A DISCOURSE Concerning the Redeemer's Dominion over the Invisible World, AND THE Entrance thereinto by Death. Some part whereof was preached on occasion of the Death of JOHN HOGHTON Esq eldest Son of Sir Charles Hoghton of Hoghton-Tower in the County of Lancaster; Baronet. By JOHN HOWE., Minister of the Gospel. LONDON, Printed for Tho. Parkhurst, at the Bible and three Crowns in Cheapside near Mercers-Hall, 1699. TO THE Most deservedly Honoured, AND Truly Honourable, Sir CHARLES HOGHTON AND THE Lady MARY HOGHTON Of Hoghton-Tower. Grace, Mercy, and Peace, etc. YOU will, I know, count it no indecency, that, when God hath so nearly, many Years ago, joined you, in Relation, in Affection, and now, so lately, in the Affliction, equally common to you both, I do also join your Names on the same paper, and make this solemn Address to you together. It is by the inestimable favour of Heaven, that the mutual Interest God hath given you in each other, as it obliges, doth also (as I have great reason to hope) effectually dispose and enable you; so, not only to partake in the Comforts, but in the Sorrows that are common to you both, as that the former shall be greatly increased, and the latter proportionably allayed, and mitigated, thereby. Thus is the Advantage of your Conjugal State, both represented in God's Designation, and apprehended, in your own Experience. And you are to consider the Blessing of God herein, as having a peculiarity in it, not being extended to all so related, neither to all that were great in this World, nor to all that were Pious, and Good. Great worldly Felicity, hath been rendered insipid and spiritless. Great Calamities, much the more bitter, by the want of a meet mutual helpfulness, between such Relations. A Great, Job 1.1. and a Good Man in his time. A Prince (as he is thought to have been) in his Country, a Man that was perfect, and upright, one that feared God, and eschewed Evil, when he lost not one, not the eldest, only, of his numerous Offspring, (as you have) but all at once, seven Sons, and three Daughters, with such concomitant Circumstances of accumulated Afflictions, as blessed be God, are not in your Case; and might now expect some relief, from his other self, the nearest and most inward Companion of his Life, and partaker of his Joys and Sorrows; All the Succour he hath from her, was ●n impious endeavour to provoke and irritate his Spirit, that taunting Scoff, Dost thou still retain thy Integrity? and that horrid Advice, Curse God and Die. Whereas that rational, religious, Soul-composing Thought, shall we receive good things at the hand of God, and not also evil things? was deeply fixed in the mind of the one; how much more effectually relieving had it been, if it had circulated between both the Relatives; and they had, alternately, propounded, and enlarged upon it, to one another! With you, I cannot doubt, it hath been so; and that you have made it your Business to improve your mutual Interest, not to aggravate, but to alleviate, your Affliction each to other. You have, both of you, great occasion, and obligation, to revolve and recount to each other, the many good things you have received at the hand of God, to mitigate what there is of Evil, in this dispensation. Both of you have sprung of Religious, and Honourable Families, favoured of God, valued, and beloved in the Countries where he had planted them. They have been both, seats of Religion, and of the Worship of God. The Resorts of his Servants. Houses of Mercy, to the Indigent. Of Justice, to the vicious. Of Patronage, to the sober, and virtuous. Of good Example, to all about them. You were, both, dedicated to God, early, and he gave early Testimony of his accepting the Dedication. He began with you both betimes, blessing your Education, and owning you for his, by disposing and forming your Spirits to own, betimes, the God of your Fathers. He hath blessed you indeed, adding the spiritual Blessings in heavenly things, to your many earthly Comforts. Which Jabez might mean, not content, with a common Blessing; and the more probably, from the acceptance he found, 1 Chron. 4.9, 10. God granted his Request, as Solomon's, 1 Kings 2.10. When his Request was as little vulgar. You both concurred, in the Dedication of this your Son, as in the rest of yours; and I doubt not with great seriousness; you Covenanted with God in Christ, to be his God. And if he enabled you to be in good earnest herein, even that was of special Grace and Favour; and aught to come into the account of the many good things you ●ave received of God's hand, as offering to God willingly, did, in the estimate of David: when the Oblation was of a meaner kind, 1 Chron. 29.14. But than you ought to consider, what the import, and meaning was of that your Covenant, wherein you accepted God in Christ to be the God of your Son; and dedicated him to God through Christ to be his. Was it not absolute, and without limitation? that God should be a God to him entirely, and without reserve? and that he should be his, absolutely, and be disposed of by him, at his Pleasure? Otherwise, there was a repugnancy, and contradiction, in the very terms of your Covenant. To be a God to him! Is not, God, the name of a Being incapable of limitation? Doth it not signify infinite unlimited Power, and Goodness? To be a God to any one, therefore, under restriction, is to be a God to him, and no God. And so to Covenant with God, can neither have sincerity in it, nor good sense. He can be under no restraint, in the exercises of his Power, and Goodness towards any, to whom he vouchsafes to be their God in Covenant; but what he is pleased to lay upon himself; which must be from his own Wisdom and good Pleasure, to which in covenanting we refer ourselves; with particular Faith, in reference to what he hath expressly promised; and with general, that all shall be well, where his Promise is not express. But from our selves, nothing can be prescribed to him. He must be our all, or nothing; in point of Enjoyment as our Sovereign, all-comprehending Good; in point of Government, as our Sovereign all-disposing Lord. So we take him, in Covenanting with him, for ourselves, and ours. For he so propounds, and offers himself, to us; If we accept, and take him accordingly, there is a Covenant between him and us, otherwise we refuse him; and there is no Covenant. When he promises, as to his part, he promises his all; to be God all-sufficient to us; to be ours in all his Fullness, according to our measure, and capacity: we are not straitened in him, but in ourselves. He undertakes to be to us, and do for us, all that it belongs to him, as a God to be, and do. Psal. 84.11. To give us Grace and Glory, about which, there can be no dispute, or doubt, they are always, and immutably good. And to withhold from us no good thing, Here, are comprehended, with the former, inferior good things, about which, because they are but mutably, and not always good, there may be a doubt, whether, now and in present Circumstances, they will be good for us, or no. And now, it belongs to him, as he is to do the part of a God to us, to judge and determine for us: for which he alon● is competent, as being God only wise, and otherwise he were not God all-sufficient; And not to leave that to us, who are so apt to be partial, and mistaken, in our judgement. But when he makes his Demand from us, of what we on our part are to be, and do; he demands our all, absolutely; that we surrender ourselves and ours, whatsoever we are, and have, to his pleasure and dispose, without other exception, or restriction, than by his Promise, he hath laid upon himself. Nor are we to think it strange there should be this difference, in the tenor of his Covenant, between his part and ours. For we are to remember, The Covenant between him, and us, is not, as of Equals; He Covenants as God; we, as Creatures; He, according to the universal, infinite perfection and all sufficiency of a God, we, according to the insufficiency, imperfection and indigency of Creatures. These things were (I doubt not) all foreknown, and, I hope, considered by you, when you so solemnly transacted with God, concerning this your Son; wherein you could not but then take him for your God, as well as his God. It needs now only to be applied to the present Case; and it manifestly admits this Application, viz. That this his disposal of him, in taking him, now, up to himself, to be glorified by him, and to glorify him, in the Heavenly state, was a thing then agreed upon, by solemn Covenant, between God and you. It was done by your own virtual, and unretracted consent. The substance of the thing was agreed to expressly; that God should be his God, and finally, make him happy, and blessed in himself. But if you say, you would only have had his complete Blessedness, yet a while deferred; I will only say, could you agree with that God, whose he was, and whose you are, about the substance of so great a Transaction, and now differ with him about a Circumstance? And besides, all Circumstances must be comprehended in your Agreement. For taking him to be your God, you take him to be Supreme Disposer in all things: and his Will to be in every thing the Rule, and measure of yours. Which you have expressly consented to as often as you have prayed, either in the words, or after the tenor, of that Prayer, wherein our Lord hath taught us to sum up our Desires, and represent the sense of our Hearts. But besides the Duty, that is both by his Law, and by Covenant-agreement, owing to God, it is also to be considered, as an high Dignity, put upon you, to be the Covenanted-Parents of a glorified Son; a matter of greater boast, than if you could say our Son (to repeat what I formerly lie wrote) is one of the greatest Princes on Earth! How far should Paganism be outdone, by Christianity! which exhibits to our view Death abolished! Life, and Immortality brought to light, by Jesus Christ, in the Gospel! 2 Tim. 1.10. Which sets before us all the Glories of the other World in a bright representation! Which, if we believe, That Faith will be to us, the substance of what we hope for, and the evidence of what we see not. Thus, though you saw not the kind reception, and abundant entrance of this Son of your Delights, into the everlasting Kingdom, it will yet be a thing evident to you; and your Faith will render it a great, and a most substantial Reality. Pagans had but obscure glimmerings of such things; and in such afflicting Cases, when they have occurred, comparatively lank, and slender Supports; yet such as were not to be despised. Should I transcribe what I find written in way of Consolation by Plutarch to Apollonius, upon the loss of a Son, you would see what would give both Instruction and Admiration. I shall mention some Passages. He praises the young Person, deceased, for his Comeliness, Sobriety, Piety, dutifulness towards Parents, obligingness towards Friends, acknowledges that Sorrow in the case of losing such a Son, hath (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a principle in Nature, and is of the things that are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not in our Power, or which we cannot help; That to be destitute of it is neither possible, nor fit. That an Apathy, or insensibleness in such a Case is no more desirable, than that we should endure to have a Limb, a part of ourselves, cut, or torn off from us without feeling it. But yet affirms that immoderate Sorrow upon such an occasion is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) preternatural, and hath a pravity in it, and proceeds from a misinformed mind. That we ought in any such Case to be neither (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unaffected, nor ill affected. He tells his Friend a Story (The meaning whereof, is more considerable to us, than the Credit of it, as perhaps it was to him) concerning two Grecian Youths, Cleobis and Biton, whose Mother having a Duty to perform in the Temple of Juno, and the Mules, not being at hand, in the instant, when she expected them, to draw ●er Chariot thither, they most officiously drew it themselves; with which act of Piety their Mother was so transported, that she made her Request to Juno, on their behalf, that if there were any thing more desirable unto Mortals, than other, she would therewith reward her Sons; who thereupon threw them into a Sleep, out of which they awaked no more. Thereby signifying, that Death was the best gif● that could be bestowed upon Pe●sons of such supposed Piety, as they! To which purpose, is what he relates concerning the Death of Euthynous an Italian, referred to, towards the close of the following Discourse. Son, and Heir to the ample Estate, of Elysius', a Person of principal Dignity among the Terinaeans. To whom anxiously enquiring of Diviners, concerning the cause of this Calamity, the Spectre of his Son, introduced by the Father of the latter, appeared in his Sleep, showing him certain Greek Verses, the sum whereof was, Thy Enquiry was Foolish. The Minds of Men are vain, Euthynous rests by a kindly decreed Death, Because his living longer, had neither been-good for him, nor his Parents. He afterwards adds, A good Man, when he dies, is worthy not so much of Lamentations, as of Hymns, and Praises. He animadverts upon the aptness of Parents to quarrel with any circumstances of a Son's death; be th●y what they will, If he die abroad, than the aggravation is, that neither the Father nor the Mother, had Opportunity to close his Eyes; If at home, then, how is he plucked away, even out of our Hands! He gives divers memorable instances, of sundry great Persons, bearing with strange composure of Mind, the same kind of Affliction. I omit what he wrote to his Wife on their loss of a Child. As also to recite many, very instructive Passages, out of Seneca writing to Marcia, on the same account, viz. by way of Consolation, for her loss of a Son, and to Helvia, for her loss in the same kind. To Polybius, having lost a near Relation, etc. But we have the Oracles of God, and do, too commonly, less need to receive Instruction from Heathens, than deserve to be reproached by them. That there is so frequent Cause for the Complaint of that ancient Worthy in the Christian Church. Hierom. Non praestat Fides quod praestitit Infidelitas. The Infidelity of Pagans, performs greater things than the Faith of Christians. Their sedate Temper, their Mastery over turbulent Passions, may, in many instances, shame our impotency, and want of self-government, in like Cases. For who of them have ever had, o● could have so great a thing to say, as is said to us by the Word of the Lord, 1 Thess. 4.13. For this very purpose, that we may not sorrow concerning them that are asleep, even, as others, who have no hope, i. e. ver. 14. If we believe that Jesus died, and rose again; even so, them also, which sleep in Jesus, will God bring with him. For ver. 15. this we say to you (and 'tis said by the forementioned Authority, the Lord himself having revealed it to this great Apostle, and directed him to say it) that we who are alive, and remain unto the Coming of the Lord, shall not prevent them which are asleep. Ver. 16. For the Lord himself shall descend from Heaven wi●h a Shout, with the Voice of the Archangel, and with the T●ump of God; and the Dead in Christ shall rise first. Ver. 17. Then we which are alive, and remain, shall be caught up, together with them, in the Clouds, to meet the Lord in the Air: and so shall we ever be with the Lord. Ver. 18. Wherefore comfort one another with these words. I have transcribed these few Verses, that they might readily appear to present view. And because all their Efficacy, and all our Advantage by them, depends upon our believing them; let us closely put the question to ourselves, Do we believe them? or do we not? The Apostle seems ●o design the putting us upon this Self reflection. Ver. ●4. by inserting the supposition, If we believe,— q d. This will effectually do the business, of allaying all our hopeless Sorrow. For, if we believe that one Fundamental Truth (and therefore let us see whether we do or no) of Christ's dying and rising again, it will draw such a train of Consequences, all tending to fill our Souls with a vital Joy, as will leave no place for undue Sorrow any longer. That Faith, will be still urging and carrying us forward, will make us wholly intent upon Prospect and Expectation. What are we now to look for upon such a Foundation, so firmly laid, and fully believed? If we believe that Jesus died! He did not submit to die, without a design; and his rising again, speaks him Master of his Design: and that he hath it now entirely in his Power. He died not for himself, but for them he was to redeem! And being now risen again, what must become of them! All that follows is now matter of glorious Triumph! If Plato, Plutarch or Seneca, had but once had such a Revelation from Heaven as this, and had that ground to believe it, that we have; how full would their Writings have been of it! How had they abounded, in lofty Paraphrases, upon every Period, and word of it! The Faith of such things, would surely make a truly Christian Heart, so earnestly press forward, in the expectation of the Great things, still to ensue, as to leave it little leisure for retrospection. And this is the source of all our intemperate Sorrow, in such a Case as this, our framing to ourselves pleasing suppositions, of being as we were, with such, and such Friends and Relatives about us, as we heretofore enjoyed. As hope of what is future, and desirable, feeds our Joy; so, Memory of good things passed, doth our Sorrow. In such a Case as this, which the Apostle here speaks to, the decease of our dear Friends, and Relatives, fallen asleep; we are apt to look back, with a linger Eye, upon that former state of things: and to say, as he, O mihi preteritos— O that God would recall for me the Years that are gone over—! Or, as in sacred Language, O that I were as in Months past— When the secret of God was Job 29.1, 2, 3, 4, 5. upon my Tabernacle. When the Almighty was yet with me; when my Children were about me! What pleasant Scenes do we form to ourselves, afresh, of past things, on purpose to foment present Sorrow! And whether we have that design or no, we are more prone to look back to former things we have known, than forward to future, we know not; especially, if the further we look back, the less we find of Trouble intermingled in our former Course. A smooth and pleasant Path we would go over again, if Reason, and the necessity of Affairs do not recall us, and urge us forward. And so, Sir, might you find matter for a very copious, and not ungrateful recollection, to call over again, and revolve in your Thoughts, the pleasures of your Youth, (more innocent than of many others,) when you were encumbered with no Cares, entertained with various Delights, of one sort and another, in this or that pleasant Seat of your Parents. But how remote is it from you, upon Consideration, to wish yourself back, into your juvenile State, and Circumstances? How much a more generous, and God like pleasure is it, to be doing good in the World, and still to abound therein, to go forward, and do still more and more! And, Madam, who could have a more pleasant Retrospect, upon former days, than y●u? recounting your Antrim Delights! the delight you took in your excellent Relations, your Garden Delights, your Closet-delights, your Lords-days delights! But how much a greater thing is it to serve God in your present Station! as the Mother of a numerous and hopeful Offspring? as the Mistress of a large Family; where you bear your part, with your like-minded Consort, in supporting the Interest of God and Religion! and have opportunity of scattering Blessings round about you! But our Business is not recurring, or looking back. God is continually calling us forward. Time is a stream, running on, towards the vast Ocean. Tending backward, is vain striving against the Stream. And as it is the Course, and Method, of Nature, of Providence, and Grace, to tend forward, and carry us from less to greater things, in this World. So do all these conspire, to carry us on, because our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our highest pitch, cannot be here; to yet far greater things in the greater World. Of which vast World, it is the Design of the following Discourse to give you some account; though, God knows, it is but a very imperfect one. Such as it is, if God only make it an occasion to you, of fixing your Minds and Hearts upon that mighty Theme, you will find it easy and pleasant to you to amplify upon it, and enlarge it to yourselves. And thereby, through God's Blessing, I doubt not, arrive to a fullness of Satisfaction, concerning this late Dispensation, which hath a gloominess upon it; but is in very deed only gloomy, on one side, viz. downwards, and towards this wretched World, this Region of Sorrow and Darkness: but on the side, upwards, and towards that other World, which casts its lustre upon it, its Phasis, and appearance, will be altogether bright and glorious. And the more you look by a believing intuition into that other World, where our Blessed Redeemer, and Lord, bears rule, in so Transcendent Glory; the more will you be above all the cloudy Darkness, of this event of Providence, towards yourselves, and your Family. Herein, your perusal of this very defective Essay, may be of some use to you. And I reckoned it might be of more lasting and permanent use to you, and yours after you, and to as many others, into whose hands it might fall, as a little Book, than as one single Sermon. You will, however, I doubt not, apprehend in it, the sincere desire to assist you in this your present, difficult ●rial; followed by the faithful Endeavour, of Most Honoured in the Lord, Your very respectful and obliged Servant, in him, and for his sake, JOHN HOWE.. May 17. 1699. Rev. 1.18. — And have the Keys of Hell (Hades, or the unseen World) and of Death. THE peculiar occasion of this present Solemnity, I mean, that is additional to the usual business of the Lord's Day, may be somewhat amusing to narrower and less considering minds, i. e. That I am now to take notice to you of (what the most would call) the premature, or untimely death of a most hopeful Young Gentleman, the Heir of a very considerable Family, greatly prepared by parts and pious Sentiments, and further preparing by study and conversation, to be useful to the Age, cut off in his prime, when the mere showing him † Ostendunt terris hunc tantùm fata nec ultra esse si●unt. to the World had begun to raise an expectation in such as knew him, of somewhat more than ordinary hereafter from him, his future advantageous circumstances, being considered, of which you will hear further towards the close of this Discourse. Nor did I know any passage in the whole sacred Volume, more apt to serve, the best & most valuable purpose, in such a case, than the words now read; none more fitted to enlarge our minds, to compose them, and reduce to a due temper even theirs who are most concerned, and most liable to be disturbed, or to instruct us all how to interpret and comment aright upon so perplexing, and so intricate a Providence as this at the first, and slighter view may seem unto us. In order whereto our business must be to Explain this most weighty awful saying. and Apply this most weighty awful saying. 1. For the Explication, these 3 things are to be enquired into. 1. Who it is that claims, and asserts to himself this Power here spoken of? 2. What it is about which this claimed Power is to be conversant? 