I r* ^ » £ » o5 • *^ ' J • 03 CD ♦*■* • -»-' g& & _J ! r o *3 •» fe 03 t* O " Z *s Eh 3 n ^ o UL. O : ft c 5k 1 1 HI o _CD 5 ■ »«. •a 1 <** ~o * & 1 *B i 5< £.B l US( I * 0i?. r?47 kJ A Treatife of DEATH, The Iaft ENEMY to be deftroyed. Shewing wherein its enmity confift.eth, and how ic is deftroyed. Part of it was Preached at the Funerals of Eli- zabeth the late Wife of Mr. Jofcpb BatyrJ. Paftc i of the Church at Saint Andrews in | Worce\hr. ^ I By Rich. Baxter. — With fome few parages of the life of the faid i Mrs. Baktr, obferved. Pfal. 1 5. 4. In wbofe eye r a vile perfon is cvttem- ned : but be bonourctb them that fear the Lord. I Cor. 15. 55 : 5<5. 57. death, where ir thy fting! O gr ave, where is thy victory ? Tbejting of death is fin > and the Jtrengtb being preached a- mong yoa > and that upon an cccafion which you are obliged toconfider, ( Jf*.57* I.) being called publi(hit t I thought it meet to di- re& it firft to your hands , and to take this opportunity , plainly and fcrioufly to exhort you in fomc matters that your prefent and everlafting peace is much concerned in. A 3 Credible Credible fame reponeth you robe a People not all ot one mind, (r.te«ver in the matters of God: but that i Some oiyou are Godly , Sobe , and Peace- able : a. Some welt mtamng and zea- lous, but addi^ed to divifions. i. Some Papifts. 4. Some Hidcrs^ ieduced by ytfur late deceafed^ntighlx.ur dement Writer , ( to whom tie Qu kers co ap- proach in many, opinions r > 5; And too many prophane and obfiinate perfons, that are heartily and feriobfly otno Re- ligion f bat take occafion from the di- visions of the reft, to defpife or negleft the Ordinances ot God , and join them- felves to no AfTemblies. ' 1. To the fiift fort ( having ^leaft need of my exhortation, ^ I fay no more, but 3 As you have received Chnft J9- fus the Lord , fo walk ye in hira , rooted and built up in him , and ftabliffo- ed in the faith , as ye have been taught, abounding therein with thanksgiving .• and be ware left any man fpo^l vou by deceit, &c. ] Cd. t. 637,8. Walk as a ' a chofen generation, a royal Prieft-hood, a holy Nation , a peculiar people , to Ihew forth the praifes of him that hath called you out of darkaefs into his mar- vellous light * having your converfation honeft among the ungodly , that where- as they arc apt to fpeak againft you as e- vil doers, they may by your good works which they fhall behold , glorifie God in the day of vifitation $ For (o is the will of God , that with well doing you may put to filence the ignorance of foolifh men, I Pes. i. 9,H> i*, 15. Your labour and patience is known to the Lord 5 and how ye cannot bear them which are evill , but have tried them which fay they fpeak from the Lord , and are Apoftles , and are not , and have found them lyars * even the wo- man fczibel , that is fuffered to teach andfeduce the people, calling her felf a Prophetefs, who fhall be caft into a bed of tribulation , and all that commit adultery with her 5 except they repents and her children (hall be killed with A 4 death (4) death ; and all the Churches (hall know that Chrift is he which fcarchetn the reines and hearts; and will give to every one according to their work. As for your lelves , we put upon you no o- ther burden, but that which you have already- Hold faft till the Lord come, %fv. r. Be watchf ull , that ye fall not from your firft Love : and if any have declined and grown remifs, remem- ber how you have received and heard , and hold faft , and repent , and ftreng- then the things that remain 5 which are ready to die, left your Candleftick fhould be removed , Rev. 3. 1, 3, &c?\ And beware left ye alfo being led away with the error of the wicked, fall from your own ftedfaftnefs; but grow in grace , and in the knowledge of our Lord and Saviour Jefus Chrift ,2 Pet.$. 1 7, ! 8. And I befeech you brethren % do all things without murmurings and difputings, that ye may be blamelefs, and harmlefs , the Son* of God with- out rebuke in the midft of a crooked and and perverfe Nation, among whom yon (and your brethren) fhine as lights in the world , Phil. 2. 14, 15* And if in well doing you (uffer,think it not ftrange, butrejoyce that ye are partakers of the fufferings of Chnft, that when his glory lhali be revealed, ye may be glad alfo with exceeding joy. I( ye be reproached for the name of Chrift , ye are happy , for the Spirit of glory and of God reft- ech upon you, being glorified on yooc part,while he is evil fpoken of on theirs, 1 Pet. 4.12, 1-M4- 2. To the [ccondfrrt ( inclinable to divifions ) let me tender the Counfel o£ the Holy Ghoft, zpam.3. i.My brethren be not manyMafters(orTeachers)know- ing that ye (hall receive the greater coo* demnationj The wifdom that is from above, is fir ft pure, and then Peaceable, gentle and eafie to be intreated, full of mer;y&good fruits,without partiality, and without hipocrifie: And the fruit of Righteoufnefs is (own in peace, of them that make peace. VVhc then is the wife wife and knowing man amongft yoof Let him lhew oat of a good converfation, his works with meeknefsof wifdom. Buc if ye have bitter envying and ftrife in your hearts , glory not , and lye not againft the truth : This wifdom de- fcendeth not from above, but is earth- ly, fenfuall, deviliih: For where en- vying and ftrife is , there is confufion, and every evil work. ] Look on thofe Aflembhes, where the people profefling the fear of God are of one heart and mind * and walk together in Love and holy Order, and people give due ho- nour and obedience to their faithful Guides; and compare them with the Congregations where profeflors are felf- conceited , unruly , proud , and adduc- ed to oftentation of themfelves, and to divifions: and fee which is likeft to the Primitive pattern , and in which it is that the pewerof godlinefs profpereth beft, and the beauty of Religion moft appears , and Chriftians walk as Chri- ftians indeed. If pride had not brought the (7) the heavy judgment of infatuation or in* fenfibility on many $ the too clear dis- coveries ot the fruits of divifions in the numerous and fad experiences of this age y would have caufed them to be abhorred a^ odious and deftru&ive, by thofe that now think they do but tran- fcend their lower brethren in holinefs and zeal. [ I befeech you therefore brethren, by the name ot the Lord Jcfus thrift, that you all fpeak the lame thing and that there be no divi- fions among you 5 but that you be per- fectly joyned together in the fame mind , and in the fame judgment, I Cor. i. 10. ] The God of patience and confolation grant you to be like minded one towards another, acording to Chrift Jefus; that ye may with one mind and one mouth glorifie God,] Rem. 15.5,6. And I befeech you brethren, to know them which labour among you 5 and are over you in the Lord \ and admoniih you : And efteem them very highly in love ior their woiks fake , and be at Peace (8) peace among your fcl ves, i Tbrf. 5.17,13^ And mark thofe that caufe divifions and offences, contrary to the dcxftrine which ye have learned, & avoid them Rom. 1 6. 17* And if there be any confolaton in Chrift, if any comfort of love, if any fel- lowfhip of the fpirit , if any bowels and mercies, fulfil ye our joy,that ye may be like minded having the fame love, being of one accord,of one mind : Let nothing be done through ftrife or vain glory, but ia lowlinefs of mind, let each efteemo- ther better then themfelves. Look not every man on his own things ( his own gifts and graces )but every man alfo on the things ( the graces and gifts ) of o- thers * Let this mind be in you which was in Chrift Jefus, who being in the form of God , thought it not robbery to be equal with God ; but made him- felf of no reputation (or, emptied himfelf of all worldly glory, ifa. 53, 3,5,4. As if be had had no form or comlinefs , and no beauty to the eye , for which we fhould defire him- but was defpifed and (9) &rcje&ed of men,& not efteemed,)P#/, «. i 5 2,3,4>5>^7Jtisnot(asyou!ma- gine) your extraordinary Knowledg 5 ZeaI, and Holinefs , that inclinetb you to dU vifiom f and to cenfuring of your brethren? but it is Pride, and Ignorance , and want of Love : and if you grow to any ripenefs in Knowledge Humility , Self- denial^ and Charity, you will bewail your divide- ing inclinations and courfes ; and reckon them among the greater and grievous of your fins > and cry out againft them as much as your more charitable and expe- rienced brethren do. j # To the third for t/thePapiftsjI (hall fay nothing here, becaufe I cannot ex- pe& they fhould read it and confider it : and becaufe we are fo far difagreed in our Principles that we cannot treat with them on thofe rational terms as we may do with the reft of the inhabitants of the world y whether Chriftians , Infidels or Heathens. As long as they build their faith and ialvation on this fuppofiti- on that the eyes , and tafte > and feel- iog (fo) ing of all the found men in the world , are deceived in judging of Bread and Wine j and as long as they deny the certaine experience of true believers ( telling us that we are void of Charity and unjuftified becaufe we are not of their Church ; ) and as long as they fly from the judgment and Tradition of the .ancient and prefent Chuixh( unlefs their fmall part may be taken for the whole , or the major Vote ; ) and as long as they rejeft our appeal to the holy Scriptures.- 1 know not well what we can (ay to them which we can expeft they fhould regard, any more than mufick is regarded by the deaf 5 or light by the blind 5 or ar- gument by the diftra&ed. If they had the moderation and charity impartially .to perufe our writings , I durft confi- dently promife the recovery of multi- tudes of them, by the three Writings which I have already publilhed, and the more that others have faid againft them, 4 § And for the fourth fort ( the Hidersj Hiders , and the Quakers ) I have faid enough to them already (in my Book a- gainftlnfidelity andthofe agai;ft popery and Quakers , ) but in vain to thofe that have finned unto death. 5. It is the fitth fort therefore that I fhallcheifly addrefs my fpeech to^who, I fear are not the fmalleft part. It is an aftoniftiing confederation to men that are awake, to obferve the unreafonable- nefsand ftupidity of the ignorant, care- lefs ,- fenfual part of men ; How little they Love or Fear the God whom their tongues confefsj How little they va- lue , or mind , or feek the everlafting glory, which they take on them to be- lieve ) How little they fear and fliun thofe flames which mod feed for ever on the impenitent and unholy 5 How little they care or labour for their im- mortal foules , as if they were of the Religion ot their beafts.- How bitterly many of them hate the holy vvayes com- manded by the Lord: while yet they pretend to be themfclves his Servants, and / (it) to take the Scriptures to be his word : How fottilhly and contemptuoufly they negled: and ileight the Holmefs without which there is no falvation 5 Heb. 12.14. How eagerly they defire and feek the pleafing of their flefli , and the matters of this tranfitorylife,while they call them vanity and vexatien % How madly they will fall out with their own falvation - and from the errours and fins of Hypo- crites or others, will pick quarrels a- gainft the Do&rine > and Ordinances , and waies of God * as if other mens faults fhculd be exceeded by you^ while you pretend to loath them. If it be a (in to crick our faith by fome par- ticular error > what is it to da(h it all to peices? If it be odious in your eyes, to denie fome particular Ordinance of God ^ what is it to negleS or Prophane them all i If it be their fin that quarrel in the way to Heaven , and walk not in companie as love requireth them ; what is it in you to run towards hell , and turn your backs on the holie Laws and and waicsofGod? If it be fa lamenta* ble to the Nation and themfelves , that fo many have fain into fchifm and dif- order $ whit is it then that fo many are ungodlie , fenfual , and worldlie, and have no true Religion at all, infin- cerity, and life, and powers Ungodii- nefs is all Herefie tranfcendentiy in the lamp, and that in Pra&ice* A man that is fo foolifh as to plead that Arfnick is better then bread,may yet live himfelt if he do not take it:but fo cannot he that eateth it inftcad of bread. Hereticks only in fpeculation may be faved : but pra&ical hercticks cannot, Yoe think it hainous to denie with the mouth that there is a God 3 whomadeas,andi$our only Lord and Happinefs ( and fo it is. ) And is it not hainous then to denie him with the heart and lite* and to denie him the love and obedience that is Properly due to God i It is odious idolame to bow to a creature as to God - and is it not odious to love, and honour, and o- bey a creature before him, and to feek it B more (14) eagerly, and mind ic more ferioufly then God? If ic be damnable Infidelity to denie Chrift to be the Redeemer, it is not much lefs to turn away from him , and make light of him and refufe his grace, while you fecm to honour him. If it be damnable blafphemy to deny the Holy Ghoft 5 what is it to refift and re- fufe him when he would fan&ifie you , and perhaps to make a fcorn of holmef* f If it be Herefie to denie the holy Ca- tholick Church, and the Communion of Saints $ what is it to hate the Holy members of the Church, and to avoid, if not deride, the Communion of Saints? Be not deceived , God is not mocked : A mock-Religion, and the name of Chriftianity will never fave you. Do you know how near you are to judge- ment, and will you fearlefly thus heap up wrath, and lay in fewel for the ever- lafting flames * Do you know hdw (pee- dily you (hall with in the bitternefs of your fouls,that you had heard,and pray- ed, and laboured as for your lives, and redeem- redeemed your time, and obeyed your Teachers? and yet will you now ftand loitering; and quarrelling* and jefting and dallying in the matters of falvation and will you live as if you had nothing but the world to mind , when you are even readie to ftep into the endlefs world? O Sirs, do you know what you are doing ? You are abufing the living God , and wronging the Lord Jefas , and trampling upon that mercy which would comfort you in your extremity, a drop of which you would then be glad of: You are grieving your poor Friends, and Teachers, and preparing tor your endlefs grief. Alas, what fliould a faithfull Minifter do , for the faving of your fouls i He feeth you befooled in your fecurity, and carelefly pafling on towards Hell, and cannot help it.- He fees you polling to your mifery, where you will be out of the reach of all our exhortations, and where mercie will not follow you to be accepted cr rejeded : and though he fee you almoft paft re- B i medic (16) medie, he cannot help yon. He know- eth nor, when he fpeaks to you, whe- ther ever he (hall (peak unto you more , and whether ever youfhall have another call and offer y and therefore he would fain fpeak efle&ually if he could; but it is not in his power* He knows, that the matter flicks all at your own wills, and that if he could but procure your own confenr, to the moil reafonable and ne- ceffary bufinefs in the world, the work were done, and you might fcape the e- verlafting flames : And yet this is it that he cannot procure ! O wonderful, that any man fhould be damned j Yea that many men, and moft men (hould be damned, when they might be faved if they would, and will not ! Yea that no faying will ferve to procure their con- fenr, and make them willing ! That we muft look on our poor miferable neigh- bours in Hell, and fay, they might have betnfaved once,but would not! they had time, and leave to turn to God, and to be holy and happy as well as others, but we ill) we could never prevaile with them to confenr, and know the day of their vifi- tation .' O what fhould we do for the favingifcarelefs, fenfelefs fouls? Muft we let them go ? 1$ there no remedie ? Shall Minifteriftudy to meet with their oeceflicies, and tell them with all pofli- blc plainnefs and compaflion, of the evil that is a little before thera,& teach them how they may efcape it i Why, this they do from day to day, and iome will not hear them, but are tipling, or idle- ing or making a jeaft of the Preacher at home, and others are hearing with pre- judice and contempt, and raoft are hard- fled into a fenfelefs deadnefs , and all feems to them bat as an emptie found : and they arc fo ufed to hear of Heaven and Hell that they make as light of them as if there were no fuch States! Alas, that while millions are weeping and wailing in utter defperation, for the negle6ting of their day of grace, and turning away from him that called thcm 5 our poor hearers at the fame time fhould B 3 will-. (i8) wilfully follow them, when they arc told from God what others fuffer! Alas, that you fhould beflaepy & dead under thofe means , that fhould waken you to prevent eternal death ! and that ever you fhould make merry fo near damna- eio^and be fporting your felves with the fame kind of fins that others at the fame hour are tormented for? And is fuch madnefs as this remedilefs, in people that feem as wife as others for worldly things ! Alas, for any thing that we can do, experience tells us that with the moft it isremedilefs ! Could we reme- die it, our poor people fhould not wil- fully run from Chrift, and lie in the flames of Hell for ever. Could our per- fwafions and entreaties help it, they fhould not for ever be fhut out of Hea- ven, when its offered to them as well as others. We bewail it from our hearts before the Lord , that we can entreat them no txiore earneftly, and beg not of them as for our lives to look before them, and hearken to the voice of grace that (i9; that they may be faved. And a thou- fand times in fecret we call our felves hard-hearted,unmerciful,and unfaithful* ( in too great a roeafure ) that fpeak no more importunatelie for the faving of mens fouls, when we know not whether we {hall ever fpeak to them any more* Is this all that we can fay cr do info ter- rible a cafe,and in a matter of fuch weight as mens falvation ! The Lord forgive our great infenfibtlitie,& awaken£us,that we may be fit to waken others 5 Butyec for all this, with grief we muft complain, that our people feel not when we feel , and that they are fenfelefs or afleep when we fpeak to them as ferioufiy as we can, and that tears and moans do not prevail, but they go home and live as ftupidlie in an unconverted ftate, as if all were well with them, and they were not the men we fpeak to. O that you knew what a fearful judg- ment it is, to be forfaken of God, be- caufe you would have none of him; and to be given up to your hearts lufts, to B 4 walk walk in your own Counfells , becaufe you would not hearken to his voice, Pja. £ i. Hi i a, i J. and to have God lay, Let thofe wretches be ignorant, and carclels, and fleftily, and worldly, and filthy ftill, Rev. za. u. Othat you knew ( but not by experience ) what a heavie plague it is to be fo forfaken, as to have eyes that fee not, or feeing do not percieve? and to have ears that hear not, or to hear and not under- fhnd, and fo to be unconverted and un- healed, uuark 4. tu and to be hard- ned and condemned by the word, and patience , and mercies that do foften and fave others, and (hould have faved you I Take heed left Chrift fay, [ I have fent them my meflenger , longe- nougb in vaine 5 From henceforth ne- ver fruit grow-on them: Becaufe they would not be converced 5 they {hall not.] Take heed hit he take you away from means, and quickly put an end to your opportunities. You fee how faft men pafs away, but little do you know how manie (21) manic are lamenting that they made no better ufe of time, and helps, and mer. cies while they had them. O hear while you may hear, for it will not be long : Read while you may read, and pray while you may pray , and turn while you may turn, and go to your Chriftian friends & teachers,and enquire of them, what you muft do to be faved, before enquiring be too late. Spend the Lords Day, and what other time you can re- deem,in holy preparations for your end- lefs Reft, while you have fuch a happie daytofpend. O fleep ho longer in your fins, while God ftand* over you , left before you are aware you awake in Hell. Patience and Mercie have their appoin- ted time,and will not alway wait and be defpifed. O let not your Teachers be forced to fay, [ We would have taught them publikelie and privatelie,but they would not : We would have Catechu zed the ignorant,and exhorted the neg- ligent, but fome ot them would not come near us, and others of them gave us fai) us but the hearing, and went away fuch as they came. ] If once by forfeiting the Gofpcl the Teachers whom you flight be taken from you, you may then fin on and take your courfe 3 tilI time,and help, and hope are paft. The providence that called me to thi* work, was forae warning to you. Though it was not the calling away your Teacher, it was a removing of his helper > a pattern of meeknefs, and god- linefs, and charities tua ne is left the more difconfolate in the profecution of his work. God hath made him faithful to your fouls, and careful for your hap* pinefs: He walks before you in humilitie and fclf denial > and Patience , and peaceabienefs, and in an upright in- offeniive life: He is willing to teach you pubiicklie and privatelie, in feafon and out of feafon : He manageth the tfork of God with prudence & modera- tion, and yet with Zeal, carcfullie a- voiding both ungodlinefs and fchifm , or the countenancing of eith er of them : Were (23) W^fe he not of eminent wifdom and in- tegritie r his name woultl not be (o un- fpotted in a place where Dividers, and Difputers, Papifts, and Qaakers, and fo manie bitter enemies of godlinefs, do watch for matter of accufation and re- proach againft the faithful Minifters of Chrift. As you love the fafetie and happinefs of your City , and of your fouls ^undervalue not fuch mercies, nor think it enough to put them off with your commendations and good word : It is not that which they live 3 and preach, and labour for 5 but for the Convcrfi- on, Edification y and Salvation of your fouls. Let them have this, or they have nothing, if you (hould give them all you have. The enemies of the Gof- pei have no wifer Cavil againft the painful Labourers of the Lord, then to call them Hirelings , and blame them for looking atter Tithes , and great matters in the world* But as among all the faithful Minifters of this Countrie, through the great mercie of God thefe adverfaiics •v- (*4) adverfaries are nowalmofl: afhamed to open their mouths with an accufatioa of Covetoufnefs : So this your Reve- renl, faithful Teacher, hath ft opt the mouth of all fuch calumnie, as to him. When I invited him from a place of lefs wo»k, and a competent maintenance, to accept of lefs then half that mainte- nance , with a far greater burden of work among you, he never (luck at ic, as thinking he might be more ferviceable to God, and win that which is better then the riches of this world. And if now you will fruftrate his expe&ations, and difappoint his labours and hopes of your falvation, it will be eafier for So- dom in the day of judgment chen for you. Alas how fad is it to fee a faith- ful Minifter longing and labouring for mens falvation, and manie of them neg- lecting him, and others picking ground- lefs quarrels 5 and the proud unrulie fel- ffth part, rebelling and turning their backs upon their Teachers when ever they will not humour them in their own ways wayes, or when they deal but faithfullie with their fouls ! Some ( even of thofe that fpeakagainft difobedience, conven- ticles, and fchifm, ) turn away in difdain, if their Children may not be needleflie baptized in private hou fes, and if that folemn Ordinance may not be celebra- ted in a Parlour- Conventicle. How manie ref ufe to come to the Minifter in private to be inftru&ed or Catechifed, or to confer with him about their nece- farie preparation for death and Judge- ment ! Is not this the cafe of manie a- mong yoe i Muft not your Teachers fay, He fent to you, and was willing to have done his part, and you retufed? Little will ye now believe bow heavie this will lie upon you one day, and how dear ycu (hall pay for the cauflef.> grie- ving anddifappoiiahtent of your guides. It is not your furlincfsand paflionsthat will then ferve turn to anfwer God. Nor rhall it fave you to fay, that Mi- nifters were of fo manie minds and wayes,that you knew not which of them to X " (26) to regard : For it was but one way, that God in the holy Scripture did prefcribe you .• and all faithful Minifters were a- greed in the things which you reject, and in which you pra&icallie differ from them all. What? are we not all agreed, that God is to be preferred before the world? and that you muft firft feek the Kingdom of God & his Righteoufnefs i & that no man can be faved except he be converted and born again 1 and that he that hath not the Spirit of Ghrift is none of his, Af4/. 6.33 $ohn 3. 3,5. Mat. 18. 3. Rem. 8. 9. and that you and your houfholds fhouldferve the Lord, $ofh. 24. 1 5. Are we not all agreed that the Law of the Lord muft be your delight and that you muft meditate in it day and night ?Pf4. 1. 2, 3. and that you muft be conftant and fervent in Prayer i 1 Thefa. 17. Luke 18. 1, &c. and that all that name the name of Chrift 3 muft depart from iniquitie t and that if you live after the flefli ye (hall diet 2 Tim. 2, %f.RQm.%.i$. You (hall find one day, that (87) that it was you only, & fuch as you,that prafticallie differed from us in thefe points-, but we differed not in thefe , or fuch as thefe, among our felves. 1 ne- ver read that a man (hall not fee God, becaufe he is Epifcopal, Presbyterian, Independant, no nor Anabaptift: or becaufe he readethnot his Prayers, or fuch like: But I read that no man mall lee God without holinefs, Hebrew is. 14. It will not f erve your turn in Judge- ment, to fay that you were for this fide, or that fide, and therefore you hearken- ed not to the other fide; as long as all thofe fides agree in the neceffitie of ho- linefs which you neglect. Why did you not learn of ytur awn fide, at leaft to forfake your tipling, and fwearing, and worldly-mindednefs , and to make it the daily trade of your lives to pro- vide for life everlafting, and make fure work in the matter of your falvation i If you had learnt but this much of any fide, you would «ft avay youvfiding more, and and have loved arid honoured them that fear the Lord, of what fide foever, PfaL 15. 4. and have contemned the ungod- lie as vile perfons, though they had been of your fide. The Catholick Church is One^ and containeth all that heartilie and pra&icallie believe in God the Father, Sod , and Holy Ghoft , the Creator, Redeemer , and San&ifier ,- and live a holy heavenlie life. Leave off your fiding, & keep this blefled fimple Unity, Sc you will then be wifer then in a paffion tocaft your felves into Hell, becaufe fome fall out in the way to Heaven. Nor will it ferve your turn at the bar of God, to talk of the mifcarriages or fcandalls of fome, that took on them to be godly, no more then to run out of the Ark for the fake of Cham> or out of Chrifts familie for the fake of $t*das. What ever men are, God is Juft,and will do you no wrong ; and you are cal- led to Believe in God, and to ferve him, and not to believe in men. Nothing but wickednefs could fo far blind men, as as to make them think they may cad off their love &fervice to the Lord,becaule fome others have diftionoured him : Or that they may caft away their fouls by carelefaefs, becaufe fome others have wounded their fouls by particular (ins* Do you diflike the fins of Profeflors of Godlinefs? So much the better: We de- fire you net to agree with them in fin- ning: Joy n with them in a Holy life, and imitate them fo far as they obey the Lord;& go as far beyond them in avoid- ing the fins that you areoffended at , as you can; and this is it that we defire. Supofe they were Covetous, or Liars,or Schifmatical : Imitate them in holy duties,and fly as far from Covetoufnefs, Lying, and Schifm, as you will. You have bad Learned and Godly Bifhops of this City: Search the wri- tings of thofe of them that have left any of their labours to poftericy, and fee whether they fpeak not for che fame fubftantials of faith and godlinefs,whicb are now Preacbt to yon," by thofe " Q that (jo) that you fet fo light by. Bifhop Lati- mer , Parrej , Babtngton , fyc, while they were Bifhcps 5 and Rob, Abbot , 11*11, 6?c before they were Bifhops , all Excellent j. Learned, Godly men, have here been Preachers to your Anceftors : Read their Books , and you will find that they call men to that ftri&ntfs and hohnefs of life which you cannot abide. Read your Bifhop Babtngton on the Command- ments , and fee there how zealoufly he condemneth the Prophaners of the Lords Day 5 and thofe that make it a day of idlenefs or fports. And what if one man think that one Bi- mopftiould have hundreds of Churches under his foie jurisdiction , and ano- ther man think, that every full Parifh- Church mould have a Bi'flhop of their own ' and that one Parilh will find trim work enough, be he what he will be , ( which is the difference now amongft -us ) is this fo heinous a tllfagreement , as mould frighten you from (3D from a holy life which all agree for i To conclude , remember this is the day of your falvation: Minifters are your Helpers : Chrift and Ho- linefs are your way : Scripture is your Rule: the Godly mud be your company , and the Communion of Saints muft be your defire : If now any fcandals, divisions , difpleafures , or any feducements of fecret or open adverfaries of the truth , or temp k a- lions of Satan , the world y or flefli whatfoever 5 (hall prevaile with you to lofe your day, to refufe your mercies, and to negledl Chrift and your immortal fouls, you are con- quered and undone 5 and your ene- my hath his will ; and the more cos- fidently and fearlefly you brave it out , the more is your mifery 5 for the harder are your hearts ^ and the harder is your cure 5 and the furer and forer will be your damnation. I have purpofely avoided the enticing words of worldly wifdom, and a ftile C s that that tends to claw your ears, and gain applaufe with aery wits*, and have cho- fen thefe familiar words, and dealt thus plainly and freely with you, becaufe the greatnels of the caufe perfwaded me 3 I could not be tooferious. Whether many of you will read ir, & what f uccefs it (ball hive upon them,or how thofe that read ic will take ir, I cannot tell : But I know that I intended it for your gdod $ and tbat whether you vrill hear, or whether you will forbear, the Minifters of Chrift muft not forbear to do their duty , nor be rebellious themfelves : but our La- bours (hall be acceptable with ourLord , and you (hall know,' that bis Minifters were among you, Ezek. 2, 3,4,5,6,7,8. [Yet a little while is the Lightwith yoii: Walk while ye have the Light,left dark- nefs come upon you-, for he that wal- kethindarknefs, knoweth not whither he goeth.j "fab. 12.35. O take this warning from Chrift, and from An earncft defirer of your evcrlafting Peace, Kick. Baxter* The CONTENTS. ] TH E Introduction p. r # What is meant by £ an Enemy ^ and how Death U an Enemy to Nature* How Death is an Enemy to Grace, andto ourfaU vation : difcovered in ten particulars,*; p. iq. How Chrift conquereth this Enemy> p. 23, F and you rr.uft hear of that which will fpeedily flop your ears; and we muft fpend this hour on that which waits to cat our thred, and{take down our glaffe, and end our time, and tell us we have fpent our laft. ^ But as it hath now done good by doing hurt,fo arejwe to con'Jider,of the accidental be- nefits , as vtffcll as of the natural evil , from which the heavenly wifdome doth extrad: then). Death hath now bereaved a body of its Soul • but thereby it hath fent that Soul D te (2 ) to Chrift h where it hath now experience how good it is to be abfent from the body, and pre- sent with the Lord, 2 Cor. 5. 8. It hath fepa- rated a faithful wife from a beloved husband ; but it hath fent her to a husband dearliwr be- loved \ and taught her now by experience to fay, That to be with Chrift is beft of zUjbil. 1.23. It hath deprived a forrowful husband . of a wife,& deprived us all of a faithful friend: bur it hath thereby brought us to the houfe of mourning, which is better for us than the houfe of teafting, ( a Paradox to the fle(h, but an undoubted truth : ) tor here we may fee the end of all men, and we that are yet living may lay it to our hearts, Ecclefi. 7.2,3. Yea, it hath brought us to the houfe of God *, and cccafioned this ferious addrefs to his Holxnefs, that we may be inftru&ed by his Word, as we are warned by his Works h and that we may be wife to underftand, and to confider our latter end, Dent. 32. 29. its like you'l think to tell men of the evil or enmity of Death, is as needlefle a difcourfe as any could be chofen : For who is there that is naturally too fenfible of this > and who doth nof dread the name, or at leaft the face oi ath* Bui there is accidentally a greater evii :n it., thin that which nature teacheth men while it is the King of ter rears to to the world, the moft are ignorant of the greateji hurt that it doth them, or can do them* or at Ifcaft it is but little thought on * which hath made me think it a needful work, to tell you yet of much more evil, in that which you abhor as the greateft evil : But fo as withall to magnifie our Redeemer , that overfliooteth death in its own bow > and caufeth it, when it hits the mark, to mifs it : and that caufeth healch by Ioathfome medicines i and by the dung of our bodily corruption manureth his Church to the greater felicity. Such excellent skill of our wife Phyfician, we find expreft and exercifed in this Chapter : where an unhappy errour againft the Refur- f e&ion,' hath happily occafioned an excellent difcourfe on that weighty Subjed, which may ftabli(h many a thouland fouls, and ferve to flume and defiroy fuch herefies, till the Refur- re&ion come, and prove it felf. The great Argument which the Apoftle moft infiftethon, to prove the Refurrediion, is Chrifts own Re- fuiire&ion ; where he entereth into a compa- rifon between Chrift and Adam » (hewing that zsAdam firft brought death upon him- felf, and then upon his pofterity > fo Chrift ( that was made a quickening jpirit) did firft Rife himfelf as the firft-fruits , and then at his coming will raife his own : And, at in A- D 2 dam C4) dam aH die^ fo in Cbriji Jhall all be made alivel And this Chrift will do, as our vi&orious King, and the Captain of our falvation, who when he hath fubdued every enemy, will then deliver up the Kingdom to the Father : And the laft enemy which he wil fubdue,is Death,&: therefore our Refurredtion is his final conqueft. The terms of the Text have no difficulty in them. The Doctrine which they exprefle , muft be thus unfolded, i, I muft (hew you that Death h an Enemy \ and what is meant by this expreftion, and wherein its Enmity doth con0. 2. I (hall (hew you that it is an Ene- my to be deftroyed, though laji , and hot?, and by what degrees it is deftroyed. And then we (hall make application of it to your further Inftru- &ion and Edification. i. That you may know what is meant by an Enemy here, you muft obferve, that man be- ing fallen into fin and mifery , and Chrift having undertaken the work of our Redem- ption, the Scripture oft fpeaketh of onr mife- ry and recovery Metaphorically in military terms : And fo Satan is faid to take us captive, apd we to be his flaves, and Chrift to be the Captain of ou*r Salvation , and to redeem «> from our bondage , and thus our fin and mifery, and all that hindereth the blef- fed Ends of his undertaking , are called Em- Enemies. Death therefore is called an Enemy to be deilroyed, that is, a penal evil to be removed by the Redeemer in order to our recovery and the glory of his grace. I. It is an Evil. 2. A punifhment procured by our tin, and executed by Gods Juftice. 3. It is an Evil that hindereth our felicity. Thcfe three things are included in the Enmity. That Death is an Enemy to Nature, is a thing that all underftand : but all confider not how it is an Enemy to our Souls, to the exer- cife of grace, and confequently to the attain- ment of glory. I (hall therefore, having hrft fpoken briefly of the former, inlift a little lon- ger upon the latter. * 1 . How great an Enemy Death is unto Na- tyre, doth eatily appear, in that, 1. It is the DifTolution of the M an : Itmaketh a Man to become No Man > by feparating the Soul from the Body , and diflblving the Body into its principles. It pulls down in a moment a cu- rious frame, that Nature was long building, and tenderly chcri&ing and preftrving. The Mother long nouriflieth it in her bowels, and painfully brings it forth, and carefully brings it up. Whit labour doth it coft our Parents, and our felves to make provifion for this Life ? and death in a moment cuts it olf. How careful arc we to keep in thefe Lamp?, and to D 3 main- CO maintain the Oyl ? and Death extinguiflieth them at a blaft. How noble a creature doth it deftroy ? To day our parts are all in order, and bufle about their feveral tasks > our Hearts are moving, our Lungs are breathing, our Stomacksaredigefting^our Blood and Spi- rits by aflimilation making more ; and to mor- row death takes off the poife, and all (lands ftill i or draws the pins , and all the frame doth fall to pieces. We (hall breath no more i nor fpeak, nor think, nor walk no more : Oar pulfe will beaj no more : Our eyes (hall fee the light no more : Our ears (hall hear the voice of man, delightful founds and melody , no more: we (hall tafte no more our meat or drink : Our appetite is gone : Our ftrength is gone : Our natural warmth is turned into au earthly cold ; Our comelinefs and beauty is turned into a ghaftly loathfome deformity : Our white and red doth foon turn into horrid blacknefs : Our tender flefh hath loft its feel- ing : and is become a fenfelefs lump, that feel- eth not whither it is carried, nor how it is u- fed ; that muft be hidden in the earth, left it annoy the living : that quickly turns to loath- fome putrefaction *, and after that to common earth. Were all the once-comely bodies that now are rotting in one Church-yard, uncove- red, and here prefented to your view 3 the fight -would (7) would tell you more effectually than my words do, what an Enemy Death is to our Natme. When corruption hath finished its work, you fee the earth that once was flefh : you fee the bones > you fee the shells > you fee the boles where once were brains, and eyes,and mouth .• This change Death makes : And that univer- fally, and unavoidably. The Prince cannot refift it by his Majefty > for he hath finned a- gainft the higheit Majefty : The ftrong can- not refift it by their ftrength : For it is the Meffenger of the Almighty. The Comman- ders muft obey it ; The Conquerours muft be conquered by it. The Rich cannot bribe it ; The Learned Orator cannot perfwade it to pate him by. The skilful Phyfician cannot fave himfelffrom the mortal ftroke. Neither fields nor gardens, earth or fea affordeth any medi- cine to prevent it. All have finned, and all muft die : Duft we are, and to duft we muft return, Gen. 3.1?. And thus (hould were- main, if the Lord of Life (hould not revive us. 2. And it is not only to the Body, but to the Soul alfo that Death is naturally an Ene- my. The Soul hath naturally a Love and In- clination to its Body : and therefore it feareth a Separation before, and ddhvrh aReilaura- tion afterward. Abftradting Joy and Tor- D 4. mem (8 ) merit, Heaven and Hell, in our confident ion, the ftate of Separation as fuch,is a natural evil ; even to the humane Soul ot Chrift it was (6 , while his Body remained in the grave : which feparated ftate is the Hades, that our Evglijh calleth Hell, that Chrift is faid to have gone into. And though (the Soul of Chrift, and J) the fouls of thofe that die in him, do pafle into a far more happy ftate, than they had in ttefh, yet that is accidentally, from Rewarding Ju- ftice, and the Bounty of the Lord, and not at all from Death as Death: the reparation as fuch is ftill an evil. And therefore the Soul is ftill defirous of the Bodies Refurre&io^and know- eth that its felicity will then be greater, when the re-union, and glorification hath perfected the whole man. So that Death as Death is unwelcome to the foul it felf, though Death as accidentally gainful may be defired. 3. And to the unpardoned unrenewed foul, Death is the paflfage to everlaftingmifery, and in this regard is far more terrible, than in all that hitherto hath been fpoken. Oh could the guilty foul befure that there is nojufticeto to take hold on it after death, and no more pain and forrovv to be felt, but that mandieth as a bead, that hath no more to feel or lofe then Death would feem a tolerable evil. But its the living Dcath,the dying Life, the endlefs woe, (9) woe, to which death leads the guilty foul, that makes it to be unfpeakably terrible. The ut- ter darknefs, the unquenchable fire, the worm that dieth not, the everlafting flames of the wrath of God, thefe are the chief honour and fling of death- to the ungodly. O were it but to be turned into Trees, or Stones, or Earth, or nothing, it were nothing in companion of this. But I pafs by this, becaufe it is not (di- redtly) intended in my Text. 4. The Saints themfelves being fan&ified but in part , are but imperfedtly affured of their Salvation > And therefore in that mea- fure as they remain in doubt, or unafTured, Death may be a double terrour to them. They believe the threatenings, and know more than unbelievers do, what an unfufferable lofle it is to be deprived of the celeftial gTory ! and what an unfpeakable mifery it is, to bear the endlefs wrath of God ! And therefore fo far as they have fuch fears, it muft needs make death a terrour to them. 5. But if there were nothing but Death it felf to be our Enemy , the foreknowledge of it would incrcafe the mifery. A Beait that tytowetb udt that he muft die, is not tormented with the tears of death f though nature hath poffeffed them with a felf prcferving fear, for the avoiding of an invading evi!.) But man fore- (jo) forehp&mth , that he muft die : He hath ftill occalion to anticipate his terrors : thar which will be> and certainly and Jhortly mil be, is in a manner, as if it were already. And therefore fire-kpowledge makes us as if we were alway dying ; We fee our Graves, our weeping Friends, our fore-defcribed corruption and dtfmal ftate , and fo our life is a continual Death. And thus Death is an enemy to Nature. 2. But this is not all, nor the greateft En- mity that Death hath to the godly. It is a la- mentable hinderance to the work of Gtace, as I (hall {hew you next in ten particulars. I. *Ihe fears of "Death do much abate our Ve- Jires after God, as he is to be enjoyed by the fepa* rated foul. Though every believing holy foul, do lov'e God above all, and take Heaven for his home, and therefore fiacerely longeth after it *, yet when we know that Death ftands in the way, and that there is no coming thither, but through this dreadful narrow paflage, this ftoppeth, and lamentably dulleth our defires ; And fo the Natural Enmity , turneth to a Spi- ritual forer enmity. For let a man be never fomuch a Saint, he will be ftill a Man-, and therefore as Death will ftill be death, fo nature will ftill be nature ; And therefore death as death will be abhorred. And we are fuch timerous r it ) timerous fluggards, that we areeafily difcou- raged by this Lyon in the way. The ugly Por- ter affrighted us from thofe grateful thoughts of the Net* Jerufalem, the City of God , the heavenly Inheritance , which otherwife the b effed objed would produce. Our fandtified affections would be mounting upwayds, and holy Love would be working towards its blcf- fed objeft : but Death (landing in the way , fuppreffeth our defires, and turns us back, and frighteneth us from our Fathers prefence. We look up to Chrift and the Holy City, as to a precious Pearl in the bottom of the Sea *, or as to a dear and faithful Friend, that is beyond fome dreadful gulf: Fain we would enjoy hira, but we dare not venture i we fear this difmal tntmy in the way. He that can recover his health by a pleafant medicine, doth take it without any great relu&ancy : But if a Leg or an Arm muft be cut off, or a ftone cut out by a painful dangerous Incifion, what a ftriving doth it caufe between the contrary paffions I the love of life, and the love of eafe, the fear of death, and the fear of fuffering ? Could we but come to Heaven as eafily as innocent Adam might have done if he had conquered, what wings would it add to our defires ? Might we be translated as Hertbcb, or conveyed thither in the Chariot oi Ellas* what (12) what Saint is there that would not long to fee the face and glory of the Lord ? Were it but to go to the top of a Mountain, and there fee Chriil with Mofes and Elias> in a glimpfe of Glory, as he did the three Difciples, Who would not make hafte, and (ay, It U good for us to be here, Matth, 17. 1,4? But to travel fo chearfully with Abraham to the Mount of Mo- riab, to facrifice an only Son, or with a Mar- tyr to the flames, is a harder task. This is the principal enmity of death i it deterreth our defires and thoughts from Heavcn:and maketh it a far harder matter to us, to long after God, than otherwife it would be : Yea it caufeth us to flie from him,even when we truly love him : And , where Faith and Love do work fo itrongly as to overcome thefe fears, yet do they meet with them as an enemy, and mult fight before they overcome* 2. And as this Enemy dulleth our Defires, fo doth it confequently cool our Love, as to the exercife > and it hindereth our hope, and much abateth the complacency and joy that we fhould have in the believing thoughts of Heaven : when we (hould be rejoycing in hope ofthe glory of God, (Rom. 5. 2. ) the face of death appearing- to our thoughts, is naturally an enemy to our joy: When we think ot the grave, and of difFolution and corruption., and d3) and of our long abode in the places of dark- nefs, of our contemned duft , and fcattered bones, this damps our joyful thoughts of Hea- ven, if fupernatural grace do not make us Con* querours. But if we might pafs from Earth to Hea- ven, as from one room to another, what hafte (hould we make in our defires > How joyfully Ihould we think and fpeak of Heaven ? Then we might live in the Joy of the Holy Ghoft, and eafily delight our felves in God, and Com- fort would be our daily food. 3 . Moreover, as our Natural Enemy doth thus occafion the abatement of Defire, and Love.* and Joy, fo alfo of our Thankfulnefle tor the Glory that is promifed as. God would have more praife from us, if we had more pleating joyful thoughts of our Inheri- tance. We (hould magnifie him from day to day , when we remember how we fhall magnihe him for ever. Our hearts would be turned into thankfulnefle, and dur tongues would be extolling our dear Re- deemer , and founding forth his praife whom we muft praife for ever , if dreadful Death did not draw a veil, to hide the hea- venly glory from us. 4. And thus the difmal face of Death, doth hinder the heavenlinefTe of our Converfation/ Our C 14 ) Oar 'thoughts wili be diverted, when our complacency and defire is abated : Our minds be willinger to grow ftrange to Heaven, when Death ftill mingleth terrour in our meditati- ons : Whereas if we could have come to God in the way that was firft appointed us, and could be cloathed with glory, without being ftript of our prefent cloathing, by this terri- ble hand, how familiarly fhould we then con~ verfe above ? How readily would our Thoughts run out to Chrift ? Meditation of that glory would not be then fo hard a work ; Our hearts would not be fo backward to it, as now they are. 5. Faith is much hindered, and Infidelity much advantaged by Death: Look either to the ftate of foul or body^ and you will eafily perceive the truth of this. The ftate of a Soul incorporated, we know by long experi- ence : what kind of apprehenfions, volitions, and affe&ions belong to a foul while it adteth in the Body, we feel or underftand ; But what manner of Knowledge^ lFiU y or Love > what Joy, what forrow, beloag to fouls that arefe- parated from the Bodies, it is not poilible for us now diftindlly and formally to conceive. And when men hnd themfelves at a lofs about the manner y they are tempted to doubt of the thing it felf. The'fwarras of irreligious Infi- dels, '15) dels, that have denied the Immortality and feparated exiftence of the Soul, are too full a proof of this ; And good men have been haunted with this horrible temptation. Had there been no death, we had not been liable to this dangerous alTault. The opinion of the fleeping of the foul, till the Refurredtion, is but a ftep to flat Infidelity => and both of them hence receive their life, becaufe a foul in flefh, when it cannot conceive, to its fatisfa&ion, of the being, ftate, or adion of a feparated foul, is the eafier drawn to quefticn or deny ir. And in regard of the Body, the difficulty and tryal is as great : That a corps refolved into duft, and perhaps firll devoured by fome othfcr body, and turned into its fubftance f (hould be re- united to its foul, and fo become a glorified body, is a point not eafie for unfan* &ified nature to believe. When Paul preached of the Refurrediion, to the learned Athenians^ fome mocked \ and others turned off that difcourfe, A8s 17. 32. It is no eafier to be- lieve the Refurredtion of the Body, than the Immortality or feparated Exiftence of the Souf. Moft of the world, even Heathens and Infidels do confefs the latter, but few of them compa- ratively believe the former. And if tin had not let in Death upon our Nature, this peri* lous 66) ' lous difficulty had been prevented : Therf we (hould not have been puzled with the thoughts of either a corrupted Body, or a feparated Soul. 6. And confeqBently by all this already mentioned, our Endeavors meet with a great impediment. If Death weaken Faith, Defire, and Hope, it muft needs dull our Endeavors. The deterred, difcouraged foul moves flowly in the way of life : Whereas if Veath were not in our way, how chearfully (hould we run to- wards Heaven ? our thoughts of it would be ft ill fweet , and thefe would be a power- ful Spring to a&ion ? When the WiVi goes with full Sails, the commanded faculty will the more eafily follow. We (hould long fo earneftly to be in Heaven, if Death were,HOt in the way, that nothing could eafily flop us in our courfe. How earneftly we fhould pray ? How ferioufly (hould we meditate and confer of Heaven ? and part with any thing to at- tain it? But that which dulls ourDefiresof the End, muft needs be an Enemy to holy Di- ligence, and dull us in theufe of means. 7. This Emmy alfo doth dangeroufly tempt us to fall in love withprefent things, and to take up the miferable Portion of the world- ling : when it hath weakened faith,and cooled our defires to the life to come, we (hall be tempted f 17; tempted to think that its beft take fuch p ? ei- fure as may h:re be had , and feed on that where a fenfual mind hath lcfs difcoura< ment. Whereas, if Death did not /land m the way, and darken Heaven 10 us, and turn back our defies, how eafi'y (hould we get a- bove thefe trifles, and perceive the vanity of all below, and how unworthy they are to be once regarded ! 8. Moreover, it is much long of this la'i Enemy, that God tifo dijhon&nred by the Fears and droopings of believers. They are but im- perfectly yet fr^ed from this bondage : and accordingly they walk. Yt he- eas if the King of terrours were removed, we (hould have lets of Fear, and more ci Love, as living more in the light and fenfe o£ Lave : And then we fhould glorihe the God of Love, and appear to the world as men of another world , and fhew them the faith and hope of Saints, in the heavenly chearfulntfs of our lives i and no more dishonour the Lord and our Profelfion , by our uncomfortable defpondencies as we do. 9- Moreover, it is much long ofthis/jjf Enemy that many true Chriftians cannot per- ceive their own tincirity,but are overwhelmed with doubts and troublclome fears, left th, have not the faith and hop: of Saints, and left E t! fit) the Love of God abide not in them, and left their hearts are more on Earth than Heaven* When they find themftlves afraid of dying,and to have dark amazing thoughts about eternity, and to think, with lefs trouble and fear , of earth than of the life to come > this makes them think that they are yet but worldlings , and have not placed their happinefs with God: when perhaps it is but the fur of death that caufeth thefe unjuft conclufions. Chriftian, I (hall tell thee more anon, that God may be truly loved and defired by thee, and Heaven may be much more valued than Earth, and yet the natural fears of death that ftandeth in thy way may much perplex thee, and make thee think that thou art averfe from God , when indeed thou art but averfe from Death : becaufe yet this Enemy is not overcome. 10. Laftly, this Enemy is not the fmalleft caufe of many of our particular fins, and of the apoftacy of many hypocrites. Indeed it is one of theftrongeft of our temptations. Be- fore man finned, none could take away his life but Gcd, and God would not have done it for any thing but fin. So that man had no tem- ptation from the malice of enemies, or the pride of Conquerours, or the fury of the paf- fionate, or the power of Tyrants to be afraid of death, and to ufe any unlawful means to fcapc (19) (cape it. An avoidable death from the hand of God, he was obliged moderately to fear * that is, to be afraid of tinning left he die fclfe God would not have threatned him, if he would not have had him make ufe of a pre- venting fear. ) But now we have an unavoid- able death to tear, and alfo an untimely death from the hand of man by Gods permiliion : And the fear of thefe is a powerful temptation. Other wife Abraham would not have diitru- lively equivocated as he did to fave his life, Geru 20. u. and Ifaac after him do the fame, when hefojourned in the fame pldct^Gen^S.y. If the fear of Death were not a ftrong tempta- tion , Peter would not have thrice denyed Chrilt,and that after fo late a warning and en- gagement : nor would all his Difciples have forfaken him and fled, Matth. 26. 56. Nor would Martyrs have a fpecial reward , nor would Chrift have been put to call upon his Difciples, that they Fear not them th at can k^l the body , Luke 12. 4. and to declare to men the neceliity of felf-denyal in this point of Life, and that none can be his Difciple , that loves his Life before him, Matth. 