SICKBED Thoughts, Upon those words of the Apostle, In Phil. 1.23.  Having a desire to departed, and to be with Christ, which is far better. 
PART. I.  
Containing an ANSWER TO That great and solemn QUESTION, What that State and Condition is, which a Person must be found in, before he can have good and sufficient ground, not to be afraid, or unwilling to Die?  
By J. B.  
Printed in the Year, 1667.   

To the Reader.  
Courteous Reader,  
WHilst all the World is in an hurry, tossed here and there with vanity and vexation, whilst few or none almost, are looking after their future state, or regarding what will become of them to Eternity; I judged it not amiss, a little to call thee aside into such serious thoughts, as it pleased the Lord lately to cast into mine own heart, whilst I passed away some restless nights on my Sickbed. If thou shalt vouchsafe to read them over, with a candid mind, and an honest intent, I hope thou wilt not think thy time lost, nor be unwilling that two or three pieces more, much about the same bulk and price, should follow this their forerunner, to complete what I propound, if the Lord spare life and health, farther to handle; viz. An Answer to a second great and solemn Question, What state of Grace a person must arrive at, before he can truly say with the Apostle Paul, that he hath a vehement desire to departed and to be with Christ? This will make up another little Treatise of its self. The next to which, will be an Answer to a third Question, viz. What posture and frame of heart, a person must be found in, that can truly say, he is fit and ready to Die? that can say with good old Simeon, Now let thy servant departed in peace: To which will be subjoined, a Discourse, to prove that a righteous man's death, is no other than a going to Christ. This will make a third Treatise. Lastly, the enquiring into the reasons, why a good man should, and will by all means, desire to be with Christ, and that as soon as possibly may be (let his condition here in this World, be never so pleasing to flesh and blood) will make up the fourth part, and so finish the whole design: That which this last Discourse will be founded upon, will be those words, Which is far better.  
And now if any should ask, why I choose this Subject of all others, to write upon, at this time? I answer, not only because the Lord cast it strongly into my mind, at a season, when I knew not but that I might leave the world, and so was willing to be preparing for my change; but also because all things here below, seem to have a face of death upon them; as in all places, so most of all in this our poor ruinated City of London; for besides the wonderful desolation of the Inhabitants thereof, by the late raging Pestilence, even beyond what hath been known in any former age; and the late scattering, impoverishing, and almost utter undoing of many thousands more, in the loss of their estates, trades, and other outward comforts and enjoyments, and this all England over, more or less: I say, besides all this, hath not the wrath of God and men, as 'twere, joined in one, to lay the very houses also, and the habitations desolate; and to make them likewise feel, such a stroke of death and dissolution, as they were any way capable of receiving? Oh! where, under the whole heavens, is such another woeful spectacle to be seen! such an angry mark of divine displeasure! such avengements from an offended and highly provoked God The devouring flames that have wasted many famous Cities in former ages; viz. Constantinople, Rome, Alexandria in Egypt, Paris, Amsterdam, Hamburrough, the late Imperial City of Aka in Germany, yea, and in this our London too, (as we find upon record in ancient story, and as well in the French and Dutch, as our own English Chronicles,) came short of this.  
Nor indeed were the sins of any of them all, of so deep a Dye, and aggravated with such incensing circumstances, as the sins of this our England, and especially of London, are, some of the chief of which, the iniquity of the times is come to that height, as not to suffer them to be so much as mentioned; and if they must not be so much as mentioned, how can they be confessed? and when will they be forsaken? Oh poor sinful England! Oh England, laden with iniquity! when wilt thou be reform? when wilt thou be washed from thy filthiness? when shall it once be? dost thou look for healing, and yet all the while dost what thou canst, to make thy wounds wider? and thou the Metropolis of England, once famous London, canst thou hope for better things? upon what ground I pray? dost thou at all repent of thy manifold transgressions, and thy mighty sins? dost thou at all prepare to meet the Lord in the way of his judgements? were this evident, there would be some hope indeed: Then perhaps, those good words, and comfortable words, which the Angel spoke to the Prophet Zachary (chap. 1.13, 16.) viz. that he would return to Jerusalem with mercies, after it had been burnt 70 years before, by the Chaldean Army, may be applicable to thee also. But alas! is there any, the least appearance of such a spirit as this among us? surely nothing less: For who, or where (almost) are any to be found, that do indeed lay things to heart? where are the men and women, that mourn, that sigh, for the abominations of the Land? for the detestable things of the Sanctuary? Such as Ezekiel complained of in his time, chap. 5.11. and chap. 8. throughout; where are any that lay to heart the afflictions of Joseph? nay, that are affected with their own afflictions, in any such measure and manner as they ought? is not the sense of things already off? nay, rather was it ever on, so as it ought to have been? for how else could it be so soon gone again? do we not see men walk every day through the heaps of rubbish with dry Eyes? yea, with merry Countenances? as if London were London still, and had known no sorrow, or felt the force of such a consuming Fire? and (which of all things else to me, is as calamitous, as any that can be named, and as bad an Omen) are not many, very many, even of those that suffered most in their Trades, losses, and sad effects of both, as little affected as any other, and as unreformed? Mercies before did no good upon them, neither sparing mercies, whilst saved from that overspreading Plague, that carried away so many of their Neighbours, Friends, Kindred, and Relations; nor enriching mercies, by which they abounded in the things of this life; and now Judgements do no good upon them neither, no, though thereby reduced to great extremities, and become the objects of misery to all that know them. Oh! how must this insensibility, this incorrigibleness, needs exasperated an holy God? if people will not return to him when he contends with them, when he smites, and smites so smartly too, and seems to threaten yet worse things, when will they return? Truly the sight of this, were there nothing else to trouble one, would make a true mourner in Zion, not care how soon he were taken out of this evil World, no more to have to do with it. Farewell therefore, Courteous Reader, whoever thou art, and let you and I prepare with all speed for heaven. This is the counsel, and shall be (through Grace) the practice of him, that as passionately wisheth for thine eternal welfare, as for his own.  
J. B.   

THE CONTENTS.  

Section. 1. THe Words explained, the Text divided, and Doctrines raised.  
Section. 2. The first Doctrine propounded, and the method laid down, for the handling of it.  
Section. 3. The true causes assigned, that justly fill men with horror and dread, at the thoughts of death, and so render them much afraid, and unwilling to die.  
Section. 4. What it is that gives a good and sufficient relief against the fear of death, greatly fortifying and encouraging the heart; when it makes its approach unto it. Where first, the remedy is laid down generally.  
Section. 5. Two more special remedies added to the former, viz. A reconciled God, and a good conscience. Where first, of a reconciled God.  
Section. 6. Of a good Conscience, which is the second special remedy; and wherein it consists, there are two branches. It is a quiet Conscience, and an excusing Conscience; A quiet Conscience consists also in two things. (1) In a settled and well grounded peace. (2) In being void of offence, both towards God, and towards men. Where of the first.  
Section. 7. Of the second branch of a quiet Conscience; namely a conscience void of offence, both towards God, and towards men.  
Section. 8. Of an excusing Conscience, which makes its own defence. (1) Against the challenge of exacting justice. (2) Against the malice of an accusing Devil.  
Section. 9 Two important Objections answered, against the preceding Doctrine, and what hath been said upon it.  
Section. 10. The Uses and improvement of the point. First by way of Information, and then of Exhortation both to good and bad.    

SICKBED Thoughts;  PHIL. 1.23. 
Having a desire to departed, and to be with Christ.  

