but we christian's run for an incorruptible Crown, 
1 Pet. 1.4.  an immortal Inheritance, that fadeth not away, laid up in store for us. Wherefore we are the more obliged to lay aside every weight, 
Heb. 12.1.  and the Sin which doth so easily beset us, and run with patience the Race that is set before us; for it is but short, and will soon be over. Behold, saith David, Thou hast made my days as an hand breadth, which is one of the least measures, whether we take it in the largest dimension and expansion of the hand, or in the more restrained limitation; the breadth only of the hand: in both which respects it is very short; an inch long, saith 
* In Carmine Lyrico, Plutarch & Seneca.  Alcaeus, much shorter yet in the grave Moralists Opinions, who style it but a Point. Punctum est quod vivimus, & adhuc puncto minus. But St. James, who spoke by a more excellent spirit, 
Ch. 4.14. Job 14.1.  represents it more diminutively, in that he calls it a mere Appearance. What is your life? it is even a Vapour that appeareth for a little while, and then vanisheth away, Man that is born of a woman is of few days. Few in comparison of the Antidiluvian Patriarches from Adam to Noah, who lived near a thousand years; fewer yet in regard of the years of Abraham, whose life was prolonged but to one hundred threescore and fifteen years, 
Gen. 25.7, 8.  and yet Moses saith of him, that he died in a good old Age, an old man, and full of years. In Moses' time it was limited to threescore years and ten, 
Ps. 90. A Psalm of M●ses, etc.  and if by reason of strength men come to fourscore years (which is a singular and extraordinary favour) yet is their strength then but labour and sorrow; and through weakness and infirmities of Age, they are a burden to themselves, unable to bear the aches and pains, and indispositions and diseases incident to their sickly natures, and unfit to perform the acts and offices of Religion and Repentance towards God, and in a little time they are cut off, and gone to their long homes, where they can never have any more opportunities of Repentance: In a moment (which is the shortest parcel of time that we can imagine) they go down to the Grave, and on a sudden vanish away. Lo! this is the length of the short life of man; and since we must shortly put off this Tabernacle of Flesh and Bones, it concerns us as much as our Souls are worth, to prepare them with grace and holiness, that they may be fit for the appearance of Christ, and be precious and lovely in his eyes; and that we may not be terrified and affrighted at his coming, as those Kings of the Earth, and great Men, and rich Men, and chief Captains, and mighty Men, whom St. John speaks of in the Revelation: 
Ch. 6.15, 16, 17.  Who shall then hid themselves in the Dens, and in the Rocks of the Mountains; and say to the Mountains and Rocks fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand?  
2. It is very uncertain; Man knoweth not his time, as the Fishes that are taken in an evil Net; and as the Birds that are caught in the snare, so are the sons of men snared in an evil time, 
Eccles. 12.9.12.  when it falleth suddenly upon them. Death often comes when persons are most secure and careless, and lest expect it. Dives (the representative of the Voluptuous World) promised himself long life, secular prosperity, and the fullest satisfactions that the creature could afford. To that end he resolved to make the largest preparations for many years' Festival living: He said to himself, This will I do, I will pull down my Barns, 
Luke 12.18, 19  and build greater, and there will I bestow all my Fruits, and my Goods; and I will say to my Soul; Soul, thou hast much Goods laid up for many years, take thine ease, eat, drink, and be merry. But alas! all his projects failed him, and his designs were disappointed; for he never saw the light of another day. God said unto him, thou fool, this night thy Soul shall be required of thee: Then whose shall all those things be which thou hast provided? And for aught the wisest of us know, this may be our own case; while we are seeking after the fullness of earthly contentments and delights, our Souls may be separated from the embraces of their Bodies, and all our hopes perish. Do not our lives depend upon many uncertainties, diseases, and fatal accidents? See we not, 
Epist. 120.  saith Seneca to Lucilius, How many incommodities do torment us; sometimes we complain of our heads, then of our breast and throat; sometimes we are pained in our Nerves, and vexed in our feet; to day the Flux, to morrow a Rheum disturbs us; sometimes too much blood, sometimes too little; every way we are troubled. Nihil satis est morituris, nihil morientibus; There is nothing that contenteth us that are to die, nay that die every day: for we daily approach our last hour, and there is not a day or hour that driveth us not into the Grave, where we must rest.  
It is observed by Galen and Hypocrates that Man is more liable to diseases and distempers, and his life is more endangered by them then any other Creature; 
Rom. 5.12.  the reason may be, because he hath sinned more than they; for by sin, Death (with all its antecedents, fore runners and harbingers) entered into the world, and so passed upon all men, for that all have sinned. There is not the least disease incident to our frail nature, but hath been armed with power sufficient to conquer and overcome. Some die by Fevers, as Vespasian, Antonius, Julius the 2d. and Boniface the 9th; 
Platina & Ri●aut in vit.  others by Apoplexies, as Valentinian the Emperor, Pope Paul the 2d. occasioned by his intemperate eating of Melons. Sometimes by Gouts, as Septimius Severus, Julius the 3d. Sozimus the Syrian, and Sixtus the 4th; others by the Stone and Colic, as Gregory the 11th. and Pius the 5th; Some by Pleurisies, as Gelasius the 2d. etc. others by violent pain and anguish, as Crassus the Orator, &c. some have ended their days in transports of Joy, as Philippides the Comedian, when his Laureate Poems were preferred; and Diaggoras of Rhodes, 
Bp. tailor's great Ex. part 3. disc. 20.  and Chilon the Philosopher, embracing their Sons crowned with Olympic Laurels; others have expired in excess of sorrow.  