16.39. LuJg 14.26. He is aChriftian indeed that fo Loveth God, that he will not fin to favc his Life. But what is it that an hypocrite will not do to e- fcapc Death ? He will equivocate and forfwear E 2 himfelf (20) himfelf with the Jefuite and Familift : He will forfake not only his deareft friend , but Chrift alfo and his Confcience. What a mnltitude of the moft hainous {ins are daily committed through the fears of death ? Thou- fands where the Inquifition ruleth are kept in Popery by it : And thoufands are kept in Ma- hometanifm by it : Thoufands are drawn by it ro betray their Countries > to deny the truth i to betray the Church and Caufe of Chrift , and finally to betray their fouls unto perditi- on : fome of them prefume to deny Chrift wil- fully, becaufethat Peter had pardon that de- nied him through furprize, and through infir- mity: But they will not Repent with Pctcr> and die for him after their repentance. He that hath the power of an Hypocrites life, may prefcribe him wha^ hall believe and do > may write him down I vule of his Religion, and tell him what changes he (hall make, what oaths he (hall take," what party he (hall fide with, and command him fo many'fins a day, as you make your horfe go fo many miles. Sa- tan, no doubt, had much experience of the power of this temptation, when fie boafted (6 confidently of it againft Job (2. 4 J Sh^n for skin, anddl that a nun bath, te *'M g*™ f or hit life : And its true, no doubt, of thofe that love nothing better than their lives. 1 Satan thought '(21) thought that the fear of Death would make a man do any thing ; And of too many he may boldly make this boait, [ Let me but have porterof their Lives, and I mil make them fay any thing, and [wear any thing, and be for any Caufe or Tarty, and do any thing againjl God or man* ] When lefler matters can do fo much, as common fad experience fheweth us •> no wonder if the fear of death can do it. In brief, you may fee by what is faid, that Death is become an Enemy to our Souls, by be- ing firft the Enemy of our Natures : The In- terett of our Bodies works much on our Souls, much more the Intereft of the whole man. The principle of felf-love was planted in Na- ture in order to felf-prefervation, and the go- vernment of the world : Nature doth necefla- rily abhor its own deftru&ion. And there- fore this deftru&ion ftanding in the way, is become an exceeding great hinderance to our affc&ions, which takes them off from the life to come. i. It is a very great hinderance to the Con- verfion of thofe that are yet camal,imprifoned in their unbelief. It is hard to win their hearts to fach a ftate of H ppinefs, that cannot be obtained but by yielding unto Death. 2. And to the truly godly it is naturally an impediment^ agrcat temptationjin thepOmts E 3 before ( 22 ) before exprefled : And though it prevail not againft them, it exceedingly hindereth them. And thus I have (hewed you, that Death is an Enemy, further than, I doubt, the moft confi- derof. If the unbeliever (hall here (ell me , that Death is not the fruit of fin, but natural to man, though he had never finned, and there- fore that I lay all this on God : I anfwer him, that Mortality's it fignifietha/^ mori, a natural capacity of dying, was natural to us in our innocency : or eJfe Deith could not be threatned as a penalty : And if I grant as much of a natural difpofition in the Body to a diflb- lution , if not prevented by a Glorifying Change, it will no whit advantage their im- pious caufe. But withall, man was then fo tar Immortal, as that he had a pojft non mori y a natural capacity of not dying , and the mo ie- tur vcl non morietnr, the a&ual event of Life or Death , was laid by the Lord of Life and Death , upon his obedience or difobedience. And man having finned, Juftice mult be done, and fb we came under a non pojje non mori , an impoflibility of efcaping death ( ordinarily ) becaufe of the peremptory fentence of our Judge : But the day of our deliverance is at hand, when we fhall attain a ncnpojfe mori y a certain confummate Immortal:ty, when the lad laft Enemy Death (hall be deftroyed : and how that is done, I fliall next enquire. SECT. II. YO U have feen the ugly face of Death ; you are next to fee a little of the Love of our great Redeemer* You have heard what fin hath done: you are next to hear what Grace hath done, and what it mil do. You have feen the ftrength of the Enemy : you are now to take notice of the Vittory ot the Redee- mer, and fee how he conquereth all this ftrength. i • The Beginning of the Conquell is in th\t fvorld: 2. The Perfection will not be till the day of RefnrreUion, when this Laft Enemy fliall bedeltroyed. i.MeritQTioufly Death is conquered by Death. The Death ot linners,by the Mediators Death. Not that he intended in his Meritorious work, to fave us from the ftroke of death by a pre- vention* but to deliver us from it ate v bva Refurre&ion. For fnce by man came death, by man alfo came the Rcfurrettion from the dead , i Cor. 15. 21. Forafmuch of the children were E 4 pjr- — - T24) partakers of flcjh and blood, he alfo bimjelf lihg- rvife tofff^part with them > that he might deftroy him through deaths that had the power of deaths that is, the Devil j and deliver themjvho through fear of death were all their life time Jubjccl unto bondage, Heb. 2. 14, 15. Satan as Gods Exe- cutioner, and as the profperous tempter, is f^id to have had the power of death : The fears of this dreadful Executioner, are a continual bondage, which we are liable to through all our lives , till we perceive the deliverance tv hich the Death of the Lord of Life hath purchafedus. 1. By Death Chrirt hath fatis- tied the Juftice that was armed by iin againft us. 2. By Veath he hath (hewed us, that De^th is a tolerable Evil, and to be yielded to itfhopeot following life. 2. AVtually he conquered D^f/? by his Re- furre&ion. This was the day of Grace's tri- umph : This day he fhewed to Heaven, to Hell,and to earth,thar death was conquerable* yea, that his perfariail Death was actually over- come. The blcffcd fculs beheld it to their Joy, beholding in the Refurrt&ion of their Head, a virtual Refurrt&ion of their own Bodies. The Devils faw it, and therefore faw that they had no hopes of holding the Bodies ot the Saints in the power ot the grave. The damned fouls were acquainted wi:h it, and iherefore knew f*5j knew that their finful bodies mud be reftored to bear their part in fuflfering. The Believing Saints on earth perceive it, and therefore fee that their bonds are broken, and that to the righteous there if hope in death , and that our Head being actually rifen, aiTureth us that we (hall alfo Rife. For if we believe that Jefut died and Kofe again > even fo them alfo which fcep in Jefus, will God bring with him^ I Thef. 4. 14. And as Chriji being raiftd from the dead, cieth n» more, death hath no more dominion over tym : So (hall we Rfie and die no more. This was the beginning of the Churches Triumph. This is the day that the Lord hath made (even the day which the Church on Earth muft cele- brate, with joy and praife, till the day of our Rtfurrtdtion ) We will be glad and rejoyce therein, Pfal. 118 24. The Refurrediion of our Lord hath 1. AlTured us of the confum- mationofhisfatisfafttion. 2. Of the truth of all his Word, and fa of his promifes of our Re- furredtion. 3. That Death is actually con- quered, and a Rtfurre&ion po(fible. 4. That believers (hal; certainly Rife, when their Head and Saviour is Rifen , to prepare them an evcrlaiting Kingdcme, and to allure them , that thus he will Raife them at the la ft. A bare promife would not have bem fo (hong a help to to Faith , as to the a&aal Rifing of Chrift, as a pledge of the performance: But now Chrift i* rifen and become the fir jl fruit s of them tbjtjleep) I Cor. 15. 20. For becaufe he Livetby rvejh all live alfo, John 14. ip, %. The next degree of deftru&ion to this Enemy, was by the gift of his Juftifying and Sanctifying Grace. Four fpecial benefits were then beftowed on us, which are Antidotes a- gainft the Enmity of Death. 1. One is, the gift of faving Faith, by which we look be- yond the grave, as far as to eternity. And this doth moft powerfully difable Death to terrifie and difcourage us > and raifeth us a- bove our Natural fears , and fheweth us (though but in a glafs) the exceeding eternal weight of glory which churlifii Death (hall help us to. So that when the eye of the un- believer looketh no further than the grave,be- Jieving fouls can enter into Heaven, and fee 4their glorified Lord, and thence fetch Love, and Hope, and Joy, notwithftandingtheter- rours of interpofing death. The eye of Faith foreteeth the falvation ready to be revealed in the laji time, and caufcth us therein greatly to re* Joyce, though novo for a feafott (ifneedbe)weate in beavinefi through manifold tempatiat*' And fo victorious is this Faith againft all the flerras that do aflfault us , that the tryal of T27) f it, though with fire, doth but difccver that t is much more precisus than Gold that pe- ijhetby and it Jhall be found unto praife and honour, and glory at tlx appearing of Jefus Zbrifk h whom having never fan in the fiejh we ovty and though now we fee him not, yet believ- ing we rejoyce with unfteakgble glorious joy, i Per. 1.5,6, j\ 8, 9. and JhaJlJhortly receive the end ef our Faith , the Salvation of our Souls. Thus Faith , though it deitroy not Death itlfelf, defiroyeth the Malignity aud en- mity of DEATH: while ir feeth} the ihings that are beyond it, and the time when Jeath (hall be deftroyed, and the Life where death (hall be no more. Faith is like David* three mighty men, that brake thorow the Holt of the Thilijiines, to fetch him the waters of Bethlehem, for which he longed, 2 Sam. 2;. 15, 16. When the thirfty foul faith, th&t me would give me drink^ of the waters of Salva- tion ! Faith breaks thorow death which ltand- eth in rhe way. and fetcheth thefe living waters to the foul. We may fay of Death, as it is faid I of the World, 1 John 5. 4, 5- WhatfoeverUbcm vf God rvercomctb the world', and this is the vi- ctory that overcometh the world, even our Faith : who is he that overcometh > but he that belicveth > &c. Fer greater is be that is in us, than be that is in the world; 1 John 4. 4, The btlkvirgSt ul fore- ' (2%) forefccing the day waen death Jhall bcfwallorr>\ up in Vttiory^ may fing beforehand the tri- umphing fong, Death, where is thyfting ! grave, when is thy Vittory! i Cor. 15. 5^ 55. For this caufe we faint not* though our outward man pcrijh^ our inward man is renewed day by day.For our light affli & ion{ though it reach to death) which is hut for a moment^ workethfor us a far more exceeding eternal weight of glory * while we looj^not at the things that arefem\ hut at the things which are notften : for the hings which are feen are temporal (and therefore not worthy to be looked at ) but the things that are not feen are eternal^ and therefore, more prevalent with a believing Soul,than either the enticing plea* fores of fin for a feafon,. or the light and (hort afflictions, or the death that ftandeth in our way, 2 Cor. 5. 16, iy y 18. Heb. n. 24, 25, 26. 2. A (econd Antidote againft the Enmity of Death, that is given us at the time of our Converfion, is, The Pardon of our fins, and Jus- tification of our perfons, by the blood and merits cfjefus Chriji. When once we are forgiven^ we are out of the reach of the greatejl terrour, being faved from the f econd death > Though we muft feel the filing ltroke, we are delivered from the damning Itroke. Yea more than fo, it thxUfwe us by dejiroying us : It (hall let us into (*9) into the glorious prcfenceof our Lord,by tak- ing us from the pi efence of our rrortal friends ; It (hall help us into Eternity, by cutting off our 'time* For in the liOwir that we were jufti- tied, and made the Adopted Sms of God, we were alfo made the Heirs ot Heaven, even Co- heirs with Cbrijiy and (hail be glorified mtb him, when wthzvefujferedmtbbim, Rom. 8. 17. As Death was promoting the Life of the world, when it was killing the Lord of Life himfelf : So is it haftnening the d eliverance of believers, when it feems to be undoing them. No wonder if Death be that mans terrour,that muft be conveyed by it into Hell, or that ima- gineth that he (hall peri(h as the beaft ; But to him that knows , it will be his paflage into Reft', and that Angels (hall convey his Soul to Ghrift, what an Antidote is there ready for his Faith to ufe againft the enmity and excels of fears?Hence faith proceeded] fti its triumph, I Cor. 15. 5<5, 57. Tbejiing of death is fm and the firength of fin is the Law : But thanks be to Cod that givtth us the victory through our Lord Jefus Cbrii. Let him inordinately fear Death, that is loth to be with Chrift, or that is yet the heir of Death eternal : Let him feat that is yet in the bondage ci his fin, and in the power of the Prince of darhneG , and not by Judication delivered fiom the c irfc ; I (3°) . curfe: But joy and holy triumph are more feemly for the Juftified. 3. A third Antidote againft the Enmity of Death, is the HAineji of the J 'oul : By this the Power of fin is mortified i and therefore the fearsof-Beath cannot a&uate andufe it, as in others they may c|o ; By this the Intereft of the tlefh is caii aiide/as nothing, and the flefli it felt is crucified With Chrift : and therefore the deftru&ion of the fle(h will feem the more to- lerable, and the fears of it will be a lefs tern* ptationtothe £oul. By this we are already crucified to the world, and the world to us : and therefore we can more eafily leave the world : We now live by another Life than we did be- fore > being dead in our felves, our life is bid with Chrift in God > and being crucified with Chrift ^ we nowfo Live, as that it is not we> but Chtift Liveth in us : the life which we Live in thefiejh is by the faith of the Son of God that hath loved us, GaL 2. 20. The things that made this life too dear to us, are now as it were annihilated to us ; and when we fee they are Nothing, they can do nothing with us. San- ftitication alfo maketh us fo weary of fin, as being our hated enemy , that we are the more willing to die , that it may die that caufeth us to die. And efpecially, the Holy Ghoft, which we then receive, is in us a Divine Divine and heavenly Nature, and fo indineth us to God and Heaven. This Nature princi- pally confiffeth in the fuperlative Love of God. And Love carrieth out the foul to the beloved* As the Nature of a prifoner in a dungeon car- %kth him to defire Liberty and Light > fo the Nature of a holy Soul in fle(h, inclineth it to defire to be with Chrift. As Love maketh husband and wife, and deareft friends to think the time long while they are afunder * fo doth the Love of the Soul to God. How fain would the holy loving Soul behold th£ pleafed face of God, and be glorified in the beholding of his glory •, and live under the fulleft influences of his Love ! This is our con- queft over the Enmity of Death, As ftrong as Death is, Love is ftronger.Ecc/e/I8.d 7. Love isfiroHg as Death — the coals thereof are coals of fire^ a moft vehement flame ( which will not by the terrible face of Death be hindered from afcending up tq God. ) Many rvaters cannot quench Love, neither can the floods drown it : if a man would give all the fnbjiance of his houfe for Love (that is, to bribe it and divert it from its objed) it would utterly be contemned* If the Love of David could carry Jonathan to hazard his life, and deny a Kingdom for him, and the Love of David to Abfalom made him wifh that he had died for him, and the Love of friends r?2 ) friends, (yea luftful love) hath carried many to caft away their lives > nQ wonder if the Love of God in his Saints prevail againft the fear of Death. The power of holy Love made Mofes fay, Fife let my name be blotted out of the $°°K °f Life. And it made Paul fay, That he could wijh that be were accurfed from Chriji y for bis brethren and kindred according to the fle(b~\Rom. p. 3. And doubtlefs he telt the iire burning in his breaft, when he broke out into that triumphant challenge, Rpw.8. 35,35. to the end \ Wbofhallfeparate us from the love of God? Jh all tribulation, or diflrefi , or perfe- cution, or famine, or nakgdneft, or peril, orfword} ( As it is written, For thy fakg xve are hilled- all the day long , we are counted as Sheep to the /laughter. ) Nay in all this we are more then Conquerours through him that loved us ; I For I am perf waded that neither Death nor Life , nor Angels , nor Principalities , nor Powers , nor things prefent, qpr things to come, nor height , nor depth , nor any other Creature, (ball be able to feparate us from the love ef God , which is in Chrili Jefus our Lord. ) You fee here what it is that conquereth the enmity of death , in our fan6tification i even that powerful love of God that is then given us, which will go to him through the moil cruel death. 4* A .03) 4« A fourth Antidote that is given us by Chrift, againft the Enmity of Death, is the HolyGboftjtt he is thcCowfirter of the Saints.Hc makes it his work to corroborate and confirm them : As fin hath woven calamities into our lives, and filled us with troubles, and griefs, and fears ', fo Chrift doth fend his fpirit to jun- do thefe Works of Satan, and to be a Comforter as well as a Sanfiifier to his members. As the Sanftifying Spirit ftriveth againft the emifing fmfal flefn, fp the Comforting Spirit ftriveth againft the troubling flefla \ as alfo againft the perfecting, at well as the tempting world *> and the vexing as well as the tempting Devil. And greater is he that is in us> than be that is in the world', i John 4. 4. The Spirit of Chrift over- comes the difqnuting as well as the tempting Spirit : But with fome difference i becaufe our comforts are not in this life fo necefTary to us as our Holinefs : Joy, being part of our Reward, is not to be expedted certainly or conftantly, in any high degree, till we come to the ftate of our Reward : And therefore, though the Holy Ghoft will carry on the work of Sanftifi- cation, univerfally, conftantly, and certainly in the E!c& i yet in many of them his Comfor- ting work is more obfeure, and interrupted : And yet he is a Conquerour here. For his works muft be judged of in reference to their ends : F And (34J And our comfort on earth is given us for our encouragement in holy wayes, that we be not ftopt or diverted by the fear of enemies : and alfo to help on our love to God,and to quicken us in thanks, and praife, and draw up our hearts to the life to come, and make us more ferviceable to others : And fuch a meafure of comfort we (hall have as conduceth to thefe ends, and is fuitable to our prefent date, and the employment God hath for us in the world, if we do not wilfully grieve our Comforter, - and quench our joyes. So that when Death and the Grave appear before, and our fiefh is terrified with the fight of thefe Anakgms^ and fay, m Weart not able to overcome thern] and fo brings up an evil re- port upon the promifed Land, and cafts as ibmetime into murmuring, lamentation and^ wcakning-difcouragements, yet doth the [Ho- Ghoft caufe Frf/f & and Htf/tf (as Caleb and Jo* Jhua) to ftill the foul, (Numb, jj.) and cauf- eth us to contemn thefe Gyants , and fay \Let us go up and pojjefs tf, fer we are vttU sble to overcome it. . | Ver. 30. The Com- forting Spirit (heweth us his death, that con- quered death, (Heb. 2. 14, 15. ) even the Crofs on which he triumphed openly, when he feemed to be conquered, Col. 2. 1 5. He (heweth us the glorious Refurre6fcion of eur Head, and his f35) , n his promife of our own Refurreaion : He fheweth us our glorified Lord, to whom wc may boldly and confidently commend our departing fouls, Acts 7. 5p. And he (heweth us the Angels that are ready to be their Con- voy .- And he maketh all thefe Confiderations effectual, and inwardly exciteth our Love and heavenly defires, and giveth us a triumphing Courage and Gonfolation ; So that Death doth not encounter us alone,and in our own ftrength. but finds us armed and led on by the Lord of life, who helps us by a fling and (tone to con- quer this Goliab. If a draught of Wine, or fome fpiritful reviving liqour can take off fears, and make men bold » what then may the Spi- rit of Chrift do by his powerful encourage- ments and comforts on the foul > Did we but fee Chrift or an. Angel (landing by our fick- beds, and faying [Fear not: I mil convoy thy foul to God: this dayjhzlt thou be mtb me in Paradife. What an unfpcakable comfort would this be to a dying man ? Why, the Spi- rit is Chrift's Agent here on earth ; dnd what the Spirit fpeaks, Chrift fpeaks: And there- fore we may take its comforting words, as fpo- kentousby Chrift himfelfi who fpoke tht like to the penitent Thief, to (hew believers the virtue of his Crofs, and what they tlfo may expedt from him in theii extremity. Y 1 And And ourPhyfician is moft wife, and keeps his Cordials for a fainting time : The Spirit ufeth to fuftain and comfort us moft, in our grea- teft neceffities. We need not comforts againft death, fo much in the time of profperity and health, as when death draws neer. In healtf] we have ordinarily more need of quickening than of comforting:and more need to be awake- ned trom fecurity to a due preparation for death, than to be freed from the terrible fore- thoughts of it: though inordinate fears of death be hurtful to us, fecurity and deadnefs hurts us more. And therefore the Spirit worketh accord- ing to our neceifities; And when Death is neer- eft, and like to be moft dreadful, he ufualfy giveththe livelieftfenfeofthe joyes beyond it, to abate the enmity, and encourage the depart- ing foul. And if the comfort be but fmall, it is precious, becaufeit is moft^re, "as being then mixed with no carnal joyes r and becaufe it is moft feafonable in fo great a ftrait. If we have no more but meerfnpport> it will be yet a pre- cious mercy. And tbus I have done with the third degree of the deft rudion of Deaths Enmi- ty,by thefe four Antidotes, which we receive at our Converfion, and the Confequents thereof. 4. The fourth degree of this Enemies de- ftru&ion is, by it f elf, or rather by Ghrift at the •me^ndby the means of death,which contrary to f37> to- its ftatfcftdf (hall advantage our felicity. When Death hath done its worft, it hath half killed it felf in killing us : It hath then difmifTed our imprifoned fouls, and ended even our fears of death, and our fears of all the evils of this life. It hath ended our cares, and griefs, and groans. It hath finifted our work , and ended all our wearinefs and trouble. And more then this, it ends our finning,and fo ; detiroyeth that which caufed it,and that which the inordinate fears of it felf, had caufed in us. It is the time when fin (hall gafp its laft, and fo far our Phyin ian will perfedfc the cure i and our greateft enemy (hall follow us no further .It is the door by which the foul muft pafe to Chrift in Paradife, IfanyPapift (hall hence plead that therefore allmennauft be perfedt without fin before death or elfe go to Purgatory to be cleanfed, becaufe as we die, fo Chrilt will find us : or if they ask, How death can perfedfc us > I anfwer.them : It is Chrift our Phyfitian that finiftieth the cure, and Death is the time in which he doth it. And if he undertake then do it, it concerns not us to be too inquifitivc, how he doth it. What if the patient underftand not how blood* letting cureth the infedkd blood that is left behind > Muft he therefore plead againft his Phyfician ? and fay, It will not bq done , becaufe he knoweth nQt how its done ? F 3 W C38) We feci that here we have our finful imper- fe&ions : we have for all that a promife that we (hall be with Chrift, when death hath made its feparation > and we are affured that no fin dothenter there. And is not this enough for us to know ? But yet I fee not why the difficulty of the Obje&ion fhould trouble us at all. Death doth remove us from this finful flefh, and admits the foul into the fight of God. And in the very inftant of its remove, it mult needs be perfected, even by that remove, and by the tirft appearance of his blefled face. If you bring a candle into a dark room, the accefs of the light expelleth the darknefs, at the fame in- ftant : And you cannot lay that they confift tc- gether one moment of time. So, cold is ex- pelled by the approach of heat. And thus when death hath opened the door, and let us into the immortal light, neither before nor after, but in that inftant all ths neither before nor after but In that inftant. If this (hould not ktisfie any, let it fatisfie them, that the Holy Ghoft in the inftant of death can perfect his work. So that we need not after t a perfc&ion on earth, (39) tarth, ( which on their grounds, muft be the cafe of all that will efcape Hell and Purgato- ry ij nor yet any Purgatory-torments after death, for the deliverance of the foul from the rdi&sofiin i feeing at the inftant of death, by the fpirit, or by the depofition of the flefh, or by the fight of God, or by the fight of our glorified Redeemer , or by all , this work will be eafily and infallibly accompliffc- ed. 5. The laft degree and perfe& cbnqueft will be at the Pvefurre&ion. And this is the vi&ory that is mentioned in my Text. AH that is fore-mentioned doth abate the enmity, and conquer death in fome degree : But the enmity, and the enemy it felt is conquered at the Refurredior^ and not till then. And therefore Death is the laft enemy to be de- stroyed. The Body lyeth under the penal ef- fe&soffin, till the the Refurre&ion. And it is penal to the foul to be in aihte of feparaticn from the Body, though it be a ftate of glory that its in with Chrift; For it is deprived of thefidf&fs of glory, which it (hall attain at the Relurre&ion, when the whole man (hall be pcrte&ed and glorified together. Then it is that the Mediators work will be accompli(hed i and all things {hall be rejimredh 4U that are in F 4 tbt T40) the graves jh all bear the voice of the Son of God, dndjhall come forth, John 5. 2g. For this is the Fathers mil that fent him, that of all that he hath given him, he Jhould lofe nothing, but jhould raife it up at.the hft day, John 6. 3^,40. We have hope towards God, that there Jhall be a Refurreciionofthedead, both of the juji and nn- juft, Ads 25, 15. As by man came death, fo by man came alfo the Kefurreilionfrom the dead, 1 Cor. 15. 21. Then (hall there be no mow death, norforrovp, nor crying, nor pain, Re v.2 1 ;4 # No more difeajes, br fears of death, or grave, or of corruption. No terrible enemy (hall itand betwixt us and our Lord, to frighten our hearts from looking towards him. O what a birth-, day will that be .! when Graves (hall bring forth fo many millions of fons for Glory! How joyfully wiH the foul and body meet, that were Separated fo long ? Then fin hath done its worft, and can do no more ! Then Chrift hath done all, and hath no more to do, as our Re- deemer,but to juftifie us in judgement, and give us poflellion of t he joy that he is preparing. And then he will deliver up the Kingdom to the Father. If you expe& now that I (hould give you re- fbns why Death is the laft Enemy to be deftroy- ed> though much might be faid from the nature of the matter , the Wifdom and will of God God (hall be to me inftead of all other Reafons, bjing the fountain and the fumm of all. He knows beft the Order that is agreeable to his Works and Ends, to his honour, and to our good : and therefore to his Wifdom we fub- mit, in the patient expectance of the accom- plishment of his promifes. i / rm?t * SECT. III. Vfe i. T Now come to (hew you the Ufc- JL fulnefsofthis Do&rine, the for further Information of our under/landings, the well ordering of our hearts, and the reforming of our lives. And fir ft, you may hence be ea- fily refolved > Whether Death be truly penal t$ the godly ? which fome have been pleafed to makeaControverfieoflate: though I am paft doubt, but the hearts of thofe men do appre- hend it as apunifhment, whofe tongues and pens do plead for the contrary. Vnji thon art^ andto dufljhalt thou return^ was part of the fen- t.nce paft on Adam and all his pofterity > which then proved it a punifhment, and it was not remitted to Adam^ that at the fame time had the promife of a Redeemer, nor is it remitted to any of us all. Were it not for fin, fin, God woulc* not inflidfr it> who hath fworn . that he takes mple^fnre in the death of finners \ And that he afflicts not willingly, nor grieves the fins of men. But my text it ielf decides the con- f roverfie : Sin and punifhment are the evils that Chrift removeth ; And ii death were no punifh- ment fas it is no fin, ) how could it be an Em- my, and the hji enemy to be deflroyed by the Re- deemer ? When we feel the Enmity before de- fcribed againft our fouls, and alfo know its Enmity to our bodies, we cannot think that God would do all this, were it not for fin : especially when we read that dmh pajfetb upon alt j for that alt have finned, Rom. 5. n, 12. and that death is the wages of fiH, Ronrv 6. fj.Thbugh Chtift do us good by it, that proveth it not to be no punifhment ; For cafti- gatory punifhments are purpofely to do igood to the chaftifed. Indeed we may fay, Death, Where is thy fling ? becaufe that the mortal evil tothe Soul is taken out > and becaufe we fore* fee theRefurre&ion by faith, when we (hall have the victory by Chrift. But thence to Conclude that Death hath no fting now to a •believer, is not only befides, but againft the text; which tcllingus that the fling of death is jm, and that thejirength of fin is the Law, doth inform us, that Death could not kill us, and be Death to us, if fin gave it not a (Hag to do i it with : as fia could not oblige us to this puniftment, if the threatningof the Law were not its ftrength.ButChrift hath begun the Cott- queft and will finifli it. i .>- a — SECT.lt I Vft*. rj ROM all this Enmity in Death, 17 we may lee what it is that fin hath done ; and confequently how vile and odi- ous it is, and how we (hould efteem and ufe it. Sin hath not only forfeited our Happinefs, but laid thofe impediments in the way of our re- covery, which will find us work, and caufeottr danger and forrow while we live. And Death is not the lead of thefe impediments. O foolifh man, that ftill will love fich a mortal Enemy ! If another would rob them but of a groat, or defame them, or deprive them of any accom- modation, how eafily can they hate them, atrd how hardly are they reconciled to them ? But fin depriveth them of their lives, and feparates the foul and body afunder, and forfciteth their everlafting happinefs, and fets death betwixt them and tfce Glory that is purchafed byChriff, OTd yet they love it, and will not leave it. Though f44) Though God have made them, and do fufiain them, and provide for them, and alJ their hope and help is in him v they are not /b eafily drawn to love him : And yet they can love the fin that would undo them. Though Chrift would deliver them, and bring them to everlafting Meflednefs, and hath afluraed flefli, and laid down his life, to teftifie his Love to them, yet are they not eafiiy brought XQ love him, but the fin that made them enemies to God, and hath brought them fo near to eyerfafting mifery,this they can love, that deferves no love. A Minifter or other friend thatwould drawthemfrom their fin to God, and help to fave them, they quar- rel againft, as if he were their enemy : but thciribolifh cotj)panions,that can laugh and jeft with them *t the door of Hell, and clap them on the back, and drive away the care of their falvation and harden them againft the fear of God,thcfe are the only acceptable men to them. O Chriftians leave this folly to the world , and do you judge of fin by its fad eflfe&s. You feel ("if you have any feeling in you) in fome meafure, whit it hath done againft your Souls! The weakriefs of your faith and love b the diftance of your hearts from God ; your doubts and troubles tell you that it is not your friend ; You mull (hortly know what it will do to your bodies.As it keeps them in C45 ) in pain, and wearinefc, and weaknels, fo ft will ere long deliver them up to the jaws of death > which will fpare them no more then the beafts that peiifh. Had it not been for fin, we (hould have had no caufe to fear a difTolution *> nor have we had any ufe for a coffin or a winding-(heet, nor been beholden to a grave, to hide our carkaffes from the fight and fmell of the living. But as Hemcb and Elias were tranflated when they had walked with God , even fo (hould we : as tfofe Jhall that are alive and remain at the coming of Ghriji^ jhall be caught up together in the clouds^ to meet the Lord in the air : and fo Jhall they ever be mth the Lord y iThef.4. 17. life fin therefore as it will ufe you.Spare it notfor it willnot fpare you.lt is yourmurderer, and the murderer of the world : Ufe it there- fore as a Murderei (hould be ufed. Kill it be- fore it kills you > and then, though it kill your bodies,it (hall not be able to kill yourfouk; I and though it bring you to the grave, as it did yourHead^it (hall not be able to keep you there. If the thoughts of death , and the grave , and rottennefs be not plcafant to you, let not the thoughts of fin be pleafant. Hearken to every temptation to fin, as you would hearken to a temptation to felf-murder : And And as you would do if theDevil brought you a knife, and tempted you to cut your throat with it ; fo do when he offereth you the bait of fin. You love not Death : Love not the caufc of Death. Be afhamed to ftand weeping over a buried friend, and never to weep over a finning or ungodly friend, nor once to give them a companionate earneft exhortation, to fave their Souls. Is it nothing to be dead in fins yet whether that Grace was fufficient to the works that we arc called to , is a doubt that many have been much troubled with. It is certain that he was able to have done any thing that was fuitabk to hisprefent ftate, if it were commanded him: ,And it is certain, that much that is now our fluty, would have been unfuitable to his ftate^ But whether it belonged to his perfe&ion, to be able and fit for fuch duties (that were then unfuitable to him) on fuppofition they had been fuitable^nd duties^ this is the difficulty: which fome make ufe of to prove that fuch works cannot now be required of us, without fuit*b!e help* becanfe we loft no fuch grace in Adsm* Adam. But this need not trouble us : For r, Though Adam was put on no fuch difficulty in particular, as to encounter death \ yet the perfedi: obedience to the whole Law, required a great degree of Internal Habitual holinefs ; and to determine the cafe, Whether our par- ticular difficulties, or his finlefs perfedfc obedi- ence, required greater ftrength and help, is a matter of more difficulty then ufe. For 2. It is but about the Degrees of Holinefs in him and us, and not about the Kind^ that the difficulty Hyeth. For it is the fame End that he was created for and difpofed to by Nature, and that we are redeemed for and Hereby he hath (hewed us that Death is not fo dread- ful a thing, but that voluntary obedience may and muft fubmit unto it. As Abrhharns faith and obedience was tryed, in the offering up his Son to death, at Gods command : fo the children of Abraham and the heirs ofthepro- mife, muft follow him in offering up them- felves, if God require it , and in fubnaitting to our natural death (for that he doth require of all.) Examples work more then bare pre-; cepts ; and the Experiments of others , do take more with us than meer directions. It fatisfieth a fick man more to read a Book of Medicinal Obfervations, where he meets with many that were in his own cafe, and finds what cured them, then to read the Praxis or medicinal Receipts alone. It encourageth the Patient much, when the Phyfitian tells him, I have cured many of your difeafe, by fuch a Medicine > nay I was cured thus ot the fame my felf. ] So doth it embolden a belie- ver to lay down his Life, when he hath not only a promife of a better life, but feeth that the promifer went that way to Heaven before him. O therefore let us learn and ufe this choife remedy, againft the immoderate fear of Death j Let Faith take a view of him that '53) that was dead and is alive, that was buried and is rifen, and was humbled and is now ex- alted ? Think with your felves, when you muft think of dying, that you are but follow- ing your Conquering Lord , and going the way that he hath gone before you, and fuffer- ing what he underwent and conquered : And therefore though you walk through the valley of the fhaddow of death, refolve thar you will fear no evil, ffaL 23. 4.. And if he call you after him, follow him with a Chrifuan bold- nefs y As Peter caft hinfelf into the Sea, and walkt on the waters, when he faw Chrift walk there,and had his command i fo let us venture on the jaws of death, while we trace his iteps, 3nd hear his encouraging commands and pro- mifes, John 21.7. Mat. 14. 28, 29. SECT. VII. Vfe 5. \/\ Oreoverfrom this Dodhine we -"A may be informed, of the mijiakgf of many Cbrijliansjbat thinkjheyhave no fating grace, becaufe they are afraid of dying, and bg~ ufe tbcfe fears dcterr their fouls from defring to be with Chriji : And hence they may per- ceive thit there is another caufe of thefe Didcmpen , even the EN MIMX of G 3 Death (54) Death that ftandeth in the way. You think that if you had any Love to Chrift, you (hould more defire to be with him \ and that it* your treafure were in heaven, your hearts would be more there \ and that if you truly took it for your felicity, you could not be fo unwilling to be removed to if, for no man is unwilling to be happy, or to attain his end. But ftay a little, and better confider of your Cafe. Is it Chrift that your heart is thus averfe to, or is- it only Death that ftandeth in the way > You are not, I hope, unwilling to fee the face of God, nor unwilling to be tranflated from earth to heaven, but unwilling to die. It is not be- caufe you love the creature -better then the Creator, but becaufe you are afraid of Death. You may love God, and long to be perfedhd in holinefs, and to fee his Glory, and to have the mod near Communion with him, and yet at the fame time you may fear this Enemy that ftandeth in your way : I mean, not only the Tain of death , but principally the diffolu- tion of our natures , and the feparation of the foul from the body, and its abode in a feparated ftate, and the bodies abode in duft and darknefs. - Grace it felf is not given us to reconcile us to corruption, and make death as death to feem delirable , but to caufe us patiently to bear the evil-, be- caufe C55). caufe of the good thaf is beyond it* It is not our duty to love death as death. Had it hot been naturally an evil to be dreaded and avoided, God would not have made it the matter of his threatning j nor would it have been a fit means to reftrain men from tranf- greflion. To threaten a man with a benefit as fach, is a contradiction. Enquire there- fore into your hearts , whether there be not a belief of heaven, a love to God, a defire to en- joy and pleafe him , even while you draw back and feem to be averfe ? and whether it be not only a lothnels to die, and not a lothnels to be with Chriji ? For the fuller difcovery of this (becaufe I find that our comfort much dependeth on It) I (hall try you by thele following Quefti- ons. Qjeft. I. What U it that is ungrateful to you in your meditations of , your change ? Is it Cod and Heaven^ or is it Death ? If it be only Death , it feems it is not the want of Love to God, and Heaven, that caufeth your averfe- nefs : If it be Cod himfelf that is ungrateful to your thoughts , it is becaufe you defire not his nearer prefence, or communion with him in the ftate of glory ? or is it only becaufe you fear left you have no intereit in his Love, and (hall not attain the blef- G 4 fednefs (5*-) fednefs which you defire ? If it bethefirft, I muft confefsit proves a gracclefs foul, and fig- niheth the want of Love to God. But if it be the latter only, it may ftand with grace: For Defire is a true fignification of Love , though there be doubts and fears left we (hall mifs the attainment of thofe defires. Qjelt. 2. Would you not gladly bear the news of your rernoual^ if you might be changed without Veath \ and transited to heaven as He- noch and Elias wcre> and as Chrijl at his A- Jfcenjion ? Had you not far rather be thus changed then abide on earth ? If fo , then it feems, it is not God and Heaven that you are againft, but death. Nay if you could reach Heaven by travelling a thoufand miles, would you not gladly take the journey as foon as you had got aflurance of your title to it , and done the work of God on earth ? If it ^ere but a Tcter, James and Jobn> to go with Chrift into an exceeding high Mountain , and there to fee him in glory , ( MatiJ- 12. ) would you not gladly do it ? It feems that thou defireft to fee the Lord, and thy love is to him, though thou be afraid of death. Queft. 3. Conlider of the Nature of the Heavenly felicify, and try whether thou love \t in the feveral parts. One part is cur perfo- f57)< ferfonal Terfefiion > that ourfouls (hall be free from ignorance, and error, and fin,and forrow, and enlarged for the perfed Love of God * and our bodies at the Refurredion , made like the glorious body of our Lord, Phil. 3. 21. and would!* thou not be thus perfeded in foul and body? Another part is, that r?e Jhall live with the foeiety of Angels and glori- fied Saints : And would!* thou not have fuch company of finners , and enemies , and im- perfect Saints on earth? Another part is, n?e Jhall fee our glorified Head, and be with him where he ti, that tee may behold his glory. And doth not thy heart deiire this ? But the perfedjon of our Happinefs is, that we (hall fee the face of the glory ofGod y which is the light of that world, as truly as the Sun is the light of this: and that we (hall be tilled up with the feeling of his Love and abound with Love to him again , and perfedly de- lighted in this Communion of Love, and ex- prefs in the Praifes of the LOPvD , and thus make up the New Jcrufalcm , where GOD will place his gloiious prefence, and in which he will tor evermore take pleafure.- And is there any thing in this that thv foul is sgainii, nnd which doft not va- lue above rhi< \v O II L D ? If thou tind (58) find that all the parts are fweet, and the De- fcription of Heaven is mod grateful to thee, and that this is the ftate that thou wouldft be in, it feems then it is not Heaven but Heath that thou art averfe from, and that maketh thee fo loth to hear the tydings of thy change. §>Heft' 4. Couldft thou not joyfully fee the coming of (Thrift, if it were this day (if thou have done thy work, and art affured of his love? ) The Apoftle hath told us by the word of the Lord, that the Lord bmfelfjh all defcend from heaven with a fhont, with the voice of the Archangel, and with the Trump of God: and the dead in Cbrift fhal! fife firji : and then they which are alive and remain (hall be caught up together with them in the clouds , to meet the herd in the air, and fofhat roe ever be with the Lord,'] iThef$. 15,16,17. And this is the doctrine that comforteth believers, verfe 18. Would it not rejoyceyour hearts, if you were fure to live , to fee the coming of the Lord $ and to fee his glorious appearing and retinue ? If you were not to die , but to be caught up thus to meet the Lord , and to be changed immediately into an immortal , incorrup- tible glorious ftate , would you be averfe to this ? would it not be the greateft joy that you could deiire ? For my own part , I mud (59) TiiUt confefs to you, that death as death ap- peareth to me as an enemy, and my nature doth abhor and fear it : But the thoughts of the Coming of the Lord are moft fweet and joyful'to me, fo that if I were but fure that [ (hould live to fee it •, and that the Trumpet fhould found, and the dead fhould rife, and rhe Lord appear before the period of my age, t would be the joyfulleft tydings tome in the ,vorld. O that I might fee his Kingdome :ome ! It is the Character of his Saints to ove his appearing^ 2 Tim. 4. 8, and to looj^ for the bliffed bope-> and the glorious appearing of \be great God^ and our Saviour J ejus Chriji y rit. 2. 13. The Spirit and the Bride fay fiome: Zome Lord Jefus-> Come quickjy "] is the voice of aith, and hope, and love, Revel. 22, 17,20. Jut I hnd not that his fervants are thusCha- afterized , by their defires to die. It is herefore the prefence of their Lord that hey defire : But it is Death that they abhor ; Vnd therefore ( though they can fubmit to eathj it is the coming of Chriji that they ove and long for •, and it is interpofing )eath that caufeth them to drawback. Let ot Chriitians be difcouraged by miftakes, nd think that they love not God and Jory , becaufc they love not this enemy n the way : nor think that they are grace- (6o) nor think that they are gracelefs or unbeliev- ing worldlings , becaufc they are afraid of death as death. But perhaps you will fay, that if grace pre- vail not againji the fears ef death, then fear is predominant y and rve are notftneere* To which Ianfwer, that you mud diliinguifh between fuch a prevailing as maintaineth our fincerity, and fuch a prevailing as alfo procureth our for- titude and joy. If grace prevail not to keep us upright in a holy life, renouncing the world, and crucifying the flefti , and devoting our felves entirely to God , though the fear of death would draw us from it, then it is a fign that we are not fincere. But if grace do this much, and yet prevail not againft all fears and unmUingnefl to die, but leave us under uncom- fortable hideous thoughts of death, this proves us not to be unfound. For the foul miy fa-. vingly love God, that is afraid of death : And he may truly love the End> that fears this dark and diftml way. Yet mart there be fo much to prove our uprightnefs, as that in our deli- berate choice, we will rather voluntarily pafs through death f either natural or violent) then lofe the happinefs beyond it : Though we love not death, yet we love God and Heaven fo well, that we will fubmit to it : And though we fear it and abhor if, yet not fo much as we fear (6i) fear and abhor the lols of Heaven. Let not poor Chriftians therefore wrong themfelves, and deny the graces of the Spirit 5 as if they had more mind of earth then heaven,and of things temporal then of things eternal, becaufe they are afraid to die. All fuffering is grievous,and not joyous to our nature. Paid himfelf ckfi- red not to be uncloatbed, but clothed upon with our houfe which is from Heaven, that mortality might be [wallowed up of life, 2 Cor. ?. 2 5 4. it being better to be abfent from thebody, andpre- ftnt with the Lord. Even Chrift himfelf had a jr>zZ/ that defired that the Cup might have faffed frommlU if it had been agreeab'e to his Fathers mll y and the ends of his undertaken Office y Matth 26. 41, 42. Raife therefore no unjuft conclufions from thefe natural fears, nor from the imperfc&ion of our conqueft : but praife him that relieveth us, and abateth the enmity of death, and furnilheth us with his Antidotes and will deftroy this enemy at lafh- *LCT. ( *2 ) SECT. VIII. Vfe^.J^Kotn ^ e Enmity of Death we JL may further learn to ftudy and magnifie th^ victorious grace of our Re- deemer : which overcometh the enemy, and turneth our hurt into our benefit, and mak- eth death a door of life. Though deat{j be the enemy that feemeth to conquer u$, and to deftroy and utterly ujido us, yet being conquered it felf by Chrift, it is ufed by him to our great advantage, and (andtified to be a very great help to our falvation. The fuf- fering of Chrift himfelf was in the hour of * his enemies , and the power of darknefs , Luhg 22. 53. which feemed to have prevailed againft him h when yet it was but adeftroying of Death by Death, and the purchafing of life and falvation for the world. So alfo in our Death, though fin and Satan feem to conquer, it is they that are conquered, and not we , who are fupervidtors through him that hath loved us, Romans 8. 37. They deftroy themfelves when they feem to (66) 10 have deftroyed us. As the Serpent brui- fed but the heel of Chrift, who bruifed his dead i fo doth he bruife but our heel, who in that conflidt, and by the means of his own execution through the ftrength of Chrift, do bruife his.head, Gen, 3.15. And this is the upfhotof all his enmity, a^ainft the womans holy feed. Though Death was unfuitable to innocent man, and is ftill a natural enemy to usalh yet unto finners it is an evil that is fuitable and fit to deftroy the greater evil that didcaufe it, and to prevent the everlalting evil. The fore-knowledee ot our certain Death, is a very great help to keep us humble* and difgrace all the feducing pleafures of the fle(h, and all the profits and honours of the world, and fo to enervate all temptations. It isafingular help to quicken a ftupid care- ilefs, fiuner, and to awaken men to prepare for the life to come, and to excite them to feekfirftthe Kingdom of God, and to give jail diligence to make their calling and ele&ion ;fure* and tocontider, feeing all thefe things [•nuft be diflblved, what manner of perfons Ithey ought to be, in all holy converfation land godlinefs, looking for, and haltening feo the coming of the day of God, 2 Pet. 3,11, I12. When we drop alleep, the remembrance i>f Death may quickly awake us > when we grow r6 + ) grow flack, it is our fpur to put lis on,to mend our pace. Who is fo mad, as wilfully to fin with Death in his eye ? or who fo dead, as with Death in his eye, to refufe to live a godly life, if he have any fpiritual light and feeling ? Experience telleth us, that when health and folly caufeus topromife our felves long life, and think that Death is a great way oflf, it lamentably cools our zeal, and ftrengtheneth our temptations, and dulls our fouls to holy operations : and the approach of Death puts life into all our apprehenlions and affe&ions. -It is a wonderful hard thing to maintain our lively apprehenfions, and ftrong affections, and tendernefs of confeience, and felf-denyal, and eafie contempt of earthly things, when w< put far from us the day of Death. We fe< what a ftir men make for the profits and ho, noursof this world, and how faft they hold "their flelhly pleafures, while they are in health, and how contemptuoufly they fpeak of all, and bitterly complain of the vanity and vexation, when they come to dye. And if our lives anc r the world be brought hereby into fuch difor ders , when men live fo Jhort a time on Earth, what -monfters of ambition, and covetoufneffe , and luxury would men be , if they lived as long as before the FLOOD , even to Eight Hundred , or r*5) or nine hundred years ot age ? Doubtlefs long life was fo great a temptation then- to man, ("in his corrupted ftatej that it is no wonder if his wickednefs was great upon the eartfy,and if it prepared for that great deftru&ion of the univerfal deluge. Should men live now but to the age of three hundred , or four hundred years ; I fear it would fo tempt them to over- value the world, and fo embolden them to de- lay repentance, that one would be as a Wolt to another, and the weak, but be a prey to the ftrong, and wickednefs would overwhelm the world, defpiiing the reins, and bearing down Religious and Civil oppofition. Bat when we ftand over the grave, and fee our friends laid in the dull •, how mortified do we feem ? how do we even (hake the head at the folly of ambitious and covetous worldlings, and arc afhamed to think of flcfhly luffs ! So far are men from owning their vanities, when that filent teacher ftandeth by. It is Death that helps to humble the proud, and abate tfe arrogancy andobftinacyof the wicked, and make them regard the meffengers of Chrill, >that before detpifed them and their meflagcJP It is Death that allayeth the ebullition of degrading thoughts and pajions, and hclpeth to bring men tothemfelvcs, and hxeth giddy difecm- pofed minds, and helps to fettle the light and H the {66) the urifef tfed > and to reftrain the worft. As we are beholden to the Gallows for our purfes and our lives* fo are we to the grave and hell, for much of the order that is in the world, and our peace and freedom procured thereby. But it is a greater good that it procureth to believers. Ifyoua&k, How is all this to be afcribed to CI lift? I anfwer, many wayes ; i ; It is he that hath now the Keys or power of Death and Hell, even he that liveth and was dead, and that liveth for evermore, Rev. i.|i8. and therefore is to be feared by the world. 2. It is he that hath by his Blood and Covenant brought us .the Hope of Everlafting life*, which is it that gives the efficacy to Death. Without this, men would be but defperate^ and think that it is better have a little pleafure, than none at all » and fo would give up themfelves to fin, and defperately gratifie their flefh by all the wickednefs they could devife. 3. And itlsChrift that teacheth men the right ufe of Death,by his holy Doctrine \ having brought life and immortality to light by his Golpel. 4. And it is Chrift that fendeth forth the holy Spirit, which only doth fo illuminate the mind, and quicken and difpofe the heart, that De^th may be favingly improved. The poyfon is our own, but it is his skill and love that hath made a Soveraign Antidote of if- And (1*7 J Andrlet our bodies dye, (b our fin may dye. Ifthe forefight of Death deftroy our fin, and further our fan&ification, and the hoar of Death doth end our fears, and enter us into the ftate of glory, though we will love Death as Death never the better for this, much lefs the fin that caufed it \ yet mud we admire the love of our Redeemer. And it is not only the Peril but alfo theTernwx of Death that we are in part delivered from. Though Chrift himfelf was in a bloody fweat, in his Agony before his death,and cryed out on the Cro(s, My God, why haft thou forfaken me i becaufe he bore the fins of the world : yet Death is welcome to many of hisfollowers,that drink of his cup, and are baptized with his Baptifm : For they tafte not of thefe dreggs which he drunk up, and they are ftrengthned by his fupporting grace. He that doth comfort them againft fin and Hell, doth alfo comfort them againft Death* So great is the glory that he hath promifed them, and fo great is his comforting, confirming grace, that dreadful I lathis not great enough to prevail againft them. As it was too weak to conquer Chrift y foisit too weak to conquer his Spirit in his peoples fouk; Without Chrift we could not live, and we durft not die : but through him we Ciii do and luffer all things , H 2 and aad cati boldly pafs through this dark and (had y vail of deaths yea, we can dcfire to de- part and to be with Cbriji as be\l for us : for to Live is Cbri{l, and to die is gain-, Phil. 1.21,23. Fcr we know that if our earthly houfe of this'faber- vacle were diffolved, we have a building of God y an botife not made with hands \ eternal in the hea- vens* And therefore fometimes we can earnejily groan, defvingto be tloatbed upon with our houje which is from heaven* And we are alwayes con- fident, knowing that whilejl we are at home in the body, we are abfent from thz Lord : we are confi * dent, I fay, and willing rather to be abfent from the body andprcfent with the Lord : and therefore labour, that whether prefent, or abfent, we may be accepted of him : For we wa\ by faith, and not by fight : and it is God that hath wrought us for the f elf fame thing, who alfo hath given us the earn^ji of the Spirit, 2 Cor. 5. 