SECT. 1.  
The words explained, the Text divided, and Doctrines raised.  
AMong the many advantages that accrued to the Gospel in general, and to Paul's own spirit, in particular, from his sufferings at Rome, this was one; that he was gotten lose from the world, was raised in his desires after heaven, and in more vehement long after Christ, so the words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) having a desire, plainly intimate, The words are very emphatical, and says Zanchy upon the place, import three things.  
1. An ardency of affection, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ardere, which signifies to burn; whence, appetitus arden's, effrenis libido, a burning desire, a strong, vigorous, and intense desire; with great vehemency and earnestness.  
2. This desire is intrinsecal, and productive by the soul only (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 'tis properly the work of the mind, which is the fountain from whence all desires flow, the mint where they are all coined; as that is, such are the desires, good or bad: If that be holy, pure, active, heavenly, so are the desires; but if the mind and heart be impure, cool, and faint in its affections towards God, and the things of God, than the desires are so too, impure, weak, and faint; therefore  
3. The participle of the present tense (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) having a desire, notes a continued act, a desire always in action, ever working, till the thing desired be accomplished, and fully attained: It is not slothful, nor idle at all, puts a man upon running without weariness, upon praying without ceasing.  
Now this desire here, is carried out after two things; to departed, and to go to Christ.  
First, To departed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or, to be dissolved, say our old English Bibles, agreeable to Jerome's Translation, by the Latin word dissolvi, which is to be resolved into our first principles, the body to the dust, and the spirit to God that gave it: Which also Scaliger and Erasmus follow. Many learned men have criticised upon this Greek word, and given their various opinions about the true notion of it; the chief of which, because they have something of instruction in them, I will here take notice of, and recollect together.  
Sometimes 'tis the Mariners word, (verbum a nautis translatum, says Erasmus) when he doth (soluere Anchoram) loosen his Ship, weigh Anchor, and upon the very first fair wind, makes haste to be gone to his desired Port: Thus the Syriack reads it; so doth chrysostom and some others. And indeed, what is this life of ours here in this World, but a flitting up and down, and changing place, as a Ship at Sea, that still is passing to and fro, from shore to shore? and whilst it doth so, doth it not meet with many troublesome and rough Seas? and is it not often endangered by high winds, boisterous waves, rocks and quicksands? than which, what can be a more lively Emblem of the life of man, which always encounters so many hazards and toss, till at last it grows leaky and crazy, like an overworn Ship, that can sail no longer? and is it any marvel, if then it be willing to weigh Anchor, and get with what speed it may, to the Heaven and Haven of its rest? Even an Heathen hath passed this sentence upon the life of man, Seneca by name, who, writing to Polybius, hath these words, (in hoc tam procelloso & in omnes tempestates exposito mari, navigantibus, nullus portus nisi mortis est. Ad Polyb. c. 28.) in this tumultuous and stormy sea, exposed to all manner of tempests, no safe Port is found to the Sailors, but that of Death. The like passage Ambrose hath after him in his Book, de bono mortis, c. 8. Justo mors salutis portus, to a just man, death only is the safest Haven.  
Sometimes 'tis the Soldier's word, when he doth (soluere funes) at the command of his General, loosen his Tent in which he lies upon the ground, plucks up the stakes, unties the cords, that he may quit his old quarters for new ones: And what metaphor can be more proper than this also, to set forth our condition here? for is not the life of every good Christian in this World, a Soldier's life, under his Captain General? and must he not always be, both in a fight and moving posture, ready to follow his General wherever he marcheth? must he not sit lose from every place, and carry, as I may so say, his Tent with him, to pitch it down, and take it up again, as occasion serves; till at last the cords be not only loosened, but broken, and especially that silver-cord, mentioned in Eccles. 12.6. by which the soul is fastened to its body, as to its Tent? and what else do the two great Apostles, Peter and Paul, mean, but this, when they speak of their earthly Tabernacles, in which Paul said, he groaned (2 Cor. 5.2, 4.) and which Peter said, he must shortly put off (2 Pet. 1.14.) Erasmus falls in with this construction of the Word likewise, as well as of the former.  
Sometimes 'tis the Waggoners, or Carrier's Word (verbum ab aurig is ductum, says Beza) when he doth (sovere lora) unharness his Horses at his journey's end. And do we not unharness, as 'twere, and put all off when we prepare for the grave, towards which we have been fetching many a weary step, and drawing many a hard draught all our life-time, and this too, with many a smart lash, and sometimes goads, to quicken us, how gawled soever our sides have been, in the mean while, with heartakeing cares and griefs, and the sorrows which we every day meet with.  
Sometimes 'tis the prisoner's word, when he doth, solvere vincula & catenas post se relinquere, unfetter and unshackle himself, or hath his bonds and his chains knocked off, as Peter's were by the Angel when he was in prison, (Acts 12.7.) And this is the way Tremelius seems to go while he translates the word (Liberari) to be set at liberty, or freed out of prison. Pythagoras that knew nothing above, or besides nature, could instruct his Disciples in this, that the Body is but a prison to the Soul; and that it is one of the chiefest businesses of Philosophy, (animam de carcere corporis liberare) to deliver the soul from the prison of the body, as he is quoted by Jerome against Ruffinus: And many times what a dark, loathsome, and uncomfortable prison is it? a kind of a nasty and filthy dungeon, especially to men of melancholy constitutions, and under the power of their own filthy lusts, and guilty-consciences.  
Sometimes says Erasmus again, It imports as much as (farcinas colligere, & ad iter preparare) to take up ones pack and be gone, and so it is a word proper to Porters and Pedlars, which carry heavy burdens, and packs at their back, as having no other Trade to drive but this. And I pray, what is this body of ours, but a burden of clay, a clog of fresh, which we every day, wherever we go, do bear about with us? And oh how heavy and tiresome is it in a time of sickness to be troubled with it! How painful to the weary bones, and the feeble knees, to tumble and toss, first on the side and then on the other, and this an hundred times in a night! Sometimes i'll and cold, causing every joint to shake, and as it were to beat together; at other times, all in flames and burning, like a fiery Oven! After which, perhaps, 'tis parboiled in its own moisture, and at last, left so faint and weak, as if all its nimble and volatile spirits had quite forsaken it! Hath not many a strong man, many a lusty, hail, debonair son of Adam been thus surprised on a sudden? Once it was my lot to be in company (on a Tuesday-night) with a person of as great strength and vigour, as any I knew: who speaking of his great prowess and courage in many feats of Activity, and particularly of his wrestling, leaping, vaulting, and how many hundred pound weight he could take up with his Teeth, and swing over his head with one hand, and that with ease, stripping up his brawny arm, in a kind of a boasting way, caused me to take some more than ordinary notice of him: but this vain man, having at that time gotten a little cold, before forty eight hours more were passed, was so enfeebled with a Rheum and Cough, that he lay groaning in a very pitiful manner, to the admiration of all that knew him, not having strength enough to turn him in his bed, so that he died on the Thursday, and the next day after, which was Friday, in the same week, I followed him to his grave. Well therefore doth the Prophet say, Let not the mighty man glory in his might; for even such an one may die in his full strength: whilst his breasts are full of milk, and his bones are moistened with marrow (Job 21.23, 24.) though he be wholly at ease, at present: yet before another day comes, he may be in great pain, and upon his sickbed, may have cause to cry out with the Apostle, (2 Cor. 5.4.) We groan being burdened. And here, methinks, may very aptly be sub-joined that excellent passage of Seneca, in the 35th. Epist. of his first Book of Epistles, the consideration whereof (referring to what went before) will elevate and lift up the Soul, says he, Animum, qui gravi sarcina pressus, explicari cupit, & reverti ad illa quorum fuit, nam corpus hoc animi pondus ac poena est; prement illo urgetur, in vinculis est, nisi accessit Philosophia, quae à terrenis dimittit ad divina: the Soul, which, being pressed down with an heavy burden, desires to return from whence it came; for this Body of ours is but a weight and punishment unto the Soul, so long as that oppresseth it, 'tis as 'twere in chains, till it returns from this earth to Heaven.  
Sometimes 'tis the Traveller's word, when he doth (migrare ex hospitio) quit his Inn, and goes farther on, and so Beza translates it, as some others before him had done: and what thence can we infer, but that this world is no more than an Inn? where we make but a little stay, having a journey to go, and so must not take up our abode here. Excellently speaks M. T. Cicero, in his Cato major. Ex vita hac discedo, tanquam ex hospitio, non tanquam ex domo, commorandi enim natura, diversorium nobis, non habitandi, dedit: I depart out of this life, as out of an Inn, not as out of an House, Nature having given it to us, as a place only to lodge in for a short time, not to dwell in.  
Sometimes 'tis the Stranger's word, who is a kind of Pilgrim abroad in foreign Countries, far from home, which when he desires, and is resolved to repair to, either as weary of his wander, or by a call from his Father who sent him thither, is then said (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redire Domum) to return home: Thus Athanasius takes it; yea, and a greater than he, even the Holy Ghost itself, (Luke 12.36.) where, when the great Lord there mentioned, is said to return home, 'tis thus phrased, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Now how aptly this also expresseth our condition here, the holy Scriptures do frequently tell us. For did not the Patriarches of old account themselves as pilgrims and strangers in this world? What says Jacob (Gen. 47.9.) The days of the years of my pilgrimage are an hundred and thirty years, few and evil have the days of the years of my life been, and have not attained to the days of the years of the life of my Fathers, in the days of their pilgrimage. So David, (Psalms 39.12.) I am a stranger with thee, and a sojourner, as all my fathers were: And hath it not been thus with all the sons of men, in all ages? though 'tis true, few, or none almost but good men have thought so, that have been thoroughly convinced, and believed that their home is somewhere else, even in heaven where their father dwells: there, there it is, that they have a dwelling indeed, a dwelling properly their own, an house built on purpose for them, a sure house that will always be new, and never grow old, that is their home, and thither they all hasten, even upon the very first call of their heavenly Father.  
Once more ere I leave this Word, and then I'll have done with it. Tertullian about the middle of his Book de Patientia, translates it thus, Cupio recipi jam, I desire now to be received, or taken up, (he means into the Heavens): as 'tis said of Christ himself, when he ascended (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he was received up into heaven, (Mark 16.19.) Luke varies the word, and says, (Chap. 24.50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he was carried up. And (in Acts 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he was caught up, and a Cloud received him; it comes all to one, and intimates thus much, that in our passage out of this life to Heaven, we are not alone, but are accompanied with blessed Angels, that do as 'twere wait to receive our souls, as soon as ever they leave our bodies, and then carry them up, where they carried the soul of Lazarus, even into Abraham's bosom, (Luke 16.22.) and this was it which the Apostle longed for, and which it seems, as to his own particular he most desired, namely, to be carried up to heaven, as I may so say, on the wings of Angels: he had often fled thither himself upon the wings of Faith and Prayer, but now he would fain go thither for good and all, as our Proverb is; he would have the winged Cherubims now come and fetch him from hence, as being weary of staying here any longer; I, but whether would he be fetched? whether would he go? Himself tells us, He would go to Christ, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I desire to departed, and to be with Christ; Mark the words, he doth not say, I desire to go to heaven, or to be among the souls of just men made perfect; to be where the general Assembly of the firstborn are; or to be in the heavenly Jerusalem, to be a glorified Saint, and among the innumerable company of Angles, but, to be with Christ, as if that were (instar-omnium) in stead of all, or better than all. Heaven itself is not so much an Heaven to an holy heart, no, not when it is in Heaven, as Christ is; all the rest of the glories there, are but beams of this Sun: it is the presence of Christ only, and of God in Christ, that makes Heaven, Heaven: (Coelum ipsum non esset Coelum, absent Christo) Heaven itself would be no Heaven, if Christ were absent.  
But perhaps some will say, Was Christ absent from Paul, or Paul from him, and that even now at this time, when he says, he desires to be with him? How could he have been so valiant, so courageous, so bold for the truth, and that even in the face of the Imperial Court itself, under the very nose of that bloody Nero, that was then Resident at Rome, while he was a prisoner there, had not Christ been with him? and been with him, i more than an ordinary manner?  
To which I must answer without any denial at all, that it is most true; a great presence of Christ was with him, no doubt is to be made of it: how else could he have suffered so great things for his Name, as was by Christ himself foretold he should, (Acts 9.16.)? How else could he have run through so many and great sorrows, which himself innumerates in 2 Cor. 11. 23-29. Where he tells us, that he was in labours more abundant, than any other of the Ministers of Christ, in stripes above measure; in prisons more frequently, in deaths oft: Of the Jews five times received I forty stripes save one: thrice was I beaten with Reds: once was I stoned: thrice I suffered shipwreck: a night and a day I have been in the deep: In Journeys often: in perils of waters: in perils of Robbers: in perils by mine own Countrymen: in perils by the Heathen: in perils in the City: in perils in the Wilderness: in perils in the Sea: in perils among false Brethren: in weariness and painfulness: in watch often: in hunger and thirst, in fastings often: in cold and nakedness, besides those things that are without (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that which cometh upon me daily, the care of all the Churches. Now had not Christ been with him in all these troubles, what had become of him? would not the wrath of men have swallowed him up? The manifold dangers he encountered with, have destroyed him? Would not both Sea and Land have been against him, and many a time have devoured him? Yes verily, had it not been that Christ was with him, strengthening him, supporting him, comforting him, enabling him both to do, and endure all things, he had been as miserable a man as had been then alive. But it is most evident that Christ was indeed with him, and took as much care of him, as ever good master did of a most faithful servant, or the most benign Prince did of a most loyal Subject, that did him the most singular and eminent service.  
But though this be acknowledged, and cannot be in the least denied, yet Paul's words are not vain words, or any way inconsistent with this Truth: when he saith, He desires to departed, and to be with Christ: For,  
First, Though Christ was with him in, and by his Spirit; with him in his Image upon his Soul, and the divine impressions thereof upon his Heart: Though he was with him by protecting him, blessing him, delivering him from a thousand evils, that otherwise would have befallen him. Though he had many a kind message from Christ, many a sweet Love-letter, as I may so speak: yea, and more than all this, many a precious Jewel, as 'twere sent as Tokens from him; though he found and felt the secret influences of Christ shed all abroad in him, and such powerful attractions after him, by the effusions of his Ointments and sweet smelling Myrrhs; yet all these were rather the things of Christ, and some expressions of good will from him at a distance, than Christ himself. It was the Person of Christ that he desired: I mean, his personal presence, and personal communion with him: not only interest in him, (for this he had where ere he was) but Vision, as Penelope said to her Ulysses. Ovid. Ep. 1.  
Nil mihi rescribas, attamen ipse veni.  
'Twill not suffice if thou thy Letters send,  
Thy presence only will the matter mend.  
Writ what he would: 'twas himself only coming in person to her that would satisfy her. Thus the Persian Lady to her Prince, when he offered her a very precious Jewel to wear for his sake, 'tis yourself Sir I desire to enjoy (Tu mihi, sola gemma es) these without you lose their value, and in my account will be little worth. In like manner our Apostle here, placeth his chiefest happiness in the sight of Christ, and being in person with him. Bernard (in Psal. qui Habit.) expresseth it to the life: Esse Christum cum Paulo magna securitas: esse Paulum cum Christo summa foelicitas, Christ his being with Paul was his great security; but Paul's being with Christ, was his highest felicity.  
Secondly, when Paul desires to be with Christ, the meaning of it in this place is, so to be with him, as to have the most full enjoyment of him that he could be made capable of, to be in the full view of him, even face to face; Here he had but glympses of him, and that by faith only, and through thick clonds, and this but now and then too, which though very refreshing to him, yet far from making up such a blessedness as the constant and uninterrupted enjoyment of him would give. This, and nothing less than this will put an end to his desires, and afford him the content he seeks for, omnis motus tendit in quietem, all motion aims at rest, but this most of all.  
Thus we have the Apostles desires, what they are, and how vehement, and the object about which they are conversant, together with the Medium, or way for the attaining of them: he would departed and be with Christ, Let us next see the reason of his desires, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is far better, so 'tis translated: but it would be better expressed by a right Englishing of the causative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for: for it is far better, far better, multo magis melius, says the vulgar translation, much more better: Longè enim optimum est, says Beza, for that is fare the best. Properly, the words may be rendered, by much rather better, better by much; or, as 'tis in the old bibles, best of all. But for whom? not for you, says the Apostle, but for me, I am sure. Indeed for your sakes; Methinks I could be content to stay a while longer; but when I consider how sweet it will be, to be with Christ for altogether, and in the highest and fullest enjoyment of him, than I am impatient till I am with him. His love to the Phillippians was great, and his love to himself was great too; Willing he was for their sakes to stay, and yet for his own sake more willing to go. Egomet mihi proximus ipsi, I am nearest to myself, may every man say. It were something strange, if a man should not love himself first, I was about to say best too, next unto the God that made him, and sweet Jesus his Redeemer; yet Paul says, that even in this case he was in a strait (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I am in a strait between two: he was besieged on both sides, which to yield to he doth not well know, but at last resolves, that for their furtherance and joy of faith, if Christ should see fit he would abide and continue yet longer with them; vers. 24.25. he that could wish himself even accused from Christ (amazing expression!) for his brethren his kinsmen according to the flesh (Rom. 9.3.) was here willing, all things considered, to come somewhat the later to Heaven, (which yet he most of all desired) on condition to help on the word of the Gospel yet a little further, and to give a more firm establishment to the Churches of Christ. Oh rare temper! What an holy struggle was now in Paul's heart, between the love which he bore to Christ and his people in this World, and the love which he bore to Christ and himself in the other World! Will it not be hard to determine, in which of these he exercised the greatest Grace? and also which of the two graces now at work in his heart was the most noble: his self-denial, or his self-love?  
But enough of glozing upon the Words, which I have been the larger in, in reference to what will follow in the several Points to be handled from them.  
As for the division of them, they fall into two parts: (1) a declaration of the Apostles desire, which is to departed and to be with Christ. (2) the reason of this his desire, which is far better.  
The Doctrines arising from the words are these four: the first is a Doctrine that lies couchant in them, necessarily employed, though not so plainly expressed, it is this:  
That whoever hath a true and saving interest in Christ, hath good and sufficient ground not to be afraid, or unwilling to die; this I take it is included and must be understood, for he that desires to die, and to go to Christ, must needs be supposed not to be afraid, or unwilling to die, (omne majus contines minus) every greater contains the less: a man must first be past the fear of Death, before he can have a desire of death, especially such a vehement desire, as is here meant; as in goodness. No man can be positively good, but he that is first good negatively; first he must (removere prohibens) take away that which hinders his being good, before he can be truly good; even so here in the case of death; The fear of death must first be removed and conquered, before there can be any actual desire, at least any great and strong desire of it: This than is the first Doctrine.  
The second is this: That no person whatsoever is so fit to die, as he that can truly say with our Apostle here, he hath a desire, an earnest and ardent desire to departed, and to be with Christ.  
The third is this. A righteous man's death, is no other than a going to Christ.  
The fourth this, from the se words, for it is much better: That there is reason, very great reason, how happy soever a man's condition may seem to be in this world, yet even then when it is thus with him, to departed hence and to go to Christ; yea, and to desire it, and that greatly.   

