1 ■ • I Mb • j r HUE! ifi :i ^^1 SCC^l^v I E W © F This and the Other World; with The State of Saints and Sinners in both, £ontrafted. PARTICULARLY DESCRIBING- The folemn Entrance which the Soul makes into the other World at Death, In feveral practical Difcourfes*. By the late Reverend and Learned Mr THOMAS BOSTON^ Author of the Fourfold State, <&c. &c a NEVER BEFORE PRINTED, Cntereo m Stationers $>alk E D IN B U RG.H: Printed by and for John Grax* MDCCLX 2LV», THE CONTENTS. Page I. The ftate and cbara&ers of believers, as they are of God, with their knowledge thereof, illuftrated ; and a defcription of the unrege- nerate world lying in wickednefs. i John v. 19. An$ we know that we are of God, and the whole world lieth in wickednefs* 1 II. The divine call to finners, to come out from among the world lying in wickednefs, ex- plained and urged. 1 John v. 19. The whole world lieth in wickednefs* 2 Cor. vi. 17. Wherefore come out from among them , and be ye feparate, faith the Lord, and touch not the un* clean thing ; and I will receive you, 69 III. The believer's hundred-fold in this life con* fidered ; and a view of the reality, parts, in- habitants, pafiage into, and ftate of men, in the world to come. Mark x. 30. Be /hall receive an hundred-fold now in this time, houfeSy and brethren, andfifiers, and mothers* and cbildren y and lands, with perfections / and in the world to come, eternal life, 105 IV. The great care and concern now, that our . fouls be not gathered with finners in the other world, considered and improved. PS1L M it The C O N T E N T S. Psalm xxvi. 9. Gather not my foul -with finners. 2©2 V. The improvement of life in this world to the raifing a good name, the beft balance for the prefent, for the vanity and mifery of hu- man life : and the good man r s dying-day bet» ter than his birth-day. EccL. vii. 1. A good name is better than precious ointment ; and the day of death, than the day of one's birth. 227 VI. ChrifYs fpecial order for gathering his faints to him at the laft day ; with their diftinguifh- ing chara&er, as entering into his covenant now, confidered. Psalm 1. £. Gather my faints together unto me ; thofe that have made a covenant •with me by facrifice. 284 VII. The faints lifetime in this world a night* time 5 their expeaation of the day's breaking in the other world, and the fhadows fleeing away •, and their great concern for Chrift's prefence till that happy feafon come. Song ii. 17. Until the day break, and the Jhadows fee away ; turn, my Beloved, and be thou like a roe, or a young hart upon the mountains of Bether. 3 1 8 VIII. Readinefs for our removal into the other world opened up, urged and enforced. Luke xii. 40. Be ye therefore ready alfo : for the Son of man cmetb at an hour when ye think mt. The State and Characters of Believers, as they are of God, with their Knowledge thereof, illuftrated ; AND A Defcription of the unregenerate World lying in Wickednefs. Several Sermons preached at Etterick, in the end of the year 1728, and beginning of 1729. 1 John v. 19. And we know that we are of God y and the whole world lieth in- wickednefs* AS it was faid to Rebekah, Gen. xxv. 23. Two nations are hi thy womb, and two manner of people fhall be feparated from thy bowels : — and the elder Jh all ferve the younger t (o it may be faid of this text. Two manner of people are here, to one of which all of us do belong, viz, thofe that are of God, and thofe that are of the world. The latter is the elder, and fhall ferve the younger, Pfal. xlix. 14 The upright fhall have dominion over them in the morning. 1. There is a people, that though they are in the world, are not of it, but feparated from it : And we know that we are of God. Here confider, (1.) The oiiginal of that people ; they are of God / that is, be- gotten and born of God, regenerate perfons, born again. They are a heavenly people in refpecl of their extract, born from above, 2 Pet. i. 4. (2.) Who they are in particular j We are they, we believers in Chiift. Thofe that having received the call of the 3 A gofpel 2 The Text explained. gofpel to come out of the world lying in wickednefe, have by faith embraced the call, and come away, John i. 12. 13. 2 Cor. v. 17. (3.) The knowledge they have of their original : We know that we are of God. We are not only regenerate, but we know that we are fo. Not that all of them know fo much, but fome of them do : there may be children fo young, that they know not their father's and mo- ther's names ; but the elder children know them very well. This comes in here for the comfort of believers againft the fin unto death, ver. 16. which the regenerate cannot fall into, ver. 1.8. 2. There is another people, who are not of God, but are quite diftintt from thofe that are fo. Here confider, (1.) Who they are, the world, that is, the unregenerate : thefe are the people diftincl: from, yea in an oppofite intereft to, the people of God. It is plain, the world is taken here, not for the place, but for the men of the place, and thefe not the ftrangers and pilgrims in it, but the natives, who have no other but a worldly birrh, and who are in it as at home in their own country. The phrafe is taken from the Old Tefta- ment, where the church is called the fons of God, Gen. vi. 4.; thofe without the church, the earth, Gen. xi. 1. in oppofition to heaven ; being the earthly men, in oppofition to the heavenly men ; men whofe birth, temper, and manner of life are all worldly. (2.) The character of this people, they are lying in wichednefs , or in the wicked one, viz. the de- vil. They are lying in fin, in the guilt and filth, and under the reigning power of it, and fo under the power of the devil. They are not rifing and wreftling out of it, but they are lying in it, fleeping, dead, and buried in it. (3.) The extent of this character -, it belongs to them all, the whole world, There are many differences among thofe of the un- regenerate world ; fome of them are profeflbrs, fome profane : but the former as well as the latter are ly- ing in wickednefs. That Dotlrines from the Text. 3 That I may give you fome view of this text, in its different branches, I (hall effay to open up the three following points of doctrine therefrom, viz. Doct. I. All true believers are of God, andfofe* parated from the -world lying in loickednefs. DocT. II. People's being of Cody and feparated from the world lying in wickednefs, is what may be known by themfelves. Doct. III. 7 he whole unregencrate xvorld lieth in viickednefs. Doct. I. All true believers are of God y andfofe* parated from the world lying in wickednefs. In handling this point, I (hall (hew, I. How true believers are of God. II. How, as they are of God, regenerate perfons, they are feparated from the world lying in wickednefs. III. Make improvement. I. I am to fhew how true believers are of God. One is faid to be of God two ways. 1. By creation •, and fo all things are of God, Rom. xi. 36. Thus the devils themfelves are of God as their Creator, and fo is the world. But this is not the being of God here meant. They may be God's crea- tures, who neverthelefs are the children of the devil. 2. By generation, as a fon is of a father. And this is twofold. ifty Eternal generation ; fo Chrift alone is of God, John vi. 46. Pfal. ii. 7. He is the San of God by generation of the perfon of the Father, having the fame numerical divine eflence eternally and necef. farily communicated to him from the Father. Hence he is felf-exiftent, independent, and equal with the Father, John v. 26. Phil. ii. 6. Neither is this meant here. 2dly> Temporal generation, called regeneration, A 2 which 4 Hew Believers are of God. which is a work of God's grace on the fouls of men, refembling natural generation. And thus believers, and none elfe are of God, John i. 12. 13. & viii. 47. We are all born from below naturally ; but we muffc be born from above fpirkually, if we fee heaven, John iii. 3. Except a man be born again [mar g. from above'], he cannot fee the kingdom of God. All the elect are born fo, fooner or later. They naturally lie in the foul womb of the world with others, but the power of divine grace feparates them therefrom. The work of regeneration is held forth under a I double notion, fhewing the regenerate to be of God. (1.) It is a being begotten of God* 1 John v. 18. He that is begotten of God, keepeth himfelf, and that wicked ene toucheth him not. God himfelf is the Fa- ther of the new creature, it is of no lower original. The incorruptible word of the gofpel is the feed of it, Jam. i. 18. 1 Pet. i. 23. 25. A word is call into the heart, which by the efficacy of the Spirit changes one into a new nature. It is done by means of the refurrection of Chrift, ver. 3. Chrift lay in the womb of the earth in the grave, as a public perfon : having Satisfied juftice, he was raifed, came forth of the grave, as the fir it born from the dead; and in virtue thereof the dead elect are raifed out of their grave of fin, as the next born from the dead. And this notion of regeneration fpeaks the parties themfelves to have no hand in it, more than a child hath in its own generation. So that as regenerate they are wholly of God; and owe their being in grace to him purely, not to their own free-will. (2.) It is a being born of God, 1 John v. 18. Who* foever is born of God, finneth not. By his Spirit alone the new creature is formed in all its parts, and brought forth into the new world of grace, John iii. 5. And this notion of it fpeaks the parties to receive life by the Spirit, and to be brought forth to act that life ; and none other but the Spirit to be the caufe thereof, Johni. 13. Now How Believers are of God* 5 Now by this means, viz. regeneration, believers are of God, 1. As partaking of the divine nature, as the child doth of the nature of the parent, 2 Pet. i. 4. There is a fulnefs of grace lodged in the man Chrift, out of which they receive grace for grace, and fo with him partake of the divine nature, being made one fpirit, or of one fpiritual and divine nature with him. Even as they received a corrupt nature derived to them from Adam, by which they were originally of the wicked one. 2. As bearing the image of God, in knowledge^ righteoufnefs, and holineis. By regeneration they are like him ; and if it were perfect, they would be perfectly like him. For in regeneration Chrift is formed in them, Gal. iv. 19. ; that is, they are the image of the man Chrift, who is the image of the invifible God. 3. As being of his family, Eph. iii. 14. i£. and that not as fervants only, but as children, 2 Cor. vi. 17. 18. The new birth is a high birth: by, it the linner is a member of the family of heaven ; God is, his Father, Chrift is his elder Brother, and the an- gels and faints are his brethren. 4. As owing their new being to him only, in the efficacy of his grace, Eph. ii. 10. For we are his workmanjbip, created in Chrift Jefus unto good works* Our natural being we owe in part to our parents.,, Heb. xii. 9. but our gracious being to God only. That we are men, we owe it to him, in the efficacy of his creating power ; and that we are faints, we owe it to him, in the efficacy of his quickening and:' renewing grace, Gal. iv. 28. Now -we y brethren*, as- Ifaac waSy are the children of ' promife. II. I fhall fhew how believers, as they are of God a , regenerate perfons, are feparated from the world ly- ing in wickednefs. Negatively, i. Not in refpect of place, 1 Cor v 9. io. They A 3 are 6 How Believers are feparated from the World. are ftill in the world, and muft be till the Lord call them home •, though they are not of the world. God* could, in the moment of converfion, have tranfport- ed converts into heaven, taken them out of the world for good and all : but he has feen meet for their trial, and the glory of the power of his grace, to keep them in the world a while ; and yet to keep them feparate from them. 2. Not in refpect of gathering them into pure un- mixed focieties for worihip. There are no fuch vi- fible church-focieties in the world, Matth. xiii. 28. 29. 30. Separating from the world lying in wick- ednefs is not fuch an eafy thing, as vifible church feparating; they may be forward enough to that, who are yet with the world lying in wickednefs, Jude 19. and may go from party to party in the vifible church, who are ftill of the world's party, not of God. But positively, the regenerate as fuch are feparated from the worlds 1. In refpecl: of their being broke off from that corrupt mafs, and become a part of a new lump. Adam falling left all mankind earthy men, bearing his corrupt image ; Chrift is become a fecond Adam, the head of heavenly men, bearing his image, 1 Cor. xv. 47. 48. Now the regenerate are feparated from the former fociety, and become members of the lat- ter, through regenerating grace. They are become members of Chrift's myftical body, of the invifible church, a diftin£r, though invifible fociety. 2. Their being delivered from under the power of the god of this world, viz. Satan, Acts xxvi. 18. Satan is the god of this world; the wicked are led by him at his will; he works effectually in them, and blinds their minds, 2 Cor. iv. 3. 4. But the re- generate arc got out from under his fubje£tion, deli- vered from his kingdom, Col. i. 13. He is indeed an enemy to moleft them, but not their king that reigns over them ; his involuntary ptifoners they may be InftrutHons from the Doftrine, y be for a time, but they are no more his willing fub« jects. 3. Their having a Spirit, even the Spirit of God, dwelling in them, which the world have not, Rom. ■viii. 9. Jude 19. When Lazarus's fpirit entered again into his body, he was feparated from the con- gregation of the dead : and when a dead finner gets the Spirit of Chrift breathed into him, he is fepara- ted from the world, as much as the living from the dead. 4. Laftly y Their having a difpofition, frame, bent, and call: of heart and foul, oppohte to that of the world: fo that they are as much feparated from the world, as enemies are one from another, Gen. iii. 15. Hence they are in their great defigns, affec- tions, courfe and manner of life, nonconforming, and oppofites to the world ; as oppofite as Caleb and Jofhua were to their unbelieving countrymen, Numb, xiv. 24. From this doctrine, we may learn the following things. 1. This fpeaks the dignity of believers. They are the truly honourable ones, as being of God j they are the excellent of the earth. What avails it that men can boaft of their honourable extract: in the world, while it ftill remains true, that they are of their father .the devil ? The beggar on the dunghill being of God, is more honourable than the wicked king fitting on his throne, attended with all the ma- jelty of a kingdom. 2. It fpeaks the privilege of believers. Every one will care and provide for his own : be fure God will then take fpecial concern about believers, Matth. vi. 31. 32. Therefore- take no thought ■, faying) What /ball ive eat ? or what Jhall we drink ? or wherewithal fhatl we be clothed? (For after all thefe things do the Gentiles feek) for your heavenly Father knoiveih thai ye have need of all thefe things, ]3ut many fuch, ye 8 Inftrutlions from the Dotlrine. ye may fay, are forrily provided for. Anfw. Ye are too hafty in fuch a judgement, Heb. xi. 16. Cod it not ajhamed to be called their God : for he hath pre- pared for them a city* Every one will protect his own too : God will then protect believers, and he will avenge all their quarrels. There is never an un- kindnefs done to them, but he will relent it, as ye will fee from Chr ill's procedure with the wicked at the laft day, Matth. xxv. There is not a hard word fpoken to them, nor a wrong look given them, but he will caufe their enemies pay for it. 3. It fpeaks the duty of believers. Carry yourfelves as becomes your dignity and privilege, as thofe that are of God. Truft him with all your concerns, in all your ftraits : walk tenderly before him, remem- bering that your follies reflect difhonour on him ye belong to; and that ye are to evidence your being of God, by your fleering another courfe than the world lying in wickednefs. 4. Laftly, It fhews the felf-deceivery of unbelie- vers, pretenders to a faving intereft in God, while in the mean time they are lying together with the world in wickednefs. How can they be of God, who are not feparated from the world, but walking accor- ding to the courfe thereof, in the luft of the flefh, the luft of the eyes, and the pride of life ? But I proceed to the fecond doctrine from the text. DocT. II. People's being of God y and feparated from the world lying in wickednefs > is what may be known by themfelves* We know that we are of God> fays the apoftle. There is a people in the world, yet not of the world, but feparated from it ; and they may fee that they are fuch.^ In treating this fubject, I (hall fhew, I. What knowledge may be had of this. II. Make fome practical improvement. What Knowledge may be bad, occ. 9- I. I am to (hew what knowledge may be had of this, That one is of God, and feparated from the world lying in wickedness. There are three ways of coming to the knowledge of a thing. 1. By our fenfes, as we know fire to be hot, and ice to be cold. But this matter cannot be known that way. The grace of God, and the fpiritual pri- vileges of believers, are not the objects of fenfe. In- deed, if feparation from the world were juft a Separa- ting from oneparty, and joining with another in church- fociety ; we might know it by fenfe : but it is not fo. 2. By extraordinary revelation, virions, voices^ cr impreflions. Such things have been, as in Abra- ham's cafe, Gen. xvii. 1. 2. But that difpenfation is ceafed, the canon of the fcripture being completed, and we referred to it, as unto a more Jure word of prophecy^ 2 Pet. i. 19. It was never common to all, though all are required to know this, ver. 10. AiTu- rance then of one's being in a ftate of grace, may be attained without extraordinary revelation. 3. By rational evidence, as feeing a houfe, we know it has been built by fome one ; feeing the world, we know that it has been created of God - y becaufe they could not make themfelves. So men may know themfelves to be of God, by giving dili- gence to make their calling and eletlionfure, 2 Pet. i. 10. Two things concur here. \ft y Spiritual difcerning, a fpiritual fight, tafre, or feeling of the things of God, in ourfelves or others, 1 Cor. ii. 14. It is the total want of this in fome, that makes them deceive themfelves : they have no fpiritual difcerning, to diftinguifh between God's people and the world ; fo they are like men in the dark, that know not where they are, nor whither they are going. And the weaknefs of this difcern- ing in many of God's people, robs them of the com- fort they might have. 2dly a Spiritual reafoning on *fcripture-grounds, 1 John 10 What Knowledge may be had I John v. 13. The/e things have I written unto you that believe on the name of the Son of God ; that ye may know that ye have eternal life, and that ye may believe on the name ef the Son of God. The word is the rule, which pronounces of mens ftate in the ge- neral ; by fpiritual difcerning believers fee in them- felves or others, thofe things concerning which the fcripture pronounces ; and by fpiritual reafoning they come to know by thefe means that they are of God, and feparated from the world lying in wickednefs. Now by way of rational evidence one may know this of a twofold object. 1. Of others. One may know that others are of God, and feparated from the world, difcerning the image of God mining forth in them, and thence ga- thering that they are of God, and not of the world. So the apoftle in the text fpeaks of others as well as himfelf. There is a fpiritual difcerning in that cafe, as Barnabas faw the grace of God in the converts at Antioch, A&s xi. 23. And this knowledge is fup* pofed in the command of loving one another, given to God's people : for how can men love others as of God, if they cannot know them to be fo ? 2. Of themfelves. A true believer may know himfelf to belong to God, and not to the world. So the apoftle fays in the text, We know that we are of God. There are fuch marks of diftin£tion betwixt the two focieties fixed in the word, that, by fpiri- tual difcerning and reafoning, one that is of God may be fatisfied, that he is really of God, and needs not be always in the dark in that point. But betwixt that knowledge concerning one's felf and others, there is this remarkable difference. ifiy In the cafe of others, we can have, by rational evidence, only a judgement of charity, not of certainty, without extraordinary revelation, fuch as Ananias had with refpeel: to Paul, A&s ix. 15. This is found- ed upon probable appearance of the grace of God in them, which yet may be but an appearance. Hence the of People* s being of God. 1 1 the beft of men may be deceived in their opinion of others, as Philip was with Simon Magus. The devil's goats may be taken for ChiitVs fheep, by very dis- cerning Chriftians. Of this I would fay, (i.) We mould not be rafh in giving or refuting that judgement, but hold pace with the appearance or non-appearance of the grace of God in them. We are bid to beware of men : for we are told all men are liars ; and many a fair outfide there is, where there is a foul infide, that a little trial difcovers : therefore we ought not to have the perfons of any in admiration. On the other fide, the grace of God may dwell with much drofs ; therefore we are to beware left we trample the jewel under foot, becaufe it lies in a dunghill, (2.) The love bellowed on hypocrites is not all loft, and therefore it is fafeft erring on the charitable fide. A man may love Chrift in a hypocrite : not that Chrift dwells in any fuch, but that what we be- ftow on any for Chrift's fake, whether they really de- ferve it or not, will not lofe its reward, Mark ix. 41. And by the rule of charity, we are obliged to put the bed: conftruclion on our neighbour's ftate and way, that they can reafonably bear, 1 Cor. xiii. 7. One had better judge ten hypocrites fincere, for that may be duty, than one fincere perfon a hypocrite, for that muft always be fin. (3.) Let us carry our judgement of others no far- ther than that of charity, and not pretend to a cer- tainty, which is not competent to us in the cafe, but to God only. He alone is the fearcher of hearts, without the knowledge of which an abfolute certainty cannot be attained. Keeping within our own bounds, the deceit difcovered in the world would brangle us the lefs, as being not inconfiftent with the judgement that we formed. zdly, In our own cafe, we may have by rational evidence a judgement of certainty, without extraor- dinary revelation. We may in an ordinary way, if we 12 What Knowledge may be had y &c. we really belong to God, be infallibly affined of it. The reafon of the difference is plain ; we fee the open actions and carriage of others, but we cannot know the fecret fprings of them, the principles, ends, and manner of them, upon which the main ftrefs lies : but we may know thefe things in ourfelves. What moves ourfelves fo to walk, we can affuiedly know ; but what moves others, we cannot know that. This is clear from the following grounds. (i.) A true -child of God may affuredly know his relative date in the favour of God. Though he can- not open the fealed book of the decrees, and read his name at firft hand in the decree of election ; yet by comparing the word of God in the Bible, and the work of God in his own foul \ he may know himfelf to be one of the elecl:, 2 Pet. i. 10. Heb. vi. 11. to be one of thofe for whom Cbrift died, and of the fa- mily of God, Rom. viii. 16. 17. (2.) He may difcern in himfelf real grace, and know that he believes in Chrift, as fure as he breathes, 2 Tim. i. 12. and loves him, fo that he can appeal to Omnifcience for the truth thereof, as Peter did, John xxi. 15. And knowing that all who believe in Chrift, and love the Lord, are of God, feparated from the world, and (hall never be fuffered to mix with them again, he may conclude fo of himfelf with the greateft certainty. (3.) All the faints have the Spirit of Chrift, Rom. viii. 9. And it is the office of the Spirit to lead them into all truth, and particularly to fhine upon his own work in the foul, 1 Cor. ii. 12. \ and fo to be a joint witnefs with their own fpiiits to their adoption into the family of God, Rom. viii. 16. ; to be a feal, which is defigned to enfure, Eph. iv. 30. ; and an earner!: too, which is both a part of the price, and a pledge of the whole, 2 Cor. v. 5. (4.) The effects of faith fometimes produced by it in the faints confirm this. Such is the boldnefs and confidence. they fometimes have with God, Eph. iii. 12. life of Exhortation. 13 12. rejoicing in hope of the glory of 'God \ Rom. v. 2. which is fametimes unfpeakable > 1 Pet, 18. So that they can chearfuliy undergo fufferings, Heb. x. 34. All which neceflarily preiuppofeth their knowing themfelves to be of God. (5.) Laftly, The examples of the faints make it plain, as Job xix, 25. 26. 27. For J know that my Redeemer liveth, and that he fiall ftand at the latter day upon the earth. And though after my fin, worms defray this body, yet in my fejh fhall I fee God: whom 1 fhall fee for my f elf, and mine eyes fhall heboid, and not another ; though my reins be con fumed within me. Pfal. xxiii. ult. Surely goodnefs and mercy fhall follow me all the days of my life : and I will dwell in the houfe of the Lord for ever. 2 Tim, iv. 8. Henceforth thereAs laid up for me a crown of right eoufnejs, which the Lord the righteous judge fbali give me at that day : and not to me only, but unto all them alfo that love his appearing. This knowledge is what has been reached, and therefore yet may be fo. II. For practical improvement of this point, I ex- hort you to be concerned to know, whether ye are of God, feparated from the world, or not. Take that matter under ferious consideration. To prefs you thereto, confider, 1. We are all of us* naturally, and by our firft birth, of the world lying in wickednefs, Eph. ii. 2. 3. No queftion but we were once joined to the wicked world, as kindly members thereof: all the queftion is, Whether we be feparated from them, or not ? It is by a fecond birth that we are of God, if at all. What experience have we of that ? 2. The world lying in wickednefs is the fociety appointed to deflru£lion, as in a ftate and courfe of enmity againft God, Eph. ii. 3. Therefore all that are to be faved, are delivered and gathered out oi it, Gal. i. 4. Wo to them that are left in it, for they will perifh in the 1 ui«s of it. David prays, Gather 3 B not 14 Ufe of Exhortation^ with Motives. not my foul with the wicked. But they that are not gathered out of them in life, cannot mifs to be ga- thered with them in death ; being eternally left in the guilt and filth of their wickednefr, where the "Worm dieth not, and the fire is not quenched. 5^ Many deceive themfelves in this matter, as the foolifh virgins, Matth. xxv. Chrift's flock is certain- ly a little flock, Luke xii. 32. Matth. vii. 13. 14. Yet there are but very few who do not hope to mare with them : for a ruining principle obtains, That if vrt be not notorioufly profane, it will be well with ue in the end ; as if the devil could dwell in none, whofe name is not Legion. They that have a form of reli* gion, build on that ; and others build on the mercy of God. They confider not, how very unlikely it is, that they fliall leap out of Delilah's lap into Abra- ham's bofom : and therefore they trouble not them- felves with feparating from the world lying in wick- ednefs. 4. Death is approaching : and if it were come, there will be no feparating more from the world. There are two parts of that world, the one within, the other without the line of mercy. The latter lies on the other fide of death. And death feparates the un« regenerate from the former part indeed, but it fixes them for ever among the other part that is quite hopelefs. 5. It is uncertain when death comes to us, and how, Matth. xxiv. 42. People of all ages and fizes die, and death fixes all in an unalterable ftate. A death -bed is not to be trufted to ; for death may furprife you without getting one ; and though ye get it, it may be very ufelefs for foul-bufinefs, whether through raving, or extreme toffing. At bed it is hardiy the fit time of being new born, when a- dying, 6. Lafily, It is an excellent and ufeful thing to know our ftate in this point. For if we find that we are not of God, but of the world, we are awakened *o fee to it in time. If ws find that we are, it is what dharafters of thofe that are of God. 15 what makes both a comfortable life, in the midft of troubles from the world ; and a fruitful life, in- flaming the heart with love, humbling the foul, and ftrengthening it, and fitting both to live and ta die. For your help in this inquiry, confider the follow- ing figns, marks, and characters of thofe that are of God> feparated from the world. Characters of thofe that are of God. First, They are fuch as have fled from the world to Jefus Chrift as a refuge, Heb. vi. 18. They have feen danger in it, in a work of conviction ; and fafe- ty from it in Chrift, in a work of faving illumina- tion. Such are of God, and none other, as is mani- feft from that gofpel-call, 2 Cor. vi. 17. 18. Where" fore come out from among them, and be ye feparate, faith the Lord, and touch not the unclean thing s and J will receive you, and will he a Father unto you , and ye Jhall he my fans and daughters, faith the Lord Almighty, The fecure, and ftrangers to Chrift, are 'yet in the world lying in wickednefs. 1. Seen danger in the world has made them flee from it. They have come out of it, as Lot out of Sodom, under conviction that deftru&ion fiom the Lord was waiting it. They have heard and believed the report of the word about it, faying, as Rev. xviii. 4. Come out of her \ my people, that ye be not partakers of her ftns, and that ye receive not of her plagues. They have got an awakening that has frighted them from (laying longer with them, notwithstanding of the multitude abiding at eafe therein, the difcerning of which makes many eafy in their ftay in it. 2. Seen fafety in Chrift has brought them to him, in a way of believing, A&s xv. 1 1 . But we believe that through the grace of the Lord Jefus Chrift, we Jbdll be faved. They have feen him to be the Chrift, in whom the fulnefs of happinefs is lodged in oj*po- fition to the world, i John v. 1. They have difco* B % vereu \6 Characters of thofe that are of God. vered in him a glory darkening all the world's glory, and fo have made the exchange as of hufks for bread, Matth. xiii. 45. 46. Secondly, They are coming away with Chrift from the world in their daily walk, anfwering his call, Cant. iv. 8. Come ivith me from Lebanon, my fpoufe 9 . with me from Lebanon. After Ifrael came out of Egypt, they went not back to it, to the brick-kilns, and the flefh-pots; but they marched through the wildernefs. Thofe that are feparated from the world in regeneration, are (till feparating from it in pro- gretlive fan£UficatIon, labouring to keep themfelvcs- unipotted from the world, They are not of God then, who having once had fomething like converfion, make that Hand for all, and never endeavour to be. feparating more and more from the world. There are three things that make them flill to be coming away from the world. 1. It grows no. better in their eyes, in any of its fhapes, whatever it grows worfe : fo they continue their feparation and march, coming up from the wil- der nefs> Cant. viii. 5. Some people get a fright of the world fome time : and the ways of the world ap- pear to them dangerous ways. But that fright goes off, and the way of the world looks more gay to them ; and they being hardened by the deceitfulnefs of fin, even go back again, and fettle down in the world lying in wickednefs in one fhape or another, that likes them be . 2. There are two contrary principles in them, an earthly one and a heavenly one, grace, and corrup- tion, Gal. v. 17. If they had only the earthly prin- ciple, they would fettle flill with the world, they could not come away at all. If they had only the heavenly principle^ they would be quite feparated from the werld, and their march from it would be at an end. But having both, the one puts them in con- t'nual hazard of the unclean thing, and the other piompts them to be making away from it. 3. They Characters of thofe that are of God. 17 3. They have peremptorily left their old reft, and are not yet come to their new reft ; therefore they mult be moving. They have left the city of deftru£Hon, but they are not come yet to the city of God, the new Jerufalem, Heb. iv. 9. 1 1 . They are come ouc of Egypt, but they are not yet come to Canaan ; but they are on their wildernefs- march, minded, to hold on, while apoftates are for returning to Egypt again. Thirdly, They are nonconformiits to the world, Rom. xii. 2. They do not conform themfeives to the courfe of the world, Eph. ii. 2. Hence they are in- deed the world's wonder, and at length the object of their reproach and fpite, 1 Pet. iv 4. Wherein they: think it fir an ge that you run not with them to the fame* excefs of riot) fpeaking evil of you. They dare not do- what the world makes no bones of : they hate the. courfes that the world is fond of; and take pleafure- in thofe things- that are tart elefs and faplefs- to the world. Being of God, it muft be fo; for,. 1. They are of another country than the world,,, being heavenly men, born from above. They are: pilgrims and itrangers here : how then can they mifs, not to be conformed to the natives ? Indeed if they* were to fettle among them, and to- be naturalized,, forgetting the heavenly country, they woukl fall in with their ways and courfes, as apoftates do. But: they are only travelling through the world, and there- fore it is not ftrange they quite differ in their Ian- • guage, habit, and manners, from the natives of this, - worid 2.. They are of another nature than the men. of.^ the world, being partaken of the divine- nature^., 1 Pet. i. 4. Some men differ in their natural confti — tutions fo, that what is one man's meat is another's- poi- fon. But the new nature in the regenerate differs far- ther from the old corrupt nature. in the world. Giacc.: gives the hearts of men a new fet, hangs a nev^ bias-f on them ; fo that they dearly love what themfelvet befcte hated, and hate what before they loved*. The- B 3. 1 acssT i8 Char afters of thofe tiiat are of God. new nature and the old courfe are inconfiftent. One muft quit the latter, or all pretence to the former. This nonconformity lies not only in not doing what the world does, but in doing another way than the world does in that which they both do. So in thofe things which they both do, there is ftill a non- conformity to the world, which is feen in.thefe three things. i. In natural a£Hons, as eating and drinking, 6vv They that are of God muft do thefe as well as they that are of the world : yet the former do not conform to the latter in the way of doing them. The way of the world in thefe things is merely felfifh and car- nal, to gratify a lull or appetite, without any eye to- God in them, to his command, his glory, or to the fitting of them to ferve God in their ftation, Zech. vii. 6. When ye did eat, and when ye did drink, did ye not eat for yourfelves, and drink for yourfelves ? Matth. xxiv. 38. Hence confcience has with them nothing to do in the getting, or in the ufing of thefe things. But they that are of God will take their religion to their bed and to their board, and regulate them* felves therein according to the diclates, not of car- nality, but confcience, 1 Cor. x. 31. The fatisfying the necjeffities of the body, will not be to them the ends of their living, but the means of living, their end being to live to God : and therefore thefe things will be cut and carved as they may beft contribute to that end, 1 ThefT iv. 4. 5. 2. In civil actions, as working, bargaining, gui- ding a family, ferving, evinceth this, Gen. iii. 15. In every unregenerate man there is a natural enmity againft a holy God, his holy Chrift, and his holy feed : their natures be- ing as contrary as fire and water, that it is impoffible ever they (hould be, as fuch, lovely in one another's eyes. And in regeneration the ferpentine nature is changed, the enmity removed, and confequendy this l«ve to the faints is fixed in its room, as a neceffary conferment of the new nature. 4. As God is love, and the devil is a mafs of ha- tred and malice againft God and man, fo the two parties partake of their natures refpe£tively. God bears a common love to his creatures, fo as to do them good, and a fpecial love to the faints : and thofe that are of God, accordingly have implanted in them a principle of love of good-will and beneficence to mankind, Liske vi, 35. but a fpecial love of delight in the faints, Pfal. xvi. 3. Gal. vi. 10. Satan bears a hatred againft men, efpecially holy men \ but moil of all he hates God : fo his feed hate one another, Tit. iii. 3. and more keenly hate the heavenly feed, and that, becaufe of their hatred wherewith moft of all they are irreconcilable to God, John xv. 18. Objetl. Where are there greater heats and oppofi- tions, than among the different parties in the church? where then is the brotherly love by which all are pretended to be knit ? Anf-w. There is a difference betwixt the vifible church, and thofe that are of God. In the vifible -church aie many who are dill of the world lying in wickednefs, and they bring with them into the church, their natural enmity, hatred, and unchriftian fpiiit, and exercife it in the things of God, 24 CharaBers cf thofe that are of God* God, to the marring of the purity, beauty, and peace of it. But this hellifh fire belongs to the fpi- rit of the world, and the blame of kindling it lies at the door of the world. And if the church, though imperfecl:, were freely feparated from the world ly- ing in wickednefs, it would be a lovely and loving fociety far beyond what it is. I own that thefe things alfo are incident to thofe that are of God, as in the contention between Paul and Barnabas, A&s xv. 39. and the reafon is, the remains of the fpirit of the world in them not yet purged away : but the caufe of the quarrel is not what they conceive to be like- nefs, but un liken efs to God; and notwithstanding all their jarrings, they will flill love them as they ap- pear to have the image of God on them \ for what- ever they differ in, they agree in that. Wherefore we may lay down thefe conclufions. 1. They mat are of God love the fociety of the re- generate confidered as a. holy fociety, feparated from the woild lying in wickednefs, Heb. xii. 22, The picture of that fociety drawn in the Bible, is beautiful in their eyes, more alluring to them than the richeft, moil powerful, and mofr. gay and fplendid fociety in the world : and therefore they defire more to be of it, than of any other whatfoever. The grace in it glifters more in their eyes than gold in the world; and fo it is not with others, 1 John ii. 15. Cant. i. 7. 2. They lovepart?cular faints of their acquaintance for what iikenefs to God appears in them, 2 John 1. 2. There are many things about the children of God, that may move love to them in a child of the devil, their relation, ufefulnefs, and agreeabknefs in feveral things to them : but therr fpiritual beauty in conformity to the holy Jefus, is a motive and ground of love to them, not in the unregenerate, but in the regenerate partakers of the. fame divine nature. Up- on that fcore the ferpentine enmity rifes in the one, and love in the other. 3. They Char afters of thsfe that are of God, 25 3. They love all the faints without exception, fo far as they can take them up to be fo, Eph, i. 15. They will never confine their love to a party, to whom God has not confined his grace, nor to fuch as are attended with worldly advantages, defpifing the reft on whom the world particularly frown?, Pfal. cxix. 63. If they mould do fo, they would evidence that it is not God they love in them, but themfelves ; that it is not the advantages they have as the darlings of heaven, but of the world. But whatever defects are about them, the appearance of God's grace in them will fupply them all, to the rendering them lovely in the eyes of thofe that are of God, though not to others, whereby they are tried and caft. 4. The more gracious and holy any are, the more will they be loved of them. For the more of the caufe there is in any, the more there muft be of the effe£t And hence it is, that the mod tender and holy Chriftians are at once the objects of the greateit love of the regenerate, and the world's greateft ha- tred- Many can endure holinefs while it remains dim and obfcure in men, that fpit venom againft it, where it fhines clear : fy formal hypocrites are like the owl that can come abroad in the twilight, but cannot endure the light of the fun : an eminent in- ftance were the Pharifees to Chrift. 5. Lajily, The more any have of the world's hatred for their oppofition to it, they will love them the more. As fire burns keeneft in the {harpeft froft, fo it has always been obferved, that the love of the godly to one another was ftrongeft, when the world's hatred of them was mod keen. So dangerous it is to be found join- ing the torrent of the world againft feripus godly ones. Sixthly, Their hearts are kindly difpofed to- wards the holy law. As the old corrupt nature reigning in the unregenerate fills them with enmity againft it, Rom. viii. 7. fo the new nature in them kindly plies and bends towards it, Pfal. cxix. 97. The reafon is, the image of God expreffed in th 3 C law 26 Charatlers of thofe that are of God. law is begun to be drawn on their fouls, fo that their new nature and the holy law point both one way, Heb. viii. 10. It is true, there is a refiftance and averfion of the unrenewed part; but that is not to- tal, and there is a gracious principle that condemns it, Rom. vii. 22. 23. Hence, 1. They willingly take on the yoke of obedience, and go under it, becaufe it is agreeable to their new nature, 1 John v. 3. For this is the love of God, that nv e keep his commandments : and his commandments are not grievous. ChrifVs yoke is a galling yoke to the necks of the men of the world, becaufe there is no fuitablenefs of their nature to it : they fpurn it, their hearts rife againft it; fain would they be quit of it, that they might take their fwing according to their lunS But it is not fo to thofe that are of God, Matth. xL 29. 30. Fain would they be rid of their iufts, but not of the law, Rom. vii. 24. 2. They are univerfal in their obedience to their knowledge, Pfal. cxix. 6, Then Jhall I not be aflia- med, when I have refpetl unto all thy commandments. Where there is an artificial bending towards the law, upon a particular deiign, there is a picking and choofing of the parts thereof moll agreeable to one's circumftances : hence fome fall in with duty to God, but make no confcience of their duty to men ; others fall in with perfonal duty, but make no confcience of relative duties ; they comply with duties of com- manding, but make no confcience of duties of fub- jeclion : for the one they can digeft, but not the o- ther. But where the bent is new- natural, there will be a falling in with the whole, fince the whole is agreeable to the new nature, and is of a piece, and laid on by the fame authority, James ii. 10. 11. Lastly, They overcome the world, 1 John v. 4. Whatfoever is born of God, overcometh the world s and this is the viblory that overcometh the world, even eur faith. Having feparated from the world, it will purfue them, as the Egyptians did Ifrael, and it will have Characters of thofe that are of God. 2f have a war with them, encountering them with its fmiles and frowns : but whatever way it attacks them r they overcome ; though they may lofe in particular battles, yet Hill they are the overcomers in the mam, by faith. And, - ^ . . i. They overcome its fmiles, holding fait by their God, religion, and duty, in the face of a foiling world, Job i. I.— 5. Many a man that fometimes feemed to be feparated from the world, is brought by the warm fun of worldly profperity to drop off his garments of religion and a tender walk, and plunge himfelf into the way of the world lying in wicked- nefs. And there is no queition but worldly profpe- rity is given to men for their trial, as well as adver- fity : and many come foul off in it, Prov. I 32. But thofe who are once truly feparate will overcome. 2. They overcome its frowns, holding fad by their God, religion, and duty, as fweet, though the world turn never fo four, Hab. iii. 17. 18. Although the jig-tree jball not blojfom, neither Jball fruit he in the vines , the labour of the olive frail fail, and the fields Jhall field no meat, the flock jball be cut of from the fold, and there Jball be no herd in the flails : yet I •will rejoice in the Lord, I -will joy in the God of my Jalvation. The lour world gets the day of many, by fucking the fap out of religion to them, rendering the word of promife and fpiritual comforts taftelefs to them : fo that though wfeen the world gave them comfort, they had fome comfort in religion too; yet when the world's comforts are dried up, the comforts of religion are gone too, Exod. vi. 9. That fays the world was the main pillar on which their comfort flood. But though the world may prevail to brangle thus them that are of God, yet they will not be quite overcome, but will be overcomers in the cafo", mew- ing that they are in hope of fomething better than what they have loft, that there is fomething for which they can part with all to obtain it, and that there is a foun- tain running while the world's citterns are dry. C 2 I 28 Why the Unregenerate are called the World* I proceed now to confider the lafl do&rine, namely, Doct. III. The whole unregenerate world lieth in wickednefs. In handling this fubjec"l, we (hall, I. Shew why the fociety of the unregenerate is call- ed the world. II. Offer fome defcription of the unregenerate world. HI. Make improvement. I. I am to fhew why the fociety of the unregene- rate is called the world. It is plain here, that though the regenerate really are in this world, as well as the unregenerate ; yet the unregenerate are by the Spi- rit of God called the world, in contradiftin&ion to the regenerate, as if they poflefTed the earth alone, and no other were mixed with them in it. The rea- fons are, i. They are the main body of the world ; and fo few of the other fort are mixed with them, that they alter not the denomination, John i. 10 He was in the world, and the world was made by him, and the world knew him not. The regenerate are but here one and there one, but the unregenerate appear in multitudes : the former are but as gleanings, the lat- ter as the harveil. What fafety can men prcpofe then in the way of the multitude, the courfe of the world ? The fcriptute is plain in this, Matth. vii. 13. 14. Enter ye in at the fir ait gate ; for wide is the gate, and broad is the way that leadeth to def ruction, and many there be which go in thereat : becaufe ft rait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. Luke xiii. 24. Strive to enter in at the fir ait gate : for many y I fay unto you, willfiek to enter in, andfhall not be able. Chrifl's flock is a very little .flock, in corr,parifon of the de- vil's heid, Luke xii. 32. And it is alas ! demon - ilrable Why the Unre generate are called 'the World. 29 Arable beyond contradiction. Dividing the world in- to thirty parts, nineteen of them are pofTefTed by Pa- gan idolaters, who know not the true God, fix by Jews, Turks, and Saracens : fo five only remain which profefs Chriftianity. Thus Chrifiians by pro- feflion are but five to twenty five. Of thefe five two are reckoned to be of the Greek church, much funk in ignorance, and the other three idolatrous Papifts,. and Protectants. And among Proteltants, how ma- ny are openly profane, or grofsly ignorant, having no tolerable (hew of piety ? how many are mere for- malifts, ftrangers to the work of grace, and exercife to godlinefs ? 2. They are the natives, others are but ftrangers among them, and fuch are not counted in a general" denomination of a fociety. They are in the fcripture- ftyle, the inhabitants of the -world, If. xxvi. 18. of the earth and fea, Rev. xii. 11. as being the natives of it, having their birth and breeding only of the world. The regenerate are fojourners among them, pilgrims and (bangers among them, Heb. xi. 13. 3. Their fpirit, temper, and difpolition, chief aims and defigns, are all worldly, there is nothing hea- venly in them, Pfal. xvii. 14. Their fouls indeed are of heavenly original; but they are funk, like a- pearl in a mire, in the profits, pleafures, vanities 9 and cares of the world. Hence they are called fie/h 9 . as if they had no fpirit in them, John iii. o\ and are faid to be in the fie/by Rom. viii. 8... For they can relifli nothing but what is flefhly or worldly ; their views are confined within the compafs of the prefent world : on thefe things they value themfelves : and in efFecl: their fouls have refigned themfelves Haves to their bodies, and their confcience to their fenfes 1 being in effedt in their bodies as fait only to keep them from rotting. 4. They are the lower part of the rational kind., the dreggy part of the creation. Therefore, whereas- e church is called heaven , and the regenerate ions C 3 & 30 Why the Unregenerate are called the World. of God, heavenly men; they are called the earth, children of men, earthy men, Gen. xi. i. & vi. 2. I Cor. xv. 48. For as when the Spirit moved, and the divine word parTed upon the (hapelefs mafs at the beginning, the finer "parts went upward or off from the dreggy grofs part, which remaining loweft was called earth : fo the word and Spirit paffing on the mafs of mankind, that part thereof which is thereby regenerate gets a new nature, afcendeth in their de- figns and aims, and at length become equal with the angels,- Luke xx. 36. : and the unregenerate part that is left below, being earthly, fenfual, devilifh \ for the time are like she beads, following their flefh- ly appetite, as dogs and twine the grofleft of them \ and in end areihrufl down into the place of devils. 5. Lajilyy. Becaufe all in the world without excep* tion are originally of their kind, unregenerate, John iii. 6. Even the elect themfelves are once unregene- rate ; they who are now of God, were fometime of the unregenerate world, Tit. iii. 3..* So that irrege- neracy is the ilate of all the world originally, in which flate all lie in wickednefs, Pfal. xiv. 3. Only thofe that are of God, have heard Heaven's voice, as fay- ing, Come up hither ', and fo have been feparated from the world. But the fociety they came from, is ftill the -world lying in wkkednejs. A Defer if t ion of the unregenerate World. II. The fecond head propofed was, to offer fome defcription of the unregenerate world. We have feen fome of the characters of thofe that are of God, I (hall now lay before you a view of the world lying in wickednefs. That world is (as it were two he- mifpheres) twofold. I. .The lower world lying in wickednefs. That h the region of death, eternal death ; the lake of fire; the pit, the abyfs of hell. The inhabitants thereof are the devil*, and the fouls of the, damned, who have The unregeneratc World defcribed. 31 have lived and died in their unregenerate ftate, and v/ill continue for ever in it. 2. The upper world lying in wickednefs. That is the land of the living, this prefent evil world, made jup of all thofe who are living in their unregenerate ftate, the black ftate of nature, ftrangers to Chrift and the power of godlinefs. It is the upper unre- generate world we are to fpeak of, not the lower, when we have obferved that they are but one woild in different ci re um fiances* ift> The lower and upper unregenerate world are indeed one world, one kingdom of Satan, one fami- ly of his. As it is but one family of faints that is in heaven and earth, Eph. iii. 15.; fo it is but one fa- mily of finners that is in hell and on earth. There- -fore thofe here are declared children of hell, as well as thofe that are there, Matth. xxiii. 15^ of the devil, John viii. 44. So men dyin^ unregenerate go to their own place, Acts i. 25. ; and though they change their place, they change not their fociety, being gathered with thofe in death, in fociety with whom they lived. 