1, to 10. Though we long not to dye, yet we long to fee the face of God. And though we lay down our bodies Wu\\natural unwillingnefs, yet we lay down our fin and forrows with gladnefs and fpiritual delight. And though our hearts are ready to fsint^ as ?eters, when he walked to Chrift up- on the waters , yet Chnlt puts forth his- hand of love, apd Coon recovereth us from our fear and danger. Melancholy and Impatience may make men treaty (6?) weary of their lives, and rufh upon Death with a falfe conceit that it will end their forrows : But this is not to conquer Death, but to be conquered by a leffer evil: and it is not an effecft of fortitude, but ofanimbecillityand impoten- cyof mind. And if a Brutus, a Cato, or a Semca, be his own Executioner, they do but chufe a lefler evil, (in their conceits^) e7en a T)eath which they accounted honourable.before a more ignominious Death, or a Life of fhame, and fcorn, and mifery. But the true believer is raifed above the fears of Death, by the love of God, and the hopes of Glory > and Death (though ungrateful in it felfj is welcome t© him, as the way to his felicity. Let Tyrants and Souldiers *take it fjr their glory, that they can takeaway mens lives, f'that is they have the power of a Serpent, or of Rats- bane) as if it were their honour to be their Countries peftilence > and a Ruler and a Vofe of Toyfox, were things of equal ftrength and ufe : But it is the Glory of Chrift to enable his Difci- ples to conquer Death, acd bear the fury of the mofl cruel p:rfccut.ors. The Martyrs hive been more joyful in their fulferings, than the Judges thatcondemned rhem in their Pomp and Glory. When we are preffed above fire**; d defpair of life, and have the fenttnee *f Ve.itb fa m [tints* w:are then taught to trujt in the H 3 Liyi g pw C 70) Living God that raifeth the dead. 2 Cor.i.8,p 5 f C . thefaints by faithhave been tortured^not accepting deliver ance, that they might obtain a better refitr- refiion: they have had try al of cruel moclqngs and fcourgings '•> yea moreover of bonds and imprifon* ment > they werejloned, they were fawn afundcr* were tempted, wereflain with the fwor.d, Heb. n. 35 5 3<5,37. Thani^sbetoGodwhich giveth us the viSory through our Lord J ejus Cbri(i y i Cor. 1 5. 57. They overcome by the blood of the Lamb — and love not their lives unto the death, Rev. 12. n. They fear not them that hill the body, and after that have no more that they can do^ Luke 124. They truft upon his promife that hath faid, [I mil ranfome them from the power of the grave * I will redeem them from Death. Death , 1 will be thy plagues ! gtave^ 1 will be thy dejiru&ion. Hot 13.14. Precious in the fight of the Lord is theVeath of ^his Saints , Pfal. 116. 15. BleJJedare the dead which dye in the Lord^ from henceforth > yea faith the Spirit •> that they may r. ft from their labours , and their workj do follow them^ Rev. 14.13. SECT. (70 SECT. IX. Vfe 7. ^\A Oreover from the Enmity of j^XDeatb^ we may be direckd which way to bend out cares : and feeing where our difficulty moft lyeth, we may fee which way our moji diligent preparations rnnft be turned. Death cannot be prevented , but the tm&lignaut influence of it on out fouls may be much zbdted* If you let it work without an Antidote, it will make you live like unbelieving worldlings: It will deterr your hearts from Heaven, and dull your love to God himfclf, and make your meditations of him, and gf your Evfriafiing Reft, to be feldom, and ungrateful to you > And it will make you fay, Its good to be.^hcre •> and have fweeter thoughts of this prcfcnt life, .than of your inheritance; It will rob you of much fc cf your heavenly delights, and hi! you with flavifti fears of Death, and fubj.cffc you unto bondage all your lives, and nuke you dye with agony and horrour, fothat y.ou* lives and deaths will be difhonourabk r ) your holy faith, and to your Lord. H 4 If If it were meerly our own differing by fears and horrours, or meerly our lofs of fpiritual delights, the matter were ("great, but^) not fo great ; But it is more than this. For when our joyes are overwhelmed with the fears ofDeath, and turned into forrows > our love to God will be abated, and we fhall deny him the thanks and cheerful praifes which fhould be much of the employment of our lives : and we (hall be much dilcompofed and unfitted for his fervice, and (hall much dishonour him in the world ; and (hall ftrengthen our temptations to the overvaluing of earthly things. Think it not therefore a fmall, or an indifferent matter, to fortifie your fouls againft thefe malignant fears of death. Make this your daily care and work \ your peace^ your fafety your innocency^ and ufefulnefs^ and the honour of God, do much lie on it. And it is 3 work of fuch exceeding difficulty, that it requireth the' beft of your skill afid diligence h and when all is done, it muft be the illuminating quickning beams of grace, and the (hining face of the Eternal Love,- that muft dothework^though yet your diligence isneceffary, to attend the fpirit, and ufe the means in fubfcrvience to grace, and in expecta- tion of thefe celeftiall rayes. And above all, take heed left you (hould tliink, that carnall mirth, or meer fecurity, and f73) , and cafting away the thoughts of Death will ferve to overcome thefe fears \ or that it is enough that you refolve againft them. For it is y our fafety that muft be lookt to, as well as your prefent eafe and peace ; and fear muft be (b overcome , as that a greater mifery may not follow : Prefumption and fe- curity will be of very fhort continuance. To dye without fear , and pafs into into endlefs defperation, which fear fhould have wakened you to prevent, is no defirable kind of dying. And befides refolving againft the terrours of Death, will not prevent them. When Death draws near, it will amaze you j in defpightofall your refolutions, if you. are not furniftied with a better Antidote. The more jocund you have been in carnal mirth, and the more you have prefumptuoufly flighted Death, it is likely your horrour will be the greater when it comes! And therefore fee that you make a wife and fafe preparations and that you groundedly and methodically cure thefe fears, and not fecurely caft them away. Though I have given you, to this end, fome Dire&ions in other writings fin the Saints Reft, and in the Treatife of Self deny al, apd that of Crucify- ing tin world,) yet I {hall add here thefe fol- lowing hdps, which faithfully obferved and pra&ifed, will much promote your vi&ory over f74) over Death, which conquereth all the ftrength offlefh, and glory of this world. DIRECTION I. IF you would overcome the danger and the fears of Death, Mskffure ofymr Converfion y that it is found* and fee that you be abfolutely devoted unto God, without Referves. Should you be deceived in your foundations, your life, and hopes, and joyes, would all be delufory fhiqgs. Till fin be mortified,* and your fouls reconciled to God in Chrilt, you are ftill in danger of worfe than Death : and it is but the fenfclefnefs of your dead condition, that keep- eth you from the terrours of damnation. But if you are fure that you are quickened by re- newing grace, and poffeiTed by the fandtifying fpirit,and made partakers of the Divine nature, you have then the Earneft of your inheritance, Ephef. 1. 14. 2 Cor. 1. 22, & 5. 5. and thehre is kindled in your breaft, that in defpight of Death, will mount you up to God. DIRECT. (75) DIRECTION II. TO Conquer the Enmity of Death, you muft live by faith in J ejus Cbriji : as mep that are emptied of theifcfeives, and ranfomed from his hands that had the power of Death -, and as men that are redeemed trom the curfe, and are now made heirs of the grace of life, being made his members, who is the Lord of Life, even thefecond Adam, who is a quick- ningfpirit. The ferious believing ftudy of his defign and office, (to deftjroy fin and death, and to bring many Sons to glory; and alfo of his voluntary fuffering, and his obedience to the death of the Crofs , may raife us above the fears of Death. When we live by faith as branches of this blelTed Vine,and are righteous with his righteoufnefs, juftified by his blood and merits, and fandtified by his Word and Spirit, and find that we are united to him, Wc may then be fure that Death cannnot conquer us, and nothing can take us out of his hands: For our life being hid with Chrift in God, we know that we (hall live, becaufehe liveth, G0I.3. 3- J'ob.i<{.i p.znd that when Chrift who (7*) who is our lite appeareth, we fliall alfo appear with him in glory, Col. 3. 4. And that be will change our vile bodies, and makg them like to his glorious body, by his mighty power , by which he is able to fubdue all things to himfelf Phil. 3.20,21. In our own ftrength we dare not ftand the charge of Death , and with it the charge of the Law, and of our Confciences : How dreadfuliy fhould we then be foiled and nonpluft, if we muft be found in no other righteoufnefs, but what we have received from the rirft^^^and have wrought by the ftrength received from him / But being gathered under the wings of Chrirt, as the chickens under the wings ot the Hen, (Mat. 23. 37.) and being found then in him, having the righteoufnefs which is through the faith of Cbrifi, the righteoufnefs which is of God by faith, we may boldly anfwer to all that can be charged on us to our terrour. Hwtknowhim, and the power of his fefurre&i$n % An ^ the fellow/hip of his fufferings, and are m *de conformable to his deaths (Phil. 3. £, 1®. ) if W e zxzdead with him to the worlds a nd r \fe n wifh bim to a holy life > if wc h ave believingly traced him in his fuffer- iifgs and conqueft, and perceive by faith how we participate in his victories, we (h^H then be able to grapple wifch the hands ofDeathi 1 though we know the grave muft be for a while while the prifon ot ourtiefii, we can by faith forefee the opening of our prifon-doors, and theloofingofour bonds, and the day of our bit and full Redemption. It ftrengtheneth us exceedingly to lookjtnto J ejus, tbe amber andfi- nifher of \mt faith, who for tbe joy that mas fit. before him , endured the Croft, defpifing tbe fbame, and is fit down at the riqlot hand of the Throne of God*] Wbtnvpttonfider what be en- dured againji bimfelf, we Jhall not be weary not faint in our minds-, Heb. 12.2,3. DIRECTION III. Live alfo by faith on tbe Heavenly Glory. ," As mi ey£ of faith rauft be on an bumbled cm- tificd Cbrijifo reuft the other be on Meavcn^on a glorified Chtitt, and on the glory and everlaft* ing Love of God * which we fhall there enjoy. This is it that conquereth the fears of Death, when webeiivethat we (hall pafs thorow it into cverlafting life If a man tor health will take the molt ungrateful potion, (thebitter- nefsbungfhort, and the benefit long \) and it he will futfer the Surgeon to let out his bloody and in cafe of neceiiky to cut of a mem- ber * r f78) -; ber > how light fhould we make of Death, that have the allured hopes of glory to encourage us/ What door fo ftreight that we would not pafe thorow if we could, to our deareft friend! What way fo foul, that we would not travel to our beloved home ! And (hall Dea-th feem intole- rable to us, that letteth in our fouls to Chrift ! Well might Paul&y [To dye is gdin,~\PbiLi. 21 . whenwegtffo deliverance from all thofe finsthat did here befet us, & all thofe forows that fin had bred : We gain the accompliflimentjof our defi- res & the end of our faith,the falvation ofourfoulsi We gain the Crown thaifadetb not away\ a place before theThrone ot Chvi(\,mtheTernpleofGod, in the CityofGodthe New Jerufakm i to eat of the hidden Manna, and of the Tree of Life which is in the midft of the Paradife ofGedJkzv. 2.& 3. We gain the pUccpreparedfor us by Gbrij}, ill his Fathers houfe, Joqn 14. 1, 2. For we (ball be with him where he is, that we may behold ^his glory, Joh. 17. 24. We (hall gain the figfct of the glory of God, and the feeling of his molt precious love, and thcfitlnefs tfjoy that is in his prefence, and the everlafting pleafures at his right fejwrf, Pfal.16. -n. And (hall we think much todyeforfuch a gain ? we will put off our cloaths, and welcome lleep, \*hich is the Image of death, that our bodies may have reft, and refafe not thus to dye every night, that we may . ^ rife (19) rife more refrefhed for our employments in the morning. And (hall we ftick at the uncloathing of our fouls, in order to their everlafting Reft ? Set but the eye of Faith to the Profpe&ive of the Promife, and take a ferious frequent viewoftheprbmifed Land : and this, it any thing, will make Death more welcome than Phyfick to the fick, than uncloathing to a beggar, that puts on new or better cloaths. Shall a poor man chearfully ply his labour all day in hope of a little wages at night > and (hall not a believer chearfully yield to Death, in hope of everlafting glory.? fo tar as Heaven is foundly believed, and our converfations , and hearts are there ■ the fears of Death will be aflwaged j and no- thing elfe will well aflwage them. DIRECT. (o8J DIRECTION. IV. MOreover, if you will conquer the enmity of Death, dxztt that you can to cncreafe and exercife the love of Gtd in you. For love will fo encline you to the blefled objedt of it, that Death will not be able to keep dowa the flame. Were God fet as a feal upon our hearts, we fhould find that Love isasftrong as Deaths and the coa s thereof are coajs. of fire^ and thefljime is vehement : mxny waters cannot quench it\ nor tan the floods drown it^ Cant. 8. 6, 7. If carnal Love have made the amorous to chufe- Death that they might paffionately exprefs it, efpecially when they have heard if the death of their beloved * and if natural fortitude and love to their Country, have made many valiant men, though Heathens, to contemn Death,and readily lay down lives, and if the love of fame and vain glory in a furviving name, have caufed many to dye through pride : how much more will the powerful love of God > put on the foul to leave this flefh, and pais through Death, that we may fee his face, and fully enjoy the objed of our love ? So muck as you love (8i) ove God , fo much will you be .zbovz the terrours of the grave, and part through Death for the enjoyment of your beloved. Perfett Love caftetb out fear y and be tqatfearetb U not made ferfett in love : in Death and Judgement, we (hall have boldnefs, if our love be- perfect, i Jobn&t. 17, 18. Thismaketh the Martyrs chearfully lay down their lives for Chrift \ and love is glad of fo precious an opportunity for itsexercife and manifeftation. Love is areftlefe working thing, that will give you no reft, till your detires are attained, and you be with God. Nothing is fo valiant as Love ! It rejoyceth when it meeteth with difficulties,which it may encounter for the fake of our beloved ! It con- temneth dangers ; It glorieth in fufferings : Though it be humble , and layeth by all thoughts of merit,yet it rejoyceth in fufferings > for Chrift, and glorieth in the Crofs, and in the participation of his fufferings > and in the honourable wounds and fears which we receive for him that died for us. I BIRECT. (82 ; DIRECTION V. TO overcome the terrours and enmity "of Death, it is neceflary that rve fyep the Confcience clear from the guilt of wilful fin^ and of impenitency. If it may be, fee that you tvomidknot h if you have wounded it, pre- fentlyfeekacure : and live not in a wounded ftate. The face of Death will waken con- fcience, and caufe it to fpeak much lowder than it did in health and in profperity : And then fin will feem another thing, and wrath more ter- rible than it did in your fecurity. Confcience will do much to make your burden light or heavy. If Confcietife groundcdly fpeak peace, and all be found and well at home, Death will be lefs terrible, the heart being fortified againft its enmity. But to havfc a pained body, and a pained foul i a dying body, and a fcorched Confcience that is afraid of e verlafting Death v this is a terrible cafe indeed. Speedily therefore get rid o! fin,and get yourConfciences through- ly cleanfed, by found repentance and the blood of Chrift . For (o much fin as you bring to your ' death-bsd, fo much bitternefs will there be in Death. Death. Away then with that fin that Con- fcience tells you of, and touch the forbidden fruit no more, and kindle not the fparks of Hell in your fouls, to make the fxing of Death more venemous. As it will quiet a believing foul through Chrili, when he can fay with Heze- kjah, Ifa. 38. 3. Remember now, Lord^ I befeecb thee-, bow I have walked befote tbee in truth, and with a perfeB heart, and have done that which it good in thy fight and it will be our rejoycingifwe have the tejlirnony of our Con- faiences, that in fimplicity and godly fincerity we have bad our conversation in the worlds 2 Cor. 1. 12. So will it be rtioft tcrri ble to dye in the fears of unpardoned fin, and to have Con- fcience fcoarging us with the remembrance of our folly, when God is afflidting us, and we have need of a well-compofed mind,to bear the troubksofourflefh. Alittle from without is •grievous, when any thing is amifs within : Get home therefore to Chrift without delay ; and ceafe not till you have peace in him, that Death may find your Confciences whole. I 2 DIRECT. y (8*> DIRECTION VI. REdeemingtime^ is another means to pre* vent the hurtful fears of Death. When we foseknow that it will (hortly end our time* let us make the beft of time while we have it. And then when we find that our work is dmt^ and that we did not loyter nor lofc the time that God vouchfafed us, the end of it will be Ufs grievous to us. A man that ftudi- eth his duty , and fpareth for no coft or pains, and is as loath to jofe an hours, time as a covetous man is to lofe an hundred pound , will look back on his life , and look before him to his Death, with greater peace, and lefs perplexity, than another man. But the thoughts of Death muft needs be terrible, to a man that hath trifled away his life, and been an unthrift of his time. To thiak when you muft dye, that now you are at your laft day or hour > and withall, to think how many hours you vainly loft, and that you knew not the worth of time, till it was gone, will make Death more bitter than now you can imagine. What elfe is Deaah but the the ending of our Time? and what can be more neceflary to a comfortable end,then faith- fully to ufc it while we have it ? DIRECTION VIL ANother help againft the Enmity of Death is the Crucifying oftbeflejh^ mtb its affe- Ciions andlufts * atidtbeccnqutfiof the world by the life offaith^ and crucifying it by the Crofs of Chrift > and dying daily by the patient fuf- fering of the Crofs our felves. When we are loofe from all things under the Sun, and there is [nothing that entangleth our affe&ions on earth, a great part of the difficulty is then re- moved. But Death will tear the heart that is glued to any thing in this world. PofTefs therefore as if you poflefled noty and rejoyce as if you rejoyced not,and ufe the world as not abufingit:for the fafhion ef this world doth pafs away, i Cer. 7. 29, 30, 3 1. It is much for the fake of our flelh that mult perifh, that Death doth feem fo bitter to us : If therefore wc can throughly fubdue \ the fle(h , and live above its'pleafurc and defires, we (hall the I 3 morj more cafily bear its diffolution. iShut up your fenfes then a little more, and let your hearts grow ftranger to this world i and if you have known any perfons, relations, accomodations after the rlelh, from hence- forth know them, fo no more. How ter- rible is Death to an earthly-minded man , that had negle&ed his foul for a treafure here which muft then be diffipated in a moment ? How eafie is Death to a heavenly- mind that is throughly weaned from this world, and taketh it but for his pilgrimage or paffage unto life, and it hath made it the bufincfs of his dayes , to lay up V for himfelf a treafure in Heaven j He that hath unfeicnedly made Heaven his end m the courfeof his life, will tnoft readily pafs to it on the hardeft terms : For every man is wil- ling to attain his end. DIRFXT. (Z7) DIRECTION VI. r T will much help us aglinft the enmity of ' X Death, to he duly conformed to the Tmxge of God*> in the butnd of fin y and love of boli^Js ^ andinfpecialin the point of Jufiice. When we hate fin throughly, and find it fo incorporated into our flefli^ that they muft live and dye to- gether, it will make Death the more eafie t<* us, becaufe it will be the dath of fin i even of that fin which we moft hate, and that God hateth, and that hath coft us fo dear as it hath done. When we are in love with holinefs, and know that we fhall never be perfccft in it, till after Death > it will make Death the morj welcome, as the pafTage to our d .d life. When the Juftkx , :n the caitigatory and vindictive Juftice of God, is mcr. amiable in our eyes, and we are not blind;! by felMoyc, to judge of God and of his way ^cording to the interefi of our flefh > we fhall then con- fine to his diffolving ftroke, and that L.the bitternefs of Death projeedeth from tluc which is good in God, though from that whie i is evil in our felvcs. DonbtltG, a> Jufticj I 4 i; (-88) is one of the bleffed Attributes of God , fo (hould it be amiable to mm, there being nothing in God but what is lovely. It is the prevalency of felf love* that makes men fo infenfible of the excellency of Divine Ju- ftice, while they (peak fo refpe&fully of his mercy. So far as men are carnal and felfifh they cannot love that by which they fmart, or of which they are in danger. But the foul that is got above it felf, and is united unto God in Chrift, and hath that Image of God , which containeth the imprefs and effedt of all his Attributes, hath fuch an habit of ini~ partitijuftict inhimfdf^ and fuch a hatred of fin, and fuch a defire that the honour of God fhould be vindicated and maintained, and fuch an approbation of the Jujike of Gcd, that hfc can the more eafily confent or fubmit to the diffolving ftroke of Death : He hateth his own fin, and loatheth himfelf for all his abominations , and is poffefTed with that Jufticethzt provoketh him to felf- revenge in ah ordinate fort, and therefore doth love and honour that Juftice that inflið on him the penalty of Deaths ( Efpcciallv fince Mercy hath made it a ufeful Caftigatiori. ) As fome penitent malefa&ors have been fo fen- fible of their crimes,that they have not depreca- ted Death,but confented to it as a needful work of f8p) of Juftice, (as its written of the penitent Mur- derer lately hanged at Lndon.) So, Holinefs doth contain fuch a hatred of our own fins, and fuch impartial Juftice on Gods behalf •<> that it willcaufeus to fubferibe to the righteouf- refs of his fentence, and the more quietly to 5 kid to the ftroke of Death. DIRECTION. IX. IT will fomewhat abate the fears of Death, to confider the Reftlefnefs and troubles ofthtilife, and the manifold evils that end at Veatb. And becaufe this Confideration is little available with men in profperity, it pleafeth God to exercife us with adverfity , that when we find there no is hope of Refi on earth, we may look after it where it is, and venture on Death by the impulfe of neceffity. Here we are continually burdened with wrfelves, anonyed by our corruptions , and pained by the difeafes of our fouls \ or en- dangered mott \ whenpji^leaft. And would wc be thus ftilip We live in the* continual fm^jrt of the fruit of our own folly , and the (fo) the hurts that we catch by our carelefs or in- confiderate walking, like diildren -that often fall and cry ^ and would we ftill live fuch a life as this? The weaknefs of our faith, the darknefs of our minds,the diftauce and ftrange- ncfs of our fouls to God, are a continual Janguifhiftg and trouble to our hearts.- How grievous is it to us that we can love him no more, nor be more afTured of his love to us > . that we find continually fo much of the creature, and fo little of God upon our hearts > that carnal affe&ions are fo eaflly kindled in us, and the Love of God will fcarce be kept in any life, by the richeft mercies, the moft powerful means,and by our greateft diligence ? J Oa what a death is it to our hearts, that fo many odious temptations fliould have fuch i x5e accefs, fuch ready entertainment, fuch Opaft refinance, and fo great fuccefe ? that fuch horrid thoughts of unbelief fhould look in- , fo our minds, and ftay fo long, and be fo farniiiar with us, that the bleffed myfteries of the Gofpel, and the ftate of feparated fouls, and the happinefs of the life to come, are known fo ilightly, and believed fo weakly and imperfectly, and meet .with (o rpany carnal Quellionings and doubts } that when we fhouki be foiacing our fouls in the fore-thoughts o£ ELaven, we look toward it with fuch ftrange- ftrangenefs and amazement, as if we daggered at thepromife of God through unbeliet* and there is fo much Atheifm in our AffcCtions, God being almoli as no God to them fome- time, and Heaven almoft as no Heaven to them, that it (hews there is too mush in our Vnderftandingf' O what a Death is it to our minds, that when we (hould live in the Love of Inrinite goodnefs, we find fuch a remnant of carnal enmity, and God hath fuch refiftance, and fo narrow, fo (hort, fo cold, fo unkind entertainment in thofe hearts that were made tolovqhim, and that (hould know and owt no love but his? What a bondage is it, that our fouls ate fo entangled with the creatures? and fo detained from the love of God ? and that we draggle on this earth, and can reach no higher, and the delightful Communion with God, and a Converfation in Heaven,are things that we have fofmall experience o(? Alas,that we that are made for God, and (hould live to him> and be ftill upon his work, and know no other *, (hould be fo byaifed by the /?*/&, and captivated by felf-Uve> and loft at home, that our affe&ions and intentions do hardly get abote ourfelues-, but there we are too prone to terminate them all v and lofe our God, even in a feeming Religioufnefs, while we will be gods to our felves ! How grievous is • it it that fuch wonders and glorious appearances of God, as are contained in the incarnation, life and death of Chrift » and in all the parts of die \yojrk of our Redemption, (hould no more-afte<5t us than they do, nor take up our fouls in more thankful admiration, nor ravilh us into higher joyes! Alas, that Heaven commands our fouls ho more from Earth / that fuch an infinite glory is (b near us, and wc enjoy fo little of it, and have no more favour of it upon our fouls ! That in the hands of God, and before his face, we do no more regard him ! That the great and wonderful matters of our Faith, do fo little affed us, that we are tempted thereby to queftion the fincerity of our Faith, if not the reality of the things believed : and that fo little of thefe great and wondrous things appeareth in our lives, that we tempt the world to think our Faith is but a fancy. Is not all this grievous to an Ijoneft, heart ? and (hould we not be- fo far weary of fuch a life as this , as to be willing to depart and be with Chrift. It it would fo much rejoyce a gracious foul, to have a (longer Faith, a more lively hope, a more tender Confcience, a more humble fclf-abhorring heart, to be more fervent in prayer, more refolute againft temptations, and and more fuccefsf ully to fight againft them \ with what defire and joy then fhould we look towards Heaven, where we (hall be above our ftrongeft Faith and Hope, and have no more need of the healing graces, or the healing Ordinances, nor be put upon felf-affli&ing work, nor troubled with the tempta- tions, nor terrified by the face of any enemy: Now, if we will vigoroufly appear for God, againft a (inful generation, how many will ap- pear againft us?howbitterly will they reproach us ? how falfly will they flander us, and (ay all manner of evil againft us ? and it is well if we fcape the violence of their hands ! and what (hould be our joy in all thefe fuiferings, but thatGrM* is oxr reward in Heaven ! Matth. 11.12. Alas / how are we continually here an- noyed, by the pretence, and the motions and the fuccefs of fin in our felves and others / It dwelleth in us night and day ; we cannot get it to ftay behind, no, not when we addrefs our felves to God *, not in our publkk worfhip, or our fecret pray- ers ; not for the fpace of ohe Lords Day, or one Sermon , or one Sacrament ; in ordinary or extraordinary duty. O what a bkffld day and dwty would it be, in (94) in which we could leave our fin behind us \ and converfe with God in fpotlefs innocency, and worfhip and adore him without that dark- nefs, arid ftrangenefs, and unbelief, and dul- nefs, and doubtings, and diftra&ions, that are now our daily miferies ? Can we have grace and not be weary of thefe corruptions ? Can we have life, and not be pained with thefe difeafes ? And can we live in daily pain and wearinefs, and not be willing of releafe? Is there a gracious foul, that groaneth not under the burden of thefe miferies ? yea, in every prayer, what do we elfe but confeis them, and lament them, and groan for help, and for deliverance? And yet (hall we fear our day of freedom, and be loth that .Death (hould bring lis news, that our prayers are heard, and our groans have reached up to heaven, and that the bonds of flcfh and fin (hall be diflblved , and we (hall have need to watch, and ftrive, and fear, and complain, and figh, and weep no more ? Shall the face of death difcourage us from defiring fuch a blefifed day > When we have fo full afliirance, that at lad this enemy a!fo (hall be deftroyed? The Lord heal ar\d pardon the Hypocrifie of our complaints, together with the unbelief and cowardlinefs of our Souls ! Do we fpcak fo much , and hear fo much , and fe m CP5) feem to do fo much againft fin, and yet had we rather keep it ftill, then be ftript of it, to- gether with the rags of our mortality > and yet had we rather dwell with fin, in tempt- ing , troubling, corruptible ftefh , then lay them by, and dwell with Chrift ? O Lord, how lamentably have we loft our wifdom, and drowned our minds infle(h and folly, by for- faking thee our light and life ! How come our reafonable fouls to be fo bewitched, as after all our convictions , complaints, and prayers, tobeftillmore willing of our ficknefs then of the remedy, and'more afraid of this bitter Cup, then of the poyfon that lodgeth in our bowels, which it would expel ! and that after all the labour we have ufed, we had yet ra- ther dwell tfithour greatcft enemy, then by a left to be transmitted to our deareft friend ! and had rather continue in a troublefome, weary, reftlefs life, then by the fleep of death to pafs to Reft. And this fm in ethers alfo is our trouble , , though not fo much as in curfdves. It maketh thofe our bitter enemies, whofe good we moft defire and endeavour , and caufeth the un- thankful world to requite us with malicious ufag*, for telling them the ungrateful truth, and leeking their falvation. It makes our friends to he but half-friends rand fome of them ( 9 6) them too, like our enemies. It puts a fting into the fweeteft friendship, and mixeth fmart with all our pleafures i It worketh us grief From precious mercies \ andabateth the com* fort of our near Relations > So tnat our fmart by the pricks, is often greater then our pleafure in the fweetnefs of the Rofe. No friend is fo fmoothed , and fquared to the temper and intereft of another, but that fome inequality and unevennefs doth remain, which makes the clofure to be lefs near and ftedfaft. Even Family-relations are ufually fo imperfedfc- ly jointed and cemented , that when the when the winds of try al are anything high they (hake the frame i arid though they are tut low, they find, an entrance, and caufe fuch a coldneis of affedtions, as is contrary to the nature and duty of the Relations. Either a contrarietyofopinionSjOrofnaturaltemperature and humours, or eHeofthe difpofitionsof the mind > Sometime crofs interefts, and fbmetime paflions and crofs words, do caufe fuch difcon- tents and fowrnefs, fach frowns, or jealoufks, ordinances, that our neareft friends are but asfackloth on our skins, and as a fhoo too ftrait for us, or as a garment that is unmeet, which pinch and trouble us in their ule : and thofe that (hould be to us as the Apple of our eyes, are as the dua or fnaoak to them, that ve* (91) vex or blind them. And the more we Love them, the more it grieveth us to be crofTed in our love. There is fcarce any friend fo wife, fo good, fo fuitable to us , or fo near, that we can alwayes pleafe. And the difpleafure of a friend is as gravell in our (boos, or as Nettles in our bed, oft-times more grievous then the malice of an enemy. There is no fuch doing as this in heaven : becaufe there is no fuch gueft as fin. We (hall love each other far more then we do here > and yet that Love (hall ne- ver be inordinate, nor in the leaft divert our love from God, but every Saint and Angel in the Society, (hall be loved with moft chafte and pure aflfe&ions, inaperfeft fubordination to the love of God » and (b as that God himfelf in them, (hall be the chiefeft objed of that love; It is there that our friends being freed from all their imperfedtions, do neither tempt us to a carnal Love, nor have any thing in them to difcourage the love that is fpiritual and pure. We have here our paflionate friends , our felf-eonceited friends, our unkind, unthank- full, felfith friends \ our mutable and un- faithfuUriends *, our contentions friends that are like to enemies : and xvbo have ofed us more hardly then our friends \ But when we come to God, we (hall have friends that are like God, that are whol- K ly wholly good, and arc participatively turned into Love \ and having left behind them all that was unclean and noyfome, and trou- blefome to themfelvesi they have alfo caft off all that could be troublefome to us. Our love will be there without fufpieions, without interruptions, unkindneffes and difcontents, without difappointments , fruftrations and ditfatisfa&ions ; For God himfelf will fully fatisfieus* and we (hall love his goodnete and glory in his Saints, as well as immediately in himfelf. Our friends are now loft at the turning of a ftraw : the change of their in- tereft, their company, their opinions, the flanders of back-biters, and mif-reprefentati- pns of malicious merr, can cool their Love, and Hill their friend&ip. But Heaven is a place of conftant Love; The Love of Saints, as all things elfe, is there eternal; And yet it cteclineth not with age. It is a world of Love that we are hading to :. It is a life of love that we-muft there live j and a work of love, and perfedl love that we muft be there employed in f6r ever. If here we have a pure, a dear, a faithful friend 5 that is without falfe-heartednefs and deceir, that loveth us ts his own foul, how quickly is he fnatcht away by death ? and leaves us melted into tears, and mourning o- verhls earthly relids, and looking Upward with (99) with grieved hearts, as the Difciples did after their afcending Lord, Acisi.9^ 10, 11. We arc left almoft as lifelefs by fuch friends, as the body is left by the departed foul ; We have nothing but grief to tell us that we live, and that our fouls are not departed with them: we are left in greater lamentation, then if we had never known a faithful friends. And alas , how quickly are they gone, when once God fees them ripe for heaven ? When Droans and Dallards live ihuch longer. If we fee a Saint thats clear of judgement, and low in humility, and naked-hearted in fincerity, and that abounds in love to God and man, thats faithful and conftant to their friend, and is above the pride and vanities of this world, and doth converfe by a life of faith, above, and is ufefull and exemplary in their generation \ alas how foon arc they fnatcht away ! and we are left in our temptations, ripening and murmuring at God, as Jenab* when his gourd was withered, as if the Lord had deftinated this world to be the dwelling of unfaithful), wprthlefs men, and envied us the prefencc of one eminent Saint, one faithful friend , and one that ( as Mofes when he had talkt with God J hatfi a face that fhincth with the reflected raies of the heavenly glory : when indeed it K 2 is (ioo) is becaufe this world is unworthy of them, (Heb. 11.38.) not knowing chcir worth, not how toule them, nor how to make ufe of them for their good : and becaufe when they are ripe and mellow for eternity , it is fit that God be ferved before us, and that Heaven have the beft, and that be left on earth that is earthly ; Muft Heaven be deprived of its inhabitants ? Muft a Saint that is rip. 1 be kept from Chrift, and fo long kept from his inheritance, from the company of Angels, and the face of God, and all, left wz jbould be difpleafed, and grudge at God for gloiirying thofe, whom he deftinated to glory before the foundations of the world \ and whom he pur* chafed and prepared for Glory? Muft there a place be empty, and a voice be wanting in the Heavenly Chore , left we (hould mife our friends on earth ? Are we not hafting after them at the heels, and do we not hope to live with them for ever ? and (hall we grudge that they are gone a day, or week, or year, before- us ? O fooli(h unbelieving fouls ! We mourn for them that are paft mourning : and lament for our friends that are gone toReft, when we are Jeft our felves in a vexatious, reft- lefe, howling wildernefs ! a$ if it were better to be here ! we mourn anct&eep for the fouls that are triumphing in their Matters joy ! And ( tOJL ) And yet wc fay> we believe, and hope, and labour, and wait for the fame felicity / Shall the happinefs of our friends be our forrow and lamentation ? O did we but fee thefe blefled fouls, and where t4iey are, and what tljey are enjoying, and what they are doing, we fhould be a(hamed to mourn thus for their change ! Do you think they would wifh themfelves again on earth ? or would they take it kindly of you, if you could bring them down again into this world, though it were to reign in wealth and honour ? O how would they difdain or abhor the motion, unlefs the commanding will of God did make it a part of their obedience ! And (hall we grieve that they are not here, when to be here, would be their grief? But thus our lives are filled with griefs. Thus fmiles and frowns, defires and denyals, hopes and fruftratiens, indeavours and difap- pointments, do make a quotidian ague of our lives. Theperfons and the things wc love, do contribute to our forrows, as well as thofe we hate. If our friends are bad, or prove unkind, they gall and grieve us while they live : If they excell in holinefs, fidelity and fuicablenefs, the dart that kills them deeply woundeth us •, and the tweeter they Wvi; to us in their lives, the bitterer to us 1; K 3 their C IC2 ) their death. We cannot keep mercy, but fin is ready to take it from us, or elfe to rmrr in, and turn it into Vinegar and Gal!. And. doth not Death ("acciden- tally ) befriend us , that puts an £nd to all thefe troubles, and lands us fafe on the Celeftial (hore, and puts us into the bo- fome of perpetual Red, where all is calm, and the tforras and billows that toft us here, (hall fear or trouble us no more? And thus Death (hall make us (bme recompence at laft, for the wrong it did us > and the mortal blew (hall hurt us leis then did the dreadful apparition of it in our fore- thoughts. Let not our fears then exceed the caufe>Though we fear the pangs and throws of travel, let us withal remember, that we (hall prefently * tejoyce, and all the holy Angels with us, that a foul is born into the world of glory ; And Death (hall gain us much more then it deprived us of. DIRECT. (*OjJ DIRECTION X. THE laft Dire&ion that I (hall give'you, to conquer the Enmity of Death, is this : Give up your wills entirely to the mil of Cod, as knowing that bis will is your beginning and your endy your fafety^ your felicity and rejf, in which you (hould gladly aquicfie. When you think of Death, remember who it is that fends iti It is our Fathers mefleftgcr , and is fent but to execute his wil'. And can there be any thing in the will ot God, that his fer- vants (hould inordinately fear ? Doabtlefs, his Will is much fafer and better for us then our own. And if in general! it were offer- ed to our choice, Whether all particulars of our lives (hould be difpofed of by Gods will or by ours, common reafon might teach ustodefire, to be rather in Gods hands then our own. The fulfilling of his will is the cere and bufinefs of our lives : and therefore it (hould be a fupport and fatisfa&ion to us at our death, that it is but the fulfilling of his will. His Juftice and punifliing Will is goo d, though felhfaqefs maketh it ungrateful! to K 4 thee f 104) the offendor. But his children that are dear to him, and taft no evil but that which worketh for their good, have no caufe to quarrell at his will : Whatfoever our fared deareti friends would have us take, or do, or fuffer, we are ready to fubmit to, as being confident they will do nothing for our hurt, (if they do but know what is for our good. ) And (hall we not more boldly truft the will of Godthenofourdeareft friend ? He knows what he hath to do with us, and how £he will difpofeofus, and whither he will bring us j' and his intereft in us is more, then ours in our felves j and lhall we then diftruft him, as ifwehadtodowith an enemy, or one that were evil, and not with love and infinite goodnefs ? It is the will of God that muft be the everlaftrng Reft, the Heaven, the plea- Fureof our fouls : And (hall we now fo fear it, and fly from it : as if it were our mine ? >Look which way you will through all th and defire unfeignedly the fulfilling of his will, and be- lieve that there is no ground of confidence more firm. Abraham may boldly truft his Son, his only Son, on the will of Gbd : And Chrift him- Oo 5 ) himfelfwhenhewastodrink the bitter Cup, fubmitteth his own naturall love of life to his Fathers will, faying, Not my will, but thine be done. *T is a mod unworthy abufe of God, that we could be quiet and rejoyce, if our own wills, or our deareft friends might, difpofe of our lives, and yet are dilkefled when they are at the difpofe of the will of God. But perhaps you will fay, It is the error of my own will that hath procured my Death : if it had been meerly tJje fruit of the will of God, I could be eafily fatisfied. Anfw. Wo to us, if we had not ground of comfort againft the er- rors of our own wills. When our deftrudtion is of our felves, our help is of God. So much as is of our felves in it, is evil : but fo much as is of God is good. I do not fay that you fhould reft in your own wills, nor in your own wayes *, but in the will and wayesofGod. The rod is good, though the fault that makes it neceflary, be bad. The Chaftifing will is good, though the finning will be evil : A*d it is good that is intended to us, and (hall be performed in the event. Objeft. But how can we rejl in the angry af- fiicling will ofGod^when it ii this that we mufi be humbled under: and it is the will ofG$d that is the condemnation of the wicked. Anf The effe& being from (io6) from a twofold caufe f the finning will of rtian, and the punifhing will of God) is ac- cordingly good as from the latter, and fo far fhould be loved and confented to by all ; and evil as from the former, and fo may be abhorred •: But to the Saints there is yet greater Confolation : Though affli&ion is their grief, as it fignifieth Gods difpleafure, andcaufeth the fmart or deftrudtion of the flefli •, yet it is their mercy, as it proceed- ed from the Love of God, and prepareth them for the greateft mercies. And there- fore feeing God never bringeth evil on them that Love him, but what is preparatory to a far greater good, we may well take comfort in our jDeath, that it is our Fathers will it (hould be fo. *|. MM > I'M VJe 8. IF Death (hall be conquered as the lafi: enemy, from hence Chriftians may receive exceeding confolation , as knowing that they have no enemy to their happinefs, but fuch as (hall be conquered by Chrift *, fooner or later he will t)vercome them all. Let faith ( 107 ) faith therefore fcitfee the conqueft in the con- fli&-, and let us not with too much defpon- dency hang down our heads before any enemy that we know (hall be trodden down at laft. We have burdenfome corruptions, that exer- cife our graces, and grieve the fpirit, and wrong our Lord ; but all thele (hall be overcome. Though we have heard, and read 5 and prayed, and meditated, and yet our fins remain alive, they (hall be conquered at laft. Our Love, and Joy, and praife (hall be everlafting > but our ignorance, and unbelief, and pride, and pallion (hall not be everlafiing: Our Holinefs (hall be perfe<5ted and have no end : but our tin (hall be aboli(hed, and have an end. Our friends (hall abide with us for ever, and the holy love and com- munion of Saints (hall be perfected in hea- ven h But our enemies (hall not abide with us ; for ever, nor malice follow us to our Reft. The wicked have no comforts but what will have an end j and the fore-thought of that is fufficient to imbitter even the prefent , fvveetnefs. And the godly have no forrows i butfuch as are of (hort continuance ; And me- I thinks the fore-fight of their end , (hould fweeten the prefent bitter Cup, and make our forrows next to none : We fit weeping now in the midft of manifold aifli&ions ; But CioS) Bat we fore-fee the day when we fhall weep no more , but all tears (hall be wiped from our eyes , by the tender hand of our merciful Re- deemer. We are now afraid of love it felf, even of our dear and blefled Father, left he ftiould hate us i or be angry with us for ever. But heaven will banifh all thefe fears* when the perfect fruition of the eternal Loye hath perfected our love. Our doubtings and perplexities of mind are many and grievous, but they will be but fhort. When we have full poffdfion , we (hall be part our doubts. Our work is now to pour out our grieved fouls into the bofome of fome faithful friend > or eafe our troubled minds by complaining of our miferies to our faithful Paftors, that from them we may have fome words of direction and confolation : But O how different a work is it that we (hall have in heaven ? where no more complainings (hall be heard from our mouths, nor no more forrow (hall poflefs our hearts ? and we (hall have no need of men to comfort us \ but (hall have comfort as natu- rally from the face of God, as we have light and heat in the fummer from thefun.When we all make one celeftial Chore, to ilng the prai- fes of the King of Saints, how unlike will that melody be to the broken mutick of (ighs, and groans , and lamentations , which we now take (iop) taketobealmoft our beft ! We arc nowghd when we can find but words, and groans, and Cears, to lament our fin and mifeiy ; Eut then our joy fhall know no forrow, nor our voice any fad and mournful tune. And may we not bear a while the forrows that fhall have fo good an end ? We (hall fhortly have laid by the hard, unprofitable, barren hearts, that are now our continual burden and difeafe. Love not your corruptions , Chrifuans > but yet be patient under the unavoidable relich that offend you i remembring that your con- Aid will end in conqueft , and your faith, and watchfulnefs, and patience will be put to it but a little while. Who would not enter willingly into the fight, when he may before hand be aflured, that the field fhall be cleared of every enemy ? All this muft be afcribed to our dear Redeemer. Had not he wrought the conqueft , the enemies that vex us would have deftroyed us, and the Serpent that now doth but bruife our heel, would have bruifed our head : and the forrows that are whole- fome, fandtified, and fhort, would have been mortal, vencmous, andendlefs. What fuffering then can be fo great, in which a believer (hould not rejoyce, when he is before hand promifed a gracious end ? What (no) What though at the jprefent it be not joyous, but greivous (in it ielf? ) We fhould bear it with patience, when we know that at laft it (kail bring forth the peaceable fruits, of righteoufnefs to all them that are exercifed thereby, Heb. 12. n. If we fhould be al- waye s abufed, and alwayes unthankfully and unkindly dealt with, or alwayes under the fcoms or (landers, or perfecutions of un- reafonable mien, or altvaycs under our po- verty, and toilfome labours, or alwayes un- der our pains and pining fickneffes, we might then in deed difmifs our comforts : But when we know that it will be but a little while, and that all will end in Reft and Joy,* and that our forrows are but preparing for thofe Joyes > even Reafon it felf is taught by Faith, to bid us rcjoyee in all our tribulati- ons, and to lift up the hands that hang down, and the feeble knees, Heb. 12. 12. We make nothing to endure a fudden prick, that by blood-letting we may prevent 'a long difeafe. The fhort pain of pulling out a tooth, is or- dinarily endured, to prevent a longer. A woman doth bear the pains of her travail, be- caufe it is fhort, and tends to the bringing of a child into the world. Who would not iub- mit to any labour or toyl for a day, that he might win^a life of plenty and delight by it? who would (Ill) would not be (pit upon, and made the fcorn of the world for a day , if he might have his will for it as tongas he liveth on earth? And fhould we not then cheerfully fubmit to our momentany affli&ions , and the troubles of a few dayes, (which are light, and mixt wifh a world of mercies , ) when we know that they are working for us , a far more exceed- ing eternal weight, of glory > 2 Cor. 4. 17. Our clamorous and malicious enemies , our quarrelfome Brethren, our peevifh friends,, our i burdenfome corruptions and im- perfe&ions will fhortly trouble us no more. As our life is (hort, and but a dream ,nd fhadow , and therefore the pieafures of his world are no better, fo our troubles alfo will be no longer, and are but fad dreams, and dark (hadows, that quickly pafs away : Our Lord that hath begun and gone on fo far, will finith his vi&ories, and the laft enemy (lull (hortlybedeftroyed. And if the fearful doobting Soul (hall fay; I keow this is comfort to them that are in Ghrift i but what is it tome, that know oot whether I have any part in him ? I anfwer, 1. The foundation of God ftill ftandcth fare : the Lord knoweth his own, even when fome of them know not that they are his own. He knoweth his mark upon his (beep, when they \ r n2) know it not themfelves. God doubteth not of his intereft in thee, though thou doubt of thy intereft in him : And thou art fafter in the arms of his Love, then by the arms of thy own faith : as the child is furcr in the Mothers arms, then by its holding of the Mother. And moreover your doubts and fears are part of the evil that (hall be removed, and your bittereft for- rows that hence proceed, (hall with the reft of the enemies be deftroyed. 