SECT. 2.  
The first Doctrine propounded, and the method laid down for the handling of it.  
THe first Doctrine than is this: That whoever hath a true and saving interest in Christ, hath good and sufficient ground, not to be afraid, or unwilling to die.  
The method I intent to handle it in, shall be this: (1) To consider what are the just causes of the fear of death. (2) What it is that gives a good and sufficient relief against the said fear; which, whatever it is, is likewise a clear evidence of a true and saving interest in Christ. (3) I shall endeavour to answer two very important objections, which may seem strongly to oppose the whole Doctrine, and all that is said upon it. (4) Make use of the whole, partly by way of information, and partly by way of exhortation, and that both to good and bad.   

SECT. 3.  
The true causes assigned, that justly fill men with horror and dread of the thoughts of death, and so render them much afraid, and unwilling to die.  
THere are many things that justly cause a fear of death, even a great and terrible fear.  
First the consciousness of sin and guilt, especially in the state of unregeneracy, which is always accompanied with impenitency and unbelief; the two damning sins, not but that all other sins, even the least that is, hath demerit and provocation enough in it, to damn any one that is guilty of it, but Faith and Repentance wherever they are in Truth, will take all off; even millions of guilts, and make the blackest sins that are, as white as snow; scarlet and crimson sins to be as wool, (Isa. 1.18.) Now where these are wanting, and so the guilt and filth of every sin remaining, and upon all occasions flying in a man's face, and fixing their venomous stings in his heart and conscience: How terrible must this needs be? For do not thoughts of the wages which these sins not repent of, do deserve, come pouring in upon him, as at all times, so most of all when Death approaches? Though before he lulled his conscience asleep, and would not suffer it to be awakened, neither by a quickening Soulsearching Ministry, nor the plaindealing of faithful friends: Yet now Satan and Conscience too, will both speak, and speak aloud too; yea, though Satan should say nothing, but be altogether silent; yet self-accusations, and self-condemnations will speak enough to fill the soul with horror, and leave it in such distresses, as no remedy can be found, for while the aforesaid impenitency and unbelief remains to be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à semet ipso damnatus) self-condemned: Who can express the terror of it? and indeed this is that, not so much Death itself, as begets so much fear and dread: As Ambrose in his discourse de bono mortis, doth learnedly argue; where in his eighth Chapter, he hath many excellent passages to this purpose: Mors peccatorum pessima (saith he) non utique mors pessima generaliter, sed pessima specialiter peccatorum, unde liquet acerbitatem non mortis esse, sed culpae; the death of sinners is the worst of deaths, not death in general, but the death of sinners; From whence 'tis evident, that the bitterness is not from death itself, but from the crimes that merit it. Again a little farther, he hath these words: suae igitur unusquisque conscientiae vulnus accuset, non mortis acerbitatem. Let every one therefore that by his Sin hath wounded his own conscience, lay the blame there, and not upon death. And again, Non enim habemus, quod in morte metuamus, si rihil quod timendum sit, vita nostra comisit; There will be no cause of fear in death, if in our life-time we have done nothing, that we have cause to be afraid of. Once again, Prudentibus delictorum supplicia terrori sunt, delicta autem non mortucrum actus sunt, sed viventium; To wise men, the punishment of offences is matter of fear, now these are the acts, not of deadmen, but of the living: This than is the first thing that gives just cause of the fear of death; Sins not repent of.  
Secondly, The apprehension of Divine displeasure hereupon, and the Wrath of an Offended God, a Wrath unappeased, an infinite wrath, a wrath intellerable, and unexpressible; a wrath inflicted by an Omripotent Power, in comparison of which, all the rendings, tearings, cruciating, burn, rackings, torturings of men's bodies here, by all the most tightly invented torments, upon Racks, Gibbets, Wheels, Gridirons, and other engines of cruelty, are but a flea-biting. The principal torments here, I mean from the sense of Divine wrath, being chief seated in, and mostly inflicted upon the mind; not but that the body too, when 'tis risen from the Grave, shall have its share in these sufferings in conjunction with the soul, even to its utmost possibility of bearing them.  
Thirdly, An obnoxiousness to all this, by the fixed Law of God, which cannot be altered, and by which he stands accursed, and subject to all the direful threaten thereof, so long as he remains in this his unregenerate and impenitent state. This is another thing that adds unto his fear.  
Fourthly, The thoughts of that most just, and great Tribunal, at which he must one day stand, and where an account must be given, of every thought, word, and deed, how wicked, how vile soever, and howsoever circumstanciated; all must be detected then, and laid open before Men and Angels: All night-sins, secret-sins, heart-sins; The Thief, the Murderer, the Adulterer, the closest and most undiscerned Hypocrite, shall then be known what he is, and all his iniquities start up before him: The Books shall be opened, the Book of a man's own Conscience, the Book of God's omnisciency, the Books of Record in Heaven: And then shall the impenitent, hardened sinner stand before his great God and Creator, (who will now be his Judge) as a guilty Malefactor; and as I said before, self-condemned. There shall need no farther evidence than himself against himself; All his scoffings and scorn of God, and the things of God; of his holy Ways, Ordinances, People; all his contempts of Christ, and tramplings underfoot of his most precious blood; all his fleighting, neglectings, and opposings of the Spirit of Grace, and the work of it upon his own heart, all his abuse of Mercy, and of the Patience, forbearance, and long-sufferings of God towards him shall be remembered, and set in such order, as to give him a full view of all at once: Now how dreadful must the very thought of this also needs be to an impenitent and hardhearted sinner, if ever his Conscience be but in the least awakened?  
Fifthly, The Heart-sinking expectation of that most dreadful Sentence of Condemnation to be pronounced upon him, in these or the like words: Go you cursed into everlasting destruction, into Hell-fire, there to be tormented with the Devil and his Angels. I and to be tormented by them, as well as with them. For the Devils shall not only be companions, and sharers with the damned Sons and Daughters of men; (or rather the Sons and Daughters of men, shall be sharers with the Devil and his Angels, for whom, as for the first Offenders, Hell-fire is said to be prepared, Matth. 25.41.) but shall also be their tormentors and Executioners: and what greater aggravation can there be to the misery of Malefactors, than that those that hate them most, and likewise have the greatest skill, and strength in inflicting torments, yea, and exceedingly delight in such cruel work, and are never weary of it, should be their Tormentors?  
Sixthly, The consideration of a most severe and impartial Justice, which in case of non-satisfaction otherwise made, will certainly have the utmost vengeance taken in the Execution of the aforesaid sentence.  
Seventhly, And of an utter impossibility of making the satisfaction required. For who can do this, that hath no Christ to undertake it for him: as a Man living and dying in a state of unregeneracy hath not, nor can never hope for it. And having no Christ to satisfy for him, so no Mediator nor Advecate to stand betwixt God and him, to plead for him, or put in out kind word on his behalf.  
Eighthly, Thereupon sees an absolute necessity of his being unspeakably miserable, and this too, more ways than one, (1.) By the punishment of less. (2) By the punishment of sense. By the punishment of loss, a tetal separation from the comfortable presence of God, and the Glory of his Power; 2 Thes. 1.9.) I say, from the comfortable presence, for from his essential presence none can be separated, no not either men or Devils, though they make their bed in Hell. (Psal. 139.8.) and then also by the punishment of sense, of which I gave a touch before. In these two (paena damni. & paena sensus) the punishment of less, and the punishment of sense, the whole torment of the damned consists; and therefore in the sentence given upon them, both are contained, Depart from me ye cursed: There's the first, the punishment of loss; into everlasting Fire, prepared for the Devil and his Angels; there's the second, the punishment of sense; what this Hell-fire is we find expressed elsewhere, in other terms, in Matth. 8.12. 'tis called outer darkness, where is weeping and gnashing of teeth, a fire without light, which hath something of comfort in it, but here is all darkness; in Matth. 13.42. 'tis called a Furnace of Fire, and wailing is there added to weeping, in Isa. 30.33. The Fuel of this Fire, 'Tis said to be a pile of much wood, and that the breath of the Lord like a stream of brimstone doth kindle it; Rev. 14.10. 'Tis called the wine of the wrath of God, a cup of indignation without mixture; that is, 'tis pure wrath, 'tis all wrath, and nothing else but wrath; Justice without any the least tincture of mercy: And 'tis poured out too, poured out, q. d. without measure, to note the abundance of it.  
To which, Lastly, must be added that all this is eternal, 'tis everlasting Fire, everlasting as well as devouring Flames: everlasting burn! Isa. 33.14. not only without the least hope of mitigation, or abatement, but of intermission too; When millions of millions of millions of ages are past, still, still, there is as much to come, and the reason is, because 'tis an infinite punishment that is due, which since finite Creatures can never undergo, therefore they do as it were compensate by the eternity of it. Christ be being an infinite person, could, and did stand under infinite wrath for those he died for; and so God hath received full payment, his Justice is fully satisfied for them, which it can never be by the sufferings of the damned, to eternity.  
Now lay all this together, and how can it do otherwise then minister most dreadful terrors to the mind of any unregenerate man (that is not totally blinded, and of a seared conscience) to think of dying?   

SECT. 4.  
What it is that gives a good, and sufficient relief against the fear of death, greatly fortifying, and encouraging the heart, when it makes its approach unto it: Where first, the Remedy is laid down more generally.  
HAving spoken of those things which do justly cause a very great fear and dread at the thoughts of Death: I will now apply myself to the best Remedies I can, against the said fear.  
And the first and surest Remedy of all, is a fundamental one, that never fails; that is, never fails of becoming a good and sufficient ground against the said fears: It is a true and thorow-change upon the heart, a saving work of Grace, whereby a man is regenerated and become wholly a new Creature: When a man can give good proof of this, that he is indeed translated from the power of darkness into the Kingdom of the dear Son of God; is no longer under the power of the Prince that rules in the Air: He may then also truly say, and build upon it, that he is no Child of Wrath, and so consequently, hath no cause to be afraid of death; for why is death terrible to any, but for this reason? Among others, as we have heard, because it is an inlet unto Wrath, that is, to such as are Children of Wrath, but to none others: not to such as are born again. For as 'tis true on the one hand, that except a man be born again, he cannot see the Kingdom of God, (John 3.3.) So on the other hand, it is every whit as true, that he that is born again, shall never see Hell, much less shall he feel it, or come into it. But then let not any man deceive himself, and take that for a New-birth which is no such thing. Many pretenders there are hereunto, many that will needs pass for the Children of the Kingdom, such as the self-justiciary, the civil, just, moral, righteous man; that harms none, is charitable, beneficent, and helpful to many; affable, courteous, and ready to do good to all, as opportunity is given him; yea, and seems to do what he doth cheerfully, and as one glad of the occasion, and perhaps goes further than this too, is very zealous, holy and religious in his way, keeps his Church constantly, and it may be prays in his Family, also instructs Children and Servants, and what not of this kind? but if you search him to the bottom; a fine spun Papist may be as good as he, his light within him, and his holy conversation without, may be no better than Popish merit; he may be off from the foundation for all this, and be fare enough from the true work of Regeneratign, and such a faith and repentance as only fits for Heaven. How many, and especially in this our present age, have, and still do, split upon this Rock, in establishing their own righteousness instead of submitting to the righteousness of God, as the Judaizing Christians did in the Apostles days, Rom. 10.3. and for such as these,  conceits they may have of themselves, I will not warrant them from the fear of Death, or secure them against it, their conscience may possibly be better informed, concerning their inward state, and then what will follow we may easily guess, either another more thorough work upon them, or such terrors at the hour of death, as cannot be removed.  
And if any shall ask, How may we know when the work of regeneration is right and sound indeed?  
I briefly answer: The Apostle hath given the character of it, in few words, but very fully and significantly, in 2 Cor. 7.10, 11. Godly sorrow worketh repentance to salvation not to be repent of: For behold this selfsame thing that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge: In all things ye have approved yourselves to be clear in this matter. Here are inward works, works of mortification, works of sanctification, heart-works, such as all the faculties and affections of the soul are employed in; not mere external acts, and outward formalities, without life and power: An Hypocrite may go as far in these seemingly, yea, and farther too, than some sound and sincere-hearted Christians. Look therefore into thine heart, examine the matter there, and do it faithfully, without putting a cheat, or fraud upon thyself, and if thou findest thyself under this character, that the Apostle here gives of a true penitent, than I dare pronounce thee a regenerate person, and one that hast no just reason to be afraid, or unwilling to die.   