3. What sort of Power it is that this emblematical expression, signifies to belong to him? 1. Who it is that claims the Power here spoken of?. Where the Enquiry is not so much concerning the Person that makes this claim; which all the foregoing context puts out of question to be our Lord Christ. But touching the special notion and capacity wherein he claims it, and according whereto it must be understood to belong to him. And whereas he is described by very distinct Titles, and Attributes, promiscuously interwoven in the preceding verses of the chapter, viz. that sometimes he is introduced speaking in the stile of a God; as ver. 8. I am Alpha, and Omega, the beginning, and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. And again, v 11. I am Alpha, and Omega. But that sometimes he is represented in the form of a Man▪ and accordingly described even from head to foot, and said to appear in the Vision that exhibits him, as one like the Son of Man, that we might certainly understand him so to be, verse 13, 14, 15, 16. And such things said of him as are incident to a Mortal Man, the shedding of his Blood, verse 5. and that he was dead, verse 18. former part. Yea and expressions of this different import intermingled, that we might know it was the same Person that was continuedly spoken of under these so vastly different Characters, as, I am the first and the last; I am he that liveth and was dead, verse 17, 18. We may thereupon very reasonably conclude that he is not here to be conceived under the one notion or the other, neither as God, nor as Man, separately or exclusively of each other; but as both together, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as God-man, under which conjunct notion, he receives, and sustains the Office of our Redeemer, and Mediator between God, and Man Which will enable us the more clearly to answer the third Enquiry, when we come to it, concerning the Kind of that Power, which is here claimed. And which, because there can be no doubt of the justice of his claim, we are hereby taught to ascribe to him. For the management whereof, we are also hence to reckon him every way competent; that he was par negotio that it was not too big for him. No expressions being used to signify his true Humanity, but which are joined with others, as appropriate to Deity. And that nothing therefore obliges us to narrow it more than the following account imports; which we are next to inquire about; viz. 2. The large extent of the object about which the Power he here claims, is to be conversant. i e. Hades (as we read, Hell but which is truly to be read) the unseen World, and Death. The former of these, we with a debasing limitation, and (as I doubt not will appear) very unreasonably do render Hell. The Power belonging to Christ, we are elsewhere taught to conceive is of unspeakably greater latitude. And here we are not taught to confine it to so vile & narrow limits, as this translation gives it. All things in the Context Conspire to magnify him, and, agreeably hereto to magnify his Dominion. When therefore the apparent design is to speak him great, that he should only be represented as the Jailor of Devils, and their companions, is, to me unaccountable; unless a very manifest necessity did induce to it. From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there can be no pretence for it. Tho' it ought to be extended, it is by no means to be restrained to that sense: Which as it is the ignoblest, so it will appear but a very small, minute part of its signification; whether we consider the literal import, or the common use of the word. Literally it signifies, but what we see not, or what is out of our sight. And as the word of which it is compounded signifies also to know, as well as to see, it may further signify, that state of things which lies without the compass of our knowledge, even out of the reach of our mental sight; or concerning which, tho' we are to believe what is revealed, we cannot immediately, or distinctly know it; and in reference whereto, therefore, we are to walk by Faith, not by sight, 2 Cor. 5.7. And the common use of the word, hath been very agreeable hereto; with Writers of all sorts, i e. to signify indefinitely the unseen World; or the state of the deceased out of our World, who are, consequently, gone out of our sight, whether they were good or bad; so as not peculiarly to signify Hell, or any place, or state of Torment, only. It were easy to abound in Quotations to this purpose, if it were either needful, or proper in a Discourse of this nature. What I intent in this kind, I shall only set down on the by in the Margin, upon which they that will may cast their Eye † And here it may suffice to take notice that Greek Writers, Poets, Philosophers, Historians; and other Writers, that have made only occasional mention of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of the words next akin to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lexicographers, that have purposely given an account of it, from Greek Authors, that must be supposed best to understand the use of words in their own Tongue; generally such as have not been engaged in a Controversy, that obliges men usually to torture words to their own sense, or to serve the Hypothesis, which they had espoused; have been remote from confining this, or the cognate words; to that narrow sense as only to signify a place or state of torment for bad men, but understood it as comprehending also, a state of Felicity for the pious and good. For such as have been concerned in interpreting this or other like words with reference to the known, and famous Controversy, which I need not mention, their Judgements must weigh according to the reputation they are of with the Reader. The Greeks, no doubt, best understood their own Language. And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the W●r he is describing, sent into the invisible Regions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he ever dreamt they were all promiscuously dispatched away to a place of Torment. Not to mention other passages where he uses the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to the same purpose. Divers others of of the Greek Poets are cited by several ready to our han●s, with which I shall not cumber these pages. That one ● enough, and nothing can be fuller to our purpose, which is quoted by Clem. Alexandr. Str. l. 5. (as well as by sundry others) and ascribed to the Comic. Diphilus (tho' by others to another, Philemon.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Hades we reckon there are two paths, the one of the righteous, the other of the wicked; plainly showing that Hades was understood to contain Heaven, and Hell. Plato, when in his Phaedo, he tells us that he that comes into Hades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not initiated and duly prepared, is thrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a stinking Lake) but he that comes into it fitly purified, shall dwell with the Gods; as expressly signifies Hades to include the same opposite states of misery and felicity. In that Dialogue called Axiochus, tho' supposed not to be his, written by one that sufficiently knew the meaning of such a word, we are told that when Men die they are brought into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Field of Truth, where sit Judges that examine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what manner of life every one lived while he dwelled in the body, that they who while they lived here were inspired by a good Genius, or Spirit, go into the Region of pious Men, having before they came into Hades been purified— such as led their lives wickedly are hurried by Furies up and down Chaos— in the Region of the wicked. In the third Book de Repub. Plato blames the Poets that they represent the state of things in Hades too frightfully▪ when they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praise it rather. Plutarch de Superst. brings in Plato speaking of Hades, as a Person, or a God, Dis, or Pluto (as they frequently do) and says he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benign or friendly to Men; therefore not a tormentor of them only. Caelius Rhodigin. quotes this same passage of Plutarch, and takes notice that our Saviour speaks of the state of Torment by another word, not Hades, but Gebenna; which sufficiently shows how he understood it himself. And whereas there are who disagree to this notation of this word, that makes it signify unseen, as some will fetch it from the Hebr. and go as far back as Adam in their search, alleging for this the Authority of an old Sibyl, will have it go for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signify as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unpleasant; nothing is plainer than that this other is the common notion, which (tho' Fancy hath not a greater Dominion in any thing than in Etymology) would make one shy of stretching invention to find how to differ from the generality. Therefore Calepin, upon this word, tells us that the Greek Grammarians, do against the nature of the Etymon (which plainly enough shows what they understood that to be) generally direct its beginning to be writ with the asper spirit; but yet he makes it signify obscure, or not visible. And tho' Plato is endeavoured to be hooked in to the deriving it from Adam by a very far fetch; yet 'tis plain that his calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a place before referred to, shows he understood it to signify invisible. And so Lexicons will commonly derive it (Vulgo, says Caelius. Rhodis.) But its extensiveness, as comprehending a state of happiness, is our principal concern, which way (as we might show by many more instances) the common stream carries it. Pausanias' in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of Hermes (according to Homer) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that he did lead. Soul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could not be thought to mean, they were then universally miserable. Sext. Empir. is an Authority good enough for the meaning of a Greek word. When (Adversus Mathem.) he tells us, tho' by way of objection; all men have a common notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (using the Genitive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Homer, and others do, another word house, or abode, in the Dative, being understood) And yet, as to the thing, he afterwards distinguishes Poets Fables, and what from the nature of the Soul itself, all have a common apprehension of. As also Diog. Laert. hath the same phrase, mentioning the Writings of Protagoras, who, he says, wrote one Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, using the Genitive, as here, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as hath been usual, on the mentioned account. And tho' his Books were burnt by the Athenians, because of the dubious Title of one of them concerning the Gods. So that we have not opportunity to know, what his Opinion of Hades was, we have reason more than enough, to think he understood it not of a state of Torment only for Evil Spirits. ; that the Discourse be not interrupted as to others that either have no need to be informed in this matter, having known as much before, as can be now told them; or no inclination to be diverted from their present purpose in reading; apprehending that what is generally told them, only concerning the usual signification of a word, is not said without some ground. And let Texts of Scripture be consulted about that, how Hades, and (the correspondent word in the O. T.) she'll, are used there. If we take the Help of Interpreters, the impartial. Reader is to judge of their Fidelity, and Ability who go our way * Primate Usher's Judgement may be seen in his Answer to the Jesuits Challenge, that this word properly signifies the other World, the place or state of the Dead— So that Heaven itself may be comprehended in it. Grot. on Luk. 16.23. Makes Hades most certainly to signify a place withdrawn from our sight; spoken of the body, the grave; of the soul, all that Region wherein 'tis separate from the body. So that as Dives was in Hades, so was Lazarus too, but in separate Regions.— For both Paradise, and Hell, or as the Grecians were wont to speak) Elysii and Tartara were in Hades. You may have in him more Quotations from the Poets, the sense of the Essenes' from Josephus, and passages from divers of the Fathers to the same purpose. Dr. Hammonds mind was the same, copiously expressed on Matt. 11.20. But differs from Grot. in ascribing to Philemon, the Iambics above recited, which the other gives to Diphilus. Dr. Lightsoot is full to the same purpose. On the 4th Art. of the Creed. And tho' Bellarmin will have this word always signify Hell (which if it do with Sheol the correspondent word; Jacob desired to go to Hell to his Son, as Dr. H. argues.) Camero (as good a Judge) thinks, except once, it never d●es. If any desire to see more to this purpose with little trouble to themselves, let them peruse Martinius' Lexic. on the word Inserus, or Insernus. I could refer them to many more whom I forbear to mention. Only if any think in some or other Text of Scripture this word must signify Hell only, since it is of that latitude as to signify Heaven in other places, an impartial view of the circumstances of the Text, must determine whether there, it be meant of the one, or the other, or both. . Upon the whole, it being most evident, that Hell, is but a small, and mean part of what is signified by Hades, it will be very unreasonable to represent or conceive of, the Power here ascribed to our Lord, according to that narrow notion of it. And would be a like incongruity, as if, to magnify the Person of highest Dignity, in the Court of a mighty Prince, one should say, He is the Keeper of the Dungeon. Th● word itself, indeed, properly taken, and according to its just extent mightily greatens him i.e. 'tis as much as to say, his Dominion is of unknown limits; such as no Eye can measure. We think with a sort of veneration, of what is represented as too big for our knowledge. We have a natural awe and reverence for unsearchable darkness. But in the mean time we herein suffer a just diminution of ourselves; that when our enquiry stops, and can proceed no further, it being but a very little part of the Universe that lies within our compass, having tired our enquiring Eye, and Mind, upon all the rest we write Hades, call it unseen, or unknown. And because we call it so; in reference to us, God himself calls it so too. It being his way (as is observed, by that noted Jew * Maimonides. ) speaking to men, to use the tongue of the children of men, to speak to them in their own language, and allow them to coin their own words. Which at first they often do very occasionally; nor, as to this, could they have a fairer, or a more urgent occasion, or that is more self-justifying than in one word to say of that other World, that it is Hades or invisible, when that is truly all that they have to say, or can have any immediate notice of about it. It hath therefore its rise from ourselves, and the penury of our knowledge of things. And is at once both an ingenuous confession, with some sort of modest cover, and excuse of our own ignorance. As with Geographers, all that part of this Globe, which they cannot describe, is Terra incognita; and with Philosophers, such Phaenomena, in nature, as they can give no account of, they resolve, shortly and in the most compendious way, into some or other occult quality, or somewhat else, as occult. How happy were it, if in all matters that concern Religion, and in this, as it doth so, they would shut up in a sacred venerable Darkness, what they cannot distinctly perceive, it being once by the undeceiving Word expressly asserted, that it is, without, therefore, denying its reality, because they clearly apprehend not what it is. With too many their Religion is so little, and their pride and self-conceit so great, that they think themselves fit to be Standards. That their Eye or Mind, is of a size large enough to measure the Creation; yea and the Creator too. And by how much they have the less left them of Mind, or the more it is sunk into Earth and Carnality, the more capable it is of being the measure of all reality of taking the compass, of all being, created and uncreated. And so that of the Philosopher takes place in the worst sense can be put upon it [to see Darkness is to see nothing] All is nullity that their sense reaches not. Hades is with such, indeed, empty, imaginary, Darkness; or in plainer English there is neither Heaven nor Hell, because they see them not. But we ought to have the greater thoughts of it, not the less, for its being too big, too great, too glorious for our present view: And that it must as yet, rest, as to us, and so let it rest a while, under the name of Hades. The unknown Dominion of our great Lord. According to that most express account he at his Ascension gave of the Existence of both parts together, that less known to us, and that more known, Matt. 28.18. All power is given to me both in Heaven and Earth. That Death is added, as contained also within the limits of our Lord's Dominion, doth expressly signify his custody of the passage from this Visible World to the Invisible; viz. as he commands the entrance into each distinct part of Hades, the Invisible World, consisting of both Heaven, and Hell, so he hath power over Death too, which is the common outlet from this World, and the passage unto both. But it withal plainly implies, His very absolute Power over this Visible World of ours also: For it signifies he hath the power of measuring every one's time here, and how long each Inhabitant of this World shall live in it. If it belong to him to determine when any one shall die, it must by consequence belong to him to assign the portion and dimensum of time that every one shall live. Nor is there any conceivable moment in the time of any one's life, wherein he hath not this power of putting a period by death thereunto, at his own pleasure. He is therefore signified to have the power of every man's life and death at once. And the Power of Life and Death is very high and great Power. He therefore herein implicitly claims, what is elsewhere expressly ascribed to him, Rom. 14.78, 9 None— lives to himself, (i.e. de jure, no man should) or dies to himself: For whether we live, we live unto the Lord, or whether we die, we die to the Lord; whether we live therefore or die, we are the Lords. For to this end Christ both died, and rose again, and revived, that he might be Lord, both of the dead and living. In sum, here is asserted to him a Dominion over both Worlds; this, in which we live, and that, into which we die, whether the one or the other part of it. And so in reference to Men, who once have inhabited this World, the sense of this ●ext, and that we are insisting on, is the same. Tho' Hades is of vastly larger extent than only to be the receptacle of such as have lived here; it having also, in both the parts of it, innumerable Inhabitants who never had a dwelling assigned them in this World of ours at all. But thus far we have the vast extent of our Lord Christ's Dominion, competently cleared to be the proper intendment of this Text. And that it never meant so faint and minute a representation of it, as only to make him Keeper of the bottomless Pit. Tho' of that also he hath the Key; as we shall further take notice. But are, now to inquire of, what will taken up less time. 3. The Kind of that Power over so vast a Realm, or manifold Realms, signified by this emblematical expression, of having the Keys, & ●. Every one knows, that the Keys are Insignia; some of the tokens of Power; and according to the peculiarity of the Object, may be, of Divine Power. The Jews, as some Writers of their Affairs say, appropriate the Keys of three, others of four things to God only. Of Life, or the entrance into this World. Of the Rain, or the Treasures of the Clouds. Of the Earth (say some * Weems. ) as of the Granary of Corn. And of the Grave. Of which, says one of their own.— The Holy Blessed, Pirke. R. Elie●er. Edit. per G. H. Varst. C. F. one hath the Keys of the Sepulchers in his hand, etc. And, as we may be sure he admits thither, so he emits from thence; and (as he says) in the future Age, the H. B. one will unlock the Treasures of Souls, and will open the Graves, and bring every Soul back into its own body, etc. Nor is this Key of the vast Hades, when it is in the hand of our Redeemer, the less in the hand of the Holy, Blessed One; for so is he too. But it is in his hand as belonging to his Office, of Mediator between God and Man, as was before said. And properly the phrase signifies Ministerial Power, being a manifest allusion to the common usage, in the Courts of Princes, of entrusting to some great Minister the Power of the Keys; as it was foretold of Eliakim, Isa. 22. that he should be placed in the same high station in Hezekiahs' Court, wherein Shebna was, of whom so severe things are there said; and that the Key of the House of David, should be laid upon his shoulder, etc. ver. 20, 21, 22. And the House of David, being a known Type of the House or Church of God; and he himself, of Christ, who, as the Son, hath power over the whole house, according to this typical way of speaking our Lord is said, Rev 3.7. to have the Key of David, to open so as none can shut, to shut so as none can open, i. e. to have a final decisive power in all he doth, from which there is no appeal. Nor could any thing be more congruous, than that having the Keys of the Celestial House of God, the Heavenly Palace of the Great King, the Habitation of his Holiness and Glory, in which are the Everlasting Habitations, the many Mansions, the Places prepared for his Redeemed; he should also have the Keys of the Terrestrial Bethel; which is but a sort of Portal, or Vestibulum to the other. The House of God, and the Gate of Heaven. And as he is implied to have the Keys of this introductive, preparatory Kingdom of Heaven (as the Keys of the King's Palace, where is the Throne or Seat of Government; and the Keys of the Kingdom must mean the same thing) when he is said to give them to the Apostle Peter, and the other Apostles: This was but a Prelude, and a minute Instance of his Power of those Keys of Hades, and of the glorious Heavenly Kingdom itself contained therein, which he was not to delegate, but to manage himself immediately in his own Person. If moreover he were signified by the An●el, Rev. 20.1. who was said to have the Key of the bottomless Pit; That also must import a Power, tho' great in itself, yet very little in comparison of the immense Hades, of which he is here s●id to have the Ke●s. So remote is it, that the Power ascribed to him there, should be the measure of what he here assets to himself: And the difference must be vastly greater than it is possible for us to conceive, or parallel, by the difference between having Power over the Palace, & all the most delightful & most spacious Territories in the vastest Empire of the greatest Prince, and only having Power over a Dungeon in some obscure corner of it Which for the great purposes, whereto all this is it be applied, we can can scarcely too much inculcate. And to such application let us now with all possible seriousness and intention of spirit, address ourselves. Which will consist in sundry Inferences, or Deductions, laying before us some suitable matter, Partly of our Meditation, Practice. The former whereof are to prepare, and lay a ground for the latter. 