2. But yet take heed that you uhthank- fully plead not againft the mercies which you have received, and be not friends to thofe doubts and fears which are your ene- mies, and that you take not part with the enemy of your comforts. Why doft thou doubt (poor humbled foul) of thy intereft in 'Chrift, that muft make the conqueft ? An- fwer me but thefe few Q^eftions from thy heart. i. Did Chrift ever (hew himfelf unkind to thee? or unwilling to receive thee, and have mercy on thee? Did he ever give thee caufe to think fo poorly of his Love and grace,as thy doubts do intimate thou doft ? Haft thou not found him kind when thou waft unkind ? and that he thought on thee when thou didft not think on him ? and will he now forget thee thee, and end in wrath that begun in Love ? He defired thee when thoudidft not defire him, and gave thee all thy defires after him : and willhenowcrofsand deny the defires which he hath caufed ? He was found of thee 3 (ot rather found thee^) when thou foughteii not after him ; and can he reject thee now thou cryefi and calleft for his grace > O think not hardly of his wonderous grace , till he give theecaufe. Let thy fweet experiences be re- membred, to thefhame of thy cauf!efs doubts and fears > and let him that hath loved thee to the death, be thought on as he is, and not as the unbelieving flefti would mifreprefeat him. Quefl<2. If thou fay that it is not his un- kindnefs, but thy own that fe^ds thy doubts v I further ask thee , Is he not kind to the un- kind ? efpecially when they lament their own nnkindnefs ? Thou art uotfo unkind to him as thou waft in thy wtconvtttid ftatc : and yet he then expreft his Love in thy converfion : He then fought thee when thou wenteft aftray, and brought thee carefully home into his Fold, and there he hath kept thee ever fmce : And is he lefs kind now when thou art returned home? Doft thou not know that all his children have their forwardnefs, and are guilty of their un- kindneffcs to Him ? And yet he dcKh not therc- L fere Cu 4 ) fore difown them , and turn them out of his family > bat is tender of them in their froward weaknefs , becaufe they ^re his own ? How dealt he with the peevifh Prophet Jonah, that was [exceedingly diff leafed, and very angry,] that God fpared Nineveh left it (hould be a dis- honour to his Prophefie » in fo much that he wi(ht that he might die and not live : and after repined at the withering of his gourd, and the fcorching of the Sun that beat upon him ? The Lord doth gently queftion with him Vojl thou well to be angry > ] and after hence con- vince him that the mercy which he valued to himfelf , he (hould not envy to (6 many, Jonah 4. How dealt he with the Difciples, that fell a fleep *, when they (hould have watcht with Chrift in the night of his great agony ? He doth not tell them, [ TCou are none of mine, becaufe you could not watch with me one horn \ but tenderly excufeth that which they durlt not excufe themfclves, " 'the fpirit if willing, hut the flejh is wea]^, " When he was on the CrOfs , though they allforfook him and fled, he was then fo far from forfaking them , that he was manifesting to admiration that exceeding love, that never would forfake them. And knowelt thou not poor complaining foul, that thekindnefs of Chrift overcometh all the un- kind- kindnefs of his children? and that his blood and grace is fufficient to fave thee , from greater fins then thofe that trouble thee ? If thou hadll no fin , what ufe hadft thou of a Saviour f Will thy Phyfirian therefore caft thee off, bc- caufe thou art fick ? §>ueft'3. Yea hath not Chrift already fub- duedfomany of thy enemies, as may allure thee he will fubdue the reft ? and begua that life in thee, which may affure thee of eternal life ? Once thou waft a defpifer of God and his holy wayes: but now it is far otherwife with thee ? Hath he not broken the heart of thy pride and worldlinefs , and fenfuality and made thee a new Creature ? and is not this a pledge that he will do the reft ? Tell me plain- ly, hadft thou rather keep thy fin, or leave it? Hadft thou rather have liberty to commit it, or be delivered from it ? Deft thou not hate ic, and fet thy felf againft it as thy enemy ? Art thou not delivered from the reign and ty- ranny of it , which thou waft once under ? And will not he perfe& the conqueft which he hath begun ? He that hath thus far delivered thee frum fin, thy greateft enemy, will deliver thee from all the fad effedts of it. The blef- fed work of the Spirit in thy Converfion , did deliver thee from the bondage of the Devil, from the power of darkneG , and tranflated L 2 thec (ut) thee into the Kingdom of Jefus Chrift \ Then didft thou enter the holy warfare, under his banners that was never overcome, in the victorious Army that (hall fhortly begin their everlafting triumph. The fin which thou hateft and longeft to be delivered from, and art willing to ufe Gods means agSinft it, is the conquered enemy , which may affure thee of a full and final conqueft , fuppofiag that thy hatred is againft all known fin , and that there is nonefo fweet or profitable in thy account, which thouhadft not far rather leave then keep. §>ueft. 4* Moreover , art thou not truly willing to yield to all the terms of grace > Thou haft heard of the yoak and burden of Chrift, and of the conditions of the Gofpel, on which peace is offered to the finful world : and what Chrift requireth of fuch as will be his Difciple?. What faith thy heart now to thofe terms ? Do they feem fo hard and grie- vous to thee, that thou wilt venture thy foul in thy ftare of fin, rather then 3ccept of them ? If this were fa, thou hadft yet no part in Chrift indeed* But if there be nothing that Chrift re- quirethof thee, that is not deferable in thy eyes : or which thoudoft notftickat, fo far as to ruin away from him , and forfeke him, and reftrfe his Covenant and grace rather then fubrnit (n 7 ; tofuch conditions, thou art then in Cove- nant with him, and the bleflings of the Co- venant belong to thee, Canft thou think that Chrift hath purchafed, and offered, and pro- mifed that which he will not give > Hath he fait forth his Minifters , and commanded them to make the Motion in his name, and to invite and compell men to come in , and to befeech them to be reconciled to God, and that yet he is unwilling to accept thee when thou doft confent ? If Chrift had been un- willing, he had not fo dearly made the way > nor begun as a fuitor to thy foul, nor fo diligently fought thee as he hath done. U the bleflings of the Covenant are thine , then Heaven is thine , which is the chiefeft blefling : And if they be not thine, it is not becaufe Chrift is unwilling , but becaufe thou art un- willing of his bleifings on his terms : Nothing can deprive thee of them but thy refufal ; Know therefore afTuredly , whether thou doft confent thy felf to the terms of Chrift , and whether thou art truly willing that he be thy Saviour > and if thy confeience bear thee faith- ful witnefs, that it is fo > dishonour not Chrift then fo far as to queftion , whether he be mi- ling, who hath done fo much to put it out of doubt. The ftop is at thy mil, and not at * L 3 /;// ^vftl th ° U k , no ^ that' thou art »UUn g , thou m y know that C hn« & his benefits are thine-, & if thou bejaot willing, what makes theewrfh, & groan, &C pray,& labour in the ufe of means? Is it not for Chritt &c his benefits, that thy heart thus worketh, and thou do/t all this ? Fear not then if thy own hand be to the Covenant, it is moft certain that the hand of Chrift is at it. Quefe. 5. Moreover. I would ask thee, Whether thou fee not a beauty in Holinefs^ which is the Image qfChrill, and whether thy foul do not defre it even inperfettion ? So that thou hadli rather, if thou hadft thy choice, be more Ho- ly, then more rich or honourable in the world ! If fo , be allured that it is not without Holy- nefs, that thou choofeft and preferred; Holy- nefs ? Hadft Thou not rather have more faith, •and hope , and love to God, and patience and contentment, and communion with Chrift, then have more of the favour and applaufe of man, or of the riches or pleafures ot this world? Iffo, I would know of thee, whether this be not from the fpiritof Chrht within thee ? and be not his Iimge it (elf up- on thee ? and the motions of the new and heavenly nature, which is begotten in thee by the Holy Ghoft ? Undoubtedly it is. And the (pirit of Chritt thus dwelling in thee, is the earned of thy inheritance. Doft thqu find the fpiritof Chrift thus working in thee, caufing thee thee to love Holinefs, and hate all fin, and yet canft thou doubt of thy part in Chrift ? gueft. 6. Moreover canft thou not truly (ay, that Chrifts friends \ fo far as thou know- eft them* are thy friends, and that whinh is againft him, thou takeft as againft thy felf > If fo, undoubtedly, thy enemies alfo are to him as his enemies , and he will lay them at thy feet. Thy troubles are as his troubles , and in all thy affli&ions he is as careful of thy good, as if he himfelf were thereby affii&ed. Fear not thofe enemies that Chrift takes as his own. It is he that is engaged to overcome them. And now when Confcience it felf beareth witnefs, that thus it is with thy foul, and that thou wouldft fain be what God would have thee be , and defireft nothing more then to be more like him, and nearer to him, and defireft no kind of life fo much , as that in which thou maift be moft ferviaable to him ; Confider what a wrong it is thento Chrift, and to the honour of his Covenant and grace, and to thy poor dejeded foul , that thou fhouldft lie queftioning his love and thy part in him, and looking about formatter of accufation or caufelefs fufpition againft his fpirit working in thee } and that thou (houldft caft away the joy of the Lord which is thy (irength , and gratitie the enemy of thy peace ? When ficknefs is upon thee , and death draws nigh, thou L 4 (houldii fhouldft then with joy lift up thy head, becaufc thy warfare is almoft accompliflied, and thy Sa- viour ready to deliver thee the Crown. Is this a time to fear and nsourn, when thou art en- tring into endlefs joy ? Is it a time of lamen- tation, when thou art alnaoft at thy jour- neys end, ready to fee thy Saviours face, and to take thy place in the Heavenly J t- rufatem^ amongft thole millions of holy fouls that are gone before thee ? Is it feemly for thee to lament thus at the door, when they are tea- fted with fuch unconceivable joys within? Doft thou know what thy Brethren arc now enjoying, and what the heavenly Hoft are doing ? how full they are of God and how they are raviftied with his Light and Love ? and canft thou think it feemly to be fo unlike them, that are parting to them ? I know there is fuch difference between imperfection and perfecti- on, and between earth and heaven , that it juftifieth our moderate forrows, and comman- deth us to take up infinitely fhort of their de- lights , till we are with them. But yet let there not be too great a difproportion between the members of Jefus drift. We have the fame Lord, and the fame Spirit, and all that is theirs in poffeflion, is in right and title ours. They are our elder brethren, and being at age, have poffef lion of the inheritance ; but we that, are yet in the lap of the Church on earth, our Mother, and in the arms of our Fathers grace, are of the fame family , and have the fame na- ture in our low degree. They were once on earth as low as we : and we (hall be fhortly in heaven, as high as they : Am I now iivflefh , in fears, in griefs? fo was David, and Paul, and all the Saints, a while ago: yeaandChrift himfelf/ Am I befet with fin, and compafTed with infirmities , and racked by my own di- (tempered paifion? fo were the many faints now glorified , but the other day Elias wjs amanfubjcB (faith James,) tolikgpafjioHs as we art, James 5. 17. Am I maliced by diiTenting adverlaries? Do they privily lay fnares for me , and watch my halting, and feek advantage againft my name, and liberty and life? fo did they by David, and many o- ther now with Chrift ? But now thefe enemies are overcome. Art thou under pains , arid confumingficknefTes? are thine eyes held wa- king*, and doth trouble and forrow wafttfcy fpirits ? doth thy tlefh and thy heart fail thee, and thy friends prove filly comforters to thee ? So was it with thofe thoufands that are now in Heaven , where the night of calamities is paft, and the juft have dominion in the morning ; and glory hath banifhed all their griefs, and joyes have made them forget their forrows i imlefsas the remembrance of them doth pro- mote (122) mote thofe joycs. Arc thy friends lamenting thee , and grieved to fee the figns of thy ap- proaching death ? do they weep when they fee thy pale face, and confumed body, and when they hear thy fighs and groans •? Why thus it was once with the millions that are now triumphing with their Lord ? They lay in ficknefs, and underwent the pains, and were lamented by their friends , as as thou art now. Even Chrift himfelf was once in his agony , and fome (hake the head at him, and others piried him, who fliould ra- ther have wept for themfelves, than for him. This is but the paflage from the womb of mor- tality , into the life of immortality , which all the Saints have part before thee , that are now with Chrift. Doft thou fear the dreadful face of death? Muft thy tender flefh be turned to rottennefs and duft ? and muft thou lie in dark- nefs till the Rcfurre&ion, and thy body remain as the Common earth ?' And is not this the cafe of all thofe millions, whofe fouls now fee the face of Chrift ? Did they not lie as thou doft, and die as thou muft , and pafs by death to the life which they have now attained ? O then commit thy foul to Chrift, and be quiet and comforted in his care and love. Truft him as the Mid- wife of thy departing foul, who will bring it fafe into the light and life , which thou f"3) thou are yet fuch a Granger to. But if is not ftrangetohim, though it be ftrange to thee. What was it that that rcjoyced thee all thy life, in thy prayers , and fufferings , and la- bours? was it not the hopes of heaven ? And was Heaven the fpring and motive of thy obedience , and the comfort of thy life? and yet wilt thou pafs into it with heavinefs ? and fhall thy approa- ches to it be thy forrows ? Didft thou pray for that which thou would ft not have ? Haft thou laboured for it , and denyed thy felf the pleafuresof the world for it ? and now art thou afraid to enter in ? Fear not , poor foul ! Thy Lord is there > Tky husband, and thy head, and life is there. Thou haft more there , a thoufand fold more, than thou haft here. Here thou muft leave poor mourning friends, that languish in their o*n intimities, and troubled thee as well as comforted thee , while thou waft with them, and that are halt- ing after thee, and will fhortly overtake thee. But there thou (halt find the fouls of all the bleffed Saints, that have lived fince the Creati- on till this age ; that are all uncloathed of the lags of their mortality , and have laid by their frailties with their flefla , and are made up of holinefs, and prcpard for joy , and will be fui- table ( 124 ) table companions for thee inihy joyes. Why (houldft thou be afraid to go the way that all the Saints have gone before thee ? Where there is one on earth , how many are there in Hea- ven? and one of tljem is worth many of us; Art thou better then Noab , and Abraham > and David? then Peter and Paul and all the Saints ? Or doft fthou not love their names, and wouldft thou not be with them ? Art thou loath to leave thy friends on earth ? And haft thou not far better and more in heaven ? Why then art thou not a6 loath to ftay from them ? Suppofe that I, and fuch as I, were the friends that thou art loath to leave ; What if we had dyed long before thee ? If it be our company that thou loveft, thou (houldft then be willing to die, that thou mayft be with us. And if fo, why then (houldft thou not be more willing to die, and be with Chrift and all his holy ones, that are fo much more excellent than we ? Wouldft thou have our company? Remove then willingly to that place, where thou (halt have it to everlafting : and be not fo loath to go from hence , where neither thou nor we can ftay* Had ft thou rather trawl with us, than dwell with us? And rather here fuffer with us, than reign in Heaven with Chrift and us ? O (12$) O What a brutifti thing is flefti > What an unreafonablc thing is unbelief? Shall we be- lieve, and fly from the end of our belief? Shall wchope, and be loath to enjoy our hopes? Shall we defire and pray , and be afraid of at- taining our defires , and left our prayers fhould be heard? Shall wefpend our lives in labour and travel, and be afraid of commingto our journeys end ? Do you love life , or do you not ? If not, why are you afraid of death > If you do, why then are you loath to pafs into everlafting life > You know there is no hope of immortality on earth : Hence you muft pafs whether you will or not , as all your Fathers have done before you i it is therefore in Hea- ven or no where , that endlefs life is to be had. If you can live here for ever , do. Hope for it, if any have done fo before you. Go to fome man of a thoufand years old, and ask him how he made fhift to draw out his life fo long: But it you know chat man walketh here in a vain (hew, and thaihisliteisafhadow, a dream, a poft j and that all thefe things (halt be difTof- ved 7 and the fafhion of them paffcth away *, is it not more reafonable th at we fhould fet our hearts on the place whiie there is hopes of out continuance , than where there is none ? and where we muft live for ever, than where we muft be but for fo (hort a time ? • Alas (126) Alas poor darkned, troubled foul ! Is the prefence of Chrift lefe defirable in thy eyes, than the prefence of fuch (infill worms as we, whom thou art loath to part with? Is it more grievous to thee to be abfent from us, than from thy Lord \ from Earth, than from Hea- ven > from Sinners, than from blefled Saints j from trouble and frailty , than from glory ? Haft thou any thing here that thou fhalt want in Heaven? Alas, that we (hould thus draw back from Happinefs, and follow Chrift fo heavily and fadly into life ! But all this is long of the enemies that now moleft our peace ; In- dwelling fin, and a flattering world , and a brutifli flefh , and inrterpofing death, are our difcouragements that drive us back. But all thefe enemies (hall (hortly be over- come. Fear not Death then, let it do its worft. It can give thee but one deadly gripe that (hall kill it felf , and prove thy life : as the Wafp that leaves its fting behind, and can fting no more. It (hall but fnuff the Candle of thylife, and make it (hine brighter when it feems to be put out. It is but an undreffing , and a gen- tle fleep. That which thoucouldft not here attain , by all our preaching, and all thy pray- ers, and cares, and pains, thou (halt fpeedily at- tain by the help of death. It is but tne meffen- (11-)) ger of thy gracious Lord, and calleth thee to him, to the place that he hath prepa- red. Hearken not now to the great Deceiver, that would draw thee to unbelief, and caufe thee toftagger at the promifes of God, when thou haft followed him fo far, and they are near to the full performance. Believe it as furc as thou believeft that the Sun doth fhine upon thee, that God cannot lye \ he is no Deceiver ; it was his meer love and bounty that caufed him to make the promifes , when he had no need for himfelf to make them : and (hall he be then unfaithful, and not fulfil the promifes which he hath freely made ? Believe it, faith is no delufion ; It may be folly to truft man > but it is worfe than folly not to truft God. Believe it , Heaven is not a fhadow , nor the life of faith and holinefe a dream* Thefe/e#/?fc/e things have leaft reality: Thefe grofler fubftances are moft drofly , delufory and bafe. God is a Spirit, who is the prime Beij», and the caufe of all created Beings. Afld the Angels and other celeftial Inhabitants, that arenearefttohim, are furtheft from corporei- ty \ and are fpirits likeft unto God. The fur- ther any thing is from fpirittiality, the farther from that excellency and perfe&ion, which the creatures f 128) creatures neafeft God partake of The earth is bafer than the air and fire ; The droflfy flefh is bafdr than the foul. And this lumpifh, dir- ty, vifible world, is incomparably below that fpiritual world, which we believe and wait for : And though thy conceptions of fpirits, and the fpiritual world, are low , and dark , and much unfatisfyingv remember ftill that thy head is there ? and it belongeth to him to know what thou (halt be, till thou art fit to know it, which will not be till thou art fit to enjoy it. Be fatisfied that thy Father is in Heaven , and that thy Lord is there, and that the Spirit that hath been (b long at work within thee, prepa- ring thee for it, dwelleth there; And let it fuffice thee , thatChrift knoweth what he will do with thee, and how he will employ thee to all eternity. And thou (halt very fhortly fee bis face, and in his light thou fhalt behold that light that (hall fully fatisfie thee , and fhame all thy prefent doubts and fears ', and if there were (hame in Heaven, would fhame thec for item. Vft (12?) Pit* FRom the Enmity of Death, and the neceC* fity of a Conqueft, we may fee what a won- derful mercy the Refurre&ion of Chrift him- felf was to the Church , and what ufe we fhould make of it for the ftrengthening of our Faith. It was not only impolEble to man to conquer Death by his own ftrengtb, and there- fore it mud be conquered by Chrift > but it was alfo beyond our power to believe it, that ever the dead (hould rife to life , if Chrift had not rifen as the firft fruits , and convinced man, by eye-iigiit, or certain teftimony, that the thing is pollible and already done. But now what a pillar i> here for faith ? What a word of Hope and Joy is this, that [Chrift is rifen ?] With this we will anfwer a thoufand Cavi's of the Tempter, andftop the mouth of the enemies of our faith, and profligate our in- fidelity. As unlikely as it feemstoflelh and blood, (hall we ever doubt whether we (hall rife again *> when the Lord came down in flefti among us,that he might die and rife again him- felf,to (hew us as to our faces that we (hall rife > M Th* This is the very Gofpel which we preach, and by which we mufl be faved v that Chrift dyed for our fins according to the Scriptures , and was buried , and that he rofe again the third day ac- cording to tbt Scriptures i and that he was feen and their frequent preaching the Refurrc&ion ofChri(t> as if it were the fumm of all the Gofpel, that this is a point that Faith mult efpecially build and feed upon, and that we mull make the matter of our moll frequent meditations. Oh what vigour it addcth to our faith, when we are encounned by the light of Death, and of a grave, to remember ferioufly .that [Chriji is rifou"] Did he take flelh purpofcly that he might dye and ii(e, and fhew us how he will raife his members > and will he after all this, break his promife, and M 2 leave Vfe 10. LAftly, If Death be the laft Enemy to be destroyed at the Refurredion, we may- learn hence, how earnestly believers (hould long and pray for the fecond coming of Chrift > when this full and final Conqueft (hall be nude. Death (hall do much for us > but the Refur- redion (hall do more.Death fends the feparated foultoChrift: but aphis coming, both foul and body (hall be glorified. There is fomewhat in Death that is penal, even to believers; but in theeomingofChrift, and their Refurredion, there is nothrng but glorifying grace. Death is the effed of fin, and of the ririt ientence patted upon finners : but the Refurredion of the Juft is the final deftrudion of the effedsoffin. And therefore, though the fears of Death may per- plex us, me- thinks we (hould long for the com- ing of Chrift, there being nothing in that, hut what tends to the deliverance and glory ofc the Saints. Whether he will come before the general Refurredion, and reign on earth a thoufand years, which fome exped, I (hall not prefume to pais my determination. But furelam, it is the work of faith, and Charader of his people, to love bis appearance-, 2 Tim. 4. 8. and to wait fortbe Son e/Godfrotn Heaven^ whom he raifed • from from the dead : evsn Jefus who delivered us from the wrath to come, i Thef. 1 . 10. and to wait for the coming of our Lord Jefus Cbrift, I Cor. i. 7. and to xv ait for the adoption, the redemption of our bo- ^ie/,with inwax4 groanings,Rom. 8. 23 . there- fore let us pray more earneftly for the coming of 9Hr Lord\ and that [the Lord would dirett cur hearts into the love of God, and into the patient waitingfor Chrijf\ 2 Thef. 3. 5. O blefled day, when the glorious appearing of our Lord (hall put away allhisfervantsfiiaoie, and (hall com- municate Glory to his members, even to the bodies that had laid fo long in dufi, that to the eye of flefli there feemed to be no hope/ Though the Majefty and glory will caufe our Reverence^ yet it will not be our terrour,to the diminution of our joy. It is his enemies that would not have him rule over them, whom he cometh to dejbroy, Lu.i 9.2 7. [Behold the Lordcometh with ten thou- fands of his Saints,to execute judgement upon all,& to convince all that are ungodly among them, of all their ungodly deeds \ which they have ungodlily. committed, and of all their hard fpeeches which ungodly finners havefpokgn againji him > as He- noch the f event h from Noah, prophefud- J d. 14. 15. But the precious faith of the Saint s,Jhallbe found to fraifc-ayid honour, and glory at the ap- pearing of Jefus Cbrill, 1 Pet. I. 7. JFhen the chief Shepherd Jfiall appear, we fliall naive a • M 4 Crown Crown of glory thatfadeth m* asvay, i Pet. 5. 4. He that was once offered to bear the fins of many, (and now appear eth for us in theprefence of God) Jhall unto them that lookjer him appear thefeand time, without fin, to falvation^] Heb. 9. 24. 28. And when Ghrifi who is our UfeJhaU appear, then jhall we alfo appear with him in Glory, Col. 3 . 4. The Lord (hall then come to be glorified in his Saijnts, and admired in aU them that believe, in that day, 2 Thef. 1. 10. This is the day that all believers fhouldlong, and hope, and wai: for, as being theaccgmplifbment of all the work of their redemption, and all the defires and en- deavours of their fouls. It is the hope of this day that animateth the holy diligence of our lives, and makes us turn from the carelefnefs and (ejifuality of the world : [For the grace of G§d that bringeth falvaiion^ bath appeared unto all men > teaching us, that denying ungodlinefs, and worldly luflsy wefhotddlive fiber ly, right e- wjly* and gedlilyin this prefent world : looking for that bleffed hope, and the glorious appearing of our great God, and our Saviour Jeftts Qhrift, Tit. 2. 11,12, 13. 1 he heavens and the earth that are now \ arekgptinjtore by the word of God, refcrved unto fire, againji the day of judgmtnt, and perdition of ungodly men. And though the Lord fecm to delay, he is notflachjjfhis promife (asfome men countjlachpefs : ) for a day is with * ' him (137) him as a thoufand years, and a thoufand years but as a djy. But the day of the Lord will c$mt as aTbiefin the night, in the which the Heavens Jkallpafs away with a great noife, and the tit- ments Jhall melt with fervent beat : the earth alfo and the works that are therein, Jhall be burnt up. Seeing then all theft things Jhall be diffolved^ what manner offerfons ought we to be in all holy con- verfation and godlinefs i> looking for, and having unto the coming of the day of God, wherein the Heavens being on fire , Jhall be dijfolved, and the elements melt with fervent heat! But we, accor- ding to his fromife, lookjornerv Heavens, and a new Earth, wherein dwelletb righteoufntfs~\i Ptt« 3.7,8,9,10,11,12,13. Beza marvelleth at 'lertullian for faying that the Chriftians in their holy Affemblics prayed fro mora finis, (Apologet. c 3?.^) And fo he might well enough, if ic were not that to Chri- ftians the Gloty of God is dearer than their own felicity, and the falvation of millions more precious than the meer haftening of their own i and the glory of tbe Church more deferable than our perfonal glory s and the hallowing of Gods Name were not to be prayed for before thi coming ofhisKingdom\md theKingdom ofgracc muft not neceflarily go before the Kingdom of glory. But as much as we long for the com- ing of our Lord, we are content to wait till the . •• Ele£ Ele& be gathered i and can pray that he will delay it, till the Univerfal Body be made up, and all are called that (hall be glorified. But to oHrjllveSy that are brought out of JEgy^t into the Wildernefs, how defirable is the promifed Land ? When we think on our own intereft, we cry (Come Lord J ejus. Come quickly: The (boner the better. Then (hall our eyes behold him, in whom we have believed : Not as he was beheld on earth in his defpifed (tate i but as the glorious King of Saints, accompanied with the Ccleftial Hoft, coming in flaming fire to render vengeance to the rebellious, and Reft and Joy to believing fouls, that waited for this day of his appearance. Then Faith and Patience (hall give up their work i and fight and frui- tion, and perfect love, lhali everlaftingly fuc- ceed them. The rage of Perfecutors (hall no more affright us : the folly of the multitude (hall no more annoy us ; the falfenefs of our feeming felfi(h friends (hall no more betray us : the pride of felt-conceited men (hall no more difturbus: the turbulency of men diftra&ed by ambition, (hall calt us no more into confu- (ions. The Kingdom that we (hall poflefs, (hall not be lyable to mutations, nor be tofled with pride and faftion, as. are thefe below. There is no monthly (or annual ) change of Gover- nours and Daws, as is in Lunatick Common. • wealths wealths : but there will be the fame Lord and King,and the fame Laws and Government, and the fame Subje&s and obedience, without any mutinies, rebellions, or difcontents, to all e- ternity. The Church of which we (hall then be members, (hall not be divided into parties, and fa&ions, »or the members look ftrangely at each other, becaufe of difference of opinions, ordinance of affedHons, as now we find it, to our daily grief, in the militant Church. Wc (hall then need no tedious debates to reconcile us : Unity will be then quickly and eafily pro- cured. There will be no falling out in the pre- fence of our Lord. There will be none of that darknefs, uncharitaWenefs \ felfiflinefs, or pa(fi- on left, that now caufeth our diflentions.When we have perfe& Light, and perte& Love, the perfe& Peace will be eafily attained, which here we labour for in vain. Now there is no Peace in Church or State, in Cities or Coun- tries, in families or fcarce in our own foufs. But when the glorious King ot Peace hath put all his enemies under his feet, what then is left to make difturbance ? Our enemies can injur* us no more, tor it is then their portion to fufl for all their former injuries to Chrilt and us ; Our friends rrili nor injure us fas here they do*) becanfe their corruption and weakntfs i> put oif, and the relicks of fin, that caufed the 1 trouble ■/ then (hall the glory of holinefs appear, and the mf* domotthe Saints be juftified by *//, that now is JHJiified by her children ! Then it (hall be known, Whether faith or unbelief, whether a heavenly or earthly mind and life, was the wiferand more juftifiable courfe : then (hall alt the world difcern between the righteous and the wicked ', between them thatferve God, and them that ferve him not, Mai. 3. 1 8. Then fin (that is now fo obflinately defended, and juftified by fuchfoolifh cunning) (hall never more find a tongue to plead for it, or a Patron to defend it more. Then where is the man that will ftand forth, and break a jeft at godlinefs, or make a fcorn of the holy diligence of Believers? How pale then will thofe faces look, that here were wont to jear at piety / What terrour will feize upon thofe hearts,that here were wont to make themfelves fport at the weaknefles of the up- right fervants of the Lord ? That is the day that fhall redihe all judgements, and cure the errours and contemptuous thoughts of an holy life, which no perfwafions now can cure \ that is the day that (hall fet all ftraight, that now leems crooked i and (hill fatisfie us to tie full, • that that God was juft, even when he profpered his enemies, and affii&ed the fouls that loved him, and walkt in their integrity before him. We fliall then fee that which (hall fully fatishe us . ofthereafon and equity of all our fuffcrings, which here we underwent \ we (hal! marvel no more that God lets us weep, and groan, and pray, and turns away his face, and feems not to regard us. We (hall then rind that all our groans were heard, and all our tears and prayers did fuecced, which we fufpe&ed had been loft. Wc {hall then find that a duty performed in fince- rity, through all our lives, was never lofts no nor a holy thought > nor a Cup cf cold water > that from holy love wc gave to a Vifcifh. We (hall then fee that our murmurings, and dif- contents, and jealous unbelieving thoughts of God, which ficknefs, or poverty* or croffes, didoccafion, were all injurious to the Lord, and the fruit of infirmity \ and that when wc queftioncd his Lotreon fuch accounts,we knew not what we (aid. We (hall then fee that Death, and Grave, and Devils were all but matter for the glorifying of Grace, and for the triumph of our Lord and us. Up then my foul, and (hake off thy unbelief anddulnefs: Look up, and long, and meet thy Lord. The more thou art afraid of death, the more deiire that blcffed day, when morta- lity (H2) talityfhallbefaallowedup of life, and the name of death (hall be terrible no more: Though death be thy enemy,there is nothing but friend- ly in the coming of thy Lord. Though death diflblve thy nature, the Refurre&ion (hall re- ftoreit, and make thee full reparation with advantage. How glad would I have been to have feen Chrift, but with the Wife Men in the Manger! or to have feen him difputing with the Doct- ors in his Child-hood in the Temple* or to have feen him do his Miracles, or heard him Preach h much more to have feen him as the three Difciples, in his transfiguration \ or to have feen him after his Refurre&ion, and when he afcended up to Heaven. But how far is all this below the fight that we (hall have of him when he comes in glory ! when the brightnefs of his (hining face (hall make us think the Sun wasdarknefs: and the glory of his attendants fhall make us think what a fordid thing, and childifli foolery was all the glory of this world/ The face of Love (hall be then unvailed, and ravi(h us into the higheft Love and Joy, that our natures are capable of. Then doubt, and fear, and grieve, if thou canft ! What then wilt thou think of all thefe difquieting, di- ftruftful Thoughts that now fo wrong thy Lord and thee ? If going into theSanStuary^ and fore* feeing ( H3 ) feeing the tnd, can cure our brutifh miPapprc- henfions of Gods providences, (P/J/.73. 17.) howperfe&ly will they be cured, when we fee the glorious face of Chrift, and behold the Ne$p Jerufahm in its glory, and when we are num- bredwiththeSjwtj that judge the world* We (hall never more be tempted then, to condemn the generation of the jufl,nor to think it vain to ferve the Lord, nor to envy the profperity of thewicked,norto tiagger at the pronaife through unbeliefs nor to think that our fickntfs, death and grave, were any figns of unkindnefs or un- mercifulnefs in God, We (hall then be convin- ced that fight and flcjh were unfit to cenfure the wayes of God, or to be our guides. Haften, O Lord, this blcfled day ! Stay not till Faith have left the earth i and infidelity,and impiety,and tyranny have conquered the reft of thine inheritance/Stay not till felfifh unchari- table pride hath vanquifhed love and felf-dcnyal and planted its Colonies of Herefie, confufion and cruelty in thy dominions; and Earth and Hell be turned into one. Stay not till the eyes of thy fervants fail, and their hearts and hopes do faint and languid* with looking and waiting for thy falvation. But if yet the day be not at hand, O keep up Faith, and Hope, and Love, till the Sun of perftdt Love arife, and Time hath pre- pared us for Eternity, and Grace for Glory. • FINIS. , (H4) ^5iu^^(h<7w;£ or <2^to3ro*toto**ch Some imitable Paflagesof the Life of Elizabeth^ late Wife of Mr. jfofepb Baker. Hough Ifpokg fo little as was next to nothing, of our dear deceafed friend j it was not becaufe I wanted matter, or thought it unmeet : But I ufe it but feldenty left I raife ex~ pe&ations of the lik$, where I cannot eanfcionably perform it. But he that hath promifed to hontur thofe that ferve and honour him, ( Joh. 12. 2rf. 1 Sam. 2. 30.) and will come at lafito be gh~ rified in his Saints and admired in all them that do believe, ( 2 Thef. 1. 10. ) I know, will takg it as a great and acceptable ah of fervice^ to pro- claim the honour of his grace,, and to give his fer- vants their due on earth, whofe fouls are glorified with Chrifl: in Heaven '•> though Serpentine enmity nill repine and play the envious accufer. It is not thehijiory of the Life of this precious * ftrvani' fervant of the Lord which I intend to give you : for I (was not many years acquainted with her : )but only fomepajf ages, which either upon my certain knowledge, or her own Diurnal of her courfe, or the moji credible tefiimony of her mofi intimate ju- dicious godly friends, Imay boldly publijh as true, and imitable in this untoward difiempered gene- ration. She was bom Novem. 1634. in South wark near London ; the only child of Mr. John Gode- fchalk, alias Godfcall. Her Father dying in her Child- hod, Jhe was left an Orphane to the Chamber of London. Her Mother after married Mr. Ifaac Barton, with whom Jhe had the benefit of Religious Education. But betweenfixteen and f event een years of age, by the ferious reading of the Boo\called The Saints Everlafting Reftjfce was more throughly tawakgned, and brought tofet her heart on God, and tofeekjalvation with her chic feji care : From that time forward Jhe was a mort conftant, diligent ferious hearer of the ableji Mi- nifters in London , rifing early, and going far to hear them on the week^ dayes, waiting on God for his confirming grace in the ufe of thofe ordi- nances, which empty unexperiemed hypocrites arc tafily tempted to dejpife : the Sermons which Jhe conjlanily wrote, jhe diligently repeated at home for the benefit of others '-> and every week r ^d ovcf fdme ofthoCg thatjht had heard long before, that N tb* r ho the fruit of them might be retained and renewed : it being not novelty tbatjhc minded. In thenar 1654. being near one and twenty years of age, after feeing God, and waiting for bis refohing fatiifying dirtCiions, Jhe confented ip be joy ned in marriage to Mr. Jofeph Baker, 'by the approbation of her near eft friends : God ha- ving taken away her Mother the year before. With him Jhe approved her f elf indeed fitch a Wife as Paul (no Papift) defcribetb as meet for a Bijhop or P aft or of the Church, 1 Tim. 3/11. [Even fo mult their Wives be grave, not ilanderers, fober, faithful in all things. ] Some in- fiances I Jhall give , for the imitation of 0- ihers. 1. She was very exemplary in felf-denial and humility : And having fold thus mucl), what a- bundance have I comprehended f what a beauty doth felt-denyal and humility put on fouls I Nay f?hat a treafure of everlafting confequence do thefe tfoo words cxprefi ? IJhall give you a few ef the difcoveries. 1. It appear td in her accompanying in London with the ho Heft, how meanfoever, avoiding them that were proud, andvain^ and carnal: She de- fired moji to be acquainted with tbofe that Jhe per- ceived were be(i acquainted with G&d^ negletting the pomp and vain glory of the world* 2. When fin was called to a- married ft ate, though Chi) though htr portion and m other advantages invited pcrfons of greater eft at cs in the worlds She cbofe rather to marry a Minijier of known integrity t hat • might be a near, and conftant guide, dndjldy and comfort to her, in the matters which Jhe. valutd more than riches. Andjhe mijffdnct of her ex- / peciations, for the few years that Jhe lived with bine. Even in this age, when the Serpent is biffing in every corner at faithful Minifhrs, and * they are cnotemnedboth by Prophane and Heretical Malignant s. She preferred a mean life with fitch a one, for her fpiritualfafety andfolace, before tht Grandeur of the world. 3. JVbenfome inhabitants of the City c/f Wor- cester were earneji with me to help them to an able Minijler't Mr. Baker then living in Kent bad about an hundred pound per annum ; and when at my motion he was readily willing to takg a great charge in Worceifcr, upon a promife from two p?ett t mal^the maintenance fifty pounds s year by a voluntary Contribution, of the continuance of which he had no fecurity, his Wife was a pro* mntcr^ and no dif comaker of bis f elf deny al, and never mnptcd him to luol^after greater things. And afterward, when I was afraid left the fwabtt and uncertainty of the means, together with I difcouragements from fome of his people^ mizht have occaftoned his rttn>vc and have heard of richer places nunt, him, as hejlill anfwered N 2 thjt that he had enough^and minded not remoiingwith- cut neccjpty : fo was (he ever of the fame mind^and ftill feconded and confirmed him in fitch rcfo- lutionSi evento follow Gods work while they had a competency of their own y and to mind no fnore* 4. Her very fpecch and bthavvur, did fo ma- nifeji meekrtefs-, and humility t in a little con- verfe with her it might eafly be difcerned. 5. She thought nothing too mean for her, that belonged to her in her fatniiy indrelation, no em- floyment food, &o faying often^ that _What God had made her di-iry, w s not too low a work for her.] Andindced^whenwt kpow one? that it i^ a workjhat God fcts us upon^ itfignifi- eth much forget fulnefs of hi m and our felves, if we thinkjt too bafe } or thinkjjur felves uogood to ftoop to it. 6. No^&ighbour did feem toe mean or poor for her familiar converfe, if they were but wil- ling. 7. She had a true efteem^ and chearful loi)e for the meaneji of her Husbands Relations, and r>uch rejoyced in her comfort in his hun- dred, recording it among her experienced met- cies. 2. She vPzs very confiant and diligent in doing her part rf family- duties : teaching all the in- fer tours of her family , and labouring to feafdn than ( H9 ) them with principles of holinefs , and admmi- jhing them of their fin and danger : never failing on the Lords Day at night to hear them ri}d thz Scriptures and recite their Catechifms wh:npub - lick^ duty, and ill ether family duty wis ende I : and in her Husbands aofence prayinr with them* How much the imitation of fu^o exam- ples would conduce t) the fanVxifyingof families y is eafte to be apprehended t 3 . lnfecret duty (he was very confiant 3 and lived much in thoft two great foul- advancing works > Meditation and Prayer : in which Jhe would not admit of interruptions- This inward holy diligence was it that maintained jpiritual life within, which is the fpring &f out- ward acceptable works. IVhen communion with God, and daily labour upon our own hearts is laidafide, or negligently and remijly fol!)wed y grace languifhetb firfc within, and then unfruitr* fulnefs , if not disorders and fcandals appear without* 4. Her Love to the Lordjefus was evidenced by her great affeVxim to his Ordinances , and IVajfes, and Servants : A very hearty Love floe minifefted to thofe on whom the Imsgl of Gpd did appear, even the pjorcjl and mcancjK M well as the rich or eminent in the world : Nor did a difference in leffer muter r, or any tolerable mi- ll*k£*> alienate her .ajfeftions frim them. 1 5 5. ( 150; 5- She was a Chriflian of muchplainnefs, fun- plicity &finglcnefs of heartifarfrom afubtil craf- ty diffembling frame .,& at fo from loquacity -or often- tation *And the world was very low in her eyes io which Jbe was long crucified, and on which foe looked as a lif clefs thing: Senfuality and pam* pering the flcjh, Jhemuch loathed: When Jhe was invited to fcajis , Jhe would oft compl&n, that they occafioned a difficulty in maintaining a fence of theprefence of God , whofe company in all her company ,Jh e preferred, 6. She was a very careful cjicemer and redee- mer of her time . At home in her family \ the works of her general avid particular catting tonk her up : When neceffary bufimfs , and greater duties gave way , foe was Jeldom without a Book^ in her hand) or fome edifying difcourje in her mouth, if there were opportunity* And . abroad Jhe was very weary of barren company thatfpent the time in common chatt , and dry difcourfes. 7« She ufed good company Practically and profitably, making ufe of what (lie heard for her own fpiritual advantage. When I undcrjlood out of her Diary, that Jhe terete down fome of my familiar difcourfes , with fcriom application to herfelf, itjtruci^excecdingdcep to my heart, how much I have finned all my dayes , fince I undertook, the perf$n of a Minijier of Qhrifi, by tin r*50 ihe flightnefs and unprofitableness of my difcmrfe\ and bow exceeding carefid Minijiers Jhould be of their words, and how deliberately , wifely and ferioufly they Jhould fpeak abmt the things of God i and how diligently they Jhould take all fit opportunities to that end, when we hpow not bow filent hearers are affelled with what we fay : For ought we kjtow , there may be fome that will write down what we fay in their Books 9 or hearts , or both : And God and confeitnee write down aU. 8. In her courfe of Reading Jhe was jlill lay- ing in for ufe and praciife. Her courfe was , when Jhe read the Scriptures , to gather out paf- fages, and fort and refer them to their fever al ujes, as fome that were fit fubj eels for her Medi- tations : fome for encouragement to prayer , and other duties : Promifesjuitedto various con- ditions and wants , as her papers (hew. And for othtr Books, Jhe would meddle with none but the found and practical , and had r. I itch after the empty Books, which make often- talim of ' Nwclty , and which Opinionijis are now fo taken with > nor did Jhe lik£ writing or preaching in envy andjirifc. And of good Books , Jhe chojt to read but few, and thofe very oj: over, that all might be well dialed- irbicla is a courfe ( for private Chrijiians ) that tends %) avoid luxuriatuy , and make xliern f andfolii y i,id eftablijhed* N| 9. Sh: (IV-) p. She had the great bleffing of a tender confeience* She did not flight lypafs over fmall fins without penitent observation. Her Diary records her trouble, when caufclcfly floe had neglttted any Ordinance ; or war hindered by Rain or fmall occafwns : or if floe had over- flept her felf, andloji a Morning- exercife in London , or came too late > or if (he were diflraded in fecret duty. And if (he mi\l of a Faji through mifinformation and dij appoint- tneHtSy and found not her heart duly fenfxble of the lefs, that alfo Jhe recorded. So did (he her flirrings of anger ^ and her very angry ho^s, refolving to taty: more heed againji them, though all ought not to fpend fo much time in writing down their failings '•> yet all Jhvuld watch, and renew repentance. 10. She was very folicitous for the fouls of her friends ; As for injiance , her Brothers in Law? over whom Jhe excrcifed a Motherly care, inSlruUing them, and watching over them, a*td telling ' them of mi/carriages , and connfelling them : Caufing them to kpep a conflint courfe of reading the holy Scriptures, and meditating on it(atfar as (Joe could: )Caufuig them to law many Chapters without ' Boo\\ and to read other good Books in fcafon: Earncjliy praying for them in particular : Much defying one or both fljould be Minijicrs : And when her Father-in- r law r 153 J) law appointed tbeeldefitogoto France , Jhe was much troubled for fear of his mifcarriage a* mongjhangers 5 efpecially tbofe of the Romifl? Way. 11. She was a ferious Mourner for the fins of the time and place Jhe lived in. 12. In fum, for ftritt , clofe , watchfully holy walking with God, even her Husband pro- feffetb tbat (he was a pattern to him. As I binted before, Jhe kept a daily acount in wri- ting, ( which is now to be ften from the begin- ning of the year 1654. ) efpecially of thefe par- ticulars. 1 . Of the frame of her bean in every dayes duty > in Meditation, Prayer , Hearing , Read- ing Sec. whether lively, or dull 8c c. 2. Of thoje fins which Jhe had efpecially to repent of % and watch againji. 3. Of her Rcfolutions and Promifes , and bw (he kept them. 4. Of all fpecial Providences to her felfj Husband, Brothers, and others, and the improve- ment ef them. As at the death of her Son , who died with great fighs and groans , Jhe re- corded her fenfe of the fpecial neccffity of holy Armour, and great preparation for tbat encoun- ter when her turn Jlnuld come to be fo removed t the everlajiing habitation. 5. Of her returns of Prayer > what anjwcrs, -id grant if tbcmfln found. 6. Of («5 4> 6. Of the fiau of her foul upon examination: bow fhe found it, and what was the iffue of each cxaminatiofaand in this itfeemsjhe was very exatt andpuncluaU In which , though many times fears and doublings did arife> yet hath fhe fre- quent records of the difcovcry of evidences^ and comfortable affurar.ee of fincerity. Somtime when fhe hath heard Sermons in London, that helped her in her fearch : and fomtimes when fhe had been reading writings that tended that way, fhe recorded what evidences fhe founds axd ih what degree the difcovcry was : If imperfeft , refolving to take it up and follow the fearch fur- ibtr: And if fhe had mucbyy, fhe received it witbjealoufie-, and expectation of fome humbling confequent. When any grace languished ,fhe pre- fmtly turned tofonie apt remedy. As for inftance, its one of her Notes -Novemb-- 1^58. I found thoughts of Eternity flight andftrange, and ordinary imployments very dcilrable : at which I read Mr. Bs. Crucifixion & was awake- ned to Mortification and Humiliation, &c. ] The fafl time that fhe had opportunity for this *>or\, was two or three dayes before her delivery in Child-bearing h where Jhe finally recorded the apprehenftonsfhe had both of her bodily and fpiritual State in thefe words i [ Drawing near the time of my delivery., I am fallen into fuch weaknefs, that my lite is in hazzard. I had « r 155 J find fo me fears of death, but not very great, hoping ( through grace ) I die in the Lord. "| J nly mention thefe hints , to Jhen> the Method (he ufid in her daily Accounts. To thofe Cbrifti- ans that have full leifure, this courfe U good : But I urge it not upon all* Thofe that have fo great duties to takje up that time, that they can- not fp^refb much to record their ordinary paJJ age s\ Suchmuji remember what others record, and daily renew repentance for their daily fai- lings^ and record only the extraordinary* ohfer- vable, and more remarkable and memorable pa f- fa, left they lofe time from works of greater moment. But this excellent rvor}^ of Watchtu'nefs mufl be performed by all. And I thinkjit rras a cwfiderable expreffionof her true t?ifdom y and care of her immortal foul , that vthen any extraordinary neceffity required it 5 and Jhc found fuch doubts, asofherfelfjhe was not able to deal with, Jhe would go to fome able experienced Mbnftcr, to open her cafe, and fee\^ affiance ( as fie did more than once to my dear and ancient friend, Mr. Crofs, reborn full age fince gone after her to Chriji ) And therefore chofe a Miniftcr in Marriage, that he might be a ready affiant infuch cafes of neceffity, as well as a continual help. At lajl came that death to fummon her foul array to Cjpriji, for which fie had fo ferioufly bun bun preparing* and which floe oft called a dark entry to her Fathers Palace. After the death of her Children^ when Jhe jeenied to be fomewbat repaired after her laji delivery, a violent Convul- ftonfuddenlyfurprizedber, which in a few day es brought her to her end. Her undemanding, by the fits, being at laji debilitated , jhe finding it fomtwhat hardtofpeakjenfibly, excufed it, and faidi f I fliall ere long (peak another lan- guage 3 Which were the laji words which jhe fpakg with a tongue of flefh \ and lying fpeech- Itfs eight ten hours after , jhe departed Auguft 17. 1659. Blefled are the dead that die in the Lord, from henceforth, yea faith the fpirit , that they may reft from their labours, and their works do follow them. Our turn is coming : Shortly we Jhall alfo lay by ficjh : this is our day of preparation : - Ibere is no preparing time but thU. Did men but k>i9w the difference between the death of the holy and the unholy, which doth not appear to flejhly cye,s , how jpeedily would they turn ! bow ferioujly would they meditate ! how fervently would they pray I ho w carefully would they live! how conjlantly , painfull) and refol- vedly would they labour ! Did they well con- fder the difference between dying prepared and unprepared , and of what difficulty a)id yet evcrlajiing confequence it is to die well > then , 1 whrt ; /" r 157) what manner ofperfons would meH be , in a ll manner of holy converfation and godliness? and all their lives would then be a continued preparation for death as all their life U a hajiing towards iu And now Ifljall only defireyou, for the right underftandingofall that I have here f aid, and to prevent the cavils of blinded malice^ to obferve thefe three or four particulars. 1. 7hat though 1 l^tewfo much of her as eafily makgth me believe the reft, upon fo fure a tejli- mony , and f aw her Diary , yet the moji of this Hiftory of her life, U the collection and obferva- tion of fuch faithful witneffes^as had much better opportunity than I to kpow the fecrets of bcr foul and life. 2. 7 hat it if no wonder if many that knew her , perceived not all this by her, that is here expreffed: For that kpowledg of our outward carriage at a dijiance , will not tell our Neigh- bours what we do in our Clofets: where God bath commanded us tojhut our door upon us, that our Father which fecth in fecret , may reward us openly. And many of the moji humble and fincerefcrjants of the Lord^ are Jo afraid of by- pocri^e, and hate ojlentation , that tbtir Jujlh- fication and Glory is only to be expetted from the fedrcher of hearts, ( and a few of their more in- timate acquaintance : ) Though this was H t the the cafe before us \ the example defcribed hi- ing more confpicuous. 3. That I over -pafs the large expcffions of her charity , which yon may hear from the poor and her intimate acquaintance, as I have done \ that I may not grate upon the modejly of her furviving friends , who muji participate in the comment dations. 4. .That it is the benefit of the living that is my principal end > Scripture it j elf is written Witch in Hijiory , that we may have matter of imitation before our eyes. 5. If any fay, that here is no. mention of her faults -i I anfwer, Though I had acquaintance with her , Ifytew them not, nor ever heard from any other f much as might enable metoaccuft her, if I were her enemy. Tet I doubt not but foe was imperfeVt, and had faults, though un- known to me* The example of Holme fs I have briefly propofed : They that would fee examples of iniquity, may loo}^ abroad in the world, and find enough : I need not be the accufer of the Saints to furnijh them. And I thinly if they enquire here of any thing notable, they wid be hard put to it to find enough to cover the accn- fersjhame. 6. It is the honour of Chrijl and Grace in his members, more than the hon&ur of his fervant that Ijeel^ 9 7. And (*5P) 7. And I would not fpeal^ that In arnmtndtt- thn of the living which I do of the dead who are out of the reach of all temptation f , of being lifted up with pride thereby : Vnlefs it he fitcb whofe reputation the intereji of Chriji and the Gofpd commandeth me to vindicate. 8. Lajily, 1 am fo far frorri lifting- up one above the reji of the members of Chriji, by thefe commendations , and from abafmg others whofe names I mention not^ that I intend the honour of all in One , and thinly that in the fubjiance I defcribe all Saints , in defcribing one* 1 am not about a Popijh wor}^ of making a wonder of a Saint, as of a Phoenix, orjbmerare unufual thing* Saints with &em mufi be Canortized^ and their names put in the Calender : and yet their blind malice tels 'the worlds that there are nofuch things as Saints among /#• But I re~ Joyce in the many that I have communion with y and the many that have lately jiept before me into Heaven , and are fafe there cut of the reach of malice , and of fm , and all the enemies of their peace \ and have left me mourning > and yet rcjoycing ^ fearing, and yet hoping i and withfome defires^ looking after them here behind; And the fajler Chriji calls array his chofen ones , whoje graces were amiable hi mine eyes y the more willing'he maketh me to follow them^ and to leave this world of darkpefs , confufion^ wick: 05*0 . , i /-, A^aPt vanity and vexation , and wickdneft ^danger, v * 1 in Li f e , where we F I N 1 S 9 / SERMON O F JUDGMENT, Preached at Tauls before the Honourable Lord Major and Aldermen of the City of Lon- don.) Vecemb. 17. 1654. And now Enlarged. v\-_. By Rich. Baxter. Rom. 14. 12. Every one of yon Jb all give account of bimfelf to God. John 5. 