SECT. 5.  
Two more special remedies added to the former, viz. a reconciled God, and a good conscience. Where first, of a reconciled God.  
TO the aforesaid general remedy, I shall add two special ones, which yet do more or less, always accompany the former.  
The first is, a reconciled God, which speaks much; particularly these five things.  
First, That Divine Justice is fully satisfied, so fully, that it can lay no farther claim; upon which God presently says, concerning the soul for whom such satisfaction is made: Deliver him, for I have found a ransom: I am well appayed for all the wrongs he hath done unto me, and for every debt he hath contracted.  
Secondly, That God's anger is thereupon appeased, his wrath extinguished and so himself wholly pacified, and attoned: All displeasure, is now gone; not an angry word now, nor an unpleasing look any more; And when all frowns are out of God's face, why should not all tears be wiped from our eyes?  
Thirdly, It always brings pardon with it. Reconciliation necessarily supposeth a total removal of guilt. No charge comes in against that soul, with whom God is reconciled; nor none will be heard against it; How busy soever Satan is, that great accuser of the Brethren, yet he can do nothing now; when the Atonement is once past, and remission obtained through the blood of Jesus, it abides for ever; 'Tis everlasting mercy, everlasting love. As God is unchangeable in his Nature, so in his Word and Promise: Hath he made it one branch of the Covenant to pardon the iniquity of a poor penitent Believer, and remember his sin no more? Jer. 31.34. He will be as good as his word, and the Soul that trusts him shall find it so.  
Fourthly, By means of this the soul stands wholly blameless, and as 'twere, without the least spot or wrinkle before God: 'Tis a pure and an holy Soul, so thoroughly washed by an all-cleansing blood, (so 'tis called, 1 John 1.7.) that no defilement remains upon it; nothing unlovely, or displeasing. It is become a great beauty, as I may say, now, and a very taking Object in the eye of God.  
And thereupon, Fifthly, he takes it into his peculiar favour, and admits it into his very bosom, as his Spouse-Royal. Queen Hester, when first purified, and perfumed with the Oil of Myrrh, and other rich Odours (Esth. 2.) was not more acceptable to the embraces of Ahashuerus, than a soul thus cleansed and purified by the blood of Jesus, and sweetened by his precious Ointments, is unto the God of Glory: He is no longer now a stranger, much less an enemy unto the soul, but a dear Lord, and Husband; a God in Covenant with it for ever.  
All which considered, tell me what reason is there, or can there be for any man to be afraid, and so consequently unwilling to die, with whom God is thus reconciled? Sure none at all. And this is the first special Remedy.   

SECT. 6.  
Of a good Conscience, which is the second special Remedy, and wherein it consists: It hath two branches; 'tis a quiet Conscience, and an excusing Conscience; a quiet Conscience, consists also in two things; (1.) In a settled and well-grounded peace. (2.) In being void of offence, both towards God, and towards men. Where of the first.  
I Come now to the second special Remedy, a good Conscience, which doth likewise much fortify against the fear of Death. I shall not here speak of Conscience at large, neither of its Nature, nor several operations, nor inquire whether it be properly an Habit, as Scotus, Bonaventure, and Durandus, with other Schoolmen, would have it, but only briefly lay down a few things, for the right understanding of it.  
First, Than it may be thus described. It is the judgement of a man concerning himself, as it is subjected to the judgement of God the supreme Judge; and is that which God himself, as I may so say, appeals to, (Isa. 5.3.) Judge, I pray, betwixt me and my Vineyard. So, 1 Cor. 11.31. If we would judge ourselves, we should not be judged, And  
Secondly, 'Tis said to be a good Conscience, when it judgeth rightly, and according to the Word of God, which alone both directs and binds it; Thus it is, honestè bona, good in respect of the honesty and integrity of it, when it accuseth or excuseth rightly, and according to truth; and this in all the actions of a man's life, whether good or bad: For in Conscience are two things, by which it is enabled to make a judgement of its own Acts. (1.) That which Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a treasury of Knowledge, in which the Notions of things to be done, or not to be done, are as 'twere kept and conserved. (2.) That which is called judicium practicum, or rather the act of a practical judgement, proceeding from the understanding faculty, which is the chief seat of Conscience; and because it alone next to God himself knows its own act, and none else, therefore the knowledge of it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a con-knowledge, as I may so say, or a knowledge in combination with God's knowledge, which he hath of man, and of his actions, as o●● Learned Perkins expresseth it, whom Amesius follows.  
But to say no more about this, but what the Apostle doth, 1 John 3.20. If our heart condemn us, God is greater than our heart, and knoweth all things. I proceed to speak of a good Conscience, as it is, pacatè bona, a quiet Conscience; of which there are two branches, wherein it doth consist.  
The first is a settled and well-grounded peace: It is not any kind of peace, a sleight and unsound peace, that makes a quiet conscience, or can give such a rest and complacency unto it, as to cause it to become a Nightingale in a man's own bosom, and that in the time of the greatest distress that can befall him in this world: No, but it is a firm and solid peace that must, that can, do this and no other.  
Now that I may be the better understood what I mean by such a solid, firm, settled, and well-grounded peace, as constitutes a quiet Conscience, that is at peace within itself, and makes its own Music; whatever clamours otherwise, may be round about it; I shall lay down several things, to which it bears a faithful witness, and of which it hath clear and satisfying evidences within itself: in which sense it is that Solomon speaks, Prov. 14.14. where he saith, that a good man is satisfied from himself.  
First Then, a quiet Conscience, and settled in such a firm peace as aforesaid, bears witness to this, that it hath truly and savingly closed with Jesus Christ, and this by a double act; an act of faith and an act of love: By an act of Faith, considering him as Christ-Crucified; in which sense most properly he is the next and immediate object of Faith; And by an act of Love considering him as a most excellent and lovely person; In which sense properly he is the highest object of our love; for 'tis amabile, something lovely, that is most properly, objectum amoris, the object of love. Now when Conscience gives evidence of such a double closure with Jesus Christ, both as a Prince, and a Saviour; as a dying Mediator, and a dear Lord and Husband; and that it hath not only done this for once, as I may so say, but continues to do this always, by new acts of Faith, and Love, by repeated acts every day, and so is always united to him, hath and doth always accept him, is as 'twere, always embracing him, and cleaving to him, and that as hearty, and affectionately, as ever a pleased Bride did to, and with her beloved Bridegroom; and that it hath taken him, and ever doth take him, as God gives him, with all his Offices and Powers over the Soul; as King, Priest and Prophet, to be taught, and ruled, as well as saved by him. I say, when Conscience bears witness to this, and hath an undoubted and clear proof of this within itself: What greater foundation can it lay for its own peace and quiet? For doth not peace come in by believing? The Apostle saith it doth, Rom. 15.13. and indeed, where is such a peace to be had, a peace so sweet and satisfying, as a soul enjoys that hath contracted a friendship, a great and intimate friendship, between Christ and it self? Now this, every believing soul doth, every true lover of Christ, that closeth with him by such a double act of Faith, and Love, as hath been now mentioned; For doth not such a closure: (1.) Necessarily make an union betwixt Christ and the soul, a strict, firm, and entire union? And where such an union is, doth not communion follow too? Sweet and blessed communion, for doth not Christ and the Soul now live in each others bosoms? Is there any more than one heart, as it were, between them? Espousals when finished give more than co-habitation here, more than a mere dwelling together; namely, a mutual indwelling in each other; the Soul in the very bosom, and heart of Christ; and Christ, and Christ only, in the soul. So says the Apostle, Christ in you the hope of Glory, Col. 1.27. And if any man be in Christ, he is a new Creature; 2 Cor. 5.17. And can there be so sweet a peace then, any where as here?  
Secondly, When Conscience bears farther witness, that as it hath closed thus with Crucified Christ, and lovely Christ, in his person, so that it hath done as God himself doth, laid all its sins upon Christ's back, transferred all thither, transposed them all from its own back to his, who is best able to bear them, yea, who alone can bear them, and the wrath of God due to them. Compare Isa. 53.6. with 2 Cor. 5.21. Where 'tis said, that God hath laid upon him the iniquity of us all; that is, of all that believe; and that he hath made him to be sin for us: What else did the slain Goat which was offered up for all the sins and uncleannesses of the children of Israel, signify, Levit. 16.7, 15, 16. and the live-Goat over whose head, all the iniquities of the Children of Israel, and all their transgressions in their sins were confessed, and upon whose head they were all put, and he sent away into the Wilderness; or, as some say, into the land of forgetfulness, verse 21, 22. I say, what did they both signify but this, that Christ is he, whom these two Goats typifyed, Christ only, that bears our sins, dies for them, and carries them away, so as they never come into remembrance any more; and that he was anti-type to both these Goats, and that in this respect only, is evident in the New Testament, first to the slain Goat, therefore is called, the Lamb slain, Rev. 5.6, 9 and also to the scape-Goat, therefore said to be the Lamb of God that taketh away, (or beareth away; so 'tis in the Margin, in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the sins of the world, John 1.29. Upon him than it is, that every true Believer lays all his sins, and that even every day, as fast as he commits them, brings new loads, new burdens to Christ's back; all his new contracted guilts, and were not Christ mighty to bear, as well as mighty to save; how could he stand under such increasing weights? And from so many hands too, that continually lay load upon him? For doth not a true Believer, and right improver of Christ Crucified, every day, do two things, bring something to Christ, and fetch something from him?  
First he brings something to Christ. What's that you'll say? Why he brings both his worst, and his best to Christ. His worst, that is, his sins, and lays them on Christ's back; his best, and that is, his heart and affections in all the Services he performs to him.  
And then fetcheth something from him every day; and if you ask what that is? I answer, nothing but his All; all his Pardons, all his Comforts; all manner of supplies from his rich stores; strength against his Corruptions and Temptations; abilities for the Exercise of every Grace, and Performance of every Duty. Now than if Conscience bears witness to this too, is not here new matter of peace still?  
Thirdly, When Conscience bears witness, that since the soul hath come into Christ's arms, and transferred all its sins upon his back; it hath also arrayed itself with his Robes, his Robes of Righteousness; that the same Faith which united it to his Person, hath put 〈◊〉 his Ornaments; and so is not only 〈◊〉 to him, but wears him, and is thereby become beautiful and glorious; Beautiful with his Beauty and comeliness, which he hath put upon it, Ezek. 16.14. with those Garments of Salvation, which he hath now clothed it with, and all bedecked it, as a Bride is decked with Jewels, Isa. 61.10. for how tattered and turn soever a poor soul be, before 'tis espoused to Christ, yet when that day once comes, that blessed day of all others, 'tis in rags no longer, but puts on its Robes of state. When salomon's Queen stands by him, she stands there like herself, as one made meet to be his Queen, in gold of Ophir, and clothing of wrought Gold. Psal. 45.9, 13. So doth poor captive Hester, when taken out of her captive-condition, and made Queen, she throws away her captive-weeds, and comes to her Liege-Lord and Prince, with the Crown Royal upon her head, and in robes of Majesty; though all still, not at her own cost or charges, or by her own procurement, but by free-gift from her gracious Prince, who finding love enough in his heart to make her his Queen, found money enough in his Coffers thus richly to adorn her. And thus is it here between Christ and the Soul; he provides it sumptuous attire and the soul by Faith puts it on, and Oh! now how lovely and taking is it in the eye of Christ? what a goodly person is it? How doth it dazzle in it● Cloth of Gold! and in such a cloth of Gold as is Coat of Male too, which Divine Justice itself with its keenest Arrows can never pierce; all which, while Conscience hath an evidence of, within itself, and can prove that it hath thus put on Christ; Is not here also another ground of peace? of admirable peace? Yes verily, says the Apostle, Rom. 5.1. Being justified by Faith we have peace with God, through our Lord Jesus Christ.  
Fourthly, When Conscience bears witness, that 'tis not content only with the mere work of Regeneration, and that it hath indeed passed that over, whereby it is become a Child, as well of the second Adam, as of the first; and bears the Image, as of the Natural man, so of the Heavenly too; but also, is every day endeavouring to perfect holiness in the fear of God, and to be growing in Grace, and in the knowledge of our Lord and Saviour Jesus Christ; and so, more and more making sure of Heaven; according as the Apostle excellently discourseth, in 2 Pet. 1.5,— 9 For so, says he, An entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. So, how? why, by giving all diligence to add to Faith, Virtue; and to Virtue, Knowledge; and so of the rest: that is, to add new degrees to every Grace, for otherwise, there is no new Grace can be added, that was not received in the first work, when the soul was first regenerated and became a new creature. The meaning therefore is, that he is not satisfied with mere habitual Grace; but is careful that every grace may grow, and grow at root, and branch too, in fairness, sweetness, fragrancy: He would not have the earthly plants and 〈◊〉 in his Garden, out-grow the Heavenly ones that are in his heart; he would not have the Sun, Showers, and Influences of the visible Heavens, fall 〈◊〉 upon his Violets and his Roses, than the powerful Be●●●s and Influences of the Sun of Righteousness upon his Soul; and therefore he takes pains with his own heart, waits upon every Ordinance, improves every opportunity he meets with, seeks all ways and means, and useth all possible endeavours that he may thrive in his inward man, and at last attain to that stature in Christ, that may render him meet to partake of the inheritance of the Saints in light; However others spend their time in this world, this is one of his main businesses, and this his Conscience bears him witness; and is not here again more matter of peace?  
Fifthly, when Conscience bears witness to a man, that to the utmost of his power, he hath faithfully discharged all relative duties that lie upon him; either as a good subject to his superiors, and the powers he lives under, as far as may any way consist with his loyalty to Jesus Christ, or in his domestic relations in his family, as an Husband, a Father, a Master; or as a Child, a Servant; or what ever other Family- Relation, he or she hath stood in; or as related to a Church of Christ, of which happily he is a member; or to any other of his fellow-Saints abroad, or Neighbours, Dealers, Traders, with whom he any way converseth. I say, when Conscience accuseth for no want of duty here likewise; It is a quiet Conscience, and at peace within itself.  
Sixthly, When Conscience bears a man witness that he hath been, or, at least, is of a Godlike Spirit, that is, of a gracious and benign Disposition. (1.) To all men in general. That as his Sun shines both upon the Just, and unjust; and his Rain falls on good and evil; Matth. 5.45. So he hath been, and always is ready, as occasion serves, to do good to all sorts of men, even the very worst that are, so far as may consist with the Rule of his Duty, and he hath any warrant for it. But more especially towards three sorts of persons in the World. (1.) To Malefactors, Enemies, such as hate him, have much offended him, and done him wrong; yet hath been always ready to lay aside revenge, and to pardon and forgive, even to seventy times seven: Thus God doth, and thus his Conscience bears him witness, 'tis his not only endeavour, but delight to do; even to overcome evil with good. (2.) To persons in misery, he is like God here too, of a merciful disposition; can say as Job, yea, and appeal to God himself, as he did, concerning his compassion and helpfulness to the Widow, the Fatherless, the poor, and the oppressed, that had no friend to speak for them in the Gate; No Morsels to feed upon, nor Garments to wear, but what they received from his Table, Bounty, or Procurement, Job 31. 16-22. (3.) But most of all to the poor suffering Members of Jesus Christ; to them, of all others, his Bowels yearn; them, to be sure, he will not fail to relieve, cherish, visit, comfort, and every way, as far as able, minister unto them, and this without distinction of Persons, or Parties; 'tis not this, or that difference in Opinion, (provided it be such as leaves a man upon the foundation) but the grace of Christ, that draws his heart, and his compassions from him.  
Seventhly and lastly, When Conscience yet farther bears witness, that in all, he hath purely sought the glory of God; even in all that he hath done, throughout his whole course, in one kind or another; yea, and that he hath not only been ready to do what Service he could for God, in any capacity wherein he hath at any time set him, since he had any saving knowledge of him, but hath been ready also to suffer for him, and give testimony to his Truths, Ways, Ordinances, and holy Institutions, in opposition to  hath been contrary unto them:  Sufferings of his, might any way advance Christ his Name, Honour, and Interest in the world, he hath willingly undergone them, and still is ready, as much as in him lies, in all lawful and warrantable ways to do his utmost for the raising of Christ and his Kingdom higher and higher, even above the Thrones and Sceptres of all that oppose him. If Christ might ascend but one inch by his becoming a footstool to him, he would joy and glory in it; he cares not how much he decreaseth, so Christ may increase: No proud ambitious Haman ever sought his own honour, so much as he seeks Christ's; his heart, his whole-heart, is set upon this; his time, his estate, his parts, his power, and interest among men (if any he hath) all shall be improved this way, to serve Christ; let his sufferings be what they will, or can be; in his Name, Liberty, bodily Pains; no Prisons scare him, no sorrows whatever, so Christ may gain by it. Now when Conscience bears witness to this also, as well as to the former particulars, that this is the frame of his heart, or, at least, that he sincerely desires and endeavours that it may be so: this man, I dare avouch hath a quiet Conscience, a Conscience settled in a well-grounded peace, and so hath no just reason to fear death.   