Many have lost their lives by overmuch fullness, repletion and ingurgitation of meats and drinks; but more have perished by pinching Famine. O the havoc and desolation which it made at the Sieges of Jerusalem and Samaria, 
2 Kings 5.25. Joseph de bello Jud. l. 7. c. 7, 8.  when the poor miserable Jews did for very penury eat their Girdles, Shoes, and the Skins that covered their Shields, and an Ass' Head, which hath but little meat upon it, and that also, both unwholesome and unclean by Law, was sold for 80 pieces of Silver, which amount to about 5 l. of our Money; a vast price for so small a pittance, 
Mille modis lethi miseros 〈◊〉 una fatigat.  and the 4th part of a Kab, or quart of Pease, for 5 pieces of Silver.  
Death is every day making its approaches near to us with speedy and undiscerned steps, it follows us, and will arrest us  we be ware of it; but when, or how, we know not, every breath we draw may be our last, and the next step we take, may be into the Grave. Who sees not then the absolute necessity of being always ready for his departure hence? No man dies so cheerfully as he that hath prepared and composed himself for it by a foregoing preparation. Death will not wait for us one moment, and therefore it is extremely dangerous to flatter ourselves with hopes and expectations of long life, and that we shall repent hereafter; for we have not one day, or hour, or minute at our disposal. Qui poenitenti veniam spospondit, peccanti crastinum diem non promisit. Death spares none, neither for age nor manners. We see the Rosebuds are gathered as well as the ripe Roses. Many young persons are snatched away in the flower of their time and strength. 
Job 10.22. ch. 3.19.  The Grave is without order, there are small and great in it. Goliath not too big, David's Child not too little to fill a Tomb.  
So that upon this account we ought to live in a constant expectation of Death, and the coming of our Lord, and to dispose of every day in such sort, as if it did lead to the consummation of our lives, 
Luke 12.  Blessed are those Servants whom the Lord when he cometh shall find so doing.  
(3.) As Life is very short and uncertain, so Death is inevitable, and therefore the preparation for it is indispensibly necessary: the very Heathens wondered not to see Bodies composed of earthly materials dissolve into dust and ashes. What man is he that liveth and shall not see death? 
Ps 89, 48,  There is an Erotesis in the words, a Figure peculiar to the Idioms of the Hebr. and Greek Tongues; we frequently meet with it in the Scriptures, as in Isaiah 58.3. Who can declare his Generation? i. e, None can, 
Heb. 1.13.  because he is eternal. Again, To which of the Angels said he at any time, thou art my Son, etc. i. e. He never said so to any of them. So in these words of the Psalmist, the interrogation bears the force of a positive affirmation; There is no man living shall escape death, 
Job 3.13, 14, 15.  for it is the end of all men: Of Kings and Counsellors of the Earth, of Princes and great Warriors, of Oppressors and Prisoners, of Captives and mean Persons, of Masters and Servants, of Small and Great, all go to the place of Silence, where the wicked cease from troubling, and the weary be at rest. 
17 v.  Your Fathers (that have been in all Ages before you) where are they? 
Zech. 1.5.  and the Prophets (that Preached to you, and warned you of your danger) do they live for ever? These are all laid down in the dust, and we must all follow in our order; i. e. 
Heb. 9.27.  It is appointed unto men once to die; none shall escape the irreversible decree, save those that shall be found alive at the coming of Christ. 
1 Cor. 15.51, 52.  Behold, I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last Trump; for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed: which change shall be either by their dying for a short time, and then reviving again, as the Sleep there mentioned seems to imply; or else by the mighty power of God, their natural and corruptible bodies shall be changed into spiritual and incorruptible bodies, which change shall be equivalent to death; but all other persons shall see death, and undergo the common fate of all mankind. Neither Achitophel's Policy, nor David's Piety, nor Solomon's Wisdom, nor John Baptist's Zeal for God, nor Tertullus his Silver Tongue, nor Aristotle's Philosophy, nor Demosthenes his Oratory, nor Bathsheba's Beauty, nor Sampson's Strength, nor Orpheus his Harp could charm Death, nor prevent its all-subduing Conquests. Death knocks at the Palaces of Princes as well as poor men's Cottages. What is become of all the Egyptian, the Persian, the Grecian, and the Roman Monarches, the Renowned Caesar's, Julius and Augustus, celebrated in History for War and Peace? Where are the Egyptian Ptolemy's, the Syrian Antiochus', the Theban Labacides', the famous Constantine's, the pious Theodosiis', and all those Religious and Valiant Kings that have filled the British Throne, and awfully swayed the Sceptre of this Kingdom in their several Ages, from William the Conquetor, to William our glorious Deliverer? all that remains of them is an imperfect Historical account of all their Virtues and Heroic Acts recorded in our English Annals.  