1. Divers things we may collect that will be very proper for our deep Meditation; which I shall propose not as things that we can be supposed not to have known before, but which are, too commonly, not enough thought on, or considered. And here we shall somewhat invert the order wherein things lie in the Text, beginning with what is there latter and lower, and thence arising, with more advantage, to what is higher, and of greater concernment. As, 1. That Men do not die at random, or by some uncertain, acciaccidental by stroke, that as by a slip of the hand, cuts off the thread of Life; but by an act of Divine Determination, and Judgement, that passes in reference to each one's Death. For as the Key signifies Authority and Power, the turning this Key of Death, that gives a Man his Exit out of this World, is an Authoritative Act. And do we consider in what hand this Power is lodged? we cannot but apprehend every such act is the effect of Counsel and Judgement. What Philosophers are wont to discourse of fortuitous Events in reference to Rational Agents, or Casual, in reference to Natural, must be understood but with relation to ourselves, and signifies only our own ignorance of futurities; but can have no place in the all-comprehending Mind, as if any thing were a contingency unto that. For them that live as if they thought they came into this World by chance; 'tis very natural to them to think they shall die, and go out of it, by chance too, but, when, and as, it happens. This is worse than Paganish Blindness; for besides what from their Poets, the vulgar have been made to believe concerning the three fatal Sisters, to whom they ascribed no less than Deity concerned in measuring every one's Life. The grave discourses which some of them have writ concerning Providence, and its extent to the lesser intermediate concerns of Life, much more to that their final great concern of Death, will be a standing Testimony against the too-prevailing Christian Scepticism (they ought to excuse the Soloecism, who make it) of this wretched Age! But such among us as will allow themselves the liberty to think, want not opportunity, and means by which they may be assured, that not an imaginary, but real Deity is immediately and constantly concerned in measuring our Time in this World. What an awful thought is this! And it leads to a 2 Inference. That it is a great thing to die. The Son of God, the Redeemer of man hath an immediate presidency over this affair He signalises himself by it, who could not suppose, he should be magnified by a trifle! We slightly say, such a one is Dead! Consider the matter in it self, and 'tis great. A reasonable Soul hath changed States! an intelligent Spirit is gone out of our world! The life of a Gnat, a Fly, those little Automata, or self moving things, how admirable a production is it! It becomes no man to despise what no man can imitate. We praise the Pencil that well describes the external figure of such an Animalculum, such a little Creature, but the internal vital, self moving power, and the motion itself, what Art can express! But an humane life how important a thing is it! 'twas one of Plato's thanksgivings that God had made him a man! How careful a guard hath God set over every man's life! fencing it by the severest Law. If any man shed man's blood, by man shall his blood be shed; and how weighty is the annexed reason! For in the image of God he made man. This then highly greatens this matter. He therefore reserves it wholly to himself, as one of his peculiarities, to dispose of such a life! I am he that kills and makes alive. We find it One of his high titles, The God of the Spirits of all flesh. He had what was much greater to glory in, that he was The Father of spirits, indefinitely spoken When he hath all the heavenly Regions, the spacious Hades, Peopled with such Inhabitants whose dwelling is not with flesh; (and for vast multitudes of them) that never was, that yet, looking down into this little world of ours, this minute spot of his creation, and observing that here were Spirits dwelling in flesh▪ he should please to be styled also the God of those Spirits, signifies this to be with him too an appropriate glory, a glory which he will not communicate farther than he communicates Godhead. And that he held it a divine right to measure the time unto each of them of their abode in flesh, & determine when they shall dislodge. This cannot be thought on-aright, without a becoming, most profound reverence of him on this account. How sharp a rebuke is given to that haughty Prince, The God in whose hands thy breath is hast thou not glorified. Dan. 5.23. That would prepare the way, and we should be easily led on, were we once come to think with reverence, to think also with pleasure, of this case, that our life, and every breath we draw, is under such a Divine Superintendency. The H. Psalmist speaks of it with high complacency, as the matter of his Song, that he had a God presiding over his life. So he tells us he would have each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, composed not more of Night and Day, than of Prayer and Praise directed to God under this notion, as the God of his life, Psal. 42.8. And he speaks it not grudgingly, but as the ground of his trust and boast, Psal. 31.14, 15.— I trusted in thee, O Lord, I ●aid thou art my God, my times are in thy hand. That this Key is in the hand of the Great Emmanuel, God with us, will be thought on with frequency, when it is thought on with delight. 3. Our Life on Earth is under the constant strict observation of our Lord Christ. He waits when to turn the Key, and shut it up. Through the whole of that time, which, by deferring, he measures out to us, we are under his Eye as in a state of probation. He takes continual notice how we acquit ourselves. For his turning the Key, at last, is a judicial act; therefore supposes diligent observation, and proceeds, upon it. He that hath this Key, is also said in the next Chapter, verse 18. to have Eyes like a flame of fire; with these he observes what he hath against one or another, ver. 20. And, with most indulgent patience gives a space of Repentance, ver. 21. and notes it down, if any than repent not, as we there also find. Did secure Sinners consider this, how he beholds them with a flame in his Eye, and the Key in his hand, would they dare still to trifle? If they did apprehend how he, in this posture, stands over them, in all their vain dalliances, idle impertinencies, bold adventures, insolent attempts against his Laws, and Government, presumptuous affronts of his high Authority; Yea or but in their drowsy slumberings, their linger delays, their neglects of offered Grace. Did they consider what notice he takes how they demean themselves under every Sermon they hear, in every Prayer wherein they are to join with others, or which perhaps, for custom's sake, they put up alone by themselves. How thei● hearts are moved, or unmoved by every repe●ted Call that is given them to turn to God, & get their Peace made by application of their Redeemer's reconciling Blood. In what Agonies would they be! what pangs of trembling would they feel within themselves, lest the Key should turn, before their great work be done! 4. Whatsoever ill designs by this observation he discovers, 'tis easy to him to prevent. One turn of this Key of Death (besides the many other ways that are obvious to him) disappoints them all, and in that day all their thoughts perish. 'Tis not therefore from inadvertency, indifferency, or impotency, but deep counsel, that they are permitted to be driven on so far. He that sitteth in the Heavens laughs, and he knows their day is coming. He can turn this Key when he will. 5. His Power as to every one's Death cannot be avoided, or withstood. The act of this Key is definitive, and ends the business. No man hath power over the Spirit to retain the Spirit; nor hath he power in Death, Eccles. 8.8. 'Tis in vain to struggle, when the Key is turned; the Power of the Keys, where it is supremely lodged, is absolutely decisive, and their Effect permanent and irrevocable. That Soul therefore for whose Exit the Key is turned, must thereupon then forthwith depart, willing or unwilling, ready or unready. 6. Souls that go out of this World of ours, on the turn of this Key, go not out of being. He that hath this Key of Death, hath also the Key of Hades, a Key and a Key. When he uses the former, to let them out from this, he uses the latter, to give them their Inlet into the other World, and into the one or the other part of it; into the upper, or the lower Hades, as the state of their case is, and doth require. Our business is not now with Pagans, to whom the Oracles of God are unknown: If it were, the best and wisest of them who so commonly speak of Souls going into Hades, never thought of their going no whither; nor therefore that they were nothing. They had reasons, then, which they thought cogent, that induced them, tho' unassisted with Divine Revelation, to conclude they survived their forsaken bodies. And what else could any unbribed understanding conclude, or conceive? When we find they have powers belonging to them, which we can much more easily apprehend capable of being acted, without help from the body, than by it? We are sure they can form thoughts, purposes desires, hopes; for it is matter of fact, they do it; and coherent thoughts, and thoughts arising from thoughts one, from another. Yea & thoughts abstracted from any thing corporeal, the notions of right and wrong, of Virtue and Vice, of moral good, and evil with some agreeable resolves, Thoughts quite above the sphere of matter, so as to form a notion of the Mind, itself, of a spiritual Being, as unexceptionable a one as we can form of a body. Yea of an Original self subsistent Mind and Spi●i●, the Former and Maker of all other. 'tis much more apprehensible, since we certainly know that all this is done, that it is done without any help of the body, than how flesh, or blood, or bones, or nerves, or brains, or any corporeal th●ng, should contribute to such Methods of thinking, or to any thought at all. And if it can be conceiv●d that a Spirit can act without dependence on a body, what should hinder but we may as well conceive it to subsist and live without such dependence? And when we find this power of thought belongs to somewhat in us that lives, since the deserted Carcase thinks not, how reasonable is it to suppose, that as the body lives not of itself, or life is not essential to it, for life may be retired and gone, and it remain, as we see it doth, the same body still, that the soul to which the power of thought belongs, l●ves of itself, not independently on the first cause, but essentially, so as to receive life, and essence together from that cause, or life included in its essence, so as that it shall be the same thing to it to be, and to live. And hereupon how obvious is it to apprehend that the Soul is such a thing as can live in the Body; which when it doth, the Body lives by it a precarious borrowed life; and that can live out of the Body, leaving it, when it doth so, to drop and die. These Sentiments were so reasonable, as generally to prevail with the more deeply thinking part of Mankind, Philosophers of all sorts (a few excepted, whose Notions were manifestly form by vicious inclination) in the Pagan World, where was nothing higher than Reason to govern. But we have life and immortality brought to light in the Gospel, 2 Tim. 1.10. and are forewarned by it that these will be the measures of the final Judgement, to give eternal life at last to them who by a patient continuance in well-doing, seek honour, Rom. 2.7. glory and immortality. To the rest, indignation, and wrath, v. 8. etc. because there is no respect of persons with God. v. 11. As supposing the discovery of another World, even by natural light (much more by the addition of supernatural) to be so clear, as that the Rule of the Universal Judgement, even for all, is most righteously to be taken from hence, and that there is nothing but a resolution of living wickedly, to be opposed to it. It is also no slight consideration that a susceptibleness of Religion should among the Creatures that dwell on Earth be so appropriate, and peculiar to Man, and (some rare Instances excepted) as far diffused, as Humane Nature. So as to induce some very considering Men, of the Ancients, as well as Moderns, both Pagans and Christians, to think Religion the more probable specifying Difference of Man, than Reason. And whence should so common an impression be, but from a cause as common? Or how can we avoid to think that this signature upon the Soul of Man, a capacity of Religion should be from the same hand that form the spirit of Man within him, and that a Natural Religiousness, and Humane Nature itself, had the same Author. But who sees not that Religion as such, Philo Judeu●, Quod Det●r. potiori insid. sole●▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath a final reference to a future state? He was no despicable Writer (tho' not a Christian) that positively affirmed, hope towards God to be essential to Man; and that they that had it not, were not partakers of the Rational Nature. 'Tis so much the more a deplorable and monstrous thing, that so many, not only against the light of their own Reason, but of Divine Revelation, are so industrious to unman themselves. And having so effectually in a great degree done it really, and in practice, aim to do it in a more compendious way notionally, and in principle too. And make use (or show) of Reason to prove themselves not to be reasonable Creatures: or to divest themselves of the principal dignity, and distinction of the Rational Nature. And are incomparably herein more unnatural than such as we commonly count 〈◊〉 upon themselves, who only act against their own bodily life, but these against the much nobler life of their Soul; They against the life of an individual; These against their own whole species, at once. And how deplorable is their case, that count it their interest, to be in no possibility of being happy! when yet their so great dread of a future state, as to urge them upon doing the most notorious violence to their own faculties to rid themselves of it, is a very convictive Argument of its reality. For their dread still pursues, and sticks close to them. This shows it lies deep in the nature of things which they cannot alter. The terrible Image is still before their Eyes; and their principal Refuge lies only in diverting, in not attending to it. And they can so little trust to their own Sophistical reasonings against it, that when they have done all they can, they must owe what they have of ease and quiet in their own Minds, not so much to any strength of reason they apprehend in their own thoughts, as in not thinking. A bold jest may sometimes provoke others laughter, when it doth not extinguish their own fear. A suspicion a formido oppositi will still remain, a misgiving, that they cannot nullify the great Hades, pull down the spacious Fabric of Heaven, or undermine the profound Abyss of Hell by a profane scoff. They will in time discern the difference between the evanid passion of a sudden fright, that takes its rise from imagination, and the fixed dread which is founded in the Reason of things. As one may between a fright in a dream, and the dread of a condemned Criminal, with whom, sleeping, and waking, the real state of his case is still the same. Nor are the things themselves, remote, or unconnected, God's right to punish a reasonable Creature that hath lived in contempt of him, and his own reasonable apprehension hereof, or his Conscience both of the fact and desert. They answer as face to face, as the stamp on the Seal, and the impression on the Wax. They would said make their Reason a protection against their fear, but ●h●t cannot serve both ways. The Reason of the thing lies against them already, and there cannot be an eternal War between the Faculty and the Object. One way or other the latter will overpower the former, and draw it into consent with itself: Either by letting it see there is a just true cause of fear, or (assisted by Divine Grace) prevail for the change of the sinner's course. Whereupon that troublesome fear, and its cause, will both upon the best terms cease together: And that what hath been proposed to consideration under this Head, may be the more effectually considered, to this blessed purpose. I add that, 7. The Discovery of the Invisible World, and the disposal of affairs there, have a most encourageing Aspect upon this World. For both the Discovery and the Disposal are by our Blessed Redeemer, in whom Mercy and Might are met in highest perfection. How fragrant breathe of Grace, how glorious a display of Power are there, in what he here says, Fear not! I am the first and the last; I am he that liveth and was dead, and I am alive for evermore, Amen. And I have the Keys of Hades and of Death. He hath opened the Celestial Hades to our view, that it might be also open to our safe entrance and blissful inhabitation. He who was Dead, but Liveth and had made his victorious triumphant entrance before us, and for us: He who had overcome him that had the Power of D●ath— Conquered the Gigantic Monster at the Gate, gained the Keys, and designed herein their deliverance from the fear of Death, who were thereby Subject to Bondage, Heb. 2.14, 15. He who hath abolished Death, and brought Life and Immortality to light in the Gospel, 2 Tim. 1.10. 'Tis he who bids us lift up our Eyes, and behold the Heavens opened, and himself standing at the right hand of God. The horrid, infernal Hades, he hath discovered too, only that we might fear and shun it. But yet more distinctly consider, why doth he here represent himself under this Character, He that liveth and was dead? But that he might put us in mind of that most convictive Argument of his Love, his submitting to Die for us. Greater love hath no Man— And that he might at once, put us out of doubt concerning his Power, that he yet survives, and is sprung up alive out of that Death, victorious over it: How amiable is the representation of such Power in conjunction with such Love! The same person having an heart so replenished with Love, an hand so armed with Power, neither capable of unkind design, or unable to effect the most kind. Behold him in this representation! who would not now fall at his foot and adore! Who would hesitate at resigning to him, or be appalled at his disclosure of this unknown World! Do but consider him who makes the Discovery, and who would not expect from him the utmost efforts of Love and Goodness? From him who is the Brightness of his Father's Glory, and the express Image of his Person! His Essential Image who is Love! From him who came into this wretched World of ours full of Grace and Truth! And who could not have come but by the inducement of Compassion to our Miseries. From him who knows all things, and whose ●ye penetrates into every recess of the vast Hades: All his own Empire, in whom are hid all the treasures of wisdom and knowledge: Put who only knows not to deceive: Who hath told us, in his Father's House are many Mansions, and if it were not so, would have told us that, Joh. 14.2. From him into whose mouth guile never entered, but into whose Lips Grace was poured, and is poured out by them; so that the Ear that hath heard him hath born him witness, and filled with wonder those that heard the Gracicious words which came out of his Mouth. Who hath told us all concerning that unseen world, that in this our present state it was fit for us to know; and enough, in telling all that will be his followers, that where he is, there he will have them be, Joh. 17.24. And consider the manifest tendency of the Discovery itself. What doth it mean or tend to, but to undeceive miserable mortals, whom he beholds from his high Throne mocked with shadows, beguiled with most delusive impostures, and easily apt to be imposed upon? Foolish, deceived, serving divers lusts and pleasures; feeding upon ashes, and wearying themselves for very vanity; sporting themselves in the dust of this minute spot of Earth; wasting their little inch of time, wherein they should prepare for translation into the Regions of unseen Glory. To these he declares he hath form a Kingdom for all that cover to mend their states, and that his Kingdom is not of this World; that for such as will be of this Kingdom, he will provide better, having other Worlds, the many Heavens above all which he is ascended, at his dispose, Ephes. 4.10. But they must seek this Kingdom and the Righteousness of it in the first place; and desist from their care about other things. He Counsels and Warns them not to lay up their Treasure on Earth— but in Heaven, and to let their hearts be there with their treasure. And what can withstand his power who having been dead liveth victorious over him that had the power of Death; and is alive for evermore possessed of an Eternal state of Life. And have we not reason to expect the most equal and most benign disposal of things in that unseen World: When he also declares I have the Keys, Rightful Authority, as well as Mighty Power, to reward and punish? None but who have a very ill mind can fear from him an ill management. He first became capable of dying, and then yielded himself to die, that he might obtain these Keys for gracious purposes. He had them before to execute just vengeance, as he was originally in the ●orm of God, and without robbery equal with God; an equal sharer in sustaining the wrong that had been done by Apostate Rebels, and an equal sharer in the right of vindicating it. But that he might have these Keys to open the Heavenly Hades to reduced Apostates, to Penitent Believing, Self-devoting Sinners, for this it was necessary, he ●●ould put on Man, be found here in fashion as a Man, take on him the fo●m of a Servant, become obedient to Death (even that servile punishment, the Death of the Cro●s, Phil. 2.7, 8. For this he is highly exalted into this Power, that every Knee might bow to him,— in hope of Saving Mercy, ver. 9, 10. compared with, Isa 45.22, 23. He had the Keys without this, of the Supernal Hades to shut out all offenders, and of the infernal to shut them up for ever. But that he might have them to absolve repenting believers, and admit them into Heaven, and only to shut up in Hell implacable Enemies. For this he must Die, and live again. He was to be slain and hanged on a Tree, that he might be a Prince and a Saviour to give Repentance and Remission of Sin, Act. 5.30, 31. That to this intent he might be Lord of the Dead and the Living, he must both Die and Rise, and Live so as to Die no more, Rom. 14.9. These Keys for this purpose, he was only to have upon these terms. He had a right to punish as an offended God, but to Pardon and Save, as a Mediating Sin expiating God-Man But as he was to do the part of a Mediator, he must act equally between the disagreeing Parties: He was to deal impartially on both sides. To render back entire to the injured Ruler of the World his violated Rights, and to obtain for us his forfeited favour, as entire. And undertook therefore when as a Sacrifice he was to be slain, to redeem us to God by his Blood, Rev. 5.9. To give him back his revolted Creature, Holy, Pure, Subject and Serviceable, as by his methods, he shall be at last; and procure for him Pardon, Acceptance and Eternal Blessedness. When therefore he was to do for us the part of a Redeemer, he was to Redeem us from the Curse of the Law, not from the Command of it; to save us from the Wrath of God, ●al. 3.13, 14. Rom. ●. 