SECT. 7.  
The second Branch of a quiet Conscience, namely, a Conscience void of offence both towards God and towards men.  
A Conscience void of offence towards God, is a Conscience impelling and putting a man upon his utmost endeavours, in all things, to approve itself to God; and to walk before him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unto all pleasing, Col. 1.10. Which the Apostle says, is to walk, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Worthy of the Lord, who in all things deserves to be pleased by his own Creatures, especially by man above the rest, for whom he hath done more than for all the rest, more than for Angels themselves. Now he that upon consideration thereof doth all he can to testify his gratitude to his most obliging God, in avoiding every thing that may offend him, not only every sin, but every occasion unto sin, every shadow of it, and so hates the very garment spotted of the flesh; and also in doing whatever may be acceptable and delightful to him; this man, if any, hath a Conscience void of offence towards God. For to be sure he always doth three things, that none else do.  
First, He makes it his great care and study, to find out the whole will of God concerning him, to understand all his Duty.  
Secondly, To practise all that he knows thereof, even to his utmost; So that God himself may say of him, as he did of his Servant David, Act. 13.22. I have found David, my Servant, a man after mine own heart, he shall do (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all my wills; and indeed herein lies the very excellency of our obedience, that 'tis done in compliance with, and pursuance of, the Divine Will, and to have our own wills engaged in so doing: for as 'tis the will in God, that an holy man chief looks at, as the ground and great reason of his obedience; so 'tis the will in man that God also chief eyes in all he doth: If there be, first (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a willing mind, says the Apostle, it is accepted, 2 Cor. 8.12. Intimating that if this be wanting, let the Duty in the matter of it, or seeming performance otherwise, be never so splendid and glorious, yet 'tis not accepted. 'Twill be no better than a guilded iniquity, as the Lord says to Judah by the mouth of the Prophet Jeremiah, Chap. 2.22. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquitas tua inaurata) 'tis but a fine painted sin, when all is done. We say in Philosophy, forma dat esse, 'tis not the matter, but the form that specificates every thing, and distinguisheth it from all things else; it is much more true in Divinity; the heart and Soul of the man must be in every act of that obedience, which pleaseth God, he must be sincere in it, and that universally, and constantly, every command must be readily embraced, and gladly obeyed, and he that doth this, or at least, strongly desires, and endeavours it, is upright before, and acceptable to God; especially, it being added in the  
Third place, that wherein he fails, 'tis the great grief and sorrow of his heart; that which costs him many a sigh, in secret, and many a tear between God and him: and this briefly is to have a Conscience void of offence towards God, and concerning which, he can appeal to God, as Job did, whatever men say, or think of him, (Job 16.19, 20.) Also now my witness is in Heaven, and my Record is on high, my friends scorn me, but mine eye poureth out tears unto God.  
The next thing is, That 'tis a Conscience void of offence towards men too. When is that you'll say? When there is a great tenderness in the Conscience, of doing wrong to any, no not in the least; and a great impulse to do to every man what is right and just; and this from a principle of holiness: For holiness towards God is the root upon which Righteousness towards men stands, and from whence only it springs and grows. And the truth is, without both these, Conscience cannot be good, neither as a light, nor as a witness, nor as a Judge; It can perform none of its Offices in fit manner, nor due order: the rule holds here, as much as any where, ad constituendum bonum, ponenda sunt omnia requisita, sed malum fit ex quolibet defectu: to constitute a good thing, all requisites must be present, but one defect only makes it evil: Therefore the Apostle, when he would describe a good Conscience, puts in comprehensive words, words that take all in, that render it every way good, Honestè bona, & pacatè bona, good in the integrity of it, good in the calmness and peaceableness of it. Void of offence! How large is that? and void of offence towards God how large is that too? What needed he have added any more? The truth is, whoever offends men, and himself, among others; whoever interrupts his own peace, brings any guilt upon his own Soul, as well as doth wrong to another, doth he not even therein also offend God, and transgress his Law: However, the Apostle notwithstanding adds that also, Void of offence towards men, and thought it necessary to do so, not only for the more full vindication of himself before the Roman Governors, to whom he appealed; but to intimate that his actions were every way such, that he durst appeal even to men also, whoever they were, though enemies, as well as a righteous God, if they would but be impartial, and lay aside passion, and prejudice, that he was unjustly accused.  
But this by the way only; Let's consider what the Apostle means in this place, by a Conscience void of offence towards men; I conceive he doth not place it in mere moral acts of justice, such as fair dealing, paying every man his own, giving every man his due, and such like, but in a pious, and religious care, no way to become an offence, a stumbling-block, or scandal to any, by any dangerous opinion, or evil example; and that this is the Apostles sense, or at least his principal meaning, two things induce me to believe. (1.) What he says in the foregoing verses, (14, 15) where he speaks of the soundness of his Faith, believing all things that are written in the Law and the Prophets; and of the holiness of his practice, in a pure and right worshipping of the God of his Fathers, to both which he immediately subjoins this his double exercise of a good Conscience, or a Conscience void of offence both towards God, and towards men. (2.) The Annotation of the Greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) translated void of offence; properly signifying one that doth not cause another to stumble, for so this very word is used in Luke 4.11. For dashing one's foot against a stone (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) when Balaam taught Balak how to bring Israel into sin, by Whoredom and Idolatry, 'tis said (Rev. 2.14.) he taught him to cast (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a stumbling-block before the Children of Israel. Hesychius, Estius, Beza, Grotius, and many other learned men criticise upon this word variously, but all in effect amounts to this, when a man becomes an occasion to his Neighbour, any way to sin, he is then a scandal, a stone of offence, a Trap, Gin, or Snare to him, and is guilty of the curse pronounced (in Leu. 19.14.) upon those that lay stumbling-blocks before the blind. Now he that by all means takes heed of this, as well in things Spiritual, as otherwise, he it is that most truly may be said to have a Conscience void of offence towards men.  
Thus have I done with the first general Branch, of a good Conscience, a quiet Conscience. I come to the second.   