What is become of those wise and experienced Generals, Joshua, Othniel, Ehud, Barak, Gideon, etc. Achilles, Hannibal, etc. whose noble Exploits we read of in the Book of Judges, in Josephus' History, and in Plutarch's Lives? they have all been conquered by the King of Terrors.  
Where are now the Seven Angels of the Asiatic Churches, the Bishops of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, etc. where Christianity was once in its zenith, and flourished most gloriously? What is become of those extraordinary Lights of the African Churches, Panaenus, Clemens Alex: Origen, etc. incomparably furnished with divine and human learning? as also the rest of the Fathers of the Greek and Latin Churches, Irenaeus, Tertul. Chrys. August. Jerom. and multitudes more who enlightened the World with the knowledge of divine things, and shined as lights in their lives and conversations? These are all extinct in the Dust and mouldered to Atoms: as are also those Triple Mitred Popes, that from the time of Gregorius Magnus (the last of the good, and first of the bad) to this day, have filled the Roman Chair, and affected the Title of Ecumenical Bishops, and claimed an exorbitant Power and Supremacy over the Church of Christ, and made Europe to tremble with their dreadful Fulminations: But they have all found that there is a Hell for the Unrighteous, and a Heaven for the Just, but no Purgatory, save that of the Blood of Christ which purgeth from all sin. These are manifest proofs that Death is not to be avoided. 'Tis our wisdom then to prepare for it; for by that means, though it be formidable to Nature, yet the sting thereof is taken away, and we may be rather said to fall asleep then to die; to sleep in Jesus, and go to a blessed and glorious immortality.  
v. Holiness, which is the best preparation for Death and Judgement, the noblest qualification for Happiness, is absolutely necessary; for none but holy Souls shall stand with comfort before the Judgement Seat of Christ: only they that have walked uprightly, and wrought righteousness, shall stand in God's presence. 
Ps. 15.1, 2.24.3, 4, 5.  Who shall ascend into the hill of the Lord, who shall stand in his holy place? he that hath clean hands, and a pure heart; (whose life and actions are holy and unblamable,) who hath not lift up his eyes to vanity, nor sworn deceitfully; he shall receive the blessing from the Lord, Grace and Glory; and all other good things which are promised to them that walk uprightly; and Righteousness, together with the blessed fruits and rewards of it, and those benefits which flow from it, from the God of his salvation. 
Mat. 5.8.  Our Saviour pronounceth Holy Men blessed; Blessed are the pure in heart; who are they? who can say I have made my heart clean, I am pure from my sin? The very best of Christians are not able to say sincerely and truly, that they are free from all guilt and pollution of sin in heart and life. Such only then come under this denomination, who being purified from all filthiness in the precious Blood of Christ, are of a sincere and upright heart and conversation: though they be not legally pure and free from all sin, yet the bent of their heart is after holiness; or to speak in the words of a Reverend Divine upon this Beatitude, 
Mr. Norris.  They are such as relate not only to the external conduct of their lives, but also the inward frame and habitude of their mind, and conform not only their actions but their wills and desires, thoughts and affections to the rule of the divine Law, and to the dictates of the internal light of God in the Soul. Such as sanctify the Lord in their hearts, and compose the inward recesses of their Souls into an awe and reverence of the Divine Presence, set a law to their intellectual powers, and suffer not the least thought or passion to violate the order either of Reason or Grace.  
Such holy Souls as these shall have the happiness to see God in the Beatifical Vision of him in Glory. They have an imperfect view of him in his Creatures, and in his Ordinances. They now see (as St. 
1 Cor. 13.12.  Paul saith) through a Glass darkly, but hereafter they shall see him face to face; and be abundantly satisfied with his presence and glory to all eternity; and their joy shall no man take from them, Joh. 16.22. neither shall any be sharers with them in it but such only as are qualified for heaven by universal holiness; 
Rev. 21.27.  for there shall in no wise enter into it any thing that defileth it: no close Hypocrite, no scandalous Sinner, no unclean person that hath not by a holy life separated himself from all sin and wickedness, and dedicated himself to God, shall enter into that holy place: 
1 Cor. 6.9, 10.  Know you not that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolators, nor Adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor Thiefs, nor Covetous, nor Drunkards, nor Extortioners, 
Gal. 5.19.  nor any other sinners that are guilty of the works of the flesh, shall without sincere repentance enter into the Kingdom of God; of which I tell you before, (before the day of Death and Judgement come, when you will experimentally find what is here said to be true,) 
Eph 5.5. Col. 3.6.  That no such workers of Iniquity shall have any inheritance in the Kingdom of Christ and of God. But suppose they should be admitted into that blessed place, they would there find nothing that would be grateful to them: For the joys of Heaven are all pure and spiritual, and upon that account cannot possibly afford any satisfaction to their carnal minds. The immaterial felicities of the upper world agree not at all to their sensual desires, neither would they find any complacency in those pure and refined delights, because there is no suitableness in them to their constitutions and inclinations, which are wholly bend to the gross and transient satisfactions of this world, which perish in the using, like crackling of Thorns under a Pot, that make a blaze for a little while and then suddenly vanish away. All the Beatitudes of Heaven, both in their nature and degree, are congruous only to the dispositions of the Saints, and suitable to their natures, to the divine principle of purity communicated to them by God; they are not at all agreeable to the minds of wicked men: and it is as unreasonable to think that such men can enter into heaven without virtuous habits and holy dispositions, and divine graces, as to think that a Lamp can burn without Oil to maintain the flame. Heaven is the habitation of the Holy God, of spotless Angels, and glorified Souls; 'tis the Region of the purest Virtue, and the most perfect Holiness. If ever therefore we desire to enter into it, and to enjoy God in that blifsful place, we must make it our chiefest business to purify ourselves even as he is pure; for there is no enjoying him, but by becoming like him; 
Heb. 12.14.  without holiness no man shall see the Lord. We can have no union to, no communion with, or enjoyment of God, either in Grace or Glory, without Holiness; that we may therefore be ready to meet our Lord, we must follow, i. e. vigorously pursue Righteousness, 
2 Tim. 2.22. 1 Thes. 5.15.  Faith, Charity, Peace, and that which is good: for so an entrance shall be administered unto us abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. Having thus shown wherein this preparation and readiness for Death and Judgement doth consist, and also manifested the indispensible necessity of it, I proceed to consider  
2. The cogent Motive or Argument which our Lord propounds to quicken our zeal and diligence in making ourselves ready to meet him, in these words; For in such an hour as you think not the Son of Man cometh: wherein we may observe three things to hasten and invigorate our preparations.  