28, 29, 'The hour is ctmingin the which all that are in the graves (hall hear his voice , and Jhall come firth : they that have done good to the Refurrettionof life, and they that have done eii/> to the Refunettiun of Vamua- tim* London, Pointed for Nevil Simmons, at the Princes Anns in St. Paul s Church -yard, i6ji* I * \ t > TO The Right Honorable CHRISTOPHER PACK, LordMaiorof LONDON, with the Right Worfhipful Al- dermen. Right Honorable, Being de fired to Preach before you at Pauls , / was fain to preach a Sermon which 2 had frekched once before to a pt ?norant Congregation in Country , haling little leisure for ft* %) in Lendon. 1 mat gUd to fee that the more curious (lomach of the Citizens did not naufeate our platn Country Dvffrine^which ifeemedto dtfeem A 3 « - * The Epiftle Dedicatory. in the diligent attention of the great eftCon- gregaiion that ever I faw met for fuch 4 work : But I little exfctfei that you jhculd havefo far efieemed that difcour[e y as to havethcugbt it meet for the view of the world, as I underfloodby a wfj r age from you, defining it may. be. Printed. 1 r eadtly obey your mil} when it gives me the leal} inti- mation of the will if God. Its fofsible Jome ethers m*y r afford it the like favorable Acce- ptance and entertainment. 1 am f*rc the fubjeEt is as neccfjary as common 5 and the Platnncfs mahtstt the fi>ter for the Igno- rant % who are ths far greater number , and have the great eft need. 1 have aodch the 9, Id, 1 1 . and 1 2. Beads or common place s y which I did not dtlivtrtoyoufor want ef time $ and hecaufe t& : ~tfl are too bra fly touched ( as con rived for an hours work ) 1 have enla*g(dthefe\ "h md %hcm fomtwhat unusable * *c . % let *blt to the u(e *f thofe u new intended for $ The Dircffio?, alfo in the end are added. El jjedbcthc father ef Lights, who hath The bpiftle Dedicatory. hath fet up fo many burning and fining lights in jour City, and hath Watered youfo plenteeufy with the Rivers of his Sanftuar r h *hatj$u have frequent opportunities for the refreshment of jour fouls , to the joy of your friends ^the grief of your enemies \ y and the glory of that Providence which hath hi- therto maintained them<> in despite of Perfe* cution^Hereftts and He HI It was not alwaies fo in London : It is not fo in all other plo~ ceS) orfomom Cities in the world : Nor art you fure that it wiM he alway fo with you. It doth me good to remember what hltfjtd Lights have fhined among you > that now are more glorionjly fhtning in a higher fpbere : Prcfton , " Sibbes , Stough- ton , Taylor , Stock 3 Randal , Gouge > G a taker } with multitudes more th*t arc now with Chrtfl I It did me good to read in tfa ?r hsetc to Gatakers funeral Ser- h :j en: S yoi reverend and faith 'nl Guides, whsi « nu btr of found and unani- mous Laborers ate yet clefe at werk m that part of Cbrifts Vintjardl And it did me good in that fhort experience and orferviti- A 4 on . The Epiftle Dedicatory. en while lw& there , to hear and fee Jo much of their Prudence ^ Unity and Fide- lity. Believe it> it is the GofpelofChrift that is yew Glory : and if London he more heno~ table fhen^ther great ^nd famous Cities of the earth, it is the light of Gods face and the plenty and power of his ordinances and Spirit that doth advance and honour it. O knot* fbetfthe day of your vifttation ! Three things J (hall take leave to pro- found to y§ur confederation , which I am certain God. requireth at your hand. The fir ft is^ thai you grow in knowledg , humi- lity , heavfnlinefs and Unity according to the hie fffd means that jou enjoy, lnmj eyes it it the greatest fhamtU. a people in the world* andafign of barbarmfnefs or block- ifbnefs * when wee a* hear and read what a famous > learned powerful Mini ft er fuch a place y orfuch/t place , and jet fee as much ignorance^ungodlfh js ^unrulinefs and fenfualitj aa if the gefptl bad fear je ever been there. I hope it is not thus withy***, but I have found it fo in too many places of England The Epiftle Dedicatory, Enghnd. We that never far* the f dees of tbttr Minifiers y hutluvi onely read their hotf-Labours y hate been ready to think y Sure there arc few ignorant or nngodly ones in fuch a Congregation / Sure they area people rich in Grace y and eminently qualified above their bre- thren,who have lived under fuch Teach* ingasthis/ Atlcaft, fure there can be none left that have an enmity to the fear of God 1 But when we have come to the Towns where fuch men fpent their lives y and laid out their labour s^we have found ignorant fcttifh worldlings > unprofitable or giddy un (I able Profcflors 7 andfor&t haters of godlt fiefs among them. O what afhame is this to them to the eyes of wife men ! and what a confounding aggravation of their fin before God j Thrive therefore and be fruit- ful in the Vineyard of the Lord^ that it may not repent him that he hath planted and watered you. Thefecond is this; Improve your inter eft to the utmoHjorthe continuance of a faith- ful Mini fin among you , and when any pla- ces / -' The Epiftle Dedicatory ces are void , do what you can to get a [up* fly of the mo ft Abie men. Tour City is the Heart of the Nation : you cannot be fuk but n>e Pi) all aS feel it. If you be infeftcd with falfe BoUrines , the Country e$ will ere long receive the Contagion. Ton have a very great influence on all the Land , for good or evil I And do you think the undermining enemies of the Church have #ot a fpectal Difign upon you in tbispoynt ? and will not promote it as far as is in their power ? Could they bat get in Popifh or dividing Teachers among *ou } they know how many advantages they fhould gam at once I They would have (tme to grieve and trouble jcur faithfuH Guidi, & hinder them in the work and Icffcn that e (It mat ion which by thtir U- pitj they would obtain: And every Receiver will hope to catch feme fijh , that caftcth his N(t among fnch ft ore* We befeech you if there be Learned \ Holy , -pudicous men in England, that can be had forfuply of fuch weapons, let them be y9urs ; that you may be fed with the Bc$, and Guided by the Wi~ Jffly and we mty have all reewft to jou for advice t- The[EpiftIe Dedicatory^ advice; and where there are mofi eppcfers and Seducers* there may he the mofl Power* jul , Convincing help at hand • Let as in the Country have the hcneft raw young Preachers, and fee that y$u have the chetf Fathers and Pillars in the church: J [peak it net for your fakes alone , but because we have all Dependance on)ou. The third thing which I humbly crave, is that you will Know them which Labour among you.and are over you in theLord, and adinonifli you, and toefteemthem very highly in love tor their works fake; and be at Peace among your felves. I Thef 5.12,13. And that jou will injlcad ef grctvi&g or rejeSingjour Guides, Obey them that have the Rule over you, and fubmit your felves: for they watch for your fouls as they that muft give ac- count, that they may doit with joy, and not with grief , for that is unprofitable for you, Heb. 15. 17. Encourage your Teachers, for their work is great , their fpirits are we ikjhry are but frail men\ the enemy is more iniuflrious again ft them then -f The Epi$e Dedicatory; then any men 5 and their difcouragements are very many , and the difficulies which they mufi encounter are very great. EJpe- cikUjy Obey^ Jubmii and encourage them in the wor^of Government and Exerci/e of Chrifts "Difciplinc , and managing the Keys of the Kingdom which he hath put into their hands. Do you not perceive what a fir ait your teachers are in I The Lerd^fcfm requireth them to exercife his Difcipline faithfully and impartially: He giveth them not empty Titles of Rule , but /ayes upon them the hurt hen *f Ruling: It is his work more then their honour that be intends : and if they mi have the Honour,// muftbe by the work. The work is, as to teach the ignorant y and convince the unbelieving and gainfaying^fo to admonifh the dif order- ly and fcandalous 5 and to rcjetf and cafi cut of the Communion of the Church the Obfihate and Impenitent $ and to fet by the Leprous, that they irifetf not tbcreft$ and to Separate thus the precious from the vile by Chrifts Vi\ctpline>that dividing fe- p aration , and foul deft tying Trqpfgreffi- ons The Epiftle Dedicatory J §m may he prevented or cured. This work Chriji hath charged upon them? and will have it done whoever is againft it. If they ebey him and do it^ what a tumult , what clamours and difcontents will ihey raife I How many will be ready to rife up againfi them with hatred and f corn ! though it hi the undoubted work of Chrift, which even under perjecution was performed by the, Church- Guides. When thej do but keep a, fcandalous untraBable Sinner from the Communion of the Church in the Lords S upper 9 what repining* doth it ratfe ! But* alas >th is is a f matt part of the Difcipline: If all the apparently ob fin ate and impeni- tent wire cafl out , what a ftir would they make I Andifchrifi be not obeyed^ what a ftir will Confcience make ? And it is net on- ly between Chrifi and men , but between men and men^ that jour Guides are put upon freights. The Separatijis reproach them for fuffcrint the Impenitent to continue members of their Churches , and make it the pretence of their feparation from them^ having little to fay of any moment avainfc ' 4 the > 7 The Epiftlc Dedicatory, the authorized way of Government •> but only againjl our flack nefs in the Executi- on. And if we P? uldfet to the clvfe Ex* crcifc of it^ as is meet , how would City and Country ring of it > and what indignation fhouldwe raife in the mulutuU again li us \ O what need have jour Guides of ytur En- couragement and be ft afftjiatce in this ftreight I ijod hath fet them on a work fo ungrateful and dtfpltafwg to fitfh and blood* that they cannot he faithful in it, hut twenty to one they will draw a world of Ha- tred upon themfelves^if not mens fifts about their ears. FeftredforeswiU not be launcht and fearcht with eafe : Ctr upted members an unwilling to be cut eff* and caft afide : Hfpecially if any of the great ones fall under the cenfure , who are big in the eyes of the wtrld and in their own* And yet our Sovc- raign Lord muft be obiytd • and his houfe muft be [wept) and the filth caft out, by what names or Titles foever it be digniftd with men. He mull be f leafed* if a& be dif* pleafed by it. Withdraw tot your help then from this need full mik 9 It is bj the * Word, The Epiftle Dedicatory. Word, Spirit and Miniftry, that Chrifi the King of his Church doth Govern tt : Hot feparatedly y but \cy fitly , by all three: To difobey thefe , is to dtfebey Chrifi : and fub\e&ion to Chrifi is efjentialto our Chri- fiiantty. This well thought on, might do much to recover the Unruly that art reco- verable. Tt>u may cony CI me by the firange cpfofttion that Churcb-Qovcrnment meets mthfrom all forts of carnal and corrupted minds 3 that there is femevoh^t intt that is eminently of God. Ijhall fay no more but this, that It is an Able, Judicious, God- ly , Faithful Miniftry, not barely heard and applauded , but humbly and pi- oully fubmited to > and obeyed in the Lord, that muft be your trueft prefenc glory y and the means of your everlaft- ing Peace and Joy. So tefiifietb from the Lord^ Tour fervant in the faith of Chrifi y Rich. Baxttr* mmmmmmm [Tq the Ignorant 6r Carc^ lefs Reader. Eeing the providence of God bath commanded forth this plain "Dip- courfe , I (hall ho;e ( upon experi- ence of hvs dealing in the like cafes rritbrne) That he hath feme wor\ for it te do in the world. Who kpows but it was intended for the fating of thy foul , by opening thine eyes and awaking thee from thy fm who art now in Reading rf it ! Beitkpowntfi thee it is the certain "truth of God , and of high concernment to thy foul that it treatetb of: And therefore requireth thy mtft fober Conftderation* Thou hajl in it ( how weakly foever it if mannaged by me)an advantage'put into thy hwd from God, to help thee in thegrepuft workjn the world , evert to prepare fa the great approaching Judgment* 1% th{ nanft ofQo4*: x I require thee ? cafi not away ihis advantage'! ; * *iurn not away thine ears or heart fr$m this warning th#t is fent to tbte fr &m the To the Reader, the living God ! Seeing all the world cannot , fyep thee from Judgement, norfave thee in Judgement: let not all the world be able to kgep thee from a fpeedy andferious preparation for it* Do it pre- fentl%leaft God come before thou art ready! Do it ferioujly, left tht Tempter over-reach thee? and thufhouldft be found among the foolijh ftlf de- ceivers when it if too late to do it better. I inr treat this of thee on the behalf of thy foul, *nd as thtu tendtreft thy everlafting Peace with God> that thou wouldeft afferd theft matters thy deep* eft Confideration. lhink m on them, whether they are not true and weighty : Thinly of them lying down and rifmwp. And feeing this fmall Book^ is fain into thymnds, all that I would beg of thee concerning itjsjbat thou wouldft beftow now and t hen an hour to read it, and read it to thy family or friends as well as to thy felf : and as yon go, Confider what you read, and Pray the Lord to help it to thy hart, and to ajfift thee in the Pradice, that it m *y not rife up in Judgement againft thee. If thou have not leifure on other y take now and then an hour on the Lords diyes, or at night to tbatpwpofe: and ifanypaffage through brevity (fpecially neer the beginning) fcem dark^ to thee, Read it again, and again, and asl^ tht help of an Inftrufier, that thou mayeft unite* ft and it. May it but help thee out of the jjtfres B */ To the Reader. tffi», and promote the favingof thy Tmmortal JSP and thy comfortable appearance at the great %'cfChrii nave the thing M 1 mended ZdefiJ. The Lord open thy ****** £ LpJny his truth mth the BUftng of htt Sftr rit! Amen. A SERMON Of Judgement. Preached at PauIs before the Honoora- ble Lord Maior and Aldermen of the City of London, "Dec.iji 1654. 2 Cor. 5. 10, 1 1. For m rnuftall appear b$- fore the Judgement feat of Cbrift. that every one may rececive the things done in bis body } accord* ing to that he hath d^ne^bether it be goodtr bad. Knotting therefore the terrours of the Lord m perftvaae men. T is not unlikely, that fbme ofthofeivits that are taken more with things new then with things NccefTary, will marvel that I choofe fo com- mon a fubje&,|and tell me ihat they all know thisalrea- dy. But I do ft purpofely upon thefe following B a Con* (2) Confident ions, i. Becaufe I well know, that it is thefe Common Truths that are the great and neceffary things which mens evertafting * happinefsormifery doth moft depend upon^ You may be ignorant of many Gontroverfies and Inferiour points, without the danger of your fouls, but fo you cannot of thefe Funda- mentals. 2. Becaufe its apparent by the lives of men,that few know thefe Common Truths favingly, that think they know them. 3. Be- caufe there are feveral degrees of knowing the fame Truths,and the beft are imperfe& in dc- gree,the principal growth in knowledg thatwe ihould look after,is not to know morel matters then we knew before, but to know that better and with a clearer light and firmer apprehen- fion 3 which we darkly andfldghtly knewbefore You may more fafely be without any. know- ledge at all of many lower Truths, then with- out fome further degree of the knowledge of thole which you already know. 4. Befides it is known by fad Experience, that many pe- rifh who know the Truth, for want of the confederation of it:and making ufe of what they know, and fo their knowledge doth but con- demn them. We have as much need therefore to teach and help you to get thefe Truths which you know into your hearts and lives, as totellyou mw«. 5. And indeed, it is the im- <■ preffion ( v 3> predion of thefe great and Maftcr-TrutlK, wherein the vitals and eflentials of Gods Image upon the foul of man doth confift : And it is thefe Truths that are the very Inftruments of the great works that are to be done upon the heart by the Spirit and our fclves. In the right ufe of thefe it is that the Principal part of the skill and holy wifdom of a Chriftian doth confift \ and in the diligent and conftant ufe -of thefe Heth the life and trade of Chriftia- nity. There is nothing amifs in mens hearts or lives, but it is for want of found knowing and believing, or well ufing thefe Fundamentals. 6. And moreover, methinks, in this choice of my fubjed:, I may expect this advantage with the Hearers, that I may fpare that labour that elfc would be neceffery for the proof of my Do&rine : and that I may alfo have eafier ac- cefsto your hearts, and have a fuller ftroak at them, and with lefs refinance. If I came to tell you of any thing not Common, I know not how far I might eHpeft belief from you. Yc might (ay Thefe things are uncertain to us, or all men are not of this rmntLBut when every Hearer con'clTcth the truth ofmyDo3:rine,and noman can deny it,without denyingChriftianity it feif, I -hope I may expert that your hearts fhould the fooner receive the impreflion of this Do- ctrine, and the fooner yield to the duties which b 3 r> it dire&s you to : and the eafier let go the fins which from fo certain a Truth (hall be dis- covered. The words of my text, are the reafon which theApoftle giveth both of his perfwading other men to the Tear of God, and his care to approve to God his own heart and life. They contain the Aflertion and Defcription of the great Judgement,and one ufe which he makes of it. It affureth us, that Judged we muft be> and who muft be fo Judged,and : £y nbom, and about what and on what terms ^ and to what end, The meaning of the words, fo far as i^ necef- fary,I fhall give you briefly. We all, both we Apoftles that preach the Gofpel, and you that hear it fUHJt> willing or unwilling, there is no avoiding it, Appear, (land forth or make your appearance,and there have your hearts & ways laid open, and appear as well as we. Before the Judgement feat cfChrift i i. e. before the Re- deemer of the world, to be Judged by him as our Rightful Lord, 'that every one* even of all mankind which are,wcrc,or (hall be, without exception > May receive, that is, may receive his fentence adjudging him to his due; and then may receive the execution of the fentence* and may go away from the barr with that Reward or PunHhment that is his due according to the law by which he is Judged. Zfcf things done in bis body, (5; Wysthat is,the due Reward of the works done in his bcyly>or as fome copies read ityjhe things proper to the body^u e. due to the man, even bo- dy as well as foul. According to what he hath done, whether it be good or bad: i.e. This is the caufeto be tried and Judeed,whether men have done well or ill, whiles tney were in the flefh * and what is due to them according to their deeds.Knowing therefore, &c. i.e. Being certain therefore that the(e things a* e fo,and that fuch a Terrible Judgement of Chrift will come, we perfwade men to become Chriftians,and live ac fuch,that they may then fpeed well, when others (hall be deftroyed i or as others, Knowing the fear of the Lordy that is the true Religion, we perfwade men. ~Do&. i. There will be a Judgement. VoQ. 2. Chrift will be the Judge. T>o8. 3. All men (hall there appear. Doll. 4. Men (hall be then Judged according to the works that they did in the flefh, whether good or evil. VoS. 5. The end of Judgement is,that men may receive their final due by Sentence and Execution. VoS. 6* The knowledge and consideration of the terri- ble Judgement of God, Chould move us Co per- fwade, and men to be perfwaded to calefull preparation. The ordinary method for the handling of this fabjedt of Judgement fhould be this. 1. To B 4. (hew (hew you what Judgement is in the General, and wh£t it doth contain ; and thatts I. The p'erfons; 2.Thecaufe. 3. The A&ions. i.The parties are, 1. the Accufer. 2. the Defendant. 3. Sometime Aflrftants. 4. The Judge. 2. The caufe contains. 1; The Accufa.tion, 2. The Defence. 3 . With the Evidence of bbth. 4. And theMerit.The merit^of the caufe is as it agreeth with theLawandEquity^.TheJudicial anions are,I.Introdu&oitf. 1. Citation. 2.Compulfion if need be. 3. Appearance of the Accuftd. JI. Of the Effencc of Judgemeut, 1. Debate by 1. the Accufer. 2.Defendant ) called the Difcep- tat ion of the caufe. 2. By the Judge. 1. Explo- ration. 2. Sentence. 3 . To fee to the executi- on : But becaufe this Method is lefs fuitable t° your capacities, aed hath fomething humane 3 I will reduce all to thefe following heads. 1. I will (hew what Judgement is. 2. Who is the Judge : and why. 3. Who muft ! be Judged. ■4. Who is the Accufer. 5. How the citation, conftf aint and appear- ance will be. 6. What is the Law by which men fliall be judged. 7. What will be the caufe of the day: what the Accufation,and what muft be the juft Defence. 8. What will be the Evidence. ,?. What C7J> 9. What are thofe frivolous inefficient ex- oiies by whkh the unrighteous may think to cfcape. io. What will be the fentence : who (hall liye^ and who (hall live i and what the Reward and Punifhment is. ii. What are the Properties of the Sen- tence. 1 2. What and by whom the execution will be. In thefe particular heads we contain the whole Doftrineof this Judgement, and in this more familiar method (hall handle it. I. rjO R the firft, Judgement, as taken large JL (y.comprehendeth all the forementioned particulars j As taken motefirittly for the Aft of the Judge, it is the trial of a Controverted cafe. In our cafe note thefe things follow- ing. i. Gods Judgement is not intended for any Difcovery to himfelf of what he knows not al- ready . he knows already what all men are ; and what they have done : and what is their due : But it is to difcovcr to others and to men themfelves the ground of his fentence,that fo his Judgement may attain its end : for the £loriiying his grace on the Righteous, and for i the c8) the convincing the wicked of their fin and de- fert, and to fhew to all the world the Righte- oufnefs of the Judge, and of his Sentence and Execution, Ram. 3. $,26. andRvere, ("though it were not fufficient to bring them to believe \ ) and which fhould have led them toRepentance. Rom* 2. 4. For the negleding of which they juftly perith v and not meerly for finning againft the law that was given man in innocency : Were that fo, Chriit woul and be ignorant of it your felves, yet cannot you hide it from God. Never did there a thought pafs thy heart, or a word pafs thy mouth, which God was not acquainted with : and as he knows them,fo doth he obferve ttum He is not aslmperfed man,taken up with other bufinefs fo that he cannot mind AlKAs eafie i; it jvith him'to obferve everyThought,or Word, or A&ion of thine, as if he had but that one in the world to obferve:and as eafie to obferve each particular finner,as if he had not another creature to look after in the worl^.He is a fool indeed that thinks now that God takes no no- tice of him, Ezei^.S. 12. and 9.9. or, that thinketh then to efcape in the croud : He that found out oneGueft that had not on a wedding Garment,Mif.22. 12. will then find out every unholy foul, and give him fo fad a falutation as (hall make him fpeechlefs. Job 1 1 . 1 1 . For be kporretb vain man \ hefcetb mcfydnefi alfo> and will he not conftder it ? 2. It is not pollible that any (hould fcape at thatDay by any Tricks of wit tnd falle Reafon- ing in their own Defence. God knoweth a found Afifwer from an unfound, and a Truth from a Lye. Righteoufnefs may be perverted hereon earth, by outwitting the Judge \ but ic will it not be then ; To hope any ot this i> to it*;) to hope that God will not be God. It is in vain then for the unholy man to fay he is holy > or for any (inner to deny, or excufe, or extenu- ate his fin: To 'bring forth the counterfeit of any Grace, and plead with God any (hels of hypocritical performances, & to think to prove a Title to heaven by any thing ftiort of Gods Condition, all thefe will be vain attempts, 3. And as impoffible will it prove by fraucJor flattery, by perfwafion or bribery > or by any other means, to pervert Juftice by turning the mind of God who is the Judge : fraud and flattery,bribety and importunity may do much with weak men j but with God they will do nothing. Were he changeable and partial, he were not God. 4. If God be Judge, you may fee the Ca- vils of Infidels are foolifh, when they ask, How Ung mil God he in 'trying and Judging fo many perfiniy and taking an account off* many Words ^ and thoughts ana Deeds ? Sure it mil he a long time , and a difficult vpot]^ As if God were as man, that knoweth not things till he feek out their Evidence by particular figns. Let thefe fools understand, if they have any under (tend- ing, that the infinite God can (hew to every man at once, all the thoughts, and words, and a&ions that ever he hath been guilty of. And in the twink of an eye, [even atone view, can can make all the world to fee their ways and their defervings,Caufing their Confciences and Memories to prefent them all before them in fuch a fort as (hall be equivalent to a verbal debate.P/j/. 50.2 1^22. he will fet them in order before them. 5. If Jefus Chrift be the Judge, then what a comfort muft it needs be to his members, that he (hall be Judge that loved them to the death, and whom they loved above their lives, and he who was their Rock of hope and ftrength, and the defire and delight of their fouls ! 6. And if Jefus Chrift muft be the Judge,whac confufion will it bring to the faees of his ene- mies, and of all that fet light by him in the day of their vifitation > to fee Mercy turned againft them, and he that dyed for them, now ready to condemn them : and that blood and grace which did Aggravate their fin, to be pleaded againft them, to the increafe of their mifery ; how fad will this be ! 7. If the God of Love,and Grace and Truth, be Judge, then no man need to fear any wrong. No fubtilty of the Accufer, nor darknefs of Evidence; no prejudice or partiality, or what foever elfe may be imagined, can there appear to the wrong of your caufe. Get a good caufe and fear nctthing: an^ if your cauie be bad, nothing can deliver you. III. FOR (14) II I. COR the third Point, Who are they Jl ? that waft be Judged ? Attfiv. All the rational Creatures in this lower world. And it feems, Angels alfo, ei- ther all, or fome: Eut becaufe their cafe is more darkly made known to us, and lefe concerns us, we will pafs it by. Every man that hath been made or born on earth ( except Chrift, who is God and man*, and is the Judge) muft be judged. If any foolifli Infidels (hall fay, When (hallfo great a number fiand ? I anfwer him, That he knoweth not the things invifible > ei- ther the nature of Spirits and fpiritual bodies, nor what place,containeth them, or how \ but eafily he may know that he that gave them all a being, can fuftain them all, and have room for them all, and can at once difclofe the thoughts of all, as I faid before. Thefirft in Order to be judged, are, the Saints, Mat* 25. and then with Chrift they* (hall judge the reft of the World, 1 Cor. 6. 2, 3. not in an equal authority and commiffion with Chrift, but as the prefent approvers of his Righteous Judgement.The Princes of the earth fhall ftand then before Chrift, even as the Pea- fants > and the honourable as the bafc j the rich 4t an«f en; and the poor (hall meet together, and the Lord (hall judge them all, Prov. 22. 2. No men (hall be excufed from (landing at that Bar, and giving up their account, and receiving their doom. Learned and unlearned, young and old, godly, and ungodly, all muft itand there.Iknow fome have vainly imagined, that the righteous (hall not have any of their fins mentioned, but their graces and duties only j but they confider not, that thmgs will not then be tranfa&ed by words as we do now, but by cleeer difcoverics by the infinite Light •, and that if God (hould not difcover to them their fins, he would not difcover the Riches of his Grace in the pardon Qf all thefe (ins : even then they muft be hum- bled in themfelves, that they may be glorified and for ever cry,Not unto us Lord, but unto thy name be the glory. IV. rjOPv the Forth Particular, Who mU r be the Accufer > Anfo. 1. Satan is called in Scripture the Accufer of the Brethren, Rev. 12. 10. and we find in Job 1 . and other places, that now he doth pradtife even before God : and therefore wc judge it probable that he will do fo then. But we would determine of no- ^ C thing (i6) thing that Scripture hath not clearly deter- mined. 2. Confcience will be an Accufer, though efpecially of the wicked, yet in fome fence of the righteous •, for it will tell the truth to all : and therefore fo far as men are faulty, it will tell them of their faults. The wicked it will accufe of unpardoned fin, and of finunrepent- edof> the godly only of fin repented of and pardoned. It will be a Glafs wherein every man may fee the face of his heart and former Life,#.0m. i. 15. 3. The Judge himfelf will be the Principal Accufer: for it is he that is wronged, and he that profecutes the caufe, and will do jufticc on the wicked'; Godjudgeth even the righteous themfelves to be finners, or elfe they could not be pardoned finners. But he judgeth the wick- ed to be impenitent, unbelieving, unconverted finners. Remember what I faid before, that it is not a verbal accufation, but an opening of the truth of the caufe to the view of our felves and others, that God will then perform. Nor can any think it unworthy of God to be mens Accufer by fuch a difclofure, it being no difhonour to the pureft light to reveal a dung- hill, or to thegreateft Prince to accufe a Tray- tor. Nor is it unmeet that God (hould bz both Accufer and Judge > feeing he is both abfolute Lord Ci7) Lord, and perfe&ly juft, and fo far beyond all fufpition of In juftke. His Law alfo doth virtu- ally accufeJM?.5 45. bat of this by it (elf. V. rjOR the Fifth Particular, How will the Ml firmer s be called to the Bar ? Anfo. God will not ftand to fend them a Citation, nor require him to make his volun- tary Appearance: but willing or unwilling, he will bring them in. 1. Before each mans particular Judgement he fendeth Death to call away his foul, a furly Serjeant, that will have no Nay : How dear fo ever this world may be to men, and how loth fo ever they are to depart, away they muft, and come before the Lord that made them ? Death will not be bribed. Every man that was fet in the vineyard in the morning of their lives muft be called out at evening to receive ac- cording to what he hath done : then muft the naked foul alone appear before its Judge and be accomptible for all that was done in the bo- dy : and be fent before till the final judgement to remain in happinefsor mifery, till the body be raifed again, and joyned to it. In this appearance of the foul before God, it feemethby Scripture, cha' there is feme Mini- 1 C 2 ihy ftry of Angels > for Luk§ i<5. 22. it is faid that the Angels carried Lazarus, that is, his foul, into Abrahams bofom. What local motion thereis, orfituation offouls, isnofit matter for the enquiry of Mortals : and what it is in this that the Angels will do, we cannor clearly underftand as yet s but moft certain it is, that as fbon as ever the foul is out of the body, it comes to its account before the God of Spi- rits. 2. At the end of the world the bodies of all men (hall beraifed from the earth, and joyned again to their fouls » and the foul and body (hall be judged to their endlefsftate* and this is the great and general Judgement, where all men (hall at once appear. The fame power of God that made men of nothing, will as eafily then new-make them by a Refurrc£ion \ by which he will add much more perfe&ion, even to the wicked in their Naturals, which will make them capable of the greater mifery *, even they (hall have immortal and incorruptible bo- dies, which may be the fubjedts of immortal woe, 1 Cor. 15. 53. John 5.28,25?. Of this Refurre&ion, and our Appearance at Judgement, the Angels will be fome way tht Minilkrs: as they (hall come with Chrift to Judgement, fo they (hall found his Trumpet, iT&/4.id.andtheyfhall gather the*wicked out (IP) out ofGods Kingdom v and they (hall gather the Tares to burn them, Uatth. 13. 39,40,41. in the end of the world the Angels (hall come forth and fever the wicked from among the juft, and (hall caft them into the Furnace of fire, M*f. i74?)5o. FO R the fixth particularly, What Law U it that men/hall be Judged by ? Anfw. That which was given them to live by : Gods Law is but tbeftgn of bis mllf> teach hi what Jhall be due from us and to us > before wcfellhegaveusfuch a Law as was fuitable to our perfe&ion j when we had finned and turned from him, as we ceafed not to be his creatures, nor he to be our Lord, fo he de* ftroyed not his Law, nor difcharged or abfbl- ved us from the duty of our obedience- But becaufe we ftood condemned by thy Law , and could not be Juftirted by it, having once TranfgreflTed it, he was pleafed to make a Law cfGrace,even a new, aremyding Law, by which we might be fa ved from the deferved punifh- mcnt of the Old. So we {hall be tryed at Judgement upon both thefe Laws, but ul- timately upon the Lalh The firft Law commanded perfed Obedience, and thrcat- C 3 nci do) ned Death to us if ever we difobeyed > the fe- cond Law finding us under the Guilt of iin againft the firft, doth command us to Repent and Believe in Chrift, and fo to return to God by hinrr, and promifeth us pardon of all our fins upon that Condition, and alfo if we perfevere, everlafting Glory. So that in Judgement though it muft be firft evinced that we are fin- rters,and have deferved Death according to the Law of puer nature** yet that is not the upfliet of the Judgment. For the enquiry will be next, whether they have accepted the remedy, and fo obeyed the Law of grace, and performed its Condition for pardon and falvationj and up- on this our Life or Death will depend. It is both thefe Laws that condemn the wickedjbut it is only the La wot grace that juftifieth the righteous. Obj. But bowfhatt Heathens be judged by the Law of grace , that never did receive k ? Anfa. The exprefs Gofpel fome of them had not, and therefore (hall not dire&ly be judged by iubut much of the Redeemers mercy they did enjoy, which fhnuld have led them to repent, and feek out afte Recovery from their mifery.and to come nearer Chrift \ and for the negleft and abufe of this, they (hall be judged, and not meerly for finning againft the Law that was given us in pure innocency ; So that Chtift I (21) Chrift as Redeemer (hall judge them as well as others : though they had but one Talent, yet tnuft they give an account of that to the Re- deemer,from whom they recived it.But if any beunfatisfied in this, let them remember, that as God hath left the ftate of fuch more dark to u?,md the terms on which he will judge them* fo doth it much more concern us to look to the terms of our own Judgement. Obj. Bnthorvjh all infants be judged by the Gofpel, that vcm uncapable ufit ? Anftv. For ought i find in Scripture, they fiand or fall with their parents, and on the fame terms \ but I leave each to their own thoughts. VII. p O R the feventh head, What mil be JL the caufe of the day to be inquired af- ter ? what the accufation^ and what the Vejcnce ? Anfrv. This may be gathered from what was laft faid. The great caufe of the day will be to enquire and determine who (hall die, and who fhall live, who o* ~»ht to go to heaven > and who to hell for erer^according to the Law by which they muft then be judged. i. As there is a twofold Law by which they mufi be judgedj) fo will there then be a two- C 4 fold (21) fold Accufafidn. The firft will be, that they were/i«wr/,and fo having violated the Law of God, they Deferve Everlafting Death, accord- ding to that Law : If no defence could be made, this one accufation would condemn all the world \ for it is mod certain that all are finners, and as certain that all fin deferveth Death. The only defence againft this Accu- fation lycth in this Plea*,Confe(Iing the charge, we muft plead thatChrift hath fatisfied for fins, and upon that confideration God hath forgi- ven us,and therefore being forgiven, we ought not to be punifhed \ To prove this we muft fhew the pardon under Gods hand in theGof- pel. But becaufe this pardonfcig Aft of the Golpel doth forgive none but thofe that Repent and believe, and fo return to God, and tolincere Obedience for the time to come \ therefore the next Accufation will be, that t»e did not perform tbefe Conditions of fo r givenefr > and therefore beingVnbelicvcrs y Impenitent and Rebels againft the Redeemer, we have no right to pardon,, but by the fentence of the Gofpel? are lyable to a greater punifhment for tbti contempt of Chrift and Grace. This Accufation is either true or falfe : where it is true, God and Con- fciencc,\vho fpeak thetruth,may well be faid to be the Accufers; ^here it is falfe, it can be only the work of Satan the malicious advfrfiry who, (*3) r who,as we may fee wjobs cafe,will not ftick to bring a falfo Accufation. It any think that the Accufer will not do (6 vain a work, at leaft they may fee that potenti- ally this is the Accufation that lyeth againft us, and which we muft be juftified againft. For all Jui^if cation implyeth an Atiual or Potential Accufation. He that is truly accufed of final Impeniten- cy, or Unbelief, or Rebellion, hath no other Defence to make *, but muft needs be condem- ned. He that is fallly accufed of fuch non-perfor- mance of the condition cf Grace, muft deny the Accufation, and plead his own perfbnal Righteoufnefs as againft that Accufation i and produce that Faith, Repentance and fin- cere Obedience and Perfeverarce by which he fulfilled that Condition, and fo is Evange- lically Righteous inhimfelf, and therefore hath part in the blood of Chriit which is inftead of , a Legal righteoufnefs to him, in all things elfe, as having procured him a pardon of all his iin, and a right to evcrlafting glory. And thus we muft then be juftified by Chriftsfausfa&ion only, againft the accufati- on of being fntners in general^ and of deferring Gods wrath for the Breach of the Law of works: But we muft be juftified by our faith, ^ rqpen ♦ repentance and finite J*g*^J£j againft the Accufation of being / j having not petformed the Con ^ promiie, and fo having no pan his Benefits. . h u f e f Sothatinfummyoufee, that «,e known tinners, yb»««g in hltn and his on his terms, ™ d X^^, havc folfaken benefits, or not > Whet ^ r l " > , h - fofaith . this vain world forhirmandlovedm fully, that the have manifefted £ ; ^ is the meaning of Wt. a 5- . fed an a vi . ry is made to be,whether th^ ta* fitedhiminhis members, or not ^ whether they have fo -far £ved him Redeemer, and God * J^^ig to manifefted this to his memb« a 6 Opportunity, ^^^.S labour, •orlofs of all ; Seeing Qa | ' f love by, and coft, are fitter to ^^ feifi _ then Empty Complements and t>ar Whether it be pu^jjf Stfefc or only taken fa. V^**™^ to the and have deferved Deatn act B d , Lavofmr^ and that Chnft M» ^ (25) by his death, is all one as to the matter in hand,feeing Gods enquiry is but the Difcove- ry and Convidtion of us> But the lafl Qjeftion, which muft decide the Controveriie, will be, whether we have performed the condition of the Gofpel ? I have the rather alfo faid all this, to (hew you in what fenfe thefe words are taken in the text, that Every man fh all be Judged according to what he bath dene in tbeflcjhy whether it be good or bad. Though every man be Judged worthy of Death for finning, yet every man (hall not be Judged to dye for it . and no man (hall be Judged mrthy of Life for his good works: It is therefore according to the Gofpel, as the rule of judgment, that this is meant. They that have Repented and believed,and re- turned to true, though imperfett Obedience, (hall be Judged to everlafting Life, according to thefe works •> not becaufe thefe works Ve~ ferve it, but becaufe the free Gift in the Gofpel through the blood of Chriit,, doth make thefe things the critic/* of our poifefting it. They that have lived and dyed Impenitent Unbelie- vers and Rebels againd Chriil ', (hall be judged to everlafting puni(hment, becaufe they have deferved it both by their lin in general againft the Law and by thefe fins in fpecid againft the Gofpel. This is called the Merit *f the (26) Canfe^thzt is, what is a mans due according to the true meaning of the Law > Though the due may be by free gift. And thus you fee what will be the caufe of theDay ,and the matter to be en- quired after and dccided,as to our life or death. VIII. TH E next point in our method,is, X to (hew you, Wfyt mil be the Evidence cf the Caufe ? Anfa>. There is a fivefold Evidence among men. i. When the fad: is notorious. 2. The knowledg of an unfufpe&ed Competent Judg. 3. The parties Confeffion. 4. Witnefs. 5. In. ftruments and vifible effe&s of the a&ion. AH thefe Evidences will be at hand,and any one of them fufficient for the convi&ion of the guilty perfon at that day. 1. As the fins ofallmemfo the Impenitency and Rebellion of the wicked was notorious or at leaft will be then. For though fome play the hypocrites^and hide thcmatter from the World and therafelves,yet God (hall open their hearts and former lives to themfelves,and to the view of all the world. He (hall fet their fins in order before them fo, that it (hall be utterly in vain to deny or excufe them. If any men will ihen think to make their caufe as good to God as they can now do tp us, that are not able to fee their (2 9 ) d.lfully before their Judge ? that know every tf fc y their Judge is looking on them while *hey forget him, and give up themfelves to the world, and yet go on even under his eye, as if to his face they dared him to punifh them > 3. The third Evidence will be, Thefinneri Confeffion. God will force their own Confid- ences to witnefs againft them, and their own tongues to confefs the Accufation. If they do at firft excufe it, he will leave them fpeech- lefs, yea and condemning themfelves before they have done. Oh what a difference between their lan- guage now and then / Now we cannot tell them of their fin and mifery 5 but they either tell us of our own faults, or bid us look to our felves, or deny or excufe their fault, or make light of it: but then their own tongues (hall confefs them, and cry out of the wilful folly that they committed, and lay a heavier charge upon them then we can now do. Now if we tell them that we are afraid they are unrege- nerate , and left their hearts are not truly fet upon God *, they will tell us they hope to befavedwith fuch hearts as they have : But then* Oh how they will confefs the folly and falfenefs of their own heart* You may fee a little of their cafe even in defparing tinners on earth, how far they are from denying or excu- - , fing (So) fing their fins. Judas cryes out, I have finned in betraying Innocent blood, Mat. 27. 4. out of their own mouth (hall they be Judged. That very tongue that now excufeth their fin,will in their tormentt be their great Accufer. For God will have it fo to be- 4. The fourth Evidence will be the wityufs of others. Oh how many thoafand witnefles might there be produced, were there need to convince the guilty foul at that day ! 1. All the Minifters of Chrilt that ever preached to them, or warned them, will be fufficient witnefles againft them: We mujl needs teftifie that wc preached to them the truth of theGofpel, and they would not believe it. We preached to them the goodnefs of God, yet they fet not their hearts upon him > we (hewed them their fin, and they were not hum- bled.Wetold them of the danger of an unrege- nerate ftateand they did not regard us ; we ac- quainted them with the abfolute necefsity of holinefs, but they made light of all : We let them know the deceitfulnefs of their hearts, and the need of a clofe and faithful examinati- on, but they would not beftow an hour in fuch z work > nor fcarce once be afraid of being rniftaken and mifcdlrying. We let them know the vanity of this world, and yet they would not foifake it. no not for Chrift and the hopes of / C30 of glory : we told them of the everlafting felici- ty they might attain, but they would not fet themfelves to feek it. What we (hall think of it *JEwi,theLord knows* but furely it feemeth n$w to us a matter of very fad confideration, that we mull be brought in as witnefles againft the fouls of our neighbours and friends in the flefh. Thofe whom we now unfeignedly love, and would do any thing that we were able to do for their good, whofe wel- fare is dearer to us then all worldly enjoyments* Alas, that we muft be forced to teftifie to their faces for their condemnation ! Ah Lord, with what a heart muft a poor Minifter ftudy, when he conGdereth this, that all the words that he is ftudying muft be brought in for a witnefs againft many of his hearers ! with what an heart muft a Minifter Preach, when he re- membreth that all the words that he is fpeak- ing muft condemn many, if not moft of hi> hearers ? Do we defire thisfad fruit of our La- bours ? No, we may fay with the Prophet, jFer. 17*1(5. I have not defired the vpoful dsy, thon kjtwejl : No, if we deiired it,vve would not do io much to prevent it : we would not ftudy, and preach, and pray, and intreat men, that if it were polGble we might not be put on fuch a task. And doubtlefs itftiouldmake every ho- neft Minifter ftudy hard, and pr3y hard, and D intreat C30 in treat hard,and ftoop low to men, and be ear- ned with men in feafon and out of feafon, that ifitmaybe, they may not be the condemners of their peoples fouls. But if men will not hear,and there be no remedy, who can help it ? Chrift himfelf came not into the world to con- demn men, but to fave them, and yet he will condemn thofe that will not yield to his faving work : God takes no pleafure in the death of a £nner,but rather that he rcpcnt,and return,and live, Ezek. 18.23.32. and yet he will rejoyce over thofe to do them hurt, and deftroy them that will not return, Di^.28.63. And ifwc muft be put on fuch a work, he will make us like minded. The Holy Ghoft tells us,that the Saints (hall Judge the world, 1 Cor. 6. 2, 3. and if they muft Judge,they will Judge as God Judgeth > you cannot blame us for it finners : we now warn you of it before hand, and if you will not prevent it, blame not us, but your ielves. Alas ! we are not our own Matters; £s we now fpeak not to you in our own names, (6 then we may not do what we lift our felves > or if we might, our wills will be as Gods will. God will make us Judge you, and witnefs againft you i> Can we abfolve you, when the righteous God will condemn you ? when God is againft you, whofe fife would you have us be of? We muft be eimer againft Gtd or you > /^* And (33) And can you think that we (hould be for any one againft our Maker and Redeemer ? We muft cither condemn the Sentence of Jefus Chrift, or condemn you i and is not there more reafon to condemn you then him? can we have any mercy on you, when he that made you will not lave yo j, and hetthat formed you, will (hew you no mercy? If a* 27.1 1. yea when he that dyed for yoa, will condemn you, (hall we be more merciful then God ? But alas / if vvc fli )uH be fo foolifh and unjuft, what good would it do you?If we would be falfe witnefTes and partial |udges,ic would not fave you* we are not Juftiried if we abfolve our felves,i Cor* 4.4.how unable then (hall we beagainft Gods Sentence to juftifie you ? if all the world (hould (ay, you were holy and penitent, when God knows you were unholy and impe- nitent, it will do you no good. You pray every day that his will may be done, and it will be done :It will be done upon you. becaufe it was not done by you. What would you have us fay, if God ask us, Viiyou tell this ftnner]of the need of Chriji^ of the glory of the world ta comty and the vanity of this} Should we lye, and fay we did not ? what (hould we fay it he ask us, Did not you tell them tbt mifery of their natu- ral jiate \ and what would become ef them if they were rut mad* new ? Would you have us lye x D 2 to to God.and fay we did not? Why,if we did not ' your blood will be required at our hands, Ezekjelzj.d. and 3, 18. and would you have us bring your blood upcn our own heads by a lye ? Yea, and to do you no e;ood, when we know that lyes will not prevail with God?No, no, tinners we muft unavoidably tcflifie to the confufion of your faces^ if God ask us, we muft bear witnelsagainft you and fay, Lord, we did what we could according to our weak abi- lities, to reclaim them : Indeed our own thoughts of everlajiing things were fo low, and our hearts fo dull , that we muji confefs we did not follow them fo clofe, nrfpeakfo earncjily as' we Jhould have done : we did not cry fo loud, or lift up our voice as a Trumpet to awaken them (na. 58. 1.) we confefswe did ?iot fpeak to them with fuch melting compaf- fion, and with fuch jircams of tears befeech them to regard, as a matter of fuch great concernment jhould have been fpoken with i we did not fall on our knees to them, and fa earnejlly beg of them for th e Lvrds fakg, to have mercy upon their own fouls, as we Jhould have done. But yet we told them the Mejfage of God v and weftudyed tofpeahjt to them as plainly and as liycingiy as we could. Fainrve would have convinced them of their fin and mifery y but we ami d not: fain we would have dtawn thtmtotht 3Q^ r ,\ititn admiration of ChrilU but tlyey made light of tt^ Mat. 22.5. JVe would fain have brought them t) the contempt of this vain world, and to fet their mind on the world to came, but we cjtrfd not > Some companion thou kpowtji Lord we had to their fouls'^ many a weeping or groaning hmr we have had infecret \ becaufe they would not hear and obey \ andfomefad complaints we have made over them in public^: We told them that they mujijhortly dye and come to Judgement i and that this world wculd deceive them , and leave them in the dufi : we, told them that the time was at hand when nothing but Chriji would do them good, and nothing but the favour of 'God would be ftfficient fr their happinefs : but we could never get them to lay it to heart* Many a time did we in- treat them to tbinkfoberly of this life^ and the life tocome^ and to compare them together with the Faith ofChrijlians and the reafon of men : but they would not do it : many a time did We intreat them but to takg now and then an hour in fecret t& confder who made them^ and for what he had nude them^ and why they werefent into this world and what their bufuufs here is : and whether thy are going-, and how it will go with them at th later end: But we could rever get moji of them t,: fpend one hour in fcrious thoughts of thefe weighty matters. Miny a time dll we intreat tl cm to try whctbcrtheywercRegencrate or not? D 3 wbtthir **fo*fcer Chrifl and his Spirit were in them , or not ? Whether their fouls were brought bachjo God by Sanftification > but they would not try : Wedidbefeech them to make Jure worl^and not leave fitch a matter as cverlajling Joy or Tor- ment to a bold and mad adventure > but we could not prevail. We intreatedthem to lay all other bit- fmeffes afide a little while in the world, and tt inquire by the direction of the word of God what would become of them in the world to come \ and to Judge themfelves before God came to Judge them feeing they had the Law and rule of Judge- ment before them : but their minds were blinded and their hearts were hardned, and the profit and pleafure and honour of this world did either flop their ears, or quickly fleal away their hearts, (o that we cuold never get them to a fober confede- ration^ nor ever win their hearts to God* This will be the wimefstha: many a hundred MinUtersof the Gofpel mult give in againft the fouls of their people at that day. Alas, that ever you fhould cil\ this upon us! For the Lords fake Sirs, pitty your poor Teachers if you pitty not your (elves. We had rather go a 1000 miles tor you s wc had rather be (corned ard abuftd for your fakes, we had rather lay our hands under your feet and be- feech you on our knees with tears, vv^re wc able, then be put on fuch a work as this. It is is you that will do it it it be done. We had ra- ther follow you from houfe to houfe , and teach and exhort you, if you will but hear us, and accept of our exhortation. Your fouls are precious in our eyes-, for we know they were Co in the eyes of Chrift, and therefore we are loth to (ee this day *, we were once in your cafe,and therefore knowjwhat it is to be blinds and care- lefs,and carnal as you are, and therefore would fain obtain your Deliverance But if you will not hear, but we muft accufe you, ,md we mt^l condemn you?The Lord Judge between you $i us. For we can wicnefs that it was full lore againft our wills.We have been fiulty indeedin doing no more for you, and nor following you with reftlefs Importunity,CtheG ^od Lord for- give us*, ) but yet we have not betrayed you by filence. 2. All thofe that fear God, that have lived among ungodly men, will alfo be fufficient wit- neffes againft them. Alas/ they mud be put up- on the fame work, wich is very unpleafant to their thoughts,as Minifters are.-They muft wit* nefs before the Lord, that they did as friends and neighbours admoni(h them : that thsy gave them a good example , and endeavoured to walk in holinefs before them •, but alas ! the moll did but mock them,and call them Pu- ritans and precife fools,and they made more ado then needs for their falvation : They muft be D 4 forced C3«) forced to teftifie, [Lord we would fain have drawn them with us to hear the word and to read it, and to pray in their families , and to fandfcifie the holy day^and take fuch happy Op- portunities for their fouls j But we could not get them to it ^ we did in our places what we were able to give them the example of a God- ly Converfation, and they did but deride us \ they were readier to mark every flip of our lives and to obfervc all our infirmities, and catch at any Accufation that was againft us, then to follow us in any work of holy obedience,or care for our everlafting peace •,"] The Lord knows it is a moft heavy thing to confider now, that poor ncighbouis muft be fain to come in againft thofe they love fo dearly, and by their Teftimo- ny to Judge them to perdition. Oh heavy cafe to think of^ that a matter muft witnefs againft hisownjervant ! Yea a husband againft his own wife, and a wife againft her husband, yea parents againft their own children , and fay » [Lord,I taught them thy word but they would not leai;n ; I told them what would come on it, if they returned not to thee > I brought them tp Sermons , and I prayed with them and for them. I frequently minded them of thefe everlafting things, and of this dreadful! day which they now fee. But youthful lufts and the temptations of the fkfli and the Devil led (S9) led them away, and I could never get them throughly and foundly to lay it to their hearts.] Oh ycu that are parents, and friends, and neighbours, in the fear of God beftir you now that you may not be put to this at that d*y of Judgement.Oh give them no reft,take no nay of them till you have perfvvaded their hearts From this world to God, left you be put to be their condemners : It muft be now that you muft prevent it, or elfe never > now while you are with them, while you and they are in the flefh together,which will be but a little while : Can you but now prevail with them,all will be well, and you may meet them Joyfully before the Lord. 3 . Another witnefs that will teftifie againft the ungodlyat that day,will be thcirfinful com- panions.