3. ●. not from his Government. Had it been otherwise, so firm and indissoluble is the connection between our Duty and 〈◊〉 felicity, that the Sovereign Ruler had been eternally injured, and We not advantaged. Were we to have been set free from the preceptive obligation of God's Holy Law, than most of all from that most fundamental precept, Thou shalt Love the Lord thy God with all thine Heart, Soul, Might and Mind. Had this been Redemption? Which supposes only what is Evil and Hurtful, as that we are to be Redeemed from. This were a Strange sort of Self-repugnant Redemption, not from Sin and Misery, but from our Duty and Felicity. This were so to be Redeemed as to be still Lost, and every way lost, both to God, and to ourselves for ever. Redeemed from loving God What a monstrous Thought! Redeemed from what is the great Active and Fruitive Principle. The source of Obedience and Blessedness. The Eternal Spring, even in the Heavenly State, of Adoration and Fruition. This had been to legitimate everlasting Enmity and Rebellion against the Blessed God, and to Redeem us into an eternal Hell of horror and misery to ourselves! This had been to cut off from the Supreme Ruler of the World for ever; so considerable a ●imb of his most rightful Dominion, and to leave us as miserable, as everlasting separation from the fountain of life and blessedness could make us. When therefore our Lord Jesus Christ was to Redeem us from the Curse of the Law, it was that the Promised Spirit might be given to us, Gal. 3.13, 14. who should write the Law in our Hearts, Jer. 31.33. Ezek. 36.27. Fulfil the Righteousness of it in us, by causing us to walk after his dictates, according to that Law, regenerating us, begetting us after God's Image, and making us partakers of a Godlike nature: So we through the Law bec●me Dead to the malediction and curse of it, that we may Live to God more devoted Lives than ever, Gal. 2.19. Thus is God's lost creature given back to him with the greatest advantage also to itself. With this design it is apparent our Lord Redeemed us, and by his Redemption acquired these Keys. Nor are we to doubt, but in the use of them, he will dispense exactly according to this just and merciful design. And what a perverse distorted Mind is that, which can so much as wish it should be otherwise? viz. That he should save us to the Eternal wrong of him that made us, and so as that we should be nothing the better, i. e. that he should save us without saving us? And hath this no pleasant comfortable aspect upon a lost World? that he who hath these Keys, will use them for such purposes, i. e. to admit to eternal bliss, and save to the uttermost all that will come to God by him not willing to be everlastingly alienated from the life of God) because he ever lives to make intercession, or to transact and negotiate for them, (as that word signifies) and that in a rightful way▪ and even by the power of these Keys! 8. That there must be some important Reason why the other World is to us unseen, and so truly bears the Name of Hades. This expresses the state of the case as in fact it is, that it is a World lying out of our sight, and into which our dim and weak Eye cannot penetrate: That other state of things is spoken of therefore as hidden from us by a vail. When our Lord Jesus is said to have passed into the Heavens, Heb. 4.14. he is also said to have entered into that within the vail, Heb. 16.19, 20. alluding to that in the Temple of Solomon, and before that, in Moses' Tabernacle; but expressly signifying that the Holy places into which Christ entered, not those made with hands, which were the Figure of the true, but Heaven itself, filled with the glorious presence of God, where he appears for us, Heb. 9.24. is also vailed from us. As also the Glory of the other State is said to be a Glory as yet to be revealed, Rom. 8.18. And we are told, Job 26.9. The great God holdeth back the face of his Throne, and above, ver. 6. 'tis represented as a Divine Prerogative, that Sheol which is there groundlessly rendered Hell) the vast Hades, is only naked before him, lies entirely open to his view, and therein the dark and horrid part of it Destruction (by which peculiarly must be meant Hell) is to him without a covering, not mo●e hidden from his Eye. Which shows this to be the Divine pleasure; so God will have it be, who could have exposed all to common view, if he had pleased. But because he order all things according to the Counsel of his will, Ephes. 1.11. we must conceive some weighty reason did induce hereto, that whatsoever lies beyond this present state of things should be concealed from our immediate view, and so come uno nomine, to be all called Hades. And if the reason of God's conduct, and the course of his dispensation herein had been equally hidden, as that State itself is, it had been a bold presumption to inquire and pry into it; modesty and reverence should have restrained us. But when we find it holds a manifest agreement with other parts of his Counsel, that are sufficiently revealed; and that the excellency of the Divine Wisdom is most conspicuous and principally to be beheld and admired, in ordering the apt congruities and correspondencies of things with each other, and especially of the ends he proposes to himself, with the Methods and Ways he takes to effect them; 'twere very great oscitancy, and an undutiful negligence not to observe them, when they stand in view, that we may render him his due acknowledgements, and honour thereupon. 'Tis manifest that as God did not create Man, at first, in that which he designed to be his final State, but as a Probationer, in a State of Trial, in order to a further State: So when he Apostatised and fell from God, he was graciously pleased to order for him a New Trial, and put him into the hands of his merciful Redeemer, who is entrusted with these Keys, and with the Power of Life and Death over him, to be managed and exercised according to the terms plainly set down and declared in His Gospel. Wheresoever he is with sufficient evidence revealed and made known, Men immediately come under obligation to believe in him, to intrust and commit themselves into the same hands; to rely upon the truth of his Word, in every thing he reveals, as the ground of their submitting to his Authority in every thing he requires. What concerns their present practice, he hath plainly shown them, so much as it was requisite they should preapprehend of future Retributions, Rewards and Punishments he hath revealed also; not that they should have the knowledge hereof by immediate inspection, but by taking his word. That as their first Transgression was founded in Infidelity; that they did not believe God, but a lying Spirit against him; their first step in their Recovery, and return to God, should be to believe him, and take his word about things th●y have themselves no immediate sight or knowledge of. This point was by no means to be quitted to the first Apostates. As if Gods saying to them, if you Transgress, you shall Die, or go into Hades, was no sufficient enforcement of the Precept, unless he had given them a distinct view of the States of felicity, or misery, which their Obedience, or Disobedience would lead them into. This had been to give away the whole cause to the revolted Rebels, and rather to con●ess error and oversight in the Divine Government, than impute fault to the impugners of it! This being the State of the Case, How suitable had it been to the design of this Second Trial to be made with Men, to withdraw the vail, and let every ones own Eyes be their informers of all the Glories of the Heavenly State! and hereupon proclaim and preach the Gospel to them, that they should all partake herein, that would entirely deny themselves, come off from their own bottom, give themselves up absolutely to the Interest, Love, Service and Communion of their Redeemer, and of God in him? To fortify them against the assaults and dangers of their Earthly Pilgrimage by reversing that Rule, The Just shall live by Faith; even that Faith which is the Substance of the things hoped for, Heb. 10.38. c. 12.1. and the Evidence of things not seen; or by inverting the method, that in reference to such things, We are to walk by Faith, 2 Cor. 5.7. not by Sight, and letting it be. We are to walk by Sight, not by Faith! And that lest any should refuse such Compliance with their Great Lord, Whole Hades, should be no longer so, but made naked before them, and the covering of Hell and Destruction be taken off, and their own Eyes behold the infernal horrors, & their own Ears hear the shrieks and howl of accursed Creatures, that having rejected their Redeemer, are rejected by him. We are not here to consider, what course would most certainly effect their Salvation, but what most became the Wise Holy God, to preserve the Dignity of his own Government, and save them too, otherwise Almighty Power could save all at once. As therefore we have cause to acknowledge the kindness and compassion of our Blessed Lord, who hath these Keys, in giving us for the kind, such notices as he hath, of the state of the things in Hades. So we have equal cause to admire his Wisdom, that he gi●es us not those of another kind, that should more powerfully strike sense and amaze us more, but instruct us less That continues it to be Hades still, a state of things to us unseen as yet. As the case would have been on the other supposition, the most generous noble part of our Religion had been sullied or lost; & the Trial of our Faith— which is to be found unto Praise, Honour and Glory at the appearing of Jesus Christ, even upon this account, that they who had not seen him in his mean circumstances on Earth, nor did now see him, amidst all the Glories of his exalted State, yet believing, loved him, and rejoiced in him with joy unspeakable, and full of Glory, 1 Pet. 1.7, 8. This Faith, and all the glorious trials of it, with its admirable achievements, and performances, whereby the Elders heretofore obtained so good a Report, and high renown on Earth, Heb. 11.2. and which filled the World with wonder, had all vanished into obscurity and Darkness, i. e. If they had believed no more, or no greater things, than every Man besides, had the immediate view of by his own Eyesight. And yet the trial had been greater, on another Account, than the Divine Wisdom in conjunction with Goodness, and Compassion, thought fit ordinarily to put sincere Christians upon. For who could with any tolerable patience have endured longer abode on Earth, after they should once have had the glory of the Heavenly state immediately set in view before their Eyes! especially considering, not so much the Sufferings, as the impurities of their present State! What for great reason was a special vouchsafement to one Apostle was for as great to be common to all Christians. How great is the Wisdom and Mercy of our Blessed Lord in this partial concealment of our future State, and that while so much as is sufficient is revealed, there is yet an Hades upon it, and it may still be said, It doth not yet appear what we shall be, 1 Joh. 3.2. But as these Majestic Life-breathing words of our Great Lord, do plainly offer the things that have been mentioned (and many more such that might occur) to our Thoughts and Meditation; so will they be thought on in vain, if they be not followed and answered by suitable Dispositions, and Actions of Heart and Life. Therefore the further use we are to make of this great Subject will be to lay down 2. Divers correspondent things to be practised and done, which must also suppose dispositions and frames of Heart and Spirit agreeable thereto. 1. Let us Live expecting a period to be ere long put to our Life on Earth For remember, there are Keys put into a great hand for this very purpose, that holds them not in vain. His Power is of equal extent with the Law he is to proceed by. And by that it is appointed for all once to Die. Heb. 9.26. Therefore as in the Execution, he cannot exceed, so he will not come short of this appointment: When that once shall be, it belongs to him to determine. And from the course we may observe him to hold, as it is uncertain to all, it can be very remote to none. How short is the measure of a Span! 'Tis an absurd vanity ●o promise ourselves that which is in the power of another. How Wise and Prudent a thing to accommodate ourselves composedly to his pleasure, in whose power we are! And to live as Men continually expecting to die! There are bands of Death out of which, when they once take hold, we cannot free ourselves. But there are also bands of Life, not less troublesome or dangerous. 'Tis our great concern to be daily by degrees, loosening and disentangling ourselves from these bands; and for preventing the necessity of a violent Rupture, To be daily disingaging our Hearts from an ensnaring World, and the too close embraces of an over indulged Body. Tell them resolutely, I must leave them, whensoever my great Lord turns the Key for me, and I know not how soon that may be. It is equally unhappy and foolish to be engaged in the pursuit of an impossibility; or in a War with necessity, the former whereof cannot be obtained, the latter cannot but overcome. We owe so much to ourselves, and to the ease and quiet of our own Minds, to be reconciled, at all times, to that which may befall us at any time. How confounding a thing is surprisal by that which ourselves regret and dread! How unaccountable and ignominious must it be to pretend to be surprised with what we have so great reason always to expect! And whereof we are so oft forewarned! Is it no part of Christian watchfulness to wait for such an hour? Tho' that waiting all the days of our appointed time, mentioned John 14.14. refers to another change than that of Death, viz. (as the foregoing and following verses show) That of the Resurrection, yet it cannot but be equally requisite, upon a no less important reason. And the requests, that the Lord would make us know our end, and the measure of our Days that we may know how frail we are, Psal. 39.4. And that he would teach us so to number our Days that we may apply our hearts to wisdom, Psal 90.12. are equally monitory to the same purpose, as the most express Precepts: As also the many Directions we have to watch and wait for our Lord's appearance and coming are as applicable to this purpose. For whensoever his Key opens our passage out of this World, and These Bodies, Hades opens too, and he particularly appears to us, in as decisive a judgement of our case, as his universal appearance and judgement will at last give for all. The placid agreement of our Minds and Spirits with Divine determination, both as to the thing, and time, of our departure hence, will prevent the trouble and ungratefulness of being surprised; and our continual expectation of it, will prevent any surprisal at all Let this then be an agreed resolution with us, to endeavour being in such a posture, as that we may be capable of saying, Lord whensoever thou shalt move thy Key, and tell me this night, or this hour, I'll require thy Soul, thou shalt not, O Lord, prevent mine expectation, or ever find me counting upon many years' enjoyment of any thing this world can entertain me with. In further pursuance hereof, 2. Be not over-intent on designs for this present World; which would suppose you to count upon long abode in it. Let them be always laid with a supposition, you may this way, even, by one turn of this Key, be prevented of bringing them about; and let them be pursued with indifferency, so as that disappointment even this way, may not be a grievance. A thing made up of thought and design, as our Mind and Spirit naturally is, will be designing one way or other; nor ought we to attempt that violence upon our own Natures, as to endeavour the stupifying of the intelligent, designing Mind, which the Author of Nature hath put into us. Only let us so lay our designs, as that how many soever we form, that may be liable to this sort of disappointment; we may still have one greater and more important, so regularly and surely laid, that no turn of this Key shall be in any possibility to frustrate, but promote it rather▪ The design for the Kingdom of God to be first sought, with his Righteousness, Mat. 6.33. or which is pursued by seeking Glory, Honour▪ and Immortality, to the actual attainment of Eternal Life, Rom. 2.7. may, if prescribed methods be duly observed, have this felicity always attending it, to be ●ucessfully pursued, while we live, and effected when we Die, But this is an unaccountable vanity under the Sun, that Men too generally form such, projects that they are disappointed both when they do not compass them, and when they do. If they do not, they have lost their labour, if they do they are not worth it. They dream they are Eating, and enjoying the fruit of their labour, but they awake, and their Soul is empty. And if at length they think of laying wiser and more valuable designs, the Key turns, and not having fixed their resolution, and begun aright, they and all their thoughts (foolish or more wise) perish together. Because there is a fit season for every fit undertaking, a time, and judgement for every purpose, or a critical time, such as is by Judgement affixed to every such purpose, Eccles. 8.6. and because also Men know not their time, c. 9.12. therefore their Misery is great upon the Earth, and as Birds caught in a snare, they are snared in an evil time that falleth suddenly upon them. O miserable, miserable Mortals! So are your immortal Spirits misemployed and lost! Their most valuable design for another World is seldom thought on in season, their little designs for this World they contrive and prosecute with that confidence, as if they thought the World to be theirs, and themselves their own, and they had no ●ord over them. This rude insolence that holy Apostle animadverts upon, of such as say, To Day or to Morrow we will go to such a City, Jam. 4.13, 14, 15. and continue there a ●ear, and Buy and Sell, and get Gain, whereas they know not what shall be on the morrow. And What is their Life? a Vapour, etc. So much of Duty, and becoming Behaviour is in the mean time forgotten as to say, If the Lord will we shall live, etc. This is to bear themselves as absolute Masters of their own Lives. How bold an affront to their Sovereign Lord? They feel themselves well in Health, Strength, and Vigour, and seem resolved it shall be a Trial of Skill who hath the Power, or to whom the Keys belong, till it come to the last irrefragable demonstration, that he changes their Countenance and sends them away, Joh. 14.20. and then they go driven, plucked, and torn away from their dwelling-place rooted out of the Land of the living, Psal. 2.55. But if any premonitory decays make them doubt the perpetuity of their own abode here, they some what ease their minds by the pleasure they take in thinking, when they have filled their own Bellies, Psal. 17.14. What they shall leave of their substance to their Babes, and to them that shall come after. And their inward thought is, that their Houses shall continue for ever, and their Dwelling places to all Generations; and they call their Lands after their own Names, and their Posterity approve their sayings, think and act as wisely as they, Psal 49.11, 12.— Thus they take upon them, and reckon they for their time, and theirs after them shall still dwell in their own A wise thought! They are the Owners when another keeps the Keys. Several other things of like import, I shall more lightly touch, that may be collected from what hath been already more largely said, and leave to be further enlarged upon, in your own thoughts, and shall dilate more upon some other, as they are either more material, or less thought on by the most. 3. Be not prodigal of your time on Earth, which is so little in your Power. Because you are not to expect much, make the best use you can of your little. 'Tis so precious a thing that it is to be redeemed, 'tis therefore too precious to be embezzled and trifled away. The connexion of those two precepts, Ephes. 5.15, 16. of walking circumspectly not as Fools, but as Wise, and that of Redeeming the time more than intimates, that to squander time is a foolish thing. Of the several sorts of things that we make ourselves, their shape and frame, shows their use and end. Are we to make a less judicious estimate of the Works of God? If we therefore contemplate ourselves, and consider what a sort of Production Man is, Can we allow ourselves to think God made him a reasonable Creature on purpose to play the Fool? Or can we live as if we thought so, without reproaching our Maker? But whereas he who hath been the Author to us of such a Nature, capable of improving a life's time in this World unto most valuable purposes, hath also been the Author of such a Law, requiring us to redeem time. The reproach will be wholly turned off from him upon ourselves, and our consequent ruin be upon our own guilty Heads. And he will find some among ourselves, who by the advantage only of the reasonable Nature, common to us and them; that are instructors to us, not to waste our days in vanity, and will be witnesses against us if we so foolishly consume, what we cannot command. Some such have unanswerably reprehended the common folly of those that dread the thought of throwing away their whole Life at once, that yet have no regret at throwing it all away by parcels and piece-meal. And have told us a wise Man can find nothing of that value, for which to barter away his time * Neque qui● quam reperit dignu●, qu●d eum temporsu● permutare! Sen. . And we are to consider, that as we are reasonable Creatures we are accountable. That we are shut up in these Bodies, as in Work-houses. That when he that keeps the Keys lets us out, we are to receive the things done in the Body, according to what we have done, whether good or evil,— 2 Cor. 5.10. That it belongs to him that measures our time to Censure it too, and the use we have made of it. 4. Let him be at once both great and amiable in our Eyes, who hath so absolute power over us, and so gracious propensions towards us, i e. Who hath these Keys, and who acquired them with so merciful intentions, even upon such terms as could not but signify the greatest compassion and good will towards such as we. Reconsider, what hath been offered as matter of Meditation, to both these purposes. And now, hereupon, let us endeavour to have a correspondent sense, inwrought into our Hearts, and to bear ourselves towards him accordingly. The power and efficacy of whole Christianity depends upon this, and doth very principally consist in it. What a faint, impotent, languishing thing is our Religion, how doth it dwindle into spritless, dead form without it? Either the form of knowledge is nothing else but insipid dead notion; and our forms of Worship, only fruitless unpleasant formality, if we have not a vivid sense in our Hearts both of his glorious greatness, and of his excellent loving kindness. As much as words can signify towards the impressing such a sense into our Hearts, we have in these words, uttered from his own Mouth, so that he may say as that memorable type of him once did, you may plainly perceive, it is my Mouth that speaketh to you. I am the first and the last. Gen. 45. I am he that liveth and was dead, and behold I am alive for evermore. And hereto he now sets his solemn ratifying Seal, Amen. Wherewith he leaves us to pause, and collect, that thus it was brought about, that he could add, and I have the Keys of the vast Hades, the whole unseen World, and of Death. And God forbid that, now, these words should be with us an empty sound, or a dead Letter! Let us cast in our minds what manner of Salutation this should be! Doth the Son of God thus vouchsafe to bespeak miserable abjects, perishing, lost wretches! How can we hereupon but bow our Heads and Worship! What agitations of affection should we feel within! How should all our internal Powers be moved! and our whole Souls made as the Chariots of Amminadib. What can we now be unwilling of, that he would have us be, or do? And as that, whereof we may be assured, he is most willing. 