(1) The designation of the person to whom the administration of the last Judgement is committed, the Son of Man. (2) The certainty of his coming, he cometh. (3) The assignation of the time when he will come; in such an hour as you think not. These three things being duly considered will make us very zealous in our preparations for the coming of Christ.  
i. The designation of the Person, to whom the administration of the last Judgement is committed, is a very proper motive to quicken us in this important work; The Son of Man; who is no other than the Lord of Glory, who in obedience to his Father's will, and an ardent desire of our happiness, was pleased to take upon him our nature, and to be born of a pure Virgin (Joseph being his reputed Father) in whose Womb, and of whose substance he was conceived by the Holy Ghost; and by a real and proper parturition was born into the world, in the fullness of time, 
Gal. 4.4.  and at the very season which God had appointed for the redemption of Men, in respect whereof he styles himself The Son of Man.  
The original power of Judgement doth certainly belong to God, who hath an absolute sovereignty over his Creatures; he as grand Lord of all the world hath entrusted us with various gifts and talents; an improvement whereof he will require from us, and exact an account of our obedience. But such is the brightness and glory of his Majesty, 
Exod. 33.20.  that we poor mortals are unable to behold him. If he should display the Beams of his glory to us we should certainly be astonished and overwhelmed with his dreadful presence. It hath therefore pleased him to constitute the Son of Man to execute that last and grand trust of his Mediatory Office, because he is capable, by reason of his human nature which he assumed from his Mother, of being visible to an eye of flesh; The father judgeth no man, 
Joh. 5.22, 27.  but hath committed all judgement unto the Son, and hath given him authority to execute judgement, because he is the Son of Man. This Doctrine of his second coming, our Saviour before his ascension into Heaven, gave in strict charge to his Apostles principally and publicly to preach unto the People; 
Acts 10.42.  That it was he which was ordained of God to be judge of the quick and dead.  
To him the Father delegated his power, and commissioned him to be his Agent in performing this great work. 
ch. 17.31.  He hath appointed a day in the which he will judge the world with righteousness, by a man, 
Dan. 7.13, 14.  (that peculiar man mentioned in Daniel's Vision) whom he hath ordained and confirmed under the broad Seal of Heaven, John 6.27. to judge the world. The Lord himself shall descend from heaven, the Mediator between God and Man shall come in his own person, and not by a representative; every eye shall see him: though to agrandize his Advent, all the holy Angels shall attend him, 
2 Thes. 1.7, 8.  He shall be revealed from heaven with his mighty Angels in flaming fire, to take vengeance of them that know not God, and that obey not the Gospel of our Lord Jesus. Now if the Judge be appointed, and that the Son of Man is the person to whom the office of executing judgement is consigned; that the Divine Goodness hath committed it into his hands, who hath taken upon him our nature, hath born our griefs, hath felt our infirmities, and undergon those chastisements by which our peace of reconciliation with God, our salvation and happiness were purchased and effected. The consideration hereof should deeply engage us to make ourselves ready to meet our Sovereign Lord: For what can we wish more in our own favour than this? that he shall be our Judge, who hath been touched with a fellow feeling of our miseries, and can have compassion of our infirmities. For his coming we should be always ready, because none but such as are in a prepared state shall partake of the joys which God hath laid up for those that love him.  
two. It is certain that the Son of Man will come; he is about it, upon the point of coming. As for those persons that have the impudence and impiety to redicule and deride this fundamental Article of our Christian Faith; they are generally such as deny the Being and Providence of God, the immortality of the Soul, and future rewards and punishments. Men of Atheistical principles and dissolute lives, whose interest it is that this Doctrine should not be true, because it lays a great restraint upon their Lusts; and fills them with fears and terrors, and dreadful expectation of fiery wrath and indignation, which shall be their portion, if in the end they should prove mistaken; but their judgement is not to be relied upon against the consentient belief of men of all Ages and Nations to the contrary; for not only the Greeks and Romans, (persons among whom Arts and Sciences, Learning and Policy have been improved to a considerable degree) but also the rude and barbarous people, among whom little of Policy, or Religion, or good Manners are to be met with, have been of this persuasion, That the Soul is immortal and destined to a future life, in joy or misery, according to its demerits in this life, and that there shall pass future scrutinies after death upon the actions of this life. That there are places of rest and pleasure provided for good men. Some Paradysical Gardens, and Elysian Fields, where they shall partake of purer joys, and sweeter delights, than the finest sensitive pleasures.  