-thofe that drew them into fin, or were drawn by them, or joyned with them in t.Oh little do poor drunkards think, when they fit merrily in an Ale-houfe,that one of them mult bear witnefs againft another and condemn o.ie another : If they thought of this, me thinks it (hould make them have kfs delight in that company ; Thofe that now joyn with you in wickcdnefs,fhall then be forced to witnefs, [JconfefsLord,I did hear him fweir and curfe \ I heard him deride thofe that feared the Lord, and make a j eft of a holy life : I ftvv him in the AJehoufe when he fhculd be hear- r4o) ing the Word ef God, or reading, or calling upon God,and preparing for this day ^ I joyn- ed with him in flefhly delights, in abufing thy creature and our own bodies.*] Sinners, look your companions in the face the next time you are with them, and remember this that I now fay ^ that thofe men (hall give in Evidence againft you, that now are your afTociatesin Jail your mirth > Little thinketh the fornicator and luftful wanton, that their finful mates muft then bear witnefsof that which they thought the dark had concealed, and tell their fharne before all the world. But this muft be the fruit of fin. Its meet that they who encouraged one another in fin, fhould condemn one ano- ther for!it. And marvail not at its' for they ifhall be forced to it whether they will or no ; Light will not then be hid : They may think to have fome eafe to their confciences,by accu- fing and condemning others. When Adam isqueftioned for his fin, he prefently accufeth the woman, Gen. 3. 12. when J ndas his con- science was awakencd,he runs to the Pharifees with the money that drew him to it, and they caft it back in his own face, See thou to itjwhat istbsttous? Mat. 27. 4>5,6. Oh the cold comfort that finners will have at that day ! and the little plcafure that they will find ii re- tnembring their evil waies ! Now when a for- nicator nicator or a worldling, or a merry voluptuous man is grown old, and cannot ad all his fin again, he takes pleafure in remembring and telling others of his former folly ; what he once was, and what he did, and |the merry hours that he had i but then when finners are come to themfelves a little more, they will re- member and tell one another of thefe things with another heart. Oh that they did but know now how thefe things willthen aflfcft them ! . 4. Another vvitnefs that willthen rife up againftthem, will be the very Devils that tempted them: They that did purpofely draw them to fin, that they might draw them to Torment for fin : They can vvitnefs that you harkened to their Temptations, when you would not hearken to Gods Exhortations ? They can vvitnefs th ) ^u obeyed them in working Iniquity. But becaufe you may think the Accufers Teftimony is not to be taken, I will not (land on this. Though it is not nothing where Godjknovveth it to bs true. 5. The very Angels of God alfo may be witneflcs againft the wicked, Therefore are we advifed in Scripture, not to fin before thern^ Eccl- 5. 6. 1 Cor. 11. 10. 1 Tim. 5. 21. I charge thee before the Ele# Angels,^. They cjn T40 can teftifie that they would have been mini- ftring Spirits for their good, when the wicked rather chofe to be Haves to the Spirit of malitioufnefs. The holy Angels of God do many a time ftand by you when you are finning. They fee you when you fee not them \ they are inaployed by God in forae fort for your good, as well as we : And as it is the grief of Minifters, that their labours fucceed not, fo may we fuppofe that according to their ftate and nature it is theirs. For they that Re- joyce in heaven at the conversion of one finner, may be faid to forrow^ or to bfe thofe Joyes when you refufe to be converted. Thefe noble Spirits, thefe Holy and Glorious attendants of Chrift that (hall wait upon him to judge- ment, will be Witnefles againft Rebellious linners, to their Confu (ion. Sirs, ya>ii have all in you naturally a fear of Spirits, and invifiblc powers : Fear them aright, left hearkning to the deceiving Spirits, and refilling the help of the Angels ©f God,and wilfully finning before their faces, youfhouldcaufethemat that day, to the terrour of your fouls, toftand forth as witneffes againlt you , to your Condemnati- on. 6. Confcienceit felfwillbe a mod: effectual witnefs againlt the wicked at that day, I be- fore told you it will be a Difcerner, and force them them to a Confeilion : But a further office k hath, even to mtntfs againft them. If none % elfein the world had known of their tecret iins, confeience will fay, I was acquainted with them. 7. Thefpirit ofChrift can witnefs againft the ungodly , that he oft moved them to Repent and Return, and they rejected his motions that he fpoke to their hearts in fecret, and oft fet in with the Minifter, and often minded them of their cafe,and perfwaded them to God j but they refifted, quenched and grieved the Spirit, Acts?* 51. As the Spirit witnefTeth with the Spirits of the righteous that they are the children of God, Rom. 8. i<5, fo doth he witnefs with the Confeience of the wicked that they were children of Rebellion, and therefore are juftly children of wrath. This Spirit will not alway ftrive with men; at laft being vexed it will prove their enemy, and rife up againft them, Gen. 6. 3. Ifi. 63. 10. It you will needs Grieve it now, it will Grieve yru then. Were it not a Spirit of Grace, and were it not free mercy that it came to offer you, the Repulfe would not have been fo con- demning>nor the witnefs of this Spirit fo heavy at the laft. But it was the Spirit cfjefus, that came with recovering Grace, which you re- filled . And though the wages of every fin is dcach (44) death, yet you will find that it will coft you fbmewhat more to Reje& this falvation, than to break the Creators Law of works. Kind- nefsJ^c/jKindnefs, will not be reje&ed at eafie rates. Many a good motion is now made by the Spirit to the Heart of a (innet, which he doth not io much as once obferve \ and therefore doth not now remember them. But then they (hall be brought to his Remembrance with a witnefc. Many a thoufand fecret motions to Repentance, toFaith, to aHoly Life, will be Then kt before the eyes of the poor, unpardon- ed, trembling (inner, which he had quite for- gotten^ And the Spirit ot God (hall teftifie to his Confufion.[At fuch a Sermon I perfwaded thy heart to Repent, and thou wouldft not j At fuch a time I (hewed thee the evil of thy fin, and perfwaded thee to have fotfaken it,but thou wouldft not: I minded thee in thy fecret thoughts, of the ncernefs of Judgement, and the Certainty and Weight of everl ailing things, theneedofChrift and faith, and holinefe, and of the Danger of iinning,but thou didft drown all my motions in the cares and pleafures of the world. Thou harkenedft father to the De- vil than to me: The fenfual inclinations of thy flefh did prevail againft the ftrongeft Argu- ments that I ufed: Though I fliewed Reafons, up^;nyablc r45) undenyable Reafons, from thy Creator, from thy Redeemer, from nature, from grace, from heaven, and from hell, yet all would not fo much as ftrp thee, much lefs turn thee, but thou rvouldejl go on s Thou wouldcji follow thy flefh, and now let it pay thee the wages of thy folly i Thou rvouldejl be thy own guide, and take thine ownCourfe.and now take what thou getteft by it.] Poor finners, I befeech you in the fear of God, the next time you have any fuch moti- ons from the Spirit of God, to Repent, and Believe and Break off your fins, and the Occa- sions of them,confider then what a mercy is fee before you: and how it will confound you at the day of Judgement, to have all the(e moti- t ns brought in againft you, and that the Spi- rit of Grace it felt (hould be your Condemner / Alas, that men (hould choofe their own De- ltru&ion, and wilfully choofe it / and that the foreknowledge of thefe things (hould dot move them to relent, So much concerning the witnefs that will be brought in again!* the (inner. 5. The hfch Evidence that will be given againft the finncr, will be, Thi hilirumentf and ejfefls. You know among men, ;i j man be found murthcred b$ the high- way, and you are found ftanding by with a bloody fwordin your no your hand ^ efpecially if there ,were a former diffention between you, it will be an Evidence that will prove a ftrong preemption, that you were the Murderers But if the fa& be certain by other Evidence, then many fuch things may be brought for aggravation of the fault. So a twofold Evidence will be brought againft the (inner from thefe things. One to prove him guilty of the fad: the other to Aggravate the fault, and prove that his fin was very great. For the former, i. The very creatures which ftnners abu(ed to fin, may be brought in againft them to their Convidtion and Condemnation. For though thefe creatures (hall be confuraed with the laft deftroyed Fire, which (hall con- fume all the world, yet (hall they have a Being in the memory of the (inner Can ejfe CognitumJ The very Wine or Ale, or other liquor which wasabufed to drunkennefs may witnefs againft the Drunkard. The fweet morfcls by which the Glutton did pleafe his Appetite, and all the good creatures of God which he luxuri- oufly devoured , may witnefs againft him Luke 16.19. 25. He that fared delicioufly every day in this life, was told by Abraham when he was dead, and his foul in hell, [Re- member that thou in thf life time receivedft thy good things, and likewife Lazarus evil hi rigs; things : but now he is comforted, and thou art tormented,] though their fweet morfels and * cups are part, and gone, yet mult they be Re- membred at judgement and in Hell. [Remem- ber Son] faith Abraham', Yea, and Remember he muil whether he will or noi long was the Glutton in finning, and many a pleafant bit did. he talte : and fo many Evidences of his lin Will lie agairift him, and the fweetnefs will then be turned into gall. The very cloathing and ornaments by which 'Proud perfons did manifeft theifc Pride, will be futficient Evidence againft them: as his being clothed with Purple and tine Linnen, is menti- oned, L#ks 1 6. ip. The very Lands, and goods, and houfes of worldlings will be an Evidence againll them : Their Gold and Silver, which the covetous do now prefer before the evcrlaliing Riches wich Chrift, will be an Evidence againlx them, Jam. 5. 1,2,3, 4, Gvtonorv, yeRicbmen^ weep and bowl for your m>ferics that fl) all come upon yon. Tour Riches are c irrupted, and y Te have heaped TrcaJ'urc together for the la[l dates. heboid the hire of the Laborers^ which have reap- ed down yotrr fields : nblh is ofytu kgpt bacl^ by E fray. fraud, cryeth V and the cryes of them which have reaped, are entred into the ears of the Lord of Sabbatb.Te have lived in fleafure on the- Earth, and I een wanton '•> Tebavenourijhed your hearts as in a day of JJaughter. Oh that worldlings would wdlcontider this one Text i and there- in obferve whether a life of earthly pleafure and fulncfs of worldly Glory and Gallantry, be as defirable as they imagine, and to what Time and Purpofe they now lay up their Treafures and how thdy mufthearof thefe things here- after i and what effect the review of their Jo* vial daies willhave upon their miferable con- demned fouls. 2. The very circumftances of Time, Place, and the like, may Evidence againft his con- demnation, The Drunkard fhall remember, in fuch an Ale houfe, I was fo oft drunk, and in fuch a Tavern I wafted my time. The Adul- terer and Fornicator (hall remember the very Time, the Place, the Room* the Bed, where they committed wickednefs. The thief and Receiver will remember the Time, Place, and the perfons they wronged,and the things which they robbed or deceived them of. The world- ling will remember thebufinefs which he pre- ferred before the fervice of God ? the wordly matters which had more of his heart then his Maker and redeemer had? the work, which he was* f49) was. doing when he fhpuld have been Praying or'Reading, or Catechifing his Family, or thinking foberly of his latter end. A thouland of thefe will then come . into hi* mind, and be as fo many Evidences againft him to his Con- demnation. 3.- The very eflfc&s alfoof mens finswill be an Evidence againft them. The wife and chil- dren of a Drunkard are impoverifhed by his fin j his family and the neighbourhood is dif- quieted by him. Thefe will be fo many Evi- dences againft him. So will the abufe of his own Pveafon * the enticing of others to the fame fin, and hardning them by his example* One covetous unmerciful Landlord doth keep an hundred, or many hundred perfbns or families in fo great neceffities, *nd care and labour, that they are tempted by it tobverpafs the fervice of God* as having fcarce time for it, or any room for it in their troubled thoughts > all thefe miferable families and perfons, and all the, fouls that are undone by this Temptation, will be fo many Evidences againft fuchOp- preflbrs. Yea, the poor whom they have negle&ed to relieve when they might, the fick whom tbey have neglc&ed to vilit, when they might, will all witnefs then againft the unmerciful, Matt. 7 5. Tat 1(5°)' The many ignorant, wprldly,carelefs finnets, that fcave perilned under an idle, and unfaith- ful Minifter, will be fo many witneffes againfi him to his condemnation t They may then cryoutagainft him to his face "I was igno- rant Lord,and he never did do much as teach me chatechize me, nor tell me of thefe things \ I was careltfs, and minded the world , and, he let me go on quietly,and was as carelefs as I, had never plainly and faithfully warned me, to waken me from my fecurrty."] And fo their blood will be required at his hands, though themfd ves alfo ihall peri(h in their fins, £^337,8, 2. And as thefe Evidences will convince men of fin, fo there, are many more which will convince them of the Grtrtmft of their fin. And thefe are fo many.that it would too much lengthen my difcourfe tb tfand on them. A few I (hall briefly touch. is The very mercy of God inCreJtbigmer\, in giving and continuing their Beivg to them, will be an Evidence for the Aggravation of their fin againft him. What, will you abufe him by whom it is that you are men ? will you fpeak to his difhonour that giveth you your fpeech > will you live to his difhonour who giveth you your lives •, will you wrong him by his own creatures > and hegle&.hijn without whom y*m cannot fubfift > ^ju The (& ) i - 2. The Redemption of men by the Lord Jefus Chrift, wiil be an evidence to the exceed- ing Aggravation of their fin?. You finned againft the Lord that bought you, 2 Pet. 2. i # When the Feaft was prepared, and all things were Ready, yourmdelightof.it, and found excufes, and would not com^, Mat. 22. 4. 5, 6. Lukf 14. 17, r8, Muft Chriit Redeem you by fo dear a price from fin and mifery, and yec will you continue the fervantsof fin, and pre- fer your (livery before your freedom , and choofetobe Satans drudges, rather then to be the fervantsof God ? the forrows and fuf- ferings that Chriit underwent for you, Will then prove the increafe of your own forrows. As a negle&ed Redeemer it is that he will condemn you. And then you would be glad that it were but true Do&rine, that Chrift ne- ver dyed for you, that you might not be cor- demned for refilling a Redeemer , and fin- ning againilhim that (hed his blood for you* How deeply will his wounds then wound your conferences ! You will then Remember , that to this end he both dyed, rofe, and revived, that he might be Lord both of the Dead and the Living ? And that he therefore dyed for all, that they which live, (hould not henceforth live to themfelves, but to him that dyed for them, and K>fe again : Rom- 14. 9. % Cor. 5. E 3 14. (50 I4> 15- Ma** 28. 18, ip. 20. 1 Fct. 1. 17, 18. Ybu will then'underftand that you were not your own, but were bought with a price, and therefore (hould have glorified him that Bought you, with your Bodies and Spirits, becaufe they were His. 1 Cor. 6. ip, 20. This one Aggravatiori 6f your fin [will make you doubly and femedilefly miferable : that you Trod under foot the Sdn of God, and . count- ed the blood of the Covenant, wherewith you werefan&ified, an unholy thing, Heh. 10.26. 27,28 5 29.and crucified to your felves the Son ofGodafrefh, and put him to open (hame^ Heb. 6. 5, 6. 3. Moreover \ All the perfonal mercies which they received,will be fo many Evidences for the condemnation of the ungodly. The very earth that bore them, and yielded them its fruits,while they themfelves are unfruitful to God.The Air which they breathed in; the food which nourifh'd themrthe cloathswhichcoverM them,the houfes which they dwelt in,the beafts that laboured for them, and all the creatures that dyed for their ufe : All thefe may rife up againft them to their condemnation. And the Judge may thus expofiulate with them", [Did all thefe mercies deferve no more Thanks ? (hould you not have fervcd him that fo liberal- ly maintained you ? God thought not all thefe too (53) too good for you, and did you think your hearts and fervices too good for him?He ferved yours with the weary labours of your fdlow creature;and fhould you have grudged to bear hiseafieYoak? They were your flaves and drudges, and you refufed to be his free fervant s and his Sons : They fuffered death to feed you r bodies,and you would not fuffer the (hort for. bearanceofa little forbidden flefhly pleafure for the fake of him that made you and redeemed ycu.] Oh how many thoufand mercies of God will then be reviewed by thofe that negle&ed them to the horrour of their fouls^when they (hall be upbraided by the Judge with their bafe requi- tal/All the deliverances from ficknefsand from danger \ all the honours 5 and priviledges, and other commodities which fo much contented them , will then be Gods Evidence to fhame them and confound them. On this fuppofition doth the Apoftle reprcfve fuch, Rom* 24^ 5, ^. Defpifcji thou the riches of bis goodnefs, and for- bearance+and long- fufering, not knowing $bat fix goodnefs ofGod-leadttb thee to repentance? But af- ter thy hardnefs and impenitent heart, treafureji up unto thy felf math againft the day ofr»rath- ) & revelation of the righteous Judgement ofGod^ vpbo will tender to every man according f to his Deeds* 4. Moreover all the means which God ufed E 4. to* you have fome neighbours that fear God : why do you not go to them and take their good advice, and imitate them in the. fear of God* and in a holy diligence for your fouls ? Now is the time for you to beftir your felves ', Life and Death are before you. You have gdes of grace to further your voyage : There are more for youthen againft you. God will help you : his Spirit will help you % . his Minifters will help you : every goodChriftian will help you ; the Angels themfelves will help you, if ypu will re- foivedly fet your felves to the work * And yet will you not ftir ? Patience is waiting on you* Mercies are enticing you : Scourges are driving you : Judgement ftayeth far ybuj: The Lights of God ftand burning by you to direft you And yet will you not ftir, but lie in darknefc ? And do you think you (hall not hear of this ? Do you think this will not one day coft you , l * % IX. HTHE ninth part of our work,is to (hew i you, Wb<%% are thofi frivolous excufet by which the unrighteous may then indeavour their defence ? Having already (hewed you what the De- fence mult be* that muft be fufficient to our Juftification i f57; If any firft demrnd, Whether the Evidence of their fin will not fo overwhelm the finner,that he will be fpeechlefs and paft excufe ? I anfw. Before God hath done with him, he will befo j But it feems at firft his dark underftanding,and partial corrupted confeience will (et him upon a vain Defence. For Mat. 7. 22, 23. Chrift telleth us, that [Many will [fay to me in that day,Lord,Lord, have we not prophefied ip thy name,and in thy name have caft out Devils,and in thy name have done many wonderful works ? And then will 1 profefs to them, I never kuew you,Depart from me ye workers of iniquity. And in Mat. 25. ir. The ibolifh Virgins cry, [Lord, Lord, open to us.] And verf. 44. [Then (hall they alfo anfwer him, faying,Lord, when faw we thee an hun- gred.or thirft, or a ftranger, or naked, or fick, or in prifon,and did not Minifter unto tftee ?] Andvcr/T24 A 2 5. They fear not to caft fome of the caufe of their neglcdt on God himlelf, [Then he which had received the one Talent came and faid, Lord, 1 knew that thou art an hard man, reaping where thou haft not fown, and gathering where thou haft not ftrawed > and I was afraid, and went and hid thy talent in the earth j lo, there thou haft that is thine.^ It is deer then^that Excufes they will be rea- dy dy to make,and their full convi&ion will be in order after thefe Exarfes fat leaft as in their minds, if not in words.J Bat what the particu- lar Excufcs will be, we may partly know by thefe Scriptures which recite them, and partly by hearing what the ungodly do now fay for themfelves* And becaufe it is for their pre- fent benefit that I now make mention of them, that they may fee the vanity of all fuch Excu- fes, I will mention them as I now meet with them in the mouths of Sinners in our ordinary difcourfe > and thefe Excufes are of feveral forts*, fome by which they would juftifie their eftate > fome Excufcs of particular actions - y and that cither in whole, or in part •> fome by which they would put by the penalty, though 4 they confefs the fin i fome by which they lay the blame on other men ; and in fome they would caft it upon God himfclf. I mud touch but fome of them very briefly. The firft Excufe. I am not guilty of thefe things which I am accufed of I did love God above All, and my Neighbour as myfelf I did vfe the Worldbutfor Keccjjity, but Cod bad my heart. Anfmr. The all- feeing Judge doth know the contrary*) and he will make thy Confcience know it. Look back man, upon thy heart and life. How (ddomandhow neglectfully didrt thou \ m (S9) thou think of God > how coldly didft thou* worfhip him, oimake any mention of him? how carlefly didil thou ferve him? and think much of all that thou didrt therein ? Thou ra- fher thoughtefx that his Service was making more ado then needs, and didft grudge at thofethat were more diligent then thy felfi but for the world 5 how heartily aud how con* itently didft thou feek and ferve it? and yet wouldft thou now perfwade the judge that thou didft love God above all? He will fhew thee thy naked heart, and the courfe of thy former life, which (hall convince thee of the contrary. The Second Excufe. Iliicdnctin any grofs fin, but only in fmall Infirmities , / was no Murderer, or Adulterer, or Fornicator^ or TJriffy nor did I deceive or mong any, or take &{y thing by violence* Anfw. Was it not a grefs fin to love the world above God, and to negleft Chritt that dyed for thee, and never to do him one hours hearty fcrvice, butmecrly to feek thy carnal felf, and to live to thy flcfii ? God will open thine eyes then and (hew thee a thoufand grols fins, which thou uow forgetteft or makeft JigUt of > and it is not only Grofs tin, but All tin, great or fmall, that defervcth the wrath or God } and will certainly bring thee under it for ever ver, if thou h^venot part in Chrift to relieve thee. Wo to the man that ever he. was born that muft fcnfwer in his own name for his fmal- left offences. The Third Excufe. I did it ignorantly > I k^ew not that there was fo much required to my Salvation* 1 thought lefi ado might have fervtd the turn : and that if I loolg to my body , and that it was better to truji him yobat would become of me here- after, then to trouble my mind fo much about it. Had 1 k&own better , I would have done bet- ter. Anfw. If you knew not better, who was it long of but yourfelf? Did God hide thefe things from you ? Did he not tell them you in his Word as plainly as the tongue of man can fpeak , That except you were regenerate and born again , vou (hould not enter into the Kingdom of God ? 70/^3.3,5. That without hplinefs none {hould fee God. Heb. 12. 14. That you muft jirive to enter in at the ftrait gate i for many fhall fcekto enter, and fliall not be able, Lukg 13. 24. That if you lived after the flefh, pu (hould dye : and if by the Spirit you mortified the deeds of the body, you (hould live. Rom. 8. 13. That if any man have not the Spirit of Chrili, the fame isnone of his, Rom&*9. And to be carnally minded is death i but but tobefpiritualty minded is life and peace Rom. 8. 9. That you mud not lay up for your felvesa trcafure on earth,where ruft and moths do corrupt, and thieves break through ani fteal, but muft lay up for your felves a treafurc in heaven, where ruft and moths do not cor- rupter^ thieves break through and fteal, Mat. 6,19,20. That you muft feek firft the King- dom of God and the righteoufnefs thereof, Mat. 6.23. and not Labour for the food that perifheth, bntfor the food that endureth to everlafting life, which Chrift would have given you, John 6. 27. That if you be rifen with Chriit, you muft fetk thofe things which are above* where Chrift fitteth at the right hand of God, and not the things [that are on earth, Col. 3. 1,2, 3. Yea -your very Converfation (hould be in Heaven, tbil 3. 19. 20,21. What fay you ? Did nor God tell you alf this aud much more > and plainly tell it you ? Turn to your Bibles and fee the words, and let them witnefs againftyou. 2. And could you thnik with any Reafbn,that your fouls being fo much more precious then yotf r bodies, you (hould yet do fo much more for your bodies>then your fouls?couldyou think al] the labour of your lives little enough for a frail body that muft lie fhortly in the dirt > and that your Immortal fouls (hould be no more regarded t garded ? C^uld you think with arty Reafon, that your fouls fhoul J do To much for a life of a few years continuance, and no do more for a life that (hall have no end ? 3. And whereas yda talk of truftitig God with your fouls i you did not truft him : You did but on that pretence, carelefly difregard them. If you truit God, fhew any word of Promife that ever he gave you to truft upon, that ever an Impenitent, Carnal, Carelefs perfon fhall be fa- ved ? No, he hath told you enough to the con- trary. And could you think that it was the will of God, thit you (hoijd mind your bodies more then your fouls, and this life more then that to come.-? Why, he hath bid you ftii ve,and run, and fight, and labour, and care, and feek, and ufe violence, and all diligence for the fafe- tyof your fouls, and for the life to come : But where hath he bid you do io for your bodies ? No, he knew that you were prone to do too much for them : and therefr r: he hath bid you [Care not, and labour not] that is, Do it as if you did it not : arid let your care and labour for earthly things be none in comparifon of that for heavenly things. You know God can as well maintain your lives without your care and labour, as fave your- fouls without it ; And yet you fee he will not 2 he doth not : You mult ■plough, and fow, and reap; and threih, for all Gods Gods Love and Care of you , and not fay, I will let all alone and truft God. And muft you not much more ufe diligence in much greater things? If you will truft God, you muft truft him in his own way, and in the ufe of his own means. The Fourth Excufe. J t»m never brought up to learning, I cannot fo much as read : nor did my Parent sever teach mt any of the fe things, but onlyfet me about my worldly bufmefs, and pro- vide food and rayment for me : but never onc-e told me that I had a foul to fave or lofe, and an ever lajling life U provide and prepare for, and therefore I could not come to the knowledge of them. Anfvp. The greater is their fin who thus negle&ed you. But this isnofufficient Excufe for you. Heaven is not prepared for the Learned only ; nor will Chrift ask you at Judgement whether you are good Scholars or not, no nor fo much as whether you could write or read. But confider well , Was not Gods word fo plainly written, that the un- learned might underftand it ? Did he not put it into the moft, familiar ftile, though he knew it would be offcnfive to the proud Scholars of the world, of purpofe that he might fit it to the capacities of the ignorant ? And if you could not read , yet tell me , could not you have I learned C*4) ■ learned to read at 20, or 30 years of age, if you had been but willing to beftow now and then an hour to that end ? Or at leaft, did you not live near fome that could Read ? and could you not have procured them to read to you, or to help you ? and did you not hear thefe things read to ycu m the Congregation by the Mini- ster ? or might aavedoneifr you would ? and if your Parents did negle& you in your youth, jet when you came to a fuller ufe of Reafon, and heard of the matters of falvaiion from Gods Word, did it not concern you to have looked to your felves, and to have redeemed that time which you loft in your youth, by doubling your diligence when you came to riper years ? The Apoftles gathered Churches among Heathens that never heard of Chrift before. y and, converted many thoufand fouls that were never once told of a Saviour, or the way to falvation, till they had paft a great part pf their lives. If you loytered till the latter part of the day, it behoved youthen to have be- flirred your felves the more: and not to fay, Through the fault of my Parents, I loft the be- ginning of my life, and therefore I will lofe alb they taught me not then, and therefore I will not learn now* have you not feen fome of your neighbours who were as ill educated as your felves, attain to much knowledge afterwards by their r^5) their indpftry. ? and why might not you have dono fo, if you had been as indubious as they? May not God and Conference witnefs, that it was becaufe you cared not for knowledge, and would not be at pains to get it, that you knew no more ? Speak truth man in the prefence of thy Judge*, was thy heart and mind ftt upon it? Didft thou pray daily for it to God? Didft thou uef all the means thou couldfi to get it ? Didft thou attend diligently on the word in publick, and think of what thou heardeft when thou cameft home ? Didft thou go to the Minifter, or to others that could teach thee, and intreat them to tell thee the way to falvatiQn ? Or didft thou not rather carelefly negkeft thefe matters, and hear a Sermon as a common tale, even when the Minifter was fpeaking of Hea- ven or of Hell ? It was not then thine unavoid- able ignorance, but thy negligence. Yea further, anfwer as in the prefence of God> Didft thou obey fo far as thou didjl kjtotp ? Or didft thou not rather fin againft that knowledge which thou hadft? Thou kneweft that the foul was better then the body, andeverlafting life more to be regarded then thistranfitory life* but didft thou regard it accordingly? Thou fure kneweft that God was better then the world, and Heaven then earth; at kift thou was told of it, but didft thou Y 2 according- (66) accordingly value him, and love him more ? Thou kneweft fare that there was nofalvation without Faith, and Repentance, and newnefs of life , and yet they were negle&ed. In a word, many a thoufand fins which were com- mitted, and duties that were omitted, againft thy own Knowledge and Conference, will marre thisExgafe. The Fifth Excufc. I lived not under a pgwer- fnl Minifler to tell me of thefe things : but where there was no V reaching at all. Anfw. And might you not have gone where a powerful Minifter was, with a little pains ? Yea, did not the very plain Word that you heard read, tell you of thefe things ? and might you not have had a Bible your felves^and found them there ? The Sixth Excufe. I was a'&ervantj and had no time from my labour to mind thefe matters \ I lived with an hard majier that required all his orpnworj^ofrne^ but would allow me no time for the fervice of God. Or elfe, Iwm apoor man, andhad a great charge to lool^after, and with my hard labour had much ado to live, fo that I bed no time for heavenly things. Anfw. i. Who fhould be fir ft ferved, God or man ? What fhould be firft fought after > hea- ven or earth ? Did not Chrift tell thee. One thing is Mcejfary.-} Lukg 10. 41, 4 2 » w * s i f not as- (*7) as needful tofee that you efcape Damnation, and get (afe to Heaven when this life isended v as to fee that you had food and raiment fer your felves and yours ? 2. Did you fpend no time in Recreation, nor Idlenefs nor vain talking? why might not that at leaft have been fpent about Heavenly dungs > 3 . Could you have taken no time from your reft, or eating, or at other Intermiflions ? Mans Body will not endure (b great Labours as have no Internr,ilIion. And why then might not godlincfs have been your eafe and recreati- on ? 4. Or might you rot have minded thefe things even when you we <*e about your labour, if you had but a heart to them ? 5. At leaft you might have fpent the Lords own Day in hearing, reading, and pondering of thefe matters, when you were forced to for- bear your worldly labours, even by the whol- fom Law of the Land. Thefe therefore are all but vain excufes i and God will (hortly make thee fpe^k out and plainly confeft , It was not lo much for want of Time or Helps, or Warn- ing, as for want of a h^rt to ufe them well, I (hould have found fome time, thuughit had been when Ifhouldhave flept, if my heart had been but fct upon it. F 3 The (6%) ' The Seventh Excufe. Little did I thinly to have fecn this day : I did not believe that ever God would befo fevere. I thought his Thrfatnings bad been but to keep men in awe \ and Ifufpefted either that the Scripture wm not his word } or elfe I thought he would be better then his word. I thought all that I heard of another life had been uncertain \ and therefore was loth to let go a cer- tainty for an uncertainty , and lofe my prcfent pleajures which I had in hand for the hopes of that which I never did fee* Anfw. He that will not know his mifery by believing to prevent it (hall know it by teel- ing to endure it. You were told and told again what your unbelief would bring you to. Did Gods Word make Heaven and Earth ? doth it fupport them, and fecure them : and is not his Word fufficientfecurity for you to have trufted your fouls upon ? did you know where wasany better fecurity to be had ? and where was any furer ground for your confidence ? And did you think fo bafely and blafphemoufly of God, that he would faltifie his Word, left fuchas you (hould fuffer ? and that he was fain to rule the world by a Lye? Did God make the world fo eaiily ? and can he not govern it by true and righteous means f what need God to fay that which he will not do, to awe finners ? can he not awe them by Truth ? is is not juft that thofe thofe (hould eternally periih , that will enter - tain fuch defperate thoughts of God, and then by fuch wicked imaginations encourage them- felves in fin againft him ? And for the Truth of Scripture, God did not bid you believe it without Evidence.He ftarr p- ed on it the Image of his own Purity and Perfe<5tion, that you might know it by that Image and fuperfcription \ if you had eyes to fee them : He fealed it by uncontrolled multi- tudes of Miracles', He delivered it down to your hands by infallible witness, fo that he left you no room for rational doubting. And you knew that the matters of this world were not only uncertain , but certainly vain and tranfitory, and would (hortly come to no- thing, and leave you in diftrefs. If it had then been uncertain whether there were a Glory and Mifery hereafter fas it was not) (hould not Reafon have taught you to prefer the leaft pro- babilities of an everlafting unfpeakable happi- nefs, before that which is certainly perilling and vain / Thefe vain Excufes will but con* demn you. The Eighth Excufe. Iwjs f> enticed and per- ftvaded by fwncrs to do as they did, that I could not deny them : they would never let me reji. Anfw. And were you not as earncftly per- fvvadtd by God to forfakc tin and ferve him f 4 and ( 7° ) and yet that would not prevail with you ? You couldLnot deny the Devils and fools , but you could deny God and all his Meffengers. Were not Minifters as earneft with you every week to repent and amend ? What did men entice you with ? with a little deluding flefhly pleafure for a few daies ? And what did'God entice you with ? with the Promife of endlefs unconceiva- ble felicity ! And if this were a fmaller matter in your eyes, then the other, then you have had your choice*, be content with it,and thank your felves. In your lifetime you had the good things which you chofe, and preferred before heaven, and therefore cannot expeft to have heaven betides. The Ninth Excufe, I lived among ungodly perfons^tbat derided all that feared God > fo that if I had not done astheydid^ but had made any more ado to be faved y IJhouldhave been the very [corn of the place where Hived. Anfvv. And was not heaven worth the en- during of a fcorn ? Is not he worthy to go without it that thinks fo bafely of it ? Did not Chrift tell you, that if you wereafliamed of him before men , he would be afhamed of you before his Father and the Angels of hea- ven ? Marl^S. 38. He differed more then fcorns for you : and could not you fuffera fcorn for him and yowr felves? feeing you chofe rather C7«) rather to endure everlatting Torment, than a little derifion from ignorant men, take that which you made choice of. And feeing fo fmall a matter would drive you from heaven, and part God and you as a mock, as the wind of a mans mouth, No wonder if you be commanded to Depart from him into everlafiing fire. The Tenth Excufe. I had ungodly perfons to my Parents-, er Mafiers, or Landlord, or Governors, who thr earned to undo me, if I hjdadditied my fclfto foftrici a life, and if I would not believe and do as they did. Anfw. What if they threatned you with pre- fent Dearfi ? Did not God alfo threaten you with everlafiing Death, ifyouw r erenot ruled by*him ? And whofe threatning fhould you have chiefly feared? Is man more dreadful than God ? Is death more terrible then Hell ? Did not Chrift bid you fear not them that cotn kill the body, and after that can do no more ', but fear him that is able to dejiroy both body and foul in hell fire s yea 1 fay unto you , fear him , M::. 10.28. Luke 12. 4 5. and I(a. 51.7. Fejr ye not the Reproach of men, neither be afraid of their rciilings. For the mothjhall eat them up likg a Garment, & the worm (hall eat them like wool-, but my Kighteonfncfs Jhall be for ever, & myfalvati- on from Generation t* Generation. Seeing there- fore you have chofen rather to fuffcr from God (or C7*) for ever, for your fin, then to fuffer fmall mat- ters for well-doing for a moment, you muft ever bear your own choice. Chrift told you be- fore hand, that if you could not forfake all the world and your own lives for him , you could not be his Difciples, Mattb.io.tffiUjp. And feeing you thought his terms too hard, and would needs feek you out a better fervice, even take what yoa have chofen and found. The Eleventh Excufe. Ifawfo many follow their pleafure and their worldly buftnefs, and ne- ver lookafter thefe higher things, and fo few go the ether way , that I thought jure God would not damn fo great apart of the worlds and therefore I ventured to do as the moji did. Anfw* God will make good his word upQn many or few. Did you doubt of his will, or of his power ? For his will, he hath told it you in ftis word* For his power, he is able to punifti many as one man. What is all the world to him , but as a drop of a Bucket, as the duft of the ballance > He told you before hand that the gate was (trait, and the way to heaven was narrow, and few did fiad it *, and the gate to deftrudtion was wide, and the way was broad, and many did enter in at it. Matt-y. 13, 14. And if you would not Believe him,you mu(t bear what your unbelief hath brought you to. What if you had twenty children, or fervant^ o*' (73) or friends, and the greater part of them {hould prove falfe to you and feek your deftru&ion, or prove difobcdient , and turn to your enemy > would you think it a good excufe, if the reft (hould do the like, becaufe of their example ? will you therefore wrong God, becaufe you fee others wrong him ? would you fpit in the face of your own Father, if yon faw others do (b ? God warned you, that you (hould not follow a multitude to do evil, Ex^.23.2. And if yet you will do as mod do^ you mud evenfpeed as moftfpeed. You (hould not fo much contider, who they be,as what they do,and whither they go, and who they forfake, and what they lofe, and what ftrength is in the Reafbns that move them to do this. And then you would find, It is God they forfake, it is fin they choofe > it is heaven they lofe, it is bell they run into ; and it is no true reafon, but Satans delulion, and fen- fual inclinations that lead them to it. And (hould be imitated, be they many, or be they few, in fuch a courfe as this ? The Twelfth Excufe. Ifawfo many faults in thofe that were accounted Godly , and faw fo much Vivifwn among them , that 1 thought they were as bad at others > and anting fo many opinions } I k*ten> not rchat Religion to I e of. Anfw. 1. A fpot is (ocneit den in the fain ft cloth. And the malicious world ufeth to mike fuch far woife then they are. 2. But J # C74) 2. Bat fuppofe all were (rue that malice faith of fome, you could not fay the like by others. 3. Or if you could, yet it was Gods Law, and not mens faults, that was made the Rule for you to live by : Will it excufe you that others are bad ? 4. xA.nd from their divcrfe opinions, you (hould have taken counfel at Gods word, which was right: Didyoufirft fearch the Scripture impartially, as willing to know the Truth,that you might obey it ? and did you pray dayly that God would lead you into the truth ? and did you obey as much as you knew ? Did you joyn with the godly fo far as they are all agreed? they are all agreed in the Fundamental Articles of Chriftianity, and in all things abfolutely ne- ceflary to a holy Life,and to falvation : that all known fin is to be forfaken,and all known duty* to be done. Why did you not fo far then agree with them? Alas, the imperfe&ions of the godly, and the falfe Accufations of the malici- ous world,will prove but a poor cover for your wilful ungodlinefs , and Chrift will convince you of the vanity of thefe Excufes. The Thirteenth Excufe. The Scriptures were fo darkjhat I could not underhand them. And I favp the mfift men diffet fo much in the expofnion yea or but untaught, difufed foul cannot at firft underftand the plaineft Teach- ing. The plaineft Greek or Hebrew Gram- mer that can be written,will be utterly obfeure to him that is but newly entred the Englifh School : yea after many years time that he fpends in learning. Did you ftudy hard, and pray for Gods teaching, and enquire of others, and wait patiently in Chrifts School, that you might come to further knowledge by pe*rees> and were you willing to know even thofe truths that called you out to felf-denyal, and that did put you on thehardeft fle(h difpleaiing duties > Had you done thus, you would have admired the Light of the Holy Scripture, and now have rejoyced that ever you faw chem, and not have quarrelled at its feeming Darkntfs. This word might have made you wife to falvation,as it hath dene : others, M. 20.32. 2 Tim. 3.15, \6 % 17 This Law of the LordisperfcH , converting thejouly The Tejiimony of the Urdis fure mi- king wife the fimplc i the llatutes of the Lord arc Kighp Kcjoycing the he.:rt: the Com- ^\ v>^ # • nundment 6o mandment of the Lord is pure , enlightning the eyes, Pfal.19 7,8. 2. So much as is of Neceflity to falvation, is as plain as you could defire. Yet if you be Judged by thefe, you will be condemned : For you did not obey that which was moll plain. What darknefsis in fiich words as thefe, Ex- cept ye Repent^yo /hall Allperijb ? Luke 13.3,5. Love not the worlds nor the things in the world : if any man love the world, the love of the Father tf not in him, 1 John 2. 15. He that mil come after me, let him denyhimfelf, &c. Mattk.16.2^ 3. If there had been nothing that feemed difficult to you, would you not have defpifed its fimplicity, and have thought your felves wife enough at the firft Reading, and needed no more? The fourteenth Excufe. 'There vpcrefo many feeming Contradictions in the Scripture, and fo nianyjirange improbable things, that I could not believe it. Anfa. The contradidions were in your fancy, that did not underftand the word which you read. Muft the raw unexperienced Learner defpifehis book or Teacher, a* oft as in his ig- norance he thinks he meets with contradictions? Did you think God was no wifer then you, and underftoodnot himfelf,becaufeyou understood him not ? Nor could reconcile hi< own words, :aufe V C77) becaufe you could not reconcile them ? You would needs be a Judge of the Law, inftead of obeying it, and fpeak evil of it rather then do 2. And thofe things which you called im- probable in the word, were the wonders of God, of purpofe to confirm it. If it had not been confirmed by wonders, you would have thought it unproved*, and yet now it is fo con- firmed, you will not believe the Do&rine, be- caufe the witnefs feems incredible. And that is, becaufe they are matters above the power of man : as if they were therefore above the power of God / You (hall at laft have your eyes fo far opened, as to fee thofe feeming contradi&ions reconciled, and the certainty of thofe things which you accounted Improba- ble : that you may be forced to confefs the folly of y cur Arrogancy and Unbelief: and then Gcd will Judge you in Righteoufnefs, who prefumed unrighteoufly to Judge him and his word. The fifteenth Excufe. It fecmedfo unlikely a thing to me, that tb'e rrurciftd Godjkould d.im,t moft of the world to everhjlingfire, that I could not believe it- Anfo. i. And did it not fecm as unlikely to. you, that his word fhould be fa j fc } 2, Should it not have feemed as nnlikdy ■ 1 t!uc *tr that the Governor of the world ftiould he un- juft, and fuffer his Law to be unexecuted, and the worft to (peed as well as the beft ! and to differ vile finful duft to defpife his mercy, and abufehispatience 5 and turn all his Creatures againft him without due punifhment > 3. Did you not feel pain and mifery begin in this life ? 4. You faw Toads and Serpents which had never finned : And you would rather live in any tolerable fuffering, then to be a Toad. And is it not Reafon, that it fhould go vvorfe with contemptuous tinners , then with thofe crea- tures that never finned ? 5. Could you expe& that thofe fhould come to heaven , that would not believe there was fuch a Rate, but refufed it, and preferred the world before it ? And to be out ot heaven, is to be out of all Happinefs : and he that is fo out of all happinefs, and knows that he loft it by his own folly, muft needs Torment himfelf with fuch coniiderations, were there no other Tor- ments. And as man is capable of greater felici- ty then bruits, fo muft he needs be capable of more mifery. The Sixteenth Excufe. The things xvlomb Godfromi/ed in heaven^ and thr earned in Hell-> 1 rvere all out of my fight : and therefore I could not heartily believe them, H*d I but oncefcen tbem y S -— ^ or (19) orfpoks Wlt h om tb** had feen them, I (hould have been fatis fed, and have contemned the things of the world. Anfpptr. Will you not believe till you fee or feel ? was not Gods Word fufficient Evidence* would you have believed one from the dead that had told you he had feen fuch things ? and would you not believe Stephen that few them ? All. 7. 56. Or Paul that heard and faw them > 2 Cor. 12.3,4. Nor Chrift that came pur- pofcly from heaven to reveal them ? why flefti and blood cannot fee them. You fee not God ; will you not therefore believe that there is a God ? Indeed, what ever you imagine, if you would not Believe Mofes and the Prophets, Chrift and his Apoftles,neither would you have believed though one had rifen from the dead , For Gods word is more credible then a dead mans : and Chrift did rife from the dead to at- teft it. BlefTed are they that have not feen, and yet believed. Noah faw no rain when he was preparing the Ark : but becaufc he believed, he made ready and efcaped, Hcb. 1 1.7. when the vtorld that would not Believe, did perifh. But feeing Gods word was of no more weight with you, and no knowledge would ferve your turn bat by feeing znd feeling; you (halite and feel everlaitingly to your forrow. The feventeenth Excufe. It rrasfj (Iria a Larp f G thai / t no) that God would have ruled me by, and the Way to Heaven was fo fir ait and difficult ', that 1 could not endure it. I was not able to deny myflcjh, and live fuch a life* Anjw. i. You were not Abie, becaufe you were not J^//z#g.\Vhaewas there but your own wicked hearts that fhould mak fuch a life feem grievous to you ? Every thing is hard and grie- vous to him who loaths it, and whofe heart is againft it. The chief thing that God called you to., was to love him, and f make him your De- light : and are Love and Delight fuch grievous things ? It was not grievous to you to love your meat, ordrink, or money : it was no hard mat- ter to you to love a friend that loved you : no nor to love your fin, which was your enemy; and what (hould make it feem hard to love God, but a wicked heart ? is not he better and more lovely then all thefe * And had you but Loved him,all the reft of his fervicewould have feemed eafie to you. To think of him,to fpeak cf him,to pray to him,to praife him,yea to de- ny all andfuffer for him,would have been fweet and pleafant to you, fo far as you had Loved him. It was not God therefore, but your own naugbty hearts, that made his work feem grie- vous to you, and the way to heaven feem hard* He told, you truly, that his yoak was eafie, and his burden light, and his Commandments y ^ were' r 81 ) were not grievous, Mattk. 11.29. 1 John 5. 3. They that tryed them found them the very Joy t and Delight oi their fouls h and why could not you do fo ? 2. But what if the way to Heaven had been harder then it was?was not heaven worth your labour ? were you affraid of being a lofer by it ? Could not God requite your labour or fuf- ferings ? Doth any Repent when they come to Heaven, that it coft them fo dear to come thither ? And is not hell worfe then the hard- eft way to Heaven ? Seeing you have cho- fen helltbfave you a labour and fufFering in this life, you muft have your choice. And feeing you thought not everlafting life to be worth fo much as God required,that is the ac- cepting thankfully, and minding, and feeking, and preferring it before this life, you have none to blame for the lofs of it but yourfclves. The eighteenth Excufe.I* wasGod that mad me of a fenfual nature : He gave me an Appetite to Meat, andVrinl^andEafe, and Luft.be gave mt tbatftejh which ruled me, how then can he con- demn me, for living according to the nature which be gave me ? Anfw. He gave that Appetite to be exerci- fed moderately under the rule of reafonjor th« prefervation and propagation of mankind : but did he not alfo give you Rcafon to govern that Appeti' ? fid the Revelation of his will to ^J > G 2 guids f 82) guide that Reafon ? He gave you your flefti * to be a fervant, and not a mafter. Your beaft hath flefhly Appetite without reafon; and therefore God hath put him under you who have Reafon that you (hould Rule him. Will you let your beaft do what he lift, and madly run upon whom he lift, and fay, you do but Jet him live according to his nature,which God hath given him ? Why God that gave him fuch nature did intend him to be Ruled by a higher a nature, even by the Reafon which he gave to you: and fo he did alfo by your fle(h and fen* fual Appetite. The nineteenth Excufe. But I lived ameng fo many baits which enticed thisflefojhat I could not refiji them. My meat was afnare to me, my drin\afnart, my cloaths,'my\houfe, my land a fnare, every buuty that If aw was afnare : and the better allthefc were, thefirongcr was myfmrc If God would not have had my heart enfnaned and drawn from him, he {hould not have put fo many baits in my way. Tejt and they were fa Ncer to me, and Daily with me, that though I wo* rtfolved to forbear them before, yet when they mere brought to my hand, I could net forbear. Anfw. Is tftis the thanks that God hath for his mercies? He fent you all thefe as favcurs from his own hand : he wrote his own name upon them>that in them you might fee his pow- * \ r8 5 ) er, and wifedome, and goodnefs and fo be led up to the Confederation of him, that you might fall in love with himfelf, who was the fountain > rhe life, the end of all. And do you ovefToo^ God in the creature, and live as with out him in the world, and dote upon that wft'ch fhould have drawn you to himfelf, and then lay the blame on God ? If he fend a Suit or tofpeak to you in-his name, and write you a love Letter with his own hand, will you fall in Love with the Meflengers or the Letter, and negledt the Sender, and then blame him that wrote his let* ter on fo fair a paper, orin fo neat a hand, or that fent it by fuch a comely Mtffenger ? Cer- tainly, thefeExcufes are too grofs, to take with the wife and righteous God, or to feem fuffici- cnt to a well informed Confcicn:e. 2. And whereas you fpeak of the power of thefe obje&s , was there not' much more in God, in Chrift, in thepromifed glory, to have drawn your heart another way ? Why then did not thefe take as much with you as the other? You could not choofe forfooth , but be en- ticed with fuch baits as were fitted to your fenfual Appetite, and 'fuch things as a dog,or a fwine may enjoy a&well as a man : but you could cboofewhcn Chrift and glory were offered you : yea you did cbiofe to retafe the Offer^nd tread them under feet by -your ntgledt. When / G ? Satan Y' 1 Satan let yourCups,and your harlots,and youi. profits before you \ on one fide *, did not God fet his favour and eveJafting happinefs oa the other fide? And was it wife or equal dealing,to prefer your lufts fxf jre that glory ? 