SECT. 8.  
Of an Excusing Conscience, which makes its own defence, (1.) Against the Challenge of exacting Justice; (2.) Against the malice of an accusing Devil.  
I Will begin with the first, The Challenge of Exacting Justice; What is that Challenge, you'll say? Why it challengeth for the breach of the whole Law of God; and this a thousand and a thousand times over, for manifold and great wrongs done to God; besides such, as an abuse of his patience, forbearance and longsufferance, great and high ingratitudes, for many Mercies received; non-improvements of the means of Grace, with many other crimes of like nature, but especially for Gospel-sins, and the neglects of those offers, which, for a long time were made, before ever they were at all regarded, or harkened to; For all which, Justice cries out to the God of Justice, against the Sinner; calls for satisfaction, and that to the utmost farthing, both principal and interest: or else, away let him go, says Justice; away with him to Prison, to Hell-fire, there let him lie, and there let him be punished too, according to the merits of the cause; spare him not, says Justice: let him know what it is to sin against such a God, and abuse such Mercy as he hath abused. This, and abundance more hath Justice to say, even against the best man and woman in the world.  
To all which an excusing Conscience makes answer, and defends itself thus, by pleading three things, against which even Justice itself can make no reply, but is left wholly speechless.  
First, Acknowledgeth that Justice is just in its Challenge; that it self is indeed the person guilty of all this; of all these debts, and these crimes; but withal, that both the debt, and the guilt is transferred, and that Justice itself must herein be just also, in making its challenge where the debt and the guilt lies, which is not now upon me, says Conscience, but upon Christ my surety, who hath undertaken for me: my gracious God hath laid all my sins upon his back, and my gracious Redeemer was willing he should; and thither, I also have carried them, and laid them too.  
Secondly, Conscience excuseth itself again thus: Christ hath not only taken my debts and guilts upon him, but he hath endured the punishment, and paid the whole debt. First, for my debts, I shall never contract greater or larger debts than he hath already discharged for me, and that beforehand too, and in better coin than ever could have been paid by any other; not with silver and gold, but with that which is much more precious, his own heartblood, 1 Pet. 1.18.19.  
And for Punishment, hath he not undergone that also? And for whom did he undergo it, if not for me, and such as I am? He had no sin of his own to suffer for; no sin by inhesion, his holy heart had not the least defilement in it. Well then, it was for my sins that he suffered: And did he not suffer to the full? Pray speak Justice: Was one lash forborn? One wound abated? Was he not all over wounded for my transgressions, even all in a gore-blood? How did the drops run trickling from him, while the stripes were laid thick on him? And why so, says Conscience, but that I might be healed? (Isa. 53.5.) Hath not the Holy Ghost itself taught me to say so, and commanded me to believe it: Now than what can Justice itself desire more? Ought any debt to be paid any more than once! or doth any just Law inflict punishment more than once, for one and the same offence?  
Thirdly, Conscience proceeds yet farther in its own defence, and adds one plea more, and 'tis a great one, without which the two former could never be verified by him, as to his own particular: What is that you'll say? Why, 'tis the blood of sprinkling; for says Conscience, that it may indeed appear, that I am one of those for whom Christ hath done this, for whose sins he hath undergone his sufferings, and whose debts he hath paid; that I am indeed one of his saved and redeemed one's: Behold here the sprinklings of his blood upon me.  that is found the Conscience cannot not be evil, the heart is washed thoroughly, (Heb 10.22. But this (thorough-Grace) you cannot deny to be upon me, and therefore, while I adore the Mercy that hath thus sprinkled me, I fear not you Justice, nor any Challenge that you do, or can make against me.  
But then Satan, happily will come in, with his Accusations, and these great and heavy. For that malicious foul-Fiend is wont to lay his charge deep (calumniari fortiter) and to the very best of Saints too in their Generations. Thus he did to Job, to Paul, yea, unto Christ himself; he wants not impudence, as we may see in Jobs case, nor cares he how many lies he tells, to traduce God, and trouble a Saint, and he never doth it more than when sickness, or any other troubles seizeth him, and death approacheth. And the whole charge which he bringeth in usually, is threefold, or may all be reduced to three general heads.  
First, Sins of Commission, these he enumerates, multiplies, and aggravates with all manner of horrid circumstances, of time, place, manner, measure, endeavours to make them all no less than presumptuous sins; sins, against Conscience, against much light, great love, many obligations from the God of all Grace and Mercy. For the circumstances of time, and place; don't you remember, says this Accuser of the Brethren, when and where you have been about your pretended holy Duties, what wander of your eyes there were (by which one might guess at the wander of your heart) how incomposed you were, how soon wearied and tired out, sooner by fare, than when at your vain sports or recreations? and done't you remember, how at such a time, and in such a place, you slept away the Sermon, how drowsy you were in Prayer; and the like again, at such a time, and in such a place, and so lost your precious season of grace, and the benefit of it, which at that time you might have enjoyed? Don't you remember these things? If you done't, I do: And then he proceeds to sins of another kind, and of another, and of another after them, and so comes pouring in with a great and long Catalogue of sins of Commission, with their aggravations.  
Then Secondly, He brings in a new Charge, (as great and heavy as the former) of sins of Omission and neglects of Duty; neglects of secret Duties, Family-Duties, all sorts of relative-Duties, and aggravates them also by their Circumstances. And  
Thirdly, Hereupon, what doth he infer, but that all the Profession which hath been made, hath been but a mere pretence to holiness; but mere Hypocrisy, which he labours yet more strongly to prove, by carrying his Charge farther: for saith he to the soul that he is now accusing; is not all that is done by you, from such and such rotten grounds; for such and such unworthy ends? that you may get a name in the world? or make such or such carnal advantages to yourself? not out of any pure love at all, either to God, or the Duties; that you would be believed to be sincere in: And what is all this, but a kind of holy-cheat, and a grand Imposture, both to your self and others? and consequently, will not the hopes and confidences you build upon these false foundations deceive you? And as for that repentance which you think to fly to for your refuge, whilst you would make yourself and others believe, that you thereby get off from your guilts, and heal all again. Alas! Is not that a mere cheat too, and a miserable deceit of your own heart? For if there were a true repentance in you, such as you pretend to, would you fall into the same sins again, and again, and that often? True Repentance, even you yourself know, is always accompanied with an effectual Reformation and a total breaking off from every evil. Now lay all this together, and are you, or can you, be the man, or the woman, you would have the world take you to be? No verily, it cannot be, your own Conscience being Judge, as well as I: Thus you see what the Charge is, and how heavy, that Satan brings in: to all which an excusing Conscience, makes answer, and defends itself thus.  
First, For those sins, says Conscience, that you like a Devil accuse me with, when the matter is well-looked into, will they not (at least, very many of them) prove more yours, than mine? especially such as you call presumptuous sins, and aggravate with such grievous circumstances, 'twas you that tempted me to them, that hurried me on to the committing of them, was it not? 'Tis you that laid the objects before me, by which I was enticed; that stirred up the old corruption, which at first you foisted into my nature, and which you have ever since fomented, and brought fuel to. This is one excuse that Conscience makes. But  
Secondly, Conscience adds. I deny not, but though you as a soul-murderer, most maliciously tempted me, yet since I consented the sins were mine, as well as yours, both the sins of Omission, and the sins of commission; but three things I can say for myself, that you can never say. (1.) I have a most gracious Saviour, and Redeemer, that is given to me, and that hath undertaken for me: Can you say this Devil? you know you cannot; He took not upon him the nature of Angels, but the seed of Abraham, even of the faithful Abraham, whose seed I am. (2.) I have two natures in me, a new Nature, not the old only; I am a new man, a Son of the second Adam, as well as of the first: I am regenerate and (thorough Grace) am born again; I have something of Heaven in me, but you are all Devil, all Hell. (3.) I can truly say,  you say to the contrary, that I have sincerely repent, and do repent daily, which you can never do. For you are given up to a damned state, sealed to destruction, and reserved for the day of wrath. As for my Repentance, which you object so much against, and by all your might do labour to invalidate; and my Profession too, which you so falsely asperse, as if it were mere hypocrisy: I can evidence the truth of both of them thus: (1.) I hate the sin which I do, and the evil which I do, I would not do, my will is against it; and the good that I would do, 'tis true, I do it not, because sin is present with me, but my will is to do it, notwithstanding; and in God's account, 'tis the Will that denominates the man, as the will is, such the man is 2 Cor. 8.11, 12. (2.) Whereas you charge me with falling into the same sins again, and again, I confess it, whilst I carry a body of death about me, and a Law in my members warring against the Law of my mind, and both these agitated by such a tempting Devil as thou art; I do fall daily. Sins of daily incursion and infirmity come in upon me: But hast thou not heard Devil, that the Righteous man falleth seven times, (that is often) and riseth again, Prov. 24.16. For repentance is not only one single act, but 'tis an habitual grace in the heart, proceeding from the new Creature form there, whose proper act it is. All distinct nature's act according to their kind; and act necessarily; the Sun shines, and always shines, because it shines naturally, and can do no other; So doth grace, always act like itself, and cannot cease acting. But yet, (3.) Conscience farther excuseth itself, and tells the Devil to his face, that as he would accuse it of more evil than 'tis guilty of, so he hath more good in him than the Devil knows of, for  Grace,  good thoughts or affections are in the heart, the Devil knows nothing of all that, the heart and the workings of it, being altogether a secret unto him, so that how many an holy struggle may be in the heart, against this or that sin, against this or that temptation; How many a sharp fight and combat there, the Devil is ignorant of: Though he see the tears that drop, and hear the sighs and groans that the afflicted and grieved soul utters for sin, yet he knows not what 'tis for, unless it be made known to him in so many articulated words. Now then how many thousand holy sighs and groans; how many repentings may there be; how many ardent affections, and pious ejaculations may pass from the heart to Heaven, which the Devil may not know the reason of, and of which alone, God is witness? This then is another excuse that Conscience makes for itself, and 'tis none of the least. And yet, (4.) There is one more, a very good one, when all else is said that can be, the Conscience flies to that, in 1 Joh. 1.7. The blood of Christ cleanseth me from all sin. So that let the Devil accuse as home, and charge as deep as he can, yet here, to be sure, is a full answer for him, an irrefragable one, and such as he can never invalidate, or take away the force of.  
And in case Satan should be so impudent as to urge the matter farther, and say, that is true, the blood of Christ cleanseth from all sin, but that belongs to none but a true Beleiver, which you can never prove yourself to be.  
To this Conscience answers likewise, and that roundly and smartly: Thou liest Devil; and besides thou art no Judge in this case, it comes not within thy cognisance; what transactions are in my soul, what mutual embraces, betwixt Christ and me; what acts of faith and love are in that secret place; as I said before, thou knowest not: It doth not therefore follow, it is not; de non entibus & de non apparentibus idem est judicium; things that appear not, to one that is ignorant, are as if they were not; Let that matter alone Devil, for as cunning as thou art, thou art no Judge in it; it is enough that my God, who alone is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the knower of the heart, Acts 15.8. knows that I love him, and believe in him, whether thou knowest it, or not.  
Thus now we see what a good Conscience is, in both the parts of it; both (as 'tis honestè bona, & pacatè bona) as 'tis a quiet Conscience, and an excusing Conscience, every way void of offence, both towards God, and towards men; and where such a Conscience is; is it not a sufficient fortification against the fear of Death? What is it that can be a just ground of trouble to this man? That which is the most disquieting thing of all, namely, his sin, and the guilt of it, that is removed; Christ hath taken it off from him; What is it can be matter of terror to him, at the great Tribunal, which he must one day stand before? No enemy will appear against him there, for God is reconciled to him; and he that shall sit there as his Judge, is no other than his Redeemer. And if Conscience here, even in this life (whose internal motions are known to none but God himself, upon which ground none else but he can impose a Law upon it, and oblige it) be at so much ease. Surely 'tis from the same God that he is going to, who alone can comfort, or afflict the person to all eternity hereafter, whose conscience he alone also can comfort or afflict in time.  
But I hasten to answer two impertant objections, which seem much to contradict all that hath been said hitherto.   

SECT. 9  
Two important objections answered, against the preceding doctrine, and what hath been said upon it.  
FIrst, It may be, some will say, shall we think that all those that are afraid, or unwilling to die, are to be looked upon as persons without such a quiet, and excusing Conscience or, as those which have not such inward testimonies of a good estate, and that in all the particulars, which have been mentioned? Would not this be very uncharitable to pass such a censure? Yea, and very unwarrantable too, and against plain evidence both of Scripture and Experience? Of Scripture, which positively affirms (Heb. 2.15.) that some (and those precious ones too, for 'tis spoken of Saints) through fear of death are all their life time subject to bondage. And doth not experience farther prove it, almost every day? How many choice Servants of Christ, have met with hard struggles when they come to die? Have been willing to live yet longer, if it might be? Have they not had their dreads on them? Yea, their (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) pangs and bands in their death, like a woman in travel?  
Secondly, On the other hand, is it not a very ordinary thing to see wicked men live and die in peace? Men as vile, as profane and deboished as any the earth hath, and yet their Consciences are quiet notwithstanding; they have no disturbance at all from them: nor as the Psalmist says, have they any bands in their death, (Psal. 73.4.) but seem to pass out of the world, as innocent as Lambs, and without any fear at all upon them.  
These are two considerable Objections indeed, and must be answered, and to satisfaction too, lest the truth before delivered, be prejudiced and shaken by it.  
I answer therefore to both in order, and first to the first objection, I say three things.  
First, by way of concession, I grant it, that many who have indeed such a quiet and excusing Conscience, a Conscience void of offence both towards God, and towards men, as I have been speaking of, do notwithstanding die with fears upon them, and seem to be taken out of the world by violence, rather than freely to go out of it, and this contrary to the very precepts, even of an Heathen moralist. For what says Seneca in his 104th Epistle, Vir fortis & sapiens exire debet è vita, non trahi; a wise and a valiant man, aught to go readily out of this life, not to be drawn. And again, quid est obsecro, cur timeat mortem homo? What is there in death (considered simply in itself) that a man should fear? cum illâ nihil sit mali, nisi quod ante ipsam est, timeri; the greatest evil of it, is to be afraid of it, before it comes? Thus he, even a very Heathen: Well, but yet for all that, such is the extraordinary timidity of some persons, and good ones too, such is their aptness to despond, partly from the natural constitution and temper of their melancholy bodies and minds; partly from the molestation of the great enemy of mankind (through Divine permission) the Devil, that the work of nature's dissolution, comes off hard with them, and is a much more difficult task to them, than to some others: And the truth is, who, that is a Son or Daughter of Adam, let them be never so holy, and never so fit for Heaven, but more or less, have something of a cohorrescency of death upon them? Two such old friends, and so intimate as the body and the soul, are loath to part; It is natural for every thing to desire and seek the preservation of itself, and to oppose and be afraid of that which destroys it. Hence 'tis that Aristotle in the third Book of his Ethics, the fixth Chapter, tells us that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Death is most dreadful. Thus also another Heathen (Epicur. Add me nunc. Apud Laert. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of all evils, death is the most formidable: But what need we go to Heathen Authors for this, since the Scripture itself affirms it, whilst it saith of Death, that 'tis the King of terrors? Job 18.14. But  
Secondly, I answer, That though these fears are found stirring and disturbing the minds, even of good men and women, as well as others; and we have often experience of it, and cannot deny it; yet this I affirm, that the persons qualified as aforesaid, with a good and a quiet Conscience, have no just reason to be so fearful, but have good and sufficient ground to the contrary. What men's fears are (de facto) is one thing, and the ground of them is another: that good men have no just ground, no reason to be thus affrighted, I still contend; for why should they, since God is reconciled to them, as hath been said; and since they have such a Mediator and Advocate in the Heavens, as Jesus Christ; and since they have their Pardon in their own bosoms, and clear evidences of their own regenerated and sanctified state, and of their being already received into favour with that God, that they are going to? And therefore,  
Thirdly, It is very rare that any Child of God dies under these fears, but sooner or latter, they make a conquest over them, at least, in some good degree; buffet they sometimes have, and may have, for some time, and 'tis seldom that the most eminent of the Saints escape them (Heman's case may be many a good mans besides, Psal. 88 throughout) but when do we hear of any of them that die despairing, and go out of the world with these terrors unvanquished? I would be tender in the case, and not be positive in determining, one way, or other, for Francis Spira's sake: But am most inclined to think, that  are delivered from the wrath to come, are also delivered from the prevailing fear of it, before they breathe out their last breath. Many and famous are the instances, which we have of this kind; such as Mistress Honywood, Mr. Throgmorton, Mr. John Holland, Mrs. Katherine Brett, and many others, which are recorded by such as have left their Funeral Discourses in Print, and have written the lives of holy men and Women; Those that list may find some of them in the works of Dr. Thomas Taylor, Mr. Bolton, Mr. Gataker, Mr. Samuel Clark, and elsewhere.  
To the other Objection, I likewise answer. Suppose a profane Sensualist, a Drunkard, a Whoremonger, a brutish Rioter, that wastes his body, his estate, his time, his conscience, in the pursuit of his beastly and silthy lusts; that revels it out, night and day, without any the least regard to God, and his ownsoul: Suppose a covetous earthly muckworme, that grip's and grasp's (per fas, & nefas) right, or wrong, he cares not how, so he get an estate, fill his coffers with silver, and his heart with guilt, by fraud, deceit, and oppression, that squeezeeth the Fatherless and the Widow, the poor and needy; that over-reacheth his innocent and well-meaning Neighbour. Suppose the proud and superstitious person, that overlooks, and scorns every one below himself; yea, those that are every way his equals at least, if not better than he; the high and lofty person that can debauch himself without any scruple, and renounce all former principles, and practices; that can swear, and for-swear; do any thing be it never so vile, and impious, so that he may rise by it, grow higher in place and esteem among men, and attain unto such a grandeur, and greatness that he hath propounded unto himself. Suppose a malicious envious person, (and therein as like the Devil as any you can meet with) a bloody minded man, that hates God, and all goodness, that persecutes a Saint with greatest rage and fury, for no other reason but because he loves God, owns his Ways, Ordinances, and Institutions; Walks holily, and by the shining light, of his conversation, condemns the Generation of the wicked. Suppose an Atheist, an Apostate, that hath outlived all Conscience; that bids defiance to that holy profession which once he seemed to make to God, and every thing that hath his Image and Superscription upon it. Once more, suppose an Hypocrite, not only a gross but a finespun Hypocrite (of which there are too many in these days) that make great pretensrons to Religion itself, that seems as devout, as zealous, and as much concerned for God and his Truth, for his holy Ways and Worship, as those that are most sincere; but all this, not in pure love, to those things, but for some worldly, or Carnal ends, which otherwise he cannot accomplish. I say, suppose that these and many such like, as guilty of other evils, as great as any that I have now mentioned, should after their whole life thus spent, and that impenitently, die in peace without any the least remorse or check of Conscience, would you say, or can you think, that these men have a good, and truly quiet Conscience? Men thus obdurated, and given up (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to an injudicious and reprobated mind, as the Apostle's phrase is, Rom. 1.28. Men of so profligated a life, and so prodigiously wicked, that after the hardness of their heart, and that cannot repent, have treasured up to themselves wrath against the day of Wrath. I say, is there, or can there be any ground to imagine that they have a good and a quiet Conscience? What, because they live, and die thus, like an Hog in his sty, that dies of the Measles, or the Murrain, (or some other such Plague that a beast is subject to) with scarce a grunt or a groan, is all well therefore with him? Alas! is there not a great deal more cause to say, and that without any breach of charity, that the Conscience of such as these, is at best, but a sleepy Conscience, a Conscience lulled into a damnable security, and insensibility, a seared Conscience, a Conscience past feeling? Than which, what can be a greater Judgement, or sorer Doom? When God says of any man, (as in Rev. 22.11.) He that is filthy, let him be filthy still; Let the Adulterer, the Blasphemer, the Idolater, be an Adulterer still, a Blasphemer still, an Idolater still; When he shall say as he did to Ephraim (Hos. 4.17.) Ephraim is an Apostate, he is joined to Idols, let him alone; Let him live and die in his sin without repentance; Let him perish and go down to Hell; and let him go without all sense, or apprehension of his danger, with a blinded mind, and an hardened heart; Let him fall into his own destruction, and that without recovery, when he is least ware of it. Can any thing be more terrible than this? And yet what less than this can they look for, who live and die in a state of unregeneracy, let their passage out of this world seem never so peaceable and quiet? For though they have no bands in their death, as the Psalmist himself confesseth (Psal. 73.4.) Yet being wicked men and women, they are far from a truly good and quiet Conscience. And so now I think I have answered this objection too, and that without leaving any room for a Reply. I come next to the use of all which is twofold.   