On the other hand, that black and dismal Regions are assigned for wicked men, ubi fera regnat Erinnys, where they shall be tormented by infernal Furies, frightful Officers, and grim Judges, and dreadful punishments, such as Ixion and Titius suffered, who are said to have a Vulture perpetually gnawing his Vitals. But suppose that this sort of men were wiser than all the world besides, yet it is a great piece of rudeness and incivility to maintain a Position contrary to the sentiments of all mankind: and their deriding the Doctrine of Christ's Advent, and scurrilously sporting with that which we account an essential principle of the Christian Religion, is a clear agument of the truth and verity of it, and of the near approach of his coming. So St. Peter affirms, that there shall come in the last days, (a little before the Son of Man appeareth) Scoffers walking after their own lusts, and saying, 
2 Pet. 3.3, 4.  where is the promise of his coming; for since the Fathers fell asleep, all things continue as they were from the Creation. They observed no discernible change or alteration, saving that men die, and others succeed in their room, and so for aught they know, may continue for ever. In the following verses, 
v. 8.9.  he reflects their Argument, and shows that a thousand years (which by a Synecdoche, may be put for the longest revolution of time), is with an infinite and eternal God, but as one day: who, though he protracts his promise, hath not changed his purpose, but will fulfil it; and his forbearing to do it, is out of abundance of patience and long-suffering to Sinners, as also for the tender love he bears to his Spouse the Church, which is a Body made up of collective parts, and by degrees; in fluxu & corpore temporum, as Tertul. saith, in every Age and Generation there being more or less to be gathered into Christ's Sheepfold, which shall obtain Salvation; and though there are strifes and contentions, divisions and schisms within the Church's Bosom, which break her peace and unity, by a voluntary recession of some of her members from her Communion, upon the account of stricter Purity, 
Vid. The Bishop of Worcester's unreasonableness of Separation.  which was the Plea of Parmenian and Petilian in the last Conference at Carthage, of Felicissimus and his Brethren for their separation from St. Cyprian, and of the Meletians, Luciferians, and Donatists in general; Tho there be heretical Opinions and erroneous Doctrines, which externally oppose the sound fundamental Principles of Christian Religion, and undermine the Faith of Christ in some one or more essential Branches of it; yet these things must be, 
1 Cor. 11.19  that they which are approved may be made manifest: and that others who are now in being, or yet unborn, may in succession of time be added to the Church, and by Faith and Repentance obtain Salvation; for this reason, that the seed of Christians, that the numbers of Believers may be completed, the conflagration of the world is protracted, and the great Judge delays his coming; but for this, he will most certainly perform his word. We have the highest testimony that can be given to confirm us in the belief of this Article of our Faith, viz. of good men, who spoke by the Inspiration of the Holy Ghost, of blessed and glorious Angels, of God, and Christ himself, who at his Ascension into Heaven, gave his disconsolate Apostles an assured promise that he would come again.  
We have the testimony of good men, who spoke as they were inspired. God was pleased in former times to reveal his mind unto his Prophets by sundry degrees and parcels, and in divers forms and manners of Revelation. To the Prophet Daniel he communicated this great truth in a vision by night, to whom this great Assize was represented after the manner of the great Synedrion or Consistory of Israel; 
V Mr. Mede's Answer to Dr. Meddus.  Wherein the Pater Judicii had his Assessors (as afterwards Constantine the Great had in the Synod of Nice) sitting semicircle wise before him, from his right hand to his left. 
Dan. 7.10, 13, 14.  He beheld till the Thrones were pitched down, for the Senators to sit upon, and the Ancient of Days (Pater Consistorii, who is the King and Judge of all; so called, because of his eternal Deity, which is without beginning of time, or end of days) did sit, whose Garment was white as Snow, and the hair of his Head like pure Wool, his Throne was like the fiery Flames; a fiery stream issued, and came forth from before him (Words denoting his Majesty and Righteousness in Judgement, and his Justice in giving Sentence) thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; and the Books, viz. of Conscience, and of God's eternal Decree were opened, and behold, one like the Son of man came with the Clouds of Heaven, etc. a very lively description of Christ's Advent; for it well agrees with what the Apostles and Evangelists have said of it in the New Testament.  
To this may be added Job's evidence concerning it; he was a good man, and had his hopes fixed above the felicity of this world; his Faith mounted aloft in the serious meditation of a Redeemer, and in the premeditation of his coming to Judgement. 