2d/y, But only they are in different circumftances. (t.) The ftate of the one is alterable, as of thofo who are upon a trial -, of the other unalterable, as thofe on whom a definitive ientence is pafTcd ; this is held forth in the cafe of the rich man and his five brethren, Luke xvi. 25. —28. Thofe of them here are upon their way in their travel, and may change their route, and go heavenward; the other are at their journej's end, and can move no more from their piace. (2.) So the cafe of the oce is not without hope, but that of the other absolutely hopelefs. They are both piifoners; but the one are prifoners of hope y Zech. ix. 12.; but the earth with her bars is about the other for ever. There is a gulf fixed between heaven and them, impaiiable. Here they ate irv darknefr indeed, but it is not outer daiknefs, as in the 32 The Parts of the unregenerate World* the cafe of the damned. Here the voke of the turtle is heard, but there nothing but yelling. (3.) and Iaftly t Here they lie in wickednefs with fome eafe and pleafure ; there they lie in it with none at all. Their pleafurable fins are there at an end, Rev. xviii- 14. Nothing of them remains with them, but the guilt of them, and cutting remorfe for them : the fweet of their cup is drunk out, and nothing re- mains but the bitter dregs. One encourages another here, and men pleafe themfelves with the multitude's going their way : but there the throng is far greater; for whereas there are fome conftantly dropping off herej the wicked of all generations are there, and none return ; yet the more the worfe, Luke xvi. 28. But now as to the upper unregenerate world, wc fhall fir ft confider the parts, and then the Jiate thereof. I. The Parts of the unregenerate World. "We may take them up in thefe three. Firjt, The religious part of it, that is as the hea- vens in that world. Wonder not that we fpeak of the religious part of the world lying in wickednefs ; for there is fome religion, but of the wrong ftamp, in that world, and one part of it is exalted above an- other, as the heaven above the earth, Matth. xi. 23. This makes them appear like the regenerate in the outward man, having a form of godlinefs, and imi- tating the faints in their outward actions and behavi- our, 2 Tim. iii. 5. : being formalifts, hypocrites, tares among the wheat, but ilill Grangers to a work of grace; and fo much the farther that they have a {hew of it, Matth, xxi. 3t. Two things bring reli- gion into the world lying irr wickednefs, where there is no regeneration. I. A natural conference, which dictates that there is a God, a difference betwixt good and evil, re- wards and punishments after this life, Rom. ii. 1 evermore give us this bread. Secondly^ The m oral part of it, who are like the air in that world, not rifing (o high as the former, nor funk fo low as the other in immorality and pro- fanenefs. Thefe are they who keep off from religion and the profelTion of it, and from groO profanity too. They are civil and neighbourly men; juft, honefr, and upright in their dealings between man and man j and defpife religion from the fraud and deceit of fome whom they fee profefs it, Matth. xviii. 7. Some fuch there have been among Heathens, and fome among Chriitians. Two things, befides natural con- fcience and intereft, bring in morality into the world lying in wickednefs. 1. Civil fociety, by which means men may live at peace in the world, and be protected from inju- ries : for this caufe men combine together in focie- ties, appoint government, governors, and laws over themfelves, which mud ellablifti morality, without which 34 Tfo Parts of the unre generate World. which fociety cannot confift. And for this caufe go- vernment is a great mercy, external order being kept among men by that means. Without it there would be no living in the world, but the weak would be fwallowed up, and all filled with violence, rapine,, and outrage, *•-'. # . 2. Natural modefty and temper, in refpecl of which there is a great difference among even worldly men;. "Whatever internal or external cad it be owing to, it is evident, there is a certain iimplicity, candour, in- tegrity, and benevolence in fome, whereby they dif- fer from others that have a caft of fpirit to fraud, dif- ingenuoufnefs, pride, imperioufnefs, and violence. And yet the former are of the world, as well as the latter •, and fo in the gall of bitternefs, and in the bond of iniquity* Thirdly, and laflly, The immoral 'part of it. Thefe are the earth and fea in that world, the grofleft part of it all, whofe conversation is neither bounded with religion nor morality* but is juft vile, irreligious, and immoral as occafion ferves. This is the far greateft part of that world, and in it abound grofs abomina- tions, which bring God's wrath on lands and churches. The abominations therein appearing are innumerable. See i Cor. vi. 9. 10. Gal. v. 19. 20. 21. Tit. iii. 3. Two things concur to fill the world with immorality. 1. The corruption of human nature, the natural bent of which lies to all enormities. This was the fpring of the flood of wickednefs, and of water, that overflowed the old world, Gen. vi. 5. The heart of man is a depth of wickednefs, that calls it forth as a fountain doth its waters : and when it gets leave to run freely without reftraint, it fends forth plentifully, Mark vii. 21. 22. For from within, out of the heart f men, proceed evil thoughts, adulteries, fornications, Murders, thefts, covetoufnefs, -wickednefs, deceit, laf civioignefs, an evil eye, biafphemy, pride, foolifbnefs. 2. Occafionl of fin and temptations thereto, which offer themfelves thick in this evil world, becaufe the multitude *the Parts of the unregenerate World. 35 -multitude is of that fort, Matth. xviii. 7. Snares are ftrawed every where, and every temptation going in the world has a luft in the heart akin to it, that tend fo natively to unite, that it is hard to keep them at meeting from clofeit embraces. And there are two forts that are moft expofed to temptations, the rich and the poor, which makes them generally fpeaking to be of the immoral part of the world, though there want not fome of both forts that are not fo. This Agar obferved long ago, Prov. xxx. 8. 9. Remove far from me, fays he, vani- ty and lies ; give me neither poverty, nor riches, feed me with food convenient for me : lejl 1 be full, and deny thee, and fay, Who is the Lord ? or left I be poor 9 andfteal, and take the name of my God in vain. \fti The wealth of the rich makes immorality abound among them. It fwells the heart in pride, and fills them with admiration of themfelves : it mi- nifters much fewel to their lufts f and affords them occafions of fulfilling them. The natural vanity of the heart and mind has a broad field to rove about in, fo that they are apt to forget themfelves, and think their circum fiances gbe them an allowance to make themfelves vile, and that 'the laws of God and man are not made but for to hold the poorer fort, Prov. xxx. 9. Hence our Lord fays, Matth. xix. 23. 24. Verily I fay unto you, that a rich man Jhall hardly enter into the kingdom of heaven. And again I fay unto you, It is eafier for a camel to go through the eye of a needle, than for a rich man to en~ ter into the kingdom of God. And fays the apoftle, 1 Cor. i. 26. Te fee your calling, brethren, how that not many wife men after theftejb, not many mighty, not many neble are called. They are to be pitied for their fnares and temptations. icUy, Thepoor, thofe who are in extreme poverty. A- mong them alfo immorality remarkably abounds. Their condition deprives them of many advantages others have. They are generally neglected in their education, all 36 The Parts of the unre generate World. all the care being to get to put in their mouths. They have rarely the advantage of good company. Their pinching circumftances embitter their fpirits, that they relifh not the things of God, and afford many fnares and temptations to difhonefty, lying, falfehood, and all manner of wickednefs, whereby they may think to better their outward circum fiances. And when they turn idle, and vague up and down, their cafe readily turns moft hopelefs, Prov. xxx. 9. forecited. Jer. v. 4. Therefore Ifaid, Surely thefe are poor, they are fooliflj : for they know not the way of the Lord, nor the judgement of their God. Hence may be feen the reafon why the greatefl re- gularity of life is found among thofe of the middle fort, though fome of them are immoral too. They want the fnares and temptations of the rich on the one hand, and of the poor on the other. They have neither the full idlenefs of the one, nor the poverty and idlenefs of the other. If we compare the immoral part of the world lying in wickednefs with the other two, though it is true they are all of the fame woild, and will perifh if they be not feparated from it ; yet the religious and moral have the advantage of the immoral. 1. In this life, in many iefpects. They walk more agreeably to the dignity of human nature, than the immoral, who are more akin to the brutes, being led by their brutal paflions and affections even . as they. They are more ufeful and beneficial to mankind ; whereas the immoral are the pelts of hu- man fociety, wo? king mifchief to one or other. They have moie inward quiet, and are not put on the rack that immorality brings men on, to compafs their mif- chievous defigns, to cover their deeds, and defend them. And fo they have more outward fafety, their regular lives being a fence to them, both from danger without and within. 2. In the life to come. Though the world, the unregenerate world's religion and morality will not bring The State of the unre generate World. 37 bring thern to heaven, yet it will make them a fofter hell than the immoral mall have, Piev. xx. 12. 13. And no man can doubt but works of morality are not fo ill as works of immorality : unfanctified fobernefs is not fo bad as revelling and open profanenefs It is true hypocrites fhall have a hot part in hell ; but can one imagine that their throwing off the mafic, and giving themfelves the fwing, will make an eafier part? No ; Rev. xxi. 8. The fearful, and unbelieving, and the abominable, and murderers, and -whoremongers, ard forcerers, and idolaters, and all liars, Jh ill have their part in the lake which bur net h with fire and bnm- Jtone i which is the feconi death. No doubt the more light men fin againft, their condemnation will be the more aggravated : but certainly it will be forer for immoral Pagans than moral ones, for immoral Chrinians than moral ones, where the worm never dieth, and the fire is not quenched. Cortfcience will have lefs guilt, and not fo deep, to charge on the one as on the other. II. The State of the unre gene rate World. Having feen the parts of that world, we are next to view the ftate of thefe parts : and that is, the whole world lieth in wickedntf-, the moral as well as im- moral part, and the religious as well as the other. It is the common ftate of the whole unregenerate world : whatever differences are among them, they all .agree in this, they are lying in wickednefs. In fpeaking to this, 1 fhall, 1. Confirm and evince the truth of it in the ge« neral. 2. Explain this ftate of the unregenerate world, their lying in wickednefs, FIRST, I am to confirm and evince the truth of the docliine in the general. Firjly Satan is the god of the whole unregenerate 3 D world; 3*8 The State of the unregenerate W$ri$. -world : how can it mifs then to be wholly lying in wicked nefs ? z Cor. iv. 4. It is the honour and ad- vantage of the regenerate, that God is their God, Heb. viii* 10. ; but the unregenerate world is apoftate from God, and have taken Satan in his room, giving him the homage they owe to^God. Now Satan is the god of the unregenerate world lying in wickednefs, 1. In refpe& of his god-like power over them; which we may take up in thefe particulars. (1.) The fovereignty of it. The unregenerate world is Satan's dominion, whereof he is prince, John xii. 31. & xiv. 30. Though he is under check and control of heaven, and the moil fearful vengeance is abiding him from the Lord, yet he is a fovereign prince among them, ruling more abfolutely than .any prince in this world doth his fubjecr.s, 2 Tim. 4i. 26. None of them all have their fubje&s fo much sat their beck, as he has the men of the world. (2.) The rivalfhip of it, being fet up and managed juft to confront the kingdom of God among men. Though Satan is the moft milerable thing of the whole creation, yet, by a peculiar pride and fpite againft God, he fets up dire&ly and immediately againft God and his Son jefus Chrift, whofe kingdom the regenerate are. And his rival kingdom is the unregenerate world. Between thefe is the lafting enmity, Gen. iii. 15. and thefe are the oppofite king- doms that can never mix, Pfal. xii. 7. and the de- (ign of the gofpel is to pull down Satan's kingdom, A&s xxvi. iB. Col. i. 13. (3.) The extent of it, reaching over the whole world, from one end of the earth to the other. All the power that ever the Chaldean, Perfian, Grecian, and Roman monarchs had, never reached but over a part of the world : but the power of the devil reaches over all countries where-ever the unregenerate of men are. (4.) The nature of it. He receives external wor* fhip from many in the world, having many whole nation! The State of the unregenerate World, 3 co- nations at his devotion. But from the whole unre- ger but can come out when they pleafe into the light : but they are under the power oi it, as in chains of dark- nefs. No human art can remove the darknefs of a natural ftate, nay it retains its power over them in the midft of gofpel -light. God alone can difpel it 9 , 2 Cor- iv. 6 (3.) The powers of hell rule in that darknefs, Eph, vi. 12. When the night comes on, the wild beafts- eome out of their dens, and range abroad: and fo- the dark world is Satan's walk, where he goes about like a roaring lion-. Hence it comes to pais, that if any light begin to peep in, Satan prefently flops it, 2 Cor. iv. 3. 4. Thus convictions are (rifled, and refolves of reformation fly up as duft. (4.) It is a darknefs of blindnefs; they really have not eyes to fee with, Deut. xxix. 4. A child of God may be in the dark at a time, but then he will come forth at length into the light, and will fee 1 but every unregenerate man is fpiritually blind, Piev- iii. 17. the darknefs has blinded him, 1 John ii. 11. He wants a faculty of difceraing fpiritual things in, their true natures, 1 Cor. ii. 14. Their underftand- ing is darkened. (5.) The light in the unregenerate world is dark- nefs, Matth. vi. 23. That is, it is a falfe light which ^uite mifreprefents things, fo that th-y call good 42 The State of the unregenerate World. evil, and evil good. Hence to them the vanities of a prefent world are fubitantial, and the treafure hid in the field of the gofpel is but a trifle. And becaufe they think they fee, their cafe is the more hopelefs, as Chrift faid to the Pharifees, John ix. 41. // ye were blind, yefijould have no fin : but now ye Jay, We Jee ; therefore your fin remaineth. (6.) La/ifyy There is a continual night in the un- regenerate world, 1 ThefT. v. 5. There is an eter- nal day in heaven, no night there j with the rege- nerate the day is broken ; but with the unregenerate the black and dark night ftill remains,. If. viii. 20. From all which it appears, that they lie in fin, as prifoners in a dungeon 5 and that an unconverted fiate is the fuburbs of hell, where there is outer dark- nefs. Thirdly, They are all lying under the curfe, Gal. iii. 10. For not being in Chrift, they are under the lav/ as a covenant of works, Rom. iii< 19. It is the regenerate only that are delivered from it, Rom. vjii. I. 7 here is no condemnation to them which are in Chrift Jefus. Hence all the unregenerate are declared out of Chrift:, 2 Cor. v. 17. and debarred out of heaven, John iii. 3. And whatever differences may be a- mong them as to their way and walk, the curfe goes over their whole world. Now this proves that they are lying in wickednefs two ways. I* In that the curfe always implies wickednefs. A holy God will lay none under the curfe of the law, but fuch as are lying under fin. It is wickednefs that draws the curfe after it: and the latter could have had no place in the world, till once the former made way for it, So being children of wrath by na- ture, proves us to be in a flate of corruption by na- ture. 2. While it lies on, fin and wickednefs retain their ftrength, 1 Cor. xv, 56. The Jirength of fin is the law. The reafon is, the curfe on a firmer ef- fectually bars all fanctifying influences from hea- ven : The State of the unregenerate World. 34 ven : fo that it is not poffible that the (inner can rife up from his ftate of fin, while in that cafe. When the tig-tree was curfed, it withered away; and fo does the world in wickednefs under the curie. There- fore faith is the only way to hclinefs : for by it alone the nnner is united to Chrift, and jn.Oi'Kd, whereby the cmfe is removed; and then he is fanctified, or biought out of his flate of wlck-dnefs. Fourthly^ They are all dead in fin, Eph. ii. 1. There was a great cry in Egypt, when there was one dead in every family : but the unregenerate world is all dead together. God the life of the foul is de- parted from them ; they are alienated from the life of God, their fpeech is laid, and their fpiritual fenfes are bound up. bo that world is the region of the fliadow of death. There is this difference indeed, 1. Some are dead and rotten ; thefe are the immo- ral part of the world, who by their profane lives are as intolerable to fober men, as a {linking carcafe ; whofe conversation, by res fan of their profanity, is like the opening of an unripe gn ve, Rom. iii. 13. therefore compared to dogs and fwine, 2. Some are embalmed dead; thefe are the moral and religious part of the world. A form of g.odli- nefs, the ftudy and practice of moral virtue, is to them as the embalming of the dead corpfe, though they cannot put fpiritual life in a foul. So that thefe alfo are dead itill, and lying dead in fin, though they fmell not fo rank as the profane and immoral. La/fly 9 They are all deftitute of every principle of holinefs, and there cannot be an effect without a caufe of it ; there can be no a&s of holinefs without a principle to proceed from. They are deftitute, 1. Of the Spirit of God; he dwells not in them, Jude 19. compare 1 Cor. ii. 14. All true ian£tifi- cation according to the fcripture is by the Spirit ; it is his taking poffemon of the foul thst looles the bands of fin and death, Rom. viii. 2. and he dwells in all that are Chilli's, ver. 9. But they are peddled by the 44 The State of the unregenerate World explained, the fpirit of the world, which is oppofite to the Spi- rit of God, and has contrary effects, i John iv. 5. They are of the world : therefore fpeak they of the ivorld) and the world heareth them, 2. They are deftitute of the new nature : it is by regeneration the new man is framed ; in the unrege- nerate is the old man alone, which is corrupt with his deeds, Eph. iv. 22. Since then the tree is not good, how can the fruit be good ? If the new nature is totally wanting, how can there be the actions, life, and converfation of the new frame ? 3. They are deftitute of faith. And without that there can be nothing acceptable to God, Heb. xi. 6. Feigned faith they may have, but true faith they have not ; for that unites with ChriuV an( i makes a new creature. 4. Lajlly y Love, the immediate principle of all ac- ceptable obedience, is wanting in them 5 for that proceeds from faith, and faith works by it. They cannot love God, that have not believed in him, for thefe go together. And where no love is, there can be no holy obedience. SECONDLY, I come now to explain this ftate of the unregenerate world, their lying in wickednefs. And we fhall confider, 1. What of wickednefs they lie in. 2. How they lie in it. I. I am to confider what of wickednefs they lie iru All the unregenerate world lies, First, In a ftate of fin and wickednefs, A£ts viii. 23. I perceive that thou art in the gall of bitternefsy and in the bond of iniquity. Their ftate before the Lord is a finful and wicked ftate: they have never been warned, nor purged from their fin. They are all over finful and wicked, as over head and ears in the mire, Rev. iii. 17. This ^we take up in two things. f'rjf, The State of the unregenerate World explained, 45 Fir/1, Their nature is wholly corrupted with fin and wickedntfs, Matth. vii -8. Some of them may have a fair fhew outwardly, but inwardly they are all overfpread with the leprofy of fin, wholly corrupt, John iii 6. The infection by the firft fin has gone over the whole man, from the crown of the head to the fole of the foot. And the cure has never yet been begun in them, as having never been touched •with regenerating grace. Even the faints nature is corrupt, but they are renewed in part : but the unre- generate are wholly corrupted in the whole man, If. viii. 20. : there is not the leaft ftroke of purity in them, Tit. i. f 5. 1 . Their fouls in all their faculties are overfpread with fin, and wholly corrupted. (1.) Their mind and underftanding is wretchedly vi-iated. It is overwhelmed with grofs darknefs as to fpiritual things, Eph. iv. 17, 18. Darknefs is over all that region : it is the land of darknefs and fhadow of death, where the very light is darknefs •, fo that they cannot receive the things of God, more than ablind man the light of the fun, 1 Cor. ii. 14. So unbelief reigns there ; they cannot believe, for they cannot fee,Eph. ii. 2. (2.) Their will is wholly perverfe and rebellious againft God, neither plying nor able to ply to the will of God, Rom. viii, 7. The wrong fet it got by the fall, it keeps ; and nothing left, than creating power can give it a new fet. What God wills not, that they will ; and what he wills, they will not : fo that the holy law has an irritaiing efFecl on them. It is called a ftony heart : break it may, but bow it can- not, till melted down by regenerating grace. (3.) Their affections are all in diforder, Jer. xvii. 9. There is no moderating of them, by religion and reafon, but they are turbulent and unmanageable, Jer. ri. 23. 24. They are wretchedly mifplaced j they love what they fhould loath, and loath what they (bould love. They can keep no meafure, they run to evil, and what is good is againlt the grain with them. 46 The State of the unregenerate World explained'. them. They are monfters in fpiritual things ; their hearts are where their feet fhould be, on the world, and : their heels lifted up againft heaven. (4.) Their confcience is in miferable plight, Tit. i. 15. It is unfit to do its office truly, for want o£ faving illumination. Hence it is a lax confcience, that lets many evils pafs without any check at all, being filent and fenfelefs ; but as to grofs fins, in checking of which it become* through cuftom in them very remifs and eafy. And if at any time it be awakened,. it is eafily either bribed or boafted to filence. 2. The body partakes of that corruption, by com- munication with tie finful foul. It incites to fin ; if is a houfe wherein the foul finds many a fhare fpread for it ; fo that many, to gratify their fenfes and bodi- ly appetites, make fhipwreck of their fouls. There- fore the apoftle fays, 1 keep under my body, and bring it intofubjeclion : left that by any means when J have preached to others, I my f elf fhould be a ca/l-aivay 9 1 Cor. ix. 27. It ferves the foul in much fin r with- the members thereof instruments of unrighteoufnefs, Rom. vi. 1 3. The eyes and ears are windows where- at death comes in to the foul ; the tongue an unruly evil ; the lips unclean j the throat an open fepulchre ; the feet fwift to mifchief -, and the belly made a god, not only by them that feed delicately, but thofe that live on coarfe fare, Zech, vii. 6. Secondly, Their lives and conventions are wholly corrupted, Pfal. xiv. 3. For the fountain being poifoned, no pure ftreams can come forth from thence, Matth. xii. 34. The converfation of unregenerate men is one continued courfe of error, and wandering out of the way of God's commandments. Some of them are nearer the way than others of them, but all of them are quite off it, Pfal. xiv, 3. Whether they move flow or faft, they are out of courfe, Eccl. x. 15. For many of their anions are ill in themfelves, in the very matter of them condemned by the law of God, and which they never truly repent of. All of them arc The Stat* of the unregenerate World explained. 47 are wrong in the manner, the beft of them are mar- red in the making, through the want of right princi- ples, motives, and ends. Secondly, The whole unregenerate world lies under the dominion and reigning power of fin and wickednefs, Rom. vi. 17. Even in the regenerate (in dwells, as a troublefome gueft; but it has loll the throne in the heart. But in the unregenerate it has full fway, and is the fovereign commanding prin- ciple in them. There are two things that evidence this. 1- Sin is in them in its full ftrength and vi- gour, and therefore rules and commands all. The flrength of fin is the law, I Cor. xv. 56. and they are under the law, under it as a covenant of works, and therefore under the cuife. And where-ever the curfe lies, there fin remains in its ftrength and power : and there is no cutting off the locks of fin, and breaking the power of it, but by removing the curfe, and de- livering from the law as a covenant, Rom. vi. 14. 2. It poiTeffeth them alone without an oppofite principle. The old man of fin has not only the pof- feflion of every part, but of the whole of every part, there being no principle of grace brought in upon it to counteract it. In the regenerate there is a corrupt principle indeed, called the flejh ; but it reigns not, becaufe there is an oppofite principle brought in up- on it to refill it, Gal. v. 17. But the unregenerate are wholly fleln, John iii. 6. So they are like the dead man, where death bears full fway; in the other death and the difeafe are flruggling for the maftery. Thirdly, They lie in the habitual practice of fin and wickednefs, Pfal. xiv. 1 . The fool hath/aid in his hearty There is no God : they are corrupt, they have done abominable works, there is none that doth good. "Where fin reigns in the heart, one's courfe of life cannot be otherwife ; if the eye be evil, the whole body muft be full of darknefs. Where the old cor- rupt nature remains in its vigour, it is impoffible but the 48 The State of the unregenerate World explained, the life and converfation muft be corrupt too. It is true, there is a great difference of life and practice among the men of the world : but that all the unre- generate lie in the pra&ice oi- fin and wickednefs, however they differ in the kinds of it, is clear from the following confederations. Fir/iy The bent, (train, and courfe of their life is quite wrong, Eph ii. i. 2. They are off from the mark: Adam led us all off the road, and they are not brought to it again. However quickly they move at any time, they are always like an arrow {hot befide the mark, a traveller that is off his road, Eccl x. 15. They are a company of wanderers, ftraying fheep, wandering on the mountains of vanity, 1 Pet. ii. ult, though they go their fundi y ways, If liii. 6. fome wandering in the wildernefs of formality, others in the mires and bogs of profanity. But oil have fin- nedy and come jhort of the glory of God, Rom. iii. 23. Secondly, Any. good they do is accidental, even as a wanderer in his courfe of wandering may Humble fometimes on the road : but it is not the product of their main fcope and aim. So the Danites con- fulted God as to their way, not that they were feek- ing an occafion of it, but an occafion met them, Judg. xviii. 5. 80 fome expound that paffage, Lev xxvi. 23 If ye will not be reformed by mt by thtfe things , but •will walk contrary unto me , &c. Unregenerate men may do good ; but it is by the by only, as it happens to fuit with their particular humours, and interefts: for ftlf is the dead fea with them, wherein all is fwal- lowed up; and they are unconvetted. Thirdly, The be ft things they do are fin, unap- proved, unaccepted of God, Prov. xv. 8. The facrifice §f the wicked is an abomination to the Lord. If. Ixvi, 3. Be that killeth an ox, is as if he flew a man .• he that faenfeeth a lamb, as if he cut off a dog's neck : he that offer eth an oblation, as if he offered fivines blood : he that bumcth incenfe, as if he blcfjed an idol, i hey reckon wrong, dividing their actions into good works and ill The State of the wire generate World explained. 49 ill works: they are entirely divided into gliftering fins, and black and dark fins; and what they call their good woiks, are but glittering fins. .For they are not done in faith : and ivhatfoever is not cf jaithy is fin> Rom. xiv. ult. Their finful unregenerate ftate corrupts all, as a tainted vefTel doth the liquor poured into it, Hag. ii. 11. — 14. Their aclions materially good, are really evil, as wrong in the principles, man* ner, and end. Laftly) Whatever; gobd an unregenerate man does, he (till lives in the allowed practice of fome fin with- out repenting or forfaking it. Let him have never fo many good things about him, there is (till one thing lacking, that mars all, Mark x. 21. This will be evident, if ye confider, 1. That an univerfal and impartial refpecl: to the commands of God, is a mark of the regenerate, Pfal. cxix. 6, Then Jball I not be ajhamed, -when I have refpetl unto all thy commandments. This bears that in the cafe of others there is always fome excep- tion, they never go along with the holy law without referve. There is always fomething in Chrift that offends them, that they flick at, and cannot go down ■with them, Matth. xi. 6. 2. Sin's reign being ftill entire in them, it mull: have fome luft or other for its fceptre to command by, Rom. vi. 12. The current or channel of a wa- ter may be altered ; but as long as the fountain is not dried up, it will have fome channel to run in. A man's particular predominant may alter ; but while unregenerate, he will always have fome predominant, that fhall command all. 3. The heart of man muft needs hang on at one door or other for reft to itfelf. Faith carries the foul to take up its reft in God, Heb. iv. 3. But the un- regenerate being unbelievers, do not make God their reft : therefore without controverfy they will be found about the creature's door, feeking their left there. So 3 E the 50 The State of the unregenerate Wfrld explained, the heart has ftill fome fecret haunt of lull or other, that it can never be driven away from. That haunt of ^he heart will be found in one of two. \Ji y In the defires of the-flefh, Eph. iL 3. There the groffer part of the world do neftle, who live as if they were nothing but flefh, and had nothing but the body, and a prefent life, to care for. And here one of two things will readily be found the reigning fin of the unregenerate. 1. Covetoufnefs and worldly- mindednefs. There is in the world the luft of the eye y the gains and pro- fits of a prefent world \ and there many an unfancti- fied heart has its fecret haunt, ever minding earthly things, Phil. iii. 19. Here is the bait for the rich and the poor, the main flream of their cares runs there, the one for increafing, the other for getting 5 fome by lawful means, but immoderately ufed, others right or wrong. But that is inftead of God to them, 1 John ii. 15. ; and therefore it is called idolatry, Col. iii. 5. 2. Senfuality. There is in the world the luft of tbeftejby the pleafures of fenfe, and carnal appetite : and there many an unrenewed heart has its fecret haunt, that it can by no means be kept out of. There may be many good things about them : but their running iffue there can never be ftopt. The plea- fures of fenfe are better to them, than all the pleafures of communion with God 5 and they are inftead of it to them, 2 Tim. iii. 4. 5. Hence fome are volup- tuous epicures, whofe belly is their god ; fome flefhly flaves, abandoned to, and wholly in the power of their flefhly lufts. 2dly, Or in the defires of the mind, Eph. ii. 3. There is in the world the pride of life too ; and there the more refined part of the unregenerate world do neftle. And here are feveral things that will be found reigning fins of the unregenerate, the haunts ©f their unrenewed hearts* I* Reigning The State of the unregenerate World ex-plained. 5 I 1. Reigning pride and felf-conceit, 2 Tim. iii. 2. Having never had a kindly work of humiliation wrought on them, the natural height of their fpirit is unbroken. If they have any natural or acquired ex- cellencies about them, they admire themfelves in thefe, and take it very ill if others do not (o too. If they happen to obtain any religious or moral excel- lencies, their cafe then becomes moil: hopelefs, that publicans and harlots enter into the kingdom of heaven before them j- for their unrenewed hearts have^ no ballafl for that fail. 2. Bitternefs of fpirit, (hewing itfelf in malice and revenge againft thofe they think have injured them. The unregenerate world is the region of malice and bitternefs, as peopled by the feed of the ferpent, Tit. iii. 3. For we ourjelves aJfo> faith the apoftle Paul, were fometimes foolifh f — living in malice and envy^ hateful, and hating one another. This temper of fpi- rit is more the nature of the unregenerate than ge- nerally we are aware of. The contrary difpofition is the badge of the family of God, Matth. v. 44. 45. But I fay unto you y Love your enemies y blefs them that €ur/e you, do good to them that hate you y and pray for them which defpitefully ufe you y and perfecute ycu z that ye may be the children of your Father which is in heaven* for he maketh his fun to rife on the evil and on the good, and fendeth rain on the juft and on the unjuft. An unforgiving difpofition is a fign of an unforgiven ftate, Matth. vi. 14. 15. Therefore there were none more fpiteful and malicious than the Pharifees, becaufe there were none ' farther from a date of pardon with God. Where grace comes, it turns lions into lambs, If. xi. 6. and has a benign influence to the good of mankind, Rom. xiii. 10. 3. Reigning vanity of mind, Eph. iv. 17. All the unregenerate world having left God, follow after vanity; for there is no mids, 1 Sam. xii. 21. They are all in the dark, groping here and there for reft to their hearts among the creatures ; they find it not, E 2 but $2 The State of the unregeneraie World explained* but a thouland difappointments caufe them not to give over. They are like a lick man on his bed, turning every where for eafe, and tolling; only ne- ver turning to God in Chrift. The fick heart has this and the other fair promife made to it, to give h ezte : for that end the world makes a mighty, ftir about meat, cloaths, building, planting, doing and undoing again, turning upfide down, changing and tacking about : and all in vain, without finding reft. 4. Natural enmity againft God, Rom. viii. 7. The unregenerate world is, in the language of the Holy Ghoft, a generation of vipers^ Matth. \n. .7. And the feed of the feipent have all their venomous na- ture unchanged in them, whatever fhapes a form of religion, or morality has caft them into. And this their natural enmity againft God appears in two things. (r.) A reigning enmity againft the power of god- linefs, where-ever it appears, Acts xiii. 10. Unre- newed proferTors of religion may very well like reli- gion of the ftamp of their own, and may have as much zeal as could burn up others that are not of their way : but to heaven fhall hell be as foon recon- ciled, as they to real godlinefs in the power thereof, as it exprefleth the image of Chrift. And therefore there are none move virulent againft the moft ferious godly than they, againft thofe whofe life is- Kkeft Chrift's on earth. (2.) An irreconcileable enmity to the law, and the holinefs it requires, Rom. viii. 7. The image of God was moft livelily expieffed on the man Chrift, and in his holy life when on the earth the world faw it : and it no fooner appeared, than the natural en- mity of the unregenerate world appeared againft God, in the treatment they gave to him, until they had him perfecuted to the death. Now the moft lively expreilion of the image of God, to be feen on earth, is in the holy law : but daiknefs and light may as foon be reconciled, as the unregenerate heart -to the law. This appears, if ye confider, [1.] There The State of the unregenerate World explained. 53 [1.3 There is never an unrenewed heart for the whole law, but at moft to pick and chufe in it. Their fhoulders can never away with the whole yoke of Chrift. Seek all the unregenerate world, ye lhall no fooner find one that is for fulfilling all God's will, than one after God's own heart, Acts xiii. 22, Some or other of his commands are always grievous to them* and that they can by no means bear. [2.3 The law brought clofe home to the unrege- nerate has an irritating power on them, Rom. vii. 9* The more they are girded with the holy command- ment, the more they fling againft it : the elofer it is applied to them, the farther they flee from it. It is like the ftirring of the ant's neft, and the fretting of the ferpent, that caufes it fpit its venom. Hence the more means of grace many have, they are the more vile : as the more the fun beats on the dung- hill, its (tench is the greater. Q3.3 A -kin to this is the enmity of the world •againft the minifters of Chrift, which all ages and. places have given pregnant inftances of. The true reafon of it is their office, an office ungrateful to the world, to declare the laws of Heaven, John xv. 20. 21. Remember the word that Ifaidunto you 9 Thefer~ vant is not greater than the lord. If they have per- fecuted me> they will alfo perfecute you : if they have kept my faying, they will keep yours alfo. But all thefe things will they do unto you for my name's fake*," hecaufe they know not him that fent me. Hence the current of fpite againft them, as againft ftewards who are to execute in a family the orders of the head thereof which are very unacceptable. Thus men be- ing touched in their fore places, are irritated : yea, if providence frown upon men, their ill nature is ready to appear againft them ; becaufe the unhumbled heart: frets againft the Lord, and fo it rebounds on his fer- vants {landing in that relation to him. 5. Selfifhnefs, 2 Tim. iii. 2. Men fhall be lovers >ench arifing from that dunghill muft needs be noifome. Hence fays the prophet, Jer. ix. 2. Qh, that I had in the wil- dernefs a lodging ~place of -wayfaring men, that I might leave my people* and go from them : for they be dll adulterers, an affembly of treacherous men. 2. It is a vexatious world : the temper of the par- ties is fo different, fo oppofite, that they can never hit it, but muft needs be heavy one to another. As the way of the godly is uneafy to the worl d, fo the way of the world is uneafy to them, makes them many a forrowful day and heavy heart, and draws many a figh and groan from them, as in Lot's cafe, 2 Pet. ii. 7. 8. And the uneaunefs arifing from that quarter makes heaven more defirable, as to burdened men groaning. 3. It is an enfnaring world, wherein fnares of all forts are going, and they are many times catched in the trap ere they are aware, 2 Tim. iii. 1. 2> This know alfo, that in the lafi days perilous times Jhall come. for men fhall be lovers of their own felves, co- vetous, boaflers, proud, blafphemers, difobedient to parents, unthankful, unholy, &c. The world lying in wickednefs lays fnares for them, that by drawing them into their courfes, they may make them like themfelves. And at all times they are in hazard by thena, either by omiffion of necerTary duty, or com- million of fin. 4. It is a world wherein wickednefs thrives apace as in its native foil, but any good has much ado to get lying in Wickednefs^ applied. 67 get up its head, Jer. iv. 22. For my people is fcolifh, they have not known me, they are fottifo children, and they have none under/landing : they are wife to do evil, but to d» good they have no knowledge. The ground being curfed, thirties and thorns grow up of their own accord : but after much labour for the feed-corn, the hufbandman has but a forry increafe. So the work of wickednefs goes on with fpeed ; but O how hard is it to make a good work take ! The raoft pru- dent management can hardly carry a good work/ but onefirner deflroyeth much good, Eccl. ix. ult. Sixthly, Fhis accounts for the frightful end this "vifible world will make, by the general conflagration, 2 Pet. iii. 10. There is a curfe on it, for the wick- ednefs in it, that once deluged it, it will in end burn it up. It has been a flage of wickednefs, and will be pulled down j a fink of abominations, and will be overthrown. The creatures groan in it, under the abufe of them to the ferving of the lulls of men : they muft be delivered. .Lajily, This mews the dangerous ftate of the un- regenerate world; they lie in wickednefs. There- fore, 1. They now lie under wrath, hanging in the threatening and curfe, which is over their heads, Eph. ii. 3. Being the region of wickednefs, it is the region of wrath, John iii. ult. They are in a ftate of wrath, it is on them, and theirs. 2. They will perifh under that wrath, whoever continue and come not out from among them. For the world now lying in wickednefs will fink down into the pit, and lie eternally under their guilt and filth, Matth. xxv» ult. Pvev. xx. 14. 15. Use II. Of exhortation. r. To all I would fay, Search and try what fociety ye belong to, whether ye are ftill of, or feparated from, the world lying in wickednefs. It is certain, we are all naturally of the world \ there is no co- / ming 6$ The DoRrine applied. ming out of it, but by regenerating grace ; and being come, ye will have taken another route. What has been already faid, particularly on the firft claufe of the verfe, touching the marks and characters of thofe that are of God, and fo feparated from the world, may ferve to difcover your ftate in this point. 2. To faints feparated from the world, I would fry* (i.) Do not much wonder at the harm entertain- ment ye meet with in it. Value not the frowns of the world lying in wickednefs ; and think not ftrange of frowns of providence on you while ye are in it. Tor it will never b« quite well with the family of God, while they are he.e in the fame place with the world. (2.) "Watch againft it while ye are in it, as being in hazard of fins and fnares in a world lying in wick- ednefs. Be not fecure ; knowing that your adver- sary the devil> as a roaring // come out from among them, is to come out of your natural (late, unto Chrifl; by faith; that is the only way to come out from among them. And, that the text 7© The Text explained. text aims at no lefs, is evident, that adoption into God's family is thereupon promifed. (2.) The touchftone of fincerity in it, Be ye fep&~ rate. Right coming out from among the world ly- ing in wickednefs, is a coming out from among them freely and for altogether. A withdrawing for a time, the relation ftanding, will not do : nor a halting be- tween two ; there muft be a total reparation, by go- ing quite to the other fide, and fetting up againft them. Thus the apoftle explains the double call to depart, If. lii. If. Depart ye ', depart ye, going ftill farther and farther from them, till the great gulf be fixed betwixt you and them. (3.) A neceflary direction for the right managing of your coming away, Touch net the unclean thing. They are an unclean fociety, like a leprous perfonj confult not with them, but be refolute without tam- pering with them. Every thing among them is un* clean ; take up none of it to carry with you, as Ra- chel did her father's images. Be afraid of every perfon and thing in the world lying in wickednefs, as of fire. 2. The gofpel-offer and promife, to be accomplish- ed on complying with the call, / will receive you. I the Lord Chrift will take you in. Be not a- fraid that ye fhall be at any lofs in the cafe j fuch re- fugees (hall have the borders of the Lord's land, the gates of his houfe opened to them. Now the doctrine of thefe texts thus compared, is* Doct. There is a call from the Lord to /inner s, ta come out from among the world lying in \vickednefs 9 And leave them. In handling this doctrine, I (hall, I. Shew fome things implied in it. II. Shew what is the finner's coming out from a- mong the world lying in wickednefs. III. Confider The Import of the Call to come out from the World. 7 1 III. Confider the call from the Lord to come out from among them. IV. Laftly, Apply the whole. I. I {hall mew fome things implied in the doc- trine. It implies, 1. The world lying in wickednefs is a fociety hateful to the Lord, elfe he would not call to come out from among them. They may pleafe themfelves, as if they only were the people. The region of a natural ftate has the cloud of wrath abiding on it, John iii. ult. They are a fociety, whom God ab- hors as unclean ; a people of God's indignation, as being his enemies ; and againft whom he will have war for ever, that fhall end in their deftruclion, or jather never end. 2. Sinners, ye are all by nature in among them, and of them : elfe, why is the call, Come out from among them? Whoever has not heard this call, anct come out from among them, in converfion, is among them yet, John viii. 44. I told you there are in the world lying in wickednefs, the lower and the upper world : but both thefe make but one world, the devil is the head of both -, and if a few years were gone, they will be both turned into one, and all the inha- bitants houfed under one roof, Matth. xxv. 41. Therefore unconverted Cnners are as fure among them, as the damned, — Sinners, ye are children of hell, a prifon-houfe, a dark houfe, a miferable houfe, Matth. xxiii. 15. As long as ye are among them, ye are like the houfe, and like the father of it: he is a fallen creature, lying in wickednefs, his nature is enmity againft God : fo art thou and thine : and though thou put a fair face on it, by a form of godii- nefs ; no marvel, for Satan himfelf is transformed into an angel of light , 2 Cor. xi. 14. 3. Great is the danger of abiding among them, If. lii. 1 1. Depart ye, depart ye> go ye out from thence, touch no unclean thing, go ye out of the midfi of her, Thert J 2 The Import of the Call to come out from the World, There are three fpecial emblems of the wretched world lying in wickednefs, and the danger of abiding among them, to which this call may have reference. One is Babylon doomed to deftru&ion, Pfal. cxxxvii. 8. See the call to leave her, Jer. li. 6. Flee out of the midji of Baby lm* and deliver every man his foul : be not cut off in her iniquity : for this is the time of the Lord's vengeance : be will render unto her a re* compence. Rev. xviii. 4. Come out of her> my people*, that ye be not partakers of her fins* and that ye re~ ceive not of her plagues. Another is Sodom, which fire from heaven was abiding : the call Lot got to get out of it, ye have Gen. xix. 15. Arife*—left thou be confumed in the iniquity of the city* It was fet forth for an example* Jude 7. fuffering the vengeance of eternal fire. A third is the tents of Dathan and A- biram, which were to be fwallowed up of the earth. The call to the congregation to get up from about them, ye have Numb. xvi. 26. Depart^ 1 pray you* from the tents of thefe wicked men* and touch nothing of theirs* left ye be confumed in all their fins. Which is applied to gofpel -hearers, 2 Tim. ii. 19. Let every one that nameth the name of Chrift depart from ini- quity* Ye can ruve no more fafe fraying there, than ye could have had in thefe, believe it or not. 4. Tt is poffible ye may get away from among them. If ye were once down in the lower world ly- ing in wickednefs,' it will be impoflible ever to get out from among them more: this call has nothing ado with that part or them. But ye are yet in the upper world lying in wickednefs, where Chrift has his lower houfe, with a commiffion to fill it out of thofe of them that are lying there. And for this caufe the call founds in your ears this day, Pfal. xlv. 10. Forget thine own people* and thy father's houfe. Luke xiv. 23. Compel them to come m y that my houfe may b* filled. Come away before your feet flip, ye may get away though never fo far on. 5. God has iome amongft them that fb all not get leave The Import of the Call to come out from the World, 73 leave to flay; for he would never fend out fuch a call altogether in vain. No ; there is an elect num- ber among them, on whom the call mall be effec- tual, fit it who will, 2 Tim. ii. 19. The foundation of God flandeth fure, having this feal, The Lord knoweth them that are his, Satan may get leave to keep a reprobate world, but the fneep of Chrift purchafed with his blood cannot be loft, John x. 16. Other Jheep I have, which are not of this fold * them alfo I mujl bring, and theyjball hear my voice. There is a fecret mark on fome of the drays, and they fhaii be made to come out from among the reft. Let thia encourage you to come away, (landing as fair as others to get help from heaven to make your efcape. 6. Ye will be very welcome to Chrifl: from among them, Pfal. xlv. 10. 11. Hearken, daughter, and confider, and incline thine ear ; forget alfo thine own people, and thy father's bo life* So jhall the King greats ly dejire thy beauty. They that come uncalled, fit unferved : but ye need not fear, the Mailer calleth you. It is what you have his word on, I will receive you. Do not fay, " Alas I need never think that Chriii will receive me ; for I have been a poor world- ly carnal creature favouring nothing but the world :" no, the call fuppofes that, that ye are among them. if But I am deep in wickednefs ;" yet welcome, if ye had even been among the very worft of them, come from among them, and welcome, 1 Cor. vi. 9. jo. 11. 7. Ye will not be carried away from amongft them agninft your will. No ; if ye come not voluntarily upon your own feet, ye will get leave to ftay and pe- rifh among them-: Pfal, ex. 3. Thy people Jhall be willing in the day of thy power. Chrift will have none but willing fubjecls, fuch as fubmit by choice, not by force. Compel them : but how ? as men are compelled to a feaif, by mod earned entreaties, im- portunity, fee. but no otherwife. They that will needs lie ftill in their wickednefs with the world, 3 G . they 74 7fo Import of the Call to come out from the World. they will get their will with a vengeance : they will not be forced from the fociety they chufe. 8. Ye will not be carried away fleeping from among them neither ; ye muft awake, hear the call, and fet down your feet to make your efcape. Some fay, they can do nothing, they cannot convert them- felves, and they hope for grace afterward. So they make foft their pillow, ileep fecurely, and will do nothing. But if ye were willing to come away from among the world lying inwickednefs, ye would ftretch out the withered hand, ye would try the lame leg, take the help of offered grace, and take no reft till yc were got away. 9. Ye need not expert, their good will to the part- ing. The call is directed to you, without noticing of them ; for it is certain they will never let you out from among them, as long as they are able to keep you. Therefore ye muft be refolute and pe- remptory, Matth. xi. 12. 7 he kingdom of heaven fuf- fereth violence^ and the violent take it by force. Hell's flatteries and tbreatenrngs will all be plied to keep you among them : but . flop your ears, and look not behind you, as the angels injoined Lot, when they had brought him out of Sodom, Gen. xix. 17. 10. Lajilyy Ye will be received of the Lord into the feciety of the clean and holy, Heb. xii. 22. 23. 24. One part of them is perfectly clean, as to the other their cleanfing is begun, John xiii. 8. •, but all are but one family ; the former the elder chil- dren, in the upper rooms; the latter the younger, in the lower rooms : the whole headed by Chrift. II. I come now to (hew what is the finner's coming out from among the world lying in wickednefs. Negatively, 1. It is not a fmner's going out of this world. That is brought about by death, whe- ther we will or no : and they that die in the Lord, they are indeed abfolutely feparated from the world lying in wickednefs. But they that die out of Chrift, they What is the Sinner's coming out from the World. 7£ they are for ever thereby fixed in the world lying in wickednefs. Since they are not come out from a- mong them here, they are put in among them there^ their fouls gathered with the wicked in death, with whom they gathered themfelves in life. 2. It is not a coming out from among the im- moral part of the world lying in wickednefs, and joining in with the profefTors of religion, in a vifibie church- ftate. For there is a moral and religious pare too of the world lying m wickednefs j and thofe that are of thefe parls are as fure among them, as the im- moral are. In a word, nothing fhort of true conver- fion and a faving change, is a coming out fiom a«* mong them. Pofitively, It is a fpiritual gracious motion of the foul unto Jefus Chrifr, and is the very fame with ef- fectual calling, which is the work of the Spirit of Chrift on thofe ordained to eternal life. We may take it up in thefe four fteps. First, The finner's coming to a true fenfe of his own ftate and cafe among them : and this he is brought to in a work of conviction, John xvi. 8, And when he is come, he will reprove the world of Jin, and of right eoufnefsy and of judgement. Thofe of the world lying in wickednefs are under fpiritual blindnefs, they know neither what they are, nor where they arc i.n very deed : and one muft be brought to himfelf* before he come out from among them ; other wife he will not ftir. Now the coming finner, j. He comes to be fully perfuaded, that he is a- mong them, and out of the family of God, Lukexv. 17. He gets a di final view of a natural itate, of the cafe of the unregenerate world, of the world lying in wickednefs •, and he fees himfeif in the midft of them : fo he is like one awaking out of a dream, and feeing himfeif befet about. So there are two things here. 1/?, He gets a frightful view of the world lying in wickednefs, as a fociety in moft miferable cafe. The world lying in wickednefs, that was in his eyes be- G 2 fore 76 What is the Sinner's coming out from the World. fore like a paradife, a garden of pleafure, a fort of fafety, appears in quite other colours, as a Babel of confufion, a wildernefs of emptinefs, a- Sodom of wickednefs, and tents of Dathan to be fwallowed up. He fees it to be a foeiety, (i.) Lying in wickednefs, under the guilt, pollu* tion, and dominion of fin, contrary to God, and hate- ful unto him, Eph. ii. 12. ; a foeiety abominable in theevesof a holy God, however pleafant in the eyes of one wither ; wherein there neither is nor can be any thinjfgbod or acceptable in the fight of the great King* (i.) Laid open to deftruction from the prefence of the Lord, Eph. ii. 12. He fees the curfe lying on it, and binding it over to revenging wrath, and in virtue thereof certainly t© be deftroyed: The flaming fword appears, where -ever he turns his eyes, ready to cut off the miferable inhabitants. idly> He gets a -frightful view of his own cafe, as being among them, lying in wickednefs, and lying open to deftruction, Luke xv 17. He fees his own finfulncfs,' is convinced pf the finfulnefs of his own life, heart, and nature-} and fees his loft and undone cafe under the wrath of God, and curfe of the law, Rom. vii. 9. 