5. Let us entirely receive him, and absolutely resign ourselves to him, as our Prince and Saviour. Who would not covet to be in special Relation to so mighty, and so kind a Lord! And can you think to be related to him, upon other terms? And do you not know that upon these▪ you may? when in his Gospel he offers himself, and demands you. What can that mean but that you are to receive him, and resign yourselves? The case is now brought to this state, that you must either comply, or rebel. And what? Rebel against him who hath these Keys, who is in so high Authority over the whole unseen World! Who is the head of all Principality and Power, who is gone into the Heavens, the glorious upper Hades, and is at the right hand of God, Angels, Authorities, Powers being made Subject to him, 1 Pet. 3.21. We little know or can conceive as yet, the several orders and distinctions of the Celestial Inhabitants, and their great and illustrious Princes and Potentates, Thrones, Dominions, etc. that all pay him a dutiful and a joyful subjection and obedience. But do we not know God hath given him a Name above every Name? and that in his Name (or at it, as it may be read, i. e. in acknowledgement of his Sovereign Power, every knee must bow, of things in Heaven, on Earth and under Earth, and all confess that he is Lord to the Praise and Glory of God the Father? And who art thou, perishing wretch! that dar'st dispute his Title? or that when all the Creation must be subject to him, wilt except thyself? And when it cost him so dear, that his vast power might be subservient to a design of ●race, and thou must at last be saved by him, or lost for ever. What can tempt thee to stand out against such Power, and such Grace? If thou wert to gratify thy ambition, how glorious a thing is it to be a Christian! a Subject, a Devoted Homager to so mighty a Prince! If to provide against thy necessity, and distress, what course can be so sure and successful, as to fly for refuge to so Compassionate a Saviour! And dost thou not know there must be to this purpose, an express transaction between him and thee? Wonder he will condescend to it! To capitulate with Dust and Ashes! To Article with his own Creature, with whom he may do what he will! But his merciful condescension herein is declared and known. If there shall be a special Relation settled between him and thee, he hath told thee in what way it must be, i. e. by way of Covenant-transaction, and agreement, as he puts his People of old in mind, his way was with them; I entered into Covenant with thee, and thou becamest mine, Ezek. 16.8. This I insist upon and press, as a thing of the greatest importance imaginable, and the least thought of: Nor the strange incongruity animadverted on, viz. That we have the seals of such a Covenant among us, but the Covenant itself slips through our hands. Our Baptism soon after we were born, with some foederal words then, is thought enough, as if we were a Nation of always Minors. Who ever therefore thou art, that hearest these words, or readest these Lines; know that the Great Lord is express towards thee in his Gospel proposal. Wilt thou accept me for thine, and resign thyself as mine? He now expects and requires thy express Answer. Take his Gospel as from the Cross, or take it as from the Throne, or as from both, 'tis the same Gospel interwoven of Grace and Authority, the richest Grace, and the highest Authority at once inviting and requiring thee to commit and submit thyself unto him. Take heed lest his Key turn before thou have given thy complying answer importing at once both thy Trust and thy Subjection. Give not over pleading with thyself, with thy wayward stupid heart, till it can say to him," Lord, I ●ield, thou hast overcome. Till with tender relent thou hast thrown thyself at his feet, & told him, Lord, I am ashamed, I am confounded within myself, that thou shouldst Die upon a Cross to obtain thy high Power, and that thou art now ready to use it for the saving so vile a miscreant as I! That when thou hast so vast an unknown World, so numberless myriads of excellent Creatures in thy obedience, thou shouldst yet think it worth thy while to look after me! and that I should so long have withstood thy kind and gracious overtures and intendments! O forgive my wicked aversion! I now accept and resign. And now this being sincerely done, with fullness of consent, with deep humility, with yearning bowels, with unfeigned thankfulness, and an inward complacency, and gladness of Heart. 6. Let your following course in this World be ordered agreeably hereto, in continued dependence, and subjection. As we have received Christ Jesus, the Lord, so we are to walk in him, Col. 2.6. Take him according to the Titles here given him, as Christ—, a Person anointed, authorized, qualified to be both, Jesus, a Saviour, so we are to walk (according to our first reception of him,) in continual dependence on his Saving Mercy, and and to be a Lord, or as 'tis here expressed with eminency, the Lord, so we are to walk in continual subjection to his Governing Power. Otherwise our receiving him, at first, under these notions, hath nothing in it but mockery and collusion. But if his obtaining these Keys, upon the terms here expressed, as having been dead, and now living, and having overcome Death (as 'tis also Rom. 14.9.) did signify his having them for saving purposes, as it must, since for other purposes, he had them sufficiently before; and if we reckoned this a reasonable inducement to receive him, and commit and intrust ourselves to him as a Saviour, that he died, and overcame Death? for his Grace in yielding to Die, had not rendered him a competent object of trust, otherwise than in conjunction with his Power in overcoming Death, and so gaining into his hands these Keys: Then, the same reason still remaining, how constant an encouragement have we to continue accordingly walking in him all our days! How potent an argument should it be to us, to live that life which we live in the Flesh, by Faith in the Son of God who loved us, and gave himself for us? Gal. 2.20. i e. inasmuch, as having been crucified with him (which is also there expressed) we feel ourselves to live nevertheless; yet so as that 'tis not so much we that live, as Christ that liveth in us; who could not live in us, or be to us a spring of Life, if he were not a perpetual spring of Life, in himself. And consider, how darest thou live otherwise in this Flesh, in this Earthly House, whereof he keeps the Keys, and can fetch thee out at his pleasure? When he hath warned thee to abide in him, that when he shall appear, thou mayest have confidence, and not be ashamed at his coming, 1 Joh. 2.28. He will certainly then appear, when he comes to open the Door, and dislodge thee from this flesh (though there be here a further, and final reference to another appearance, and coming of his) and if he then find thee severed, and disjoined from him (thy first closure with him, not having been sincere, truly unitive and vital) how terribly will he look! how confoundedly wilt thou look in that hour! Neither hast thou less reason to live in continual subjection to him, considering that as he died, and overcame Death that he might have these Keys, so he now hath them, and thou art under his governing Power. The more thou consider'st his right to Govern, the less thou wilt dispute it. When he was spoken of as a Child to us born, that he might become a Man of sorrows, & be sorrowful unto the Death, and have all the sorrows of Death come upon him, he is at the same time said to be the mighty God, Isa. 9.6. & it was declared the Government should be upon his Shoulders. As he was the first begotten from the Dead, viz. both submitting to Death, and conquering it; so he was the Prince of the Kings of the Earth, (a small part of his Kingdom too) his Throne being founded on his Cross, his Governing Power, in his Sacrifice, i. e. The Power whereby he so governs, as that he may also save; making these two things the salving the Rights of the Godhead, injured by Sin, and the delivering of the Sinner from an Eternal ruin, to agree, and consist with one another. What an endearing obligation is this to obey! That he will be the Author of Eternal Salvation to them that obey him! Inasmuch as, while our obedience cannot merit the least thing from him, yet his vouchsafing to govern us doth most highly merit from us. For he Governs by writing his Law in the heart, which makes our heart agree with the Law, and by implanting Divine Love in us, which vanquishes enmity and disaffection, and virtually contains in its self our obedience, or keeping his Commandments, Joh. 14.15. and 23. 1 Joh. 5.3. Therefore this Government of his, over us, is naturally necessary to our Salvation and blessedness, and is the inchoation and beginning of it; as our perfected Love to God, and conformity to his Nature, and will, do involve and contain in themselves our complete and perfect blessedness, with which a continued enmity, or a rebellious, mutinous disposition against God, is naturally inconsistent; and would be to us, and in us, a perpetual, everlasting Hell. There can therefore be no inthralling servitude in such obedience, but the truest liberty, that by which the Son makes us free indeed, Joh. 8.36. Yea a true sort of royalty: For hereby we come in the most allowable sense, to live as we will, our will being conformed to the will of God. Whereupon that was no high extravagant rant, but a sober expression, We are born in a Kingdom, to serve God is to reign. Sen. And we know this to be the will of God, that all should honour the Son, Joh. 5.23. as they honour the Father. Herewith will the Evangelically Obedient comport with high complacency; accounting him most highly worthy that it should be so. Wherein therefore the Christian Law seems strictest, and most rigorous in the enjoined observance of our Lord Christ, herein we shall discern an unexceptionable reasonableness, and comply with a complacential approbation. And let us put our own hearts to it, and see that without regret, or obmurmuration they can readily consent to the equity of the precept. 'Tis enjoined us (constructively at least) that because Christ Died for us, when we were Dead, quite lost in Death, we that live hereupon, should settle this which ourselves as a sixed judgement, and upon that intervening judgement, yield to the constraint of his Love, so as henceforth no more to live to ourselves, q. d. God forbid we should henceforth be so profane! we must now for ever have done with that impious, unlawful way of living. What? after this! that we have so fully understood the state of our case, that we should be so assuming, as ever, again to offer at such a thing, as living to ourselves, to make ourselves Deities to ourselves: Or to live otherwise than unto him who Died for us and Rose again, 2 Cor. 5.14, 15. This is high and great, and may seem strict and severe. What? to hav● the whole stream of all the actions, and aims, the strength and vigour of our Lives, to be carried in one entire undivided current unto him, and (as it must be understood, Gal. 2.19.) to God in him, so as never more to live to ourselves, a divided, separate life apart from him! or wherein we shall not finally, and more principally design for him! How high is his claim! but how equal and grateful to a right mind! with what a plenitude of consent is every Divine Command, (taking this into the Account) esteemed to be right in all things! So as that whatsoever is opposite is hated as a false way, Psal. 119.128. And as the precept carries its own visible reason, the keeping of it carries its own reward in itself, Psal 19.11. And is it too much for him who bears these Keys, and obtained them on such terms, and for such ends, to be thus affected towards him! We are required, without exception, without limitation or reserve, whatsoever we do, whether in word or work, to do all in the Name of our Lord Jesus Christ, Col. 3.17. Inquire we, Do our Hearts repine at this Law? Do not we? Doth not this World owe so much to him? Why are we allowed a place and a time here? Why is not this World a flaming Theatre? Is it not fit every one should know under whose Government they live? by whose Beneficence, under whose Protection, and in whose name they may act so, or so, and by whose Authority? Either obliging, or not restraining them, requiring, or licensing them to do this or that? Doth this World owe less to him, that bears these Keys, than Egypt did to Joseph, when thus the Royal word went forth in reference to him? I am Pharaoh, and without thee shall no Man lift up his hand or foot in all the Land of Egypt? How pleasant should it be to our Souls, often to remember and think on that Name of his which we bear, Isa. 26.8. Mal. 3.18. and draw in as vital breath, Psal. 45.6— 11. Joh. 20.28. the sweet odours of it, Cant. 1.3. How glorious a thing should we count it, because he is the Lord our God, to walk in his Name for ever and ever, as all People will walk every one in the Name of their God, Mic. 4.5. And then we shall account it no hard Law, whatever we do, to do all in the Name of our Lord Jesus, giving thanks to God the Father by him, and for him; blessing God every Day, that we are put by him, under the mild and merciful Government of a Redeemer. Then, we shall rejocyingly avow, as the Apostle doth, 1 Cor. 9.21. That we are not without Law to God, but under Law to Christ. Whereupon, when you find your special Relation is thus settled and fixed, unto the great Lord both of this present visible World, and of Hades, or the invisible World, also, by your Solemn Covenant with him, and evidenced by the continued correspondency of your heart and Life, your Dispositions and actions thereunto. 7. Do not regret or dread to pass out of the one World into the other at his call, and under his conduct, though through the dark, passage of Death; remembering the Keys, are in so great and so kind a hand. And that his good pleasure herein is no more to be disinherited, than to be disputed or withstood. Let it be enough to you, that what you cannot see yourself, he sees for you. You have oft desired your ways, your motions, your removals from place to place, might be directed by him in the World. Have you never said if thou go not with me, carry me not hence? How safely and fearlessly may you follow him blindfold or in the dark any whither! not only from place to place, in this World, but from world to world! how lightsome soever the one, and gloomy and dark the other may seem to you. Darkness and light are to him alike. To him Hades is no Hades, nor is the dark way that leads into it to him an untrodden path. Shrink not at the thoughts of this translation, though it be not by escaping Death, but even through the jaws of it. We commonly excuse our aversion to Die, by alleging that Nature regrets it. But we do not enough consider that in such a compounded sort of creature as we are; the word Nature must be ambiguous. There is in us a sensitive Nature that regrets it; but taking the case as it is now stated, can we think it tolerable, that it should be regretted by the reasonable Nature? unto which, if we appeal, can we suppose it so untrue to its self, as not to assert its own Superiority? or to judge it fit that an intelligent, immortal Spirit, capable of so great things, in another World, should be content with a long abode here. Only to keep a well-figured piece of Flesh from putrifying, or give it the satisfaction of tasting meats, and drinks, that are grateful to it, for a few years! And if for a few, why not for many? and when those many were expired, why not for as many more? And the same reason always remaining, why not for always? The case is thus put, because the common meaning of this allegation, that Nature reg●ets or abhors this dissolution; is not that they are concerned for their Souls how it may far with them in another World, which the most little mind or trouble themselves about; but that they are to have what is grateful to them in this World. And was this the end a reasonable Spirit, was made for, when, without reason, sense were alike capable of the same sort of gratifications? What Law, what Equity? what rule of Decency can oblige the Soul of a Man, capable of the Society, and Enjoyments of Angels, to this piece of Self-denial▪ for the sake of his incomparably base Body? Or can make it fit that the nobler and more excellent Nature, should be eternally subservient to the meaner, and more ignoble? Especially, considering that if (according to the case supposed) the two last foregoing directions be complied with, there is a sort of Divine Nature superadded to the whole Humane Nature, that cannot but prompt the Soul ennobled by it, to aspire to suitable, even to the highest, operations and enjoyments, whereof it is capable, and, which are not attainable in this present bodily state. And if there were still a dispute between Nature and Nature, it's enough that the great Lord of Hades, and of this present sensible World too, will determine it. In a far lower instance, when the General of an Army commands it upon an enterprise, wherein life is to be hazarded, it would be an ill excuse of a cowardly declining, to say, their Nature regrets and dreads the adventure. The thing is necessary. Against what is so unavoidable as Death, that is an abject mind that reluctates. * Miser est quicunque non vult, Mundo secum moriente, mori Sen. Tr. Come, then, let us embolden ourselves, and when he brings the Key, dare to die. It is to obey, and enjoy him who is our life, and our all. Say we cheerfully each of us, Lord Jesus receive my Spirit, into thy hands I commit it who haste Redeemed it. 8. Let us quietly submit to Divine Disposal, when our dear Friends and Relatives are by Death taken away from us. For consider into what hands this affair is put, of ordering every one's decease, and removal out of this into the other World, and who hath these Keys▪ 'Tis such a one, whose right, if we use our thoughts, we will not allow ourselves to dispute, or to censure his administration. His Original Right, is that of a Creator and a God. For all things were Created for him, and by him, Col. 1.16. And without him was nothing made that was made, Joh. 1.2. ●he First and the Last to all things, v. 17. His supervening Right, was that of a Redeemer, as hath been already noted from this context, and, as such, he had it by acquisition, dying to obtain it, & overcoming Death! I am he that liveth and was dead. And then, as he elsewhere declares, by constitution, All Power is given me both in Heaven and on Earth, Mat. 28.19. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) imports rightful Power. And who are we? or any Relatives of ours? whom all the Power of Heaven and Earth hath no right to touch? What exempt jurisdiction, can we pretend ourselves to belong unto? Or will we adventure to say, not denying his right, he did not use it well in this case? who is more fitly qualifyed to Judge, than he that hath these Keys? And let this matter be yet more throughly discussed. What is it that we find fault with in the removal of this or that person, that was near, and delightful to us? Is it that he was to Die at all? or that he Died so soon? If we say the former; Do we blame the constitution, appointing all Men once to Die, by which this World is made a portal to another, for all Men, and whence it was necessary none should stay long in this, but only pass through, into that World wherein every one is to have is everlasting abode? Or is it that, when we think it not unfit this should be the general and common course, there should yet have been a particular dispensation for this Friend or Relation of mine? Let the former be suppos●● the thing we quarrel at, and consider the intolerable consequences of the matters being otherwise; as the case is with this Apostate Sinful World. Such as upon second, better-weighed thoughts, we would abhor to admit into our minds, even as the matter of a wish. What would we wish to Mankind a sinning immortality on this Earth, before which a wise Heathen professed to prefer one Day virtuously spent? Cicer. Would we wish this World to be the everlasting Stage, of indignities and affronts to him that made it? Would we wish there should never be a judgement Day? and that all the wise & righteous Counsels of Heaven should be ranverst & overturned, only to comport with our terrene & sensual inclinations? Is this our dutifulness and loyal affection to our Blessed Lord, the Author of our Being's, and the God of our ●ives, whose rights and honours should be infinitely dearer to us than ourselves? Is it our kindness to ourselves, and all others of our kind and order, that are all naturally capable, and many, by gracious vouchsafement, sitly qualified, to enjoy a perfect felicity in another World, that we would have all together confined for ever, to this Region of darkness, impurity and misery? Or if it displease us, that our Relatives are not, by some special dispensation, excepted from the common Law of Mortality? we would, surely, as much have expected an exemption our selves; otherwise our dying away from them, would make the so much regretted separation, as well as theirs from us. And what then, if we were required to draw up our petition? to put it into express words? to turn our wish for our selves, and all our Relatives and peculiar Friends, into a formed, solemn prayer, to this effect, that we are content the Law stand in force, that all the World should Die, with only the exception of some few Names, viz. our own, and of our Kindred, and more inward Friends. What ashamed confounded creatures should we be upon the view of our own request! Would we not presently be for quelling, and suppressing it, & easily yield to be nonsuited, without more ado? What pretence can we have not to think others as apt to make the same request for them, and theirs? And if all the rest of the World shall Die, would we and our Friends dwell here alone! or would we have this World be continued habitable only on this private account, to gratify a Family! And if we, & our Friends be holy, heavenly minded persons, how kind were it to wish to ourselves, and them, when fit for the Society of Angels and Blessed Spirits above, a perpetual abode in this low Earthly State! Would we not now, upon riper, second thoughts, rather be content that things should rest as they are; and he that hath these Keys, use them his own way. But if by all this, we are put quite out of conceit, with the desire of a terrestrial immortality, All that the matter finally results into is, that we think such a Relative of ours Died too soon. We would not have coveted for him an Eternity on Earth, but only more time. And how much more? or for what? If we were to set the time, 'tis like that when it comes, we should be as averse to a separation, if coexistent, then, as now, and so we revolve into the exploded desire, of a terrestrial immortality, back again at last. If we were to assign the reason of our desire, that would seem as in the present case, a plausible one to some, which is mentioned by Plutarch in his consolation to Apollonius for the loss of his Son, concerning another such case (as he instances in many) of one Elysius' an Italian, whose loss of his Son Euthynous, was much aggravated by this, that he was a great Heir. But what was said to that, there, and what is further to be said to any thing of that kind, I shall reserve to a more proper place. It is a more weighty Allegation, and of more common concernment; When an useful person is gone, and one very capable of becoming very eminently so. And this requires deeper consideration, and sundry things ought to be considered in order to the quieting their minds, who are apt to behold such darker dispensations, in the course of Providence, with amusement, and disturbance of Spirit, i. e. When they see persons of excellent endowments, and external advantages, beyond the most, cut off in their Prime, while the World is cumbered with Drones, never likely to do good, and pestered with such, as are like to prove plagues to it, and do great hurt and mischief to the Age wherein they live. An ancient and not uncommon scruple to pious observers heretofore. Wherefore (says Holy Job) do the wicked live, become old, yea are mighty in power? Their seed is established in their sight— Ch. 21.7, 8. When his Seed was cut off before his Eyes. And here let us consider, 1. That this World is in Apostasy from God: And though he is pleased to use apt means for its recovery, he doth what he thinks fit herein, of mere grace, and favour, and is under no obligation to do all that he can. His dispensation herein must correspond to, and bear upon it the impress of other Divine perfections, his Wisdom, Holiness, Justice as well as Grace. And for Grace itself, whereas all since the Apostasy lie together in a fearful gulf of impurity, and misery, and some, made more early sensible hereof than the most, do stretch out a craving hand and cry for help. If now a merciful hand reached down from Heaven take hold of them, and pluck them sooner out; Is this disagreeable to the God of all Grace, to make some such instances, and vouchsafe them an earlier deliverance; tho' they might, being longer delayed, be some way helpful to others, that continue stupid, and insensible? 