Job 19.25, 26.  I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. It was an Article of this holy Patriarch's Faith, that at the end of the World, the day of the general Resurrection and Judgement, Jesus Christ should appear in person on Earth, and raise up his people, and vindicate them from all the injuries and reproaches which are now cast upon them, and bring them to glory; and that the Judge should be visible, he affirms in the following words, In my flesh shall I see God: In this numerical body, which is now full of sores and ulcers; in this putrid, rotten flesh, which is now in a great measure wasted and consumed, and shall certainly become a prey to worms, and put on rottenness and corruption; in this same body (which shall be raised from the Grave by the mighty power of God, and be reunited to my soul), with these same eyes which I now have, shall I see my Redeemer, whom I shall see for myself, and not by a deputy or proxy, but in my own person, for my own comfort and benefit, and to my own infinite happiness and satisfaction. Mine eyes shall behold him, and not another. With these organs of light shall I see the Judge in his own proper person, and not in any representative of him.  
This was an early Doctrine in the Church of God, and aught for the great antiquity thereof to be believed and reverenced; for it is as old as Enoch, the seventh Patriarch in a descent of the Church's line from Adam; a very good man, who was the great Instance of Piety and Virtue in a corrupt Age: and for his extraordinary obedience, received an unusual reward, viz. a bodily change, from a mortal and corruptible, to an immortal and incorruptible state, without any separation of his soul from his body; Being translated, 
Heb. 11.5.  that he should not see death. This righteous person hath given in his suffrage to this Doctrine, saying. Behold, 
Judas, v. 14.15.  the Lord cometh with ten thousand of his Saints, to execute judgement upon all. But, forasmuch as guilty Criminals endeavour to banish the thoughts of the Judges coming out of their minds, this great Article of the Christian Religion, had need of all the strength of evidence that can be given it. Therefore we have in the second place,  
(2.) The infallible testimony of pure and spotless Angels, that are confirmed in holiness and goodness. Two of those blessed Spirits, who descended from Heaven to attend upon our Saviour's glorious and triumphant Ascension into Heaven, told his Disciples (who waited on their Lord to the top of Mount Olivet, and there saw him taken up, and received out of their sight by a Cloud) that his going away from them was not a final departure, but only for a time, and with a full purpose of returning again. While they steadfastly looked toward Heaven, (earnestly observing him) as he went up, 
Acts 1.10, 11  behold two men stood by him in white Apparel, i. e. Two Angels appeared to them in the shape of men in a shining glorious Attire, according as 
* Matt. 28.3.  Angels are wont to do, to signify that they retain their native purity, and to represent the joyfulness of the message they are usually sent upon. Indeed, Joy had never so great reason to break forth reduntantly, as at our Lord's Ascension into Heaven. These Angelical Messengers roused the Disciples out of the ecstatical Trance they were in, at that glorious sight, and said unto them; This same Jesus which is taken up from you into Heaven, shall so come in like manner, as ye have seen him go into Heaven: He shall certainly come to judge the World, in as glorious a manner as he left it. When he departed from the World, he was received up into Heaven by Angels; and when he shall come again, he shall be attended with his Satellites and Officers of State and Royalty, myriads, and legions of Angels. Then a Cloud more than ordinarily bright and resplendent carried him out of his Apostles sight; at his second coming the innumerable Inhabitants of the whole World, all that ever descended out of the loins of Adam, shall see him coming in the Clouds with great power and glory. 
Mark 13.26. 1 Thes. 4.16.  He shall certainly and infallibly descend from Heaven, and the bodies of all the righteous and good men that ever lived, shall rise first; and then all that are alive on Earth, and remain, shall be caught up together with them (either by some immediate and attractive power of Christ, or by the Arms of Angels) into the Clouds to meet the Lord in the Air, where this great Assize shall be held, as being most convenient both for the capacity of the place, and the more eminent visibility of the Judge and Assessors; whom all the wicked shall behold with terror and astonishment, 
Judas, v. 15.  and then and there be so fully convinced of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which they have spoken, That they shall accuse themselves as Apollodore did in a dream, fancying himself to be in a Cauldron of boiling Lead: I am the cause of this Vengeance: our destruction is from ourselves, we are the Authors of this misery; For we hated instruction, and our hearts despised reproof, and obeyed not the voice of our Teachers, nor inclined our ears to them that instructed us. We regarded not the seasonable and tender admonitions of our Parents, Friends and Ministers, who warned us to flee from the wrath to come. These hardened, reprobate Sinners, shall now tremble to see and hear the severity and righteousness of the judicial proceed, and more especially at their own final doom and sentence to everlasting Burn; whilst the Righteous are adjudged to life eternal, to enjoy the sweet and comfortable presence of Christ for evermore. This is the testimony of Angelical Witnesses: Now if we receive the witness of Angels,  
(3.) The witness of God the Father, and the assured promise of God the Son is greater, and we have both these to confirm this Truth.  
(1.) The witness of God the Father, who hath assured us that he will bring every work into judgement, 
Eccles. 12.14.  with every secret thing, whether it be good, or whether it be evil. He will execute Justice and Mercy, in retributing men according to their deeds: But he will transact this great work by the Son, Rom. 2.16. to whom he hath committed his power, John 5.22. And he is the faithful God, who hath never yet failed in the performance of one tittle of his word or promise to his people; and he will not be deficient in this. He hath appointed the day of Judgement, and hath ordained the person of the Judge; he hath given assurance, public and evident demonstration unto all men, in that he hath raised him from the dead. 