2. He comes to be fully perfuaded, that there is no abiding for him among them, as Peter's hearers were, A£ts ii. 37. and the Philippian jailor, A£ls xvi. 30. He fees he is ruined for ever, if he g not away from among them. Time was when he ct uld not think of parting from among them ; but n co can get no reft among them ; feeing every moment the city of deftruclion ready to be overthrown, and himfelf to be fwallowed up in the ruins. This is a new fight, that one gets, not by the fight of the eyes, but from the word, by the Spirit acting as a Spirit of bondage on the foul and confeience ; awakening, convincing, and peifuading into a firm belief of the report of the law, with application to one's own particular cafe. Secondly, What is the Sinner's coming out from the World. 77 Secondly, The finner's coming to fee a better ftate and cafe for him, with Chrift and his company, Luke xv. 17. If the convinced {inner did not fee a refuge, where he might be in fafety, he would fink in defpair : but the Lord timely opens his eyes, as he did Hagar's to fee the well, when the child was laid by for dead. And he fees, 1. Full fafety for him there, if he coul • get in among them, Luke xv. 17. The foul gets a view of Chrift in the tranfeendent glory of his perfon and of- fices ; fees him an able and fuffieient Saviour, Heb. vii. 25. having a fulnefs of merit, for procuring him the pardon of his greateft and mod numerous fins 5 and of Spirit, for fanctifying him, and fubduing the. ftrongeft lulls. 2. Free accefs for him to get in among them, Jer« iii. 22. He beholds the gates cf the city of refuge caft open to receive him, and hears the voice of the Lord crying to him to turn in thither, Zech. ix. 12. He believes Chriil to be not only an able, but a will- ing Saviour, willing to receive him ; otherwife he would never come away. This fight is given by the Spirit, demonftrating the word of the gofpel to the foul, 1 Cor. ii. 4. 5. He {hews it convincingly to be the infallible word of the eternal God, and his word to the finner in particular,, He brightens the glafs of the gofpel, fo that in it they clearly fee the glory of the Lord Chrift, which they never faw before. And here they difcover in him, (1.) A reft to their confeiences, not to be got in the fiery region of the law, Heb. ix. 14. How much' more Jhall the- blood of Chrijl, who through the eternal Spirit, offered him/elf without fpot to God> purge your confeience from dead works to ferve the living God ? The confeience flung with guilt,. cannot be quieted with an imperfect lighteoufnefs,, th.it comes not up to the law's demand of perfect obedience and fatlsfaction : but the gofpel reveals Chiift's righicoufaefs, Rom. L 17. a broad cover, G 3 th:i t &7 What is the Sinner's coming out from the World, that falve which applied makes a Tick cpnfcience hale, If. xxxiii. ult, (2.) A reft to their hearts, not to be got in the barren region of the creation, Pfal. lxxiii. 2 c. Whom have I in heaven but thee ? and there is none upon earth that I defire bejides thee. The foul being a fpi- ritual fubftance immortal, can never reft fully in the enjoyment of temporal things \ they are neither fuf- ficient for it, nor certain. But in Chrift there is a fulnefs, and that inexhauftible ; and fo the man fees him as commenfurable to the defires of the foul. Thirdly, The finner's coming to be willing to- come out from among the world, and to come in to Chrift and his company, Pfal. ex. 3 Thy people /halt be willing in the day of thy power. Sinners natural iy- are unwilling to come away out of the world Jying in wickednefs, and to come to Chrift : it is as much againft the grain with them, as for the fifties ~to come out of the water to dry land. They like then mafter, their work, and their company there ; they woufd never leave them, if they could but fee how to put up with them. They have a heart averfion and en- mity to Chrift and his company, his way, and his law. But the Spirit makes them willing, renewing- .their will, Ezek. xxxvi. 26. And they become, 1. Rationally and deliberately willing to come out from among them, the foul being moved thereto with the greateft reafon. A drawing there is in the cafe, but no force, only ftrong perfuafion, Gen. ix. 27. It is no blind impulfe brings men to Chrift; it is no rafti and inconfiderate adventure, but the coft is counted" ere this building is begun. Where it is otherwife, men foon fhew that they are ftill among them, for all the buttle they feemed to make to fee away. 2. They are abfolutely willing, content on any terms, as Paul was, A£ts ix. 6. Lord, what wilt thou hive me ts> do ? Many could be willing on fuel? and fuch terms, if they could get leave to pick and chufe", What is the Sinners coming out from the World, 79 chufe, if it were that fuch a particular lull only might be fpared, if as to fuch a duty they might be excufed : but they that are willing indeed are abfolutely will- ing, willing at any rate. 3. They are willing for the prefent, nothing dfe anfwers the gofpel-call, Heb. iv. 7. To-day if ye will hear his voice, harden not your hearts. Felix was willing, but for an after time, not for the prefent i fo many young {inners are willing to come out from a- mong the world lying in wickednefs, if once they were pail: their youth, and come of age ; and the aged, if they were come to a death- bed. But the coming ilnner is willing to come out from among them this moment. 4. Laflly, They are peremptorily willing : it is not a thing only they are willing to do, but they are peremptory they will do it. They are not only con- tent to leave them, but they may not, dare not, will not ftay longer with them, coft what it will. They are willing, as the flayer to be in the city of refuge : for by their conviction and faving illumination they fee there is fafety there, and no where elfe. Fourthly, The lad ftep is the finner's joining himfelf to the Lord Jefus Chrift, the head of the fociety oppofite to the world lying in wickednefs, Jer* 1. 5. which implies two things. 1. An actual renouncing of the world lying in wickednefs, and all that is therein, Job xxxiv. 3 a. That which I fee not, teach thou me ; if 1 have done- iniquity, I will do no more. He renounces his rela- tion to that fociety, their work, their way and courfe, refolute to bid an eternal farewell thereto, and to ftay no longer among them, come what will. Though a Red fea be beiore him, he knows not how to get through, he is peremptory not to return to Egypt. 2. A receiving and retting on Chrift for all, John i. 12. As many as received him, to ihem gave he power iu become the fens of God, even to than that be- lieve on his name. They fell all to buy the field ; y len an to Duy part with all for the one pearl. Chi ill is held forth in So Of the Call to come out from the World. in the gofpel as a full and fatisfying portion, as a reft to the confeience, and a reft to the heart ; and faith clofes the eyes to all others, and takes him as fuch in the word of the go fpel- offer, Pfal lxxiii. 25. Hereby the foul is knit to Chrift, becomes a mem- ber of his myftical body, Eph. iii. 17 By this means there is a fpiiitual marriage betwixt Chrift ajid the foul entered into: Chrift becomes the belie- ver's ; and the believer his, only, wholly, and for ever, Cant. ii. 16. My Beloved is mine, and I am his. So they are one fpirit with Chrift, 1 Cor. vi. 17. And thus the finner is effectually out from among them-j- no more of their number, no more in their ftate and cafe : he is brought into another oppoiite fociety, whofe communion is with the Father and his Son Jefus Chrift. Though thereafter he is in- deed in the world, yet he is no more of it : and though he is yet out of heaven, he is really of the family there. HI. I proceed to connder the call from the Lord to come out from among them. And, 1. The ground in law that it is founded on, is the eternal agreement of the glorious Trinity for man's falvation. The Lord Jefus Chrift having un- dertaken to do and die for and inftead of an elect world, and his merit being futBcient for the redemp- tion of the whole world ; the Father was {q well pleafed with his undertaking and performance, that he made him the ordinance of heaven for falvation to all that would believe *, he gave him a kingdom to be raifed out of the world lying in wickednefs. And thereon the call is founded, Matth. xxii. 4. All things are ready , come unto the marriage. 2. This call was drawn up and recorded in the Bible, by the Holy Spirit, that it might not be- only a call by word of mouth that pafleth, but in writing that is permanent, which the called may have occa- fion to confult whin they pkafe, If.-lv. 1. Ho, every •nc Of the Call to come out from the World, 8 1 §ne that thirjleth, c$me ye to the waters, and he that hath no money ; come ye, buy and eat, yea, come, buy wine and milk without money, and without price. The whole Bible is a declaration of this call, with promifes to thofe.that anfwer it, and threatenings a- gainft them that refufe it. So the tfuth and reality thereof is fealed by the blood of Chrift, the blood of the teftament. 3. It is given in the gofpel by Jefus Chrift, with the confent of his Father and Spirit- The Father has fent him to call tinners to come out fro::' among the world lying in wickednefs. The Sph ■* * ->s % Come. A whole Trinity invites them to cadre a^, ay, not willing that the captive exiles fhould die in the pit, Ezek. xviii. 23. 4. It is directed to men, fons of men, Prov. viiw 4. Unto you, men, 1 call, and my voice is to the Jons of man. It is not to fallen angels j they are left to lie dill in their wickednefs, without remedy, and to reckon for it at laft. But it is addrefled to the de- pendents of fallen Adam in this world, without ex- ception of great, yea the greateft of finners, Rev* xxii. 17. Whofoever will, let him take the water of life freely. If. i. 18. Come now, and let us reafon to- gether, faith the Lord: though your fins be as fcarlet, they fball be as white asfnow ; though they be red like crimfon, they Jhall be as woolL Though they have continued never fo long among them, and be never fo fignalized among them, they are welcome to come away from among them. . 5. It was the Son of God in perfon, that firft proclaimed this call, in paradife, Gen. iii. 15. Afterwards taking on our nature, and appearing in the world in our flefh, he fpent the time of his pu- blic miniftry in calling finners to come out from a- mong the world lying in wickednefs* Heb. ii. 3. though they were but few that came away upon that his call, If liii. 1. 6. He continues to call finners hereto, by his meflengers, §2 The Dotlrine applied for Information, meiTengers, the minifteis of the gofpel, that call them in his name, 2 Cor. v. 20. And this is our work to call you to come away out from among the world lying in wickednefs. We are the voice, he is the caller, Luke x. 16. For even now when he is in heaven, he fpeaketh to you by us, Heb, xii. 25. 7. Laftly, It is in this world only the call takes place, Matth. xxviii. 18. 19. As for thofe who are gone into the other world, the call can reach them no more; they are piifoners without hope. But while ye are here, the call is to you, particularly in the public afTemblies, Prov, i. 20. 21. Wifiom erieth •without, /he uttereth her voice in the Jireets : Jki erieth in the chief place of concourfe, in the openings *f the gates : in the cityfhe uttereth her -words , &c I come now to the improvement of this fubje&. Use I. of information. This lets us fee, i. Where we all are by nature, even in the world lying in wickednefs, being real members of that fin- ful and miferable fociety. That is our native country, we are all natives of the world lying in wickednefs, by our firil birth. It is only by converfion and the new birth, that we come out from among them, and are naturalized in the heavenly country. Think on this, ye young, or aged, ftr angers to a work of con- verfion ; and know where ye are. 2. Ye cannot abide among them, but in rebellion againft the call of God. By this gofpel ye are fum- moned in the Lord'6 name to come out from among them : and if after that, ye take it on you to flay, ye do it upon your peril, incurring the difpleafure of Heaven, not only for your being among them, but your refufing to come out from among them. 3. The fin of gofpel-hearers abiding among them, is tearfully aggravated, and therefore will be fear- fully punifhed. Every new gofpel-call is a new call from the Lord to you to come out from among them. How inexcusable will they then be, that give a deaf ear Exhortation to come out from the World. 83 car to them all ? Matth. xi. it. 22. Wo unto thee, Chorazin, wo unto thee, Bethfaida : for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in /ack- cloth and ajhes. But I fay unto you, It Jhall be more tolerable for' Tyre and Sidon at the day of judgement, than for you. 4. Laftly, Ye will furely be welcome to Chrift coming out from among them : for he will never put away them whom he calls to him, John vi. 37. Him that cometh to me, I will in no wife caft out. His call is not only your warrant to come, but as fuch it is an enfurance of your welcome, Mark x. 49. And Jefus flood ft ill, and commanded him to be called: and they call the blind man, faying unto him, Be of good comfort, rife ; he calleth thee. Use II. of exhortation. O finners, feeing it is fo, that the whole world lieth in wickednefs, and there is a call from the Lord to finners to come out from among them, hearken ye this day to the call, and Come out from among them, all and every one of you. This is a point of the greateft weight, and there- fore I (hall, 1. Branch out the exhortation more particularly, that ye may not be in the dark as to what ye are call- ed to. 2. Addrefs it to feveral forts of finners, that it may be the more clofely brought home to the con- fcience. 3. Urge it with fome motives, that fo it may be prefTed upon you. 4. Confider the hinderances or impediments that keep men from coming out from among the world lying in wickednefs, that fo they may be removed out of the way. FIRST, To branch out the exhortation more par- ticularly, I lay it before you in thefe four branches. Firft, O finner, believe it firmly, and confider it ferioufly, that the unregenerate, unconverted world is a &4 Exhertation to come out from the World. a fink of fin and wickednefs, and doomed to deftruo tion. This is infallible truth, i John v. 19. The whole world lieth in wickednefs. John iii. ult. He that believeth not the Son, Jhall not fee life ; but the wrath of God abidcth on him. Matth. xviii. 3. Ex- cept ye be converted, and become as little children, ye Jhall not enter into the kingdom of heaven. John iii. 3. Except a man he born again, he cannot fee the kingdom of God. If ye be not let into a view of this, to fee that fociety a moft finful and dangerous one, we will but beat the air in calling you to come out from among them. Open then the eyes of your minds, and fee by the light of God's word, the ftate of the unconverted world. See, 1. The finfulnefs of it, how they lie in their fin, original and actual, in the guilt of all their fins, in the pollution of them, under the dominion of fin, and in the practice of fin, doing nothing hut what is fin, incapable to do any thing good or acceptable in God's fight. They are a Sodom for filthinefs ; they are a company of fpiritual lepers, fet out without the camp of the faints where the Lord dwelleth and walk- eth ; of dead men, whofe beauty, fenfe, and motion" is gone, and on whofe fouls living lulls are preying, like fo many worms on the carcafe in the grave. 2. The mifery of it ; how they lie under the curfe, Gal. iii, 10. with Rom. iii. 19. under the difpleafure and wrath of God. A black cloud of wrath hangs over them continually, John iii. ult. It never clears : fmiles of common providence they may have, where- by temporal mercies are laid to their hands, as vic- tuals to the condemned man are carried into the pri- fon till his- execution \ but one fmile of fpecial favour and love they never have, PfaL vii. 1 1. God ij angry with the wicked every day. Some drops of wrath are ftill falling on them, finking though iilently into their fouls j and the full ihower and pouring out of the cloud is abiding them. Secondly, Be convinced, O finner, that thou art among Exhortation to come out from the World, 85 ^mong them ; that their cafe is thy eafe, and thy part and lot is among them •, that thou art finful and miferable with them. It is the ruin of many, that they do not fee, and will not fee, that they are among them : and therefore they cannot come out from among them, R.ev. iii. 17. Becaufe thou fayft, J am rich, and increafed with goods, and have need! of nothing ; and knoweft not that thou art wretched) and miferable, and poor, and blind, and naked, Matth. ix. 12. They that be whole need not a phyfician, but they that are fick. Are there not many of you, who have never feen this to this day ? But if ye have not feen it, either ye are fan£tified from the womb, or that is a certain fign ye are among them ftill. And O how many have feen themfelves among them, that yet were never freely brought out from among them, but after fome awakening have juft lain down where they were among them before ? But oh ! open your eyes, young finners, and old finners, and fee your- felves among them, before you fee yourfelves among them in the lower world, where there is no coming out. Thirdly, Be convinced that you cannot fafely abide one moment longer among them ; fee the rock hang- ing over your head, ready to fall every moment, and to crufh you to pieces ; fee the fnares, fire, and brim- ftone, ready to be rained down on you in that ftate, Pfal. xi. 6. Many think that it is not fafe indeed to die among them, but that yet they may fafely live a while longer among them. This ruins many, while delaying from time to time they are furprifed into deftru&ion. Lajily, Make away fpeedily^ from among them by conversion unto God in Chrift, Ezek. xxxiii. 1 1. Turn ye, turn ye, from your evil ways. ..That is, believe and repent, fo coming unto God by Chrift. By faith we unite with Chrift, the head of the oppofite fociety, and fo return unto God j and by repentance 3 H we t6 Exportation to fever al forts of Sinners. we return unto our duty. This is the coming out from among them we call you to. SECONDLY, I would addrefs this exhortation and call to feveral forts of finners among you. Come out from among them, 1. Ye that have all your days been at eafe in the world lying in wickednefs, never confidering that ye were there, nor cencemed how to get out from a- mong them. Open your eyes at length, know your natural ftate ; fee yourfelves children of hell, heirs of wrath •, lleep no longer, but look about you, fee your danger, and come away, Prov. vi. 9. How long wilt tboufleep, fluggard f when wilt thou arife out vfthyjleep ? 2. Ye that having once been awakened, have fal- len afleep again, and look on that former fright as a dream. Know that the danger you fometime faw, was moft real, and represented your true cafe : and it was through the fleight of Satan, ye were brought to take the armies of heaven advancing againft you, for the fhadows of the mountains. Wherefore beftir youifelves .again, take fecond thoughts, and come away. 3. Apoftates and backfliders, who fometime were pn the way coming out from among them, but have now turned back, and fallen afrefli to the way of the world lying in wickednefs. Your cafe is very dan- gerous, Heb, x. 38-. If any man draw back, my foul fhall have no pleafure in him. Remember Lot's wife, who was turned into a pillar of fait, for looking back to Sodom, after {he bad got out of it. But our Lord is giving you a new call, Jer. iii. 22. Return, ye~ backjliding children, and I will heal your backflidings. Hearken to it, or ye are doubly ruined. 4. Ye that are halting betwixt two opinions, -in a doubt whether ro come out from among the world lying in wickednefs, or not yet. Confcience is prefix- ing yuu forward*, corruption is pulling you back: you hear one voice or whifper, faying, To-day if ye iv ill The Exhortation prejfed 'with Motives. 8] ivill hear his voice, harden not your hearts ; another faying, Not yet, there will be time enough after. Know this laft is the language from hell among them : O heed it not, but come away as from fire- that will burn you" up. 5. Ye that have been often aiming at coming, but yet have never come away freely. O make a tho- rough feparation from them at laft •, out with the right eye, off with the offending right hand. Let no beloved luft be fpared : leave not a hoof behind you. It is fad to mifs of the kingdom of heaven, when one is not far from if, to fall into the pit, from the threftiold of heaven. 6. La/lly, All ye that have any mind for heaven* or the favour of God in time or eternity, come out from among the world lying in wickednefs. All that have any concern for your own fouls, and would not perifh for ever, O ftt away from among them* and be ftill coming farther and farther from them, nearer to Chrift. THIRDLY, Let me now urge the following mo- tives to prefs the exhortation and call. General motive. It is a moft raiferable cafe to be among the world lying in wickednefs \ the fight whereof is enough to fright one. However fecure finners pleafe themfelves in being among them, yet never could one that was in a den of lions, inclofed among ferpents or other venomous creatures, be more defirous to be from among them j than God's ele£t to be out of the world lying in wickednefs, whea once the Spirit has opened their eyes, Luke xv. 17. 18. Acts ii. 37. I would paint out the mifery of the Gafe of being among them. 1. There is nothing pure or clean among them. Touch not the unclean thing ; i. e. Meddle with no- thing that belongs to them : for they and all theirs are unclean, Tit i. 15. There are fouls and rational faculties among them, but they are all defiled and loathfome before God j there is no fniritual beauty H 2 or 88 The Exhortation preffed 'with Motives. or likenefs to God among them. There are works they call good among them; but they are all vile and loathfomein the fight of God, Pfal.xiv. i. There are prayers and praifes among them* but they are but like the opening an unripe grave, Rom. iii. 13. There are among them fair promifes and engagements to duty, but they are but abominable deceit, ib. There is meddling with holy things among them, but fee If. Ixvi. 3. He that killeth an ox> is as if he flew a., man : he that facrificeth a lamb, as if he cut off a dog y s neck, &c. For tbey cannot pleafe God till they come out from the world lying in wickednefs, Heb, xi. 6. 2. There is no fpiritual health or foundnefs among them. "We may fay of them, as If. i. 6. From the file of the foot even unto the heady there is no foundwfs in it ; but wounds , and bruifes, and putrifying fores : they have not been clofed^ neither bound up, neither mollified with ointment. However little need they find of the Phyfician of fouls, they are all fick, dead- ly rick, as unpardoned finners ; though moll: of them are delirious, and know not their ficknefs, Matth. ix_ 12. 13. If. xxxiii. ult. Their plague-fores of fin are running on them continually ; none of them want a running iflue of fome predominant luft, that can ne- ver be got ftopt. 3. There is a deadly infection among them : fo that to be among them, is to be in a peft-houfe, where one draws in death with the difeafe prevailing among them, 1 Cor. xv. 33. Every one of them is a root of bitternefs, which fpringing up is ready to defile many, Heb. xii. 15. .Therefore Solomon obferves^ that one firmer deflroyeth much good, Eccl. ix, ult. The fleam of their ungodly example, and corrupt converfation, fickens fome, and kills others outright; wounds the godly, and ruins thofe of their own fort. 4. There is nothing but darknefs, grofs darknefs among them, for the Day-ftar is not yet arifen into their hearts, If. Ix. 2. They fit in darknefs and the ihadow of death \ they are darknefs kfelf, Eph. v. 8» for The Exhortation pre/fed with Motives $9 for they are blind fouls, Rev. iii. 17. Though the light of the gofpel (nines about them, it hath not (hined into their hearts: they think they fee; for though they are void of the light of grace, they have the light of reafon ; but that is darknefs in them, Matth. vi. 23. So they fee not where they are, nor whither they go, 1 John ii., n. 5. There is no part with Chrift among them, Eph» ii. 12. There is a rich purchafe made by the Medi- ator, and he has taken all believers into fellowfhij* with him in it, 1 John i. 3.5 but the world has nc* fhare with them ; no fhare in the righteouihefs, peace* pardon, and title to heaven. They fhare with the fociety of the firft Adam, in their fin and mifery j, but not with the fociety of the fecond Adam. Hence they are unwafhen, unjuftified, and un fan £ti fled. 6. There is nothing but rank poverty among them. Whatever wealth they may have for their bodies, irt refpe£t of their fouls they are poor to an extremity, Rev. iii. 17. whereof there are three glaring evi- dences, (1.) They are poor naked fouls, ib. The heft rai- ment among them to cover their fpiritual nakednefs, is. rags, filthy rags, the rags of their own righteouf- nefs : they have nothing elfe to cover their fhame be- fore the Lord 5 and that will never do it,, but leave them naked to their fhame. (2.) They are poor ftarving fouls ; there is nothing; among them to feed on but empty hufks,. that which is not bread, and fatisfieth not. Only Chrift is bread for the foul, only a God in Chrift can fatisfy the cravings thereof. Dull is their meat with the ferpenf^, they feed on the empty hufks of the creature, and £b do but fill their belly with the eafl-wind. (3.) They are drowned in debt to jufHce, ?nd have nothing wherewith to pay. Sin is that deht x and! there is no forgiving the debt, while one is among them, AcTts iii. 1 9. Repent ye therefore, and be con- -verted^ that pur fins may be blotted out. It is a debt ft 3 - that* ^0 The Exhortation prejfed with Motives. that, however long it lie over, will be exacted ; it will be puri'ued for, and that on the debtor's expence. And .they have no faving intereft in the great Cau- tioner. 7. There is no peace with God among them* 2 Cor. vi« 14. — 17. What fellow/hip hath right eonfnefs with unrighteoufnefs ? and what commvnion hath light •with darknefs ? and what concord hath Chrift with Be- lial ? &c. Sooner (halt light and darknefs agree,, than a holy God, and the world lying in wickednefs. Nay, they are a fociety with whom God has declared be will have war for ever, If. lvii. idti There is n& feace, faith my God, to the wicked, Thofe in the lower world lying in wickednefs, are roaring under the felt enmity of God againft them ; while thofe in, the upper world lying in wickednefs may be enjoying: a .profound peace. But the latter as well as the for- mer ftand as marks to the arrows of God's wrath, Dent. xxix. 19, 20. As long as thou art among them, thou art in a (late of enmixy with God, Rom.. viii. 7. Luke xix. 27. 8. They have no found bond of peace among them- felves, Tit. iii 3. God. alone is the centre of true unity ; and where men are broke off from God, they will be found at bottom broken off from one another,, as altogether felfifh, and having their unruly paffions unmortified, which make them uneafy both to them- felves and others. And hence faith in Chrift is the only reflorer of true peace and love among men. That peace and love that is between companions in fm, will without peradventure break out in rage and hatred. 9. There is a curfe among them, the curfe of God and of his broken law, Gal. iii. 10. They are under the law, and it pisrkss its way among them, Roai. iii. 19. This makes them a fociety of curfed chil- dren, curfed in their perfons, and in all that is theirs. By this means they are a fociety feparated to evil y and that curfe will pull down the joof upon their heads The Exhortation prejjed -with Motives. $t heads at length, as it "brought on the deluge, bring- ing in the general conflagration, and will lie a fink- ing weight on them for ever. io. There is a cloud of wrath hanging over their head, and the head of every one among them, John iii. ult* While ye are among them, yoar ftate is a ftate of wrath \ ye are ever under Heaven's difpleafure, PfaL vii. ii. Ye dwell under mount Sinai, where the fire of wrath is fiavhing : and though keeping there, ye are fecure ; yet ye will no fooner be awa- kened, than ye will fee the lightnings, hear the thun- ders, and the voice of the trumpet waxing louder and louder. Therefore I would lay as Deut. i. 6*' Ye- have dwelt long enough in this mounts ii. Death reigns among them,- Matth. iv. i6- They are a company of condemned criminals, John iii. i 8. that know not how lbon their fentence may be executed. They are all in a dying condition, they have got their death's wounds, and are pining away in their iniquity. Nay they are dead already, God is departed from them. O why will ye con- tinue in the congregation of the dead ? Come ou£ from among them. .12. There is no good to be found among them, Pfal. xiv. it They are corrupt trees, and cannot bring forth good fruit. There is nothing among them but fin ; for there is no faith among them. What has the name of good hearts, good works, is but fo in appearance, not in reality : for what good can be there, where the nature is totally corrupt ? 13. All evil is to be found among them. The un- renewed heart is a depth of wickednefs : and in the world lying in wickednefs all manner of wickednefs- is to be found. Much of it appears now, yet much is hid : but at length all will be {ten. 14. Laftlyy They are not to (lay here, but will all be down in the lower world at length, Rev. xx. 14. 15. There aae fome dropping down to it daily, yet the reft remain fecure , but all will be hurried down together 92 Hinderancts confikred and removed. together to it at the laft judgement. What a fearful cry was there at Dathan and Abiram's down-going, Numb. xvi. 34. ? What then will the cry be, when the whole world lying in wickednefs (hall go down together ? Therefore I fay to you, as Numb. xvi. 26. Depart, I pray you> from the tents of thefe wicked men, and touch nothing of theirs , leji ye be confumed in all their fins. FOURTHLY, I fhall now confider the impedi- ments hindering men to come out from among the world lying in wickednefs, and keeping them among them. Fwfii Want of confederation, Luke xv. 17. They ramble through the world, walking at adventures, and are not fo juft to their own fouls as ferioufly to take under confideration their fpiritual ftate and cafe. They feek not thefe thoughts ; and if at any time they bear in themfelves upon them, they ihift them. Hence, 1. They have no juft view of the corruption and danger of the world lying in wickednefs. Though it is abominable in the eyes of God, it is a beauty in theirs •, though it is a Sodom to be deftroyed, they fee nothing but fefety, Mai. iii. 15. Why, they view it in a falfe light, they confider k not, as re- prefented in the word, which alone can give a true notion of it. 2. They difcern not themfelves as true members of the world lying in wickednefs. They form to themfelves a notion of the wicked, whereby thofe only that are monfters of wickednefs are reckoned of that fort ; not confidering, that all the unregenerate are of them in God's account, even though moral, or having a form of godlinefs. And though they be immoral, vitious, and profane, they think themfelves not of the number, becaufe there are fome worfe than they. 3. They fee not the need of coming out from among the world lying in wickednefs*. Matth. ix. 12. 13- Hinder 'ances confide red' and removed. 95 13. Their eyes being with*held from a fight of their own danger among them, how ean they be moved to make an efcape ? Will a man flee that apprehends no purfuit ? No ; they will be fecure, if not mockers. Now to remove this impediment, hearken to the divine call, Hag. i. y< Thus faith the Lord of hofs 9 Confider your •ways. Stand, finner, young or old, and confider where you are, what you are doing, where your prefcnt courfe is like to land you in eternity. You can confider of the trifles of a prefent world, why not confider your foul's cafe, and the concerns of another world ? Want of confideration allows pre- fent eafe, but it lays a foundation for eternal pain. Carelefs fouls now, will fink themfelves into deep confideration through eternity, which makes the worm that never dies. Wherefore I give you three advices. 1. Take fome time purpofely for confideration of thefe matters ; pray and think in earned about them, Pfal. cxix. 59. They are too weighty to be fuccefsfully managed by fleeting and occafional confideration. 2. Confider them according to the word of God* Pfal. cxix. 9. Lay afide all other rules of judging^ as the courfe of this world, the opinions of the men of the worlds The pleafures of the world, Luke viii* 14. Thefe are the fyren fongs that arreft many, that they cannot come away from amorig the world lying in wickednefs. They are the filken cords by which they are tied down among them, as fail; as by iron chains., $4 Hinderances confidered and removed, chains. Thefe gripe them by the heart, fo that re- membering them, their very hearts fail to think of coming away from among them. The pleafures of fenfe, feeing, hearing, tailing, fmelling, and feeling, are ruining fnares to the fouls of moft men. The lull of the eye, the lull of the fiefh, and the pride of life* keep many away from God : for men naturally are lovers of pleafures more ■than lovers of God^ 2 Tim. iii. 4. Now the world lying in wiekednefs, giving up themfelves to jthefe» blefs themfelves in their enjoyment, and men cannot think of coming out from among them* 1 . Unlawful pleafures bewitch them, as of drun- kennefs, gluttony, uncleannefs, Prov. xxiii. ult. Luke xvi. 19. 23. Prov. vii. 22. 23. There is a particular pleafure corrupt nature has in breaking over the hedge of the divine law, which makes forbidden fruit more pleaimg than what is allowed, Prov. ix. 17. 18. They will therefore rather venture the eternal ruin of their fouls* than come out from among them and forego thefe. 2. Even lawful pleafures fetter them, and lull them afleep among them, Luke xvii. 27. One may abide vithin the boundaries of lawful things, and yet have the heart fo bewitched with them, that they may prove efFe&ual fnares. There is much of that which- is counted innocent mirth and pleafure, and is fo in itfelf, that yet becomes criminal, as taking the place of, and diverting from the main thing. To break this fnare, and remove this impediment, confider, 1. The pleafures of this world are deceitful ; and as they are fnares to the foul, they end in bitternefs, Prov. xiv. 13. They are Satan's bulked hooks, where* with he firft allures, and then ruins many a poor foul. They are his green and foft paths leading to deftruction : and the pleafures of fin will be bitter- nefs in the end, come what will. 2. This life is to us, not the time of pleafure, but the Hinderances confidered and removed, 95 the time of trial and probation for another world. Brute creatures enjoy the pleaiures of fenfe they are. capable of, more than the moil voluptuous man doth : for thefe are the utmoft of what they caa obtain : and when they are dead, they are done. But God made man for a more refined fort of pleafure, in the enjoyment of himfelf. Man finned and forfeited that, and God has propofed a new way for hia recovering it, the way of faith. And now we are on our trials for it to be had in another world ; and in denying ourfelves to the pleafures of fin and fenfe, lies a great part of that trial, 2 Tim. ii. 3. Can ye expect two fummers in one year ; an eafy, foft life of pleafure here, and hereafter too ? Such expectation is in vain. 3. Confider the life of Chrift and his faints, and the life of the wicked going to deftruclion. Which of them was it that had the life of worldly pleafure, immerfed in the pieafuie.s of (znfe, living at eafe for the flefh ? "Was it the faints? No; Luke ix. 23. If any man will come after me, fays Chrift, let him den$ himfelf \ and take up his crofs daily, and follow me. Was it Chrift ? No ; If. liii. 3. He is defpifed and re- jected of men , a man of for rows, and acquainted with grief. Was it the wicked that had the life of plea- fure ? Yes; fee Job xxi. 7. — 14. Wherefore do the, wicked live, become old, yea, are mighty in power f_ 7 heir feed ii eflablif/jed in their fight with them, and their °ft~fP r i n g before their eyes. Their houfes are fafe from fear, neither is the rod of God upon them. Their bull gendereth andfaileth not, their cow calveth, and cafleth not her calf. They fend forth their little ones like a, Jlock, and their children dance. They take the timbrel and harp, and rejoice at the found of the organ. They fpend their days in wealth, and in a moment go down to the grave. Therefore they fay unto God, Depart from us ; for we defire not the knowledge of thy ways. Pfal. lxxiii. 4.-^-12. For there are no bands in their death : but their Jlrength is firm. They are not in 'trouble as other men 1 neither are they plagued like tther 9# Hinderances con/idered and removed. tther men. Therefore pride compajfeth them about as a chain .• violence cover eth them as a garment. Their eyes Jland tut with fatnefs 2 they have more than heart could ivijh. They are corrupt, and /peak wickedly concerning opprejfion ? they /peak loftily. They fet their mouth againji the heavens \ and their tongue •walketh through the earth, There/ore his people re- turn hither ? and wat-ers of a full cup arc wrung out tv them. And they fiy, How doth God know ? and is there knowledge in the Mo/t High ? Behold, the/e are the ungodly, w ho pro/per in the world, they increafe in riches. The uecifion is plainly made, Luke xvi. 25. in the cafe of the rich man and Lazarus : the former received his good things in his life- time, and the latter evil things. The way of providence in that matter has been, that the flaughter-oxen have had the greateft eaie, and been be ft ted. 4. The pleafures of fin and the world, put the mouth out of tafte to the pleafures of .communion with God, 1 Pet. ii. 11. By them the Spirit is quenched, and good motions heavenwards areftifled. Therefore it is the Lord inures his people to hard- nefs, becaufe that makes them value the confolations of God, which the foft and delicious life would make them neglect. 5. La/tly, Were it not better to break thefe chains of worldly pleafures now and efcape, than to remain in them, and lie down in ierrow tor ever ? If. 1. ult. It was by the pleafures of fenfe that mankind was ruined at firft, Gen. iii. 6. ; and for that the fecond Adam paid for the elect, in his bitter fuffei ings, when he was deprived of all that could be grateful to his fenfes, and comrariwife was expofed to the wrath of God, and the rage of men and devils. That life will have a bitter reckoning in the other world, when men are diverted of their bodies till the laft day, and then raifed up for eternal pumfhmer.t again at that day. Therefore I would advife you to weigh thefe things Hinder ances confidered and removed. 97 things in time, and to be refolute to break through that bond, Matth. v. 29. If thy right eye offend thee, pluck it out, and caji it from thee : for it is profitable for thee that one of thy members fhould perijh, and not that thy -whole body fJjould be cnft into helL Thirdly, A prejudice againft religion as a very un- pleafant thing, Matth. xxv, 24. Then he which had received the one talent, came and f aid , Lord, I knew thee that thou art an hard man, reaping where thou, hafi not fown, and gathering where thou hajl not Jlrawed. Mai. i. 13. Te faid alfo, Behold, what a wearinefs is it, and ye have fnuffed at it, faith the Lord of hafts. This is an impediment that ftands in the way of many : they think that if they mould come out from among the world lying in wickednefs, they may for ever after bid farewell to all pleafure, to tafte it no more *, they mull fpend their days in forrow, and never lee a joyful hour more. This is what they can by no means do ; and therefore come after what will, they mull abide among them. But, 1. Suppofe that were true of religion, whether is it eafier to fpend a lifetime in a conftant cloud of forrow till death, or to fpend an eternity fo after death ? If men had no view at all beyond death, it would be more tolerable for them to make the moil: pleafurable they could of a prefent life ; but fince there is a life of pleafure or torment in another worlds it is molt abfurd for eviting of momentary forrows and hardfhips, to throw themfelves into endlefs mifery. 2. But it is abfolutely falfe, a rafh, ill grounded prejudice, wherewith men are poflerTed againft re- ligion: and it is foftered by Satan, and the deluded world. It is contrary to the plain teftimony of God and Chrift, Prov. iii. 17, Her ways are ways of plea* fantnefs, and all her paths are peace. Matth. xi, 20. 29. 30. Come unto me, all ye that labour, and are heavy laden, and I will give you reft. Take my yoke upon you, and leant of me, for I am meek and lovely 3 I in 98 Hinder ances confide red and removed. in heart : and ye Jh nil find reft unto your fouls. Tor ~my yoke is eafy, and my burden is light. It is contrary to the experience of the faints in all ages, John viii. $6. Tour father Abraham rejoiced to fee my day : and he /aw it, and was glad. Pfel. iv. 7. Thou haft put gladnefs in my heart, more than in the time that their corn and their wine increafed. 1 John v. 3. For this is the love of God, that we keep his commandments : and his commandments are not grievous. And it is contrary to the nature of things, which of themfelves lead quite othervvife, If. lvii. 20. 21. But the wicked are like the troubled jea, when it cannot reft, whofe waters caft up mire and dirt. There is no peace, faith my Gody to the wicked- Compared with 2 Cor. i. 12. Our rejoicing is this, the teftimony of our confcience y that in Jimplicity and godly fincerity, not with ftefjjly •wifdom% but by the grace of God, we have had our con v erf at ion in the world, and more abundantly to you wards. But here lies your miftake. (1.) You know and can conceive of no other plea- fures, but thofe of the world, fenfe, and 'fin: but there is another kind of pleafure, that is fpiritual, which religion affords, that none know but thofe who have tailed it, Prov. xiv 10. There are rivers of pleafure in heaven, but your worldly pleafures are not there : and there are in religion pleafures of that kind, in the Lord's lifting up the light of his counte- nance upon his people, and putting gladnefs in their hearts, Pfal. iv. 6. 7. -, in feeing one's name written in heaven, Luke x. 20. ; and in the approbation of con- fcience, 2 Cor. i. 12. It is your want of a new nature, that ye cannot relifli thefe new, refined, un~ dreggy pleafures. (2.) Ycu think all pleafures are noify, like thofe of the revellers and jovial ones of the earth : but it is not fo, Rev. ii. 17. To him that overcometh will I give to eat of the hidden manna, and will give him a white ftone, and in the ft one a new name written, which no man knoweth, faving he that receiveth it* The deep- eft Hinderances conjidered and removed. 99 eft waters run moft ftill, and fo do the deepen: joys : hence even in worldly concerns, deep joy is not ex- prelTed by laughter, which is ufed only on trifling oc- caiions. And of all joys and pleafures, thofe of reli- gion lie moft inward. (3.) You form your notion of religion, by the outward appearance of fome that profefs it, who are of a heavy difpofition. But you ought to form it by the fcripture, and not by the appearance of fome o£ its profeflbrs, from whence you may draw the moft frightful notion of it : but the art of hell is in this,- leading you from the view of chearful Chriftians, to ? fettle on thofe that are not fo. But after all, ye may be deceived in them, for the countenance is not al- ways an exa£t reprefenter of what is within: witnefs the mirth and jollity of many, whofe heart feels, flings, and lames in the time. But what notion- would you have formed of religion* from the appear- ance of the man Chrift, who was a man of forrows,. of whofe weeping you read fometimes, of his rejoi- cing once, but of his iaughingnever ? 3. Confider, whether the way of religion, or the* way of the world, affords the moft ground for joy and' pleafure ? This will be no hard queftion to an im- partial inquirer. The one is the way to a ftate of favour with God, peace, A View of the Reality, Parts, Inhabi- tants, PafTage into, and State of Men in, the World to come. Several Sermons preached at Etterick, in the year 1 729. Mark x. 30. He frail receive an hundredfold now in this time* houfes, and brethren, and fijters> and mothers, and children^ and lands, with perfecutions ; and in the world to come, eternal life. YE have heard much of this prefent evil world, and been called to come away out from among them. I come now to tell you, that there is an- other world beyond it, into which we muft all go *, a view of which may be of ufe to ftir us up to come out from among the world lying in wickednefs, and to make us more indifferent about the frniks and frowns of this world. The text is a part of an encouragement to faints under worldly loffes. The remote occafion of it was, a view of a man ruined with worldly profperity, whofe wealth In the world was the neckbreak of his foul ; and fuch examples are never rare, ver. 17. — 22. (1.) He was a young man, Match, xix. 20. and a ruler, Luke xviii. 18. Worldly wealth and ^honour aie great fnares to people, efpeciaily to the young, who 106 The Text and Context explained. who are raw and of little experience in the vanity of the world. (2.) He was neverthelefs in fome con- cern for another world, ver. 17. Good Ma ft er, what Jhall I do thai I may inherit eternal life ? For all the temptations hanging about him, he confidered that there was a life after this, and that he could not car- ry his wealth and honour with him thither. Hence, though he took Chrift but for a g^od man, lie was very refpe&ful to him, he call himfelf into his com- pany, he kneeled to him as one defirous to have his bleffmg; he propofes a weighty queftion to him about another woild. It is pity that any thing in this world fhould put that out of one's head and heart. (3.) But he was a conceited man, unbumbled, unacquainted with his own weaknefs, and thought he could do well enough, if he knew what- Self-conceit mars many good motions, and fpoils them all. Our Lord, for his humiliation, fets before him, (1.) The holinefs of God, ver; 18. And J ejus f aid unto him. Why callefl thou me good ? there is none good, but one, that is God. A view of the goodnefs and holinefs of God is fit to humble finners, and let them in to a view of their own badnefs and unholinefs, If. vi. 5. (2.) The holy law, ver. 19. Thou know eft the commandments, Do not commit adultery, Do not kill,. Do not fteal, Do not bear falfe witnefsy Defraud not, Honour thy father and mother. The law in its holy commandments is a looking-glafs wherein to fee our defilement and finfulneis. He pitches on thofe of the fecond table, for in thefe lies the trial of the fin- cerity of profeflbrs of religion. He begins with the command forbidding the lufts-of the flefh, then pride, pafiion and revenge, covetoufnefs, to them who foe his fake and the gofpeVs, leave and give up -with their worldly good things and enjoyments, at his calh In difcourung from this doctrine, we mall confider,, I. The parties to whom the fecurity is made. II. The hundred-fold fecured to fuch lofers. III. The burden, going along with the hundred- fold, with perfecutions. IV. The fecurity given for the hundred-fold to the lofers for Chrift's fake and the gofpel's. V. Make application. K z I. We 1 1 2 How Chrift calls to give up with worldly Comforts* 1. We fhall confider the parties to whom the feeu- rity is made. Two things will fet this in due light j, 'viz. An inquiry, i. How Chrift calls people to leave and give up with any worldly comfoits and enjoyments they have- had. 2. What it is at Chrift's call to leave and give up with them for his fake and the gofpel's. First, I am to inquire how Chrift calk people to leave and give up with any worldly comforts and en- joyments they have had. Firjl, When we cannot keep them without fin. When we are brought to that, that we muft either lofe them, or fin againft God ; muft either part with them, or part with a good confcience; he fure then Chrift is faying, Give up with them, leave them for me. And fo it is in four cafes. i. In the cafe of peifecution, or the violence of evil men reducing us to that ftrait. Thus confeflbrs goods were called for by Chrift, Heb. x, 34. and the lives of the martyrs, chap. xi. 35. And they parted with them, as Jofeph drcpt his mantle, when he could not keep it and his chaftity too. If there had been a fair way to have preferved the fubftance and the life, and a good confidence too, they would not have been required : but as they could not preferve a good confeience with the porTeflion of them, there- fore they were called to part with both fubftance and life. The fame holds in the cafe of illegal violence, when men are reduced to fuch a ftrait by the violence of evil men in common life \ that lofs is on the one hand, fin on the other ; that is a providential call to give up with worldly good things and enjoyments, 1 Cor. vi. 6. 7. 1. In the cafe of juftice. It is a diyine command, Owe no man any things but to love one another, Rom. xiii. 8. What juftice requires us to part with, God requires us to part with : for the righteous Lord lo~ vetk ff§w Chrift calls to give up with worldly Comforts. 113 veth right eoufnefsy Pfal. xi. 7. And to keep it is rob- bery, becaufe in juftice it is not ours, but another's. And therefore no man can reckon any more his own, than what remains to him after payment of his juhV debts, 2 Kings iv. 1.7. To this belongs, 3. The cafe of reftitution of goods unjuftly got*. What we have unjuftly got, is not ours in the fight of God, and therefore God calls to reftore it, Luke xix. 8. And the fin of the taking it away, is not: forgiven while it is kept. And where it is fo, God often forces it out of the hand of them or theirs* ta- king away more with it, Job xx. 10. 15. For a little- of that fort is a moth among, and worms one out of:' much; 4. In the cafe of charity. It is a divine command? to improve our worldly fubftance for the honour of" God, Prov. iii. 9. and' to relieve the wants of the poor and needy, according to our ability, and their need. God has made us Rewards, and the truly-- poor his receivers,- Prov. xix. 17. The fturdy beg- gars are indeed the reproach of our land, and eat the meat out of the mouths of thofe that are poor indeed •• their idlenefs is tbeir fin, and the fin of the govern-* ment that falters them to be idle, 2 Theff. iii. 10.. and their vagabond life is their fin- and puniihment 9 -. Pfal. cix. 10. But the truly-poor that fain would,., but are not able, or cannot have accefs to do for them- felves, God obliges others to help them, even though* tbey be ftraitened themfelves, 2 Cor. viii. 2. In a. great trial of afflitHon^ the abundance- of their joy* and their deep poverty , abounded unto the riches of " their liberality. Eph. iv. 28. Let him that fiole, fteal'. no more : but rather let him labour, •working with his: hands the thing which is good, that he may Irave tea give to him that needeth. See Prov. xxi. 13. Secondly, When he himfelf is providentially taking; them away from us. Sometimes he lays worldly/ good things to one's hand j at other times he returns. aud takes them away, and then doubtlefs he fays,- K 3 Give. 1 14 How Chrift calk to give up with worldly Comforts* Give them tip to me. Job faw this in his own ex- perience, chap. i. 21. Naked came 1 out of my mo- ther's w§mby fays he, and naked Jhall I return thi- ther : the Lord gave, and the herd hath taken away ; hlefjed he the name of the Lord. And this the Lord does in two cafes. 1. In the cafe of providential lofles, when the things themfelves are by holy providence taken away. Thus the Lord fwept away Job's fubftance, his chil- dren, and his health too. At whatever time God thus is pulling from us, we are called to open our hearts to quit them, and let go our gripe of them. In that cafe God is fending to us as he did to the owner of the afs, Matth. xxi. 1. 2. 