3. Moreover it was not in the power of any •of thofe baits to force your will, or to necetfi- tate you to choofe them. They could be but Baits to entice you D and it was (till in your own choice, whether you would yield to the entice- ment and choofe them or not. Shall every man be falfe to God that hath any bait to entice him from him ? will you excufe your child or friend if he would be falfe to you, upon as great en- ticements as thefe ? If a cup of drink, or a whore, or a little gain, could draw him More then all your love and intereft, I do not think you would hold hiirf excufed. And whereas youfpeak of the Neernefs and Continuance of thefe allurements, I would fain know, was not God as neer you, and Conti- nually necr you, to draw you to himfelf ? Faith might have feen him, though flefh and blood' cannot. Did he not ftand by you when you were in your cups and luftful Pleafures ? Did he not tell youofthedangjr, and offer you far better things, if you would obey him and. de- fpife thofe baits? But you would hearken to none of this h you ftiould have remembred that v. hp r l \ fS 5 ) he flood over you,and was looking on you>and you (hould have laid as Jofiph, Gen. 3^. p. Hq& can I do this great vtficbgdmfs y and fin agabtjl God ? You had alfo Scripture neer you, and Reafon neer you,and Conference hcer you, as well as the bait was neer you. And therefore this is a vain Excufe, f The twentieth Excufe, It was God that Utloofethe Devil to temp me: and be was to* fubtile for me to deal vcitb \ and therefore what wonder if I finned and mre overcome ? Anfw. 1. He did not let loofe the Devil to conttrain you to fin. He could but entice, and you might choofe whethet you would yeild. The Devil could neither make you fin againft your w ill, nor yet NcC militate you to be wil- ling. 2. You were a fure friend to Chrift that while, that would forfake him as oft as you were tempted by the Devil. Is that a friend or a fervant worthy to be regarded, that will difobey you, or betray you as oft as he is temp- ted to it? 2. Will you excufe your fervant, if he leave your work undone, a$d follow cards, or dice, or the Ale-houfe, and fay I was tempted to it by one that was cunninger then I ? (hall every Murderer or Thiefciope hanging, becaufj the Devil was too cunning for him in his Tcmp- G ± tations (SO tations > would you have the Jury or the Judge to take this for a good excufe > 4, And why did you not hearken to God that entited you the other way? You forget what helps he afforded you to difcover the wiles tif Satan, and to vanquilh the Temptati- on ?, He told you it was an enemy that tempted you : and would you hearken to an enemy > He told you it was a dreamy fliadow, a painted, pleafure.a gilded carkafs, a lying promife, and deceitful vanity by which you were tempted y And yet would you regard it before ymir God ? He told you that it was your God, your Saviour, your hope, your everlaftinghappinefs that the Tempter would beguile you of : And yet would you be beguiled ? He told you, and plainly, and often told you that the Tempter would lead you to eternal fire, and undo you cverlaftingly before you were aware : and that a fatal hook was covered with that bait : And yet would you fwallow it ? 5. It is plain by all this that it was not your natural weaknefs of faculties that caufed you to be overcome by the fubtilties of the Devil, as a iilly child is deceived by a crafty fellow that over wits him : But it was your carelefnefs, in- confideratenefs,your(enlual inclinations, and vicious difpofition, that drew you to a wilful obeying of the tempter 3 and rejecting the whol- V fom (87) fom advice of Crift. This therefore is a frivol lous Excufeof your fin. The one and twentieth Excufe. But I hope you mil not fay that all mm have Free Will ! And if my mil mre not free , how could I cboofe but fin ? Anfrc. Your will was 'not free from Gods Rule and Government: nor wasjit free from its natural inclination to Good in general > for ei- ther of thefe were more poperly flavery. 3. Nor was it free from the Influence of a dark undemanding, 4. Nor fr^e from its own con- tracted vitious Inclination. 5. Nor freed fromtheTemptatiousofthe flefh, the world and,the Devil. But it was 1. Free from any natural De- termination to evil, or to any thing that was doubtfull. 2. And free from the Coa&ion or Viol«ice of any. 3. And free from an irrefift- ible Determination of any cxteriour caule, at leaft ordinarily. So that naturally, as men,you have the power or faculty of determining your own wills,and by your wills,of ruling your in- feriour Faculties in a great meafure> yea of Ru- ling the fenfes and the Phantafie it felf, which doth fo much to diipofe of our Underflanding. And if your wills which are naturally free, are yet fo habitually vitious, that they encline you to do evil, that is not an excufe, but an aggra- ■ vauon • vation of your fin. But of this more under the next. The two and twentieth Excufe. B**t I have not Power ofmyfdfto do any thing that it good : &hqt can the creature do ? without Chritjk we cat do nothing. It is God tbst muft give me ability , or I can have none ' and if he had givtn it me^ I bad not been an Unbeliever or Impenitent. I can hi more Believe of my felf than I can fulfill the Ltwofmyfelf. Anfo. i. Thefe are the vain Cavils of learn- ed folly,whichGod wil eafily anfwer in a word. The word [Power^ is taken in feveral fenfes. Sometime; and moft commonly and fitly, for a faculty or a ftrength by which a man Can do his duty if he Will. This Phyfical Power you have, and the wprft of finners have while they are men on earth. Were they a&ually willing they might acceptably perform fincere obedi- ence \ and were they Difpofitively willing, they might a6tually believe and will. And thus the ungodly have Power to believe. Sometime the word [Power]] is taken for Authority of Leave > for legal or civil Power. And thus you have all not only Power or Li- berty to Believe, but alfo a Command which makes it your duty, and a Threatning adjoyn- ed, wlfcich will condemn you if you do not. Sometime the word [Power J is taken Fthically v Y (?9) Ethically and lcfs properly,tor a difpofition,in- clination,habit or freedom from the contrary habit or difpofition. And in this fenfe it? true, that none but the Effe&ually called have a Power to Believe. But then obferve, i.Tfiat this is but a moral lefs proper, and not a Phy fi- eri proper Impotency : And therefore Auilin chufjth rather to fay that all men have power to helieve,but aft have not a WilU or Faith it felf > becaufe we ufe to difference Former from mlling- **/},and willingneff z&uzteth the power which we had before. And therefore our Divines choofc rather to call Grace a Habit when they fpeak exad:ly,then a Powervand Dr. 7mfs de- rides the Armenians for talking of a Power fub- jeded in a Power. 2. Note that this Impotency it but the fame thing with your unwillingnefs and wilful blindnefs,in another word. 3. Note that thi^foripotency is long of ycur felves as to the Original, and much more as to the not cu- ring and removing of it.HathGod given you no means towards the cure of this difability,which you have negledted ? 4. Note that this Impo- tency is an unjuft excufe, but en Aggravation of your fin.If you were trilling to be the fervant of Chrift,and yet were not able, ekher becaufe he would not accept you, or becaufe of a want ot natural faculties,or becaufe of fome other na- tural difficulty yvhich the trillingeft mind cotifd not not overcome, this were fome Exeufc : But to be Habitually wilful in refufing Grace, is worfe then to be meerly Adtually unwilling. If a man have fo accuftomed himfelf to mur- der, drunkenels, ftealing or the like wicked- nefs, fo far that he cannot leave it , will you therefore forgive him, or will any Judge or Jury hold him excufed ? Or rather think him the morrtmfit for mercy ? %. Note alfo that the want of a fupernatural Habit, no nor the prefence of the contrary Habit , do not Ef- ficiently determine the will to particular a£b, much lefs take away its natural Freedom. 6. And that till Habits attain an utter predomi- nancy, (dX leaft^) there is a Power remaining in the will to relift them, and ufe means againit them. Though Eventually the perverle In- clination may hinder the ufe ofk. The three and twentieth Excufe* I have hea rd from learned men^ that God doth determine all Attions, Natural and Free, as thefirji Efficient Fhyfical immediate Cauje : or tlfe nothing could Alu And then it was not long of me that I cbojfe forbidden Objetts> but of him that irrcjijtly moved me thereto^ andrvhofe Injlrument I trot. Anfvp. This a trick of that wifdom which is foolilhnefs with God, and to be deceived by vain Philofbphy. i. The very principle it felf is moft likely to vA - (9i) be falfe, and thofe that tell you this, (e err- Much more, I think, may be faid againft it then tor it* 2. 1 am fure it is either falfe> or reconcileaUc with God Holinefs', and mans liberty and cul- pability i fo that its a mad thing to deceive your felves with fuch Philofophical uncertain- ties, when the Truth which you oppofe by it is infallibly certain. That God is not the Author of fin, but man himfelf,who is jutfly condemn- ed for it, is undoubtedly true ; and would you obfeure fo clear a Truth , by fearching into points beyond humane reach if not unfound,as you conclude them ? The four and twentieth Excufe. But at leafi, thofe learned Divines among us that doubt of this, do^et fay that tbt will w necejfarily and infallibly Determined by the Vraftical Vnderjian- ding, and that is as much unrcfijiibly ncccffitatcd Jby Objctts : and therefore whatever aVt was done by my underloading or will , was thus necejjita- ted, and I could not help it. They fay, Liberty U but tbeAVxhig of the faculty agreeably to its na- ture : And it was God as Creator that gave Adam hif faculties : and God byproz idouial di- fpfe, that prefented all Objects to him. by which bis under jianding^ andfo bis will were unavoida- bly ncccffitatcd. Anfw. Tiiis is of the fame nature with the former ■ • former : uncertain, if not certainly falfe. Were this true, for ought we can fee, it would lay all the fin and miferie of this world on God, as the unrefiftaWe necellitating Caufe> which becaufc we know infallibly to be falfe, we have no rea- fon to take fuch principles to be true which in- fer it. The underftanding doth not by a ne- ceflfarie efficiency Determine the will, but mo- rally : or rathar, is regularly a Condition or necefTarie Antecedent, without "which it may not Determine it felf. Yea the Will by com- manding the fenfe and phantafie,doth much to determine the underftanding. As the eye is not neceTarie to my going, but to my going right, (b is not the Underftandings Guidance neceflarie to my willing (there the fimple Apprehenfion may futfice) but to my Right mlling. There are other waies of Determining the Will. Or if the Underftanding did Determine the Win Efficiently and Neceffarily, iris not every a<3 of the Underftanding that muft do it^ If it be fo, wlien it faith, This muft be done, and faith importunately i yet not when it only faith, This may be done, or you may venture on it, which is the common part which it hath in fin. I am not pleafed that thefe curious Objecti- ons fall in the way, nor do I delight to put them into vulgar heads \ but Ending many (91) ,-young Schollars and others that have conver- fed with them, affaulted withthefe Temptati- ons, I thought meet to give a touch, and bat a touch, to take them out of their way j As MuFenner hath done more fullie in the Preface to hfe . Hidden Manna, on this laft point, to which I refer you, I only add this ? The will of man in its very Dominion doth bear Gods Irnage. It is a felf determining Pow- er, though itbe byajjidby Habits and needs a Guide. As the Heart a^d Vital Spirits by which it adreth, arc to the reft of the Body, fo is It to the foul. The Light of Nature hath taught all the world to carry the guilt of every crime to the will of man,and there to leave it.llpon this all Laws and Judgements are grounded. From Ignorance and Intclle6tual weaknefs, men com- monly fetch Excufcs for their faults j but from the Will they are Aggravated. If we think it ftrange that mans will (hould be the ririt caufe, fomuchasofafinful mode, andanfwerall oc- curingObje&ions: it may fuffice that we are certain the Holy Majefty is not the Author of fin : and he is able to make all this as plain as the Sun, and ealily anfwer all thefe vain Ex- cufes, though we (hould be unable. And if we be much ignorant of the frame and motions of oar own fouls,and efpecially of that high felf determining principltr, free Will, the great fpnng (9^ fpnng of our actions, and the curious Engine by which God doth Sapientially Govern the world, it is no wonder, Conlidering that the fouJ can know it felf but by Reflexion, and God gave us a foul toufe> rather then to know it felf \ and to know its qualities and operati- ons, rather then its Eflence. The five and twentieth Excufe. No mtn can befaved, nor avoid dny fin, nor believe in Cbriji y but thofe reborn God bathpredejiinated thereto. I was under an irreversible Sentence before Iwas born : and therefore I do nothing but what I was predeftinated to do \ and if God decreed not to fave me, bow could I help it ? Anfw. i. Gods Judgements are more plain, but his Decrees or fecret purpofes are myfteri- ous: And to darken certainties, by having recourfe to points obfeure, is no part of Chrifti- an Wifdom. God told you your Duty in his word, and on what terms you muft be Judged to Life or Death ; Hither (hould you have re- courfe for Di re&ion, and not to the unfearch- able myfteries of his mind. 2. God decreeth not to Condemn any but for fin. Sin, I fay, is theCaufeofthat Con- demnation, though not of his Decree. 3. Gods Decrees are adb Immanent in himfelf, and make no change on you , and therefore do not necelfitate you to iin, any more (95) more then his fore-knowledge doth. For both caufe only anecetfny of Confequence' which is Logical, as the Divines on both fides do Confefi. And therefore this no more caufed you to fin, then if there had been no fuch De- cree. And its a doubt whether that Decree be not negative > a willing fufpending of the Di- vine will, a$ to evil *, or at moft a purpofe to permit it. The fix and twentieth Excufe. If it be no more, yet doth it makg my perdition unavoidable ; for even Gods foreknowledge doth fo > for if be foreknow it> all the world cannot binder it from coming to pafs . Anfo. Muft God either be Ignorant of what you will do, or elfe be the cav*fe of it ? If you foreknow that the Sun will rife to mor- row, that doth not caufe it to rife. If you fore- know that one man will murder another, you arc not the caufe of it by foreknowing it. So is it here. The (even and twentieth Excufe. God might have hindered my Sin and Damnation if he would. Anfa. And will you wilfully iin, and think to fcape becaufe God doth not hinder you ? The Prince that makes a Law againft murder, could lock you up, and keep you from being a Murderer. But are yon excufablc if he do not I H Wc (96) We. are certain that God could have hindered all the fin and death, and confufion , and mi- fery that is in the world : and we are as cer- tain that he doth not hinder it (but by forbid- ding it, and giving eaen means againft it;) and we are certain that he is Juft , and Good, and Wile in all *, and not bound to hinder it : And what his Reafons are, you may better know hereafter ; In the meantime, you had t^an better have locked to your own Du- ty The eight and twentieth excufe. How could JbefatedifCkriil did not dye forme ? He dyed but for hti EleS > and none could be fated without bis Death* Anfw* He did dye for you, and for more then his Elcdfc, though he abfolutely purpoted only their falvation. Your fins crucified hirr*, and your debt lay upon him > and he fo far xanfomed you, that nothing but your wilful re- fufal of the benefits could have condemned Tti$ nine and twentieth Excufe. It was Adams fin that brought me into this Defrayed* »f/}~flf Will, which 1 can neither cure y nor could frevtnt. Anfw. i. liAdamcdiix away his holinefs, he could no more convey that to us which he caft awaiy^hcn a Nobleman that is a Trajtor, can * . convey ?*7> convey his loft Inheritance or Honours to his fon. 2. You periiTi not only for your Original (in, but for reje&ing the Recovering mercy of the Redeemer : you might have had Chrift and Life in him for the Accepting. The thirtieth Excufe. Gud mil require no more then be gives. He gave me not Grace to Re- pe*t and Believe > and without hi? gift I could not have it> Anfa. i. God will juftly require mere then he giveth : that is, The improvement of his Gifts, asMzf.25. (hews. He gave Adam but a Power to perfevere, and not ASual perfeve- ranee : Yet did he juftly punifti him for want of the A<3: \ even for not ufing by his own will the Power which he had given him. 2. It is long of your felf if God did not give you Grace to Believe : It was becaufc you wil- fcilly refufed fome preparatory Grace. Chrift found you at a great diftance from him, and he gave you Grace fufficient to have brought you neerer to him than you were ^ you had Grace .fufficient to have made you better than you were , and reftrained many fins, and brought you to the means, when you turned your back on them*, though this were not fufficient to caufeyouto Believe, it vtisfufficient to have brought you nearer to Believing > and through H 2 your your own wiliufaeis , became not Ejfettual j CTen as Adam had fttfficient grace to have flood which was not EffeQual. So that you had not onfy Chrift offered to you, if you would but Accept him i but you had daily and precious helps and means, to have cured your wills, and caufed you to Accept him v for negled o( which, and fo for not believing, and fo for all your other fins you juftly perifh. The one and thirtieth Excufe. AUs<> man U a worm, a dry leaf^ Job 13.25. a filly foolijb crea* tun, and therefore his Anions he not tegardablt* nor defervefe great apunifhment. Anfrv. Though he be a worm, and as no- things God,and foolifti by fin, yet he is natu- rally fo noble a creature., that the image of God was on him, GtVM2.26.and5. 1, James 3.9. and the world made his fervants , and Angels his Attendants, Heb. 1. 14. fo noble, thatChrift dyed for him^God takes fpecial care of him i he is capable of knowing and enjoying God , and heaven is not thought toagood for him if he will obey. And he that is capable of fo great Good , muft be capable of as great Evil, and his wayes not to be fo overlooked by that God that hath undertaken to be his Governor, When it tendeth to Infidelity, the Devil will teach you to debafe man, even lowetfhan Gcd would do. the (99) The two and thirtieth Excufe. Sin is nn Being: and Jb all men be damned for that which U nothing ? Anfw. i. It is fuch a mode as deformeth Gods creature. It is a moral Being. It is a Re- lation of our actions and hearts to Gods will and Law. 2. They that fay, Sin is nothing, fay Pain and Lofs is nothing^oo. You (hall therefore be paid witjione nothing for another. Make light of your mifery, and fay, it is nothing, as you did of your fin. 3. Will you take this for a good Excufe from your children or fervants, if they abufc you ? Or from a Thief or a Murderer ? (hall he efcapc by telling the Judge that his fin was No- thingl Or rather have death, which is nothing, as the ju ft reward of it? The three and thirtieth Excufe. But fin if a Tranfient thing. Atleaji it doth God m harm y and therefore why Jhould he do us fo mnchbarpt for it? Anfe. 1.. It hurts not God, becaufehe is above hurt. No thanks to you if he be out of your reach. 2. You may wrong him, when you cannot Hurt him. And the wrong deferves as muchasyou can bear. If a Traytor endea- vour the death ot the Prince,in vain, hisendea- H 3 vou* C ioo ) vour deferves death, though he never Wfhim- You defpife Gods Law and Authority h you caufe the Blafpheming of his name, Rom.2.24. He calls it A prelfing him as a Cart is preffed with (heaves, Amos 2.13. and a grieving of him. 3. And you wrong his Image, his Church, the publick good, and the fouls of others. The four and thirtieth lyrcufe. But Gods na- tures fogtod and merciful, that fnrt be*mll not damn hk own creature. Anfrv.i. A merciful Judge will hang a man for a fault againft man: By proportion then what is due for fin againft God ? 2. All the death and calamity which you fee in the world, comes from the anger of this merciful God : why then may not future mi- fery come from it ? 3* God knowethhis own mercy better th« you do i and he hath told you how far it (hall extend. 4. He is infinitely merciful \ but it is to the Heirs of mercy j not to the final Reje&crs of his mercy. 5. Hath not God been merciful to thee in bearing with thee fo long, and offering thee Grace in the blood of Chrift,till thou didft wil- fully reject it ? Thou wilt confefs to thy ever- lading wo that God was merciful j> had he not been been fo merciful, thou wouldii not have been fo miferable for reje&ing it. The five and thirtieth Excufe. I would votfi Torment mint enemy my felf. Anfw. No reafon you fhould. It is all one to wrong.you, and to wrong the God of Heaven? God is the only Judge of his own wrongs. The fix and thirtieth Excufe. All men are finners i and I wm but afinner. Anfw. All were not Impenitent, Unbelieving, Rebellious finners , and therefore all are not unpardoned condemned Gnners. All did not live after the ttefh, and refufe to the laft tobc converted as you did. God will teach you bet- ter to difference between finners and gnners. The feven and thirtieth Excufe. ButJfCbrijl have fatisfied for my fins, and dyed for $m^ then how can I)n\\lyfuffer for the fame fins i mil Cod fnnifh one fin twice ? Anfw. i. Chrift fuflfered for man in the Na- ture of man i but not in your perfon, nor you in him. It was not you that provided the price, but God himfclf : Chrilt was not mans Deli- gate in fatisfying.and therefore received not his Inrtru&ions from us, nor did it on Qur terms, but his own. It was not the fame thing which the Law threatned, that Chrirt underwent : for that was the Damnation of the (inner himfelf, and not the fuffer ingot another for him, it can- not \ CI02 ) not therefore be yours, but on Chrifts own terms. He dyed for thy fin, but with this in- tent, that for all that, if thou Refufe him, thou (halt dye thy felf. It is therefore no wrong to thee to dye, for it was not thou that dyedlt be- fore : and Chrift will take it for no wrong to him : for be will Judge thee to that Death. It is for refuting a Chrift that dyed for thee, that thou mutt perifh for ever. The eight and thirtieth Excufe. But 1 did not HefufeCkrijh I believed andtmjhdinbim to the lad h and Repented of my fins, though Ifome- time was overtaken with them* Anfo. Had this been true, thy fin would not have cpndemned thee. Bat there is no mockir\g,God. He will (hew thee then thy na- ked heart, and convince thoufands that thought they Believed and Repented, that indeed they did not. By thy works alfo will this be difco- vered, that is,by the main bent and fcope of thy life, as Mat. 2 5 .throughout, and Jam 2. The nine and thirtieth Excule. I did many Good works > and I hope God mil Jet thofe againji my evil works- Anfa. Thy good works were thy fins, be- caufe indeed they were not good, being not done in fincerity of heart for God. The beft cnansworks have fome infirmity,which nothing can denfe but the blood of Chrift, which thou haft +t tiafr made light of, and therefore haft no part in. If all thy life had been fpent inperfedi works except one day, they would not make fatisfa&ion for the fins of that day. For they are but part of thy Duty. Wo to him that hath no better a Saviour at Judgement,then his own good works. The Fortieth Excufe. I lived hi poverty and niifery on earth, and therefore I hope I have had my fnfftring here y and fo all not fuffer in this world and another too. i. By that Rule all poor men, and murder- ers, and thieves that are tormented and hang- ed, (hould be faved. But as Godlinefs hath the promife of this life and that to come, fo Impe- nitency and Wickednefs hath the Threatning of this life and that to come. 2. The Devils and the damned have fufFered much more then you already > and yet they are never the nearer a Deliverance. When thou haft fufFered ten thoufand years, thy pain will be never the nearer an end. How then can a little mifery on earth prevent it? Alas poor foul, thefe are but the foretafts and beginnings of thy fbrrow. Nothing but pardon through the blood of Chrift could have prevented thy Condemnation , and that thou reje&eft by Infidelity and Impenitency. His Sufferings would have faved thee, ifthouhadft not Refu- ted fed him i but all thy own Sufferings will yield thee no Relief. So much for the anfwering of the Vain Ex- cufes which poor Sinners are ready to make tor themfelves j Wherein I have been fo large, as that this part Iconfefs is difproportionable to the reft : bat it was for thcfe two Pveafons. i . That poor carelefs fouls might fee the va- nity of fuch defences i and confider, if fuch a worm as I can eafily confute them, how eafily and how terribly will they be all anfweted by their Judge ? 2. I did it the rather, that godly Chriftians might the better underftand how to deal with thefe vain Excufes whenthey meet with them: which will be daily, if they deal -with men in this fad Condition. X. \ j\7E have done with that part of the V V Judgement which confilieth in the exploration or tryal of the caufe > we now come to that which is the CoRclufion and con- fummation of all \ and that is, to (hew you vebat the Sentence mllbe, anion whom. And for this, we muft go ftrait to the word of God for our light, it being impollible for a- ny man to have any particular knowledge pf it, if (105; if Chrift had not there revealed it unto us. In- deed almoftall the world do acknowledge a life after this, where it (hall go well with the good, and ill with the bad. But who (hall be then ac- counted Righteous^ and who Unrighteous , and on what terms and grounds, by whom they (hall be judged, and to what condition, they know not. The Sentence in Judgement will be, i. Either on thofe that never had means to know Chrift. 2. Or on thofe that had. i. For the former, as it lefs concerneth us to enquire cf their cafe, fo it is more obfeurely re- vealed to us in the Scripture. It is certain that they (hall be Judged according to their life of the means which they Irad, Rom. 2. 1 1, 12,13, I4,i5,i£\and the Talents which they received, Mat. 25 . But that it ever falleth out that he that hath but the One Talent of natural helps, doth improve it to falvation i or that ever they who knew not Chrift, are juftified and faved without that knowledge (being at age and ufc ofreafon) 1 rind not in the Scriptures. I find indeed that [As many as have (inned without Law, fhall alfo perifh without Law : and as many as have finned in the Law,fhall be Judged by the Law.Rom.2.12. But not that any are Ju- ftified by the works of nature, fuch as are here faid to be tvithm Lm. I find alfo, that [They (io6) [They have the work of the Law written in their hearts, their confeience alfo bearing wit- nefs^ and their Thoughts the mean while accu- fing, or elfeExciifirig one another, in the day rvbtn God (hall Judge the fecrets of men,by Je- fas Chrift according to the Gofpel"] Rom. 215, itf. And I believe it isajnft Excufe> and not an unjxjl which is here meant.But it will be but an Excufe fo far as they were guiltlefs ; & that will be but in tanto^znd not in toti, in part only, and fo not a full Juftification. AHeathens confeience may excufe him from thofe fins which he was never guilty of \ but not from all. But no more of them. 2. The cafe of thofe that have had the Gofpel, is more plainly opened to us in Gods word. Their Sentence is opened in many places of Scriptiure, but mod fully in Matth.2}. whence we will now colledl it, ' There we find that Jefas Chrift the Redee- mer, as King of the world, (hall fit in Judge- ment on all men at the laft > and (hall feparate them one from another, as a Shepherd divideth the Sheep from the Goats, and fo (hall pafs the final Sentence. This Sentence is twofold, ac- cording to the different Condition of them that are Judged. Tothem on the right hand, there is a Sentence of Juftification, and Adjudication to everlafting glory j To them 6n the left hand, there is a Sentence of Condemnation to ever- lafting Punilhment. Ttbc (io7) The Sentence on each of thefe containeth both the ftate which they are Judged to, and the reafon or caufe of the Judgement to that {late. For as God will not Judge any to Life or Death without jurt caufe, fo he will publifh . this caufe in his fentence, as it is the manner of Judges to do i If you fay c Chriji trill not ufe * voice y Let it fatisfie, that though wc know not the manner, yet if he do it but by mental dif- covery, as he (hews men whatftiM everhfting- ly befall them, fo he will lhew them why it (hall fo befall them. i .The Sentence on them on xhtKigbt hand, will contain,i. Their Juftification and Adjudication to Blefledneffi and that both as generally deno- minated, and as particularly determined, and defcribed. 2. And the caufe of this Judgement, f 1. In general they (hall be pronounced Blejfed. Satan would have had them curfedandmife- rable : the Law did curfe them to mifery *> Ma- ny a fearful thought hath pofTefled their own breads* leaft they (hould prove at laft accurfed and miftrable> But now they hear the contrary from their Judge. All the Promifes in the Gof- pel could not perfectly overcome thofe their fears , all the comfortable words of the Mini- fies of theGofpel could not perfedtly fubdire therm all the tender mercies of God in Chart did iiot per fe&ly fubdue them i But now they ate arc vanquifhed all for ever. He that once had heard his Redeemer in Judgement call him Bleffed, will never fear being Curfed more. For he that Chrift Blefleth, (hall be Blejfed indeed. The Description of their bleffednefs follovv- eth, Come inherit the Kingdom prepared for you from tlx foundation of the world. And alfo they are called Blefled Of the Father. Here is the fountain of their Bleffednefs, The Father *, and the ftate of their bleffednefs in Being the Fathers : For I fuppofe they are called the Blef- fed of the Father, both becaufe the Father blef- feththem, that is, makes them Happy, and becaafe thefe bleffcd ones are the Fathers own. And fo Chrift will publifh it to the world in Judgement,that he came to glorifre the Father, and will proclaim him the Principal Efficient, and Ultimate end of his work of Redemption and the bleffednefc of his Saints *> and that himfelf is (as Mediator) but the way to the Father. It is the Father that prepared the Kingdom for them, and from the foundation of the world prepared it j Both for [them] as chofenones, and for them as future helievers and Righteous ones. It is called a Kingdom, partly in refpe<5t to God the King, in whofe glory we fhall partake in our plates ; and partly Meta- phorically from the Dignity of our Condition. Forfeit is that our felvesart faid to be made Kings, (109) Kings, Rev. i . 6. and 5. 1 . 1 Fit. 2.9. and not that we arc properly Kings * for then wemuft have Subjects whomuft be Governed by us. Thus we fee their BleflTednefs in the Foun- tain, end and ftatc of Dignity. As to the Re- ceptive Adt on their part it is expxeffcd by two wordsi one iignifying their firft entrance on if, Come : the other their Pojfeflion y Inherit : that is , poffefs it as given by the Father , and Re- deemed by the Son, and hold it in this Tenure forever. The true Believer was convinced in this life, that indeed there was no true blctfednefs, but this enjoyment of God in the Kingdom of heaven. The Lord revealed this to his heart by his Word and Spirit ; And therefore he con- temned the feeming happinefs on earth & hid up for himfelf a Treafure in heaven , and made him friends with the Mammon of unrighteouf- nefs, and ventured all his hope in this veflel. And now he findeth the wifdom of that choice in a rich return. God made him fo wife a Merchant as to fell All for this Pearl of greateft price : :nd therefore now he (hall find the gain. As there is no other true Happinefs but God in glory, fo isthei. nothing more fuitabk and mlcotnc to the true Bchevtr. O how welcome will the face of that God be, whom he lwtd> whom b&fwgbt y whom he longed (no) longed and waited for. How welcome will that Kingdom be which he lived in Hope of! which he parted with All for ! and differed for in the fit How glad will he be to fee the Blefled fare of his Redeemer, who by his manifold Grace hath brought him unto this ! I leave the believing foul to think of it, and to make it the daily matter of his Delightful Meditation > What an unconceivable Joy in one moment, this Sentence of Chrift will fill his foul with. Undoubtedly it is now quite paft our compre- henfion : though our imperfedi forethoughts of it may well make our lives a continual Featf . Were it but our Juftification from the Ac- cufations of Satan, who would have us Con- demned either as finners in general, or. as Im- penitent, Unbelieving Rebels, againft him that redeemed usAnfpecialjt would lift up the heads of the Saints in that day : After all the fears of our own hearts 3 and thellanderous Accufations of Satan and the world, That we were either impenitent Infiiels, or Hypocrites, Chrift will then Juftifie us,and pronounce us Kighteous.So much for thzCmdition to which they are Judged. 2. TheReafonor Caufe of this Juftificati- on of the Saints, is given us both i . In a gene- ral denomination, and 2. In a particular De- fcription. 1. In General, it is becaufe they were Righteous , as is evident, Mrf.25.46'. Ike Cm) 7 be Righteous Jh all go into life Everlafting. And indeed it is the bufinefe of every jaft Judge to juftifie the righteous , and condemn the un- righteous. And fhall not the Judge of all the earth judge righteoufly? Gen. 18. 25. God makes men Righteous before he Judges them fo : and Judgeth them Righteous Bccaxfe they are fo. He that abominateth that man who faith to the Righteous, Thou art wickedi or to the wicked, Thou art Righteous h who Juftifi- eth the wicked, and Condemneth the Righte- ous \ will certainly never do fo himfelf. Indeed he will Juftifie them that are finners, but not againft the Accufation that they are [in- ner s : but againft the Accufation, that they are guilty nfpxnifbmetitfor fin : but that is, becaufe he firft made them juft ^ and fo Juftifiable, by pardoning their fin, through the b!ood of Chrift. And its true alfo, that he will Juftifie thofe that were tricked, but not thofe that are rrickgd : but Judgement findeth them as Death leaveth them, and he will not take them for wicked, that are famftified and cleanfed of their former wickednefs. So that Chrift will firft pardon them before he Juftified them againft the charge ot bring finners in general i and he will firft give men Faith, Repentance, and new Obedi- ence , before he will Juftifie them againft thd I charge r"0 charge of being Impenitent, Infidels or Hypo- crites , and confequently unpardoned , and doubly guilty of damnation. This twofold righteoufnefs he will firft Give men , and fo conftitute them Juft, before he will Declare it, and Sentence them juflv 2. The Reafon of the Sentence, particularly Defcribed , is from their Faith and Love to Chrift, exprefled in their Obedience , felf-de- nyal and forfaking all for him. For I was hun- gry and ye fed me\ I was thirjly and ye gave me drinhji Iwas aflrsnger and ye toohjne in\ Na- k^d andyecloatbed me : I was fic\andye vifited me 3 I vpas infrifon and ye came to me* Verily I fay unto you, in as much as ye have done it to one oftbeleafi oftbefe my Brethren, ye have done it tmt*me, Ms*. 25, 35. {041. Here is 1. The caufal conjundion/ir. 2. And the Caufeor Reafon it felf. Concerning both which, obferve^ 1. How it is that mansobedience and felf denyal is the Reafon and Gaufe of his Juftification. 2. Why it is that God will have the Reafon or Caufe thus declared in the Sentence, For the firft, obferve that its oue thing to give a Reafon of the Sentence , and another thing to expreft the Cauft of the Benefit, Gi- ven us by the promife, and Judged to us by the Sentence. Mans Obedience was no proper Caufe (its) Caufe why God did in this life Give pardon of iin to us, or a Right to glory ; much lefs of his Giving Chrift to dye for us. And therefore as to our Conftitutive Juflification at our Con- verfion , we muft not fay or thinks that God doth Juftifieus, For, or Becaufe of any works cff our Obedience, Legal or Evangelical. But when God hath fo Juftified us, when he comes to give a Reafon of his Sentence in Judgement, he may and will fetch that Reafon partly from our Obedience, or our performance of thfe Conditions of the New Covenant. For asirt this life, we had a Righteoufnefs confifting in free pardon of all fin through the blood of Chrift, and a Righteoufnefs confifting in our perfonal performance of the Conditions of the promife which givetli that pardon and con- tinuethit to us: fo at Judgement we (hall ac- cordingly be juftified. And as our Evangeli- cal peribnal Righteoufnefs, commonly called Inherent^ was at firft only in our Faith and Re-* pentance, and Difpofition to obey : but after- ward in our accrual fincere Obedience, in which fenfewe are Conftitutively Juftified or made Righteous here by our works, in James his fenfe, Jamei2.2^, fo accordingly a double Reafon will be allign^d of our fentential Juflifi- cation \ one from our pardon by Chrifts blood and merits , which will prove ourRight tolm- l 2 punity ("4) punity and to Glory. The other from own Faith and holy Obedience, which will prove our Right to that pardon through Chrift, and to the free Gift of a Right to glory ; and (o this.laft is to be pleaded in tubordination to the former- For Chrift is become the Author of Eternal falvation to all them that Obgy hinru Heb. 5 9. He therefore that will be faved, muft have a Chrijl to favehim as the Author, and an Obedience to that Chrift as the Condition of that falvation', $nd confequendy both muft be declared in the Judgement. The Reafon why the Judge doth mention cur Good works, sather then our Believing, may be becaufe thofeholy felf-denying e^pref- fions of Faith and Love to Chrift do contain Or certainly imply Faith in them r as the life of the tree is in the fruit : but faith doth contain cur works of Obedience but only as their caufe* Thefe works alfo are a part of the perfonal Righteoufnefs which is to be enquired after, that is, we fliall not be judged righteous,meerly becaufe we have Believed, but alfo becaufe we have added to our Faith vertue, and have im- proved our Talents, and have loved Chrift to the hazard of all for his fake. For it is not on- ly or principally for the goodnefs of the work confidered in it felf, or the good that is done by * to the poor i but it is as chefe works did ex- prefs prefs our Faith and Love to Chrift by doing him the moft coftly and hazardous fervice > that by Faith we could fee Chrift in a poor beg- gar or a prifoner ; and could love Chrift in theft better then our wordly goods or liberties, which we muft part with, or hazard by the works that are here mentioned. 2. The Reafons why Chrift will fopublick- ly Declare the perfonal righjeoufnefs of men,to be the Reafon or Caufe of his juftifying fen- tence, it is becaufe it is the bufinefs of that day, not only to glorifie Gods meer Love and Mer- cy, but eminently toglorihe his Remunerative juftice > and not only to cxprefs his love to the Ele&, as fuch, but to exprefs his love to them as Faithful and Obedient, and fuch as have de- ny ed all for Chrift, and loved God above all * And to (hew his juftice to the men, and faith- fulnefs in fulfilling all his promifes,and alfohis holinefs in the high eftimation of the holinefe of his people, I (hall exprefs this in the words of a Learned Divine (Dr. Trrifs againft Mr. Cotton? pag. 40) Was then no more in Gods intention when he elected fome, then the manifeftation of the riches of bis glnrim grace ? Did not Cod pur- pofe alfotomanifyl the glory of his Remunerative Jujlice ? It is not undenyable that God mil be- liotp Salva ion on all his EUa (if ripe years ) by n>ay of rerrard and Crown of righteoufnefs , I *3 jvhich which God the Righteous Judge will give ? 2 Tim. 4. 2 Thef. I. It is great pitty this is not confi- dcndy as ufually it is not : Efpecially for the mo- tnentofis Confeqnence thereof in my Judgement* So far he. So much of the Sentence of Juftification which (hall be parted by Chrift at Judgement upon the Righteous. 2. We are next to confider of the Sentence of Condemnation which fhall then by Chrift be parted on the'unrighteous. Which is deli- vered to us by Chrift, Mat.2 5. in the fame or- der as the former. This Sentence containeth, 1 . The Con- demnation it felf. 2. The Reafon or Caufc ofit. The Condemnation exprefleth {he mifery which they are Judged to. 1. Generally in the Denomination , , Curfed. 2 . Paricularly by Defeription of their Curfed ftate> To be curfed , is to be a people deftinated and adjudged to utter unhappinefc * to all kind of mifery without remedy. 2, Their curfed condition is defcribed in the next words, Depart from me into JLverlaftingftre prepared for the Devil and his Augels. 1. Depart'. From whom? from the God that made them in his Image. From the Redeemer •that bought them by the price of his blood, and offered offered to fave them freely, for all their unwor- thy nefs , and many a time intreated them to Accept his offer , that their fouls might live. From the Holy Ghoft the San&ifier and com- forter of the faithful, who ftrove with their hearts, till they quenched and expelled him. O fad Departing} who would not then choofe rather to Depart from all the friends he had in the world , and from any thing imaginable > from his life, from himfelf, if it werepoffible, then from Chrift^ Depart: from what ? why from the prefence of the Judge ^ from all f ur- ther hopes cf falvation for ever : from all pof- Ability of ever being faved , and living in the joyful inheritance of the Righteous. Depart : Not from Gods Effential prefence, for that will be with them to their everlafting mifery, but from the prefence of his Grace, in that mcafure as they enjoyed it. Depart : Not from your tielhly pleafures, and honours, and profits of the world i thefe were all gone and paft alrea- dy : and there was no further need to bid them Depart from thefe : Houfes and Lands were gone. Mirth and Recreations were gone. Their fweet morfels and cups were gone. AH the Honour that men could give them was gone, before they were fet at Chrifts bar to be judged. But from all expe&ations of ever enjoying thefe again, or ever taftittg their for- l£ mer Cu8) mer Delights i from thcfe they mull Depart : not from their fin, for that will go with them. But the Liberty of committiag that part of it which was fweet to them, as Gluttony JDrunk- enne(s, Whoredom, Idlenefs, and all Voluptu- oufnefs, from thefe they muftDe/w*. But this is confequentiaH It is Chrift and the poifibility of falvation, that they are Sentenced to Depart from. But whither muft they Defart? I. Into fire. 2. Into that fire which was prepared for the Devil and his Angels. 3* Into everlafting fire. 1. Not into a fnrifying^ but a Tormenting fire. Whether Elementary or not > whether properly or Metaphorically called fire , let us not vainly trouble our felves to enquire. It is enough to know , that as fire is one of the moft grievous Tormentors of the fleih, fo grievous will be thofe infernal Torments to the whole man, foul and body \ fuch as is moft fitly repre- sented to us under the notion of fire, and of burning. It is ealie for a fecure unbelieving foul to read and hear of it 3 but woe, and ten thou- fand woes to them that muft endure it / In this life they had their good things, when it went harder as to the flefh with better men > but now they are toimented, when the godly an comforted, as Lukg 1 6. 2 5* 2. But - (np) 2. Bat why is it called afire prepared/or the Devil and bis Angels ? 2. What is this Devil that hath Angels ? 2. Who are his Angels? 3. When was it prepared for them ? 4. Was it not alfo prepared for wicked men ? To thefe in order. 1. Itfeems by many paflages in Scripture, that there is an Order among Spirits, both Good and Bad i and that there is one Devil that is the Prince over the reft. 2. It feems therefore that its the reft of the evil fpirits , that are called Hi Angels. And feme think that the wicked who fcrved him in this life , (hall benumbred with his Angels in the life to come. Indeed the Apoftle calls him Iht God of this world, 2 Cor. 4.4. as is ordina- rily Judged by Expofitors j and the Prince of the power of the Ayr, the Spirit that now worketh in the children of T)if obedience. Efb. 2.2, And he calleth falfe feducing Teachers the Minificrs of Satan. 2 Cor.i 1.1 5. But that wicked men are here meant as part of his Angels, is not clear. 3. If it be the preparatiion of Gods purpofc that is here meant, then it was from Eternity : but it it be any Commination of God as Ruler of the Angels, then was this tire prepared for them Conditionally ,from the beginning of that Commination, and was Vttc to them at their fall. 4. It ^jja- (126) 4* It feemsr that the Reafon why here is no mention of preparing Hell-fire for the wicked, but only for the Devils, is not becaufe indeed it teas not prepared alfo for the wicked \ but to note that it is the Torment which wzsfirft pre- parcdXor, or affigned to the Devils , thereby fhewingthegrcatnefe of the miferyofthe wick- ed, that the Devil and his Angels muft bgtheir Companions. Though fome think, as is faid before, that the reafon why wicked men are net mentioned here, is,becaufe they are part of the Angels of the Devil, and fo included. And fome think it is purpofely to manifeft Gods General Love to mankind, that prepared not Hell/or tbem,b\it they caft themfelves into the Hell prepared for the Devils. But the firft feems to be the true fenfe. And how apparently Righteous are the Judgements of the Lord ! that thofe men who would here entertain the Devil into their hearts and daily familiarity ? fhouldbe then entertained by him into bis place of Torments, and there remain for ever in his fociety ! Though few en- tertained him into vifible familiarity with their bodies as Witches do, who fo make him their Familiar * yet all wicked men do entertain him in a more full & conftant familiarity with their fouls then thefe witches do with their bodies i how familiar is he in their thoughts, to ftU them CI2I) them with vanity, luft^or revenge VHow fami- liar is he in their hearts to fill them with cove- toufnefs, malice, pride, or the like evils? and te banifh all thoughts of returning to God,and to quench every motion that tendeth to their recovery ? How familiar is he with them^even when they feem to be worfiiipping God in the publike Aflfemblies, ftealing-the word out of their hearts, filling them with vain and wan- dring thoughts, blinding their minds that they cannot underftand the plaineft words that we are able to fpeak to them,and filling them with a proud rebellion againft the Dire&ion of their Teachers, and an obftinate refufal to be ruled by them, be the matter never fo neceflary to their own falvation ? How familiar arethefe evil Spirits in their houfes,filling them with ig- norance, worldinefs, andungodlincfc,and tur- ning out Gods fervicc, fo that they do not pray together once in a day, or perhaps at all ? How/tf/w/wr/ydeth Satan ufe their tongues, in curfing,fwearing,lying,ribaldry, backbiting, or flandring? &c is it not juft with God to make thefe fiends their familiars in Torment, with whom they entertained Cuch familiarity in fin > As Chrift with all the b!e(Ted Angels and Saints will make but one Kingdom or family, & (hall live altogether in perpetual Delights \ fo the Devil and all his Hellifh Angels and wicked men (122) men (hall make but one houfe-hold > and (hall live altogether in perpetual mitery. O poor finners / you are not troubled now at his pre- sence and power in your hearts > but will you not then be troubled at his prefence and tormenting power ? As long as you do not fee him, let him do what he will with you, it grieves you little or nothing at all ^ but what will you fay when yoirmnjifee him, and abide with him for ever > Oh Sirs, his name is eafily heard, but his company will be terrible to the ftouteft heart alive. He fheweth you a fmiling face when he tempteth you , but he hath a grimmer face to (hew you , when temptatious have conquered you , and torments muft fuc- ceed ! As thofe that write of Witches, fay , heappeareth at firftto them in feme comely tempting (hape, till he have themfaft tyed to him j> and then he beats them , and affrights them, and feldom appears to them but in feme ugly hew. Believe it, poor finners, you do not hea* or fee the w'orft of him r when you ate mer- ry about your finful Pleafures, and Rejoycing in your Hopes of the Commodities or Prefer- ments of the world : he hath another kind of Voice which you muft hear , and another face to (hew you , that will make you know a little better, whom you had to do with ! You would be afraid now to meet him in ttiedark : what what will you be to live with him in everlafting darknefe ? Then you will know who it was that you entertained and obeyed, and plaid with in your fins. 3* Andasthe Texttellsus, that it is a fire prepared for the Devil and bU Angels : So it tclleth us, that it is An everlafting fire, It had a beginning, but it fhall have no end. If thefe wretches would have choftn the (ervice of God, they would have met with no difficulty or trou- ble, but what would have had a fpeedy end. Poverty and lu juries would have had an end: fcornsand abuies would have had an end : faft- ing, humiliation, forrow for fin, watching.and fighting againft our fpiritual enemies,would ail have had an end. But to avoid thc(e,they chofe that eafe, that pleafure, which hath brought them to that torment which never will have end. I have faid fo much of thefe things already in my Book called the Saints Kefi, that I will now fay but this umch.lt is one of the wonders of the world, how men that do believe, or think they do believe this word of Chrift to be true, that the n>kkgd Jh all go into Everlafting fire^ can yet venture on fin fo boldly, and live in it fo feallefly , or flecp quietly till they are out of this unfpeakable Danger ! Only the Commonnefs of it, and the known wickednefs pt mans heart, doth make this lcfs wonderful And (1*4) And were there nothing elfc to convince us that firmers are Mad and Dead as to fpiritual things,this were enough *, That ever the great- eft pleafures or profits of the world, or the moft enticing baits that the Devil can offer them, fhould once prevail with them to forget thefe endlefs things, and draw them to rejedt an E- verlaftiag Glory ,and caft themfelves defperate- ly into Everlaftingfire V Yea and all this under daily warnings and inftrudtions > and when its told them before hand by the God of Truth himfelf ! For the Lords fake, Sirs, and for your fouls fakes, if you care not what Minifters fay, or what fuch as I (ay, yet will you foberly read now and then this 25. Chapter ol Matthew, and Regard what is told you by him that muft be your Judge / and now and then bethink your felves foberly , whether thefe are matters fot wife men to make Uhgt of? and what it is to be Everlastingly in Heavert or in Hell fire. 2.We havefeen what is the Penalty contained in the fentence againft the ungodly > The next thing that the Text diredts us to, is the Caufe or Reafon of the Sentence, verf. 42. For I was hungry } and ye gave me no meat, &c. The Reafon is not given cxprefly either for their (in againft the Law of works, that is, Becaufe they were finners , and not perfectly Innoce it j Nor yet from from their unbelief which is the great fin a- camft the Law of Grace : But it is given from their n9t-exprefling their Faith and Love to Chrift in works of mercy and felf-denyal. And why is this fo? ivWcm^ft not fuppofe that thefe words of Chrift do exprefsthe whole Judicial procefs ia every poinn but the chief parts. Itisfuppofed that all men are convi&ed of being finners a~ gainft the perfe& Law of the Creator, and that they are guilty of Death for that fin : and that there is no way but by Chrift to obtain delive- rance. But becaule all this muft be acknowledg- ed by the righteous themfelves, as well as by the wicked, therefore Chrift doth not mention this, but that only which is the turning poiTit or caufein the Judgement. For it is not all finners that (hall be finally Condemned, buUall Impenitent, Unbelieving finners, who have Re- belled finally againft their Redeemer. 2. And the reafon why Faith it felfisnot espreffed, is. r. Becaufe it is clearly implyed, anifo is love to Chrift as Redeemer: in that they fhould have Relieved Cbrijl himfelt in hismemb:rs: that is, as its exprefled, Ntattb. 