SECT. 10.  
The uses and improvement of the point. First by way of information, and then of exhortation, both to good and bad.  

By way of Information.  
SEe here the difference the vast difference, between men and women, regenerate and unregenerate; between men reconciled to God and unreconciled; between men of a good Conscience, and an evil Conscience; and that both in their life, and in their death.  
In their life, which in many things differs very much, I will reduce all to four heads, briefly. (1.) One of them, the regenerate person, lives holily, the whole course of his life is holy, in all the designs of it, in his continual practice, in a sincere, thorough, universal, constant obedience. He is freed from the bondage and power of sin; he is no way under the dominion of it; it doth not reign in his mortal body; but he is very much dead unto sin, and alive unto God. There's nothing in the world that he hates and flies from, so much as sin and all occasions and temptations, leading to it; he'll as soon adventure himself into a nest of hissing Serpents, or into an house infected with the Plague, as to go into any place or company, where his heart may be endangered, or his eyes and ears be vitiated, with corrupt, and corrupting objects, discourses and examples: And as for the Devil that is always injecting filthiness into his thoughts, or laying snares before him, and still some way or other, is soliciting him to evil, he is so much ware of him, that he stands upon his guard continually; is evermore struggling with him, and by his holy combats with him, (through the strength of Christ) never fails of making some conquest over him, more or less and whilst he resists him, causeth him to fly from him: But now the other, the unregenerate person, how wickedly and wretchedly, doth he live? What an unholy and impure life? How doth he wallow in his filthinese, as a Swine in its mire; and lick it up, as a Dog doth his vomit? how doth his heart lie asoak in sin? and what a miserable Vassal and Slave is he to it? (multos Dominos habet, qui unum non habet) How many Lords is he under, whilst he disobeys the Lord his Maker? every lust exerciseth a domination over him, a great, and a severe Tyranny. How is he distracted betwixt this sin and that, betwixt this temptation and that? And how busy is he to make- provision for every Lust? I, and he must please the Devil too, whose Vassal he likewise is, so far is he from resisting or opposing him; and indeed how can he, he having laid his chains upon him? For doth it not far with the Devils Bondslaves, whom he holds Captives at his will, (as the Apostle speaks 2 Tim. 2.26. as it doth with the Turkish Galleyslaves, who being both Manacled, Shackled, and fastened to their Seats and Oars, are made to work till the Irons eat into their very flesh, and besides that, to suffer as many cruel blows as their savage Taskmasters have a mind to give them: This than is one difference. A second is this, The Regenerate person walks with God, is in amity and friendship; with him, as Enoch was; there is a great good will betwixt God and him; they are agreed together, as the Prophet's Phrase is (Amos 3.3.) can too walk together except they be agreed? It is the regenerate man's daily and constant care, in all things to please God, to do his will, yea, all his will, this is meat and drink to him; he is never better pleased, than when like Christ himself (Luke 2.49.) he is about his Father's business; this he minds more than his appointed food. (as Job. did, Job 23.12.) He will rather lose a Meals meat; two or three (for fail) than an opportunity of doing a service for God, or wherein he may any way enjoy some good from him, in this or that Duty, or Ordinance: Which kindness God takes great notice of, and will be sure to answer again to him, and some way or other makes him sensible, how well he takes it at his hands: This blessing, and that, shall speak it out unto him; he will make good all that he hath promised to them that keep his Statutes, and his Judgements to do them, Deut. 28. 1.-15. All manner of blessings shall come upon him; the blessings of the City, and of the Field, of the Basket, and of the store; yea, of Heaven and of Earth, as is there at large expressed. But now, as to the unregenerate person, it is quite otherwise with him, he is at enmity with God, and God with him; he walks contrary to God, and God to him; he hates God, and God hates him, as 'tis said of the howling Shepherds, (so they are called, Zach. 11.3.) that had no pity upon the Lord's people; (ver. 5.) their soul, says God, abhored me, and my soul loathed them, (ver. 8.) the wicked and him that loveth violence his soul hates, Psal. 11.5. And thereupon must not such an one needs be under a curse a dismal one, and may he not reasonably look for it, every day? Yea, every hour, every moment, hath he not cause to fear that one curse or other; one sore Judgement or another, will fall upon him? What says David, Psal. 7.11, 12, 13. God is angry with the wicked every day, if he turn not, he will whet his Sword, he hath bend his bow, and made it ready. He hath also prepared for him the Instruments of death; he ordaineth his Arrows against the Persecutors. And again, Psal. 11.6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible (in the Margin, 'tis a burning) tempest, this shall be the portion of their Cup.  
And this is a second Difference, the third follows. A regenerate person hath an awakened an enlightened, a tender Conscience, a good and bonest Conscience, that will do all its Offices faithfully; It will inform, accuse, give true evidence, rebuke, and pass a right Judgement too, as the case requires. It will not suffer him to lie in his sin, or to neglect the means that may remove, either the guilt or filth thereof, and 'tis his constant care always to keep it wakeful and tender, apt to be convinced, and apt to rebuke upon all occasions: He no way despiseth the fore-warnings of it, to prevent sin, and the checks of it, when sin is working, and ready to put forth itself, for by this means, principally the amity is kept up between God and him, and the peace that he enjoys inwardly, maintained. But how much otherwise is it with an unregenerate man? either he is a man of no Conscience, that is, makes no Conscience of any thing he doth, scruples nothing doubts nothing, but adventures upon any thing, any breach of God's holy, and righteous Law, any act that may satisfy his own evil heart, be it never so foul; either sees no hurt, or will see none in it, is willingly ignorant, as the Apostle speaks, in another case, (2 Pet. 3.5.) and to that end, hates to be reform, cannot endure a soulsearching Ministry, or a plaindealing Friend that may convince him of the sinfulness of his heart and ways, and so lies drowzing under a sleepy, and kind of dead Conscience; or else, if his Conscience doth stir, at any time, and begin, either latrare, or lacerare, to bark, and it may be, to by't too; what doth he do presently? Doth he not do by this his barking and biting Conscience (ready to fly in his face) as a man that hath a fierce Mastiff-Dog, tie him up or Muzzle him? Thus he deals with his Conscience; and that he may be the less at leisure to hearken to, or hear the brawlings of it, is it not his common practice to go into some such company, or engage in some such business, or indulge himself in some such pleasure, recreation, or other sinful divertizement, as may wholly take him off from giving any, the least attendance, or regard to it? So long as he can keep his eyes open, he is thus employed, and when night comes, what care doth he take either to ingorge, or intoxicate himself, so as he may sleep it out, till daylight returns, or at least, that hour of it, that gives him the advantage of his accustomed course of sinning, with his wicked Companions, day after day? Thus he lives and wastes his precious time, not caring, or knowing, how soon death may Arrest him, and spoil his sport.  
Fourthly and Lastly, A regenerate person is a man Crucified to the World, and the World to him: He is no more moved, or affected, with the pleasures, the delights, and lying vanities of this world, than a living man is pleased with the presence of a dead Wife, lying by him; and all the splendours, grandeurs, blandishments, allurements, and bewitchments of this world, work no more upon him, than upon a dead man that hath neither sense nor motion, nor life in him: But yet, in the mean while, though his heart be dead to this world world and all the fine toys and trifles of it, so as all the wealth, riches, gauderies, and glories thereof, be nothing to him, yet he is so wise, as to mind the things of the other world; these as he highly prizeth and values them, at their just rate, so he earnestly seeks after them: His whole business lies here, namely, by patiented continuance in well-doing, to seek for glory, honour, immortality, eternal Life. (Rom. 2.7.) and this being the trade he drives, every step he treads is towards Heaven, and to a being made meet for the enjoyment of it. Contrariwise, an unregenerate person takes quite another course, he is all for earth, and for earthly things; all for, either the profits of the world, if his heart be choked with covetous cares and thoughts; or for the pleasures of the world, if he be a brutish sensualist; or for the honours, dignities, and high-places of the world, if he be of a lofty and proud Spirit: As for the enjoyment of God, or the saving of his soul, they are matters too serious for him to mind; mundus cum suis frivolis, the frivolous World is his Idol, and that he will adore, though with the loss of Heaven itself, and all the blisses thereof for ever, which being so, may we not conclude, that every step he treads is towards Hell, and that he is ripening apace for it?  
Thus we see what a vast difference there is, between a regenerate person, and an unregenerate in their lives. Let us see now what the difference is in their deaths.  
The regenerate person, (1.) Hath no stings, nor gauling of Conscience his main work is done, when he comes to lie upon his dying-Bed. It hath been his every days work to set things right, and to keep them so, (to the utmost of his endeavour) betwixt God and him, to get, and grow up into an entire friendship with him, and still to call himself to an account for every thing that might offend, and with all speed to hasten to the blood of sprinkling, to be washed and cleansed: he would never be at rest, so long as guilt remained upon his own heart, or one frown in the face of God towards him. But this the unregenerate person never did, nor would ever by any means be persuaded to it; self-Examination, self-Reflexion, and self-Judging, were Duties which he was always a stranger to, these were works for an awakened, and a tender Conscience, which he never had, nor desired to have; and so now, judicially, is given up, happily, to a Conscience past feeling, and that cannot be sensible of any thing. (2.) In case a regenerate, and holy person should be under some little clouds for a while, and through the malice of Satan, by Divine permission, be somewhat damped in his inward peace and comfort, when he is about his last work of dying, yet, as hath been said, there is no just reason why it should be thus with him; and 'tis very rare, that any good man or woman is long vexed thus; but to be sure, the storm ends at last, and the rest of their passage is usually under a pleasant and fair gale, God himself as I may so say, sitting at the stern, and the holy Angels spreading the Sails: And Oh then! the calmness of their minds! the serenity of their peace! the inward quiet of their souls, how great is it! How is not Death then at all dreadful! but rather a welcome Messenger, which they now look for, and wonder that his Chariot wheels move no faster! which blessed repose being now cast into, after their buffet and combats with Satan, on a sudden, they breathe forth their perfumed breath, and so fall asleep in Jesus.  
But alas! How far otherwise is it with a wicked unregenerate man, when he comes to this dying work? For, if his Conscience be not so far seared, blinded, and left judicially insensible, as was but even now mentioned; but is let lose upon him, and enabled by the God of Conscience, to charge him, and accuse him home: If it calls all his sins to remembrance, and sets them in order before him (a work, which sometimes God, to show his Power, will assist this or that wicked man's Conscience in as himself speaks Psal. 50.21.) I say when once Conscience acts this part upon some obstinate and impenitent wretch, and hath a commission so to do. Oh then! the roar! the yell! the howl, of such a Conscience! How then doth death come with all its stings! how doth Hell fire flash in his face with all its flames! And how doth the Devil himself, as 'twere haunt and affright him with all his Fiends? Oh now the horrors, the terrors, the soul-sinking over-whelming dreads that are upon him! may not his Name be now changed into magor-missabib, fear round about? He that before seemed to have no such power, faculty, or principle of Conscience in him, (call it what you will) not such vicegerency of the Divine Majesty, for what is Conscience, but God's Vicegerent?) Behold now he finds it much otherwise: he now experiments the truth of those words in Prov. 20.27. The Spirit of a man is the candle of the Lord, searching all the inward parts of the Belly; and 'tis not only a shining, but a burning Candle too, that kindles wrath, as well as discovers sin: and can you imagine it possible for such tormented ones, as this poor miserable self-condemned man, is not to be afraid to die? Doubtless they are afraid, and afraid to such a degree, as is not easy to be expressed; and yet whilst they live in this manner, is not their very life a burden to them, and a sore torment? are not these the men of whom Epictetus speaks, apud Stob. c. 120. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) a certain wonderful sort of men, that are weary of life, and yet have no mind to die, or of whom Seneca speaks in his fourth Epist; Inter mortis metum & vitae tormenta miseri fluctuant, & vivere nolunt, & mori nesciunt, that are miserably tossed betwixt the fear of Death, and the torments of Life; have no desire to live, and yet know not how to die? And the same Seneca again, Epist. 101. Invenitur qui malit inter supplicia-tabescere & perire membratim, & toties per stillicidia amittere animam quam semel exhalare? Invenitur qui velit trahere animam tot tormenta tracturam? Usque adeonè mori miserum est? Est tanti habere animam, ut agam? Would one think that the man should be found upon earth, that would rather waste away by degrees among grievous sufferings, be content to rot in pieces one member after another, and let his soul go out, as 'twere by drops, rather than to send it out all together, at one single groan? That any man should be found that would endure the lengthening out of his life under so many torments? Is death so miserable a thing, to be thus affrighted at it? Yea and is life too, of so great value, as to be thus desired? The like passage we find in Cyprian also (in his Book the Mortal.) concerning some in his age; Pati non vultis, exire timetis, quid faciam vobis? Ye are unwilling to live under your sufferings, and yet ye are unwilling to die, what shall I do unto you? Or, how shall I comfort you?   