Acts 17.31.  His Resurrection is a sound Argument of God's setting his Seal to his Commission; of his Constituting and Confirming him Ecumenical Judge of all the World. To it, our Lord, when he was upon Earth, appealed, as the great proof that he shall come again to execute that judicial Office, and by it, that is, the resurrection from the dead, he is declared to be the Omnipotent Son of God, to whom all Power was given by the Father.  
(2.) The assured promise of God the Son. In the last Sermon which our Saviour Preached to his beloved Disciples, he told them that the time of his departure was at hand, and gave them his last advice, and dying charge: A new Commandment give I unto you, that ye love one another. They were very much troubled to hear of parting with their dearest Lord, who had resolved all their doubts, satisfied their scruples, instructed their ignorance, and upon all occasions most sweetly communicated to them his heavenly doctrine, and holy comforts. It was very afflictive to them to understand from his own mouth, that he was about to leave them; whereupon he adviseth them not to be discouraged at it: 
John 14.1.  Let not your hearts be troubled, nor be afraid. He was but returning home, and going to his Father's House: the end of his going was to prepare mansions of Glory for them, and for all his faithful Servants; and he promiseth to come again, and make them partakers of his Glory. 
V 3.  If I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. 
Heb. 11.11.  Faithful is he that hath promised, who also will do it: He will not fail the performing of his promise, nor his people's expectations. He that shall come, will come, and will not tarry.  
Now the certainty and full assurance of his coming being thus established by the plain evidence of God, Angels and Men; should breed in us a most attentive and accurate regard to every thing that we say or do; should make us very serious in our thoughts, words and works; should mightily restrain us from vice, and quicken us to virtue; and beget in us a care and conscience in all our actions, because we must undergo a severe trial; upon the issue whereof depends our everlasting woe, or endless felicity. We shall be guilty of the greatest unfaithfulness, of the basest treachery to our precious souls, if we do not provide for that great account, and prepare for the coming of our Lord, and patiently expect his appearance.  
iii. I proceed in the last place to consider the uncertainty of the time when our Lord will come: In such an hour as ye think not. The Wisdom of God hath thought fit to keep secret the particular time of the Judges coming, that we might not spend our thoughts upon it, nor out of curiosity inquire into it. He hath not revealed it to the holy Angels, and therefore it cannot be expected that he should communicate it to any of the Sons of men, because it is not at all necessary that they should know it, but believe it, and walk by Faith and Works, and labour in the Vineyard till the Son of man cometh: Of that day and hour knoweth no man; 
〈◊〉 13.32, ●●, etc.  no, not the Angels which are in Heaven; neither the Son (as man only) but the Father. Take ye heed, watch and pray; for ye know not when the time is, etc. Verses 35, 36. When ever he cometh, 
Rev. 3.3.  it will be by way of surprise to many. So he told the Church of Sardis; If thou wilt not watch, I will come on thee as a Thief, and thou shalt not know when I will come upon thee. The Thief comes when the Master of the House lest expects him, in the dead and solitary time of the night, when all the Inhabitants are asleep: Such will be the coming of the Son of Man; who (a little before my Text) represents it by the coming of the great Deluge in the days of Noah; or, as the Fire and Brimstone came upon the Cities of Sodom and Gemorrah; as Throes and Pangs come upon a Woman with Child. As a Snare shall it come upon all that dwell upon the face of the Earth. Now when a Fowler layeth a Snare to take a Bird, he gives no warning, but surpriseth it suddenly: even so will the Judge of all the world come upon the generality of men, when they promise themselves peace and security, and walk at ease, and think of nothing but plenty and pleasure; of laying House to House, and Field to Field; of Mansions and Manors; of reigning as Kings on the Earth, and of Lording it over their fellow servants. Behold, the Judge standeth at the door ready to surprise them when they are most secure. And this may be our case, if we keep not up our watch.  
If therefore the Kingdom of Heaven be worth securing, and the salvation of your souls be dear and precious to you, 'tis both your wisdom and your interest, speedily, and without delays, to set upon this necessary and glorious work: For it is no easy matter to obtain Heaven and Happiness, neither is it the work of a few spare minutes to shake off evil habits, and to attire the Soul with divine Graces and Virtues, that it may appear without spot or wrinkle in the Bridegroom's presence. Be not deceived, it is not a few penitential tears in the time of Sickness, and last Visitation, that can purge the soul from the pollution of Sin, which it hath been contracting many years; or change its temper, and in a moment put it into a readiness for a future state. It is not safe for us to run so great a hazard; we are not sure that we shall die deliberately, and by slow degrees. But suppose that a fore going Sickness should by little and little weaken the powers of Nature, the Devil will then be very busy in tempting us, and the Flesh unable to bear the burden of Sickness, and sink under the groans of expiring Nature. If we have then our great work to do, our Oil to get, and our Lamps to trim when the Bridegroom comes, the door will be shut upon us, and we shall bewail to all eternity the folly of slipping a season which can never be regained.  
Let me therefore bespeak you (dear Christians) in words of love and tenderness; and beseech you by all the obligations that your holy profession lays upon you, by all the kindness which you bear to your immortal souls, and the desire which you have to be eternally happy; seriously to prepare to meet your Lord. Go hence from the House of God, with fixed resolutions, from this time forth, to departed from all iniquity, and to live righteously, soberly, and godly in this present World, looking for the glorious appearance of the great God, and our Saviour Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the mighty working, whereby he is able to subdue all things to himself. To whom, with the Father, and Holy Spirit, three Persons, but one Eternal God, be Glory, Honour and Power, now and for ever.  