3. The Lord hath need of them ; and we fhould entertain his fend as that man, who ftraightway fent the afs and the colt. 2. In the cafe of providential reftraints, when the comfort of the things is taken away, though them* felves remain. Thus the Lord took away Job's com- k fort in his acquaintance, friends, and domeftics, there was an embargo laid upon them, that they had not power to be comfortable to him, but on the contrary were a crofs to him, Job xix. 13. — 16. Yea, in his own wife, who proved unkind to him, ver. 17. and a fnare and a crofs to him, chap. ii. 9. No perfon, no thing, can be to us other than what God makes it to be : and fometimes God, for one's trial, fqueezes the fap out of their creature-comforts, and fo calls them to quit their comfort in them. Secondly, I come to ftiew what it is at Chrift's call to leave and give up with them for his fake and the gofpel's. And thus we will fee, who they are to whom this fecurity is made. It lies in three things. Fir/?, Difcerning of Heaven's call to give up with them, -2 Sam. xvi. 10. None can leave any thing at God's call, when he difcerns no call from him for that effe£t,. There is a generation who like the dog foarl at the florae, but look not to the hand above that The Char after of the Lofers for Chrijfs fa he, v 1 5 that caft it. In their lofTes they blame this and that perfon, this and that unlucky accident : but they con- fider not God's hand over-ruling them, and by thefe things taking trial of them, Pfal. xxviii. 5. We fhould fee him firft mover in all the lofles that befal us. Secondly, Loving of Chrift and the gofpel more than the world, and all that is in it : for that perfon or thing for whofe fake we leave any thing, muft needs be more beloved than that thing. This is the habitual temper of foul, from whence that action doth pro- ceed, to be found in all believers, Luke xiv. 26. and them only, 1 John ii. i£. And unlefs the heart be once moulded into this frame through faith, it is not to be expected that one will truly quit any worldly good for Chrift' s fake and the gofpel's, whatever they may do for their own fake. Thirdly, Heart and hands quitting gripes of them out of love to Chrift and the gofpel, Heb. x. 34. Te — took joyfully the f polling of your goods . The call cleara to them, that they mull part either with Chrift or the world in that inftance : and laying the two in the balance, Chrift and the gofpel downweigh the world* ly thing, and they quit it to hold them faft \ not on- ly giving it up with the hand, which may be done againft one's will, but with the heart. So that this is a religious, holy parting therewith, an act of Chri- ftian refignation and felf-denial. Hence we may ftate the character of the lofers to. whom the hundred- fold is fecured, in the following particulars, I. They are true believers, who have taken Chrift and the promifes of the gofpel for their portion, their all, Pfal. cxix. 57. Thou art my portion, Lord. In vain is it expected, that the heart will ever quit its gripe of the world, til 1 it take gripes of Chrift and the promife of the gofpel. Therefore faith is called buying, wherein the party gets as good as he gives, Rev. iii. 18. Matth. xiii. 45. 46. And indeed in the da of the foul's clofing with Chrift, it gives up with all 1 1 6 The Chtr after of the Lofers for Chrift's fake. all things in the world, and takes Chrift for them all, Luke xiv. 26. And to fuch the hundredfold is fecured. . 2. In all their loffes they take God for their party, and yield the things to him, as Job did, chap. i. 21. forecited. They fay as Eli did, 1 Sam. iii. 18. It is the Lord : let him do what feemeth him good. They have a faith of the divine providence with application to themfelves, knowing that nothing can befal them, but as he orders it : they know that he is juft in all his ways, and does them no wrong, whatever wrong may be done them by men : yea that he is good, and punifhes them not as they well deferve. Therefore they fubmit to him, faying as the church, Lam. iii. 22. It is of the Lord's mercies that we are not confumed^ becavfe his compa£wns fail not ; and as Hezekiah, If. xxxix. ult. Good is the word of the Lord which thou haft fpoken* And thus delivering up their comforts to him, he will reftoie them a hundred- fold, as in Job's cafe. 3. They yield up the things into the hand he di- rects, be that what it will. Whether he take away immediately by his own hand, or by the hands of men, right or wrong ; the intimation of his will is fufficient to them, as it was to Job, chap. i. 21. though the devil and his agents were inftrumental in thefe lofTes. They look above fecond caufes, and take their lofs out of the hand of the firft caufe, which employs what fecond caufes he fees meet. If men look not to God in thefe cafes, they cannot expect that he will make up what is net given him. 4. They leave and give up with them, to keep the road of duty in obedience to his command, £Ieb. xi. 25. It is their care to keep their worldly enjoyments as valuable gifts of God, and not to wafte them by rtot or negligence,: but it is their greater care to keep themfelves in the love of God, and in the way of holy obedience. And therefore when th^y cannotdo both together, tjhey quit the former, and cleave to the latter. The Chara&er of the Lofers for ChrifV's fake. 1 1 7 latter. Such lofers God will make up (Heb. xi. 25, 26.), that will rather lofe their fubftance, than a pure confcience *, that will rather fufFer than fin againft him. 5. They feek their reft and comfort in him under all their icffrs, and in the promife of the gofpel, Pfal. xxvii. 10. By an eye of faith they fee a fulnefs in Chrift and the promife j that is fuflicieot to bear up under all they can lofe in a world : they difcern a treafure in heaven, which is not liable to be loft. And in the faith thereof they quit the* worldly com- forts, Heb. x. 34. taking God's promifes in the go- fpel for their heritage, in which they may rejoice in the want of worldly things* Zeph. iii. 12. What makes men hold fuch a greedy gripe of the world, is, that they fee not, how if they lofe it, the want can be made up : but faith loofes that difficulty. 6. They are fubmiflive under their loffes, main- taining their love to an afflicting God, and their efteem of the gofpel under all their lofles, 2 Sam. xr. 25. 26. They will not caft out with God and the gofpel for world's enjoyments, nor think the worfe of him, becaufe he takes back his own, or denies them what he is not obliged to give them. If fuch thoughts rife in their hearts, they will wreftle againft them, mourn over them, condemn themfelves for them, and return to their temper. The contrary difpofition pre- vailing in proud hearts, Satan blows the coal, and oft-times it has a defperate and fearful iflue; as in Ahithophel and others. 7. They will take no finful method to prevent their lofles, nor yet to recover them, or fhift under them. "When life lay at ftake with thofe worthies mentioned Heb. xi. 35. they would not accept deliverance on any finful terms ; when Jcfeph was fold for a Have, he would not buy his freedom with defiling his confcience. That is lofing for Chrift's fake and the gofpel's, and them that fo lofe, Chrift will make up ; when they that go out of God's way into finful ways, which honour not God,. Ii8 The Hundred-fold fecured to the Loftrs. God, but the devil, either for preventing or recover- ing, will find their lofs doubled by thefe means. 8. Laftly, The more that created ftreams are dried p, the more clofely they will feek after the fountain, I Tim. v. 5. It is for this very caufe the Lord tryfts his own people with ,croffes and lofles •, as Abfaloro fet Joab's corn-field on fire, the Lord caufeth a bur- den to be blown off the back of his people, that they may run their race more fpeedily j dries up a dream of comfort in a created perfon or thing, that they may come with greater appetite to the fountain of comfort. II. The next head is to confider the hundred- fold fecured to fuch lofers. This is not a hundred-fold in kind, but a hundred-fold in value. Such is, Firft, The peace and pleafurable reflection on the way of lofing it, 2 Cor. i. 12. When the lofies of untender unholy men leave a fting behind them, in that they find they have loft for their lulls fake ; theirs (hall afford them a pleafure, that their loffes come not that way, but in a cleanly providential way, by the hand of God taking a trial of them, what they can lofe and part with for him. This is a hundred- fold more ; for, 1. This peace is a Chriftian, fpiritual benefit, flowing from the Spirit's leading of a man in the way of God; therefore more valuable than the having of temporal good things, which is a common benefit. He may thus reflect " Had I been left to the fwing of my lulls, I might have fuftained all this lofs by my finfu] hand bringing it on : but O how am I ob- liged to preventing grace r*' 2. Such lofing is a piece of honour that God /puts on his people, 1 Pet. iv. 14. Whatever impof- fibility there is to reconcile this with the world's falfe notions of honour •, according to fcripture and reafon, it is certainly an honour, to have fome considerable thing in the world, and a heart to part with it for Chuft, Heb. xi. And therefore we expect that the greateft The Hundred fold fecured to the Lofers, 119 greateft fufferers for Chrift, will have the richeft in- comes in the other world. Secondly, The cordial fatisfa&ion in the way of part- ing with it. There aie two things meeting here, which make an hundred- fold more to fpring up in the way of fatisfaction. 1. The confederation that Chrift will condefcend to take fuch a token of our love off our hand, Acts, v. 41. ft is an obligement to the lover, that the be- loved party will accept a token of his love ; though by that means he has lefs in hand than his rival, from whom fuch a thing is not taken, he has more in hope. All is the Lord's ; and that he will take any thing off our hand as a token, will be in the eyes of humble fouls a great condefcenfion. 2. The confideration of the Lord's giving a heart to part with it to him. Every ferious foul will value this a hundred times more, than the having of the thing parted with, i_jChron. xxix. 1 4. For the lat- ter is but a common gift, but the former a gift of fpecial grace, PhiL i. 29. And there is far more of the love of God in the one than in the other 5 for it argues fpecial love. Thirdly. Contentment with the low and afflicted lot. All the abundance of the world cannot give contentment : but lofers for Chrifl's fake and the gofpel's have their worldly lofs made up with a gain in fhe frame of their fpirit. A fpirit fuited to one's lot, brought down to the afflicted condition, is a hundred fold more than what is loft. That is a va- luable leflbn, Phil iv. 12. In all things i am inftrnft- ed, both to be full and to be hungry., both to abound and to fuffer need ; to have one's thirft abated, as their drink is dried up ; to have their defires narrow- ed as their enjoyments are, Pfal. xxxvii. 19. This is a hundred- fold ; for, 1. Contentment with a little is more valuable by far, than even contentment with much. For it is more difficult to reach, and fpeako more of the reality and 120 The Hundred-fold fecured to the Lofers. and ftrength of grace, Pfal. xxxvii. 16. It is a good exchange, when what is taken off out comforts, is made up in adding to the contented frame offpirit. 2. The narrowing of the defire of worldly comforts, is better than the enlarging of one's pofleffions and enjoyments. For the former is cutting fhort of our luits, the other food to them. Fourthly, A particular care of Heaven about them for their fupply, i Pet. v. 7. Lofers for Chrift have in all ages been the peculiar objects of Heaven's care and concern, to their upbearing and throughbearing, John xiv. i 8. / will not leave you comfort lefs» And none have been better feen to than the children of providence, who have been as the lilies clothed bet- , ter than Solomon in all his glory, Hence an affli&ed lot of faints has been the time of greater! experiences ; and they have had richeft incomes, when living from hand to mouth, Rom. v. 3. 4. This is a hundred- fold, for, 1. The fuitablenefs of it to their real needs, Matth. vi. 32. They have a promife, Phil. iv. 19. My God Jloall fupply all your need, according to his riches in glory, by Chrift Jefus ; and God, who is their Father, is a good judge of what thefe needs are, and will fee to iuit providential fupplies unto them. He has all in hand, and is able ; he loves them tenderly, and will give them what is good. 2. The feafonablenefs of it. Providential favour- able calls in this cafe are double gifts from the timing of them, as being laid in in a nick of time, when they may be moll ufefui, as in Mordecai's cafe 3. From both thefe they bear an impreffion and character of the divine care and love, fo that though for the matter of them they have very fmall things, yet the image z.nd fuperfcription they bear will make them of much bulk. Thus Efau's countenance was a vaft mercy in Jacob's efieem, Gen. xxxiii. 10. And many a thing, which fome would account a mere trifle, has filled a faint with joy. Qiiefl. The Hundred-fold fecured to the Lofers. lit ®hieft. How can that be ? Anfw, On thefe reafon* able grounds, (i.) The thing's coming as an an- fwer of prayer. A flraitened lot in the world, makes God's children carry even their fmallcr matters to their prayers ; and there are anfwers of prayer in thefe cafes. (2.) Coming as an accomplishment of a pro- mife depended on by faith. The promife comes as low as to the bread and the water. And the fap of a promife is matter of joy, though it were but a drop. Fifthly, A particular allowance of communion with God, and accefs to him in duties, made to thefe lofers ; that as their trials are greater than thofe of others, their fuppoits may be conformable, Cant. i. 7. Tell me, thou iv bom my foul loveth, where thou feedefi, where thou makefl thy flock to refl at noon*, Not that they will get thefe however they carry them- felves, but that the Lord has allowed it them being duly exercifed by their trials, which was fealed in Paul's experience, 2 Cor. xii. 10. I take pleafure in infirmities, in reproaches, in necejfities, in perfec- tions, in diflreffes for Chrifll's fake : for when I am weak, then am 1 Jlrong. This is agreeable to, 1. The goodnefs of God, that where he clofes the door of the creature fafteft on his people, he opens his own the wider; and that they who find the world deafeft to their cries, find him moft ready to anfwer them. 2. To their exigence. The drying up of created ftreams of comfort, makes people more fenfible of their need of the fountain, and to third the more for it. And thofe that are moft pinched with fenfe of need, will readily come beft fpeed at the throne of .grace, Luke i. 53. He hath filled the hungry -with good things, and the rich he hath fent empty away. 3. To the experience of the faints in all ages. Thofe who have had or were to get the greateft trials, were they that had the largeft portion of fpiritual en- joyments failing to their mare. And the greateft 3. L fufFuer* 3 22 The Hundred fold fecured to the Lofers, fufferers 2nd lofers have been the greateft gainers in that refpecl:, as in the cafe of Jacob, Jofeph, he* Now this is a hundred-fold : for, 1. Communion with God is better than the beft things the world can afford ; one of the kiffes of his mouth is preferable to all the treafure the world cafts into one's lap, Pfal. iv. 6. 7. This made con- felTors take joyfully the fpoiling of their goods, and made martyrs joyfully meet death, made Paul and Silas fmg in the prifon, and the three children eafy in the fiery furnace. 2. It is heaven on earth, Rev. ii. 17. To him that cvercomeih will I give to eat of the hidden manna. The faints carried to glory leave all their worldly en- joyments behind them, as Elijah dropt his mantle: and they mifs them not there, getting full, imme- diate, uninterrupted communion with God inftead of all ; more than we mifs the liar-light, when the fun (bines in his meridian brightnefs. And com- munion with God here is a foretafte of heaven. 3. Accefs to God in duties, eafes God's people of a burden of care, getting it caft over on the Lord, whereby they are fuftained under their loffes, Pfal. Iv, 22. Many a time the children of God have gone to duty fore bowed down under divers prelTures, and have come away with the load taken off their fpirics, as in the cafe of Hannah, 1 8am. i. 18. So that what was as a mountain before, becomes like a mole- hill. And it is a hundred-fold better to be iirength- ened from above to go lightly under a burden, than to have it taken off. 4. It makes them find the fweetnefs of the Bible, and fuck the fweet of the promifes, Pfal. cxix. 49. 50. Remember the word unto thy fervant, upon which thou hift caufed me to hope. This is my comfort in my affliction : for thy word hath quickened me. While world's eafe makes the heart fat as greafe, infenfible to the confolarions of the word ; affliction with ac- cefb to God under it, caufes the word reliih with the foul, Of the Burden attending the Hundred-fold. 1 2 J foul, makes a fweetnefs to be felt in thofe parts of the word where it was not felt before. Laftly> The fpiritual good effe&s whereof worldly lofles are the caufes and occafions, being fanctified. Such are elpecially, 1. Weanednefs from the world, Pfal. cxxxi. 2. My foul is even as a weaned child. The Lord's lay- ing gall and wormwood on the breads of the creature, is a blefTed means to wean them therefrom : his fet- ting fire to their neft in the world, moves them to feek their reft in God, Cant. iv. 8. This makes them long to be home, and to be looking heavenward, and mending their pace. 2. Seeking to get their wants made up in Chrift. The world's frowns make them more folicitous for his fmiles ; while worldly comforts are plucked from them, they endeavour the more to fallen their gripes on him, making a bleffed exchange of the world for Chrift, Hab. iii, 17. 1 8-, This makes them many times to fay, " I had perifhed unlefs I had perifhed," being driven to therr fpiritual good by afHi&ions. 3. Laflly, Living by faith, Pfal. xxvii. 13. I had fainted^ unlefs I had believed to fee the goodnefs of the L^rd in the land rf the living. When created dreams are dried up, people mud either fetch in their com- fort from another quarter, or they mud want. For this caufe God fweeps away from his people, many times, their comforts of fenfe, that they may learn to live on the promife by believing. III. I fhall now confider the burden going along with the hundred- fold, with perfecut ions'. & implies three things. - 1. That in the courfe of worldly lodes and trou- bles^ the hundred- fold (hall be made forthcoming to them, Heb. x. 34. Ye — took joyfully the fpoiling of your goods y knowing in yourfelves that ye have in hea- ven a better and an enduring fubjlance. The Lord will not leave his people comfortlefs, while matters, L 2 sire 124 Of the Security for the Hundred- fold. are on a run againft them. But as Satan and an ill world are taking away from them on the one hand, he will be laying in to them on the other. While the world clofeth its doors on them, God will open his to them. 2. That the hundred-fold in this life, doth not fe« cure the receivers, as to woildly eafe thereafter. An end of troubles in this world is not to be expected while they are in it : but though the mower has been •great and long, the clouds will return after the rain; and after one lofs another will come, that a new trial may be taken of the Lord's people. However much they have endured, they muft expect to meet with more. A change of troubles there may be, but there will be no end till the great change come. 3. Lajlly> However, no worldly loffes nor troubles fhall be able to ftop the courfe of the hundred-fold. Let them be never fo weighty, the Lord can let in what will downweigh them all, Hab. iii 17. 18. Al- though the fig-tree jhall not blqfom, Sec. : yet I will re- joice in the Lord, I will joy in the Cod of my fa hat ion. So that let the cloud be never fo thick, the eye of faith may fee how to get through it: for God lays no trial on his people, without allowing them fufficient furniture for bearing it. IV. The fecurity given for the hundred fold to the lofers for Chrift's fake and the gofpel's. Concerning which obferve thefe two things. 1. It is Chrift's own fecurity. He has engaged for it to his people. And, (i.) He is able, for he is the great Truftee of the covenant, in whofe hands all the benefits of the covenant are lodged, to diftri- bute them to poor finners, Matth- xi. 27. (2.) He is faithful, and cannot break his engagement, for he is truth itfelf : and it is impoffible that be ihould fail. 2, It is the fecurity of his word -, he has given his word on it. And that requires faith in us, viz. That The Doftrine applied. I2f That we truft to that fccurity for the hundred* fold, fo {hall it be made forthcoming. I (hall now mut up this fubjecl: with a word of im- provement. Use I. of information. This doctrine lets us fee, 1. That even an afflicting God is a bountiful God, ready to deal bountifully with us, in our moft ftrait- ening circumftances. Whatever he calls you to parr with for him, he is ready to- give you more and bet- ter in its ftead. Think not then that he is a hard mailer. For however fhort by the head he fees meet to hold you, it is your own fault if ye be not gainers. by all worldly lofles and troubles, 2 Chron xxv; 9. 2. Here is the myftery of the fweet peace and joy that martyrs, confellbrs, and others have had in their trials and afflictions, Heb. x. 34. ~ They enjoyed. the hundred -fold. And therefore, they prefeired Chrift's crofs to the world's crown:, they would, not accept of deliverance on finful terms, becaufe fo they would have forfeited the hundred -fold. Whatever trouble without their croiTes and lofTes brought 011 them, the hundred-fold gave them a peaceful calm within. Use II. Labour to manage your lqffes and croifes in a world, fo as you may gain the hundred-fold, And, 1. Learn to fit loofe to the world, and aU, things and perfons in it, that at Chrift's call ye may be rei- dy to part with them, or your comfort in them, Luks ix. 23. Let them hang loofe about you, that on oc- cafion ye may eafily drop them. It is the gluing of our affections to them, that makes it fo hard for us to part with them. 2. Whatever way they are taken from you, or with- held from you, make God himfelf your party, and quit them to him, for his fake and the gofpel's, jof> i. 21. Thus God will be the party-receiver from you, and you may look that he will recompenfe you. L 3 Though 126 The Import of another World than this, Though you have mifmanaged that already, yet there is room to help it, repenting of your unwilling- nefs to part with them, and your not quitting them to him. Let the heart now quit its hankering after them again, for his fake ; and all will be fet right. 3. Truft him in the promife of the hundred-fold; believe that he will make up your lofles accordingly, if not in kind, yet in value : and. affuredly ye fhall not be difappointed, Rom. ix. ult. Whofoever bclieveth »n him, /hall not be ajhamed. 4. Laftly, Seek of him the hundred-fold according to his promife, and wait for jt in the ufe of means. In the leaving worldly enjoyments for him, ye make an exchange, taking Chrift inftead of what you lofe ; now purfue that, that ye may have that comfort from, him, and much more, that ye have loft. I proceed now to the main point I intend ro dif- courfe on from the text, viz, DocT. There is another world than this, a world to come, wherein men will receive their part j or eter- nity. This is an awful fubjecl:, and what we know very little about j yet fo much is revealed concerning it, as God faw ncceflary, though not to fatisfy our cuiiofity, yet for our falvation. In fpeaking to it, I (hall, I. Shew fome things imported in this. II. Confirm the being of another world, a world to come, wherein men fhall receive their part for eternity. III. Effay to give fome view of the other world. IV. Make application of the whole. I. I am to fhew fome things imported in this doc- trine, That there is another world than this, a world to come, wherein men will receive their part for e- teinity. It imports, 1. That •wherein Men receive their Part for Eternity, 127 1. That this world is a place, wherefn men receive their part, only for time. The parts and portions diftributed by divine providence in it, are very dif- ferent ; fome are high, others low 5 fome rich, others poor \ fome healthy, others fickly ; fome in profpe- rity, others in adverfity ; fome fpend their days in pleafure, others never eat with pleafure. But all thefe things are only for a time ; thefe different flates are only to lafl for a certain number of years, which being expired, things ihall be fet on a quite different footing in the other worlds So, (1.) The fmiles, comforts, and advantages of this world that any do enjoy, will in a litrle time have an end. It is a pity, that any fhould value themfelves upon them. They are but the conveniencies they have in the inn, in their way to the other world, and are neither eternal, nor pledges of welfare in eterni- ty, Luke xii. 19 20* 21. (2.) The- afflictions, crofTes, and miferies of this- world, will fhortly have an end too. As the fummer- warmth thereof will not laft, neither will its winter- blafts. Both the faint and the finner will quickly remember them as waters that fail ; the one exchan- ging them in the other world with eternal joys, the other with eternal for rows. 2. That our main concern lies in the world tc* come: for there our eternal Mate is to be fettled, there we are to have our portion for eternity, As is the weight of eternity to time, fo is the world to- come to the prefent world : and as time will be fwal- lowed up in eternity, fo ought our temporal concerns to be engaged in concern about the world to come. It is fearful heedlemiefs to behave otherwife. 3. Men mull pals out of this world into the other world, from out of the world we fee, into the world we fee not : otherwife there could be no receiving our part in it. (i.) We muft all leave this world, and that paf- fage is by death. That is the way of all fleih, FfaiU lxxxi&. 128 The Import of another World than this, lxxxix. 48. What man is he that liveth, and /ball not fee death? Death is our going hence, Pfal. xxxix. ult. And our whole life here is a journey through the world, to the end of which journey we come at death, Eccl. ix. 10. However unwilling men may be to leave the world, no art nor might can alter the ftatute, Heb. ix. 27. It is appointed unto men once ta die, (2.) We are not done, when dead. We do not ceafe to be, when we ceafe to breathe in this world ; neither do we ceafe to acl:, when all bodily motion fails with us. We leave our dead bodies to our friends, for them to lay up in the grave in the lower parts of this earth : but we pafs away from a- mong them, for the foul is the man ; and they can- not keep us ftill, nor can we abide : but dropping the mantle of the body, we fly away. (3.) We enter then into the other world ; as at our birth we are born of our mothers into this world, at our death we are born into the world of fpirits. That world which we now hear of, we will then fee : and that ftate we are now making forward to, we will then arrive at. When we are loft to our friends we leave behind us weeping, we will be found of others before us, and perceived as new incomers into their world. 4. This world itfelf pafTeth away, the other world will abide for ever : the age of the one is but time, that of the other is eternity ; fo the former gives place to the latter. (1.) This world is palling, 1 Cor. vir. 31. 1 John ii. 17. It is long fmce it began, and it will have an end. Its glafs is running, and the laft fand thereof will run out at length : the fun and moon are by the appointment of God to make fo many rounds, and then time comes to an end, and the fabric of this evil world is difTolved. There was a curfe laid on it for man's fin : that deluged it with water once, and in end wili burn it up with ftre. So, [1.] The wherein Men receive their Part for Eternity, 129 [1.] The weary land to the godly will vanifh out of their fight : the wade howling wildernefs, where- in they had many a heavy heart, for their own fins and miieries, and thofe of others, they will fee no more for ever. It is a world that will not mend, but fpurns all means of amendment ; it will be de- ftroyed at length, they looking on and feeing th-e vengeance. [2.] The land whereon the wicked fet their hearts, as the only pleafant land, will fink under their feet, and leave them to drop into the pit of deftruction in the other world. It is the ftage of their wickednefs now : but God will take it down ; it is the fink of fin, but it will be burnt up. And they that took it for their portion, will periih, and their portion with them. (2.) The other world will abide for ever: for there men live eternally, and therefore it muft be eternal. The feat of the blefled was never defiled by mens fin, therefore there will be no palling away of it, even when the vifible heavens mail be diflblved, which afford light and covering to finful man : and the feat of the damned will abide for ever ; for there the ever- lafting fire into which they are condemned, will be kept on j and there is the place of everlafting punifh- ment. So, in a fort, it will be for evermore the world to come, in the fenfe that confervation is a continued creation. Hence, [1.] Entering into the other world, men are at the end of their journey, at their utmoft point : they are no more travellers, but at their home, their everlaft- ing home, Rev. iii. 12. Luke xvi. 26. There is no coming back again into this world, and there is no pafling out of that world into another, for there is none to fucceed to it. [2.] Whatever mens portion in that world is, it is fure ; for it is an abiding world. Mens portion in this world cannot be fure, becaufe the world itfelf is not fo : it is like the foam on the water, which is liable to perifhing, becaufe the water itfelf is (till in motion 2 1 30 The Import of another World than this, &c. motion : but, that world is not liable to paffing away ; happy are they who lay up for themfelves treafures in heaven. 5. Laflly y Men are to receive, each one at lengtti, his part for eternity. What we get now in hand, is but for time : worldly good things are fo, and even the grace given now is the provifion given for our journey through time, and is liable to many changes, if not in itfelf as real inherent grace, yet as to the fenfe thereof as relative grace : but when we come to the other world, we will receive what falls to our lot for all the ages of eternity, Hence, (1.) Mens being is to be continued through eter- nity. God was from eternity, and will be to eter- nity : we had indeed a beginning of our being, but it will have no end. Our being in this world will foon come to an end ; but when we ceafe to be in this world, we will be in the other. T hough the body is mortal, the foul is immortal, and will never ceafe to be. Death will diflblve the union betwixt foul and body : but it will not touch the foul to put an end to it. (2.) Our ftate in the other world, will continue for ever, as it is fixed and determined at death, Eccl. xi. 3. If we die in the favour of God, we will never lofe it : if we die out of it, we will never recover it : for our ftate in the other world will be eternal. Now> if we be wrong, we may yet get right again ; but there, is no mending of our ftate. (3.) Lajity, Our great work now then muft bet to have a happy part fecured for us there. Were it be- lieved, that the moment is abiding us, wherein -we ihall be fet down in an unalterable ftate; there could not be fo little care about it, to have it right. But alas! the din of this world, will not fuffer the report from the other world to take place with us. II. I The Notion of the other World in general, 131 II. I fhall confirm the being of another world, a world to come, wherein men mail receive their part for eternity. And to eftablifh the notion of that world in the general, confider, 1. There is an invifible world a&ually in being, namely, the world of fpirits, dill incl from our vifible world, Heb. i. 2. Col. i. 16. Invifible it is, not in refpecl of the inhabitants thereof, for the faints that are there are in light, and even the rich man in hell is faid to fee Lazarus in Abraham's bofom : but in refpecl: of us who are in this world, it is invifible. This is that other world, into which, we fay, the fouls t)f men do pafs, going out of this world by death. This is the world to come fpoken of in the text, of which heaven the feat of the blefTed is a ..part. For it is evident, that it is in heaven the lofing faints fhall receive eternal life,/ even in the heaven that now is \ and that their heavenly eternal life is not put off till tHe lail day, Phil. i. 23. Luke xxiv. 51. 2 Cor. v. r. The only difficulty is, how that world now in be- ing, can be called the -world to come. To which it is anfwered, that it is fo called in refpecl: of us, who have now no part or place in it, as in this world, but at death are to get it. So that though in itfelf it is come already, yet as to us it is to come. Further, 2. That world will at the end of time be extended, to the comprehending of the new heavens and new earth, which will take place after the conflagration of this world. That there will be a pairing away, an end of this world, appears from 1 John ii. 17, a perifhing of it, Pfal. cii. 25. 26. and that it will be by fire, 2 Pet. iii. 10-; and that God will create new heavens and earth upon the back of that, ver. 13. Ncverthelefs tue, according to his prcmife, look for new heavens, and a new earth, wherein dwelleth right eoufnefs. ' Thefe will be a new world, not belonging to this world, which then will begone, but to the other world, the world to come. And 132 The Being of another World proved. And in refpecl: of this addition, the other world is the world to come, which is not now in being. And fo the world to come will comprehend all, even that fpace which this world now takes up. And thus the now invihble world will be enlarged* like a houfe whofe rooms are enlarged by taking down the parti- tions. 3. In that world there will be a quite new Mate of men and things, 1 John ii. 17. The world pajfeth a~ •way, and the hiji thereof : but he that doth the will of God, abideth for ever. Rev. xxi. 4. God /hall wipe away all tears from their eyes ; and there fhall be no more death) neither forrow, nor crying, ?ieit her fhall there be any more pain : for the former things are pa (fed away. As is the difference betwixt men and their bufmefs on a journey, and when come to their journey's end ; fo will the difference be of the ftate ef men and things then, from what they are now. The other world biings along with it another ftate, and fo conftitutes a change, which is our change by way of eminency, Job xiv. 14. As all the changes we meet with in this world, fall fhort of the change we make when we come out of the belly into the light of this world ; which would give us the greateft furprife, had we the full ufe of reafon then : fo all the changes we are acquainted with now, as from health to ficknefs, or from ficknefs to health, 6r. rauft needs fall fhort of the change that we will un- dergo, entering the other world. Now to evince the being of another world, a world to come, confider, 1. The fcripture exprefsly mentions a world to come. So in our text, and Matth. xii. 32. Whojoever fpeaketh againft the Holy Ghojl, it fhall not be forgiven him, neither in this world, neither in the world to come. Eph. i. 21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but aljo in that which is to come. What doubt then can they entertain of it, The Being of another World proved. 133 it, that believe the fcriptures to be the word of God ? I own, the world to come is fometimes in fcrip- ture ufed for the ftate of the church under the gofpel, as Heb. ii. 5. For unto the angels hath he not put in fubjeclion the world to come, whereof we fpeak But it is not always fo ufed, Eph i. 21. juft cited And where it is fo ufed, it is borrowed from the prophets of the Old Teftament, who fpoke of the gofpel- church under the notion of a new world, If. lxv. 17. to the end. But then it muft alfo be owned, that the pro- phets in fuch paflages had alfo the other world in view, and from thence borrowed their expreffions for the gofpel -church, which (till confirms the being of a world to come. Hence Peter, 2 epift. iii. 13. forecited, proves it from If. lxv. 17. For behold, I create new heavens, and a new earth i and the for- mer fhall not be remembered, nor come into mind. And fuch compound fenfes of paflages are ufual with the prophets, as If. xxvi. 19. Thy dead men fhall live, to* gether with my dead body fhall they arife* Hof. vi. 2. After two days will he revive us, in the third day he will raife us up, and we fball live in his fight. So Rev. vi. 12. to the end, and vii. 9. to the end. 2. The fcripture fo fpeaks of the world we are in, as it fuppofes the being of another. The fcripture ufually calls it, not fimply the world, but this world 9 as Jam. ii. 5. 1 John iii. 17. & iv. 17. this prefent world, 2 Tim. iv. 10. Tit. ii. 12. Now why mould it be called this world, if there were not another world ? and this prefent world, if there were not a world to come ? Yea, this and the other world are ex- prefsly oppofed, Luke xx. 34. 35. Eph. i. 21. ; this time, and the world to come, in the text ; this worlds and eternal life, John xii. 25. All which plainly de- clare, that there is another world than this. 3. There are beings who are not inhabitants of our world •, therefore there is a world invifrble to us, whereof they are inhabitants. The man Chrift was in our world for fome time, but now is no more in 3 M it, 134 The Being sf another World proved. it, John xvii. n. But fomewhere he mufl be, and it is plain he is gone out of this world into the other world to his Father, John xiii. i. There are angels, good and bad, which belong not to our world, as appears from their appearances and actings recorded in fcripture : and the denial of them by the Sadducees is condemned, Acts xxiii. 8. Therefore there is an- other world they belong to. 4. The nature of death and the immortality of the foul evince this point. Death is a going out of this world, PfaL xxxix. ult. Job xiv. 2. John xiii. 1. not in refpect of our bodies, which are laid up in it, but in refpect of our fouls, that then return to God who gave them. There muft then be another world into which they go. Death diflblves the union betwixt the foul and the body, and the body into parts of which it is made up : but it cannot diffolve the foul into parts, which is a fimple fpirit : but being loofed from the body, and leaving this world, there muft be another woild that it is received into. This is plain from" the parable, Luke xvi, where Lazarus dying is faid to be carried into Abraham's bofom, and the rich man being dead and buried is faid to be in hell. 5. It is evident that, in this world, it is generally belt with the wicked, and worft with the godly. Look abroad an4 fee into whofe hands is the wealth, honour, and eafe of this world moftly given? Have not the wicked the greateft (hare of thefe by far? And are not adverfity and various afflictions in this world, in a fpeciai manner the lot of the godly? 1 Cor. xv. .10. Do not many wicked ones profper on unto the end, without any remarkable punifhment before the world ? and many godly go with a bowed down back to the grave, without any remarkable change into profperity ? Now confider withal thejoftice and holinefs of God, his goodnefs, wifdom, and love to his people. And thence you will be obliged to con- clude, that there is another world, a world to come, wheiein all odds mall be made even, wherein it mall be The Being of another World proved. 135 be perfectly well with the righteous, and ill with the wicked. It is inconfiftent with the divine perfec- tions, that it fhould be otherwife. What wife or good governor will heap favours on ill men his ene- mies ; and bear hard on good men his friends, al- ways ? If he do it at a time, it muft be for trial on- ly, but it will not be always fo. 6. Confcience within men bears witnefs to this truth, that there is another world, rewards and pu- nifhments after this life. How many good and wife mea have fuffered death and moil exquifite tor- ments here, in the hope of happinefs in another world ? Heb. xi. How many wicked and ungodly have been under the greatefl tenors, in the view and expectation of mifery there ? Thefe have feized men for crimes the world knew not of, and men who have been in no hazard of punifhment from men. And fo natural to man is this notion of another world, that there are few or no nations on the earth, however barbarous, that have not had it. What is it men are fo afraid of at death, or in the view of death, but the ftate in another world ? 7. Wherefore did God make man ? capable of a happinefs he never reaches in this world. Surely he made him'for his own glory: but how little glory, how much dishonour has he by him here ? Surely God made not man in vain : therefore there is ano» ther world, where God will have his glory of man, and the lovers of God will reach the happinefs they arc capable of. Confider, (1) All men defire immortality, or an eternal being in a happy ftate. This is fo woven into our very nature, that we can never abfolutely put it away from us, but in every ftate of man it has been with him : therefore it is from God the author of nature. Yet it is evident, this cannot be obtained here ; ne- verthelefs it is not in vain, for thatconfifts not with the goodnefs of God, that it mould be fo : therefore there is another world in which it may be fatisfied. M 2 (2.) Where 136 The Being of another World proved. (2.) Where the grace of God has touched the heart, there is framed by the Spirit an earneft defire of the perfect enjoyment and glorifying of God, Rom. viii. 23. 2 Cor. v. 2. Thefe are not to be ob- tained in this world : therefore there is another world in which they fhall ; for it cannot be that God would create fuch an appetite after perfection in his faints never to be fatisfied. The work of grace is carried on in the foul by degrees, through the Spirit: and it cannot be that God will leave his work imperfect. It is not perfected here; therefore there is another world where it will be perfected, where they fhall perfectly enjoy and glorify God. (3.) Where grace reaches not now, men continue till death in a flate of fin, difhonouring God : there* fore there is another world in which God will have his glory of fuch men ; for God cannot fall fhort of his end in making them. Now there is no beginning of a work of grace after death, Eccl. xi. 3. that thefe fhould glorify him actively in a ftate of happinefs there ; therefore they fhall glorify him there pailively in a flate of mifery. (4.) The dignity of our nature as made rational fouls, quite above the beafts that perilh ; akin to the angelical tribe, yea made after God's own image at firft ; muft needs bear us in hand, that as we eonfift of one part not of the nature of the earth, but a fpi- ritual fubftance ; fo we are not to perilh with the earth, but will at length, fmce we are not to fray here, be inhabitants of another world. 8. There are not wanting emblems of another world after this, to teach us it by the eye, as well as by the ear. There was a pure and undented world that Adam was brought into, wherein was paradife, by which heaven is expreffed in fcripture. This quickly went out of fight. And a defiled, finful, miferable world fucceeded, much like what it is now, that lafted long. That old world was deftroyed by the waters of the flood, and a new world fucceeded The Being of another World proved, 137 to it thereafter. An emblem of the deftroying of this by fire, and another world coming in its room. There was the ftate of the world under the law, and the ftate thereof under the gofpel, that was long pro- phefied of under the name of the 'world to come> be- fore it came. And even the conftant revolutions of winter and fummer, night and day, may ferve for memorials of the great change of this world, with another world to come* 9. Lafily, The word cannot be fulfilled, if there be not a world to come v for fure in many parts thereof it is not fully accomplifhed in this world. Now it is more fure than heaven and earth, and muft be com- pletely fulfilled ; and therefore there is a world to come in which it muft be fo, that the veracity of God may be entire. (1.) The promifes of the word are far from being fully accomplifhed in this world : and therefore they who by faith betake themfelves to them for their por- tion, muft not only live in faith, but die in faith, Heb. xi. 13. In this world there is a begun accom- plishment of them ; but certain it is, that God's peo- ple have always vaftly more in hope, than in hand, . 1 Gor. ii. 9. But their faith and hope mould be vain, were there not a world to come. (2.) The threatenings of the word are not fully accomplifhed in this world neither. Many ungodly men live and die in peace, as far as the world can difcern, Job xxi. 13. Pfal. lxxiii. 3. 4. Yet moir. terrible things are denounced againft them in the word; and that they are not accomplifhed in this • world, is an infallible proof that there is another it world in which they fhall. U I 138 ] A Dcfcription of the other World. III. Having evinced the being of another world, a world to come, we fhall now eflay to give fome view of that world. And here we are much in the dark, knowing but very little of the fubjeft ; and therefore it is a very fcanty view we can pretend to give of it. The reafons hereof are, 1. We, are while in this body creatures of fenfe, and much of the knowledge we have arifes from our fenfes : but thither our fenfes cannot reach. We fee, and hear, and feel much of this world lying in wick- ednefs, whereby we are in a capacity to judge there- of : but in refpe& of thefe our fenfes, and all other, that world is as if it were not at all ; fo that thofe who are immerfed in fenfe, void of faith, heed not that world. There are loud fongs of joy and praife among the faints in that world, and howlings a* mong the damned there : but Men we as we will, we can hear neither. There is mining glory in one part of it, and darknefs and mlfery in the other : but neither of them can our eyes perceive. 2. The communication betwixt our world and it, is ftopt beyond the power of men to open it. Men have opened a communication betwixt us and the moft re- mote parts of this world : they have found means to pafs the vaft oceans between them and us, to go to them that dwell in the utmoft parts, and to return and give us defcriptions of their part of the world, and the manner of the inhabitants. But the invi- fible world remains yet the unknown land to us, and will do fo to the end. There is a paffage to it, but not at our will neither ; but there is no pafiage back again to us. All of us have friends and acquaintance there before us, but no more communication betwixt them and us, than others. 3. Though there have been apparitions of inhabi- tants of that world, unto (bme of our world, both of good angels and of faints, Matth. xxvii. 53 and of evil Reafons of our oh/cure Views of the other World. 1 3^ evil angels, Matth. iv. j yet it is obfervable, that thefe were quite extraordinary, and happened but to very few ; that men are very unable to bear the fight even of good angels, or to converfe with them, Dan. viii. 17. 18.; and that the accounts they have brought concerned mens duty, or events to befal in this world, and not to give them defcriptions of the other world whence they came. And if at any time evil fpirits have offered reports of that kind, they cannot be de- pended on, for the devil is a liar, and the father of it, John viii. 44. And apparitions of the dead are very, fufpicious ; and it is like Satan offers in that kind many illufions, as is thought he did in the cafe of the apparition of Samuel, 1 Sam. xxviii. 4. The Lord has made the revelations concerning, the other world, but fparingly in the word, from whence we get our notices of it. There is as much there difcovered about it, as is neceffary for us to know for our falvation. The happinefs of the inha- bitants of one part of it, and the mifery of the other, are in the general, plainly laid before us, to (fir us up to our duty, to fee timely how to be right polled there: but certainly there is a vail drawn over many particulars concerning it, which we will never be able while here to draw by, 1 Kings x. 7 Befides, we are flow of underftanriing what is revealed about it. 5. La/ily, There is indeed a difproportion between our prefent faculties, and the clear and diitincl: no- tions of the other world. As to heaven's happinefs, there is a plain and pointed teftimony, 1 Cor. ii. 9. Eye hath not fen, nor ear heard, neither have entered into the heart of man, the things which Cod hath pre- pared for them that love him. The eye fees many things that the hands cannot reach, the ear hears more than the eye fees ; but the heart conceives more than is either feen or heard, yet cannot reach that. The fame may be faid of the mifery of hell, ir is be- yond our conception. When Paul was caught up to the third heaven, he heard unfteakuble words, which it T4© A Defcription of the other World, it is not lawful [marg. pojfible"] for a man to utter, 2 Cor. xii, 4. An evidence hereof is, that the no- tices given us of the other world, are much in the way of fimilitudes taken from things we are acquaint- ed with, as heaven a glorious city, hell a burning lake. Our Lord gives the reafon, John iii. 12 If I have told you earthly things, and ye believe not, how fhall ye believe if 1 tell you of heavenly things ? So our no- tions of thefe things are like thofe of children of what they never faw, 1 Cor xiii. 11. 12. Wherefore the little I can or will adventure to fay, on that world, (hall be comprifed in a few heads. 1. The parts of the other world. 2. The inhabitants of it. 3. The paffage into it. 4. The ftate of men in it. I. Of the Parts of the other World. That vaft world is, according to the fcripture, di- vided into two, and but two parts, heaven the feat of the bleffed, and hell the feat of the damned. A pur- gatory, or place of a middle ftate between thefe, there is none : for fcripture mentions but two places, into one of which fouls feparated from their bodies do pafs, Luke xvi. 22. 23. And accordingly there are but two ways, the one to life, the other to deftru&ion, Matth. vii. 13. 14. Befides, the fins of believers are fully purged away by the blood of Chrift, and the fcripture knows no other purgative of fin, 1 John i. 7. Heb. x. 14. 17. Unbelievers die in their fins without hope, Prov. xiv. 32. The faints are happy immediately after death, Rev. xiv. 13. Therefore Paul defired to be diflblved, Phil. i. 23. For we know, fays he, that if our earthly houfe of this taber* nacle were dijfolved, we have a building of Cod, an ■bzufe not made with hands, eternal in the heavens, 2 Cor. v. 1. I fhall fpeak a word of thefe two parts. FIPiST, Of Heaven. 141 FIRST, The one part of the other world is Hea- ven, the empyreal heaven, the feat of the bleffed. Concerning .which, under the guidance of fcripture- light, we may confider three things of it as a part of the other world. First, What it is; for that it is can be refufed by none who own the fcripture, and the being of another world. 1. It is a real definite place. I think they refine too much on the fcripture expreffion that deny a local heaven, and confine it to the notion of a irate. Our Lord exprefsly calls it a place, John xiv. 2. In my Father's boufe are many man/tons ; if it were not fo 9 1 would have told you : I go to prepare a place for you. And the body of Chrift is contained in it, A&a iii. 21. and the bodies of fome faints, Enoch and E- lias, are already in it, and the bodies of all the ele£fc (hall be in it; and bodies muft needs be circumscri- bed in a place. It is a definite place, and not every where, where God is. It is not on earth, for earth and heaven are oppofed, Pfal. cxv. 16. Col. iii. i. And betwixt it and hell a gulf is fixed, that it reaches not thither, Luke xvi. 26. And though finite fpirits that are perfect are 'in it, yet it cannot contain God, who is not only omniprefent, but immenfe, 1 Kings viii. 27. therefore it is a place that hath its bounds. Hence, 2. It is a created thing; for it is the throne of God, If. lxvi. 1. his houfe and dwelling, John xiv. 2. therefore is not God, but created by him ; fince whatfoever is, is either the Creator or a creature. The fcripture is expreis, that God made it, Heb. xi. 10. For he looked for a city which hath foundations , whofe builder and maker is God. And whereas it is faid to be not made with hands> 2 Cor. v. 1. Heb ix. 24. that denies it only to be made by men, as houfes here are, and the tabernacle was. Moreover, it was created within the fix days, and therefore is not to be imagined to have been long be- fore 142 A Defer iption of the other World. fore this world, much lefs from everlafting, Exod. XX. 1 1 . No ; but it was created the firft day, and was abfolutely the firft thing that was created, Gen. i. i. Accordingly the inhabitants thereof, the angels, created with it, are faid to have (homed at laying the foundation of the earth, Job xxxviii. 4. 7. Agreeable to all which it is faid to have been prepa- red from the foundation of the world, Matth. xxv. 34. Secondly, Where it is. As to this point, the fituation thereof the fcripture is plain in two things. 1. That it is upward from us who are in this vi- able world. For it is the dwelling of God, and where the man Chrift hath his feat, and that is on high, Pfal. cxiii. 