10.42. they fhould have received a Prophet in the name of a Prophet y and a Difciple in the name of a Difciple j All (hould be done rir Chrifts fake j which could not be, un! they (hit .. they Believed in him, and Loved him. 2. Alfo becaufe that the bare A But holy felf-denying O- bedience muft be added. And therefore this is given as the Reafon of their Condemnation that they did not fo obey. We muft obferve alfo, that thrift here put- teththefpecialfot the general; that is, one way of felf-denying Obedience, and expreflion of Love, inftead oi fuch Obedience in general ! For all men have not ability to relieve thofe in mifery,bcing perhaps feme of them pr or them- felves. But all have that Love and lelf-denyal, which will fome way exprefs it ftlf. And a 1 ! have hearts and a Difpotition to do thus, if they had ability *, without fuch a Difpofition, none can be faved. It is the fond conceit of fome, that if they have any love to the godly, or wifh them wel ? , it is enough to prove them happy. But Chrift Chrift here purpofely let us know that whoever doth not Love himat fo high a rate, as that he can part with his fubftance or any thing in the world, to thofe ufes which he (hall require, them, even to relieve his fervants in want and fufferings for the mailers fake,that man is none of Chrifts Difciple, nor will be owned by htm atthelaft. XL TBF (* 2 7) X I. < TT I H E next point that wc come to, is A to (View you the Properties of this Sentence at judgement. When man had broken the Law of his Cre- ator at the firft, he was lyable to the Sentence of Death, and God prcfently fate in judge- ment on him, andfentencedhim to fome part of the Punifhment which he had deferved, but upon the interpolation of the Son, he before the reft, refolved on a way that might tend to his Recovery » and Death is due yet to every linncr for every fin which he commits, till a pardon do acquit him. But this Sentence which will pais on finners at the laft judgement, doth much differ from that which was paffed on the firft fin, or which is Due according to the Law of works alone i for, i. As to the Penalty, called the pain of Lofe, the firft judgement did deprive man of the fa- vour of his Creator >but the fecond will deprive him of the favour both of the Creator and Re- deemcr >the firft judgement deprived him of the Benefits of Innocency : the fecond deprives him of the Benefits of Redemption » the lots of his hopes and pollibility of a pardon > of the Spirit, ot J unification and Adoption,andpf the bene- K to fits which Conditionally were promifed and offered him ? thefe are the PunifameRts of the laft Judgement, which the Law of works did never threaten to the firft man, or to any, as it flood alone. Alfo the lofs of glory as recovered, is the pro- per penalty of the violated Law of Grace: which is more then the firft lofs. As if a man (hould lofe his purfe the fecond time,when ano- ther hath once found it for himsor rather as if a Tray tor Redeemed by another^ and having his life and honours offered him, if he will thank- fully accept it and ccme in, (hould by his re- fufal and obftinacy, lofe this recovered life, which is offered him; which is an addition to his former penalty* Betides that the Higher degree of Glory will be loft, which Chrift would beftow on him, more than was loft at firft . The very work of the Saints in heaven,will be to Praife and Gig- rifie him that Redeemed them \ and the Father i a him 5 which would not have been the work of man,- if he had been innocent. 2. As to the pain offence, the laft Judgement by the Redeemer will Sentence them to a far forer punifhment then would have befaln them, if no Saviour ha,d been offered thenru Heb. 10. 2£* The confeience of 'Adam if he had not been Redeemed, would never have tormented him for Rejecting a Redeemer,nor for refufing, orv or abufing his gracious otfers, and his mercies j nor for the forfeiting of a Recovered Happi- nefs h nor for refuting the eafie terms of . the Gofpel, which would have given him Chrift and Salvation for the Accepting y nor for neg- lecting any means that tended to recovery : no nor for refufmg Repentance unto Life, nor for difobeying a Redeemer that bought himby his blood. As all thefe are the penalties of the Redeemers Law and judgement, fo is it a forer penalty then Confcience would have inflicted meerly for not being perfe&ly innocent : and they will be far foarer gripings and gnawings of the never-dying worm for the abufe of thefe Talents,than if we had never been trufted with any after our firft forfeiture. Yea and God himfelf will accordingly proportion his punifh- ments. So that yon foe that privarively and potitively,or as to their Lofs and their Feeling, theRedeemer will pafs on them a heavier doom then the Creator did, or. would have done ac- cording to the tirffc Law to perfedt man. 3. Another Property of the judgement of Chrift, is. that It mil be final. Peremptory, and Excluding all further hopes or pffiHlitia of a Rcdemy. So was not the firlt Judgement ot the Creator upon fain man.Though theLaw ot pure Natureknew no Remedy, nor gave irian any hope of a Redeem jr-, yet did it not exclude a Remedy, nor put in any bar again ft one> but God was free to Recover his Creature if he plea fed. But in the Law of Grace he hath refolved, that there (hall be no more fa- orifice for fin,but a fearful looking for of Judge- ment and fire which (hall devour the adverfary Hib. 10.26^27. and that the fire (hall be E- verlafting, the worm (hall not dye, and the fire (hall not be quenched, Mat. 25. ulu Mat. 15. 42 % 50. Johnny. Mat.^.iS. Mat.$. 12. and Lukf3- *7- A** r Jl ?• 43> 44, 45> 4 6 > 4 8 - He that now breaketh that pureLa w that required* perfect innocency (as we have all done,) may fly to the Promife of Grace in Chrift, and Ap- peal to the Law of Liberty, or deliverance, to be Judged by that. But he that falls under the penalty of that Law which (hould have faved him, as all final Unbelievers and Impeni- tent Ungodly perfons do 3 Jhath no other to Ap- peal to. Chrift would have been a San&uary *nd Refuge to thee from the Law of works, hadft thou but Come in to him: But who (hall be a Refuge to thee from the wrath of Chrift > The Gofpel would have freed thee from the Curfe of the Law of work5 3 if thou hadft but be- lieved and obeyed it ; But what (hall free thee from the Condemnation of the Gofpel? Had there ne Accufation lain again ft thee, but that t)iou waft in general a (Inner, that is, that thou waft fi30 waft not perfe&ly Innocent,Chrift would have anfwered that charge by his blood. But feeing thou art alfo guilty of thofe fpecial fins which he never fhed his blood for, who (hall deliver thee from that Accufation ? When Chrift gave himfelfaranfomfor finners, it was with this refolution both in the Father and himfelf 5 that none fhould ever bePardoned Juftiiied or Saved by that ranfom, that did not in the time of this life, fincerely return to God by Faith m the Redeemer, and live in fincere obedience to him,and perfevering herein. So that he plainly excepted final Infidelity ,ImpenitencyandRebei- lion from pardon : He never dyed for the final non-performance of the conditions of the New covenant* So that his judgement for thefe will be peremptory and remediless. If you &y,Why cannot God find out a remedy for this fin, as well as he did for the firft i I fay, God cannot }yc,7it. 1.-2. Hemuft be True and Faithful, as neceflanly as he muft be Godv becaufe of the Abofolute perfe&ion of his nature *, and he hath faid and refolved, that there (hall be no mere remedy. Many other Properties of Gods judgement general there are, as that Righteoufneis, Im- partiality,lnflexibility,and the like, which be- caufe I would not make my Difcourfe too long, I wilpafs over, contenting my felt with the K ? mention ( I3 2 ) mention of there which arc Proper to the Judg- ment of the Redeemer according to his own Lawsinfpecial. X I L TH E twelfth and laft thing which I JL promifed to un£old,is Tht Execu- tion of this Judgement* Here I (hould fhew you both the certainty of the Execution, and by whom it will be, and how : but having done all this already in the third Part of the forefaid Book^ofRejl) I (hall now only give this brief touch of it. No fooner is the dreadful Sentence part, Go ye curfed into everldfting fire, but away they muft be gone : There is no delay : much lefs any Reprieve to be expe&ediand yet much left is there any hope of an Efcape. If the Judge once fay Stake hint J*ylo?:md if Chrift fay,T^e him Devils, you that Ruled and Deceived hirrt^ nor* Torment him, all the world cannot refcue one fuch foul. It will be in vain to look about for help. Alas there is none but Chrift can help you *, and he will not, becaufe you refufed his help : Nay, we may fay, He tan- not \ not for want of Power > but becaufe be is True and Juft, and therefore will make good that word which you believed not. It is in vain :hento cry to hils to fall on you>and the moun- tains C m ) - tains to cover you from the pretence of him that fitteth on theThrone.lt will bethen in vain now toRepent,and with you had notfleigKted your falration, nor fold it for a little pleafure to your fleftu It will be then in vain to cry Lord, Lcrdy open tons '•> Ofpare us ', piny us \ do not caji us into theft hideous flames ! Do not turn us among Devils I do not tTormott thy Redeem- ed ones in this fire ! All this will be then too late. Poor finner,who ever thou art that readeft or heareft thefe lines, I befeech thee in compalfion to thy foul, Confider, How tearful the cafe of that man will be , that is newly doomed to the Eierlaftingfire^ and is haled to the Execution vyithcut Remedy ! And what mad men are tfrofe that now do no more to prevent fuch a mifery, when they might do itonfuch eafie termes, and now have,fo tair an opportunity in their hands ? The time was when Repentance might have done thee good \ but "then all thy Repentings be in vain. Novo while the day of thy Vifitation lafteth , hadrt thou but a heart to pray and cry for mercy,in faith and fervency, through Chrili thou mighteft be heard. .But then Praying and Crying will do no good , (houldft thou roar out in the extremity of thy horror and amaze- ment , and befeech the Lord Jefus but to for- K 4 give give thee one fin, or to fend thee on earth once more, and to try thee once again in the flefh,- whither thou wouldft not love him, and lead an holy life, it would be all in vain. Shouldft thoubefeech him by allthemercifulncft of his nature, by all his (uflferings and bloody death, by all the merciful promifes of his Gofpel, it would be all \yi vain. Nay, (houldft thou beg but one daies reprieval,or to (lay one hour be- fore thou were caft into thofe flames, it would not be heard h it would do thee no good. How earneftly did a deceafed Gentleman, Lufy \6. 24. beg of Abraham for one drop of water from the tip of Lazarus" s finger to cool his tongue,becaufe he was tormented in the flame ? And what the better was he? He was fait to Remember that he had his Good things in this life * and that Remembrance would torment him more. Anddonot wonderor think much at this,that Chrift will not then be intreated by the ungodly. You (hall then have a Remember too From Chrift or Confcience. He may foon ftop tky mouth, and leave thee fpeechlefs, and fay, Remember , man^ that I did one day fend thet a Meffageofpcace, and thou tPouldjinot hear it* loncedidjlodptoBefeecbtbee to return and thou vpouldftnot hearjbefought thee by the tender mcr- cutofGod\ Ibefought thee by all the Love that I hadjhemd thefe > by my holy Life > by my cxr- *fed 035) fed Death: by the Riches of my Grace : by the of- fers of my Glory : and I could not get thee to for- fak^ the world, to deny theflcjh, to leave one belo- ved fin for all this ! lbefought thee over and over again \fent many a Minijler to thee in my nam* : lwaited on thee many a day, and year, and all would not do : thou wouldfi not Confider, Return dnd Live : And novo it is too late : my fcntence is paft) and cannot be recalled : Away from me thou worker ofiniquity> Mjt.7.22,23. Ah Sirs,what a cafe then is the poor defperate finner left in ! How can I write . this, or how can you that read or hear it,without trembling once think of the Condition that fuch forlorn wretches will be in ! When they look above them,and fee the God that hath forfaken them, becaufe they forfookhim firft > when they look about them, and fee the Saints on one hand whom they defpifed, now fentenced unto Glo- ry : and the wicked on the other hand, whom they accompanied and imitated, now Judged with them to everlafting mifery; when they look below them, and fee the flames that they muO abide in,even for ever more: & when the Devils, begin to hale them to the Executi- on:Oh poor foulslNow what would they give for a Chrift,for a promife, for a time of Repen- tance,for a Sermon of mercy, which once they llept under,or made no account of? How is the cafe (nf) c&fe alterednow with thetn J who would think that thefe are the fame men, that made light of all this on earth, that fo ftoutly fcorned the re- proofs of the word,that would be t world ! y, and flefhly, and drunk, and proud, let Preachers (ay what they would > and perhaps hated thofe tiat did giv: them warning. Now they are of another mind * but all too late. Oh were [there any place for Refiftance , how would they draw back, and lay hold of any thing, before they would be draged away into thofe flames ! But there is no refilling * Satans Temptations niight have been refifted , but his Executions cannon Gods Judgments might have been pre- vented by Faith and Prayer, Repentance and a holy life : but they cannot be refitted when they art not prevented. Glad would the refe- rable finner be, if he might but turn to nothings and ceafe to be > or that he might be any thing rather than a reafonable creature : but thefe wifhesareallin vain. There is one Time, and one Way of a fmners Deliverance i if be fail in that one, be ferijhetb for ever: all the world cannot help him after that, 2 Cor. 6. 2. I have he ard thee in a time accepted : and in the day of falvatimbaveIfuccour:dtbee:Bebold novo is the Accepted time : heboid now is the day of falvati- on. Now he faith, Rev. 3. 2c. Behold, I ft and tt the door and tyiockj If a'*y man bear my voice and ^37) - t atufopen the £oor, 1 will come to him and ml fttp with him, and he with mc. But for the time to come hereafter, hear what he faith, Prw. i. 24,25,26. Becaufel have called and ye Refu- Jed, I have ftr etched out my hand, and no man re- garded i But ye havefet at naught all my counfels^ and would none of my Reproof: I alfo mil laugh at your Calamity, J mil mock when your fear cometh : whm your fear comtth as Vefolation, and your dejlruciion cemcth as a whirlewind : when difirefs and anguijh cometh upon you: then Jhall they call upon me, but I mil not Anfwer > they (kallfeekjnc early , hut they (hall not find me^ for that they hated knowledge^ and did not cbocfe the fear of the Lord', Tliey would none of my counfels : they defpifed all my Reproofs i therefore Jhall they eat of the fruit of their own way, and be filled with their own devices', for the lurning away of the fimple jhall flay them, and the profpe- r'uy of fools fli all dcliroy themh But who fo heark^ nethtone, Jhalldwel fafcly, and Jhall be quiet from fear ofciil. I have recited all thefe words rhat you may feetndconlider, whether I have fpoke any other thing than God himfelf hath plainly told you of. Having faid this much of thtCertaintyoC the Execution, I fhould next have fpoke fome- what of the manner and the Inftruments, and have (hewed how God will be for ever the Principal 1 r C*i*-) Principal C*ufe,and Satan and their own Con- sciences the Inftruments, jn part: and hi what manner Confciencc will do its part, and how impoffible it will be to quiet or refift it. But havingfpokefomuchofall this already elfe- where, as is faid before, I will forbear here to repeat it, leaving the Reader that defireth it theretoperufeit. 7be Vfa. Vfe. i. TIEloved hearers, itwasnotto fill jD your fancies with news that God fent me hither this day : nor to tell you of matters that nothing concern you : nor by fortie terrible words to bring you to an hours atnaiement and n© more ; But it is to tell you of things that your eyes (hall fee, and to fore- tell you of your danger while it may be pre- vented, that your precious fouls may be faved at the laft, and you may ftand before God with coftoforj at that day ; But becaufe this will not be every mans cafe, no nor the cafe of moft J muft in the name of Chrift defire you to make this day an enquiry into your own fouls, and as in the prefence of God let your hearts make anfwer to thefe few Qjeftions which I (hall propound and debate with you. (119) w *' gu. i. T^\0 you fonndly Believe this IV 1 J (Irone which I have preached to y$u1 What fay you Sirs ? do you verily Believe it as a moft certain Truth, that you and I, and all the world muft ftand at Gods barr and be Judged t to everlafting joy or Torment ? I hope you do all injomefort Believe this : but blame me not if I be jealous whether you found- ly believe it, while we fee in the world fo lit- tle oftheeffedotfuch a Belief. Iconfeftl am fprced to think that there is more infidelity then taith among us, when I fee *nore ungod- linefs then godlineis among us : And I can hardly believe that man that will lay or fwear that he believeth thefe things, and yet iiveth as carelefly and carnally as an Infidel. I know that no man can love to be damned '<> yea I know that every man that hath a reafonable foul 5 hath naturally fome love to himfelf, and a fear of a danger which he verily apprehendeth; he therefore that Iiveth without all fear, I muft think Iiveth without all apprehenlion of his danger. Cuftom hath taught men to hold thefe things as the Opinion ot the Country i but if men foundly believed them, furely we fhould fu ftranger elfeds ot fuch a faith, then in the mofl (Ho) moft we do fee. Doth the fleepy foul that liveth infecurity, and tolloweth this vyorld as eagerly as if he had no greater matters to mind > that never once trembled at the thoughts of this great day, nor once asked his own foul in good fadnefs, My foul, How dofi thou thinl^theu u efcape? I fay, doth this roan believe that he is going to this Judgement ? Well Sirs, whether you believe it or not,you will hnd it true> and believe it you mull before you eki be fafe. For if you do not Believe it, you will never make ready. Let me therefore perfwade you in the fear of God to confider, that it is a matter of undoubted Truth. ' i. Confider that it is the exprefs word of theGod otTruthvrevealed in Scripture as plain- ly as you can delire. So that you cannot be unbelieving without denying Gods word, or giving him the lye, Mat. 13. 38,3^,40,41, 42, 43>49,5o. Mat. 25. throughout, Rom. 2. 5. 6 -> 7*8, 9, 10, i<5. and 1. 32. JMW5.28, 29+ *fbe hour is coming in which all that are in the graves Jhall hear his voice and jh all come forth V they that have done good, unto the rfurrcBion of life^andthey that have done evil unto the Refttrre- Sim of damnation \Heh p.2j.It is appointed to all men once to dye-, and after this, the Judgement. Horn. 1 4 9, 12. So then every one of us Jhall give Account ofbimfclfto God, Rev.. 20, 12, And I Jaw (HO faw the dead fmal and great Jiand before God: aitd t r e Books were opened : and another bookjvas open- editrfciehistbtBookjf Hfe'i and the dead were Judged out of thofe things which were written in the book* according to their works. Mat. 12. 3d. 37. But I fay unt$ you that every idle word that men/hallfpeal^ theyjh all give account tlxrerf at the day of Judgement : Forlytljy words thon Jhalt be Juftified^ and by thy words thou Jh alt be condemned. Many more moit exprefs Texts of Scripture do put the Truth of this Ji dgement out of all queftion-to all that believe the Scrip- ture, and will under ftand it. There is no place left for a Controverfie in the point : It is made as fure to us as the Word of theliving God can make it : And he that will queftion that, what will he Believe ? What fay you Sirs / Dare you doubt of this which the God of Heaven hath lb pofitively affirmed ? I hope you dare not. 2. Conlider, it rs a matter part of your fakh, ifyouareChriftians, and a fundamental Article of your Creed, thatChrift (hall come again to Judge the quick and the dead. So that youmuft Believe it, or renounce your Chriftia- nity,and then you renounce Chri/i and all the hopes of mercy that you have in him. Its im- poiiible that you (hould foundly Bdicve in Chrili, and not belive his Judgement and Life Everlalting; b&kuti as he came to bring Lite fl 4 2) Life and Immortality to light in the Gofpel, 2 3im. 1. 10. fo it was the end of his Incarna- tion,Dcath and Refurre&ion, to bring you thi- ther > and its part of his honour and office which he purchafed with his Hood, to be the Lord and Judge of all the world, Rom. 14. 9. Jab. 5. 22. If therefore you believe not heartily this Judgement, deal plainly and openly, and fay you are Infidels,and caft away the hypocri- tical vizor of Chriftianity, and let us know you, and take you as you are. 3. ConGder that it is a Truth that is known by the very light of nature, that there (hall be a happinefs for the Righteous, and amifery for the wicked after this life : which is evident, 1. In that we have undenyable natural rea- fon for it. 1 . God is the Righteous governor of the world, and therefore muft make a diffe- rence among his Subjedts, accQrding to the nature of their waies : which we fee is not done here, where the wicked profper, and the good arcafflidledi therefore.it muft be here- after. 2. We fee there is a neceflfty that God fhould make promifes and threatnings of ever- Iafting happinefs or mifery,for the right gover- ning oft hejworld: for we certainly perceive that no lower things will keep men from d:e- flroying all humane foriety, and living worfe thei* then bruit beafts ; and it there be a neceffity of making fuch threats and promifes, then there is certainly a necellity of fulfilling them. For God needeth no lye ofr means of deceiving, to rule the world. 2. And as we fee it by Reafori , fo by cer- tain experience, that this is defcernable by the light of nature 9 for all the world, or almoft all do believe it. Even thofe nations where the Gofpel never came, and have nothing but what they have by nature, even the moft barbarous Indians acknowledge fome life after this, and a difference of men according as they are here : therefore youmuft believe thus much, or renounce yeur common reafon and humanity, as well as your Chriftianity. Let me therefore perfwade you all in the fear of God to confirm your fouls in the belief of this, as if you had heard Chrift or an Angel from Heaven fay to you, Ob man^ thou art bafiing to Judgement. — — ■ _ — — ' §>*. 2. A/1 Y next Qj_eftion is, Whether ±y*-yoti do ever Jobtrly consider of this this great day ? Sirs, do you ufe when you are alone to think with your felves, how certain &: how dreadful it will be ? how faft it is coming on ? and what you (hall do ? and what anfwer you mean to make at that day ? are your minds L ta- ( H4 ) taken up with thefe conlidcrations ? Tell me, is it fo, or not ? Alas Sirs ! Is this a matter to be forgotten > Is not that man even worfe then mad, that is going to Gods judgement and never thinks of it? when if they were to be tryed for their lives at the next Aifiize, they would think of it, and think again, and caft 100 times which way to elcape.Methinks you fhould rather forget to go to bed at night, or to eat your ir.eat,or do your work, then forget fo great a matter as this. Truly, I have often in my ferious thoughts been ready to wonder that men can think of al- moft any thing elfe, when they have fo great a a thing to think of. What , forget that which you muft remember for ever ! forget that which (hould force remembrance, yea and doth force it with fome, whether they will or not / A poor defparing foul cannot forget it ^ He thinks which way ever he goes he is ready to be judged. Oh therefore Beloved, Fix thefe thoughts as deep in your hearts as thoughts can go. Oh belike that holy man, that thought which way ever he went,he heard the Trumpet found, and the voice of the Angel calling to the world, Arife ye dead, and come to Judgement* You have warning of it from God and man, to caufe you to remember it > do not then foiget it. It will be a cold excufe another (H5) another day, Lord, I forgate this day, or elf el might have been ready : you dare not fure truft to fuch excufes. Ghi. 3. \A Y next queftion to you, Is, How IV JL are you affefied with th e Confide- ration of this day} Barely to thin', fit will not ferve : to think of fuch a day as this with a dull and fenilefs heart, is a fign of fearful ftu- pidity.Did the knees of King Beljbazzar knock together with trembling.when he fay the hand- writing on the wall > Van. 5. 6. How then fhould thy heart be affe&ed that feeth the hand- writing of God as a fummons to his bar ? When I began to preach of thefe things long ago, I confefs the matters feemed to me fo ter- rible, that I was afraiJi that people would have mn out of their wits with fear > but a little ex- perience (hewed me, that many are like a dog that is bred up in a forge or furnace, that being ufed to it, can fleep though the hammers are beating,andthe fire and hot iron Haming about him,when another that had neves fcen it, would be amazed at the fight. When men have heard us 7 years together > yea 20 years, to talk of a day ot Judgement, and they/ce it not, nor feel any hurt, they think it is but talk, and begin to make nothing of it. This is their thanks to L 2 God God for his patience : Becaufe his Sentence is not executed fpeedily,therefore their hearts are fet in them to do evil, EcclefS.n. As if God were flack of his promife,as fome men account flacknefs, 2 Pet. 3. 9. when one day with him is as a 1000. years , and a 1000. years as one day. What if we tell you 20 years together that you muft'dye, will you not believe us, be- caufe you have lived fo long and feen no death cortirning? Three or four things there be that (Hould bririg any matter to the heart, 1. If it be a matter of, exceeding weight. 2. If it concern not others only, but our felves. 3 . If it be cer- tain. 4. If neer. All thefe things are here to be found, and therefore how fhould your hearts be moved at the Confideration of this great day ! r. What matter can be mentioned with the Tongue of man of greater moment ? For the poor creature to ftand before his Maker and Redeemer, to be jndged to everlafting Joy or Toirment ? Alas ! all the mattersof this world are playes, and tbyes , and dreams to this j Matters of profit or difprofit are nothing to it, Matters of credit or difcredit are unworthy to be named with it > Matters of temporal life or death are nothing to it. We fee the poor bruit beafts go every day to the (laughter, and f H7> we make no great matter of it, though their life be as dear to them as ours to us. To be Judged to an JLverlafting death or torment, this is the great danger that one would think (hould (hake the ftoufreft heart to cotifider it, and awake the dulleft finner to prevent it. 2. Its a matter that concerneth everyone •fyour felvef, and every manor woman that ever lived upon the earth, or ever (hall do j I am not fpeaking to you of the affairs of fome far Country that are nothing to you but only to marvail at •, which you never faw, nor ever (hall do* no> It is thy own felf man or woman that heareft me this day that (halt as furely ap- pear before the Judgement- feat of Chtift, as the Lord liveth, and as he is true and faithful, and that is as fure as thou liveft on this earth, or as the heaven is over thee. That man that hearethall this with the mod careleC^blockifli heart,(hall be awakened and ftand with the reft at that day \ that man that never thought of it, but fpent his time in worldly matters,(hall leave all and there appear ; that man that will not believe thefe things to be true, but make a jeft of them, fhatl fee and feel what he would not Btlievc,and be alfo (hall be there*, the godly that waited in hope (or that day, as the day of their full Deliverance and Coronation , they (hall bt there i Thofe that have lain in the dull L 3 thefc C.H8) thefe 5000. years (hall rife again, and all (land there. Hearer, whoever thou art, believe it, thoumaieft better think to live without meat, to fee without light, to efcape death, and abide for ever on earth, then to keep away from that Appearance. Willing or unwilling, thou Jbalt be there. And {hould not a matter then that fo concemeth thy/elf, go neer to thy heart, and awake thee from thy fecurity ? 3. That it is a matter of unqueftionable cer- tainty, I have partly (hewed you already, and more would do if I were preaching to known Infidels.if the carelefs world had any juft reafon to think it were uncertain, their carelefnefs were more excafable. Methinks a man (hould be affected with that which he is certain (hall come to pafs, in a manner as if it were now irf doing. 1 Tbef. and therefore (hould affecfi you the more. I confeG, if it were never fo far off, yet feeing it will come at la fi, it "(hould be carefully re- garded : But when the Judge is at the door, James 5.9. and we are almoii at the bar, and itisfofliort a time to this Aflize, what foul that is not dead will be fecqre ? Alas, Sirs ! what is a little time when it is gone ? how quickly (hall you and .1 be all in another (H9) t another world, and our fouls receive their par- ticular Judgement, and fo wait till the body be raifed and judged to the fame Condition ? It is not a ioo^years in all likely hood,ti!l every foul of us fhallbe in heaven or hell; and its like, not halt or a quarter of that time, but it will be fo with the greater part -of us : and what is a year or two or a ioo. how (peedily is it come ? how many a foul that is now in heaven or hell, within a ioo years dwelt in the places that you now dwell in, and fate in the feats you now fit in? And now their timeispaft, what is it? Alas > how quickly will it be fo with us ! You know not when you go to bed, but you may be judged by the next morning : or when you rile, but you may be judged before night : but cer- tainly you know that (hortly it will be > and fhould not this then be laid to heart ? Yea the General judgement will not be long : For cer- tainly we live in the end of the world. L 4 §Mi 4, (150) __ jjg- 4* A/1 Y next Q^eftion is, Whether are ^f^you ready for this dreadful Judg- ment when it comes , or not ? Seeing it is your felves that muft be tryed, I think it concerns you to fee that y oil be prepared. How often hath Chrift warned us in the Gofpel, that we be alwaies ready ^ becaufe we know not the day or hour of his coming ? Matth. 24. 44,42, and 2 5. 13. 1 Thef. 5 6. and told us how fad a time it will be to thofe that are unready ? Mu.25.1 1,12. Did men but well know what a meeting and greeting there will be between Chrift and an unready foul, it would fure ftart'e them, and make them look about them. What fay you Beloved Hearers , are you ready for judgement > or are you not ? Methinks a man that knoweth he (hall be judged, Should ask himfelf the queftion every day of his life > Am I ready to give up my Account to God ? Do not you ufc to ask this of your own hearts? un- lefsyoube careleft whether you be faved or damned, nae thinks you fhould, and ask it/e- rionfly. Q^ But who be tfyey that are ready} hovo JhalTTknorv whether I be ready or not ? Anfw. There is a twofold readiHefs. i. When you (150 you are in zfafe cafe. 2. When you are in a comfortable cafe, in regard of that day. The latter is very defirable^ but the firft is of abfolute mceffny : this therefore is it that you muft principally enquire after. In General , all thofe, and only thofe are ready for Judgement, who fljall be juftined and faved, and not condemned when Judgement comes j They that have a good caufe in a Gof- pi fenfe. It may be known before-hand who thefeare*, for Chrift Judgeth, as I told you, by his Law. And therefore find out whom it is that the Law of grace doth juftifieor con- demn, and you may certainly know whom the Judge will Juftifie or condemns for he Judgeth righteoufly. If you further ask me who thefe are? remem- ber that I told you before that every man that is Perfonally righteous by fulfilling the Condi- tions of Salvation in the Gofpel, (hall be faved> and he that is found unrighteous, as having nojt fulfilled them, (hall perifh at that day, Qu. Who are thofe ? Anfrv. I will tell you them in a few words, left you (hould forget, becaufe it is a matter that your Salvation or Damnation dependeth upon. 1. The foul that unfeignedly repenteth of his former finful courfe, and turneth from it in heart heart and life, and loveth the way of godlinefs which he hated, and hateth the way of fin which he loved,and is become throughly a new Creature,being born again and fan&itied by the Spirit of drift, (hall be Juftified : btit all o- thersfliall certainly be condemned. Good news to repenting converted finners : but fad to Impenittnt, and him that knows not what this means. 2. That foul that feeling his mifery under fin, afld the power of Satan, and the wrath of God, doth believe what Chrift hath done and fufFeredfor mans reftauration and Salvation, and thankfully accepteth him as his only Savi- our and Lord, on the terms that he is offered in the Gofpel, and to thofe ends, even to Jufti- fie him, and fan&ifie and guide him, and bring him at laft to everlafting glory i that foul (hall bejuftifkd at Judgement: and he that doth not, (hall be condemned. Or in fhort, in Scripture phrafe, He that be- lievetb Jhall be faved^ and be that believeth not Jhall be condemned^ Mar.16. 16. 3. The foul that hath had fo much know- ledge of the goodnefs of God, and his love to man in Creation,Redemption, and the follow- ing mercies, and hath had fo much conviction of the vanity of all creatures, as thereupon to Love God more then ^things below, fothat be (153) he hath the chiefeft room in the heart, and is preferred before a\\ creatures ordinarily in a time of tryal ; that foul (hall be Juftified at Judgement and all others fhall be condemned. 4. That foul that is fo apprehcnfive of the abfolute Soveraignty of God as Creator and Redeemer, and of the Righteoufnefs of his Law, and the Goodncfs ot his holy way, as that he is firmly Refolved to obey him before all others, and doth accordingly give up him- felf to ftudy his will, of purpofethat he may o- bey it, and doth walk in thefe holy wayes, and hath (b far mortified the flefh, and fubdued the world and the Devil, that the Authority and Word of God can do more with him, then any other > and doth ordinarily prevail againft all the perfwafion and intereft of the flefh, fo that the main fcope and bent of the heart and life is fhllfor.Godi and when he linneth, herifeth again by true Repentance > I fay that foul, and that only, (hall be Juftified in Judgement, and be faved. 5. That foul that hath fuch Believing thoughts of the life to come, that he taketh the promifed bleflfcdnefs for his portion, and is re- folved to venture all elfc upon it, and in hope of this glory, dothfet light comparatively by all things in this world and waiteth for it as the end of this life, choofing any fufFering that God Cm) God (hall call him to , rather then to Iofe his hopes of that felicity, and thus perfevereth totheead: I fay that foul, and none but that, fliall be Juftificd in Judgement , and efcape . Damnation. In thefe five marks I have told you truly and briefly , who (hall be Juftified and (aved, and who (hall be condemned at the day of Judge- ment. And if you would have them all in five words, they are but the Defcription of thefe five Graces, Repentance, Faith, Love, Obedi- ence, Hope* But though I have laid thefe clofe together for your \jfe, yet left you (hould think that in (b weighty a cafe I am too (hort in the proof of what I (b determine of, I will tell you in the exprefs words of many Scripture Texts, who fliall be Juftified, and who (hall be condem- ned. [John^. Except a man be born again, ta.cannot enter into the Kingdom of God. Heb. 12. 14. Without holinefs none (hall fee God. Lk% 13- 3> 5* Except ye repent, ye (hall all like wile perifli. AUs 26. 18. I fend thee to open their eyes and turn them from darknefs to light, and from the power of Sa- tan unto God, that they may receive forgive- nefs of fins, and an Inheritance among the fan- &jfied by Faith that is in me. Job. $• i$i4 17- f*55) 17, iS,i£. Whoever believeth in hkn (hall not peri(h, but have everlafting life : he that belie- veth on him, is not condemned > he that belie- veth not is condemned already,becaufe he hath not Believed in the name of the only begotten Son of God, and this is the condemnation, that light is come into the world, and men loved darknefs rather than light, becaufe their deeds were evil, jF^.5.28,2^. The hour is coming, ki which all that are in the graves fhall hear his voice,and (hall come forth,they that have done good to the Refurre&ion of life, and they that have-done evil to the Refurrecftion of damnati- on. M/f.25.30. Caft the unprofitable fervant into outer darknefs, there (hall be weeping and gnafhing of Teeth, Luk.19. 27. But thofe mine enemies which would not that I fhould raign over them, bring hither and flay them before me, Mat. 22.12, 13. Friend, how cameft thou in hither, not having on a wedding garment ? And he was fpeechlefs. Then faid the King to the fervants : Bind him hand and foot, and take him away, and ca(t him into outer dark- nefs, &c. Mat. 5. 20. For I fay unto you, that except your Righteoufnefs exceed the Righteoufnefsof the Scribes and Pharifces, ye (hall in no wife enter into the Kingdom of heaven. Mat. 7. 21. Not every one that faith, Lord, Lord, (hall enter into the King- dom dom of Heaven '-> but he that doth the will of my Father which is in Heaven. Htb.^.6. He is become the Author of eternal falvation to all them that obey him. Rev. 22. 14. Blsfled are they that do his Commandments that they may have right to the tree of life, and may en- ter in by the Gate into the City, Kom*t*i m i%* There is then no condemnation to them that are in Chrift Jefus,that walk not after the flelh, but after the Spirit. For if ye live after the flefh, ye (hall dye .• but if ye live after the Spirit do mortifie the deeds of the body, ye fhalllive, Rom. 8. p. If any man have not the Spirit of Chrift, he is none of hK Gal. 5. 18. But if ye be Led of the Spirit , ye are not under the Law. Gal. 6, 7, 8. Be not deceived : God is not mocked : for whatfoever a man foweth, that (hall he alfo reap : for he that foweth to the flefh, (hall of the flefh reap Corruptions but he that foweth to the Spirit, (hall of the Spirit reap life Everlafting. Maitb. 6. 21. For where your Treafure is,there will your heart be alfo,] ^ ea< ^ ¥fd* 1 • zrl( l many others Text to thispurpofe, of which fome are cited in my Directions for Peace of Confcience h Dir. 11. p.115.116. And thus I have told you from Gods Word, how you may know whether you tre ready for Judgements which is the fourth fourth thing that I would advife you to enquire after. O Sirs, what fhift do you make to keep your fouls from Continual Terrours, as long as you remain unready for Judgement/ How do you keep the Thoughts of it out of your mind, that they do not break your fleep,and meet you in your bufinefs, and haunt you every way you go, while Judgement is fo neer, and you are lb unready? But I (hall proceed to my next Qjeftion. §>u. 5* A And in the laft place, to thofe jt\ of you that are not yet Ready 7 nor in a Condition wherein you may be (afe at that day > my Queftion is, Hovp art you re- folvedto prepare for Judgement for the time to cme? Will you do no more than you have done hitherto ? Or will you now let your fclvcs with all your might,to make preparation for fo great a day ? me thinks you fhould be now part all demurs, delays, or further doubt- ings about fuch a buiinefs > and by the confi- deration of what I have faid already , you fhould be fully Refolved to lofe no more time, but prefently to awake, and fct upon the work. Methinks you fhould all fay, We will do any thing that the Lord (hall Dircft us to do, rather rather then we will be unready for this final doom ! O that there were but fuch hearts in you that you were trufy willing to follow the gra- cious Guidance, of the Lord, and to ufe but thofe fweet and reafonable means which he hath prefcribed you in his Word, that you may be ready for that day ! Alas, it is no haid mat- ter for me to tell you , or my felf, what it is that we muft do, if we will be happy *, and it is no very hard matter to Do it fo far as we are truly willing \ but the difficulty is to be truly and throughly willing to this work. If Ifhall tell you what you muft do for preparation,fhall I not lofe my labour ? Will you refolve and promife in the ftrength of Grace, that you will faithfully and fpeedily endeavour to pra&ife it, whoever (hall gainfay it ? Upon hope of this, I will fet you down fome brief Dire&ions, which you muft follow, if ever you will with comfort look the Lord Jefus in the face at the hour of Death, or in the Day of Judgement- The d5P) TH E firft Dirc&ion \sjhis^ See that your fouls bt Jmc&^TjFablifhedin the Belief, of this Judgement and everlafting life : For if you do not foundly believe it, you will not ferioufly prepare for it. If you have the Judgement and belief of an Infidel, you cannot have the Heart or the Life of a Chriiiian. Unbelief (huts out the moft of the world from heaven : fee that it do not fo by you. If you fay, You cannot Be- lieve what you would: Ianfwei; Feed not your unbelief by wilfulnefs,or unreafonablenefe > ufe Gods means to overcome it, and (hut not your eyes againft the light, and then try the iflue, Heb. 3,i2 > i3;i5,id.i7,i8,ip. TH E fecond Direction. Labeur diligently to have afoundunderfiandingof the nature eftbe Laws and Judgement of God. On what terms it is that he dealeth with mankind ; and on what terms he will Judge them to Life or Death : arid what the Reward and Punifnment is. For if you know not the Law by which you muft be Judged, you cannot know how to prepare for the Judgement. Study the Scripture M therefore (i6o) thercfore,and mark who they be that God pro- mifeth to fave,and who they be that he threat- neth to Condemn. For according to that Word will the Judgement pafs. TH E third Direction. See that you take it astheverybufinefsofyonr Lives, to makg ready for that ^.Underftand that you have no other bufinefs in this world, but what doth neceflarily depend on this. What elfe have you to do, but to provide for everlafting ? and to ufe means to fuftain your own bodies and others, of purpofe for this work, till it be hap- pily done ? Live therefore as men that make this the main fcope and care of their lives i and let all things elfe come in but on the by. Re- member every morning when you awake, that you muft r pend that day in preparation for your Account, and that God dotfi give it you for that end. When you go to bed, ex- amine your hearts, what you have done that day in preparation for your laft Day: And take that time as loft which doth nothing to this end. THE (i6i) TH E fourth Dire&ion. Vfe ) frequently to thinks of the Certainty , neernefs and dreadfulnefs of that day\ to kgcp Life in your Affetihns and Endeavours \ left by Inconfide- ratenefs your fouls grew ftupid and negligent. Otherwife, becaufe it is out of fight, the heart will be apt to grow hardened and fc- cure. And do not think of it fleightly, as a common thing, but purpofely fet your felves to think of it, that it may rouze you up to fuch AfFe<5Hons and Endeavours as in fonae meafureareanfwerablc to the nature of the thing. TH E fifth Direction. Labour to have* a lively feeling on thy heart , of the evil snd weight of that fin which thou art guilty of^ and of the mifery into which it hath brought thee, and would further bring thee if thou be not delivered? and fo t$ feel the need of a Deliverer. This muft prepare thee to partake of Chrift now » and if thou partake not of him now, thou canft not be faved by hina then. It is thefe fouls that now make light M 2 of 0*2) of their fin and mifery, that muft then feel them fo heavy y as to bp preffed by them into the infernal flames. And thofe that now feel little need of a Saviour, they (hall then have none to fave them, when they feel their need TH E fixth Dire&ion. Vnderftand and Believe the fufficiency of that Kanfom and Satisfaction to Juftice, ttbicb Cbriji hath made for thy fins and for the n>orld> and bow freely and univerf ally it is offered in the GofpeU The fin is not uncurable or unpardonable, nor thy mifery remedilefs : God hath provided a remedy in his Son Chrift, and brought it fo neer thy hands,that nothing but thy negleding or wilful refufing it, can deprive thee of the Benefit. Settle thy foul in this belief. THE 0*3'.) THE feventh Dire&ion. Vnderjiand and Believe* that for all Chrlfis fjtisfa£iiotl> there is an Abfolute necejpty of found Faith and Repentance to be in thy om felf, be- fore thou canji be a member of him , or be Pardoned, Adopted, or Jujlified by his blood. He dyed not for final Infidelity and Impeni- tency, as predominant in any foul. As the Law of his Father which occafioned his Suffering, required perfect Obedience, or fuffering ; So his own Law, which he hath made for the conveyance ot his Benefits cloth require yet true Faith attd Repentance of men themfelves, before they (hall be pardoned by him . and finccrc Obedience and Perfevc- rance, before they fyall be glorified. M 3 THE C 1*6 ) to fight againft. If once you apprehend that all your Religion lieth in tneer Believing, that all (hall go well with you, and that thebitternefs of death is paft, and in a for- bearance of fome di£gracetul fins, and being much in the Hxercife of your Gifts, and in external waies of Duty, and giving God a Cheap . and plaufiblc obedience in thofe things only which the Flefh can fpare j you are then fain into that deceitful hypocrifie, which will as furely condemn you , as open prophanenefe, if you get not out of it. You mail live as in a fight, or you cannot overcome. You ntkfi^Ywc loofe from all things in this world, i( you will be ready for another. You mtftnot live after the flclh, but mortifie it by the Spirit, if you would npt dye, but Mve for ever, ]Lom.%. 13. Thefe things axe not indifferent;, but of flat ne- ceiiity.; r r - THE tenth Dire&ion. Do all'. your irorkj *s men tfias mujl be judged for them. It is not enough fatleaft in point of Duty aid Comfort)'; that you Judge this pre- paration in General torbe the main buiinefs of your lives , but you fhould alfo order your your particular Attions by thefe Thought * and meafurethem by their Refpe&s to this approaching Dayf. Before you venture on them , enquire whether they will bear weight in Judgement, and be fweet or bitter when they are brought to tryal > Both for matter and manner, this muft be obferved , Oh that you would Remember this when Temptations are upon you , When you are Tempted to give up your minds to the world, and drown your (elves in earthly cares, will you bethink you foberly whether you would hear of this at Judge- ment? and vvhether the world will be then as fweet as now ? and whether this be the beft preparation for your Tryal : When you are Tempted to be Drunk, or to fpend your precious time in Alehoufes, or vain unpro- fitable company, or at Cards or Dice, or any finfnl or needlefs fports \ bethink you then, Whether this will be comfortable at the Reckoning > and whether time be no more worth to one that is fo neer eternity, and muft make fo ftridt an account of his Hours ? and whether there be not many better works before you, in which you might fpend your time to your greater advantage, and to iyour greater Comfort when it comes to a Review ? When you are (i6S) are tempted to wantonnefs , fornication, or any other flefhly intemperance, Rethink you foberly, with what face thefe A&ions will appear at Judgement ; and whether they will be then pleafant or difpleafant to you > So when you are tempted to negle& the daily worshipping of God in your families, and the Catechifing and Teachiug of your children or fervants, efpecially on the Lords Day, bethink your felves then, What ac- count you will give of this to Chritt , when he that entrufted you with the care of your children and fervants, (hall call you to a reckoning for the performmce t of that truft > The like muft be remembred in the very manner of our Duties. How diligently fhquld q, Minifter ftudy ? How earneftly fhould he perfwade > How unwcariediy (hould he bear all oppofitions and ungrateful returns ? and how carefully (hould he w^tch over each particular foul of his charge fas far as is polfible) when he Remembers that he muft (hortly be Accountable for all in Judgement ? And how importunate ihould'weallbc with finners for their Cpn- verllon, when we confider that we our felves alfo muft (hortly be Judged ? Can a tpin be cold and dead in prayer, that hath any true (i6 9 ) rue apprehenfion of that judgement upon hi? nind,wherehe muft be accountable for all his rayers and perfofmances > O Remember,and ;rioufly Remember, when you (land before he Minifter to hear the word, and when you re on your knees to God in prayer, In what a manner that fame perfon, even your felves muft fhortly ftand at the Barr of the dreadful God ! Did thefe thoughts get throughly to mens hearts, they would waken them out of their fleepy Devotions , and acquaint them' 'hat it is a ferious bufinefs to be a Chriftian. low careful (hould we be of our thoughts and •ords, if we bclievingly remembred that we nuft be accountable for them all! How careful- ly (hould we confider what we do with Our Riches,and with all thatGod giveth us,and how much more largely (hould we expend it for his .'rvice in works of Piety and Charity,if wc be- ievingly remembred that we muft be Judged ccording to what we have done, and give ac- count of every Talent that we receive? Cer- tainly the believiug confideration of Judge- ment, might make us all better Chriftiansthen we arc, and keep our lives in a more mnocent and profitable frame. THE 070 TH E eleventh Dire&ion. As you mil certainly renew your failings in this life, fo be fur e that you daily renew your Repentance , and fly daily to Chriftfor a renewed pardon^ that no fin may leave itsjiing in your fouls. It is not your firft pardon that will ferve the turn for your latter fins. Not that you muft purpofe to fin, and Purpofe to repent when you have done, as a Remedy * for that is an hypocritical and wicked purpofe of repenting, which is made a means to maintain us in our (insjBut fin muft be avoided as far as we can » and Repentance and Faith in the blood of [Chrift muft remedy that which we could not avoid. The Righte- oufnefe of pardon in Chrifts blood is ufeful to us only fo far as we are finners * and cometh in where our Imperfed Inherent Righteoufnefe doth come fhort; but muft not be purpofely chosen before innocency : I mean, we muft rather choofe, as far as we can, to obey and be mnocent, than to fin and be pardoned, if we were fure of pardon* THE 070 THE twelfth Direftion. In this vigi- lant, obedient, penitent courfe, with confidence upon God as a Father, Reft upon the Promife of Acceptance and Re- mtfllon, through the Merits and Intercefc fion of him that Redeemed you > Look up in hope to the Glory that is before you > and believe that God will make good his Word, and the patient cxpedhtion of the righteous (hall not be in vain. Cheerful- ly hold on in the work that you have begun : and as you ferve a better mafter than you did before your change, (b ferve him with more willingnefs, gladnek and delight* Do not entertain hard Thoughts of him, or of his fervice , but rejoyce in your un- fpeakable happinefs of being admitted in- to his family and favour through ChrUL Do not ferve him in drooping dejection and difcomagement, but with Love, and Joy, and filial Fear. Keep in the Commu- nion of his Saints, where he is cheerfully and faithfully praifed and honoured, and where is the greateft vifible fimilitude of heaven upon earth | efpecially in the celebration of the Sacrament of Chrifts Supper, where he feals ( i70 feals up a Renewed pardon in his blood, and where unanimoufly we keep the Re- membrance of his Death until he come. Do not caft your felves out of the Communion of the Saints, from whom to be caft out by juft Cenfure and Exclufion, is a dreadful emblem and fore-runner of the Judgement to come, where the ungodly (hall be caft out of the pretence of Chrift and his Saints for even I have now finifhed the Dire&ions, which I tender to you for your preparation for the Day of the Lord s and withall my whole Difcourfe on this weighty point. What effed all this (hall have upon your hearts, the Lord knows * it is not in my power to de- termine. If you are fo far blinded and hardened by fin and Satan, as to make light of all this, or coldly to commend the Do- ctrine, while you goon to the end in your carnal worldly condition as befose ^ I can fay no more, but tell thee again, that Judge- ment is neer when thou wilt bitterly be- wail all this too late. And among all the reft of the Evidence that comes in againft thee, this Book (hall be one,which (hall teftifie to thy face before Angels, and men, that thou waft told of that Day, and intreated to prepare. But if the Lord (hall (hew thee fo much mercy as to open thy eyes , and break in upon \ f*73) upon thy heart, and by fober Confederation turn it to himfelf, and caufc thee faithfully to take the warning that hath here been given thee, and to obey thcfe Dire&ions, I dare allure thee from the word of the Lord, that this Judgement which will be fo dreadful to the ungodly, and the beginning of their endlefs terror and mifery, will be as joyful to thee, and the beginning of thy glory. The Saviour that thou haft believed in, and fin- cerely obeyed will not condemn thee. Vfal. 1.5,6. Rom.%. 1. Jehn^. \6. It ispartothis bufinefs to Juftifie thee before the world, and toglorifi: his merits, his Kingly power, his holinefs, and his rewarding Juftice in thy Ab- folution and Salvation. He will account it a righteous thing to recompence Tribulation to thy Troublers, and Reft to thy (elf* when the Lord Jefus (hall be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gorfpel of our Lor4 Jefus Chrift \ who (hall be punilhed with evcrlafting deftru&ion from the pretence of the Lord, and from the glory of his power : Even then (hall he come to be glorified in his Saints, and to be admired Jin all them that believe, in that day \ Even becaufe his fcrvants Teftimony, and his Spirits among them was believed, believed, 2 Thef i*6,j^ 8, p, 10. That day will be the great marriage of the Lamb, and the Reception of thee, and all the Saints in- to the glory of thy beloved, to which they had a Right at their firft Confent and Con- trad upon earth : And when the Bridegroom comes, thou who art Ready (halt go into the Marriage, when the door (hall be (hut againft the (leepy negligent world > and though they Cry,Lord^ Lorc^ open to us^ they (hall be re- pulfcd with a Verily Ikporv you not, Mat. 25. jo, n, 12,13. For this day which others fear, mayft thou long, and hope,and prly,and wait, and comfort thy felf in all troubles with the remembrance of it, 1 Cor. 1 % 55, 56, 57, 58. 1 7bef$. 17, 18. If thou were ready to be offered to death for Chrift, or when the time of thy departing is at hand, thou maift look back on the good fight which thou haft fought, and on the courfe which thou haft fi- nished, and on the faith which thou haft kept, and mayft confidently conclude, that hence- forth there is laid up for thee a Crown of Righteoxfitefs, which The Lord the Righteous Judge (hall give thee at that day : and not to thee only, but unto all them alfo that Love his Appearing, 2 Tim. 4.6, 7,8. Even fa Come Lordjefus, Rev.22. 20. FINIS. \ I j* % L ^ t£*^