2. When he hath done much, in an Age, still obstinately unreclaimable, he may be supposed to let one appear, only with a promising aspect, and in just displeasure, presently withdraw him, that they may understand they have forfeited such a blessing, to this or that Country, as such a one might have proved. 3. This may awaken some, the more to prize, and improve, the encouragements they may have from such as remain, or shall spring up in their stead, who are gone, and to bless God that the weight of his interest, and of the cause of Religion, doth not hang and depend upon the slender thread of this Man's Life. The God of the Spirits of all Flesh, can raise up instruments as he pleases; and will, to serve his own purposes, though not ours. 4. He will have it known that tho' he uses instruments, he needs them not. 'Tis a piece of Divine Royalty and Magnificence, that when he hath prepared, & polished, such an utensile, so as to be capable of great service, he can lay it by, without loss. 5. They that are most qualified to be of greatest use in this World, are thereby also the more capable of blessedness in the other. 'Tis owing to his most munificent bounty, that he may vouchsafe to reward sincere intentions, as highly as great services. He took David's having it in his Heart to build him an House, as kindly as Solomon's building him one. And as much magnifies himself in testifying his acceptance of such as he discharges from his Service here, at the third hour, as of them whom he engages not in it, till the eleventh. 6. Of their early Piety he makes great present use in this World, testifying his acceptance of their works, generally in his word, and particularly by the reputation he procures to them in the minds and consciences, of such as were best able to judge, and even of all that knew them, which may be truly accounted a Divine testimony, both in respect of the object, which hath on it a Divine impress, and speaks the self recommending power of true goodness, which is the Image of God, and in respect of the subject, shows the Dominion God hath over minds, engaging not only good Men to behold with complacency of such pleasant, blooming goodness, correspondent to their own; but even bad Men to approve in these others, what they entertain not in themselves. The same things are accepted with God, Heb. 11.4. and approved of Men, Rom. 14.18. Thus being Dead, they, as Abel, yet speak. 7. And it is a brighter, and more unsullied testimony, which is left in the minds of Men, concerning such very hopeful persons as Die in their Youth. They never were otherwise known, or can be remembered, than as excellent Young Persons. This is the only Idea which remains of them. Had they lived longer to the usual Age of Man, the remembrance of what they were in youth, would have been in a great degree effaced, and worn out, by latter things; perhaps blackened, not by what were less commendable, but more ungrateful to the greater part, especially, if they lived to come into public Stations. Their just zeal, and contestations against the wickedness of the Age, might disoblige many, and create them Enemies, who would make it their business to blast them, and cast upon their name and memory all the reproach they could invent. Whereas the lustre of that Virtue and Piety which had provoked no body, appears only, with an amiable look, and leaves behind nothing, of such a person, but a fair, unblemished, alluring and instructive Example; which, they that observed them, might, with less prejudiced minds compare with the useless, vicious, Lives of many that they see to have filled up a room in the World, unto extreme old age, either to no purpose, or to very bad. And how vast is the difference in respect of usefulness to the world, between a pious, young Gentleman, dying in his youth, that lived long in a little time, untainted by youthful Lusts, and Vanities, and Victorious over them; and an accursed Sinner of an hundred years old, Isa. 65.20. One that was an Infant of days, and though an hundred years old, yet still a Child, that had not filled up his days with any thing of real value, or profit to himself, or others, (as some very judicious Expositors understand that Text) that (as he aptly speaks) had nothing besides Grey Hairs, Non est quòd quenquam propter canos aut rugas putes diu vixisse. Non ille diu vixit, sed diu fuit. Sen. and Wrinkles, to make him be thought a long liver; but who might truly be said not to have lived long, but only to have been long in the World. How sweet and fragrant a Memory, doth the one, how rotten and stinking a name, doth the other, leave behind him to survivors! Therefore such very valuable young Persons as are taken hence in the flower of their Age, are not to be thought, upon that account of usefulness to this World, to have lived in it, that shorter time, in vain. They leave behind them that testimony, which will turn to account; both for the Glory of God's grace, which he hath exemplified in them, and which may be improved to the good of many who shall have seen that an Holy Life, amidst the temptations that the youthful Age is exposed to, is no impracticable thing; and that an Early Death, is as possible also to themselves. But besides their no little usefulness in this World, which they leave, we must know, 8. That the Affairs and Concernments of the other World, whither they go, are incomparably greater every way, and much more considerable. And to this most unquestionable maxim must be our last and final resort, in the present Case. All the perturbation, and discomposure of mind, which we suffer upon any such occasion, arises chiefly, from our having too high and great thoughts of this World, and too low, and diminishing thoughts of the other; and the evil must be remedied by rectifying our apprehensions in this matter. Because that other World is Hades, unseen, and not within the verge of our sense, our sensual minds are prone to make of it a very little thing; and even next to nothing, as too many, will have it to be quite nothing at all. We are concerned, in duty to our blessed Redeemer and Lord, and for his just honour, to magnify this his Presecture, and render it as great to ourselves as the matter requires, and as our very narrow minds can admit. And should labour to correct it as a great and too common fault, a very gross vulgar Error, to conceive of persons leaving this world of ours, as if they hereby became useless; and, upon the matter, lost out of the Creation of God. So is our fancy prepossessed, and filled with delusive Images, that throng in upon it through our unwary senses, that we imagine this little spot of our Earth to be the only place of business, and all the rest of the Creation, to be mere vacuity, vast, empty space, where there is nothing to do, and nothing to be enjoyed. Not that these are form, positive thoughts, or a settled judgement, with good Men, but they are floating imaginations, so continually obtruded upon them, from (what lies next) the objects of sense, that they have more influence to affect the Heart, and infer suitable, sudden, and indeliberate, emotions of Spirit than the most form judgement, grounded on things that lie without the sphere of sense can outweigh. And hence when a good man Dies (elder or younger) the common cry is among the better sort (for the other do less concern themselves) O what a loss is this! Not to be repaired! not to be born! Indeed this is better than the common stupidity, not to consider, not to take it to Heart, when the Righteous Man perisheth, or is taken away. And the Law of our own Nature, obliges and prompts us, to feel, and regret, the losses which afflict us. But such resentments ought to be followed, and qualified, by greater thoughts, arising from a superior Nature, that ought presently to take place with us, of the nobler employments which God calls such unto, of whom this World was not worthy, Heb. 11.38. And how highly his great and all comprehending interest, is to be preferred before our own, or the interest of this or that Family, Country, or Nation, on Earth! And, at once, both to enlarge and quiet our minds, on such occasions we should particularly consider, 1. The vast amplitude of the Heavenly Hades, in comparison of our minute spot of Earth, or of that dark Region (wheresoever it is) reserved for the just punishment of delinquents, according to such intimations as the Holy Scriptures give us hereof, which being writ only for the use of us on Earth, cannot be supposed to intend the giving us more distinct accounts of the state of things, in the upper World, than were necessary for us, in this our present state. But it is no obscure hint that is given of the spaciousness of the Heavenly Regions, when purposely to represent the Divine immensity, 'tis said of the unconsined presence of the great God, that even Heaven, and the Heaven of Heavens cannot contain him, 1 King. 8.27. 2 Chron. 6.18. How vast scope is given to our thinking minds to conceive Heavens, above Heavens, encircling one another, till we have quite tired our faculty, and yet we know not how far short we are of the utmost verge! And when our Lord is said to have ascended far above all Heavens, Ephes. 4.10. Whose Arithmetic will suffice to tell how many they are? whose Vranography to describe how far that is? We need not impose it upon ourselves to judge their rules infallible, who, being of no mean understanding, nor indiligent in their inquiries, have thought it not improbable that there may be fixed Stars within view, at that distance from our Earth, that a movable, in as swift motion, as that of a Bullet shot from a Canon, would be fifty thousand years in passing from the one to the other * Computation by the Honourable Francis Roberts, Esq Philosoph. Transactions for the Months March and April, 1694. . But how much remoter that Star may be from the utmost verge of the Universe, is left altogether unimaginable. I have been told that a very ingenious Artist going about, in exact proportions, to describe the Orb or Vortex to which our Sun belongs, on as large a Table as could be convenient for him to work upon, was at a loss to find a spot not too big, in proportion, for our Earth, and big enough, whereupon to place the point, made very fine, of one foot of his Compass. If any suspect extravagancy in our Modern Computations let him take a view of what is discoursed to this purpose by a Writer of most unexceptionable wisdom, and sobriety (as well as most eminent sanctity) in his time * Bolton in his four last things, who speaking of Heaven, directs us to guests the immeasurable magnitude of it: (as otherwise— so) By the incredible distance from the Earth to the Starry Firmament; and adds, If I should here tell you the several computations of Astronomers, in this kind, the sums would seem to exceed all possibility of belief. [And he annexes in his Margin sundry computations which I shall not here recite, you may find them in the Author himself, p. 21.] And yet besides, (as he further adds) the late learnedest of them place above the 8th sphere, wherein all those glorious Lamps shine so bright, three moving Orbs more. Now the Empyrean Heaven comprehends all these; How incomprehensible then, must its compass ●nd greatness necessarily be! But he supposes it possible, the adventure of Mathematicians may be too audacious and peremptory, etc. And concludes the height and extent of the Heavens to be beyond all Human investigation. Now when the Lord of this vast universe beheld upon this little spot, intelligent creatures in transgression and misery, that he did so compassionately concern himself, for the recovery of such as should, by apt methods, be induced to comply with his merciful design; and appoint his own Eternal Son to be their Redeemer, in order whereto, as he was God with God, he must also become Man, among Men, one of themselves, and so as God-Man, for his kindness to some, be constituted universal Lord of all. Shall mere pity towards this World greaten it above the other? But we are not left without ground to apprehend a more immediate Reason for his being, as Redeemer, made Head and Lord of all those Creatures that were the Original Inhabitants of the Invisible World. For when it had been said, Col. 1.16. That all things were created by him, not only the visible things on Earth▪ but the invisible things in Heaven, here is a regression to these latter, who were before (for their greater dignity) generally, first mentioned, and now some enumeration given of them, whether they be Thrones, or Dominions, or Principalities, or Powers, and all things again repeated, that these might appear expressly included, said over again to be created by him, and for him, which was sufficient to express his creative Right in them. 'Tis presently subjoined, v. 17. And he is before all thin●s, and by him all things consist. All owe their stability to him, viz. The mentioned ●hrones, Dominions, etc. as well as other things. But how? or upon what terms? That we might understand his Redemptory right was not here to be overlooked, 'tis shortly after added, and having made Peace by the Blood of his Cross, it pleased the Father (to be repeated out of what went before) by him to reconcile all things to himself; and this by him, iterated, q. d. by him shedding his Blood on the Cross, whether they be things on Earth, or things in Heaven, lest the Thrones, Dominions, mentioned before should be forgot. And a word is used accommodable enough to the several purposes before expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth not always suppose enmity, but more generally signify, upon a sort of commutation, or valuable consideration, to procure or conciliate, or make a thing more firmly ones own, or assure it to himself, though 'tis afterwards used in the stricter sense, v. 21. I have often considered with wonder and pleasure, that whereas God is called by that higher, and far more extensive Name, the Father of Spirits; He is also pleased so graciously to vouchsafe, as to be styled the God of the Spirits of all Flesh, and thereby to signify, that having an order of Spirits so meanly lodged that inhabit frail and mortal Flesh, though he have a world of Spirits to converse with, whose dwelling is not with Flesh; yet he disdains not a Relation to so mean and abject Spirits (his Offspring also) in our World. And that, because this was the place of offending delinquents that he would recover; the Redeemer should sort himself with them, and, as they were partakers of Flesh and Blood, himself likewise take part of the same! This was great, and Godlike! and speaks the largeness, and amplitude of an all comprehending mind, common to Father and Son; and capable of, so, applying itself to the greatest things, as not to neglect the least. And therefore so mu●h the more magnifies God, and our Redeemer, by how much the less considerable we, and our World are. But that hence we should so over magnify this World, as if nothing were considerable that lies without its compass, is most perversely to misconstrue the most amazing condescension. The Spirit of God, by Holy David, teaches us to reason the quite contrary way. And from the consideration he had of the vastness, and splendour, of the upper World, of the Heavens, the Moon and Stars, etc. not to magnify but diminish our World of Mankind, and say, What is Man? And let us further consider, 2. The inexpressible numerousness of the other World's Inhabitants, with the excellencies wherein they shine, and the orders they are ranked into, and how unlikely is it, that Holy Souls that go thither, should want employment? Great concourse, and Multitude● of People, make places of business in this World, and must much more do so, where creatures of the most Spiritual, and active Natures, must be supposed to have their residence. Scripture speaks of Myriad (which we read an innumerable company) of Angels, besides all the Spirits of Just Men Heb. 12. Who are sometimes said to be more than any one, (which we causelessly render Man) could number, Rev. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when we are told of many Heavens, above all which our Lord Jesus is said to have ascended; are all those Heavens, only empty solitudes? uninhabited glorious deserts! When we find how full of vitality this base Earth of ours is, how replenished with living creatures, not only on the surface, but within it, how unreasonable is it to suppose the nobler parts of the universe to be less Peopled with Inhabitants, of proportionable spirituality, activity, liveliness and vigour to the several Regions, which, the remoter they are from dull Earth, must be supposed still the finer, and apt to afford fit, and suitable habitations to such Creatures? Whether we suppose pure, unclothed Spirits be to the Natives in all those Heavens, all comprehended under the one Name of Angels, or whether (as some think of all Created Spirits) that they have all vital union with some or other vehicles, Ethereal, or Celestial, more or less fine, and pure, as the Region is, to which they belong, having gradually associated unto them the Spirits of Holy Men gone from us, which are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angels-fellows, Luk 20.36. it is indifferent to our purpose. Let us only consider them all, as intelligent, Spiritual, Being's, full of Holy Light, Life, active Power, and Love to their common Lord, and one another. And can we imagine their state to be a State of torpid silence, idleness, and inactivity, or that they have not much higher, and nobler work to do there, than they can have, in such a World as this, or in such bodies, as here, they lug to and fro! And the Scriptures are not altogether silent, concerning the distinct orders of those glorious Creatures, that inhabit all the Heavens, with this upper Hades, must be understood to contain. Tho' it hath not provided to gratify any one's curiosity, so far as to give us particular accounts of their differences, and distinctions. And though we are not warranted to believe such conjectures concerning them, as we find in in the supposititions Dionysius ' his Celestial Hierarchy, or much less the idler dreams of Valentinus, and the Gnostics about their Aeones, with divers more such fictions, yet we are not to neglect, what God hath expressly told us, viz. That giving us some Account of the Creation, in the Hades, or the invisible part of it; there are Thrones, Dominions, Principalities, Powers, Angels, (and elsewhere Archangels, Authorities, Col. 1.16. with 1 Pet. 3.21. which being terms that import Order, and Government, can scarce allow us not to conceive, that of all those numberless multitudes of glorious Creatures, that replenish and people those spacious Regions of Light, and Bliss, there are none, who belong not to some or other, of those Principalities and Dominions. Whence therefore, nothing is more obvious, than to conceive, that whosoever is adjoined to them, ascending out of our Wo●ld, presently hath his Station assigned him, is made to know his post▪ and how he is to be employed, in the service and adoration of the Sovereign Lord of all, and in paying the most regular homage, to the Th●one of God and the Lamb. It being still to be remembered, that God is not worshipped there, or here, as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as though he needed any thing, since he gives to all breath and being and all things, Acts 17. But that the felicity of his most excellent Creatures, doth in great part consist, in acting perpetually according to the dictate of a just & right mind. And that therefore tehey take highest pleasure in prostration, in casting down their Crowns, in shrinking even into nothing, before the Original, Eternal, Subsistent Being, that he may be owned as the all in all, because they follow, herein, a most satisfied judgement, and express it when they say, Thou art worthy O Lord, to receive Glory, and Honour and Power, for thou hast created all things, and for thy pleasure they are, and were created, Rev. 4.11. And worthy is the Lamb that was slain, to receive Riches, and Wisdom, and Strength, etc. ch. 5.12. And they that rest not Night or Day from such high and glorious employments, have they nothing to do? Or will we say or think, because we see not how the Heavenly Potentates, lead on their bright Legions, to present themselves before the Throne, to tender their obeisance, or receive commands and dispatches to this or that far remote Dynasty—; or (suppose) to such and such a mighty Star (whereof there are so numberless myriads. And why should we suppose them not replenished with glorious Inhabitants?) Whither they fly as quick as thought, with joyful speed, under the Allseeing Eye, glad to execute wise and just commands upon all occasions. But alas! in all this we can but darken Counsel with words without knowledge. We cannot pretend to knowledge in these things; yet if from Scripture intimations, and the concurrent reason of things, we only make suppositions of what may be, not conclusions of what is; let our thoughts ascend as much higher as they can. I see not why they should fall lower than all this. And because we cannot be positive, Will we therefore say or think, there can be no such thing, or nothing but dull inactivity in those Regions? Because that other World is Hades, and we see nothing, shall we make little, or next to nothing of it? We should think it very absurd reasoning (if we should use it, in reference to such mean trifles in comparison, and say) there is no such thing as Pomp and State, no such thing as Action or Business in the Courr of Spain or France, of Persia or Japan, because no sound from thence, strikes our Ear, or the beams of Majesty there, dazzle not our Eye? I should indeed think it very unreasonable to make mere magnitude, or vast extent of space, filled up with nothing but void air, Ether, or other fine matter (call it by what name you will) alone, or by itself, a very considerable note of excellency, of the other invisible World, above this visible World of ours. But I reckon it much more unreasonable and unenforced, (to say no more) by any Principles, either of Philosophy, or Religion, finding this World of ours (a base part of the Creation▪) so full of Life, and of living Inhabitants, of one degree or another; to suppose the nobler parts of the Universe, still ascending upwards, generally unpeopled, and desert! when it is so conceivable in itself, and so aptly tending to magnify our Creator, and Redeemer, that all the upper Regions be fully inhabited with intelligent creatures, whether mere Spirits, unclothed with any thing material, or united with some or other matter, we need not determine. And whereas Scripture plainly intimates, that the Apostate revolted Spirits that fell from God, and kept not their first Stations, were vastly numerous; we have hence scope enough for our thoughts to conceive, that so spacious Regions being replenished with intelligent Creatures, always innocent and happy, the delinquents compared with them may be as despicable for their paucity, as they are detestable for their apostasy. And that the horrid Hades, wherein they are reserved to the blackness of Darkness for ever, may be no more in proportion, nay, unexpressibly less, than some little Rocky Island, appointed as a place of punishment for Criminals, in comparison of a flourishing, vast Empire, fully peopled with industrious, rich, sober-minded and unhappy Inhabitants. We might further consider, 3. The high perfection they presently attain to, who are removed, though in their younger years, out of this, into that other World. The Spirits of just Men are there said to be made perfect. Waving the Olympic Metaphor, which is, at most, but the thing signifying: That which is signified, cannot be less than the concurrence of Natural, and Moral Perfection. The perfecting of all our faculties, mind, will, and active power, and of all holy and gracious excellencies, knowledge, wisdom, love, holiness. The Apostle makes the difference be, as that of a Child, and that of a Man, 1 Cor. 13. And would any one that hath a Child he delights in, wish him to be a Child always, and only capable of Childish things? Or is it a reasonable imagination, that by how much we are more capable of action, we shall be the more useless, and have the less to do? We may further lastly add, that which is not the least considerable. 