5. Who is like unto the Lord our God, iv ho dwelleth on high ? Hcb. i. 3. When he had by himfelf purged our .fins, fat down on the right hand of the Majefiy on high. Col. iii. 1. If ye then be rifen with Chrifl, feek thofe things which are above, where Chrift fitteth on the right hand of Cod. Chrift coming thence into our world at firft, is faid to come down from it, John iii. 13. *, and at his fecond coming, he will defcend from it, and be met by the faints in the air, 1 ThefT iv. 16. 17. So when he went to if after his refurre£tion, he is faid to have been carried up into it, Luke xxiv. 51. taken up, gone up, a cloud receiving him out of the dif- ciples fight, A&s i. 9. 10. 2. That it is above all the vifible heavens, fun, moon, and ftars. For the heaven which is the feat of the bleiTed, is the fame heaven where the man Chrift is, John xvii. 24. & xiv 3. therefore they are faid to be with Chri/t, Phil. i. 23. with the Lord, I ThefT. iv. 17. But the place where Chrifl is, is a- bove and far above all the vifible heavens, Eph. iv. 10. Therefore it is above them all. Hence the fcripture calls it the third heaven, 2 Cor. xii. 2. It fpeaks of a threefold heaven. (1.) The airy heaven, wherein the clouds are, Gen. vii. 11. and the fowls fly, Gen. i. 20. hence called the clouds of heaven, and the fowls Of Heaven. 143 tf heaven. (2.) The ftarry heaven, where are the fun, moon, and ftars, Gen. i. 14. 16 called there- fore the hoft of heaven , Deut. xvii. 3. (3.) The third heaven above all thefe, which is the feat of the bleffed. Thirdly, What fort of a place it is, as to the qualities thereof. A particular defcription thereof is beyond the reach of mortals, 1 Cor. ii. 9. It is ob« fervable, that Mofes does no more but mention it f Gen. i. and then proceeds to the defcription of the earth and vifible heavens, their parts, and how they were created ; thus drawing a vail over the higheft heavens, not to be removed till we come there. Only fomc general notices of it appear through the vail, in the light of the word, which we mall ob- ferve. It is, 1. A holy places Pfal- xv. 1. the holy of holies, or the holieft of all, Heb. ix. 8. in allufion to the place in the tabernacle and temple fo called. This lower world is the open court as it were, the (tarry heaven the holy place ; but the third heaven the holy of holies, into which Chrift at his afceniion as our High Prieft is entered, Heb. ix. 12. and has opened the entry into it for us alfo, chap, x 19. Here this world lies in wickednefs, there the other world fhines in holinefs. Here is no clean thing, there is no unclean thing, Rev xxi. 27. It is the holy Jerufalem, ver. 10. There is nothing there but what is holy, perfectly holy : even the fpirits of juft men muft be made perfect, ere they enter there ; and for others, they can never breathe the air of that holy land, but are kept without, chap. xxii. 15. 2. A moft lightfome place. It is all light, Col. i. 1 2. The fun in his brightnefs makes this world plea- fant; but then all looks awful and gloomy again in the ni^ht, and there is always night in fome place of it But there is no night, no darknefs there, Rev. xxi. 25. The feat of the blefl^d enjoys an eternal day -, for the light th^ieof is not made by fun and moon 144 and4he earth is my foot/fool. How glorious rauft that throne be, that has fuch a footftool ? 80 glorious that it would abfolutely confound us mortals with its dazzling glory and fplendour, Job xxvi. 9, 4. A mod rich place. We know the riches of far countries, by the rich things brought out of them to our country : now every valuable thing comes from thence, Jam. L 17. Every good gift y and every per* feci gift is from above, and comet h down from the Fa- ther of lights. Every inhabitant there is a king, with a crown on his head, a fceptre in his hand, and royal treafures to fupport his dignity : for heaven is a crown' ing city y whoje merchants are princes , whofe traffickers are the honourable of the earthy to allude to If. xxiii. 8. There the gates are of pearly and the Jlreet of pure gold, Rev. xxi. 21. It is rich in its affording all things within itfelf, ver. J* He that overcomethfhall inherit all things^ and I will be his God> and hejhall be my fsn. 5. A mofl; pleafant place. How can it be other- wife, confidering the light, glory, and riches, that muft needs make it a molt beautiful and lovely place ? therefore it is called paradife, 2 Cor. xii. 4. There a river of pleafures runs, enough to fatisfy all the in- habitants, Of Heaven. 145 habitants, Pfal. xxxvi. 8. ; but no furfeiting, for there arc no dieggy pleafures there. Thefe we mortals can have no diftind notion of; the beft guefs to be made of them is, by the foretaftes of heaven in the joy of the Holy Ghoft, fometimes afforded believers. 6. A mod fpacious place, John xiv. 2. In my Fa- ther's houfe are many manfions. It is (hewn us not only under the notion of a large houfe, but of a coun- try, yea a kingdom. If the airy heaven is more fpa- cious that our earth, which it furrounds, and the ftarry heaven than the airy heaven, what can we think of the third heaven that is above them all? Be- ing a real place, it cannot be immenfe indeed, it i* meafurable ; but we find it is meafured by an angel, not by a man, Rev. xxi. 9. 15. And how can it be otherwife than of a vaft fpace, that is to be the happy abode of all the faints with the angels, containing the bodies of all faints that have been, or fhall be to the end of the world ? 7. Laftly, A place liable to no mock or change. The apoltle intimates to us, that it is a continuing city, Heb. xiii. 14. that will (land when all this world is laid in allies : a city that hath foundations, chap. xi. 10. viz. which fhall never be overturned : a kingdom that cannot be moved, Heb. xii. 28. even when the vifible heavens and earth fhall be fhaken, fo as to be fhaken all afunder. Therefore it is eternal, 2 Cor. v. 1. Inf. 1. Let God's people be put to fuffer for him what they will, they can never be lofers at his hand, Heb. xi. 16. God is not afiamed to be called their Cod : for he hath' prepared for them a city. Suppofe they be turned out of houfe and hold, pinched with cold, hunger, thirft, and nakednefs, loaded with re- proach, fuffer the moft exquiiite torments unto death ; they are not lofers at his hand : he may well put them to all thefe, and yet maintain and fhew his fpecial love to them, having fuch a place provided for them in the other world, where all will be abundant- 3 N Jy 14<5 A Defcription of the other World. ]y made up. And they had need of much here, that are like to have no part there : for have what they will, it is impofiible it can make up their lofs. 2. Lift your eyes, O finners, from off all worldly glory, and flay your purfuit of it: there is a glory of heaven, in the -view of which it would all disappear, like as the ftars do at the rifing of the fun. Alas \ the glory that takes with moft of us, is that which La- ban's fons fo highly efteemed, Gen. xxxi. i. a great ftock, riches, and wealth ; they fee no glory fo at- tractive as that, But if ye are the children of God, the glory of the city above will darken it in your eyes. O fet your eyes and hearts on that glorious city, Heb. xi. 10. The earth, in its moft beautiful fpots is the work of God's hands, but the vifible heavens of his fingers, Pfal. viii. 3. but of the feat of the blefled he is the artift, Heb. xi. 10. Gr. as if the Omnipotent had ufed a peculiar art in making of that. 3. See the neceffity of holinefs, Heb. xii 14. With- out holinefs no man Jhall fee the Lord, Pfal. xv. 1. Lord, ivho fiall abide in thy tabernacle ? -who Jhall dwell in thy holy hill? The unholy may get room in this world, and the chief rooms : but there is no room for them in the other world, but without the gates of heaven in outer darknefs. If there be no holinefs here, there will be no happinefs hereafter j the dogs and fwine come not into that holy place. 4. How inexpreflibly happy fhall they be that get thither ? to enjoy the light there, behold the glory, polTefs the riches, drink of the refined pleafures, walk at liberty in that fpacious place, and enter into hap- pinefs there where there is no change ? The faith of this could not mifs, if lively, to caufe them fing the triumph before the vi&ory. 5. Lafly, What an unfpeakable lofs muft the lofs of heaven be? If there were no more for hell, it might be moft heavy. So great as heaven's happinefs is, fo great will their lofs be, who come (hort of it. SECONDLY, Of Helh 147 SECONDLY, The other part of the other world is Hell, the feat of the damned. Concerning which, confidered as a part of the other world, we fliall, un- der the guidance of fcripture-light, inquire into three thrngs. First, What it is ? That there is a hell as well as a heaven, one who believes the fcripture cannot doubt. As to what it is, we fay, 1. It is a real definite place alfo. There is a local hell, as well as heaven. The fciipture exprefsly calls it a place, A£ts i. 25. — that he> viz. Judas, might go to his own place. And it hath its bounds whereby it is feparated from heaven, Luke xvi. 26. There the fpirits of wicked men feparated from their bodies, are detained as in a prifon, 1 Pet. iii. 19. 20.; and there their bodies being reunited to their fouls at the laft day, will be (hut up, Matth. xxv. 41. 2. Hence it is a created thing alfo, ibid. But when it was created, I cannot fay, no exprefs mention be- ing made of it by Mofes in the hiftory of the creation. Only it is of old > If. xxx. ult. And whereas it is evi- dent that the angels were fallen very early, and, I think, by the firft day of man's creation ; they found it ready for them upon their finning, 2 Pet. ii. 4. This concludes it to have been made within the fix days. Secondly, Where it is? This queftion we can- not pretend to fatisfy, the fcripture not being clear in this point. It is our bufinefs to know how to e- fcape it, rather than to difpute where it is. Two things in the general feem plain about it. 1. That it is without the boundaries of the heaven which is the feat of the bJefTed. Hence it is called outer darknefsy Matth. viii. 12. It is without the gates of the holy city, Rev. xxii. 14. 15. the place of his glorious prefence, as Cain was cait out from his prefence, 2 ThefT. i. 9. 2. That it is down or beneath in refpecT: of heaven, the feat of the blefled j for fo the fcripture Itill fpeaks N 2 of 148 A Defcription of the other World. of it as* below. Capernaum exalted to heaven, was to be brought down to hell, Matth. xi. 23. the fallen angels were cq/i down into it, 2 Pet. ii. 4. The way cf life is above to the wife, fays Solomon, that he may depart from hell beneath, Prov. xv. 24. And fays God, A fire is kindled in my anger, and fhall burn vnto the lowefi hell, Deut. xxxii. 22. Accordingly it is called the depth, Luke viii. 31. the bottomlefs fit, Rev. ix. 1. the motion from which is afcending or coming up, chap. xi. 7. Where it is more particularly, I think, the fcrip- ture doth not clearly fhew. It is certain it is, be where it will. Thirdly, What fort of a place it is, as to the qua- lities thereof ? 1. It is an unholy and unclean place, as much as any place can be fo. There meet together all the dregs of the creation, perfons and things, fin and all the effects thereof with the finners, Rev. xx. 14. 1$. Now there is much of that uncleannefs upon the earth ; but the earth will be purged and purified as length, and all gathered together there. 2. It is a place of horrible darknefs, called there- fore outer darknefs, Matth. viii. 12. Light is fweet : but it is the land of darknefs, as darknefs itfelf : there is the blacknefs of darknefs, Jude 13. chains of dark- nefs, 2 Pet. ii. 4. where I think there is an alluilon to the Egyptian darknefs, Exod. x. 22. 23. and the mif I of darknefs, 2 Pet. ii. 17. No fun, moon, nor ftar light appear there, no candle mines there : and whatever fire is there, it is fcorching heat without light, for thofe who having the light chofe to walk in darknefs. 3. It is a mod difmal and melancholy place, a place of weeping, wailing, and gnajhing of teeth, Luke xiii. 28. Nothing pleafant is to be found there ; no pleafures of the mind, no pleafures of fenfe are there. It is a lake, yet there is not a drop of water in that lake Of Hell. I4£ lake to cool the tongue ; it is a lake of fire and brim- ftone. It is a pit, a bottomlefs pit, What heart can conceive the horror of fuch a place, or what dreary place or dungeon in the world can be a fuf- ficient emblem of it ? 4. It is a place of torment, Luke xvi. 24. ; it is therefore reprefented by Tophet, or the valley of Hinnom, from whence it hath its name in the New Teftament, in which place the idolaters burnt their children in the lire, and beat drums that they might, not hear their fhrieks. There the damned find them- felves gnawn with the worm that never dies, fcorch- ed with the fire that is never quenched. There men pay dear for the pleafures of fin, which they fome- times fwam in, being punifhed from the pretence of: the Lord. 5. It is a fall and firm place, whence there is no 1 efcaping. It is God's prifon-houfe, where be keeps his criminals in chains till the judgement of the great day, 1 Pet. iii. 19. & 2 Pet. ii. 4. There is a gulf fixed that none can pafs, to get out of that place into the feat of the blefled : but when one is once there*, no Height nor, might can obtain liberty any more. 6. Lajily) It is an everlafting place. Whether there may be any change of it by the general confla- - gration, or not, we do not know : but certain it is 3 that if it be, it will be to the worfe, and hell fhall be for ever as well as heaven, for the fire there will be everlafting, Matth. xxv. 41. and the chains of" darknefs there are everlafting, Jude 6. There the worm dieth not, and the fire is not quenched : there- fore the place where they ihall be. or are, is ever? lafting. Inf. 1. God is a juft God, and a moft dreadful hater and avenger of fin, Hab. i. 13. He has given inconteftable evidences of it in this world : but in the.; other world he gives fuch evidence as carries off all doubt of it from the finner. As looking up into keaven the feat of the blelTed, you may fee God's love N 3 to. . 150 A Defcription of the other World. to holinefa ; fo looking down to hell the feat and place of the damned, you may fee what fiery indig- nation he has againft fin. How keen muft that ha- tred of it be in him, who has prepared fueh a place for the punifhment of it ? 2. God may well fuffer finners to pafs unpunifhed and profper for a while, without any the leaft impu- tation on his holinefs and juftice. For he fees the finner's day is coming, the place is prepared where his holinefs and juftice will be fufficiently vindicated. Indeed if there were no other world than this, or no hell in the other world for finners, juftice would ne- ceffarily require that they fhould be punifhed in this life. But fince there is a reckoning with them on the other fide, the accounts may lie dormant while they are here, with fafety of juftice. 3. The pleafures and profits of fin are dear bought, in whatever meafure any do enjoy them, Matth xvr. 26. Fcr what is a man profited, if he /hall gain the whole world, and lofe his own foul? or whatfhalla man give in exchange for his foul ? It is abfolutely impoifible that ever any thing gained here fhould be able to quit the coft of fuch a lodging after death. If one fhould be kept in greateft extremity during this life, heaven would make up all : but if all the ima- ginable pleafures and profits of this world fhould be heaped together upon one, they could never be a fuf- iicient hire for going to fuch a place. 4. Laflly, The mifery of the damned is inexpref- fible, but certainly it is little believed. O what muft the cafe of thofe be, whofe. unholy lives have now lodged them in that unclean place ! How will they taks with the blacknefs of darknefs there ! How can they bear up m that difmal place \ endure the torments there, feeing no way to efcape ! How muft it cut them, to think that the re they muft be for ever ! Yet how unconcerned are we, that we go not into that place of torment ! Thefe are the two parts of the other world, heaven Of the new Heavens and the new Earth. 151 and hell. And between them there is a great gulf frnpaffable fixed, Luke xvi. 26. The nature of it we know not, further than that thereby all paffage be- twixt the two parts of the other world is itopt. Be- twixt this world and the other there is a palTage : but betwixt the parts of the other world there is none, and there never will be any, for it is fixed. So the inhabitants of each part are unalterably feated, that they cannot remove from the one to the other for ever, which makes the happinefs of the one, and the mifery of the other, eternal, Thefe are the prefent parts of the other world. There is another part of it which is future, and will be added thereto after the laft: judgement, viz. the new Heavens and the new Earth, to be made by the omnipotent hand after the general conflagration, If. lxv. 17. Behold^ 1 create new heavens, and a new earth. 2 Pet. iii. 12. 13 — We, according to his pro- mife, look for new heavens, and a new earth, wherein dwelleth right eonfnefs. Rev. xxi. 1. And I/aw a new heaven, and a new earth. Of the nature and ufe of thefe we know very little. Only, I. They will be an appurtenance of heaven the feat of the blefTed, 2 Pet iii 13. As this world now is an appurtenance of hell, as being a world lying in wickednefs ; fo that will be an appurtenance of hea- ven, as an inferior world wherein dwelleth righte- oufnefs. It will be the court of the temple above, having fuch a relation to heaven, as the court of If- rael and the court of the priefts to the temple-huufe, If. lxvi. 22. The new heavens, and the new earth which I will make, Jhall remain before me, Heb. at my face, faith the Lord. So did the court, Exod. xxix. 42. This Jhall be a continual .burnt -offering throughout your generations, at the door of the ta~ bernacle of the congregation, before the Lord : where- J will meet you, to Jpeak there unto thee. 1 Chron. i. 6. And Solomon went up thither to the brafen altar before the Lord, which was at the tabernacle of the congregation, 52 A Defcriptton of the other World. congregation, and offered a thou/and burnt offerings upon it. 2. They will be a very glorious heaven and earth, far more glorious than thofe that now we have. This is intimated by the newnefs of them. The heavens and earth that now are, are like an old garment, Pfal. cii. 26. fullied and rent: but they will be fplendid and beautiful as a new one. The day of their creation is the day of reftoration of all things, viz. into their primitive glory and fplendor, A£ls iii. 21. and that with fuch an advantage, that the for- mer (hall not be remembered, in refpe£t of the fur- pafling glory, If. lxv. 17. 3. They will be pure and incorrupt, Rom. viii. 2 1 . The creature it/elf alfo Jhall be delivered from the bondage of corruption, into the glorious liberty of the children of God. There will be no noifome vapour there, nothing offenfive to the eye, fmell, or ear, or touch •, but all will be grateful to the fenfes of glori- fied bodies, Rev. xxi. 4. 5. There Jhall be no more death, neither forrow, nor crying, neither Jhall there be any more pain : for the former things are pajfed a- •way. And he that fat upon the throne, /aid, Behold, J make all things new. All the effe&s of fin on the creature mall be purged away, and as it were fwept off into the lake of fire, Rev. xx. 14. That earth will be holy ground, in a more ftricl fenfe than the ground of the temple of Jerufalem was \ nothing touching there, that is defiling, and- therefore nothing to purge away there. Compare R.ev. xvi. 16. 19. 4. They will belong to the faints, without any partnerihip of the wicked in them, 2 Pet. Hi, 13. We — look for new heavens, and a new earth, wherein dwelleth righteoufnefs. The wicked's heaven and earth will then be away, confumed with fire, and thofe of the godly fucceed, wherein they can have no part with them. The dominion over the creatures loft by Adam, and purchafed again for the faints by Chrift, is not fully reliored in this life : but it is promifed, and Of the new Heavens and the new Earth. 153 and (hall then be reftored in the other world. Abra* ham had the promife of being heir of the world, Rom. iv. 13. and the meek have the promife of in- heriting the earth, Matth. v. 5. and that alone and in profound peace, Pfal, xxxvii. 9. 10. 11. which hath not its full accompliihment but in the new earth. 5. They will be of ufe for the glory of God, and the delight of the faints. Thefe were the defign and end of the firft heavens and earth, which were made all very good : but that defign of them was ^marred by fin. Therefore, in the reftitution of all things, that defign fhall take, Rom. viii. 20. 21. God will fet them up as monuments of his glory, looking- glafTes of his power, wifdom, and goodnefs. They are fo now, Pfal. xix. 1. but, by reafon of our blind- nefs, the end is not obtained : but then the eyes of the faints (hall be cleared, and the looking-glais brightened j and fo the Creator mall have his glory. And they will ferve for the delight of the faints, If. Ixv. 17. 18. Behold, I create new heavens, and a new earth : and the former /hall not he remembered, nor come into mind. But be you glad and rejoice for ever in that which I create : for behold, I create Jerufa- lem a rejoicing, and her people a joy. God himfelf will be their chief delight, with the glory of the high- eft heavens, but the new heavens and earth wili be their fecondary delight. And none muft think, that upon this there muft be an interruption of their heavenly joy and happi- nefs : for fuppofe them to be fometimes bodily on the new earth, which 2 Pet. iii. 13. feems to favour, it will be but as coming to their country-feat, and they will dill have the glorious prefence of God with them, for the new heavens and earth fhall fiand at his face, If. lxvi. 22. Heb. as the court of the tem- ple did. There will be no with- holding the face of his throne there, as now, Job xxvi. 9. 6. Lajily, They will remain for ever, If. lxvi. 22. That glorious fabric fhall itand for ever : it will ne- ver 154 A Defcription tf the other World. yet wax old, it (hall never be ihaken in the lead, nor taken down. A beginning it will have, but no end. There will be no deluge, nor conflagration of the new heavens and earth. Inf. i. As we go through this world towards the other, there is great need to take heed that we do not miftake our way, taking the way to hell inftead of the way to heaven. For where-ever our way lands us, there we are fixed. If oae inftead of going to one city, fhould miftake his way and go to another, he feeing his miftake might go out of the wrong way to the right one, and fo retrieve his error: but when one is once landed in hell, there is no retrieving of that miftake, there is no getting over the gulf betwixt it and heaven. 2. The unhinging of the creation will be reme- died, and the abufed creatures will be delivered and reftored to their primitive end. Ungodly men abufe thefe vifible heavens and earth to the diilionour of God and fervice of their lufts ; whereby the creation groans under them. But God will put an end to that, deftroying this abufed and polluted fabric, and rear up a new one, where no abufe can have place for ever, but God (hall be glorified. 3. They make more hafte than good fpeed, that fet their hearts on this earth to inherit it. For what- ever fpeed they come therein, their inheritance will be burnt up, it will not laft : the earth that will laft, where one may make a fure purchafe, belongs to the world to come, and particularly to heaven, and will be the inheritance of the faints only, Pfal. xxxvii. 9. For evil doers Jhall be cut off : but thofe that wait up' en the Lord, they Jhall inherit the earth. Therefore it is undoubtedly better to wait for our part by faiths than to prefs for it in hand here. 4. God's people have no reafon to grudge and be uneafy, however fmall a portion they have of this earth ; nor yet to defpond on the view of the wicked - fiefs done upon it. For there is a new heaven and earth Of the Inhabit ants of the other World, r i$$ earth coming more glorious than this, in which they fliall not be hampered, but enjoy it all with all free- dom as the lords of it. And there fhall be no fin nor diforder in it, no injuftice or oppreffion, no ill neigh- bourhood ; nothing but righteoufnefs dwelling there. 5. Lajlly, Hell will be a clofe prifon, there will be no getting out of it for ever. There is an impaffable gulf betwixt heaven and it ; the new heavens and earth will be an appurtenance of heaven *, and therefore the prifoners there can no more get out to the new earth, than to the higheft heaven. Nay, neither de- vils nor men will be able to come from thence to fet a foot upon that earth, however they range through this. So lofing heaven, they will lofe the earth too. Thus far of the parts of the other world. II. Of the Inhabitants of the other World. We have feen the parts of the other world, let us now confider the inhabitants of thefe parts. And, FIRST, The inhabitants of the upper part, viz. heaven. Thefe are, 1. God himfelf, the Father, Son, and Holy Ghofl, Matth. vi. 9. God is every where prefent, and im- mense : but there he is as a King in his palace, on his throne. There he manifefts his glory, in a man- ner inconceivable to us mortals : and by his glorious prefence makes the happinefs of the creatures, who being there fee his face. How glorious is a palace wtien the king is in it with his court I In heaven the great King of the world keeps his court. 2. The man Chrift. He was fometime an inha- bitant of our world, and when he was in it had not where to lay his head : now he is there, and will be there to the end of the world, Acls iii. 21. fitting on the right hand of God, as the heir of all things. And there he will be for evermore, 1 ThefT. iv. 17. He is there in inconceivable glory, even of his blefT- ed body, Phil. iii. 21. In his transfiguration on earth, I $6 A V Defer iption of the other World* earth, his face did Jhine as the fun, and his raiment was ivhite as the light> Matth.. xvii. 2. How glori- oufly muft it then fhine in heaven ! 3. The holy angels, Matth. xxiv. 36. Thefe are glorious creatures, natives of the place, pure fpirits that never finned, waiting about the throne, ready to execute the commands of God and Chrift their head. They are of a nature fuperior to man ; but full they are of love and good will to us, witnefs their fong, Luke ii. 14,. at our Saviour's birth; and our nature is exalted above theirs in Chrift, fo that they are miniftering fpirits to the heirs of falvation, Heb. i. vlt. Their number we know not, but there muft needs be vail: numbers of them, confidering the fcrip- ture-account, Dan vii. 10. even fuch as i* innume- rable to us in this ftate, Heb. xii. 22. See Matth. xxvi 53. 4. Lafily, The fouls of all departed faints are there, now perfected, Heb. xii. 23. There are the bleffed fouls of all the holy patriarchs, prophets, and apoftles, and of all the godly that have been in the world fince the beginning : thither all the godly that now are in the world, yea and all that (hall be to the end of the world, fhall certainly go and dwell for ever. Enoch and Elias are there foul and body; and fo {hall all the faints be after the laft judgement, fhining in glo- ry, as the ftars of the firmament. SECONDLY, The inhabitants of the lower part of the other world, viz. hell. Thefe are, 1. The devil and his angels, Matth. xxv. 41. all of them with their prince, called the prince of the de* viis, chap xii. 24. fallen angels, 2 Pet. ii. 4. Thefe are mod wicked and unclean fpirits, enemies to God and Chrift, Matth, xiii. 39. 2 Cor. vi. 15. and to mankind, therefore called Satan or an adverfary ; fubtil as a ferpent and mifchievous, falfe and decei- ving, malicious and cruel, murderers and roaring lions, defperate without hope for ever. The num- ber of them is without queftion vaft, a legion of them being Of the Inhabitants of the other World* 157 being in one man, Luke viii. 30. They are not fo fixed to their eternal abode as yet, but that this world is full of them, fo as no man wants a tempter carrying his hell about with him ; but they will be fixed at length in their place, which they themfelves are furc of, Luke viii. 31. Jam. ii. 19. 2. The fouls of the wicked departed, Luke xvi. 23. There is their habitation as of prifoners in a pit, 1 Pet. in. 19. Thefe alfo are wicked fpirits, having been by death driven away in their wickednefs 5 and now abfolucely defperate, without the lead gleam of hope; from which mull: needs ilTue their arriving there at a height of wickednefs agreeable to their ftate. Their number alfo is vaft, being all that have lived and died in their natural ftate from the begin- ning of the world, and will be increafed with all that Shall fo live and die to the end. Inf. 1. Heaven's happinefs mud needs be unspeak- able, in refpect of the fociety there. The faints go- ing thither mail no more be in a lonely condition, but have the pleafant fociety of other faints perfected, holy angels, the man Chrift, and God himfelf. The fociety of faints here is very comfortable, how much more the general aflembly of them in heaven ? There are the angels* the courtiers of the great King burning with love to God, and warm love to the faints. Yea there is the tabernaeleof God with men, Rev. x&i. 3. 2. Hell's horror mud be unfpeakable alfo, in re- gard of the fociety there. The appearance of one, evil Spirit now ftrikes the children of men with ter- ror : but who can conceive the horror of being caft. into one prifon, with the damned crew, to hear trie, hiding of thefe Serpents, the roarings of thefe devour- ing lions, the weeping, wailing, and gnafiiing of teeth of the wicked funk in defpair ? and that for ever ! 3. The two parties now wearied of one another, will be fairly parted in the other world, never to come together again. The godly 'are weary of the 3 Q Society 158 A Defer iption of the other World. fociety of the wicked. The pfalmift finds himfelf as dwelling in Mefech and Kedar, Pfal. cxx. 5. among /ions, among them that are fet on fire \ even the Jons of men, ivhofe teeth are /pears and arrows, and their tongue a fharp /word, Pfal. lvii. 4. ; and therefore wifhes for wings to flee away from them, Pfal. lv. 6. that I had wings like a dove ! for then would IJly away, and be at reft. Death will give thefe wings to them, that will carry them away quite from among them. Jeremiah defired a lodge in the wildernefs, that he might leave his people : but now he has got a lodging in heaven, where he can no more be uneafy from them, Jer. ix. 2. The wicked are weary of the fociety of the godly : they defire it not, they are hampered with it, it is a burden to them. They will be quit of it in the o- ther world, where they will fee their faces no more, but afar off in Abraham's bofom, and at the laft day in the air on Chrift's right hand. The unpaffable gulf will be between them and them there for ever. 4. True lovers of the faints and holy fociety will be fatisfied at length : and the lovers of the company of the ungodly will get their hearts fill of it. There is great ftrefs laid upon our love of the godly for their godlinefs, Chriftians for Chrift's fake, i John iii. 14. We know that we have pajfed from death unto life, be- caufe we love the brethren* Such will never get enough of their fociety here ; but there they (hall be led into an unmixed fociety of faints, where is not one wicked perfon, not one finner : and herewith they mould now comfort themfelves, while they dwell in the tents of Kedar. There is great ftrefs alfo laid on the love of ill company, Prov. xiii. 20. — but a companion of fools /hall be deflroyed. Such will get a fill of it, when they come to the other world, to the fociety wherein is not one gracious perfon; when they fhall be bundled together in puniihment with thofe, with whom they have been bundled together in fin, Matth. xiii. 30. 5. Laftly, Of the Paffage into the other World. 159 5. Lafliy, As ye would chufe your habitation in. the other world, chufe your way now ; tor it is im- poilible that one way can lead to both. The way o£ faith and holinefs leads to heaven, the way of unbe- lief, unholinefs and licentioufnefs leads to hell, Matth. vii. 13. 14. Enter ye in at the fi 'rait gate ■, &c. Do not think ye can enter into life by the broad gate 5 for without holinefs ko man J> bail fee the Lord, Heb. xii. 14. Ye will join yourfelves to thofe now, with whom ye will be joined for ever ; therefore fays the apoftle to the believing Hebrews, Ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerufalem, and to an innumerable company of angels, &c. Heb. xii. 22. 23. 24. and fays Solomon, He that walketh with wife men floall be wife : but a companion ofjoolsfballbedejlroyed, Prov. xiii. 20. III. Of the Pajfage into the other World. As to the paffage of unbodied fpirits, to wit, angels good or bad, who fometimes are here, and depart again into the other world, we inquire not about it. But the paffage into the other world for us mortals, is what we are concerned to know. Paul had a paf- fage into it extraordinary for a vifit ; how that was, in or out of the body, he himfelf could not tell. It is for habitation, the paffage into it, for our lading abode, that concerns us. It is twofold. Firfiy One extraordinary, by a tranflation foul and body into it. There have been three unqueftionable inftances of it, viz, of Enoch before the law, Gen. v. 24. Heb. xi. 5. of Elijah carried up by a whirl- wind into heaven, 2 Kings ii. 1 1. under the law ; and of Chrift himfelf, who is faid to have been taken up, A£ts i. 9. But thefe were altogether extraor- dinary. Secondly, The ordinary paffage is by death, whe- ther into the upper or lower part of the other world, as appears from the parable of the rich man and La- O 2 zarus, 160 A Defcription of the ether World, zarus, Luke xvi. Hence death is called a going hence> Pfal. xxxix. nit. a departing* Luke ii, 29. viz. out of this world, John xiiif 1. Death diftblving the union betwixt the foul and the body, the foul, like a bird on the opening of the cage, gets away, and goes into the other world, departing either into heaven or hell, 2 Cor. v. 1, Phil. i. 23. Luke xvi 22. 23. Of this paffage we know little, and can only fay thefe few things. 1. It is a quick pafTage, by which the foul is foon wafted over and landed on the other fide. What* ever be the diftanee betwixt us and either part of the other world, as it is certain it is a raft diftanee be« twixt us and the higheft heavens, yet the departed foul foon paifes it over, and is in its place there, as appears from Chrift's faying to the penitent thief, Luke xxiii, 43. To-day jhalt thou be with me in pa- radife\ where the journey was not begun till three o J clock afternoon, ver. 44. 46. but accomplifhed that day. And there is no queftion, but it is much the fame to the other part, which is the lower part of the other world. 2. The palTengers are not left alone in it : but as at our coming forth of the womb into this world, there are fome people of this world ready to receive us, and difpofe of us ; fo at our going out of this world into the other, there are fome of that world to receive us, and attend us. So that however unknown the road is to us, we will not be alone in it. And, 17?, As to the fouls of the godly paffing into hea- ven, it is clear that it is fo with them ; and that, (1.) The Lord Jefus himfelf is with them. Tbe general promife fec^ures this, Heb. xiii. 5. J will ne- ver leave thee, nor forfake thee, David was confi- dent of it, Pfal. xxiii. 4. Tea, though I walk through the valley of the fhadow of death, J will fear no evil: for thou art with me, thy rod and thy jl a ff they com- fort tne. This was typified by the ark's going before the people into Jordan, and flaying there till they were Of the Pajfage into the other World. 161 were all got fafe over. At the birth of the gracious foul into the other world, the Lord Jefus himfelf is the party that receives it, Acls vii. 59. (2.) That good angels are with them for their con- voy. They attend them in their life, doing them many good offices unperceived, having a charge over them, Pfal. xci. 11. He Jhall give his angels charge over thee, to keep thee in all thy ways. And can on« imagine that they will be wanting to them on fuch a non-fuch occafion ? If they are to keep them m all their ways, furely they will not leave them alone in that way betwixt the two worlds. They are mini- ftering fpirits to the apparent heirs of falvation^ Keb. i. ult. Surely thefe heirs will not want iheir mini- ftration, when they are to enter to their inheritance. They will carry them to heaven, Luke xvi. 22. And this may ferve to account for the quicknefs of their paffage, being carried by angels, who for their fpeedy motion arc faid to fly, If. vi. 2. 6. Dan. ix... 21. Compare Pfal. civ. 4, Ezek. i. 14. 2dly t As to the fouls of the wicked palling into hell, that matter is not fo very clear. The fcripture fpeaks not of the rich glutton's attendants into his place in the other world, Luke xvi. 22. 23. plainly intimating, that no comfortable or honourable atten- dance is for them. But yet it gives hints of their- attendance by ill angels or devils, Job xxxiii. 22. and is pofitive that they are diiven away, Prov. xiv* 32. And how can it be imagined, but the roaring- lion, who is flill going about feeking whom he may devour, will be ready to receive the prey when.it. ia, coming to his mouth ? 3. It will be a ftrange and furprifing pai&ge. Row ftrange will it be to the foul to find itfelf in a moment unbodied, that its body lies dropt in fueh a p]ace 3 and it has no more communication with it ! There will be furprifes of wonder, at the fudden change in. itfelf, and at the objects about it which it never faw before. The godly foul will bt furprifed with, o 3 j°y> ic?2 A Defcriptiort of the other Wbr$* joy, in the happy change, the bleffed attendants;, and the wicked with horror at the unhappy change* and the frightful fociety it now enters into. 4. Lajtly, A paffage where there is no repafling. It is without coming back till the great day. The godly would not, and the wicked fhall not be able to return. It is a paffage we have no aecefs to make trial of, but once entering upon it go forward for good and all, Heb. ix. 27. Now when the foul is paffed and gone into the other world, the body ftill remains in this, being laid up in the grave until the laft day. But there it lies dead and movelefs, having no more portion in what is done under the fun. But the body alfo muft paf& into the other world, and all mankind (hall be inha- bitants "of that world at length in their bodies, a& well as their fouls. Of this we may note thefe few things. 1. The time appointed for it is the laft day. Then and not till then fhall the bodies of men be tranfport- ed thither, Matth, xxv. uit. They muft fleep in the duft, till the end of this world, Job xiv. 12. and then be removed into the other world, for eternal in- habitants, not to. remove any more. 2. Then fhall they be raifed up out of their graves for that paffage, their fouls being reunited to their bodies : fo fhall they awake out of their long fleep* Dan. xii. 2. Chrift will come again to judgement, and the trumpet fhall found, at which all the dead {hall arife, their fouls being by his mighty power re- turned into and united again to their bodies, John v. 28. 29. Then they rife to take their laft farewell of this prefent world. 3. They fhall be gathered, together by the miniftry of angels into two companies, the one to pafs into the upper part, the other into the lower part of the other world, Mark xiii, 27. Match, xiii, 40. 41. Thus every grave fhall be emptied then, no phce in the earth 01 fea. fhall hold, back any of its dead, llev* Of the Pajfage inU the other World. 163: xx. 13. and being brought forth, none of them (hall be loft by the way unto the place where the judge- ment will be, all fhall be brought thither, Rom. xiv. 10. good and bad, from all corners of the earth and fea. 4. The fair company of Chrift's fheep fhall be caught up from this curfed earth, never to fet a foot on it more, into the clouds, and there in the air be fet on Chrift's right hand, 1 ThefE iv. 17. Thus they are fo far in their way to the other world. And the reprobate goats fhall be left ftanding on their own earth, upon Chrift's left hand, Matth. xxiv. 40. the nearer perhaps to their part of the other world. And this will be the laft ftation that ever they will have upon it. 5. Chrift will, by a fentence from the throne, ad- judge the righteous unto the upper part of the other world, after due cognifance taken of their cafe, Matth. xxv. 34. Then f had the King fay unto them on his right hand, Come, ye blejfed of my Father y inherit the kingdom prepared for you from the foundation of the world. And by a fentence from the fame he will adjudge the wicked unto the lower part of it, ven 41 • Then fhall he fay a If unto them on the left handy Depart from me, ye curfed, into everlajiing Jire, prepared for the devil and his angels. So there is no more ufe for this world, but faints and finners muft leave it now, having got their route for the other world. 6« Laflly, Immediately the wicked pafs away into hell in one company together, there to receive eter- nal punifhment; and then the godly having feeu them turn their backs and go away, do go off into heaven with Chrift,. And then comes the general conflagration, fucceeded with the creation of the new- heavens and earth. Inf. 1. Death is a. matter of the higher! importance to all, as being the paflage into the other world. As none of us can mils to die* fo none oi us can mifs to pais 164 A Defcription of the other World. pafs out of this world into the other. Ah I why then are we fo unmindful of it ? why do we not fet ourfelves more to prepare for it? Why are we fo much concerned for this world that we muft leave, and fo little for that world we muft depart to ? Pafs we muft, but cannot return : what is but once to be done, had need to be well done. 2. Though dying is in itfelf an awful thing, yet to the godly it is moft fafe and comfortable. - They have a happy lodging on the other fide, and they will get a joyful convoy thither. To look into the waters is frightful ; bur they have a firm ground to the believer, and they are not fo deep as they look to be. ft is an awful thought, to think of that moment wherein the foul drops the body, and pafles unto the other world : but Chrift is ready to receive the belie- ver's foul, and the angels to welcome and attend it into their world of blifs. 3. Death, however dreadful it is in itfelf, is for more dreadful in its confequences to the ungodly. Were there no more for them but to die, and fo to be done, or ceafe to be, it would be more tolerable. But the horrible place they pafs into in the other world, the frightful ftate abiding them there, is fearful beyond expreffion. What moment they are expiring, they are waited for of the deftroyers, t© be driven away in their wickednefs. 4. Laftly, All of us have certainly greater intereft and concern in the other world, than in this. For here we are but pafTengers, there we will be eternal inhabitants. And not only is the greateft concern for our fouls there, but even for our bodies too. IV. Of the State of Men in the other World. I proceed now to the laft head I propofed to con- fider, namely, The ftate of niim in the other world. And in handling of this weighty fubjetl, two things muft be hiquiied into. I. The Of the State of Men in the other World 165 1. The ftate of feparate fouls in the other world. 2. The ftate of foul and body reunited. Of both which in order. I. Of the State of feparate Souls in the tther World* The ftate of feparate fouls commences at death, whereby the feparation is made, and continues until the reftrrection, when the foul and body are reuni- ted. Which ftate therefore can have no place, where death has not place, as in thofe whom Chriit coming again will find alive on the earth. For clearing of this branch, we (hall, 1. Inquire into the ftate of feparate fouls in the Other world in general. 2. Confider the different ftates of feparate fouls in the different parts of that world. I. We fliall inquire into the ftate of feparate fouls in the other world in general. And, 1. They are in a ftate of activity, and not afleep, without life, fenfe, underftanding, and action, as fome profane men would have it. That is the ftate of the body indeed after death, but not of the foul, which is of a fpiritual and active nature. The fepa- rate fouls of the faints are not afleep, but with the Lord, 2 Cor. v. 8. Phil. i. 23. whereby the fcrip- ture expreffeth a ftate of happinefs, 1 ThefT. iv. 17. Neither are the feparate fouls of the ungodly afleep, as is evident from the cafe of the rich man in hell, Luke xvi. 23. 24. 25. 2. They are totally and finally removed from the bufinefs of this world, Eccl. ix. 6. Whatever their activity be, they a£t no more in thofe things that are the affairs of this life. Death puts an end to all that with them, Pfal. cxlvi. 4. and therefore they are faid to reft from their labours, being freed from the bufinefs and troubles of this life. Accordingly, whatever they poflefTed while here in life, their in- tereft 1 66 A Defffiption of the other World. tereft therein is expired, Luke xii. 20. However careful and bufy they have been in thefe, death putt a final flop thereto in a moment. 3. Their activity is wholly intelle&ual and fpiri- tual, as that of the angels good or bad, Maith xxii. 30. They are then diverted ©f their bodies, and fo can ufe them no more than if they had no manner of concern in them. The body furnifhes all men with bufinefs, what to eat and drink, wherewith to be clothed, where to lodge, how to provide for them- felves and families : and this is the whole bufinefs of many. But in the other world all that is fcored off. Only the fpiritual faculties, of underftanding, con- ference, will, and memory, laft; and thofe will af- ford them employment and continual action, Luke xvi. 25. . 4. Their knowledge is exceedingly enlarged, their faculties are cleared beyond what they were in this life, either to their happinefs or mifery. The clay body being fallen down from about the foul, it will fee far more clearly than before. The mift that arofe from this vain world unto them, will then be fcatter- cd. The other world they only heard of before, they will then fee, and know the truth of what was re- ported from the word, by their own experience. Whatever be the ignorance prevailing in this world, there is none there but will know at another rate than now, what God, Chrift, fin, Of the State of Separate Souls in Hell. iyr £. Laftly, They have the fearful expectation of the additional mifery waiting them at the laft day. It feems to be pretty plain, that the damned are not quite fo miferable now, as they will be after the re- surrection and laft judgement for ever. For, i/r, This maybe gathered from fcripture-teftimony. The rich man in the parable, Luke xvi. was afraid of further torments, ver. 28* The devils are caft down to hell, 2 Pet. ii. 4. ; but there they are refer- ved unto judgement* as malefactors referved in prifon till the day of execution : and they are in expectation of a time of further torment, Matth. viii. 29. and tremble in view of it, Jam. ii. 19. And at the laft day, reprobate men muft depart with them into the fame fiery torments, Matth. xxv. 41. and confe- quently into greater than they now have. 2dly, It appears from the nature of the thing. For whereas their bodies are now at eafe in the grave, they alfo muft then be tormented. So they muffc needs be in fearful expectation of the founding of the laft trumpet, the refurrection of their bodies, their flation at the Judge's left hand, and the dreadful final fentence, and the execution thereof. So the differ- ence feems to be betwixt their prefent and future ftate, as betwixt malefactors in chains in the dungeon, and their being led fox r th to execution. The reafons hereof are, (1.) At the end of the world, there is to be a ge^ neral judgement, wherein they are to receive their final fentence : and there muft be fomething referved to be the effect thereof, that was not before. Then wrath comes on to the uttermoft, as being the time of the laft pouring our of the indignation, appearing in the general conflagration, and fweeping away ali fin and effects of fin from all other quarters, into hell with the damned themfelves, Rev. xx. 14 So that thefe things now fcattered through the creation, will be gathered together, and lodged in and with them. (2.) The cup of the fin of the damned may be yet P 2 a- 172 A Defcriptisn of the other World. a-filling up, a-filling up to the laft day. I mean not this as to their peifonal finning in hell, but as to their current guilt in this world, when they are away out of it, for which they muft then anfwer : for a man's (in may be living and active, when he is dead and gone ; as the obfervation of all ages teftifies, feeing the world much the worfe of fome that are dead and away out of it. Is not Adam's fin, which has run more than five thoufand years in the world already, running ftill and infecting his pofterity, and will to the world's end ? for which he needed a pardon, and has no doubt got it. It is a certain truth, that rational agents are ac- countable for the native confequences of their actions, Exod. xxi. 33. 34. And it is as certain, that there may be a train of mifchievous confequences following mens fin in the world after they are departed : and can one imagine that wicked men mall not be made to anfwer for thefe? Should one lay a train for blow- ing up a houfe, which yet fhould not work till he were got many miles off; or one give poifon to ano- ther, which yet fhould not kill till fome years after ; would not fuch be held murderers, and punifhed ac- cordingly ? No doubt of it. So is rhe cafe here. There are four cafes particularly among others, wherein mens guilt may be increased after they are dead, and their accounts enlarged againft the great day. [1.] Their being authors of any evil, fprings of mifchief, as Jeroboam was, 2 Kings xvii. 22. 23. Inventers of evil things are branded with ignominy by the Spirit of God, however they may pride them- felves therein. Such are contrivers and makers of wicked laws, whereby multitudes are driven to fin ; introducers of ill cuftoms into nations, congregations, or families, whereby a courfe of fin is fet a-going, and the older it grows gathers the more ftrength, and may laft many generations, perhaps to the end of time. Of the State ef Separate Smds In He it. 173 time. But all the fin and mifery following on fuch actions, will be chargeable on the author, [2.] The cafe of injuilice, whether by dealings cheating, oppreflion, or defrauding any manner of way, where reftitution is not made, efpecially where men leave fuch ill-gotten goods to theirs after them. For this is acontinued ftreamof injuftice runningfrom time to time, for right can never rife from wrong in the fight of God. And the lofs and mifery thereby coming to the children and friends of the injured from generation to generation, is Mill chargeable on the unjuft man, till reftitution is made, Job xx. 9. 10. This may accotint for apparitions of perfons de- parted, ordering reftitution. [3.] The cafe of companionfhip in fin, fuch as is the cafe of drunkards, unclean perfons, and all foci al finners, who ruin others together with themfelves ; for at their door the ruin of their companions in (in- muft lie, if they be ruined. Therefore the rich man in hell wiihed his five brethren might get repentance,, Luke xvi. 27 28. knowing that while they did not' repent, he was chargeable with their ruin \ and that would increafe his torment, if he ihould have the blood of their fouls to anfwer for too, at the laft day, Matth. xiii. 30. for in burning bundles-, each ftick makes the other burn the more keenly. [4.] Laftfyy The cafe of ill example, IVLatth* xviii. 7. They who in words, actions, or behaviour, i>r an ill copy toothers, they will not readily in arm- ful world mifs fome to write after them,... following their criminal example. But the more followers they get, the greater will be their guilt ; and the longer fchey are followed, the longer will their accounts ruir> on, even as long as they are followed, though dead and gone. And it is often feen y that the ill example of parents efpecially runs in a. train of fin from gene.- ration to generation. Thus it is evident, that the cup of the fin o^ the- damned may be increafing or filling up after death ;■• P 3/ ~ aiufc 1 74 A Defcription of the other World. and if fo, their torment will be increafed accordingly againft the day of final reckoning. And they may know their fin to be ftill going on in the world, while it is not in their power to ftop its courfe ; and therefore they cannot mifs fearful expectations of ad- ditional miferyagainft the laft day. Thus far of the ftate of feparate fouls in the other world. II. Of the State of Soul and Body reunited, in the other World. Having fpoken of the ftate of feparate fouls in the other world, we come now to inquire into the ftate of foul and body reunited. And for clearing of this alfo, we (hall, i. Inquire into the ftate of reunited fouls and bodies in general. 