Second Use for Exhortation.  
TO good and bad; to regenerate, and unregenerate. First to the unregenerate, to whom (would they could all hear it) I would make it my most earnest request that they would do five things. 1. Sat down and bethink themselves, that they would go into their retirements, though 'twere, but for one half hour in a day, and seriously consider, what their condition is, how doleful! dismal! dangerous! How angry God is with them, and that continually and unappeasedly, whilst they remain impenitent and unbelieving in this their unregenerate state! That they would consider, what vengeance hangs over their heads, hourly, and that if they live and die. Thus, there can be no possible hope of good for them. That, if still they remain fearless, and careless of God, and will not hearken to his calls and counsels, now in their life time, when pangs of death come upon them, and they then cry out for mercy, miserably roaring in the very anguish of their soul, God will be so far from hearing them (who when time was would not hear him) that he will laugh at their calamity, and mock when their fear comes, Prov. 1. 24.-33. (2.) That hereupon they would pity themselves, and be no longer cruel to their own precious souls; that they would no more neglect their own salvation, the great salvation offered them in the Gospel: For how much sorer punishment than ordinary, must not they look for, who neglect so great salvation? Heb. 2.3. (3.) That they would suffer the words of Exhortation, instruction, and counsel from plaindealing friends, and such as have a true pity for them, whether they have any pity for themselves or not; (4.) That they would be prevailed with to break off from their evil company, and fall in with the Lords precious people; give attendance upon his holy Ordinances, that of Preaching, especially, which is a converting Ordinance, and where God is present with it, will soon make a change upon the most perverse sinner in the world. (5.) That they will delay no longer, but hasten to do this, with all speed, lest the door of Mercy be shut upon them, and the opportunity of Grace past before they are ware of it.  
To the regenerate, even all the true Saints and Servants of the high God; My Exhortation to them is twofold: First more General, then more Particularly to some of them.  
My General Exhortation to all, is, unto three things. (1.) To pity all such as still abide in their unregenerate estate. Though they hate you, yet do you pity them, yea, and pray for them, watch for all opportunity of doing good to their souls, give them the example of an holy life, and every way do your utmost if it be possible, to pluck them as firebrands out of the devouring flames. (2.) Bless God for your own most rich and unspeakable Mercy, that yourselves are not in the same case with them. That he hath made such a vast difference between you: What are you naturally better than they? Were not both hewed out of the same Rock? And whence doth the difference rise? Is it not altogether from freegrace? Yes verily, altogether from free Grace; Not by works of Righteousness, which we had done, (says the Apostle Titus 2.5.) But through his Mercy he saved us, by the washing of Regeneration. Oh then be thankful. For what greater thing than this, can God himself do for you than he hath done, in making such a change upon you. (3.) Walk worthy of all this Mercy and Goodness. Let God have something from you answerable to his kindness, and this his distinguishing love to you; and from you of all others, from whom he hath removed the fears of Death, so that 'tis no way dreadful to you, but come when it will come, it shall be welcome to you.  
But as for such of you, among the Lord's People, as happily may not be quite gotten over these fears, and yet may be truly willing to be with Christ, and thereupon could even wish that you had once shot this Gulf of Death; Let me speak to you more particularly, and entreat you, (1.) That you would seriously consider, how uncomely, at least, if not a kind of inconsistent thing it is, for those that pretend for Heaven, and do, in good earnest set their faces thither-ward, to be afraid of Death? Even an Heathen could say, I mean Seneca (Epist. 24.) Confirmandus est animus, vel ad mortis, vel ad vitae patientiam, the mind ought to be armed with patience, as well for Death, as for Life. The sufferings, which we may meet with in both, may call for it, and what he farther saith, (Epist. 95.) is too true. Interdum obnixè petimus, quod oblatum recusaremus; multa videri volumus velle, sed nolumus, aliud optamus, & verum ne Diis quidem dicimus. Sometimes that which we earnestly wish for ('tis of death he speaks) when 'tis offered us, we refuse; we seem to will many things, which yet we again reject, and desire something else in the room of it, and so speak not the truth even to God himself: would not one wonder, that a poor Heathen should speak thus? Cyprian (in his Book De Mortal.) utters himself almost in the same manner, and with great elegancy, Quam praeposterum est, quamque perversum, & cum Dei voluntatem fieri postulemus, quando evocat nos, & accersit de hoc mundo, non statim voluntatis ejus imperio pareamus, hoc nitimur & reluctamur, & pervicacium more servorum, ad conspectum Domini, cum tristitia & maerore perducimur, non obsequio voluntatis. Et volumus ab eo praemiis caelestibus honorari, ad quem venimus inviti. How preposterous and perverse a thing is it, that we pray to God that his will may be done, and yet when he calls us hence, and sends for us out of this world, we do not presently obey his Sovereign will, but oppose it, struggle against it, and like untoward Servants are afraid to appear in the presence of our Lord? With sorrow and grief we are dragged to him, rather than go to him in obedience to his command: We go unwillingly to him, and yet desire to be honoured by his Heavenly rewards: And then a little after, Quid rogamus & petimus ut adveniat regnum caelorum, si captivitas nos terrena delectat? Quid precibus frequenter iteratis rogamus, & poscimus ut acceleret dies regni, si majora desideria, & vota potiora sunt servire isthic Diabolo, quam regnare cum Christo? Why do we pray and desire that the Kingdom of Heaven may come, if we be still in love with our Earthly captivity? Why do we so frequently desire that that day may hasten, if we have greater desires, and do more strongly wish, rather to abide here, in the Devil's Service, than to Reign with Christ? thus we see, even many ages since, not only among Christians, but among Heathens, what a kind of Hypocrisy they reckoned it to be, to seem to long for Heaven, and an immortal state, and yet when the time comes for such a blessed change, to be loath to go to it. Una ista catena, amor vitae, quàm nos alligatos tenet? (Senator Epist. 26.) How doth that one chain, the love of life hold us here as Prisoners, says Seneca? Whoever thou art then that reckonest thyself a true Christian, and a Believer, let these passages even of an Heathen affect thee, and hereafter cause thee to blush for shame, at thine own fears. But,  
Secondly, That thou mayst the better get over these thy fears, and be the more ready with cheerfulness to welcome Death when it comes, do these three things.  
(1.) Be every day preparing to die, and putting thyself into a posture for it: among the many excellent passages that Seneca hath about this subject, even through most of his works, there are two of them worthy to be written in letters of Gold; One is in his Book de brev. vitae c. 7. Vivere totâ vitâ discendum est, & quod magis fortasse miraberis, totâ vitâ discendum est mori: A man all his life time had need be learning to live, and which perhaps thou wilt more marvel at, he must be all his life-time learning to die too. The other is in his 30th. Epist. Magna res est, & diu discenda, cum adventat hora illa inevitablis, aequo animo exire. It is a great thing, and always to be learned, that when that inevitable hour (of death) comes, we may departed this life with a well-composed mind, which who can do, but he that hath set all things right, and so having attained to a meetness to partake of the inheritance of the Saints hath left nothing farther to be done, in order to the getting into the possession of it, but to breathe forth his last breath.  
(2.) Meditate much upon death, and that every day, that so you may thereby grow familiar with it. This the Holy Ghost calls the wisdom of man, and that which every good man prays that he may be enabled to do. Moses himself did so (Psalm 99.12.) so teach us to number our days, saith he, that we may apply our hearts unto wisdom; and whoever hath any of that Spirit which moved in him will do the like. When I read that passage of Plato apud Plut. de placit Philosoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They best act the true Philosophers, that are most solicitous about death: I am apt to think sure he had read this prayer of Moses; yet among all that sort of ancient Writers, I find Pythagoras, who lived in the time of the siege of Jerusalem, by the Caldean Army, and so in the Prophet Jeremiah's days, at least two hundred years before Plato, and so (according to our learned Usher's account) some six hundred and forty years before Christ's Nativity, was the first that called Philosophy the Meditation of Death; after whom Socrates also and many others had the like expressions which makes me think, had these, and the rest of those famous men, even among the Heathen, that knew nothing of the true God, been alive in our days, and been blessed with such a saving light of the Gospel, as some few are, what rare instances would they have been? How would they have outstripped us in their affections and desires Heaven-ward! and in their Masteries over Death and the fear of it? How would they have made it their great business to converse with Death, even as much as we are wont to do with our intirest friends! They which made Philosophy chief to consist in the Meditation of death, would have made the Christian Religion to consist in it much more.  
(3.) Store yourselves with passages from the holy Scriptures, replenish your mind with the great and precious Promises, let Divine Truths, and the Heavenly Sentences thereof dwell in you richly in all Spiritual Wisdom and Understanding, that so when you lie upon your Sick, or (it may be) your Dying-Beds, you may have them so fixed in your heads and hearts, that they may afford much sweet and precious matter unto your thoughts: If you make this a good part, not only of your business, but of your delight too, in your life-time, may you not well hope and expect, that when Death comes, the Holy Ghost will bring things, to your remembrance, and apply such Cordials from thence to you, as shall marvellously comfort and refresh you, even when the pangs of death itself shall be upon you? Many and pleasant are the stories that might here be told, of the great and powerful consolations, that have come in upon Dying Saints, from this or that Promise, or other Passage of Scripture, upon the wings whereof, they have gone up in Triumph to Heaven.  
FINIS.