4. That all the active, Services, and usefulness, we are capable of in this World, is but transitory, and lies within the compass of this temporary State of things, which must have an end. Whereas the business of the other World, belongs to our final and eternal State, which shall never be at an end. The most extraordinary qualifications for service on Earth, must hereafter, if not by the cessation of the active Powers and Principles themselves, as Tongues, Prophecies, and such knowledge as is uncommon, and, by peculiar vouchsafement, afforded but to a few, for the help of many. ●hese endowments designed for the Propagation of the Christian Faith, and for the stopping Mouths of gainsayers, must in the use and exercise, at least, by the cessation of the objects, and occasions, fail, and cease, and vanish away, 1 Cor. 13.8. The like may be said of courage and fortitude to contend against prevailing wickedness; skill, ability, with external advantages, to promote the impugned interest of Christ, and Christian Religion; of all these there will be no further use in that other World. They are all to be considered as means to the end. But how absurd were it to reckon the means of greater importance than the end itself? The whole present constitution of Christ's Kingdom on Earth, is but preparatory and introductive to the Celestial Kingdom. And how absurd were it to prefer this Temporary Kingdom to the Eternal one, and present serviceableness to this, to perpetual service in the other? 'Tis true, that service to God and our Redeemer in this present state, is necessary in its own kind, highly acceptable to God, and justly much valued by good Men. And we ought ourselves willingly to submit to serve God in a meaner capacity in this World, while it is his pleasure we shall do so, especially if God should have given any signification of his mind, concerning our abode in the Flesh, some longer time, as 'tis likely he had done to the Apostle Paul, Phil. 1.24. because he says, he was confident, and did know that so it should be, ver. 25. we should be abundantly satisfied with it, as he was. But to suppose an abode here, to be simply, and universally more eligible, is very groundless, and unreasonable. And were a like case, as if a person of very extraordinary abilities and accomplishments, because he was useeful in some obscure Country Village, is to be looked upon as lost, because his Prince, being informed of his great worth, calls him up to his Court, and finding him every way fit, employs him in the greatest affairs of State! To sum up this matter, whereas the means, are always, according to usual estimate, wont to derive their value from their end. Time, from Eternity. This judgement of the case, that usefulness in this present State, is of greater consequence, and more important, than the affairs of the other World, breaks all measures, overturns the whole frame, and inverts the Order of things, makes the means more valuable than the end: Time more considerable than Eternity; and the concernments of a state that will soon be over, greater than those of our fixed, permanent, everlasting State, that will never be over. If we would allow ourselves the liberty of reasoning, according to the measure and compass of our narrow minds, biased, and contracted by private interest, and inclination, we should have the like plausible things to think, concerning such of ours as Die in Infancy, and that when they have but newly looked into this World, are presently again caught out of it; that if they had lived, what might they have come to? How pleasant and diverting might their Childhood have been? How hopeful their Youth? How useful their Riper Age? But these are commonly thoughts little wiser than theirs, and proceed from a general infidelity, or misbelief, that whatsoever is not within the compass of this little, sorry, World, is all emptiness, and nullity! Or if such be pious and more considering, 'tis too plain they do not, however, consider enough, how great a part it is, of Divine magnificence, to take a reasonable immortal Spirit from animating a piece of well figured Clay, and presently adjoin it to the general assembly above! How glorious a a change is made upon their Child in a moment! How much greater a thing it is to be adoring God above, in the Society of Angels, than to be dandled on their knee, or enjoy the best provisions they can make for them on Earth! That they have a part to act upon an Eternal Stage! and though they are but lately come into Being, are never to go out of being more, but to be everlasting Monuments, and Instruments of the glory of their great Creator and Lord! Nor, perhaps, is it considered so deeply as it ought, that it hath seemed meet to the Supreme Wisdom, upon a most important reason, in the case of lengthening, or shortening the Lives of Men, not ordinarily, or otherwise, than upon a great occasion, to interrupt the tendencies of Natural Causes, But let Nature run its Course: For otherwise, very frequent innovations upon Nature, would make Miracles cheap, and common, and consequently, useless to their proper, great ends, which may be of greater significancy in the course of God's Government over the World, than some addition to this, or that Life can be worth. And therefore should this consideration repress our wonderment, why God doth not, when he so easily can, by one touch upon this, or that second Cause, prevent, or ease the grievous pains, which they often suffer that love him, and whom he loves. He reckons it fitter, and they will in due time reckon so too themselves, when the wise methods of his Government come to be unfolded, and understood, that we should any of us bear what is ungrateful to us, in point of pain, loss of Friends, or other unpleasing events of providence, than that he should make frequent, and less necessary breaches upon the common order, and course of Government which he hath established over a delinquent, sinful, World. Whereupon it is a great piece of wisdom and dutifulness towards our great Lord, not to pray absolutely, peremptorily, or otherwise than with great submission, and deference to his wise and holy pleasure, for our own or our Friends lives, ease, outward prosperity, or any external or temporary good thing. For things that concern our Spiritual and eternal welfare, his good and acceptable will is more expressly declared, and made known already, and before hand. But as to the particular case of the usefulness of any Friend or Relative of ours in this, or the other State, the matter must be finally left to the arbitrement and dispose of him who hath the Keys o● Hades, and of Death. And when by his turn of them he hath decided the matter, we then know what his mind and judgement is, which it is no more fit for us to censure, than possible to disannul. Whatever great purposes we might think one cut off in the flower of his Age, capable of serving in this World, we may be sure he judged him capable of serving greater in the other. And now by this time I believe you will expect to have somewhat a more particular Account of this excellent young Gentleman, whose early Decease hath occasioned my Discoursing so largely on this subject. Not more largely than the importance, but much less accurately, than the dignity of it did challange. He was the Eldest Son of Sir Charles Hoghton, of Hoghton Tower, in the County of Lancaster, Baronet, and of the Lady Mary, Daughter of the late Lord Viscount Masserene, his very Pious Consort. A Family of eminent Note in that Northern part of the Kingdom, for its antiquity, opulency, and interest in the Country where it is seated; and which hath intermarried with some or other of the Nobility, one Generation after another. But hath been most of all considerable, and illustrious, as having been itself, long, the immemorial known seat of Religion, Sobriety, and Good Order, from Father, to Son; giving Example, Countenance, and Patronage to these praiseworthy things to the Country round about. And wherein, hitherto (through the singular favour and blessing of Heaven) there hath not been that visible degeneracy, that might be so plainly observed, and sadly deplored, in divers great Families. As if it were an exemption from what was so anciently remarked by the Poet, Aetas Parentum, pejor avis,— etc. But on the contrary, such as have succeeded, have, by a laudable ambition, and emulation, as it were, striven to outshine such as have gone before them in Piety, and virtue. In this bright and lucid tract and line, was this most hopeful young Gentleman, now arrived to the Age wherein we use to write Man, beginning to stand up in view, and to draw the Eyes, and raise the hopes of observers, and wellwishers, as not likely to come short of any of his worthy Ancestors, and Predecessors. But Heaven had its Eye upon him too, and both made and judged him meet for an Earlier translation, to a more eminent Station there. He was from his childhood observed to be above the common rate, docile, of quick apprehension, solid judgement, and retentive memory, and, betimes, a lover of Books and Learning. For Religion; his knowledge of the Principles of it, continually grew, as his capacity did more & more admit, under the Eye and endeavours of his Parents, and such other Instructors, as they took care he should never want. But his Savour and Relish thereof, and the impression made thereby up●n his Soul, was so deep, and so early, as to be apparently owing to an higher cause, the gracious operation of the Holy Spirit, and a singular blessing thereby, upon his pious Education. And in this way, it could not be easy to such as were his most diligent, & constant observers, to conclude, or conjecture, when God first began to deal with his Spirit. Above ten years ago, I had opportunity for a few days, to have some converse with him, in his Father's House. And, as I could then perceive, his Spirit was much tinctured with Religion; so I received information, that for a considerable time before, there constantly appeared in him such specimina of serious Piety, as were very comfortable to his Parents, and might be instructive to others, that took notice of them. In the course of divers following years, he greatly improved, under Domestic, and Private Instruction, both in Grammar-Learning, and Academical Studies, for which he wanted not apt helps. When there was great reason to hope he was so well established in Religion and Virtue, as neither to be shocked by the importunate temptations of a sceptical vicious Age in the general, or betrayed by the facility of his own youthful Age. His prudent, worthy Father, judged it requisite, and not unsafe, to adventure him into a place of more hazard, but greater advantage, for his accomplishment in that sort of culture, and polishing, that might, in due time, render him both in reality, and with better reputation, serviceable in a Public Station, i. e. where he might gain such knowledge of the World, of Men, and of the Laws of his Country, as were proper for his rank, and one that was to make such a figure in the Nation, as it was to be hoped he might. And upon that Account, not yet a year ago, brought him up to London, entered him in the Temple, took for him convenient Lodgings there, and left him settled, unto mutual satisfaction. He was little diverted by the noise, novelties, or the gaities of the Town, but soon betook himself to a course of close Study; discontinued not his converse with God, and thereby learned, and was enabled, to converse with Men, warily, and with caution; so as he might be continually improving and gaining good, without doing, or receiving hurt. The Substance of the following Account, I received from a pious intelligent young Man, who several years attended him before his coming to Town, and afterwards, to the finishing of his course. Mr. Hoghton 's early Seriousness, increased with his years. His deportment was grave, composed, without any appearance of Pride, which he carefully avoided His diligence in Study was unusual, and his proficiency very great; neither was this less an effect of his Conscientiousness in the improvement of his time, than of his desire after knowledge. As to his demeanour, and performance of Duties, towards his several Relations, his self denial, his sedateness of mind, his fear of sin, his tenderness of Conscience, love of the best things, and unconcernedness about things of an inferior Nature, so far as hath fallen under my observation, in near six years' time, I believe few, if any of his years, did exceed him. In his Sickness he was very patient, submissively undergoing those heavy strokes it pleased God to lay upon him. Upon his apprehension of Death, he seemed very little discouraged, but quietly resigned himself into the hands of the alwise Disposer of All things. Some time before his Sickness, and in the time of it, he said, Afflictions were very proper for ●ods Children, and those that were never Afflicted, had reason to question the Truth of their Grace, and God's Love to them, quoting that Scripture, If ye are without chastening, then are ye Bastards, and not Sons. He often repeated those words, in the beginning of his illness. — 'Tis an hard thing to make our Calling, and our Election sure. — I desire to glorify God.— When he understood, from some expressions of his Physician, how dangerous his Distemper was, he said, he knew very well the meaning of his Physicians words; But that however it proved, he hoped he was safe. He was so strict in the observation of the Lords day, that if he happened to lie longer than ordinary in the Morning, he would continue the later in Duties, in the Evening; saying, we ought not to make that Day shorter than other Days. Though he was very intent on his Studies, yet on Saturdays he always broke them off at Noon, and spent the Afternoon in reading Divinity, and preparing himself for the Lord's Day. He was always constant in his secret Duties, and suffered nothing to hinder him from the performing of them. Before he expired, he spoke with great assurance of his Future happiness, and hopes of meeting his Relations in Glory. Thus far goes that Account. His Sickness was short. When, hearing of it, I went to visit him, I was met in an Ante-chamber, by his ingenious, dear, Brother, to whom it is no reproach to be second to him, and who, it is to be hoped, will be at least, truly so; making him, though a fair Example, yet not a Standard; who hath for divers years, been most intimately conjunct, and conversant with him, known his way, his Spirit, his manner of Life, his purity: And may be led on, and excited thereby, wherein he hath observed him to excel others, to endeavour not to come short, but, if it were possible, to excel him; remembering, he is to be the next solace of his Parents, hope of his Family, and resort of his Country (if God shall vouchsafe to continue him) in succeeding time. From him, I had little expectation of finding his Sick Brother in a conversable condition; the malignity of his Fever having, before seized his head, and very much disordered his intellectuals; but going in, I was much surprised to find it so far otherwise. He presently knew me; & his understanding that served him for little else, failed him not in the concernments of Religion, and of his Soul. There was not an improper or misplaced word (tho' the case could not admit of interchanging many) that came from him. Concerning the substance of the Gospel of Christ, (as it could be shortly summed up to him) he said, he had no doubt, and his transactions with Christ himself, accepting him; resigning, and entrusting himself absolutely, and entirely to him, and God in him, were so explicit, distinct, & clear, as could leave no place of doubt concerning him. He professed his concurrence to such requests, as were put up to God concerning him; and the next Morning, slept quietly in the Lord. Nor now will it be unfit, to shut up the Discourse, with some few, suitable Reflections, upon this double Subject. The Text, and This Providence, taken together. 1. How happy is it! when this Power, of our Great Redeemer, and Lord, mentioned in the Text, and a preparation, with cheerful willingness, dutifully to comport with it, concur and meet together, as they have done in this instance. Our Lord hath shown his Power. He asserted it, in the Text. In this Instance he used it, giving an open Testimony, that he takes it to belong to him, to make such translations from one World, to another, whensoever he judges it a fit season. Nor is solicitous, whether men acknowledge his right, so to do, or no; or what Censures they will pass upon what he hath done. He doth his own work, and leaves men to their own talk, or mutterings, or wonder, or amusement at it, as they will. So it becomes Sovereign Power to do, established upon the most unquestionable foundations; exercised according to the wisest and most righteous Measures. He hath used his own right, and satisfied himself in the use of it. He thought not himself concerned to advise with any of us, about it, who, as his Counsellor, should instruct him? Isa. 40.13. Rom. 11. v. 34. He owes so much to himself, to act as unaccountable to no one, nor liable to any one's control. Here is most rightful, resistless Power, justly and kindly used on the one hand; And, on the other, how placid, how calm, a resignation! Here was no striving! no crying! no reluctant motion, no querulous, repining voice. Nothing but peaceful, filial submission; a willingness to obey the Summons given. This was an happy accord, the willingness of this departing Soul, proceeding not from stupidity, but trust, in him who kept these Keys; and such preparedness for removal, as the Gospel required. O happy Souls! that finding the Key is turning, and opening the door for them, are willing to go forth upon such terms, as knowing whom they have believed, etc. And that neither principalities or powers— life or death— etc. can ever separate them from the Love of God in Christ Jesus their Lord. Life, they find, hath not separated— whereof was the greater danger; and Death is so far from making this separation, that it shall complete their Union with the blessed God in Christ, and lay them enfolded in the everlasting Embraces of Divine Love! Happy they! that can hereupon welcome Death! and say, Now, Lord, lettest thou thy Servant depart in peace! that, before, only desired leave to die, and have, now, obtained it; that are, with certainty of the Issue, at the point of becoming complete Victors, over the last Enemy; and are ready to enter upon their Triumph, and take up their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Death is swallowed up in Victory. O Death, where is thy sting! O Grave, where is thy Victory!— Thanks be to God, who giveth us the Victory through Jesus Christ our Lord. Happy Soul! here will be a speedy end of all thy griefs, and sorrows, they will be presently swallowed up, in an absolute plenitude and fullness of Joy. There is already an end put to thy tormenting cares and fears; for what Object can remain to thee, of a rational fear, when once, upon grounds (such as shake not under thee) thou art reconciled to Death? This is the most glorious sort of Victory, viz. by reconciliation. For so, thou hast conquered, not the Enemy only, but the Enmity itself, by which he was so. Death is become thy Friend, and so no longer to be feared; nor is there any thing else, from whence thou art to fear hurt; For Death was thy last Enemy, even this bodily Death! The whole Region beyond it, is to one in thy case, clear, and serene, when to others, is reserved the blackness of darkness for ever. There are no terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no formidable consequences, no reserves of misery, no treasures of wrath to be feared by thee. To one, in thy condition, may that, without hesitation, Sen. ●r. be applied, nihil metuit, qui optat mori; He fears nothing, who desires to die. What is the product of some men's infidelity, is the genuine product of their faith. From so contrary Causes may proceed the same Effect. The Effect, a willingness to die, or a bold adventure upon Death, is the same, but only in respect of the general kind; with great differences in the special kind, according to the difference and contrariety of the Causes, whereof they discernibly taste and savour. With Infidels, it is a negative, dead, stupid, partial willingness, or but a non-aversion; and in a lower, and much diminished degree; Or if some present, intolerable, disgraceful calamity urge them, a rash, obstinate, presumptuous rushing upon Death; because they do not consider consequences. With Believers, such as in reference to the concernments of the other World do walk by faith, while as yet, they cannot walk by sight, in reference to those things, 2 Cor. 5.7. it is a positive, vital, courage, v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are confident, and a preponderating inclination of will; We are willing rather to be absent from the body, and to be present with the Lord; because (as is manifest) they do consider consequences, and how blessed a state will certainly ensue! How vast are these special differences, of the same thing in the general, willingness to die! O the transports of Joy that do now most rationally result from this state of the Case! when there is nothing left, lying between the dislodging Soul, and the glorious unseen World, but only the dark passage of Death; and that so little formidable; considering who hath the Keys of the one, and the other. How reasonable is it upon the account of somewhat common herein, to the Redeemer, and the Redeemed, (altho' every thing be not) to take up the following words, that so plainly belong to this very case. Therefore my heart is glad, and my glory rejoiceth; my flesh also shall rest in hope. For thou wilt not leave my Soul in Sheol, or Hades; thou wilt not forsake, or abandon it in that wide World, neither wilt thou suffer thine holy one to see corruption. Thou wilt show me the path of Life; the path that leads unto that presence of thine, where is fullness of Joy; and to those pleasures which are at thy right hand; or in thy power, and which are for evermore; and shall never admit either of end, or diminution, Psal. 16.9, 10, 11. Now, what do we mean to let our Souls hang in doubt? why do we not drive things for them, to an issue? Put them into those same safe hands that holds these Keys; absolutely resign, devote, entrust, and subject them to him; get them bound up in the bundle of Life; so adjoin and unite them to him (not doubting but as we give them up, he will, and doth, in that instant, take hold of them, and receive them into union with himself) as that we may assure our hearts, that because he lives, Joh. 14.19. we shall live also. Thus the ground of our hope becomes sure, and of that joy which springs from such an hope. Rom. 5.2. Our Life, we may now say, is hid with Christ in God (even tho' we are, in ourselves, dead, or dying Creatures) Col. 3.3. Yea, Christ is our Life, and when he, who is our Life, shall appear, we shall appear with him, in glory, verse 4. He hath assured us, that because he is the Resurrection, and the Life; he that believeth in him, tho' he were dead, shall yet live. And that, whosoever lives, and believes in him, hath thereby, a life already begun in him, in respect whereof he shall never die, Joh. 11.25, 26. What now can be surer than this? so far we are at a certainty, upon the included supposition, i. e. that we believe in him. And what now remains to be ascertained? what? Only our own intervening death? we must, 'tis true be, absent from these bodies, or we cannot (as we would) be present with the Lord. And is that all? can any thing now, be more certain than that? O happy state of our Case! How should our heart's spring and leap for our joy, that our affairs are brought into this posture! that in order to our perfect Blessedness, nothing is farther wanting but to die. And that the certainty of death, completes our assurance of it. What should now hinder our breaking forth into the most joyful thanksgivings, that it is so little doubtful we shall die! that we are in no danger of a terrestrial Immortality! and that the only thing that it remained we should be assured of, is so very sure. That we are sure it is not in the power of all this World, to keep us always in it. That the most spiteful Enemy we have in all the World, cannot do us that spite, to keep us from dying! How gloriously may good Men triumph, over the impotent malice of their most mischievous enemies, viz. that the greatest mischief, even in their own Account, that it can ever be in their power to do them, is to put it out of their own power ever to hurt them more (for they now go quite out of their reach) They can (being permitted,) kill the body, and after that (Luke 12.4.) have no more that they can do. What a remarkable, significant, after that, is this? what a defiance doth it import of the utmost Effort of humane power and Spite! that here it terminates! 