2. Confider the different ftates of reunited fouls and bodies, in the other world. I. We are to inquire into the ftate of reunited fouls and bodies, or whole men, in the. other world, in general. This ftate takes place after the refurrec- tion, general judgement, conflagration, and depar- ture of the righteous and wicked, each into the re- fpeclive places of their eternal abode in the other world, and continues for ever. And we may view it in the following particulars. I. They fhall be in a ftate of living for ever and ever. As feparate fouls do not fleep, from death tilt the refurrecliion > fo the foul and body then reunited fhall never be dillolved again : fo the whole man fhall be in life for ever from the moment of the refun ec- tion j there will be no graves in the other world, but the great one, hell, where all the wicked will be to- gether buried alive. That the faints in heaven will ever live, is evident. That the damned in hell will be eternally alive too, appears from that their punifh- ment of fenfe theie will be without end^ Match, xxv. Of the State of Soul and Body reunitedi 175 tilt, with ver. 41. Pxev. xx. 10. It is true, the ftate of the damned is called a ftate of death, and eternal deftruction : but it is fo called only in oppofition to a happy life and ftate of falvation. Their life will be a death ; they will be ever dying, but never die out ; otherwife their pain of fenfe could not be eternal, So it is in the other world, where we are to live indeed, to live without dying. 2. We will live there in the fame bodies we live , in here* The very term re fur region implies this. If they were other bodies that were to be made for us, that would be a creation, but not a refurrec~b'on of the body It is this mortal, this vile body, that will be raifed for us to live in there, 1 Cor. xv. 53. Phil. iii. 21. Befide?, it is inconfiltent with the di- vine equity, that the bodies of the faints, the temples of his Spirit, that were employed in his fervice, fhould be left in the dull:, and other bodies glorified j and that the bodies that finned mould lie at eafe, and other*, bodies fuffer in helL And furely it is as eafy for Omnipotence to raife the old body, as create a new one. 3. But we will live there without the means of life^ now in ufe with us- Now the body that is to die mult be daily held up by the appointed means of life; the clay tabernacle needs more mud and earth to patch it up with every now and then. But in the other world our bodies will be fupported without them. There will be no ufe of meat and drink there, I Cor. vi. 13. The faints in glory (hall be fadsfied without them, Rev. vii. 16. They fball hunger no' more, neither thir ft any more ; and the damned, even thofe that had their full tables and fine liquors, what- ever need they may have of them, fhall not for ever have the favour of a drop of water, Luke xvi. Now much time is fpent by faints and iinners in fleep : but there will be no deeping there, Rev. iv. 8. & xiv. 11. They are miserable men who know no other, 01 better comforts than thefe. 4. The 176 A Defcription of the other World. 4. The bufinefs and affairs of this life have no place there. Solomon obferves, that all the labour of man is for his mouthy Eccl. vi. 7. But though we will have our bodies there, there will be no eating and drinking there : and that will cut off that labour there : there will be no ploughing, fowing, and reap- ing, and other bufinefs depending thereon. There will be no bufinefs there for cloathing, nor houfing. There is a quite new ftate of matters there, Rev. xxi. 5. The affairs of this life are for our trial in the way ; but then we will be come to our journey's end ; and our entertainment there will be a reward according to our works done here. 5. Earthly relations will be diffolved there, death puts an end to them, Job iii. 18 19. and they will not be made up again at the refurrettion, Matth. xxii. 30. There will be a general levelling in the other world ; no difference left among men, but what piety or wickednefs has made. There the fervant and the mailer will be alike in other refpe&s, and every burdened one will bear his own burden alone. There will be no more hufband and wife there; for then the myftery of God is finimed, and the number is made up to receive no further addition. 6. We will be feparated and forted there into two very different focieties, places, and ftates, Matth. xxv. ult. Now perfons and things in this world, good and bad, are mixed, as in a corn-field where grow wheat and tares together : but in the other world there will be no fuch mixture 5 every one will be difpofed of there in the due order, to be with Chrift or with the devil, in heaven or hell, perfectly happy or completely miferable. And each part of that world will be flocked with inhabitants vailly more numerous than ever this world was 5 fince all gene- rations of the righteous will be in heaven, and all ge- nerations of the wicked will be in hell. 7. There will be no communication or intercourfe betwixt the two focieties, Luke xvi. 26* The faints Of the State of Soul and Body reunited. 177 in heaven will know the mifery of the damned, and the damned will know the happinefs of the faints, as appears from that parable : but there Will be no paf- fage from the one place to the other. The impaiTable gulf between them will bar all communication. The faints will hot defire to go into the place and com- pany of the damned : and the pit with her bars will be about the damned for ever, that they cannot get out into the place and fociety of the faints- 8. La/ilyy Our ftate there will be eternal, Matth. xxv. ult. There will be no end of the happinefs of the faints, and no end of the mifery of the damnedr The world to -come will ever be fo : when millions of ages are pail, it will be as far from an end, as at its beginning ; for it will have no end. Inf. Let us look forward unto the life we are to have in the other world after the refurre£Uon, and conhder that the manner of life we have here is pair- ing. Let them no more be our main queftions, What (hall we eat? What {hall we drink ? and, Where- withal fhall we be clothed ? for the time will come when theie things fhall be in eternal difufe. Let us not fink our minds into the affairs of this life ; for a ' little time will put an end to them. Let us improve the relations we ftand in for our perfonal well being in another world, and beware they be not ruining fnares to us. Let us now feparate ourfelves from this world lying in wickednefs, as we would not be eternally feparated with them from the fociety of the faints. II. We fhall now confider the different flates of reunited fouls and bodies in the other world, name- ly, in heaven and hell. And, FIRST, Of the ftate of men, foul and body, in heaven. In the general, they will be in a ftate of complete happinefs of the whole man there. Betwixt death and the refurre£tion, they are happy, but in- completely ; I7& A Defcription of the other War let* completely : the one half of the man, the foul, is happy; but the other half of the man,, the body, lies in the duft. But the bodies of the faints being rai- fed at the laft day, they will be completely happy in the whole man. i. They will be in an inccnceivably-happy place there, Rev. xxi. 10. u. We fpoke fomething of the place already ; but certainly it is a place happy beyond what we can conceive while here. It is a pa- radife for pleafure, a kingdom for fpacioufnefs, a pa- lace for fplendor and glory, and a Father's houfe tor kindnefs. The moft pleaiant places of this world are but a wildernefs in comparifon with it,, a ftrange country to the faints. 2. They will be in eternal uninterrupted light there. Truly light is fweet, and a pleafant thing i't is for the eyes to behold the fun : but how much more iweet muft the light of heaven be, that fo far outdoea the light of our fun, that our mortal bodies which bear the one, are not able for the other ? i Tim. vi. 1 6. And no wonder, for it is not the fun, but the Lamb, not the rays of light from fun or moon, but the glory of God himfelf, that lightens heaven, R.ev. xxi. 23. Hence there is no night there, no darknefs for ever, but an eternal day. Our fun cannot en- lighten our whole globe at once, but when it is day in one hemifphere, it is night in the other. But what can fet bounds to the glory of an infinite God, that lightens it ? 3. They will be free from, and beyond the reach of all evil there. There will be no hazard from with- in, and none from without, Rev. xxi. 25. They will be free of fin there ; there will be no body of death to moleft them in that place : they will have no inclination to fin more : no temptation can reach them there: nay there is no poflibility of their fin- ning there, being confirmed in a ftate of perfection, through the merit of Chrift. They will be freed from all their troubles and fufferings there ; they are/ beyond Of the State of Men, SquI and Body, in Heaven. 179 beyond the reach of devils and wicked men, and the time of the Lord's trying them is over and ended. 4. There are no wants to them there, Rey. vii. 16. They have a needy life of it here, but there all their wants will be made up. Their long complaints will then be eternally filenced. There will be no want of the things of this life, more than of a candle in the brighten; funfhine : there will be no want of fpiritual enjoyments, nodefertions, or hiding or God's face there. There are many things in this world that will not be in heaven : but all that they then will or can defire, will be there for them, and therefore they can be in no want there. There would be wants in heaven to the wicked, whofe defires are not regu- lated ; fo that they could not be happy there. But there will be none to the faints. 5. All imperfections and badges of imperfection (hall be done away there. Whatever denotes the imperfection of our (late here, {hall be removed there ; infomuch that the ordinances of preaching the word, the facraments, tec. (hall be honourably laid afide, even as the fcarTolding is taken down when the houfe is built •, the occafional graces of the Spirit, fuch as patience, inc. duties, fuch as watching, mourning for fin,.. Soul and Body, in Heaven* 1 8 1 clfe would they be fit for the eternal weight of glory, for continual uninterrupted exercife ? i Cor. xv. 50. The ftrongeft man would be unable to bear the hea- venly glory ; the clay tabernacle in its prefent ftate would fly all in pieces there : but they will be able to bear it. (4.) They will be fpiritual bodies, I Cor. xv. 44. They will be true bodies (till, but endowed with fpi- rit-like qualities. They will be no more clogs. to the foul, but as ready and fit for the exercife of hea- ven, as if they were fpir its Natuialifts obferve, that bodies the more they are raifed from the earth to- wards heaven, the lighter they become : furely then when they are in the higheft heaven, their weight and ponderoufnefs mull be gone. They are fpiritual bodies. idly. Their fouls in their bodies will mine in the purity and perfection of the divine image, 1 John iii. z. When he Jhall appear^ we jhall be like him ; for nuefhallfee him as he is. At death the fouls of the faints are fo glorified, however inglorious they were while in the body. But being houfed again in their glorified bodies, they will retain their heavenly luftre for ever, mining there as the candle through the lan- tern. And here, ( 1 .) Their underftanding will be perfect for ever, I Cor. xiii. 12. Now we fee through a glafs, darkly; hut then face to fate : now I know in part ; but then fbali J know even as alfo I am known. No more fcales of ignorance will then be on the eyes of their under- ftanding. Their capacity will be enlarged, to know God and his works, (2.) Their will will be perfectly conformed to the will of God, and completely fatisfied, having all that they would have, and as they would have it. Then will be faid to every faint, without limitation, Be it unto thee even as thou wilt. They fhall never know more what it is to be balked of their will for ever, Pfal. xvii. ulU As for me y I will behold thy face in 3 Q^ right eoufnefs : lSl A Defer iption of the other World. righteoufnefs : I fhall be fatisfied, when I awake, with thy likenefs. (3.) Their affections (hall all be perfectly heaven- ly. All uneafy and unpleafant affections will be dif- carded there ; no forrow fhall ever fpring up in them more, Rev. xxi. 4. Godjhall wipe away all tears from their eyes ; and there fhall be no more death, neither forrow, nor crying, neither fhall there be any more pain.- Ail earthly affections fhall be for ever laid a- fide; the dregginefs of them makes them unmeet for the heavenly ftate ; and they fhall no more be able to pick on them, than our dunghills can on the fun, Matth. xxii. 30. For in the refurreelion they neither marry, nor are given in marriage ; but are as the angels of God in heaven. They will be all love, lo- ving God in perfection, and all perfons and things elfe in him only. (4.) Their memory of things pad will be frefh. It will be fo with the damned in hell, Luke xvi. 25. 28. And how can it be doubted as to the faints in heaven, in a ftate of perfection ? No forrowful re- flection indeed can have place in their ftate, but things fometimes forrowful will be remembered with joy in the deliverance therefrom. And the looking back into their wildernefs-ftate, their ftormy voyage through the fea of this world, will fill them with wonder and praife. They will remember the times, places, means, and inftruments of their acquaintance with Chrift, and communion with God in the world, by which they have been brought to all that happinefs, Luke xvi. 9. 1 ThefT. ii. 19. (5.) Laftly, They will have an executive faculty an- fwering to their will. Now the fpirit may be will- ing, but the flefh is weak : fo that they cannot do what they fain would; but find themfelves like a bird with a ftone tied to its foot, that aims to fly, but cannot. But there they fhall be able to put in exe- cution whatever thev will or deiire to do. 3*/. They Of the State of * Men , Soul and Body, in Heaven. 1 83- ^dly, They will be happy in the glorious fociety of heaven, being joint inhabitants with them there. (1.) They will have the fociety of one another there, being all gathered together into one lovely com- pany, the general affembly of the firft-born, Heb. xii. 23. All the faints that from the beginning to the end of the world {hall have lived in any part of the earth, will be all together there, an innumerable multitude of the redeemed, all mining ones. A;)d fince they are in a date of perfection, 1 wonder how it can be queftioned, but they will know one another*- their friends and acquaintance on earth, and get new acquaintance and knowledge of thofe at leaft tbat have been moft eminent in the church on earth ; or how the ufe of fpeech and conversion among them can be doubted. (2.) They will have the fociety of the holy angels ; there, Heb. xii. 22. They will be no more afraid of angels, when they themfelves are become their equals, Luke xx. 36. But they will join them in the hea- venly choir, finging their Hallelujahs. And whe- ther angels {hall afTume airy bodies for converfing with the faints or not, there is no reafon to think that they will be in a place with the angels, and yet in- capable of converfing with them. (3 ) They will have the fociety of the man Chrift there, 1 Theffi iv. 17. So /ball we ever be with the Lord. They will fee him with their bodily eyes, who loved them, and gave himfelf for them : they, will fee that very body that was for them crucified without the gates of Jerufalem. They will fee him there mining in inconceivable glory, as their Lord, Saviour, and Redeemer ; and compak his throneibr ever with fongs of falvation. (4.) Lajlly, They will have the prefence and full enjoyment of God in Chrift there, Rev. xxi. 7. He that overcometh Jhall inherit all things, and I will be his God, and he Jhall be my/on. Here is the higheft pinnacle of the faints happinefs in heaven : without Qjl this 184 A Defcription of the other World. this they cannot be happy completely, no not in hea- ven ; and in the full enjoyment of him, they will be fo happy, that it is impoffible they can defire more for the fatisfying of them. For he is an ocean of un- bounded perfection. It lies in two things. [1.] They will enjoy God in Chrift, by fight of the divine glory, to the complete fatisfying of their underftanding, Matth. v. 8. Blejfed are the pure in heart : for they /hall fee God. The fight they will have of the divine glory, is a full and clear know- ledge of God, to the utmoft of their enlarged capa- cities, as by feeing face to face, Rev. xxii. 4. 1 Cor. xiii. 12. What heart can conceive the happinefs of being freely let into the view of the infinite divine per- fections ! Men have a mighty fatisfadUon in the fight of taking objects, as a curious garden, a fplendid palace: but we are fwallowed up when we think of being let into the view of the infinite divine perfec- tions, where there -muft be fomething always new-. [2.] They will enjoy God in Chi id, by experi* ence of the divine goodnefs, to the complete fatisfy- ing of their will, R.ev. vii. 16. 17. They jhali hunger no more, neither thirfi any more t^-for the Lamb which is in the midfi of the throne, fljall feed them, and fiall had them unto living fountains of waters. There is an all-fulnefs of goodnefs in God, an inexhauftible fountain of it, and they fhall have an unretlrained participation of it, Pfal. xxxvi. 8. 9. They fiall b* abundant ty~ fat isjied with the fatnefi of thy koufe .• and thou fhalt make them drink of the river of thy plea* fures* For with thee is the fountain of life : in thy light fhall we fee light. Rev. xxi. 3. Behold, the ta- bernacle of God is with men, and he will dwell with them, and they fiall be his people, and God himfelf fiall be with them, and be their God, He will make of his goodnefs to flow into them for ever, and there mail be nothing to hinder them from all of it they can de- fire. And it is impoffible they can defire any thing beyond it. 4thly, They Of the State of Men, Soul and Body, in Heaven. 1 8$ qthfy, They will have a fulnefs of joy there, Pfal. xvi. ii. Rivers of pleafures run in Irnmauuel's land. Joy unfpeakable (hall fill their hearts for ever, and appear in their countenances, where never again fhall the leafl: cloud of forrow fit down. Now is the fow- ing time of tears, but then is the reaping time of joy : and that harveft wherein they bring back their fheaves rejoicing, will never be over. $thly t All their happinefs, joy, and glory, they will have eternally through Chrifr, as the great mean of communication betwixt God and them, Rev. xxi. 23. And the city had no need of the fun , neither of tfye moon tofbine in it ; for the g/ory of God did lighten it, and the Lamb is the light thereof. They will continue for ever members of Chrifl, and members as members mufr. needs live by communication with their head. So that the immediate enjoyment of God hi heaven, is to be underftood only in oppofition to-the inter- vening of outward means. 6thly, There will be degrees of glory among them, 1 Cor. xv. 41. 42. There is one glory of the fun, and another glory of the moon, and another glory of the fiars ; for one far differ eth from another ft ar in glory* So alfo is the re fur region of the dead. The re-ward will be according to, though not for, their works-: and they who have glorified God molt by fufrering or acxing for him, will be the more highly advanced in glory by him, Luke xix. 17. 19. H wbeit all of them- will hcive what they can hold, the leaft as well as the greateft, as when bottles of different fizes are filled. ythly, They fhall be perfectly fure, that this their" happy (late fhall laft for ever. They know it now by faith in the word, how can they doubt of it then in a ftate of perfection ? Their having any doubt of it could not but breed fome anxiety, inconfiftent with> perfect happinefs. Laflly, Then {hall the chief, laft, or farther! end*. of man, be reached. And that is the glory of God,.. foi which end they are made completely happy,, in 0^3 ' the 1 86 A Defcription of the other World. the full enjoyment of God, Prov. xvi. 4. Rom. xi. vlt. So being made perfectly happy, they will an- fwer that end in glorifying God, by loving, praifing, and ferving him perfectly, to all eternity, Pfal. lxxxvi. 12. 13. / will praife thee, Lord my God, 'with all my heart : and 1 will glorify thy name for evermore* For great is thy mercy toward me : and thou hafi delivered my foul from the lowejl hell. Rev. vii. 9. 10. After this 1 beheld, and lo, a great multi- tude, which no man could number, of all nations, and kindreds, and people, and tongues, flood before the throne, and before the Lamb, clothed with white robes, and palms in their hands ; and cried with a loud voice, faying, Salvation to our Cod which fitteth upon the thr$ne, and unto the Lamb. Ver. 15. Therefore are they before the throne of God, and Jerve him day and night in his temple : and he that fitteth on the throne jhall dwell among them* Chap. xxii. 3. And there fo all be no more curfe ; but the throne of God and of4he Lamb fhall be in it ; and his fervants fhall ferve him. Inf. r. Eye has not feen, ear has not heard, nei- ther have entered into the heart of man, the things which God hath prepared for them that love him. He is the beft of mailers, whatever hardfhips his fer- vants be put to here. Heaven will make amends for all. 2. They who are truly godly do beft confult not enly the welfare of their fouls, but of their bodies too. The way of faith and holinefs is the way to reach the cure of all maladies at length ; it is the way to get a found body, with all the advantages of ftrength, comelinefs, livelinefs, be* 3. Laflly, The faith of this fhould arm believers againft the terror of death and the grave. Why not melt down the old crazy veiicl, to be new fhaped ? SECONDLY, Let us next view the ftate of men, foul and body, in hell. Having viewed the ftate of fnen after the rsfurreclion in the happy part of the other Of the Staff of Men, Soul and Body ^ in Hell. 187 other world, we muft now confider the ftate of men after the refurrection in the regions of horror in the other world. An awful fubjecl ! but neceffary. That part of mankind that mall juftly be doomed to that part of the other world, will be abfolutely miferable there. Concerning which thefe following things may be confidered. I. They will be totally and finally Separated from God there, excommunicated from his pretence, Matth. xxv. 41. Now they fay to God, Depart from us % while he is following them with mercy and offers of peace : then they will be wholly and for ever put a- way. And this is the punifhment of lofs. There are thefe fix things in it. (1.) They will have no part in the habitation of the juft, Matth. viii. 11. 12. They will have no footing in the better country, no feat in the manfions of glory. They will lofe heaven the feat of the bleff- ed ; and while the godly are taken within the city, they cannot enter the gates, but muft lodge without for ever, Rev. xxii. 15. (2.) They will be excommunicated from the pre- fence of the faints, and have no fhare in their happy fcciety. They cared not for their company here, if it was not for to ferve a turn : and there they fhall be freely parted for ever. The company of the righte- ous being gone into the marriage, the door is bolted againft them, that they cannot get in, no not if it were to lie among their feet, Matth. xxv. 10. (3.) They will be excluded fiom the prefence of the holy angels. They will have at the refurrection a terrible meeting with them, Matth. xiii 49. and a more dreadful parting with them, ver. 50 never to meet again. It is another kind of angels with whom they muft eternally lodge. (4.) They will be locally feparated frcrn the man Chrift. They (hall never come into the pi.;ce where he (nines in his glory. He will effectually order their getting away out of his prefence, by a terrible voice 1 88 A Defcription of the other World. voice from his throne, Matth. xxv. 41. Depart from me y ye curfed, into ever la fling Jire, prepared for the devil and his angels. And they (hall go away one way, and he another with his faints ; and they (hall never meet again. However he courted them in this world, and they ftill fled from him, and would have none of him, they will never have a good word for them or to them, from him any more. (5.) They will be relatively feparated from God the Father, Son, and Holy GhofL They cannot be locally feparated from him, who is every where pre- fent, in hell as well as in heaven, PfaL cxxxix. 8. But there will be a relative feparation, in an eternal blocking up of all comfortable communication be- tween God and them : as when two parties break up a treaty of peace, and part with hoftile mind, pro- claiming war againft one another. Now though. God is not their God by covenant, yet he is their Benefactor, and they get much benefit by that re- lation, Luke vi. 35. But then that is broke off for ever. (6.) Lafly, They will be for ever under a total eclipfe of all light of comfort and eafe fpiritual and bodily, Matth. xxii. 13. Bind him hand and foot y and take him away^ and caji him into outer darknefs : there fbafl he 'weeping and gnajbing of teeth. Hof. ix. 12. Wo alfo to them ivhen I depart from them* "Whatever good thing in body or mind they now en- joy is from God, as the light is from the fun : and therefore God totally withdrawing from them, it is impoffible that any thing good or comfortable can remain with them ; but even as when there is but one chink in a houfe to let in the light, and that is ftopt, there muft, needs be a total darknefs. 2. They will be mifeiable both in body and foul there *, for they muit depart into cverlatling fire, Matth. xxv. 41. How can it be other wife in the lake Of the State of Men, Soul and Body, in Hell. 189 lake of jire and brimftone, as it is called, R.ev. xx. 10.? As to the ftate of their bodies there, though they be new-framed of their duft, yet it will be to no ad- vantage, but to fit them for a ftate of eternal mifery. And we may take a view of it in thefe three things. (1.) Their bodies will be bafe, inglorious, and loathfome, Dan. xiL 2. And many of them that flee p m the duft of the earth fha 11 awake , — feme to fiama and everlafting contempt. If. Ixvi. 24. And they fbatl go forth, and look upon the carcafes of the men that have tranfgreffed againft me : for their worm fhall not die, neither /halt their fire be quenched, and they fljalt be an abhorring unto all flefh. No beauty can poffibly be found in them there, but their coun- tenance will be for ever ghaftly and frightful, as in the pangs of the fecond death. They will be like fo many dead carcafes there for unfightlinefs, while death preys on them there buried out of the fight of all, in the pit of deftrucHon. (2.) There will- be no health nor foundnefs in them there. How can there be in bodies fufFering the vengeance of eternal fire \ What hale fide can one have to turn him to, fwimming in a lake of fire ? They will be in torments, Luke xvi. 23. (3.) Yet will they be of fuch a conftitution as to bear up, and not faint away under their torments there, Matth. xxv. ult. They will ever be in the pangs of death, but never die out. The power of God will keep them ».-p in that cafe, that they {hall not have the favour of fainting nor dying out. As to the ftate of their fouis in their bodies there, (1.) Their minds or understandings will be fitted to carry on their mifery there, They will be im- prefied there with clear notions of things, that here they either knew not, or would not know : but then they will only be fo known as to aggravate their mifery, Luke xvi. 23. And in hell he lift up his eyes, ->~and feeth Abraham afar of, and Lazarus in his bofom. 190 A Defer ipt ion of the other World, bofomi They will know then what God is, Chrift, fin, heaven, hell, and this world then paft. Their minds will then be fixed and active ; fixed on their mifery, and active in turning it about in all its fhapes, without poflibility of diverfion from the thoughts of it. The impreffions of wrath will be deep there. (2.) Their will, as it will for ever continue enmity againft God, fo it will be crofled for ever by him. "What they would, they (hall nevei ob- tain ; and what they would not, fhall be eternal- ly bound on them. In the fiate of trial they would needs have their will, and many times they got it : but they will get it no more, when once there; the will of God will refift it for ever. Hence there is no reft for them, Rev. xiv. 1 1. (3.) Thjeir afTe&ions will all be tormenting, Matth. xxii. 13. There Jhall be weeping and gnajhing of teeth. All pleafant paffions, whether of one kind or another, will then be rooted out : no joy nor de- light in any object whatfoever will fpring up with them any more. But they will be brim-full of for- row, racked with anxiety, filled with horror, galled with ffetfulnefs, and datted through with defpair, Rev. xvi. 21. Their fouls ftocked with ftrong lufts, and finful habits contracted in rheir life, will be left to pine on in them for ever ; eagerly defiring to have them gratified, but no gratification of them poflible. So they will be under an eternal gnawing hunger after fomething to fatkfy the large cravings of their finful wretched fouls ; but there will be no- thing to be had for ever for that end, Luke xvi. 25.. (4.) Their confeiences will ever be awake there, and witnefs to their face that they are juftly ruined, and have ruined themfelves, Matth. xxiiv 12. It will prefent to them their fins through the whole courfe of their life, and cut them with remorfe for them. It will upbraid them with their unbelief, witnefs againft them that they were warned, but would not hearken. And Of the State of Men, Soul and Body, in Hell. 191 And fo it will be in them a gnawing worm that dieth not. (5.) Their memories will be frefh there, Luke xvi. 25. Sins fometimes buried and out of mind with them, will be called to mind with all their aggrava- ting circumftances. They will have a galling and cutting remembrance of the pleafures of fin, which they fometime thought themfelves happy in ; of the profits of fin, that they fometime hugged themfelves in. Times, places, means, inftruments, when, where, and by which they were ruined, or might have been brought into a ftate of falvation, will all be remem- bered there. (6) Jka/lly, The wrath of God will fink into their fouls there, Pfal. cix. 18. Vindictive juftice will make inconceivable impreflions on them, that will melt their fouls like wax in the midft of their bowels. Some of God's own people have felt fome drops of wrath here, ttpat if they had continued but a little longer, they would have fainted away under them. What will the full fhower of it be in hell, where every ftone of that hail is the weight of a talent ? Rev, xvi. 21. 3. They will be (hut up in outer darknefs ;there, Matth. xxii. 13. Hell is the place of outer darknefs. It is fo called in oppofition to the glorious light that the faints within heaven do enjoy. The Jews had their marriage- fuppers by night, and fo while the gueft- ehamber was filled with lights, there was nothing but darknefs without. So while the faints are in hea- ven, in eternal light at the marriage fupper of the Lamb, the damned are without in darknefs. It muft be fo ; for light is fweet to the eyes, and nothing fweet can be there. When Chrift fuffcred on the crofs, there was an eclipfe for the fame reafon. But it went off, for Chrrft overcame death : but the eclipfe in hell can never go off. And the darknefs there is a deep darknefs, it is the mift of darknefs that never clears, 192 A Defer ipt ion of the other World* clears, 2 Pet. ii. 17. the blacknefsof darkne/s, Jude 13. Hence, (1.) Difmal and melancholy mud the ftate of the damned be, in that region of horror, where is not the lead comfortable gleam of light to their eyes. As there is no night in heaven, but eternal day, fo there is no day in hell, but an eternal night, an everlafting gloom. If there were no more in it, it would be terrible never to fee the light. (2.) They will not range up and down as vain men now do in the world, diverting themfelves with this and the other object. There is nothing to be feen there to pleafe the eye. The Egyptian darknefs was an emblem of it, which gives the reafon of the phrafe, chains of darknefs t as was before obferved. And ac- cordingly the damned are faid to be bound hand and fvoty Matth. xxii. 13. in which pofture one cannot range from place to place, but at moft tofs and roll himfelf like a Gck man on his bed. 4. They will have the fociety of devils there, being fhut up with them in the fame pit of deftru£lion, Matth. xxv. 41. Rev. xx, 10. As the faints in heaven {hall be happy in the fociety of God himfelf, Chrift, and his holy angels ; fo will the damned be miferable in the fociety of the devil and his angels* How dreadful would it be to dwell in the pleafanteft fpot of the earth haunted by the apparitions of devils ? how much more to be fhut up in a pit with them ? How much more than ail that to be (hut up in the pit of hell, in the lake of fire with them, when they fhall be filled with wrath to the brim ! 5. There will be degrees of torment and mifery in hell, the torments of fome more grievous than others. All there will be unfpeakably miferable, and unpitied in their mifery : but the mifery of fome will be fcrew- ed to a greater height than that of others. As finners claiTed themfelves on earth, in higher or lower forms, in diflionouring of God \ fo will they be clafled in their punilhmeut, Matth. xiii. 30. Gather ye together firfi Of the State of Men , Soul and Body, in Hell. 193 jfir/l the tares, and bind them in bundles to burn them. J\s there are many man (ions in heaven, fo will there be many bundles in hell \ bundles of ignorants, world- lings, fwearers, unclean, perfecutors, mockers, hy- pocrites, be. And the more means of reformation any had, and the greater height of impiety they went to under thefe means, the more miferable will their cafe be there, Luke xii. 47. 48. Matth. xxiv. ult. 6. Their mifery will be eternal there, and they will know that it will be fo, Matth. xxv. 41. Depart from me, ye curfed, into everlajling fire. Prov. xiv. 32. The wicked is driven away in his ivickedne/s. It will be everlafting, without intermiffion, Rev. xiv. 1 1 . The fmoke of their torment afcendeth up for ever and ever . and they have no reji day nor night. No breathing-time will be allowed there, but the floods of wrath will be inceflantly flowing in upon them. There will be no clearing of the itorm that blows there, for ever fo fliort a while. It will be eternal, wiihout ending, Pvev. xx. 10. Theyfiall be tormented day and night, for ever and ever. There is no end to be for ever expected of the eafelefs torments there. And the damned knowing this, will be cut for ever with defpair and rage, like wild bulls in the net. 7. Laflly, And thus God will be glorified paflive- ly, in thofe who now will not actively glorify him, Prov. xvi. 4. The Lord hath made all things for him- felf : yea, even the -wicked j or the day of tvil God made man for his glory, capable of enjoying him for ever : he cannot tall fhoit of his end, and therefore he will be glorified upon thofe who now refufe to an- fwer the end of their creation. Inf. 1 Sin is a moft dreadful evil. Here is a look- ing, glafs wherein you may fee it fo. How great muft the filthinefs of it be, that provokes a gracious holy God, to bury the (inner in fuch a horrible pit out of his fight ! How deep mull the guilt be, that cannot be waihed out with fuch fearful punifhment, fo as to have an end 1 3 R 2. God 194 The Doftrine of the other World applied. 2. God is a God of terrible juftice, a fevere aven- ger of fin. O correct your miftakes of God by this, Pfal. 1. 21. He gave a demonftiation of his juftice in the burning of Sodom : here he gives an eternal demonftration of it 3. Lafttyy There is nothing that pofiibly can make the life of an impenitent finner in this world defirable, which has fuch a miferable end. The Doffrine of the other World applied. And now, after having viewed this prefent world, we have given you fome defcription of the other world, to let you into a neceiTary view of it: it re. mains to fhut up that weighty fubje£t with fome ap- plication of the whole. First, Believe the report from the word concern* ing the other world, firmly.; and let it have deep im- preffion on your fouls. Confider of it timely with all earneftnefs, ftretch your views beyond this prefent world, look into the world to come, with the pro- fpecl of the word which has been cleared in fome meafure unto you. There are two things very pre- valent in this wni Id, with reference to the other world. Fitft, Thoughtleffnefs about it. Men fpend their days as in a dream, going through this world with the other world feldom coming into their view, ne- ver entering into any fuitable thoughtfulnefs about it. The reaions hereof are, 1. The reigning vanity of the minds of men, Eph. iv. 17. 18 The light and frothy mind cannot find entertainment in any thing that is not like itfelf light and Vain Therefore thoughts of the other world ate fnunned, as a bird delighting to ficip from bufh to bulb, would fhun the tying of a done to its foot. But alas ! what avails that, fince going into that world cannot be (hunned that way ? 2. Throng of the cares of this life, Matth. xiii. 22. Mens hearts are io fluffed and perplexed with thefe, that The Doclrine of the other World applied. 195 that the concerns of another world cannot get en- trance into their hearts ; cumbered about many things, the one thing needful is forgot. Hence death fur- prifes many in fuch a throng, and hurries them away into another world, when they weie not at all think- ing on it, Pfal. cxlvi. 4. Luke xii. 20. 3. An averfenefs of heart to the other world. The hearts of moft men are fo wedded to this world, that for as great a hell as it is, they would defire no better heaven than what they could make here. They are in no cafe content to leave it, and go into another world. And their averfion to it makes them thought- lefs about it, that they really fhun the thoughts of it as much as they can, fince they can have no pleafure in them. 4. A fond conceit of coming in time enough after to think of the concerns of the other world, when they come near the borders of it : though alas ! they know not how near they are to it, and their foot may flip, and they pafs into it ere ever they are aware. 5. La/tly, Satan has a great hand in it, who en- deavours to hoodwink finners, and to be continually buzzing into their ears other things, that may keep them from ferious thoughts about it : and all to com- pafs their ruin. Secondly, Unbelief of it. Men are not only thought- lefs about it, not turning their thoughts that way ; ~ but when the report of it is brought to them, they do not believe it. There is a root of Atheifm and infidelity in the minds of men, as to things not feen, fo that they hear thefe things as idle tales. The evi- dences of this are, 1. The little impreffion thefe things make on the minds of men, when they hear them. How many do hear the report of the other world with as little concern as they could hear an idle ftoiy, which they had no manner of concern about? The account of the joys of heaven does not move them, and that or the terrors of hell makes no fuitable impreflion. R 2 2. The I $6 The Do&rine of the other World applied, 2. The fupine negligence and carelefTnefs about our part in the other world. If in the time of hear- ing men are fomewhat moved, yet they are like the lieve taken out of the water, when they go away, they lofe all. They are not effectually ftiired up to take fome courfe whereby they may flee from the wrath to come, and may become heirs of heaven. I£ it were but a cot-houfe they had, in cafe they were to remove out of it, they would be careful to fecure another for themfelves. But they know they mud die, yet they are quite carelefs as to where they are to lodge next. 3. Laftly, The unaccountable mifpending of tims^. either trifling, or doing evil ; doing nothing, or what is worfe than nothing. Did men believe, that now they are fowing for eternity, that what they now do in this world, they are to eat the fruits of in the o- ther world : would they be fo barren in good works, and fo lavifh in finful courfes and actions ? Wherefore I befeech you confider ferioufly of the world to come, and believe the report about it. 1. About the being of it. O to believe firmly, that there is another world, a heaven, and a hell ; a. receptacle of joy for the departed fouls of the godly* whereinto their bodies alfo are to be received after the refurre£b'on ; and a receptacle of horror for the fouis and bodies of the wicked. 2. About the ftate of men in it, as held forth in the word; how that there they ai rive either at the higheft pinnacle of happinefs or mifery ; and to con- tinue unchangeable for ever and ever. To enforce the exhortation, I offer the following motives. 1. Confider ye have by the providence of God heard much of it from the word of God. The Lord of the other world has appointed his melTengers to fpeak of it to us in this world, that we may make ready for it in time. When the Lord has been found- ing the alarm, let us not be deaf to his call, but know and believe that we are to march into the other world The Dsftrine of the other World applied. 197 world. It will be an aggravated guilt, to be thought- lefs about it, after hearing fo much of it ; or to en- tertain the report as idle tales. 2. The world we have been hearing of, we will" all fee at length ; and fee. it not afar off, but being in it. We might be the lefs concerned about it, if we were never to go tbere : but thither we muft all go. And it may well apologize for our infixing fo ; 'much on it,. that we are to be inhabitants there, eter- nal inhabitants there. It mufr be infatuation to be.; thoughtlefs or unbelieving about it. 3. It will not be long ere we will be there. We: have but a hand- breadth of days to pafs, and then we are there*, our age, which is as nothing before the Lord, being once run through, we pafs into that other world. Our life here is but a fhort preface to* a long eternity; a fkip from the womb to the grave, and we have made considerable progrefs in it already.. And we are not far from the entrance of the paiTage into the other world, and in a little we will be in one of the parts of it, join the inhabitants thereof, and: be fettled in the ilate of it.. 4. We know not how foon we may be there. The journey to the other world is not alike long to all. Ic is but a fhort journey the longeii of it : but God. brings fome there by a (hort cut, and they are at :•»«■ end when they think there is a great part of the wayv before them. 5. Lafilyt A happy part there will never be reached, without ferious thoughts about it, and. a firm faith? of it. Secondly, Improve the believed report of the other world fuitably. If there is really another v or id,, a world to come, and fuch as from the Lord's word it has been reported of to you ; without contrcverfy it is a matter of the greatelt concern to us, and ought 1 : to influence our whole life. And it is not a true faith of it, that does not influence our conducl accord- ingly. Now if ye would improve.it fuitably) K 1 iLJ}^ 198 The Doclrine ef the other World applied, Fir/l, Improve it to a fpeedy choice of the way to the happy part of it, and entering upon it without delay. We are all going to the other world : but as there are two very diftant parts of it, fo there are two as really different ways thereto, viz, the broad way,, and the narrow way, Matth. vii. 13. 14. If you take the broad way, it will have a miferable ending 5 if the narrow, a happy ending. Therefore chufe well fpeedily, and enter on the happy way without delay. And, i< Chufe and enter fpeedily into the perfonal way» the Lord Jefus Chrift, John xiv. 6. Unite with him by faith, Eph. iii. 17. He is Lord of the other world, and heir of all things : match with him, and heaven fhall be your dowery. The keys of hell and death hang at his girdle; but them that come unto him he will in no wife call out. Here is the lure bargain for eternity. Enter perfonally into the cove- nant of grace, by believing on Chrift. 2« Chufe and enter fpeedily on the real way, the way of holinefs, If. xxxv. 8. For without holinefs no man fo all fee the Lord) Heb. xii. 14. If ye mind for the holy city in the other world, ye muft be holy in all conversation. If ye hold the way of loofenefs and licentioufnefs, profanity or formality, it will undoubtedly land you in the unclean place in the other world. As ye fow, ye will reap- Secondly, Improve it to a lowering of your efteem of this prefent world, and weaning your hearts from it, 1 John ii. 15. A right view of the other world* would make this with all its gaudy {hew little in our eyes. 1. Seek not your portion in it. Leave that to thofe who have no expectation of the treasure in heaven : make the bed of it they can, they will make a forry portion of it, PfaT. xvii. 14. 15. Take ye that ad- vice, if you be wife, Matth, vi. 33. Seek ye fir (I the kingdom of God, and his right eaufnefs, and all thefe things fhall be added unto you. Let the riches, ho- nours, The BoftHne of the other World applied. 1 99 ■tours, and pleafirres of the other world be the great conqueft you are fet for ; and the things of a prefent life only a byhand work. 2. Set not your heart upon it, but ufe it paiTmgly, I Cor. vii. 29.' 30. 31. Carry yourfelves not as na- tives, but as pilgrims and ftrangers in it." What a folly would it be for the traveller, to let his heart go out on the conveniencies of the inn, which he is quickly to leave ; on the pleafant places by the way,, where he is but palling ? 3. Do not value yourfelves upon your polTeflions in it, and your expectations from it. The former are very precarious, which ye may foon be deprived of; the latter very uncertain, wherein ye are fair to be difappointed. The world's mountains in expec- tation, often dwindle into molehills of enjoyment*. But value yourfelves, according to the poUeiTions and expectations from the other world. Thirdly,. Improve it to a Chriftian bearing of your afflictions with patience, Luke xxi. 19. J .m. v. 7. If we obferve well, we will fee that many times it is a falling into afflicting circumfhnces in this world, that makes us look firft after the other world; and the fame is what makes people look to it again, after profperity has made them forget it. And having be- lievingly looked into the other world, when we look back again to our afflictions, we will be the more able to bear them patiently. For, 1. We will thereby find them to be comparatively light burdens. That which makes our afflictions fa very heavy, and us fo uneafy under them, is the weighing them in the balance with other things of this world ; ourforrow and others joy, ourpoverry and others wealth, our wants and others enjoyments : that is the devil's rack, which he aims to put the af- flicted on, that they may be made to murmur, fpurn, rage, and quarrel. But lay them in the balance with the other world's joys and forrows, they will be light as a feather, 2 Cor. iv. 17. 18. 2* We 200 The Dotlrine of the other World applied 2. We will find them thereby to be fhort alfo, ibid~ The afflicted are ready to cry out, their trouble, never ends, they can fee no outgate. "Why, but be- caufe they look not to the other world, a view of which would foon make them fee they are mif- taken, Job iii. 17. There the wicked ceafe from trou* bling : and there the -weary be at reft. What are our afflictions here of the longeft continuance, but. like the inconveniencies a traveller meets with on the. road ? If he is going to his father's houfe, he eafily digefts it, knowing that he will be eafy there ^ if they be carrying him away to prifon, he eafily digefts it, feeing that it will be worfe with him. In both cafes he bears it, knowing he is not to ftay with them. 3. We will thereby fee ourfelves the more nearly allied to the faints in glory in the other world, by, companionfhip in tribulation. Where are they in the other world, that had their good things in this world, and where are they that had their evil things ? Luke xvi. 25. If ye look through the upper part o£ that world, there ye will fee the man of forrows, the man of God's right hand there, and all his' happy at- tendants perfons that came out of great tribulations, Rev. vii. 14. ; the fore tried Abraham, the burdened man Mofes, the afflicted David, the perfecuted Paul, the mournful Heman, ev. If ye look to the lower part of it, there ye will fee thofe that fpent their days in wealth, and in a moment went down to the grave, Job xxi. 13. in a merry jovial life; the dan* cing Herodias, the rich glutton that fared delicioufty every day, &c. A ferious look, of this fort to the other world, would make us embrace our crofs, and fay, Lord, let me not tafte of the dainties of the wicked, nor get my heaven here. 4. Lnftly y We will thereby fee ourfelves a fitting and fqaaiing for heaven. Stones to be laid in the temple above mud be cut and hewed before they come there. Afflictions are God's hewing tools, whereby ke fmcoths people for that, building 3 and re ugh and" hax& The Do&rine of the other World applied. 20 r hard (tones we are, that take much hewing. Inftru- ments of our afflictions are but the hands he employs for fmoothing the ftones for his building. Fourthly and laftly^ Improve it to fuitable endea- vours to prepare for that other world. If ye prepare not for it, ye do not believe the report of it. And, 1. Labour to be habitually prepared for it. Get out of your natural Mate, into the irate of grace : live no longer without the bond of the covenant, but perfonally enter into it, by believing on Chrift. Ye muft be converted, ye muft be born again, and be- come new creatures. 2. Labour to reach a£tual preparation for the other world, being always ready to go into it at a call. Let your thoughts dwell much upon it; carry yourfelves as Grangers in this world, let there be no Handing controverfy betwixt God and you ; and timely difpatch your generation- work, and watch and wait till your change come. Confider what you bave heard of the other world, and lay it to heait*. The- The great Care and Concern now, that our Souls be not gathered with Sin- ners in the other World, confidered and improved. The fubftance of fome Sermons preached at Etterick*, in the year 1729. Psalm xxvi. 9. Gather not my foul with finners. WHoever believes and confiders the do&rins of the other world, muft needs improve it to a horror of the ftate of the ungodly there, on the one hand, and a defire of the ftate of the godly on the other. He cannot mifs to join the pfalmift in this text, faying, Gather not my foul withfmners. In which words we have to obferve, 1. Something taken for granted, or fuppofed, namely, that the fouls of men are to be gathered, each to thofe of their own fort, which is at death, Gen. xxv 8. " Now there is a promifcuous multitude in this world, good and bad together, like corn and chaff in a barn-floor, or fifties in a net : but they are gathered in the other world, fome into the happy, others into the miferable company, every one to thofe of their own fort. 2. Something expreffed, namely, a horror of the congregation of finners in the other world. u Lord," fays he, << gather not my foul among their fouls r when I remove hence, let me not take up my lod- ging among them : let me not drop into their compa- ny, ftate and condition, in the other world." 3^ The connection. This requeft comes in na- tively The Botlrine from the Text. 203 tively on a reflection the pfalmift makes on the dif- pofition of his foul, and his way, in this world. His confcience witneiTeth his diflike of aflbciating with the ungodly, ver. 4. 5. I have not fat with vain perfons, neither will 1 go in with dijfemblers ; I have hated the congregation of evil doers, and will not Jit with the wicked ; his love and liking to the prefence of God and the congregation of. the faints, ver. 8. Lord, 1 have loved the habitation of thy houfe, and the place where thine honour dwelleth. So he prays with hope, Gather not my foul with finners. q. d. ts Lord, I have no liking of the company of ungodly finhers here ; it is a burden to me in this world ; let me not be fhut up with them in the other world. My foul loves thy houfe; let me not be with finners excluded eternally from thy prefence." The text plainly affords the following doctrine, viz, Doct. Now is the time, that people Jbou Id be in care and concern, that their fouls be not gathered with Jin~ ners in the other world. In difcourfing from this doctrine, we fhall, I. .Confider fome things implied in it. II. Shew who are the finners, that we are to have a horror of our fouls being gathered with in the other world, III What it is for one's foul to be gathered with finners in the other world. IV. Confider this care and concern ; or fhew, what is implied in this earned requeit, Gather not my foul with finners. V. Give the reafons, why we mould be in fuch care and concern. VI. Make application. I. We fhall confider fome things implied in the doctrine. It implies, 1. The fouls of men in their bodies in this world, are %04 Seme Things implied in the DoBririe* are in a fcattered and diforderly condition, faints ami Tinners in one place, one outward condition, all mixed through other : the tares and the wheat are in one field; corn and chaff in one floor; fifh good and bad in one net ; fheep and goats in one flock j Ham in the ark, Judas in ChrihYs family, profane and hypocrites with fincere Chnttians in one vifible church. This mixture has a threefold effe£L (i.) It keeps both parties uneafy, Gen. iii. 15. The faints are uneafy with the converfation of tin- ners, 2 Pet. ii. 7. and finners with that of faints, who are an eye- fore to them, Gen. xix. 9. The one wearies to have the other out of their world, the other many a time to be away from among them. Their principles, aims, and manner of life are oppo- site; and they cannot unite more than the iron and clay. (2.) They are an embargo upon one another, fo that this world is neither fo good nor yet fo bad, as otherwife it would be. It is with the world in this cafe, as with the believer in whom there is a mix- ture ol flefh and fpir.it, Gal. v. 17. The conve'rfa* tion of finners often infects faints, leads them into fnares and temptations ; handling of pitch they are defiled, and are often made to come mourning out of their company, as Peter in the high prieft's hall. Sometimes again faints win on finners, to turn them from the evil of their ways, 1 Cor. vii. 12. 