The CHARACTER.  
I Have now performed my duty to the Living, by showing them both generally, and particularly, that a good life is the best preparation for Eternity; and that the way to die happily, is to live holily. It remains, that I do now, in some measure discharge my respects to the Dead, whose memory will be precious among all good Christians, for his many personal Excellencies, and usefulness in his Generation.  
'Tis a sad and mournful occasion that we are met upon, to Solemnize the Funeral Rites and Obsequies of so dear a Friend and Relation: But this is our comfort, that his whole life was an excellent Comment upon this Text; for though his Visitation was short (as for the most part is usual in such Apoplectical Distempers as carried him off) and his Death sudden and surprising to us, from whom he was snatched away in a little time: yet it could not be so to him, who by the infirmities of a crazy body, and by many sensible decays of Nature, was put in mind of his approaching change; and no doubt but his preparations for Eternity were answerable to his frequent and almost daily warnings: For as in his youthful days he was (by the mercy of God, a well disposed Nature, and a virtuous Education) preserved from all gross Sins and Vices; so in his riper years he lived a life of strict Virtue.  
I am no great Favourer of Funeral Eulogies, because they look like mercenary Flattery, if there be not some extraordinary merit to lay a just foundation for them: but the Righteous aught to be had in perpetual remembrance, and the memorial of the Just shall be praised. 'Tis justice to give every man his due praise, and to commend those whose virtuous lives are bright and illustrious to others; and it is kindness to the living to hold before their eyes a shining light, a glorious pattern of Virtue to guide and direct them to walk in the paths of Holiness and Peace, and to beget in them the like Goodness and Charity. Thus our deceased Friend in his life and practice did shine as a burning Lamp, and adorned his holy Profession by a good Conversation.  
His divine Soul was inflamed with a fervent love and zeal for God, and possessed with a holy fear and awe of his glorious Majesty, whom he served with Reverence and filial Obedience. His Piety did consist more in the vital and substantial parts of Religion, than in Circumstantials. He had a sincere love for the Preaching of the Word, which he waited upon with diligence; to the end, that he might learn his duty, and grow in grace, and in the knowledge of Jesus Christ; whom to know, and in whom to believe, is life eternal. His attendance upon the Word was with constancy, if his infirm body would give him leave; and he heard it with reverence, as the word of Life and Salvation. Great was his regard for the Lord's Day, not only to keep it holy himself, but to see that his whole Family did strictly observe and sanctify it; not only by resting from their worldly labours, and putting on finer Clothes, etc. but by performing religious Exercises, and improving the present Vacation from the works of their Callings, unto a more diligent attendance on God in the public and private Duties of Religion, and in the spiritual concernments of their Souls.  
The Government of his Family was very decent and regular, his House was an Oratory of Devotion, wherein Morning and Evening Sacrifice was daily offered to God, and some portion of Holy Scripture was read with seriousness and devotion, with love and delight; and Prayer was the beginning and ending of every day: And this I assure you is the duty of all Masters of Families, which they ought to see performed in their Families; for the care and charge of Souls is committed to them. There they are Kings to rule, Prophets to teach, and Priests to offer up Spiritual Sacrifices for themselves, and for those under their roof. They, their Children and Servants ought to serve the Lord, and their neglect thereof is one chief cause of all that Atheism and Irreligion which too much abounds in the Age we live in.  
To this may I add his secret Devotion in private, which was most constantly and diligently performed by him, The spirit of Religion eminently dwelled in this good man: His Devotions were fervent and serious; his affections and desires were in a great measure crucified to the world, and all the delights and pleasures of it. He was clothed with Humility as with a Garment, and beautified with the goodly ornament of a calm, meek and quiet Spirit, which in the sight of God is of great price. His Mind was tightly tender and compassionate: His kindness and charity truly admirable; for he loved, relieved and assisted all necessitous Objects according to his ability. In company he was pleasant, cheerful and facetiously witty. His behaviour was modest and affable, kind and courteous to all sorts of people: By the evenness of his temper, and sweet disposition, and friendly deportment, he gained the love and respect of good men. His Servants speak him to be a kind respective Master, and we all know that he was a true Friend, a good Neighbour, a very useful and serviceable person in his Generation; a Patron to several Fatherless Children and Orphans, a true lover of his King and Country; sober and temperate in every thing; in his Diet, in his Apparel, in his Words and Behaviour; prudent in the management of his own and others Affairs wherein he was much employed; a good Housekeeper according to his degree and ability, and a great support to many indigent and needy persons. In a word, his many virtuous Qualities, and praiseworthy Deeds, deserve to be commemorated and recommended to your practice: But he is gone to his unchangeable state. God grant that we who survive may all of us tread in the steps of his exemplary Piety and Virtue, of his unwearied diligence and patiented continuance in well doing. May the Echo of his Praises tend to the setting forth of God's Glory; to whom be ascribed by us and the whole company of his Saints, as is most due, eternal praises, Amen, Amen.   
FINIS.