'tis now come to its ne plus ultra! And so we are to look upon all our other Trials and Afflictions, that in any providential way may befall us; we may be sick, in pain, in poverty, in disgrace, but we shall not be always in mortal flesh, which is the subtratum, and the root of all the rest. Can we be upon better terms, having but two things to be concerned about, as necessary to our Complete Felicity, union with Christ, and disunion from these bodies? God is graciously ready to assist us, in reference to the former, tho' therein he requires our care, subserviently hereto: in reference to the latter, he will take care himself, in his own fit season, without any care or concern of ours in the matter. And only expects us to wait with patience, till that sit season Come. And come it will, perhaps, sooner than we may think. He doth not, always, go by our measures in judging of the fit season; as this present instance shows. 2. From the text, taken in conjunction with this act of providence, we may observe the great advantage of a pious Education. Tho' the best means of such Education do not always prove Effectual; yet this being much the more probable course, upon which to expect God's blessing, than the Parents profane negligence of the souls of their Children; such an example, wherein God by his blessing testified his approbation of Parental care and diligence; should greatly quicken the endeavours of Parents herein; as hoping, hereby, to serve his great, and merciful, and most principal design, who hath these Keys; and whose office it is, to transmit Souls, when they are prepared and ready, out of this World of ours, into that Blessed glorious World above. And, though they may think themselves disappointed, when through God's blessing upon their endeavours, they have educated one, to such a pitch, as this young Gentleman was raised and brought up unto; with a Prospect, and Hope of his having a long course of service to run through here on the Earth: Yet let Parents hence learn to correct what was amiss, or what was wrong; not what was right, and well. Their Action and Endeavour was, what ought to be. Their Error or Mistake (if there was any) was more principally, as the Case is here stated, about their design, and end. Not that they designed such an end, for that also was very justifiable, and laudable: But if they designed it as their more principal end; Which the Case, as it is now put, supposes, that is, that they take themselves to be disappointed, for no Man complains of it as a disappointment, if he miss of an inferior end, and attain that which is far nobler, and more excellent. Our great aim should be the subserving the design of the Great Lord of Heaven and Earth; which ultimately and supremely refers to the heavenly, eternal state of things; & that Souls may be ripened and fitted for that, and to do service here on Earth, subordinately to the other; and while they are in Preparation for the heavenly state. His principal design must be for that which is principal And concerning that (as was formerly argued) there can be no more doubt than whether Heaven or Earth, Eternity or Time, a fixed, permanent, everlasting, or a temporary, transitory, vanishing state of things be more valuable, and to be preferred. Our Redeemer hath acquired, and doth use these Keys, for the translating of Souls, assoon as he shall judge them meet to be Partakers of the Inheritance of Saints in Light, Col. 1.12. Some he makes meet much earlier than others. His design, so far as it is known, or may be supposed, should give Measure to ours; therefore ours must be to make them meet, as early, for his purposes, as is possible; as knowing it cannot be too early: They were devoted to him early, and pursuantly hereto, no time should be lost from the great Business of fitting, and forming them for him; inasmuch also, as the same Qualifications, viz. that are of higest Excellency, and Value, do equally prepare them to serve, and glorify him, in either World, as he shall choose to, dispose of them. And it unquestionably belongs to him to make his Choice, as it does to us, to endeavour to make them ready. If any of us, having purposely educated a Son for the Service of his Prince, and present him accordingly, we would submit it to his Pleasure, to choose the Station, wherein he shall serve him: Especially if he be a Prince of celebrated Wisdom, and Goodness. And should we complain, That he is put early, into a Station of much higher Dignity, than we thought of? How little is this Matter considered, by most, that go under the Name of Christian Parents; that are (more generally) very solicitous to have, as they call it, their Children Christened. But never have it in their Thoughts to have them educated in the Knowledge of Christ, or trained up for Christ. As if their Baptism were intended for a Mockery, their Education in the whole course of it, hath no such reference. 'Tis how they may with better Reputation, bear up, not the Name of Christ, but their own. Their Aim, looks no higher, than that they may inherit their Lands, maintain the Honour of their Families; appear (if such be their own Rank) well-accomplisht Gentlemen: And of some of those little things that are thought requisite hereto, we may say as our Saviour did in another Case, These things ought ye to have done, and not to have left the other (the much greater things) undone. What should hinder, but that learning to Sing, or Dance, or Fence, or make a modish Leg, might consist with learning to know God in Christ, in which Knowledge stands Eternal Life! Whatsoever hath real Excellency, or hath any thing in it of true Ornament, will no way disagree with the most serious Christianity. And how lovely is the Conjunction of the well-accomplisht Gentleman, and the serious Christian! Only sever Inconsistencies, as how fashionably to Curse, and Swear, and Damn, and Debauch, which are thought to belong to good Breeding in our Age. Let not Religion, Reason, Shame, and Common Sense, be so totally abandoned all at once, as that the same Persons shall take care to have their Children baptised into Christ's Name, and be taught to renounce, by their Deeds, that Great Name, almost assoon as they can pronounce the Word. Where so direct a Course is not taken to make those of the succeeding Age ignominionsly bad, yet how little is done, towards the making of them truly, and usefully good? Much Care is taken to shape, and adorn the outside of the Man, how little to form, and furnish their Minds! Here, if they can be brought to make, or judge of a Verse, or a Jest, or a piece of Wit, 'tis a great Attainment. Or if, at Home, they can have them taught so much Law, as shall, hereafter, enable them to squeeze their Tenants, and quarrel with their Neighbours, or so much of Behaviour, as shall qualify them to keep Gentlemen Company; Or if (as our pious Poet phrased it) they Ship them over, the thing is done. Then, they shall be able to talk a little of the Fashions of this or that Foreign Country, and make much the better Figure in their own. But if, with all other parts of useful Knowledge, and good Breeding, that are thought requisite for this World, they be also well-instructed touching their Redeemer's Dominion over it, and the other World also; and concerning the Nature, Constitution, Design, Laws, and Privileges of his Kingdom; If it be seriously endeavoured to make them apt, and prepared, Instruments of serving his Interest here, as long as he shall please to continue them in any Station, on Earth; and that they may also be made meet to be Partakers, at length, of a far more excellent Inheritance, than an earthly Parent could entitle them to, that of the Saints in Light, Col. 1.12. If they can be fitted to stand in the Presence of the Eternal King, and to keep company with Angels, and blessed Spirits above! How worthy and noble a design is this! And with what satisfaction is it to be reflected on, if the Parents have ground to apprehend, they are herein, neither unaccepted, nor disappointed! 3. It is of ill presage to our Land, that when he that hath these Keys, uses them in the so early translation of so hopeful a Person as this young Gentleman was, so few such are observed to spring up, for the support of the truly Christian Interest, in the succeeding Generation. That the act of our Great Redeemer and Lord, herein, was an act of Wisdom, and Counsel, we cannot doubt. Against the Righteousness of it, we can have no exception. The kind design of it, towards them whom he so translates, is so evident in the visible agreement of their spirit and way, with the Heavenly State, as their end, as putteth that matter out of question. But we are so much the more to dread the consequences, and to apprehend what may make our hearts meditate terror. By the Christian Interest, I am far from meaning that of a Party. But what every one must take for Christianity, that will acknowledge there is any such thing. And for the support of that, in the most principal Doctrines, and Laws of it, what is our prospect? To go down here somewhat lower. Let us suppose a rational susceptibleness, or capacity of Religion, to be the difference of Man, wherein the Controversy may seem to admit of being compromised; whether it be Religion, alone, or Reason, alone, of which this must be said, that it distinguishes Man from the Inferior Creatures. And let it be Reason, with this addition, an aptness (suspicere numen) to be impressed with some Religious Sentiment, or to conceive of, and adore, an Original Being. The wise, and mighty Author, and Cause of all things. And now, how near akin are Religion, and Humanity Let us, next, understand Christianity, to be the Religion of fallen Man, designing his Recovery, out of a lapsed, and lost State; i. e. Man having violated the Law of his Creation, and offended against the Throne and Government of his Creator, the Supreme, and Universal Lord of all. It was reckoned not becoming so great a Majesty (tho' it was not intended to abandon the Offenders to an Universal Ruin, without Remedy) to be reconciled, otherwise than by a Mediator and a Reconciling Sacrifice. For which, none being found competent, but the Eternal Son of God, the Brightness of his Glory, and the express Image of his own Person, who was also the First and the Last, the Lord God Almighty; and partaking with us of flesh & blood, was capable, and undertook to be both Mediator and Sacrifice. It seemed meet to the offended Majesty, to vouchsafe Pardon and Eternal Life, and the renewing Grace requisite thereto, to none of the Offenders, but through him; and accept from them no Homage, but on his Account. Requiring wheresoever the Gospel comes, not only Repentance towards God, but Faith in our Lord Jesus Christ, as the Summary of the Counsel of God contained therein, Acts 20.21— 27. And that all should honour the Son, as he the Father requires to be honoured, John 5.23. Whereas now so apt a Course as this was established, for restoring Man to himself, and to God, through the Influence of the Blessed Spirit, flowing in the Gospel-Dispensation, from Christ as the Fountain: What doth it portend when, amidst the clear Light of the Gospel, that affords so bright a Discovery of the Glorious Redeemer, and of all his apt Methods for bringing to full effect, his mighty Work of Redemption, an open War is commenced against him, and his whole Design, by Persons, under Seal, devoted to him! If there were but one single Instance hereof in an Age, who would not, with trembling expect the Issue? But when the Genius of a Christian Nation, seems, in the rising Generation, to be leading to a general Apostasy, from Christianity, in its Principal, and most Substantial Parts; and they are only patient of some External Rituals, that belong, or are made appendent to it, so as but to endure them, either ●ith Reluctancy, or Contempt. When the Juvenile Wit, and Courage, which are thought to belong to a Gentleman, entering upon the Stage of the World, are employed in satyrizing upon the Religion, into which they have been Baptised, in bold Efforts against the Lord that bought them! Whither doth this tend! Some would seem so modest, as in the midst of their profane Oaths, and Violations of the Sacred Name of God, to beg his Pardon, and say, God forgive them. But so ludicrously, as he whom Cato animadverts upon, For begging Pardon that he wrote in Greek, which he was unacquainted with; saying, He had rather ask Pardon, than be Innocent; Corn. Nep Frag. for what should induce him to do so unnecessary a thing, for which Pardon should be necessary? Th●se Men think Pardons very cheap things! But will God be mocked? Or doth he not observe? 'Tis the prevailing Atheistical Spirit we are to dread, as that which may provoke Jealousy, and to make himself known by the Judgements he shall execute. There is great reason to hope, God will not finally abandon England. But is there not equal reason to fear, that before the Day of Mercy come, there may be a nearer Day of Wrath, coming? A Day that shall burn as an Oven, and make the Hemisphere about us, a fiery Vault! In our Recovery from a lapsed State, which the Religion professed among us, aims at; There are two things to be effected. The restoring Reason to its Empire over the sensitive Nature, that it may govern that; and the restoring Religion, and Love to God, to its Place and Power, that he may govern us. While the former is not done, we remain sunk into the low Level, with the Inferior Creatures; and till the latter be effected, we are ranked with the Apostate Creatures, that first fell from God. The Sensuality of Brutes, and the Enmity of Devils, rising, and springing up observably among us, import the directest Hostility, against the Redeemer's Design. And them that bid this open Defiance to Him, he hath every Moment at his Mercy! In the mean time, Is this Emmanuel 's Land? His Right in us he will not disclaim. And because he claims it, we may expect him to vindicate himself. His present Patience, we are to ascribe to the Wisdom, and Greatness of an All-comprehending Mind. He counts not an heap of impotent Worms his Match! But when the Besom of Destruction comes, one stroke of it will sweep away Multitudes. Then Contempt will be Answered with Contempt. They cannot express higher, than to oppose and militate against a Religion, introduced and brought into the World by so Clear, Divine Light, Lustre and Glory, not by Arguments, but by Jests! O that we could but see their Arguments, to dispute those Keys, out of his Hands that holds them! But do they think to laugh away the Power of the Son of God? He also will laugh at their Calamity, etc. Prov. 1. or expose them to the Laughter of Men wiser than they, Psal. 52.5, 6. 'Tis little wit to despise what they cannot disprove. When we find a connection between Death, and Judgement, how will they contrive to disjoin them? They will be as little able to disprove the one, as withstand the other. But a great residue, 'tis to be hoped, our Blessed Redeemer will, in due time, conquer in the most merciful way▪ inspiring them with Divine Wisdom, and Love, detecting their Errors, mollifying their hardness, subduing their enmity, making them gladly submit to his easy Yoke, and light Burden. He is, before the World end, to have a numerous Seed, and we are not to despair of their rising up more abundantly than hitherto among ourselves, so as no Man shall be therefore ashamed to be thought a serious Christian, because 'tis an unfashionable, or an ungenteel thing. Then will honour be acquired, by living as one that believes a Life to come, and expects to live for ever, as Devoted ones, to the Ruler of both Worlds, and Candidates for a blessed Immortality, under his Dominion. Nor will any Man covet to leave a better Name behind him, here, or a more honourable Memorial of himself, than by having lived an holy, virtuous Life. It signifies not nothing, with the many, to be remembered when they are gone. Therefore is this Trust wont to be committed to Marbles, and Monumental Stones. Some have been so wise, to prefer a remembrance among them that were so, from their having lived to some valuable purpose. When Rome abounded with Statues, and Memorative Oblisks, Cato forbade any to be set up for him, because (he said) he had rather it should be asked, why had he not one? Pl●tarch de gerun●. 〈◊〉. than why he had? What a balmy Memory will one Generation leave to another, when the savour of the Knowledge of Christ shall be diffused in every place! 2 Cor. 2.14. and every thing be counted as dross and dung, that is in any competition with the excellency of that Knowledge; when that shall overflow the World, and one Age praise his Mighty Works, and proclaim his Power and Greatness to the next. And the Branches of Religious Families, whether sooner or later transplanted, shall leave an odour, when they are cut off, that shall demonstrate their nearer Union, with the true Vine, or speak their relation to the Tree of Life, whose Leaves are for the healing of the Nations, even those that were deciduous, and have dropped off, may (without straining a borrowed expression) signify somewhat towards this purpose. 4. From both the mentioned Subjects, Good Parents may learn, to do God, and their Redeemer, all the service they can, and have opportunity for, in their own time; without reckoning too much upon what shall be done, by a well-educated, hopeful Son, after they are gone, unless the like dispensation could be pleaded unto that which God gave to David, to reserve the Building of the Temple to his Son Solomon, which without as express a revelation, no Man can pretend. The Great Keeper of these Keys, may cross such purposes; and without excusing the Father, dismiss the Son, first. But his Judgements are a great deep, too deep for our Line. And his Mercy is in the Heavens, Psal. 36. extending from everlasting to everlasting, upon them that fear him: and his Righteousness unto children's Children, Psal. 103. FINIS. BOOKS Printed for Thomas Parkhurst, at the Bible and Three Crowns, the lower End of Cheapside, near Mercers-Chapel. Books Written by the Reverend Mr. J. whither. OF Thoughtfulness for the Morrow. With an Appendix concerning the immoderate Desire of foreknowing things to come. Of Charity in reference to other men's sins. The Redeemer's Tears wept over lost Soul●; in a Treatise on Luke 19.41, 42. With an Appendix, wherein somewhat is occasionally discoursed concerning the Sin against the Holy Ghost, and how God is said to will the Salvation of them that perish. A Sermon directing what we are to do after a strict Enquiry, Whether or no we truly love God. A Funeral Sermon for Mrs. Esther Samson, the late Wife of Hen. Samson, Dr. of Physic, who died Nou. 24. 1689. The Carnality of Religious Contention. In two Sermons, preached at the Merchant's Lecture in Broadstreet. A Calm and Sober Enquiry, concerning the possibility of a Trinity in the Godhead. A Letter to a Friend, concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity, relating to the Calm and Sober Enquiry upon the same Subject. A View o● that Part of the late Considerations addressed to H. H. about the Trinity: Which concerns the Sober Enquiry on that Subject. A Sermon preached on the late Day of Thanksgiving, Decemb. 2. 1697. To which is prefixed Dr. Bates' Congratulatory Speech to the King. A Sermon for Reformation of Manners. Books Written by J. Flavel. THE Fountain of Life opened, or a Display of Christ in his Essential and Mediatorial Glory. Containing Forty Two Sermons on various Texts. Wherein the Impetration of our Redemption by Jesus Christ is orderly unfolded, as it was begun, carried on, and finished by his Covenant Transaction, Mysterious Incarnation, Solemn Call and Dedication, Blessed Offices, Deep Abasement, and Supereminent Advancement. A Treatise of the Soul of Man, wherein the Divine Original, Excellent and Immortal Nature of the Soul are opened; its Love and Inclination to the Body, with the Necessity of its Separation from it, considered and improved. The Existence, Operations and States of separated Souls both in Heaven and Hell immediately after Death, ass●rted, discussed and variously applied. Divers knotty and difficult Questions about departed Souls both Philosophical and Theological, stated and determined. The Method of Grace in bringing Home the Eternal Redemption, contrived by the Father, and accomplished by the Son, through the Effectual Application of the Spirit unto God's Elect, being the second Part of Gospel Redemption. The Divine Conduct, or Mystery of Providence, its Being and Efficacy asserted and vindicated: All the Methods of Providence in our Course of Life opened, with Directions how to apply and improve them. Navigation spiritualised: O●, A New Compass for Seamen, Consisting of Thirty Two Points of pleasant Observations, profitable Applications, serious Reflections, all concluded with so many spiritual Poems, etc. Two Treatises, the first of Fear, the second, the Righteous Man's Refuge in the evil Day. A Saint indeed: The great Work of a Christian. A Touchstone of Sincerity: Or, Signs of Grace and Symptoms of Hypocrisy; being the second Part of the Saint indeed. A Token for Mourners: Or, Boundaries for Sorrow for the Death of Friends. Husbandry spiritualised: Or, The Heavenly Use of Earthly Things. FINIS.