1 3. 16. I Pet iii. 1. And even where that is not gained * yet it does fomething to keep the world in external order, beyond what it would be if all were alike, no mixture of faints in the fociety, Matth. v, 13. like fait that keeps it from rotting and {linking, as other- •wife it' would do. (3 ) There is a mixed difpenfation of providence in the world: fometimes fair weather, iometimes foul ; fometimes public mercies difpenfed, fome- times public calamities: for God has his friends and his enemies boih in one company ; and the fociety meets $Gme Things implied in the Do&rine, 20$ meets with tokens of God's good- will for the fake of the one, and tokens of anger for the fake of the other. 2. The fouls of men in the other world will be orderly ranged into different congregations, accord- ing to their different natures and difpofitions, faints and finners, who will make two unmixed focieties. This implies two things. (1.) A feparation of the difagreeing parties now mixed, Matth. iii. 12. The good and bad mixed in this world will be feparated there: they will not make but one fociety. more, as they did here ; and the feparation will be a thorough one, not one goat left among the fheep, nor one fheep among the goats, Pfal. 15. Matth. xiii. 41. For all the mixture that is here, there will be a cleanly feparation there, what- ever were the ties of political, ecclefiaftical, or do- medical relations among them, Matth. xxiv. 40. 41. Then /hall two be in the field, the one Jhall be taken 9 and the other left* Two women Jloall be grinding at the mill, the one /hill be taken, and the other left. (2.) A gathering of the feparate parties into their refpe£Uve focieties they belonged to, whereby they will be ranged according to their kind and fort; faints with faints, and finners with finners. For there will be two, and but two congregations in the other world, Chaff's and the devil's, Pfal. i. 5.; the bundle of life, 1 Sam. xxv. 29. and the bundle of death, Matth. xiii. 30. Many are mifplaced here, and get wrong names : fome of the devil's goats ap- pear in fheeps cloathi ng, and are miftaken for fuch as belong to Chrift ; fome of Chrift's fheep are bulk- ed up by the malicious world in wolves {kins, as if they belonged to the devil. But nothing of that will be there. 3, Death is the gathering time, which the pfalmift has in view in the text. Ye have a time here that ye call the gathering time, about the term, when the fervants are going away, wherein ye gather your ftrayed fheep, that every one may get their own a- 3 S gain* 2o6 Some Things implied in the DoSlrine. gain. Death is God's gathering time, wherein he gets the fouls belonging to him, and the devil thofe belonging to him. They did go long together, but then they are parted; and faints are taken home to the congiegation of faints, and finners to the con- gregation of finners. And it concerns us to fay, Gather not my foul with finners. Whoever be our people here, God's people, or the devil's, death will gather our fouls to them. 4. La/ily 9 It is a horrible thing to be gathered with finners in the other world. To think of our fouls being gathered with them there, may make the hair of one's head (land up. Many now like no gather- ing like the gathering with finners ; it is the very de- light of their hearts, it makes a brave jovial life in their eyes. And it is a pain to them, to be gathered with faints, to be detained before the Lord on a fab- bath day. But to be gathered with them in the other world, is a horror to all forts. (1.) The faints have a horror of it, as in the text. To think to be flaked down in their company in the other world, would be a hell of itfelf to the g@dly. David never had fuch a horror of the fociety of the poor, the difeafed, the perfecuted, fyc as of finners. He is content t© be gathered with faints of whatever condition ; but, Lord, fays he, gather not my foul with finners. (2.) The wicked themfelves have a horror of it, Numb sxiii. 10 Let me die the death of the righteous^ faid the wicked Balaam, and let my loft end be like his. Though they would be content to live with them, or be with them in life, their consciences bear witnefs that they have a horror of being with them \vl death. They would live with finners, but they would die with faints. A poor unreafonable felf- condemning thought. I believe, that if drunkards, unclean peribns, mockers of religion, embracing and rejoicing in one another, fhould as Belfhazzar fee the form of a hand writing on the wall, that it is the purpoft Who the Sinners in the Text are. 207 purpofe of God, their foul mould be gathered with one another in the other world, they would be flruck and ready to faint away with horror, thinking, " Ah ! (hall my foul be gathered with drunkards, harlots, mockers r" ueft. How can that be, fince they do things that are unqueftionably good? Anfw. It cannot be other- wife. For, [ 1 .] The principle of action in them is quite wrong. They themfelves are wholly corrupt and loathfome, and fo is all they do. Put the bell: of liquor in a vefTel ufed to filthy ufes, and one cannot look on it, Tit. i. 15. Unto them that are defiled^ and unbelieving^ is nothing pure ; but even their mind and conjeience is defiled. Their filthy ftate defiles their duties, but their duties cannot purify them, Hag. ii. f2.] The end of their actions is quite wrong. They Who the Sinners in the Text are, :ti They are like a feryant very bufy, but in the mean time he is working to himfelf, not to his mailer, Zech. vii. 5. When ye fafted and mourned — did ye at all f aft unto me 9 even to me P (4.) They all fin with whole heart and good- will to it. The faints do not fo, 1 John iii 9. They have a contrary principle in them that contradicts the inclination to fin, fo that at moft it is but with a half- will, Gal v. 17. But natural men are all flefh, wholly corrupt, therefore the heart goes with a bent- fail to fin. It is true, there may be fomething op- pofing fin in the unregenerate ; but then that ftruggle of theirs is not betwixt flefh and fpirit, but betwixt the flefh in one part lufting, and in another fearing. (5.) All their fins that ever came on them through the whole courfe of their lives, are ft ill abiding oa them, in the guilt, filth, and dominion of them. It is not fo with the faints ; guilt contracted is done away, the filth is in part removed, the reigning power of fin is broken. Sin in them is like mud in a fpring, but in natural men like mud in a pool. Sin is ever coming on, never going off; but all flicks, original and ac-< tual : for there is no remiffion of fin to them, and no fanctification by the Spirit. Unbelief is a-need-nail to all their fins, John viii. 24. Laftly, They continue finners in the other world-, Prov. xiv. 32. The wicked is driven away in his wick- cdnefs. In the moment of death the faints are per- fected, they are no more finners : but natural men have fin left on them, when they die ; then the fen- tence takes place, Rev. xxii. n. He that is unjuft % let him be unjuftftill, and he which is filthy , let him be filthy ftili ; and they are caft out as unclean into the unclean place. III. I proceed to fhew what it is for one's foul to be gathered with finners in the other world. It im- plies, 1. All mens fouls are to be gathered out of their bodies 212 What it is to be gathered with Sinners. bodies by death, Job xxxiv. 14. 15. If he fet his heart upon man, if he gather unto him/elf his fpirit and his breath; all flejh fhall perijh together , and man fhall turn again unto du/i. Man confifts of a foul and a body : the body was originally duft lying here and there fcattered on the earth ; and at death it muft be reduced to the fame condition again : the foul came immediately from God, and at death mull: return to him, Eccl xii. 7. And no man can have power to retain it in the body, but it muft be feparated from it, and fo the man dies. 2. There are very different receptacles of feparate fouls : there is a blefled receptacle of the fouls of faints, wherein they fhall all be together in the other world ; and a miferable receptacle of the fouls of fin- ners, where they alfo fhall be together in that world. Though the receptacle of the bodies of faints and finners is common to both in this world, both lying in the fame church-yard, yet that of their fouls is not fo. 3. A feparation of the foul from the fociety of faints, Matth. xiii. 41. At death, finners that were mixed with the faints in this world, are gathered out from among them, like weeds from among the corn, and tares from among the wheat. And we fhouid be con- cerned now, that that be not our lot. For it will be a moil terrible excommunication, Pfal. i. 5. The un- godly Jhall not fland in the judgement ', nor finners in the congregation of the righteous. 4. Laftly, A placing of the foul in the fociety of finners in the other world, putting them in the fame place with them, and in the fame ftate. This is to be deprecated, Gather not my foal with Jinners. To be gathered to finners as our people, (hut up with them in the fame receptacle of fpirits, to have our lot with them in the other world, and fare as they fare for eternity, is what we fTicuid be in the gieatelt care and concern, that it be not cur lot. IV. I Of the Import of the Requejl in the Text. 2x3 IV. I {hall confider this care and concern 5 or fhew what is implied in this earneft requeft, Gather not my foul with finners. It implies, 1. A fure and certain expectation, that our fouls muft be gathered into the other world by death. The pfalmift prays not againft the gathering fimply, for in that cafe neither prayers nor tears can prevail, force nor fraud, Pfal lxxxix. 48. What man is he that liveth, and fhall not fee death f But fince they muft be gathered, they pray that they be not gathered with finners. There is no maybe here, but it muft be, as it is appointed unto men ence to die, Heb. ix 27. We muft lay our account with it, as an event inevitable. 2 A belief of the miferable ftate of finners in the other world, and the happinefs of faints* If one is not perfuaded of thefe, he will be in no concern 3- bout the matter. But we muft look beyond this world into the other, and in the glafs of the woid take a view of the ftate of finners and faints there, to raife us to due concern in it Often do men look into the ftate of finners here, and behold the eafy life they have of it, and they wifh in effect to be among them: but if we look to them in the other world, we will wifh to be far from them, to have nothing ado with them. 3. A horror of the ftate of finners there. The man looking to it fhrinks back, faying, Save me from it ! Their ftate there duly apprehended, is apt to breed fuch a horror, as not only cures the envy at their prefent profperous ftate, but makes the man that he would not for a thoufand worlds, his foul were in their fouls ftead, Pfal. lxxiii. 18 . 19, 20. 4. An earned concern to be delivered from it. The man takes a view of it feriouily, and he is not indif- ferent in the matter. He is not negligent as to the future ftate of his foul in the other world ; but time- ly lays down meafures for eternity, knowing that to mifcarry in that point is a lofs that can never be made up. 5. A& 214 Reafons of the Requeft in the Text. $. An acknowledgement that God may in juftice gather one's foul with finners. The beft have as much fin as deferves it, and all are by nature liable to it, Rom. iii. 19. And every one that fees the ill of fin, and its juft demerit, will fee that if juftice take place againft them, they will be gathered with finners in the other world, 6. LaJHy, A betaking one's felf to the mercy of the Judge, in his own way, for the pardon of fin, and the removal of the juft punifhment, Job ix. 15. And that is to confefs fin, flee to lay hold on the al- tar Jefus Chrift by faith, feparating from the fociety and way of finners in time. V. I come now to give reafons, why we mould be infuch care and concern, that our fouls be not gather- ed with finners in the other world. 1. Becaufe to be gathered with them is to be fepa- rated for ever from God, and the holy and happy fo- ciety whereof Chrift is the head, Matth. vii. 23. De~ part from me> ye that work iniquity. The whole herd of finners in the other world will be in a ftate of excommunication, banifhed from the comfortable prefence of God, the place of his glory, Pfal. v. 4. £. kept out of the fociety of Chrift, the hoiy angels, and faints, Matth. xiii. 41. And to be gathered with them muft needs then be horrible. 2. They will be gathered into a moft doleful place, If. xxiv. 22. They feall be gathered together as prifoners are gathered inthe pit, andjhall be /hut up intheprifon. At death finners are gathered into the prifon of hell, fhut up there to the judgement of the great day ; and from the tribunal they will be driven away thither again all together, there to be fhut up for ever, Matth. xxv. 41. The horror of the place they are gathered into, the eternal gloom there, the chains of darknefs that will hold them there, the mift of darknefs that never clears there, may all move to fay, Gather not my foul with finners. 3. Becaufe Reafons of the Requejl in the Text. 21 £ 3. Becaufe they will be gathered unto the moft frightful fociety there, with the devil and his angels, Maith. xxv. 41. They will be caft into the lake of fire with the devil that deceived them ; and that will be more terrible than to be gathered with dragons, ferpents, and vipers here, which would quickly make an end of one. O that men would confider how the fervice of the devil in fin here, will bring them into the fociety of him and his angels hereafter, that they might have a horror of being joined with finners ! 4. Becaufe finneis will be in a ftate of punifhment there heavy beyond expreflion ; being punifhed with everla/iing dejirutlion from the prefence of the Lord, and from the glory of his power, z ThefT. i. 9. Now is the time wherein finners take leave to commit their crimes, trampling on God's laws, defpifing his Son, and grieving his Spirit : then will be the time that they muft fufFer and pay for all to the fatisfa&ion of injured juftice. And the view of that fearful reck- oning may caufe one fay, Gather not my foul with finners. 5. Becaufe they will be left in their fin there, Prov. xiv. 32. The wicked is driven away in his wiekednefs. John viii. 24. If ye believe not that I am he, yefhall die in your fens. At the moment of death, it is faid of the linner, He that is filthy, let htm be filthy fl ill ; and he is caft away as an unclean thing into the un- clean place, with all the guilt, filth, and power of his fins upon him, never to be removed. And here confider, (1.) The perverfe frame of fpirit, which is natural to man, being enmity againft God, will remain with them ther®, for there is no fanctification of the Spirit begun on the other Gde of death. And it will be un- difguifed there, the peace being blocked up, and the war for ever betwixt God and them proclaimed. It Will be irritated by their hopelefs miferable ftate, Rev. xvi. ult. (2.) Their fin will be their punifhment there ; a juft 216 The Doftrin* applied, juft revenge of cleaving to it over the belly of all re- proofs, warnings, and entreaties ! So they will be filled with their own ways. And, [i.] They will be cut with tormenting paffions, envy at the happinefs of the faints, fretting under their own mifery, and defpairing for ever of relief, Matth. xxii. 13. There Jhall he weeping and gnafhing of teeth. £2.] As for their pleafurable fins that their hearts were fet on here, the defire of them will continue, but the fatisfying of them in any meafure will be im- poffible. So they will be for ever racked between the defire and the denial of fatisfa&ion to their lufts. Who then would not fay, Gather not myjoul with Jinners ? 6. Laftly y Becaufe being once gathered with them, they will never more be feparated from among them. As the tree falls, it muft lie. They that- are gather- ed with finners at death, muft be gathered with them at the refurrection, and {hut up with them in the pit of deftruction for ever. I fhall now make fome application of this fubje£L Use I. of information. We may learn from it, 1. That the itate and condition of finners, what- ever advantages of eafe, wealth, fyc» it be attended with, is a miferable one, to be pitied, lamented, and avoided, not to be envied or defired. For it is im- pofiible that all the wealth of this world mould coun- terbalance the wo in the other world that is abiding them. Who would defire his lot with a condemned malefactor, though he fared delicioufly every day ; or quietly enjoy the beft covered table, while a fword were hanging by a hair over his head? 2. That the great bufinefs of our life is to learn to die, and the great buiinefs which we have to do in this world is to prepare for the other, Job xiv. [4. If a man die-, Jhall he live again ? all the days of my appointed time will 1 wait till my change come, iiere we life of Information and Reproof. 217 vrt do but fojourn, there we are to abide : here we are on our journey, there we come to our dwelling- place : and it is of the utmoft confequence which part of that world we arrive in, Matth. xvi. 26. And they who do not fee to that in the firft and chief place, are fools with a witnefs. 3. That we are in hazard of mifcarrying with re- ference to our abode in the other world ; and care- leflhefs about it will have a fatal iflue. If all were to be gathered there into the happy receptacle without diftin&ion, we might be eafy : but it is not fo; there will be a gathering into the region of horror, as well as into the region of blifs. And we will be fure to mifcarry, if we do not in time fecure our happy re- ception, in the way appointed. 4 Lajifyf That the hazard of mifcarrying in it (hould quicken us to fuitable endeavours for fecuring our happinefs in the other world. Our eternal ftate is our greateft concern, and every thing being to be plied according to its weight, it mould be feen to with the greater!: care, and nothing laid in the balance with it, neither cares, profits, nor pleafures. Use II. of reproof to feveral forts of finners. It reproves, 1. The carelefs (inner, who is carelefs about the other world, and his future ftate. How many are there, who never once ferioufly confider, where they are like to take up their abode in the other world ! But they live as if there were no other life but this. O what do you think, that you will get away in a dream to the region of blifs, that you will (tumble into heaven which you was not looking out for ? No ; you may drop into the pit that way, but not get up into the holy hill, If, xxxii. 9. 10. The foolifh virgins that were carelefs about oil to their lamps, got their head and heart full of care out of time, Matth. xxv. And fo will ye, if ye continue in that carelefs temper. 2. The Jlothful (inner, who cannot beftir himfelf to be at due pains in this matter. Though fuch 3 t are 2 1 3 Ufe of Reproof. are not quite unconcerned about the other world, yet they do nothing to purpofe in it. If lazy wifhes and faint endeavours would do it, they would be happy : but they cannot ftir up themfelves to take ndd of an offered Chrift, covenant, and falvation, If. lxiv. 7. to cut off offending right handstand pluck out offending right eyes', to take the kingdom of heaven by force, and prefs into it. Alas ! this is not a bufinefs to be managed on the bed of floth, Eccl. x. 18. Remember the doom of the flothful fervant, who was caft into outer darknefs, Matth. xxv. 26. 30. 3. The delaying finner, who puts off the bufinefs from time to time, till it be out of time, and he is ruined. The young put it off till they fhall become aged, the aged to a fick-bed, and the fick often find they have enough ado otherwife. So the proper time of fecuring happinefs in the other world is loft, as in the cafe of Felix, A&s xxiv. 25. But why will men delay what muft needs be done, or elfe they are ruin- ed, efpecially when time is uncertain ? 4. Laft/y, The malignant fmner, who hates the fociety of faints, and ierioufnefs, a religious life and religious exercifes 5 making the fociety and way of finners his choice. O what confidence can ye have to cry to God, not to gather your fouls with finners in the other world, who are thofe in whom is ail your delight in this ? How can ye think to be gather- ed with faints in heaven, to whom with their way and exercifes you have fo great averfion on earth ? Nay that malignity againft God's people fhews you to be none of them : and you muft be gathered to your people, your own people. Use ITI. of comfort to thofe who are in due care and concern now, that they be not gathered with finners in the other world. This is a weighty con- cern to them that have it, and they will need com- fort. And there are four things comfortable in it. It is comfortable, 1. That you are in the way of duty with reference to Ufe 9f Comftrt. 219 to the other world, Matth xxiv. 46. Blejfed is that fer- vanty -whom his Lord -when he comet h /hail find fo do- ing. While others are going on fearlefsly, you are looking about you, concerned how it may be with you in the end. It is a piece of wifdom and hopeful, thus to be exercifed in confidering your latter end, Deut. xxxii. 29 God's word fpeaks comfort to fuch, If. xxxv. 3. 4. Strengthen ye the weak hinds , and con- firm the feeble knees. Say to them that are of a fearful hearty Beflrongyfear not : behold, your Cod will come with vengeance^ even God with a recompencey he will come andfave you, 2. That you take your work in time, while yet there is hope ; and fo your care and concern may come to iiTue well, If. xxxii. 20. Blejfed are ye that fow befide all -waters. There is no fon nor daughter of Adam but will be in that care and concern one time or other *, fo that there will not be two of the whole herd of ilnners that will defire to be gathered toge- ther: but alas! with the mod part, it will be out of time, Matth. xxv. 10. 1 1. Now I fay it is comfort- able in your cafe, that ycu timely entertain concern about it, while the Judge is on a throne of grace to receive fuch applications. I may allude to that, i Sam. xxv. 8. Ye come in a good day ; with 2 Cor. vi. 2. Beholdy now is the accepted time ; beholdy now is the day offalvation. 3. This care and concern is wrought In all God's elect, by the Spirit of Chrift. The word calls for it, A&s ii. 40. Save your/elves from this untoward genera- tion. The Spirit works it accordingly, Rom. viii. 26. 2 Cor. vii 11. Heit was that breathed that defire in the pfaimift ; and thofe appetites and defires that are from the Spirit cannot be in vain. So that care and con- cern is common to you with all the children of God, who all join you in that fpiiitual breathing, Gather not my foul with Jinners, 4. Lajlly, You have to do with a good and gra- cious God, that has no pleafure in the ruin of finners, T 2 Ezck. 220 life of Comfort, Ezek. xxxiii. u. Say unto them, As I live, faith the Lord Gody I have no pleafure in the death of the wicked, but that the wicked turn from his way and live. No ten • der man will give his oath wirhout neceffity, or where there is no controverfy to be decided by it. So here there Is one s namely, the devil alledgeth to finners againft God, that there is no pleafing of him, otber- wife than in the finner's ruin, and therefore all care and concern that way is needlefs. The flothful fer- vant licked up this vomit, Matth xxv. 24. 25. Lord, faid he, / knew thee that thou art an hard man, reap" ing where thou hafl not fawn, and gathering where thou haft not ft rawed : and 1 was afraid, and went and hid thy talent in the earth. And God purgetb himfelf by oath of it \ believe it then no more. En- courage yourfelf from the goodnefs of his nature in Chiift, in that your care and concern. (1.) Have you already got your heart's fill of the- ftate and way of Tinners out of Chiift, fo that you de- fire no more of it, but would fain be out of the reach thereof? The goodnefs of God's nature in Chiift will not fuffer the gathering of fuch a one with finners in the other world, Pfal. xx\i. 4. 5. 9. Will a good God take a finner already groaning imfler, burdened and wearied with the ftate and way of finners out of Chrift in this world, and flake him down with them for ever in the other world ? No ; be it far from him. (2 = ) Have you got a longing after holinefs, per* feci: holinefs, and a liking of the purity of the mi- ning ones there, that your foul cries, Gather not my foul with finners, but with faints in the other world ? Truly that is the work of the Spirit of Chrift in you ; for the carnal mind is enmity againft God, R.om. viii. 7. Hence is the promife, Heb. viii. 10 I will put my laws into their mind, and write them in their hearts. And it is the fociety of finners, not as fin* ners, but as miferable, the hypocrite is frighted at ; and the fociety of faints in the other world, not as faints or holy, but as happy ones, that they defire* It life of Comfort. 2 2 1 It is inconfiftent with the goodnefs of God then to create fuch longing and liking, and yet never fati'fy it i fo to open the mouth of the foul, and then to put an empty fpoon in it. Objetl. But a concern not to be gathered with lln- ners in the other world is a common thing, which Balaam and the foolifh virgins had, as well as the godly : what comfort then can be in it, fince one may have it, and yet be gathered with them in end ? Aufw. There is a very great difference betwixt this concern in fincere Chriftians and others. There are four things, which if you find in your concern in this point, you may conclude that you fhall not be gathered with finners in the other world. 1. If their feparation from Chrif^as the chief object of your foul's love, makes you averfe to be gathered with them, PfaL xxvi. 8. 9. Lord, I have loved the habitation of thy houfe, and the place where thine ho* nour dwelleth : Gather not my foul with finners- The ungodly, if all were right to that with them in the other world, could digeft that, for Chrift is not the chief object of their love. But this argues your eitee-n of Chriit above all, 1 Pet. ii. 7. and your dehre of communion with him as your chief happinefs, Phil. i 23. You look upon fmners as fcatcd in the other world, and you fee Chrift is not among them : and fince he is not with them, yom ior.l cjie», Then, Lord, let not me be with them neither, for the chief object of my love is not among them. It this is the cafe, truly your foul fhall nor be gathered with them, John vi. 37. Him that comet h to me, J will in no wife cafl out, Pfal. lxxiii. 24. 25. Thou fijalt guide me with thy counfel, and afterward receive me to glory. Whom havt I in heaven but thee ? and there is none upon earth that I defire be fides thee. 2. If you have a horror of their being left in Cm in the other world, as well as of their being laid un- der punifhment there, Rom. vii. 24. 1 5. wretched man thai I am> who fhall deliver mejrom the body of T 3 this 222 Ufe of Comfort. this death! I thank God, through Jefus Chrift our Lord, No body believing the unfpeakable torment of the damned in the other world, but muft have a horror of it, becaufe they love themfelves. But lay- ing afide the consideration of that, foberly afk your- felves, what think you of that part of their fentence, Let him that is filthy , he filthy fill, in itfelf ? Ab- ftratling from the torment joined with it, that would be no hard thing to moft men, their hearts being wedded to their lufts, and not knowing how to fhift without them. If then you find that thought of it- felf to be killing to you, and fufficient to make a hell;, that argues you partakers of the new nature, that hath a horror of fin as its oppofite, and defires to be holy and without fin, which is its perfection. And certainly God will not deprive the new nature of its defired perfection, and confequently will not gather a foul thus difpofed with finners in the other world, Pfal. cxxxviii. ult. the Lord will per feci that which con- cernethme. Matth. v. 6. Bleffedare they which do hunger and thirft after righteoufnefs * for they [hall be filled, 3. If you are with purpofe of heart coming out from among them, out of their fociety, way, and manner of life in this world. Many would be eon- tent to live with them, though not to die with them,. Numb, xxiii. 10. But are ye not content to live with them neither, no more than to die with them ? Have ye conceived an averfion to the life as well as the death, not only of the grofsly- wicked, but of all that are out of Chrift, Strangers to the power of god- linefs, being drawn to the love and choice of thefel- iowfhip of the faints by the lu fire of the divine image on them ? Fear not, God will never gather you with them in the other world, Pfal. xxvi. 4. 5. 9. 1 John iii, 14. 2 Cor. vi. 17. 18 Their company will not be made your puoifliment in the other world, that you would not make your choice here. 4. Lajtly, If the hope of not being gathered with fimieis in the other world, puts you on the.ftudy of univerfal Ufe of Exhortation, 223 univerfal purity, 1 John iii. 3. The hope that un- godly finners and hypocrites have of this tends to make them feeure in fin, and leaves them at eafe in the embraces of fome one luft or other : the reafon is, becaufe their concern that way is only to be freed from mifery, not from fin. But the hope of the fin- cere is a lively one, a hope to be freed from fin> 1 Pet. i. 3. and this makes them beftir themfelves againft it in time impartially, Pfal. cxix. 6, Use ult. Let me exhort all of you now to be in due care and concern, that your fouls be not gathered with finners in the other world. This due care and concern is very extenfive, and therefore I will branch out this exhortation in feveral particulars. And, 1. Lay the matter of the other world to heart, and be no longer carelefs about what (hall be your lot in it, Rom. xiii. 11. 12. A carelefs unconcerned life about the other world, will make a fiightful awaken- ing at death, Luke xii. 20. If you were to be re- moved out of a farm, or a cot-houfe, you would look out for another before- hand : and fince you are to re- move out of this world, look out for a comfortable fettlement in the other, and fhew yourfelves men,, wife men, and not fools. 2. Delay it no longer ; for it is no due concern that admits of one day's delay : the reafon is, ere to- morrow come, your foul may be gathered with fin- ners, and flaked down with them for eternity, Heb. iii. 15. To- day if ye ivill hear his voice , harden not your hearts. No doubt there are many in hell, who- once hoped never to come there, and to have fet all to rights before gathering-time : but the mifery was, it came ere they were aware, and fwept them away with finners. They have been carried off in childhood, that hoped to be religious youths j and they have died in their youth, who hoped to make all right by the time they fhould enter in age. The little fleep, the little 11 umber they indulged themfelves in, proved their ruin j for their poverty came upon them 224 Ufe of Exhortation. them as one that travelleth, and their want as an armed man. 3. Let your fouls be now gathered unto Chrift by faith in the bond of the covenant, Gen. xlix. 10. He is the Captain of falvation, and none come to hea- ven but at his back, John xiv. 6. as the members of his myftical body, Eph. v. 23. Whofoever are not united to him, and brought perfonally within the bond of his covenant, will be left to be gathered with finners. Therefore confider the covenant offered to you in the gofpel, and fincerely take hold of it, as you would not be fo gathered. 4. Give up with the fociety of finners here. I mean not abfolutely : but make them no more your choice, your familiar companions ; for death will gather every one to his own people j and therefore ht that ivalketh with rui/e menjball be 'wife ; but a com- panion of fools /ball be defiroyedy Prov. xiii. 20. The blefled man is known by his company he chufes, and mod delights in, Pfal. i. 1. And he that is not con- cerned to feparate from the company of finners here, is in no due concern not to be gathered with them in the other world ; for it is vain to think to live with finners, and die with faints. 5. Lay by your malignity againft profelTors of religion, againft ferioufnefs, and godly exercifes. Calmly confider what ye would be at. Are you really not able to endure any appearance of religion, ferioufnefs, and godly exercifes ? Then there is no- thing for you, but to be gathered with finners in the other world, where you will fee nothing like it for ever. But if you have anyjthe Ieaft thoughts or hopes of heaven, you are quite unreafonable to think to get there, while you bear fuch a grudge againft the very firii draughts of that which is carried to per- fection there. I wonder what fort of a heaven they imagine to themfelves, that have a heait rifing at holinefs; what kind of men and women they ex- pect to fee there, that are always aire to have a thruft at life of Exhortation. 22£ at any ferious perfon here, however they have a vail to caft over the godlefs and profane. 6. Aflbciate yourfelves with the godly; gather to- gether with thofe that you would be gathered with in the other world, Pfal. cxix. 63. / am a companion of all them that fear thee, fays David, and of i hern that keep thy precepts. If you mind to lodge with them at the journey's end, it is reafonable to travel on the way with them too, and not with thofe that are holding a quite contrary route. Let not the faults you efpy about them make you defpife their fociety : there are no faultlefs companions to be had in this world : but it muft be a dreadful call of fpirit, that makes every body's faults tolerable but theirs. That muft fpfing from a deep rooted enmity. But a lover of the King will reverence his children, though in rags : and God tries your love to him by the faults he has left in his people, 1 John v. 1. Pfal. xvi. 2» 3. 7. Do not make light of withdrawing or abfenting from the congregation of the Lord's people in public ordinances. The fabbath- congregations are the thing that in all the earth is likeft to heaven ; and therefore they are that which has raoft of the faints heart, Pfal. xxvi. 8. Lord, I have loved the habita- tion of thy houfi, and the pi ice where thine honour divelleth. Let the thoughts of the gathering with the one great congregation in the upper houfe, re- commend the gathering together with the congrega- tions in the lower. From whatever principles or motives people forfake the congregations of the faints here in public ordinances, they muft either be ga- thered with them in the other world, or with tin- ners : there will be no feparate heaven for them there. 8. Laftly, Carefully keep off the way of fmners here, and let your whole life be a going forth by the footfteps of the flock, Cant, i, 7. 8. Heb. vi. t2. As is your courfe now, fo muft your end be. If you go the way of finners in this world, ye will be gather- ed 226 UJe of Exhortation. ed with them in the other : if ye go the way of faints, ye will be gathered with them there. To enforce this exhortation, ; (■I.) Confider the. importance of your gathering in the other world, than which nothing can be greater. You have had the other world defcribed to you in both its parts: and I may obteft you by all the joys and glories of heaven, that you lay this matter to heart ; and by the difmalnefs of the place, the hor- rors of the fociety, and the dreadfulnefs of the ftate of finners in hell, that you be in concern that your fouls be not gathered there with them. (2.) Make of your other concerns what you will, if you fee not to this in the firft place, ye are ruined to all intents and purpofes, Matth. xvi. 26. For ivhat is a man profited, if he jhail gain the whole world, and hfe his own foul? or what fh all a man give in exchange for his foul? Nothing will compen- fate this lofs. (3.) This is the only proper time for that concern, wherein it may be effectual: 2 Cor. vi. 2* Behold, now is the accepted time; behold, now is the day of falvation. If you mifs it, in vain will ye cry ; for a deaf ear will be given to all your cries, Prov. i. 24. and downwards. (4.) La/Ily, The gathering there will be eternal, and unalterable for ever: and therefore it highly con- cerns you now, that your fouls be not gathered with finners then. Wherefore, upon the whole, let me obtain of you, (1.) That you will take fome ferious thoughts of the other world in both parts of it. (2.) That you will inquire what cafe you are in for it. And, (3.) That you will lay down meafures timely, that your fouls be not gathered with finners there. May the Lord perfuade and incline your hearts unto this courfe. The The Improvement of Life in this World to the raifing a good Name, the bed Balance for the prefent, for the Vanity and Mifery of human Life : AND The good Man's Dying-day better than his Birth-day, The fubftance of feveral Sermons preached at Etterick, in the year 1730. Ecci. vii. I. A good name is better than precious ointment ; and the day of deaths than the day of one's birth. NEVER man more livelily reprefented the va- nity of this world and human life, than Solo- mon did, whofe wifdom and wealth gave him the faireft occafion to difcover the beft that could be made of it. He reprefents it in its beft (hapes as a very heap of vanity and vexation, in the preceding part of this book. And indeed the vanity of human life is undeniable. Man as to this world is born crying, lives complaining, and after all dies difappointed. But is there no remedy, no folid confolation in this cafe ? Yes ; but it muft be brought from the con- (ideration of the other world, and this life improved for reaching a happy life there. A good name is bet- ter than precious ointment ; and the day of death) than the day of §ne*s birth. The fcope of thefe words is, to point men away from 228 7*he Text explained. from the vanities of this life, and from this life it- felf, unto fomething that is better and will give reft. Is any man affected with the vanity of human life, and would fain know what is belt for him ? Thea let him know, i. A good name is belt, better than precious oint* ment, which was a thing highly prized in the eaftern countries. A good name is that favoury character among good men, which rifeth from a good life, calling forth its favour like good ointment. It is faid of Chnft, Cant. i. 3. that hi s name is as ointment poured forth : but all the faints partake of that a- nointing, Pfal. xlv. 7. God hath anointed thee with the oil of gladnefs ab&ve thy fellows. Where ever grace is, it exerts itfeif in the courfe of a gracious converfation, holy atlions, which procure a good name to the party, in fpite of all that the malice of the world can do. It is not a mere name, which a hypocrite may have ; but a name raifed on* a folid foundation of grace and true piety. Now that is better than precious ointment, i. e. the beft things of this prefent world, that carnal men fet their hearts on. (1.) It is better than all ~the world's wealth, that goes under the name of oil, Deut. xxxiii. 24. And of Afher he faid \ — Let him dip his foot in oil. To do a good action, is better than to gain a great worldly advantage. A courfe of piety, and the juft character of a holy life, is preferable to riches, Prov. xxii. 1. So the name of poor Lazarus remains favoury, while the name of the rich glutton ftinks. (2.) It is better than all worldly pleafures and de- lights of fenfe, exprtlTed by ointment and perfume^ Prov. xxvii. 9. Ointment and perfume rejoice the heart. The tefiimony of one's own confcience for godly fmcerity, will rejoice the heart more, 2 Cor. i. 12. Lay the perfumed fool on a fick bed or death bed, thefe things avail nothing, while he is galled with the remembrance of an ill-fpent life : but the Text explained. 229 but confcience of integrity will bear up a man in the face of death, 1 John iii. 21. Beloved, if our heart condemn us not, then have we confidence towards God. 2 Sam. xxiii. 5. Although my houfe be not fo with God; yet he hath made with me an everlafting cove- nanty ordered in all things and fur e : for this is all my falvation, and all my dejire> although he make it not to grow. (3.) It is better that all worldly honours, for kings were anointed to teftify the conferring of that dignity on them. Men cannot carry their worldly honours into the other world with them ; death treats the king and the peafant alike : but the character of piety outlives death, and will be owned and regarded in. the other world, Rev. iii. 12. When wicked men (hall be condemned for their actions in which they applauded themfelves, and others flattered them ; the faints will receive Heaven's approbation of their holy actions, Well done , good and faithful ferv ants. Wherefore the beft thing to balance the mifery of human life for the prefent, is to be good, and do good. That is the great lefTon that Solomon gives us here. Look on human life in all the periods of it, childhood, youth, middle age, and old age ; and ye will find it is but juft fo many ftages of vanity, whereof fome are paft, and others paffing. Look on" it in the various circumltances of it, profperity and adverfity, health and ficknefs, wealth and penury ; and you fhall find it but vanity caft in different fhapes. Turn up what fide of it you will, the young or the old, the fingle or married (Idle, it is larded with vanity on every fide. Only, confider it as an oppor- tunity of being and doing good, and fo it is a fub« ftantial thing; and fo very fubftantial in that refpecl:, that it may well balance all the miferies that attend it. But take away that, and it is at beft but an ufe» lefs burden, Pfal. lxxxix. 47. 2. Death, the paffing into the other world, is beft; the dying-day is beft, better than the birth-day. It 3 U is 230 The Text explained, is hard to believe that ; and if men frame their fentr. nients according to the prevailing opinion of this world, they will never believe it : but if they frame it according to the do£trine of the other world, they muft needs believe it as it is reprefented in this text. Ye have heard that there is another world j a lower part of it, the region of horror; to which death is the paffage for fmners, whofe dying day muft there- fore be their moft doleful day, in the view of which ye have been exhorted to cry, Gather not my foul with fmners* But ye have heard alfo, that there is a higher part of that world, a region of perfecl: blifs and hap- pinefs, to which death is alfo the paffage for faints, or perfons that have got the good name : now if you believe that doctrine, you muft needs conclude from it, that the day of fuch a one's death is better than the day of his birth, which is the thing here meant. And fince we have offered a view of the dark fide of the cloud, the gathering with fmners in the other world ; it is juft we offer a view too of the bright fide of the cloud, the gathering with faints there. There is a comparifon here of two of the days of human life, both of them fpecially remarkable. The one is the fir ft day of our life here, the birth -day, wherein we come into this world out of the womb. .The other is the laft day of our life here, the death- day, wherein we go out of this into the^other world. The queftion is, Which of the two is the beft day, the mod defirable in itfelf? The fubjeft is determi- ned in the firft claufe, to be the man with the good name, who has been favoury in his life, being and doing good. And Solomon decides the queftion with refpedt to fuch a one, roundly telling us, The day of death is better than the day of his birth, Heb. name- ly, the man with the good name. When he came into the world at his birth, his friends rejoiced, they thought it a good day : when he goes out of this world into the other, they mourn, thinking it a fad day. But think they as they will, it is the beft day of Doclrines from the Text, 231 of the two ; and were it not the partition betwixt the two worlds, we would fee it to our conviction. Wherefore the beft thing to balance the mifery of human life for the future to a good man, is to die, and leave this world and the life in it. That is the lelTon we are taught here. The weight of glory that death will bring him to in the other \vorld, will ab- solutely downweigh all the mifery of life here. The blifs of the lodging he comes to there, will more than compenfate all the hardfhips of the way; that he fhall fay, " O that happy life in the lower world, that made way for my entrance hither into this upper world ! Who would not gladly have embraced Me- thufelah's tack of that life, for to get this !" From the text thus explained, arifeth the two fol- lowing points of doctrine, viz, Doct. I. The improving of our life in this world to the raifing up a well-grounded good name andfa- voury character in it, is the bejl balance for the pre- fent for the vanity and mifery attending our life, bet- ter than the moft favour y earthly things. Doct. II. To one who has fo lived, as to obtain the good name, his dying- day will be better than his birth- day, quite downweighing all the vanity and mifery of life in this world, I fhall fpeak to each of thefe in order. Doct. I. The improving of our life in this world to the raifing up a well grounded good name and fa- voury charatler in it, is the beft balance for the pre- fent for the vanity and mifery attending our life, bet- ter than the moflfavoury earthly things. In difcourfing from this doctrine, I (hall, I. Lay before you fome things fuppofed in it. II. Shew what is the well-grounded good name, that is the balance of the vanity and miferv of this life. U 2 ' III. What 2$2 Of the Vanity and Mifery of human Life. Ill What is the improvement of life, whereby that good name may be raifed. IV* Confirm the point, That this improvement of life is the beft balance for the prefent for the vanity and mifery attending our life, better than the moft favoury earthly things. V. Make fome improvement. 1. I fhall lay before you fome things fuppofed in the doctrine. I. It fuppofeth that there is a vanity and mifery that is the infeparable attendant of human life in this world. No man in life is free of it, nor can be, Pfal. xxxix. 6. Surely every man walketh in a vain Jbeiv. No circumflances of life can avail to the drift- ing it off: it accompanies the crown and fceptre, as well as the beggar's feat on the dunghill, Eccl. i. 2. Vanity of vanities , faith the preacher^ vanity of vani* tieSy all is vanity. Pfal. xxxix. 5. Verily every man at his beft flate is altogether vanity. Men may change their wildernefs-ftation,, but while here will ftill be in a wildernefs. They may get out of one vanity and mifery, but it will always be but a failing into another. 2. Every man will find himfelf obliged to feek for fome allay of that vanity and mifery of life, that he may be enabled to comport with it, Pfal. iv. 6. This makes a bufy world, every one feeking fomething to make his hard feat foft. For the whole world is in a fickly condition of fpirit, witnefs their need of the great Phyfician, Matth. ix. 12. Hence there is a mighty reftlefihefs, turning and (Lifting from one thing to another, for fome allay of the prefent un- eafinefs. 3. It is natural for men to feek an allay to the va- nity and mifery of life, in earthly things, Pfal. iv. 6. There be many that fay , Who will Jhew us any good P They feek precious ointment, as it were, to matter the rank favour that is about human life. For this caule Of the Vanity and Mifery rf human Life, 233 caufe the plcafures, profits, and honours of the world are fought after, and employed as plafters for that fore; that, by means of them, they may be enabled to comport with the vanity and mifery of life. 4. But the beft of earthly things will make but a forry plafter for that fore : they will not be able to balance the vanity and mifery of life, but with them all life may be rendered faplefs, through the predo- minant vanity and mifery of it. All Ha man's ho- nours were not able to feafon life to him, while Mordecai bowed not; neither could Ahab's king- dom, in the want of Naboth's vineyard ; nor bci- {hazzar's feftival joys and pleafures, while the hand- writing was feen on the wall. That way is but feek- ing to allay one vanity with another : a dead fly will make the ointment itfelf ftink : a day's pieafure will not balance an hour's pain ; nor honour for years, blot out the difgrace that a moment fixes. 5. Lajily, Howbeit the improving of life to the* railing a well-grounded good name, will balance the. vanity and mifery of life effectually : fo that her who has reached that kind of living, has what is well worth the enduring all the miferies of life for. There is an excellency and good in it, that downweighs all the evils attending lite* II. I fhall fhew what is the well grounded good name, that is the balance of the vanity and mifery of' human life. It is the name of religion, raifed from the reality thereof in the perfo'n that has the name*- And it is, I fay, 1. The name of religion, and no lefs : for there is nothing good truly feparate from religion, Matth. vii 18. Men have attempted to raife ihemfelves a. name from other things, feme from their wealth, fome from their wit, valour, buildings, beauty, 6*c- But thefe may make a vain name, which at death' will go out with a {link without religion. Only re- ligion can make a good name, being the only thing- ■ U 3 " q£ 234 What is the well-grounded good Name. of value with a good God and among good men \ without which all things elfe will be but ciphers, the name of nothing. 2. It is rajfed on the reality of religion, and no lefs : for a mere fhew of religion is but a vain and empty thing, which will dwindle to nothing with other vanities. That will make but a name before men, not before God : 1 know you not, faid the Bride- groom to the foalifh virgins, Matth. xxv. 12. They come under the name of virgins, but Chrift will not know them by that name. We may take up that good name in three parts. 1. Friend of God, Jam. ii. 23. That is the part of the good name, that defigns the man's ftate of peace and reconciliation with God through Chrift* There is no good name without this, Jam. iv. 4. And this is the name put on all endowed with true reli- gion, John xv. 14. a name better than fons and daugh- ters, in whom mens name is preferved, If. lvi, 5, 2. Faithful to the Lord, Acts xvi. 15. That de- figns the man's temper and way towards God. He is a fincere and upright Chriinan, endeavouring to approve himfelf to God in all things. He makes the will of God his rule, the word of God his oracle, the love of God his principle, and the glory of God his chief end in life. A noble name, that God will know him by, in the other world, Matth. xxv. 21. Well done, thou good and 'faithful fervant, &c. 3. Ufeful to men, ferving his generation, A els :.:iii. 36* That defigns the man's temper and way towards his neighbour, He is not a common nui- fa&ce of ibciety, enfnaring and mifchievous to thofe about him 5 whereby fome make themfelves a name that will rot, Eccl. ix. ulf. Nor yet an ufelefs mem- :f fociety, concerned for none but himfelf. But a profitable member, laying out himfelf to do good to others as he has accefs, Eilh. x. uli. This is that 'good name that is the bed balance for the preffcafc for the *a»it\ and miiery of human li r e. III. We What is the Improvement of Life, &c. 235 III. "We come next to (hew what is the improve- ment of life, whereby that good name efcjy be raifed. This is a weighty point that nearly concerns us all, to know thofe things that will make our life fa- • voury before God and men. I (hall unfold it in the following particulars. If you would raife up to your- felves that good name in life, Firft, Improve your life to a perfonal and faving entering into the covenant of grace, and uniting with Chrift, by believing on his name. Here are three things which we have accefs to in this life, as vain and miferable as it is, and in it only : and if we fo improve it, we will be called friends of God. 1. Perfonally enter into his covenant, If. lvi. 4. 5, For thus faith the Lord unto the eunuchs that keep my fab baths, and choofe the things that pleaje me, and take hold of my covenant : even unto them will I give in mine houfe, and within my walls, a place and a name better than of Jons and of daughters : 1 will give them an everlafcing name, thatfh>all riot be cut off- The name of your father Adam's houfe, given you at your birth into this world, hjlrangsr and enemy to God, Eph. ii. 12. Rom. viii. 7. In the gofpel God's covenant of peace is offered to you : confider while you are in life, what you are doing, and take hold of that covenant, with ail the ferioufnefs and awful folemnity ye are capable of in life. So (hall ye get the good name, the new name, friend of God, as confederate with Heaven, Eph. ii, 11. 13. If ye aik, how ye fhall do that? the anfwer is, 2. Unite with Chrift. He is the head of the co- venant, and we enter into it by uniting with him, John x. 9. / am the door : by me if any man enter in y he foall be faved. If- xiix. 8. / will give thee for a covenant of the people. Uniting with Chrift, thy foul fhall be wrapt up in the bond of the covenant of grace, made with him for him and his; even as thy relation to Adam wraps thee up in the bond of the covenant of works, made with him for him and his. Come 236 What is the Improvement of Life y Come then, thou art now in life, improve it to thy union with Chrift: fo malt thou have a ground whence the good name muft infallibly rife, Col. i. 27. Chrift in you, the hope of glory. Make this the bufinefs of your life in the firft place, to get Chrift in you. Live and travail for this, Gal. iv. 19. It alone is able to balance all the mifery of life. If ye afk, how ye fhall unite with Chrift ? the anfwer is, 3. Believe on his name ; that is the way to unite with him, Eph. iii. 17. That Chrift may din ell in your hearts by faith. Believing on him, thou (halt be in a ftate of union with him, as the branches with the vine, and the fuperftru&ure with the foundation : fo {halt thou be called by a new name, the good name, John i. 12* As many as received him y to them gave he power to become the fons of God t even to them that believe on his name. Queft. But what is it to believe on his name ? Anfw. 1. To believe the gofp el -report, namely, That Chrift is by his Father's appointment the Savi- our of the world, and your Saviour, to fave you from fin and wrath, If. liii. 1. Who hath believed our re» port ? Compared with 1 John iv. 14. And we have feen and do tejlify, that the Father fent the Son to be the Saviour of the world. & v. 11. And this is the record^ that God hath given to us eternal life : and this life is in his Son. Set yourfelf to believe this : ye will -**ot find it fo eafy, as you imagine perhaps. But it is impofiible to receive Chrift, or believe on him, without believing this firft, John iii. 27. A man can receive nothings except it be given him from hea- ven. 2. To truft on him accordingly, that he will fave you from fin and wrath, freely by his grace, through his righteoufnefs, blood, and Spirit, Acls xv. 1 1. We believe that through the grace of the Lord Jefus Chrift , we fhall be faved. Rom. i. 17. Therein is the righteoufnefs of God revealed from faith to faith* Set yourfelf to this , for herein the uniting nature of faith whereby the good Name may be raifed. 237 faith lies, inafmuch as in this a£ of trufting on him, the foul is, (1.) Divorced from fin, as well as care- ful to efcape wrath ; the heart being alienated from fin, fet to be rid of it and made holy, which is the immediate effect of faving illumination, the difcovery of Chrift made to the foul in the gofpel by the Spirit working faith, 1 Cor. ii. 4. 5. Matth. xiii. 45. 46. (2.) Carried wholly off its own bottom for thefe ends, felf-confidence, creature- confidence, law-confidence; i. e. confidence in any work or good qualification of our own, are all undermined together by a touch from Heaven's hand ; fo that the foul has not one foot left to ftand en, nor a twig without or within him to gripe to before the Lord, but Chrift alone, and what is in Chrift, his free grace, righteoufnefs, blood, and Spirit, Phil. iii. 3. (3.) Laid wholly on Chrift for thefe ends, as the ftones of the building on the foundation, cleaving and clinging to him, rely- ing on him, who if he mould fail it, all would come down together. But it is impoffible that fuch an event fhould take place, fmce Chrift is the founda- tion-ftone laid by his Father to bear all the weight of finners laid on him ; and therefore knits with the ioul laid on him, and fecures it for ever, 1 Pet. ii> 6. Improve your life then to a perfonal and faving en- tering into the covenant of grace, and uniting with, Chrift, by believing on his name. So you {hall have the good name which ye (hall never lofe, that will balance all the vanity and mifery of life, and make your dying-day better than your birth day. Secondly •, Improve your life to a living a life of faith in this world ; fo mail ye get the good name, Faith- ful to the Lord; Gal. ii. 20. The life -which 1 now live in the flejh) Hive by the faith of the Son of Cod. Rev. xvii. 14. They that are -with him> are called, andchofen y and faithful. All the improvement moft men make of life, is to live a life of fenfe, eat, drink, do worldly bufinefs, fport, play, 6c. So all that they make of life is the life of a beaft, which have the delights of fenie 238 What is the Improvement of Life> fenfe in greater perfection than what they for their hearts can reach. And fo their name {hall be written in the earth, an ill name, a difgraceful name, Luke xii. 20 Jam iv. 3, 4. But live ye a life of faith, and fo ye will make of your life the life of a ChrKlian, a faint, a child of God, an heir of glory, a faithful fervant to the Lord. Now to raife up the good name, Faithful to the Lord, by a life of faith, your faith muft call: your life into the following mould, which will be impracti- cable but by faith 1. Let ic be a life of believing and dependence on God in Chrilt for all. Live believing his word in all parts of it, 2 Ghron. xx. 20. ; believing the divine authority, equity, and goodnefs of his commands, Pfai- cxix. 128. the faithfulnefs and certainty of his promifes, Rom. iv. 20. 21. the juilice and truth of his threatenings, If. Ixvi. 2. Depend entirely and truft on him at all times, If. xxvi. 4. for all things you need, Prov. iii, 5, 6. for happinefs, light, ftrength,, and fueeefs in temporals and fpirituals. Depend on him alone while ye live, (1 ) For your happinefs and foul's reft, Heb. iv. 3. Never expect it from the moft promifing creature, but look for it firmly from a God in Chriit, Pfal. xvii. ult, (z.) For light to know your duty in all the fteps of your way. Never venture yourfelf to your own management, be the way never fo plain, Jer. x. 23. for at that rate ye may (tumble in an even road. But let your hope be in the promife, Pfal. xxxii 8. I will injlrutl thee, and teach thee in the way which thou Jbalt go .\ I will guide thee with mine eye* (3.) For ftrength to perform every duty in life to God or man. Lean not to your own ftock of ftrength and refolutions. The good name is that of a branch, not of a root, 2 Tim. ii. 1. John xv. 5. And fo no duty whatfoever that God calls you to, (hall be above your reach as to acceptable performance, Phil. iv. *3- •whereby the gsod Name may be rai/ed. 2-$$ 13. / can do all things through Chrijl which Jlrength* eneth me. (4.) For your fuccefs in all ye fct yourfelves to in your temporal or fpiritual concerns, Joih. i. 8. 9. Remember always that Heaven keeps the negative over us in all our attempts, Lam. iii. 37 Hence it is faid, The race is not to the Jwift, nor the battle to the ftrongy &c. Eccl. ix. 11. 2. Let it be a life of devotion, Pfal. cxix. 38. That makes a part of the good name in the Bible, defpife and feoff at it who will, Luke ii. 25. of Si- meon it is faid, he wzsjuft and devout. And the name of devout Chriftians will be in honour, when the memory of the profane mail rot. Let it be a life of devotion, (1.) In refpe£r, of the truths of God made known to you, reckoning every truth facred, and cleaving thereto againft all hazards and oppofition, Prov. xxiii. 23. I do not advife you to break with every one that is not of your mind, but only to quit no truth to any. This the apoftle directs, Phil. iii. 15. 16. Let us therefore, as many as be perfetl, be thus minded : and if in any thing ye be otherwife minded, God Jhall re- veal even this unto you. Neverthelefs, whereto we have already attained, let us walk by the fame rule, let us mind the fame thing. And devotion leads to it. It is a part of the comfort at death : hence Paul fays, 2 Tim. iv. 7. 1 have fought a good fight, I havefi- nifhed my courfe, 1 have kept the faith. (2.) In reipecl of the worfhip of God, Phil. iii. 3. If you have a father, you muft honour him ; if a mafter, you muft regard him ; otherwife you will have a very ill name, and you will fmart for it. Ye have a God that made you, if ye live regardlefs of him, where is your good name, what kind of a day can ye imagine the day of death will be to you ? But be de- vout worfhippers of him, in fecret, private, and pub- lic, (hewing reverence in the frame of your heart and outward geftuies : fo mall ye have the good name. 3« Let 24° What is the Improvement of Life, 3 Let it be a life of heavenly-mindednefs and con- tempt of the world, Phil. iii. 20. So Enoch got the good name of walking with God, Gen. v. 24. and the worthies, Heb. xi. 13. — 16. Covetoufnefs and worldly-mindedneis in profeflbrs of religion mars their good name, Phil, iii, 19. It was a noble teftimony that Luther had from his enemies, Germana ilia beftia non curat aurum. Friends of the world cannot be faithful to God. 4. Let it be a life of a Chrifiian deportment under trials and afflictions in life. Every body will have fomething laid before them for their trials, wherein they muft itand candidates for the ether world, to be difpofed of there as they acquit themfelves in their trials for it here, Rev. iii. 21. So patience, refig- nation, holy chearfulnefs under the crofs, arc necef- fary to raife the good name, Jam. i. 4. And by an unbecoming carriage under the crofs, people may lofe all their good namethey had before, Mark x. 21. 22. "Wherefore the exhortation is, My Jon, defpife not thou the chajhning ef the Lord, nor faint when thou art rebuked of him, Heb. xii. 5. 5. Lajtly, Let it be a life of uprightnefs, the fame where no eye fees you but God's, as where the eyes of men are upon you. The faith of God's omni- fcience leads to this : hence Jofeph faid when tempt- ed to fin by his lewd miftrefs, Gen. xxxix. 9. How can I do this great wickednejs, and Jin againfi God? O what name do the pra£fcifers of fecret wickednefs think they will have with God, who are at liberty to fin if they can do it unfeen of men ? God will read out their name with difgrace before all the world at length, Prov. sxvi. 26. Whofe hatred is covered by deceit y his wickednefs Jball he (hewed before the whole congregation. Thirdly, Improve your life to a living a life bene- ficial to mankind, profitable to your fellow-creatures, diffufing a benign influence through the world, as ye have aecefs ; lo that when you are gone, the world may •whereby the good Name may be raifed. 241 may be convinced they have loft an ufeful member that fought their good : fo {hall ye have the good name, Ufeful to men, Ads xiii. 36. But there is a. fourfold life that will never raife this name. 17?, The noxious life, that fome live in the world, like foxes in the mountains, biting, devouring, and worrying others ; they caufe their terror in the land of the living, but will leave their name for a curfe. Better one had never been in the world, than to be in it for mifchiefj to be in it, as mice and rats are in it, deftroying much good. 2dly, The trifling life, that fome live in the world, like the leviathan in the fea, Pfal. civ. 26.; laughing, fporting, playing, idling, and trifling away a life- time, without doing any fubftantial good for them- felves or others. Such make their life a dream, and their death will be a terrible awakening. 3 is a rotten member, to be cut off. Objetl. Magiftrates and minifters may, but what ac- cefs have we to be ufeful to the world, or to raife up that good name to ourfelves ? Anfw. Follow thefe rules of life, and ye fhall raife to yourfelves the good name, how private foever ye be. 1. Caft the world a copy by your good example, Matth. v. 16. Let your light fo floine before men, that they may fee your good works, and glorify your Father which is in heaven. Many an ill example is fet be- fore them for their deilru&ion, Matth. xviii. 7. Give them your good example yet for their edifica- tion : and live as meanly and privately as ye will, ye fhall be as ufeful in the world, as a beacon is at fea letting (hip- men fee the rocks they are to hold off, Phil. ii. 15. 16. That ye may be blamelefs and harm* lefs, the Jons of Cod, without rebuke, in the mids of a crooked and perverfe nation, among whom ye fhine as lights in the world: holding forth the word of life. And give them a good example, (1.) Of devotion and piety towards God, in a ftritfc and religious obfervance of your duty towards him. a practical teftimony for him, a light that 'whereby the gsod Name may he rat fed. 243 that will condemn the world's profane contempt of him, Prov. xxviii. 4. (2.) Of exatl juflice and truth, in all your doings and fayings with men, Zech. viii 16. apeak ye every man the truth to his neighbour : execute the judgement of truth and peace in your gates. The world is funk in a gulf of injuftice and falfehood, and the multitude of thofe that make no confcience of juftice in their dee-is and truth in their words, is (o great, that they are thought nothing of. Come, row againft this itream. (3.) Of fobriety in moderating your own paffions, with a fpirit of peacefulnefs, meeknefs, and forbear - ance, Matth. xi. 29. This is neceiTary for the good name, and without it it will be marred, Prov. xxv. ult. This is a life preaching of the gofpel to the woild, to which every one of you has accefs, Tit. ii. 11. 12. For the grace of God that bringeth falvation % hath ap- peared to all men ; teaching us, that denying ungod- linefs, and worldly lufts, lue fhould live foberly, righ~ teoufly, and godly in this prefent world. And that is an ufeful man in the world, that on good grounds can fay, when he is to leave it, with the apoftle, Te are witnejfes, and God alfo t how holily, andjufily, and unblameably ive behaved ourfelves among you that be- lieve, 1 TheiT. ii. 10. 2. Be of a beneficent difpofition, difpofed to do good to mankind as you have accefs, Gal. vi. 10. iSome are of the household of faith, have a fpecial concern to do good to them : others are not, ye mud have a concern for them too ; though they are not faints, they are men of the fame common nature with yourfelves, Luke vi. 35. We ihould greedily em- brace an opportunity of doing good to others, think- ing with ourfelves, That is the proper buiinefs of our life. And be difpofed to do good, (1.) In temporals as ye have accefs, Heb. xiii. 16. But to do goody and to communicate, forget not : Jar with fuch facrifices God is well pleafed. There is no body but fome one time or way or other may be pro- X 2 fitable 244 What is the Improvement of Life, fkable to others. The duties of humanity are of great ufefulnefs in the world, being kind, merciful, ^and companionate to them that are in dill reft, or need, Col. iii. 12. It has great encouragement by promife, Prov. iii. 9. 10 Pfal. xli. 1. (be. (2.} In fpiritua/s. There are none of the chil- dren of Adam, but have immortal fouls that mult live for ever. And true grace is natively communicative* as one candle ferves to light another, Gen. xviii. 19. 1 know him, fays God of Abraham, that he vjill com- mand his children, and his hov.floold after him, and theyfhall keep the way of the Lord, to do jujlice and judgement. And fays the woman of Samaria to the men of the city, John iy. 29. Come, fee a man which told me all things that ever I did : is not this the Chrift ? So ye mould be ready to be ufeful to others, sccording to their fpiritual exigence, inftru^ling the ignorant, warning the frcure, encouraging good mo« tions, bearing down bad ones, &c. 3. Lay out yourfehes to forward the ufefulnefs of Others, 1 Cor. xvi. 10. 11. Whomfoever ye fee dif- pofed and employed to be ufeful, help them forward, facilitate their work, ftrengthen their hands what you can, fo fhall ye be ufeful to the greateft purpofes at iecond hand. The water cannot giind the corn, but it can turn about the wheel, and the wheel the mill- ftone, and fo the millftone wijl grind it : and fo the Avater is ufeful for grinding, in fuch fort that when it fails there is no doing it. So the meaneft of the Coloflians could be ufeful for declaring the myftery of Chrift, Col. iv. 3. Withal, praying al/o for vs, that God would open unto us a doer of utterance, to fpeak the my fiery of Chrift, for which I am aljo in bonds. People generally think little of weakening the hands of thofe that are ufeful : but I have often thought, that it is one of the moil miferable ufes of being in the world, to be in it for a weight hung upon them that would be ufeful, Matth. xxiii. 13. 4. Lajlly y Be confeientious in the performance of the whereby the good Name may he raifed. 245 the duties of your ftation and relations, 1 Cor, viL 24. Brethren^ Jet every man wherein he is called^ therein abide with God. That is the fphere of ufe- fulnefs that God has allotted to you : every one may be ufeful that way; and no body can be ufeful other- wife, whatever they may vainly imagine. It is ex- emplified in the cafe of the priefts, Mai. ii. 6. of wives, 1 Pet. iii. 1. and of fervants, Tit. ii, 9 10. To pretend to ufefulnefs without our fphere, is the effect of pride and prefumption, and is the fame ab- furdity in moral conduct, as it would be in nature for the moon and (tars to fet up for the rule of the day, the fun contenting himfelf with the rule of the night* Thus ye have that improvement of life, by which the good name may be railed. IV. I proceed to confirm the point. That this im- provement of life is the bed balance for the prefent for the vanity and mifery attending our life, better than the molt favoury earthly things. And here I {hall (hew, 1. That it is the beft: balance for the prefent for the vanity and mifery of life. 2. That it is better than the beft and mo ft favoury earthly things. Firjty I am to fhew that this improvement of life is the beft balance for the prefent for the vanity and mifery of life. I. Hereby a man anfwers the end of his creation, for which he was fent into the world : and furely the reaching of fuch a noble end is the beft balance for all the hardfhips in the way of it. The merchant toils in travelling, the hufbandman in ploughing and fovving: but the gaining of their end downweighs all that toil to them. The chief end of man's life in the world is to enjoy God as our Friend, to be dutiful and faithful to him as our Benefactor, and ufeful to m:n our fellow -creatures : if we reach that noble end, what matter what hardfhips we wade through unto X 3 it) 246 The Improvement ef Life the beft Balance, &c. it ? If we mifs it, we have nothing that will counter- balance them. 2. It brings fuch a fubftantial and valuable good out of our life, as will downweigh all the inconveni- encies that attend our life in the world. Gather the vanities and miferies of human life together, its frail- ties, weaknefies, difappointments, crolTes, 6c. they will make a great heap ; and put them in the balance with bare life itfelf with mere worldly comforts and conveniencies, they would downweigh it, Pfal. lxxxix. 47. One may fay, thefe comforts are not worth the living for, at the rate of that vanity and mifery that attend them. But here are three things, namely, our own happinefs in God's favour, the ho- nour of God, and the good of mankind ; any one of thefe, and much more all of them together, is worth living for under all the inconveniencies of life, and will downweigh all the mifery of life in this world ; there being more good in the one, than there is evil in the other. 3. It brings fuch valuable good into our life, as more than counterbalanceth all the vanity and mifery of it. And that is, (1.) A prefent comfort and fa- tisfattion within one's felf, 2 Cor. i. 12. The foul- fatisfaclion there is in the reflection, that God is one's friend, that they have got fomething done for the honour of God, and for the good of their fellow- creatures, is enough to counterbalance the vanity and mifery of life, Prov. xiv. 14. (2.) A future pro. fpecT:, namely, of complete happinefs, which mult needs turn the fcales entirely, be the miferies of life what they will, Horn. viii. 35.-39. 4. Lq/ily, That good name well grounded is a thing that may coft much indeed, but it cannot be too dear bought, Prov. xxiii. 23. "Whatever it coft you, you will be gainers, if ye get it, Phil. iii. 8. Let men and devils raife the market to the higheft pitch they can to increafe the difficulty of your obtaining it, they can never raife it fo high as to give you ground to better than tie moft favour y earthly Things. 247 to flop bidding for it. This has been the concurring teftimony of all the faints, confcflbrs, and martyrs from the beginning, Heb. xi. 1. — 39. $ec$ndly, I fhall mew that this improvement of life is better than the belt and moft favoury earthly things. 1. It will give a greater pleafure to the mind, than any earthly thing can do, Prov. iii. 17. Pfal. iv. 7. 2 Cor. i. 12. This appears in its bearing up the heart, under the greateft trials and hardships. What can all the delights of fenfe, profits and pleafures of the world, avail a dying man ? But this good name rejoiceth the heart in the face of death. This made confeflbrs joy- ful under the lofs of their fubftance, and martyrs chearfully to embrace flames and gibbets. 2. It will laft longer than they will all do, Pfal. cxii. 6. Abraham was rich in filver and gold, and Job in flocking : but thefe things of theirs are all gone now, but their good name they raifed to them- felves is yet to the fore. All earthly things have a principle of corruption in them, ruft eats the filver, moths eat the fine cloaths, and our bodies themfelves will rot: only the good name is incorruptible, and will not be eaten up either by the teeth of malice or time, If. lvi. 5. 3. It is the only thing we can keep to ourfelves in the world to our advantage, when we leave the world. We muft all leave the world, and then whatever riches, wealth, honours we have in it, we muft leave them to others : only what name we leave behind us, we will keep to ourfelves when we are gone, we will be our own heirs in that, Matth. vi. 19. 20. If it be an ill name, there is our difadvantage : we leave nothing to ourfelves in the world, but what ftinks in it. If it be the good name, it will be favoury after us, when we are away. So, 4. The good name will, after we are away, be fa- voury in the world, when the things that ethers fet theii hearts on 'will make them ftink when they are gone. 248 The Improvement of Life better y &c. gone. How favoury is the name of Lazarus, Luke xvi. at this day, notwithftanding all his poverty and fores ? How is the name of the rich man buried with himfelf, known only by his being a fenfual glutton- ous man, a name that every one abhors? Days have been, wherein fome have been rigid opprefTors, and raifed wealth to themfelves that way; while others were patient under their opprefiions. There have been great and honourable men in the world, fome of them fitting on a throne, who lived in whoredom, perfecution, blood, and murder j while others have Chriftianly fubmitted to be pent up in prifons, (hot, hanged on gibbets by their orders : they are all gone now, the opprefTors and perfecutots, as well as the opprefled and perfecuted. I appeal to the confcience of every one, which of their names is raoft favoury now, and which of the two would ye chufe for your- felves if ye could ? •5. Lajlly, The good name will go further than the beft and moft favoury things of the earth. Mary pours a box of precious ointment on Chrift, which no doubt fent its favour through the whole houfe : but Chrift paid her for it with the good name, that fhould fend its favour through the whole world, Matth. xxvi. 13. Verily I fay unto y&u, Wherefoever this gofpel /hall be preached in the -whole world, there /ball alfo this, that this woman hath done, be told for a memorial of her. But ye may think, we can have no hope that ever our good name will go that wide. That is a miftake; for if we raife our- felves the good name, it will certainly be publifhed before all the world at the laft day, Rev. iii. 5. and we will carry it over the march betwixt the two worlds into the other world, ver 12. The name of kings, princes, nobles, gentlemen, If ye do not fo improve it, you will never tafte the happinefs of life. You will lofe the prefent life as to any true happinefs therein, though you may deceive yourfelves with a fhadow of happi- nefs therein : yet the truth is, you have no fuffi- cient balance for the vanity and mifery of life, which you cannot mifs. And then your life in the other world will be a life of unmixed mifery, a thoufand times worfe. To help you to this improvement, (1.) Take fome time to confider, what name you bear, and how your name favours, in heaven and earth. It will be of little value, to be favour y on earth, if it be not fo in heaven too, Rev. iii. 1. But if it be favoury in heaven, it will in fpite of malice be favoury on earth too, in the confciences of men, 2 Cor. iv. 2. Now this will be according to your fouls ftate before the Lord, and the habitual bent and courfe of your life and actions, 2 Cor. ii. 15. For iue are unto God a fw set favour of Chrifi, in them that life of Exhortation. 253 that are faved. John xv. 14. Ye are my friends , if ye do whatsoever I command you, {2 ) Addrefs yourfelves to the living a life of faith and holinefs, as the proper work of this life while it lafts, If. xxxviii. 19. The living, the living, he /hall praife thee, as I do this day ; the father to the chil- dren Jhall make known thy truth* Dream away life 110 longer, trifling away precious time: but open your eyes, roufe up yourfelves to mind and ply the end of your creation, 1 Cor. xv. 34. Awake to righ* teeufnefs, and Jin not ; for fame have not the know- ledge of God : Ifpeak this to your Jhame. (3.) Lafily, Keep in view the approach of death, as what (huts up and cuts off working time, John ix. 4 Remember, it is now or never you muft raife the good name. For this prefent ftate only is the ftate of trial ; the future ftate is the ftate of retribution, wherein each will be rewarded according to his work. As the child born dead into this world, cannot be brought to life by the light thereof; fo he that enters fpiritually dead, and without the good name, into the other world, will never have life nor good name there. I (hall now proceed to the consideration of the other doctrine from the text, viz. Doct. II. To one who has fo lived, as to obtain the good name, his dying- day will be better than his birth- day, quite downweighing all the vanity and mifery of life in this world. This is a paradox, a truth though unlikely. In handling it, 1 {hall, I. Difcover fome truths contained in it. II. Shew in what latitude this doctrine is to be un- derftood. III. Demonftrate the truth of this paradox, this unlikely tale, That the faint's dying-day is better than his birth-day. IV. Apply the fubjed. 3 Y I. I .2^4 Qf the Birth- day and the Dying^day. I. I fhall difcover 4bme truths contained in this doctrine. 1. However men live, they muft die. He that has had a birth-day, whatever he makes of his life, muft have a dying-day too, Heb. ix. 27. It is ap- pointed unto men once to die. The carelefs gracelefs life of the fool will not ward off death, neither will the well-improved life of the wife do it, Pfal. xlix. 10. Both muft lay their account with it: they that look and prepare for it, will not be difappointed, and thofe that never mind it, it will certainly overtake. 2. The birth-day is a good day, notwithftanding alt the vanity and mifery of human life. This is the common fenfe of mankind about it. And though ibme have curfed it, as the worft of days, that alters not the cafe, being the effect of a tranfport of paffion. But it is a good day to the relations, notwithftanding the bitternefs mixed with it, as our Saviour obferves, John xvi. 21. A woman when Jhe is in travail, hath for row, becaufe her hour is come : but ajfoon as Jhe is delivered of the child, fhe rememhereth no more the an- guiflj, for joy that a man is horn into the world. And To it is to the party too, as an entrance on the ftage of life whereby God is glorified, and one may be prepared for a better life, If. xxxviii. 19. The living, the living, he Jlmll praife thee, as I do this day, &c. 3. The dying-day is not always fo frightful as it looks ; it may be a good day too. There may be a kind heart, where there is a ftern countenance on occafion. As in fcouring of a veflel, fand and afhes firft defiling it makes it to glifter ; fo grim death "brings in a perfect comelinefs. The waters may be red and frightful, where yet the ground is good, and they are but mallow, pafTable with all fafety. 4. Where the dying day follows a well -improved life, it is better than the birth- day, however it may appear. There is this difference betwixt them, the birth- day has its fair fide outmoft, the dying-day has its fair fide inmoft \ hence the former begins with How the Dcftrine is to he uncle rjlood, 255 joy, but opens out -?n much forrow ; the latter be- gins with forrow, but opens out in treafures of end- lefs joy. And certainly it is better to ftep through forrow into joy, than through joy into forrow. 5. The dying day in that cafe is fo very far better than the birth-day, that it quite downweighs all the former vanity and mifery of life. The angelic guard conveying Lazarus into Abraham's bofoni, left not his fometime fores and pinching (traits the weight of a feather, being compared with the honour and glory of it, 2 Cor. iv. 17. However heavy their cafe has been, they remember it then as waters that fail. 6. Lajlly, But it will not be fo in the cafe of an ill — fpent life. In that cafe the birth day will ftill keep the preference, it will be better than the dying day, though in the mean time it would have been bed of all that fuch had never been born, Matth. sxvi. 24. For whatever joy or forrow they have been born to in this world, they will never tafle of joy more, but be overwhelmed with floods of forrow, when once their dying- day is come and over. II. I (hall (hew in what latitude this do&rine is to be underftood. 1. As to the parties, thofe who have fo lived as to obtain the good name. It is to be underftood of them, (1.) Univerfally, whatever different degrees be a- mong them in the luftre of the good name. There are children, young men, and fathers of that name :. it is more illuftrious with fome of them than others ; for though all are alike friends of God, yet all are not alike faithful to God, and ufeful to men, 1 John ii. 12. But if they obtain that name at all, the day of their death will be better than that of their birth ; for the loweft faint in the other world, will be in better cafe than the greatest of men in this world. (2.) Inclujively, of ele£t infants dying in their in- fancy, before they aie capable of being faithful to Y 2 God, 2 $6 Now the Dotlrine is to he underftood. God, or ufeful to men : becaufr having the Spirit of Chrift dwelling in them, whereby they are united to Chrift, they are the friends of God, and if their or- gans were difpofed, they would be faithful and ufe- ful. The feed of faithfulnefs and ufefulnefs is irr them, 1 John iii. 9. Only they lack opportunity, not being arrived at the ufe of reafon, Matth, xix. 14. Let godly parents who have fometimes laid their infants in the grave, for whom they took hold of God's covenant, know for their comfort, that though the names of thefe babes are forgotten in this world by all but them, becaufe they were fo fhort while in it ; they have the good name, a mining name in the other world, that will never be forgotten there. And the day of their death, however heavy it was to you, it was really better than the day of f uv j ir birth ; much fin and mifery being hid from their eyes that you have felt. (3.) Exchijively of all others. They that have not fo lived as to obtain the good name, have neither part nor lot in this matter, Piov. xiv. 32 The -wicked is driven avjay in his ivickednefs. When mens paflions are raifed through the miferies of this life fretting them, death appears deiirable. So it did to the mur- mur ers, Numb. xiv. 2. So to Judas, under honor for an ill-fpent life. But they are too hafty and in- confederate there; for be this life as bad as it will, it is the heft they can look for. 2. As to the points in comparifon, the birth-day and the dying-day, it is to be underftood of them, (1.) In their formal notion as days of palling into a new world. Conlider the day of the faint's birth, as a coming out of his mother's womb into our world, and the light thereof that he never faw before; and tfee day of his death as a palling into the other world, which he never faw before neither. And the latter is better than the former, it is the preferable paiTage : it is better forjiim when he has got the good name to How the Detlrine is to be underjlood. 25 J to leave his body a corpfe, than it was to leave the womb of his mother when he was a ripe infant. (2.) In all circumfiances whatsoever. The faint's; dying-day compared with his birth-day, does fo pre- ponderate, that no circumftanees whatfoever can caffc' the balance: fuppofe him born healthy and vigorous,, dying in the mod languifhing manner, or in the greateft agonies; born heir to an eftate or a crown, dying poor at a dike-fide, neglected of all :. yet the day of his death, in fpite of all thefe advantages of his birth, is better than the day of his births 3. As to the preference^ it ftands in two points* (i.)-The advantages of the faint's dying-day are^ preferable to the advantages of his birth-day. Caftv up the fums of both in any way you can imagine 9 and the former will far furmount the latter, as the heavens are above the earth. (2.) The advantages of the faint's dying-day down °- weigh all the difadvantages of his birth-day. This is more than the former. A man fows his feed, and : he gets a crop better than what he fowed : yet per- haps when he has counted all cofts and pains, thefe overgo the profit. But it is not fo in this cafe. Let: ail the difadvantages of the faint's birth day be confi- dered, as a continued chain of numberlefs links fiotm his birth to his death ; and his dying day will down- weigh them all. It will remain an eternal truth, That:: fuch a dying- day was well worth wadin-g through alii thefe miferies of life unto it, let them appear in their - moll: frightful Ihapes, that ever they appeared in .unto > mortal. III. "We are next to demon ftrate the truth of this paradox, this unlikely tale, That the faint's dying- day is better than his birth-day. It appears mod firm truth from the following confederations. Fir/ty The day of the faint's birth clothed him with a a body of weak and frail flefh, and to clogged him : : the. day of his death loofes the clog, and fets himi Y, 3, UtOfM 2$$ The Saint 9 s Dying-day better than his Birth- day. free, clothing him with a houfe that will never clog him, 2 Cor. v. 1. 2. 3. Do not think your bodies are you : they are fomething belonging to you, but not you ; for you will be to the fore, thinking, mo- ving, acting, when they will be lying rotting in the church-yard. It is the foul that is you, which being houfed in the earthly tabernacle, is clogged thereby. Indeed the fouls of the wicked are clogged far heavier at death, with anguifh and defpair. But the dying- day fets the faint perfectly free, like a prifoner out of the prifon, or a bird out of the cage, Luke ii. 29. Confider, 1. In the day of his birth he was an helplefs in- fant, that could do nothing but weep and fpiawl ; the foul being in a fort funk in a mafs of fleih and blood : but in the day of his death, the foul being diverted of that body, will immediately fhew itfelf intelligent and active, a companion of angels, Heb. xii. 23. Luke xx. 36. And he that could not creep out of harm's way in his birth, will in the day of his death be able to mount upward as on eagles wings to the higheft heavens, like the bird when the ftone tied to its foot is taken away, Luke xxiii. 43. for then comes the more full accompiifhment of that promife, If. xl. 31. They that wait upon the Lord, Jhall renew their Jlrength : they Jhall mount up with wings as eagles , they Jhall run and not be weary > and they Jhall walk and not faint. 2. In the day of his birth there were many little, things neceiTary to be done about him : he behoved to be wafhed, and dreiTed, and fwaddled up in clouts ; laid to the breaft, becaufe he could not lay himfelf to it; ^ed t becaufe he could not put the meat in his own mouth. In the day of his death he will need none of thefe things, but flee away dropping his mantle of the mortal body, leaving it to his friends to difpofe of it at their will. 3. In the day of his birth he knew not where he was j 7be Sainfs Dying- day better than his Birth day. 259- was, whither he was going, or to whom : and fo he could have neither joy nor grief upon the event, till feeling the change of his condition ungrateful to the prefent fen'fe he fell a crying. In the day of death he knows very well where away he is going, and that he is going to Chrift which is bed of all ; and fo under- {landing the happy change, rejoiceth in it, 2 Tim. 2. 12. It is true, in the way to death, through the weaknefs of faith, it may be dark with him : but death having done its work, all the ftiadows will flee away in an inftant. 4. In the day of his birth he had long to wait, ere he mould ripen, to be of any ufe for himfelf, for o* thers, or for God : fever al days ere he mould be ca» pable to fmile, weeks ere he mould know his mother, months ere he could fpeak or go, years ere he could know any thing, but about meat and cloaths ; fo many years in infancy, in childhood, ripening far more leifurely and ffowly than young brutes : but in the day of his death, he will ripen all of a fudden, he will be at his pitch of glory and happinefs in an inftant, as when the fun inftantly breaks through a cloud, and fcatters his beams all over the horizon. There is no infancy nor childhood in the other w orld, becaufe there is no old age there : but as Adam waj created in his perfection, at his full ftature 5 fo will the fouls of the faints be advanced to their natural perfection, as they drop their bodies. 5. In the day of his birth he was expofed to dan* ger, could not mifs to catch fcathe if all the better care was not taken to prevent it : many a poor child has been ftifled in the birth, and carelefs manage- ment of them after their coming into the world has had fatal effects. But in the day of his death he is fet beyond die reach of danger : never a gracious foul perifhed in death, but as foon as the (hip of the body was broken in pieces, the paiTengers were fafe aihore : and whatever danger they are in here by Satan and hi* 2f5o The Saint 9 s Dying -day better than his Birth-day. his inftruments, they are out of danger when on the other fide of death in the other world, Rev. xxi. 25. 6. Laftly, In the day of his birth he was born to die, and in the day of his death he dies to live. There is a certain affinity betwixt our birth and death, fo that there were never any born that did not alfo die, except two perfons, Enoch and Elias ; and to make that odds even, Adam and Eve both died, that were never born. So our birth is but the preamble of death, Eccl. iii. 2. and when dying comes to an end,,, being born is at an end too, Luke xx. 35. 36. But there is as certain a connection between the faint's death and his life, made by virtue of the death and refurre&ion of Chrift, Eph. ii. 6. And who can doubt, but it is better to die to live,/ than to be borr* to die ? to put off, than to put on the clog of mor- tality? Now in our birth we put it on, but in our death put it off. Therefore the day of the faint's death is better than the day of his birth. Secondly^ The day of his birth clogged him with a body of fin: the day of his death fets him quite free from it, and brings him into a ftate morally perfecTy Heb. xii. 23. ' There was never man born into the world, except the man Chrift, but he brought a body of fin in him into it, Pfal. Ii. 5. John iii. 6. In the day of our birth, we are born with fallen Adam's own image on us; therefore it is particularly marked of Seth the father of the holy feed, Gen. v. 3. In* fomuch that even thofe who are fanctiried from the womb, are not to be excepted ; for they are fancti* fled but in part, and ftill have ground for that cry, Rom. vii. 24. Who Jhall deliver me from the body of this death ? till death. But then in the day of the faint's death, that body of fin is deftroyed and razed quite and clean : and therefore the day of his death is better than the day of his birth. We may view his cafe in thefe particulars. 1. The day of his birth fixed the dlfeafe in him, he was born a fmner, Pfal. Ii. 5. Hence it is not as accidental The Saint's Dying'day better than his Birthday, i&i accidental ailments to be removed by human art; but being owing to his birth, it is natural, not to be cured without a miracle, John ix. 32. Job xiv. 4. And coming in by his birth, according to the difpen- fation and fettled order of grace, it is not to be quite removed but by death. 2. The day of his converfion began the cure, loofed fin at the root, though it did not root it up. This was the day of his new birth, better than the day of his fir ft birth, 1 Pet. i. 23. Being born again, not of corruptible feed, but of incorruptible t by the ivord of God which liveth and abideth for ever. On good grounds is this day preferred to the birth-day, Ezek. xvi. 4. 8. As for thy nativity in the day thou waft born, thy navel was not cut, neither waft thou viafb* ed in water to fu p> pie thee .• thou waft not fitted at all, nor f waddled at all. Now when I paffed by thee % and looked upon thee, behold, thy time ivas the time of love, and I fpread my fhirt over thee, and covered thy naked nefs : yea, I fware unto thee, and entered into a covenant with thee, faith the Lord Cod, and thou becameft mine. Here the man mifmade in his birth- day was new made ; mifmade after the image of fallen Adam, new made after the image of the fecond A- dam, 2 Cor v. 17. 3. The intervening days between the day of con- verfion and the dying-day, the cure is a-carrying on„ There is a ftruggle with the difeafe in order to its removal, which in a meafure prevails, though not. altogether, Gal. v. 17. And as it is better, there is fomething to ftruggle with the difeafe, than that it fhculd bear full fway ; fo thefe days, however trou- blous they are, are better than the birth-day, as it is more hopeful to be groaning on a fick-bed, than to be (ilent in the grave. 4. Laftly, But the day of his death roots up the difeafe for good and all, and perfects the cure, lea- ving not the leait remains of it in the foul, Heb. xii. 23. The leprofy was in the walls of the houfe, no fcraping 262 The Saint's Dying-day better than bis Birth-day. fcraping nor plaftering would remove it, but (till it broke out and fpread again : but in the day of death* when the walls of the body are taken down and car- ried out, then there are no more veiliges of the le^ profy left to remain. The feventh day of the com- paffing of the accurfed walls of Jericho was the beft day of the {Qven y and the feventh time that day the belt time ; for then the wall that had (o long flood unmoved, felLall down together. Thirdly^ The day of the faint's death carries him. into a better world, than the day of his birth did. The other world where Chrift is, is a better world than that where we are : in the faith thereof Paul de- fired to die, that he might enter into it, Phil. i. 23. The day of his birth brought him into this world, a wildernefs ; the day of his death takes him into the other world, a Canaan, a better country, a paradife. What was the wildernefs to the Ifraelites in compan- ion of the promifed land ? Such is this world to the faints in comparifon with the other. Take a fwatch of the difference. 1. The day of his birth brought him into a world of uncertainty, fet him down on flippery ground \ the day of his death takes him into a world of cer- tainty, fets his feet on a rock. When he was born, whatever he was born to, he was born to uncertain- ties. His health, wealth, eafe, yea his life itfelf, hung always at an uncertainty : he might have been this moment in health, but fick at the heart the next. His reputation and character was at an uncertainty ; while a man is on this fide of the grave, his charac- ter in the world is not fo eftablifhed, but by fome wrong ftep or other it may yet be blemimed, that he may fet in a cloud, that has fhone bright. But when the man with the good name dies, he is fet beyond all uncertainties more. He is fo well that he can never be ill again ; the kingdom he receives cannot be moved, Heb. xii. 28. However tofled his life was here, he is eftablifhed there, Rev. hi.. 12. Death comes The Saint's Dying-day better than his Birth-day, 2 6$ comes up the laft of the train of all his uncertainties, eftablifhes his welfare, and feals his good name and character, as no more liable to be blemifhed. 2. The day of his birth brought him into a world of fin and defilement ; but the day of his death brings him into a world of purity, Heb. xii. 23. From the time he was born into this world, till he dies out of it, he breathes in and out an infectious air ; his own plague fores are running on him ; and he fees thofe of others running too ; and where ever he is and with whomfoever, he is in hazard of fnares and defilement* But from the moment of death he breathes the pure air of Jmmanuel's land, where there are no clouds nor vapours j where all difeafe3 are healed, and no unclean thing can enter. Spotlefs purity reigns there; there is no hazard more of enfnarement or defilement, Rev. xxi. 25. 3. The day of his birth brought him into a world of toil and labour ; but the day of his death brings him into a world of reft, Rev. xiv. 13. Much toil there is for the back and belly, and fome have more of it than others. But no body wants it altogether, no not thofe who go with an even -up back, Gen. iii. 19. Eccl. i. 8. They are liable to wearinefs as well as others, an evidence that their very pleafures, eafe, and recreations are a labour. But the other world is a world of reft to the people of God, Heb. iv. 9. and of refrefhing, Acts iii. 19. As God did the works of creation in the fix days, and refted the fe- venth day, fo they having improved life laborioufly to the obtaining of the good name, fhall there have eternal reft. They will reft from all the bufinefs this world is now throng about. There will be neither labouring the ground, nor tending cattle in the other world ; nor any fervile work whatfoever there. There will be no labour of the mind, nor painful ftudy there ; but as Solomon lay down and flept, and awaked a wifer man than ever on was by ftudy ; fo they fleeping the fleep of death, will awake with a pitch 2^4 The Saint's Dying'day better than his Birth-day. pitch of knowledge as far above that which they have at their beft now, as the knowledge of a man is above that of a child. The toilfome and laborious duties of religion will have no place there : there will be no watching, no combat, he. A£t they will for ever, but never know wearinefs more, their work will be their reward, their eternal recreation. 4. The day of his birth brought him into a world of care and forrow ; but the day of his death brings him into a world of eafe and joy, Matth. xxv. 21. Though a man be born to a crown, he will find him- felf born to cares and forrows ; for as the faireft rofe wants not its prickles, fo the mod plentiful enjoy- ments of the world want not their thorny cares, for- rows, and vexations attending them. And often does the moft piercing and racking vexation rife from what was taken for the fpring of the greateft com- fort. But death puts an end to all thefe in the cafe of the man with the good name. A drink of the well of life at death extinguifhes all care and forrow for ever, 'fills with joy unfpeakable. Thofe of them that fighed moft here, will fing eternally there t they will fing for ever the fong of Mofes and the Lamb on the other fide of death, though they groaned on this fide. 5. The day of his birth brought him into a world of difappointment ; but the day of his death brings him into a world furmounting expectation, 1 Cor. ii. 9 Eye hath not fee tz, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Man is born to difappointments in this world, efpecially good men, for whom the Lord minds better things in the other world. All worldly things are greater in ex- pectation than in fruition. Hence it is the young and unexperienced that have the greateft expectations from them, and fondnefs for them ; becaufe they are not yet cut with fo many difappointments, as the aged. This holds in the very brutes, where the young The Saint* s Dying- day better than his Birth-day. 265 young ones are the mod lightfome in their kind, the old being as it were cut with difappointments, and cloyed with finding the fame thing over and over. But death brings the good man to heavenly things, that will be greater in the fruition than in expecta- tion ; as the queen of Sheba faid to Solomon of his magnificence, 1 Kings x. 7. Behold, the half was not told me ; thy wifdom and profperity exceedeth the fame -which 1 heard. But a greater than Solomon will be found there. And death will bring them to a happinefs in that world, that has neither brim nor bottom, beyond what they could either hear or con- ceive. 6. La/ily, The day of his birth brought him into a world of death ; but the day of his death takes him into a world of life, Mark x. 30. This is a dying world we are born into, where fome are ftill coining in, and others going out to make room for them > the children coming in as with a warning away in their hand to the parents, as their children will do to them in their turn. But in the world that death carries him to, there are no marriages, births, nor burials. There the father lives as long as the child,, and there is no difference betwixt them more, both living eternally. ^ Fourthly > The day of his death fettles him among better company, than the day of his birth did, Heb. xii. 22. and downwards. The comfort of one's being in a place depends much on the fociety there ; unpleafant fociety or neighbourhood will make the moll pleafant place a little-eafe, as ftrewed with thorns. Great is the difference betwixt the fociety the man was in in this world, and that which death carries him to in the other world. Let us contider the odds a little. I. The day of his birth landed him in the arms and embraces of his mother, if die died not in bring- ing him forth, in which cafe he behoved to want that kindly reception into the arms of a mother. But in the day of death he. is received into Abraham's bofom, $ Z mere e.66 The Saint's Dying- day letter than his Birth-day. more kindly 2nd warmly than that of any mother, and which death never makes cold and ftiff, Luke xvi. 22. 2. The day of his birth brought him into the arms of his glad father, if he was not dead before he was born; but in the day of his death he is prefent- ed to, and received by his heavenly Father into his embraces, whofe love and affection to his children is above that of earthly parents, as the heaven is above the earth. Godin'Chrift is an affection ate Father, even love itfelf, 1 John iv. 16. Chrift will then re- ceive the foul he died for with a fatisfaclion furpafling that of the molt tender mother, If. liii. it. and the Father of our Lord Jefus will behold it as bearing the image of his own Son, and his own image. 3. The father and mother that lovingly embraced him in the day of his birth, may yet come afterward to frown on him, beat him, be bitter againft him, they having little comfort in him, or he in them: but when the day of death is once come and over, the child of God mall fee no more frowns, beating, nor bitternefs. His minority will then be overpaft, even the discipline of the covenant, the rod will be for ever laid by. He mail be eternally indul- ged and comforted, If. Ixvi. 13. 4. The day of his birth brought him at mod into but a fmall company of brothers or fi iters ; perhaps he was an eldeft child, or an only one : but the day of his death lands him in a numerous family, whereof each one with him calls God in Chrift Father, R.ev. xiv. 1. The faints are divided in many families. on earth, but in heaven they make but one family, from Adam to the laft faint that fhall come there, Eph. iii. j 5. They mzy look on every faint there as a brother, which will be a comfortable fight of the heavenly multitude, Rev. vi. 11. 5. Brothers and fitters afforded him perhaps but a cold rife welcome in the day of his birth, either through a defed of wit to fet natural affe&ion aftir, or through ill fhe Saint's Dying-day better than his Birth-day. 267 ill nature, that on the fcore of interefl: made them look on him with a grudge : or however they embraced him affectionately in the day of his birth, theie weic not wanting animofities and heart-burnings in their after-life now and then. But in the day of his death there will be a kindly welcome from all. The pa- rent's afTeCtion on earth, and his fubftance is limited to a certain meafure, and the more there are to part them among, the lefs' every one gets : but the love of God, and the treafure in heaven, is infinite and bound - lefs, fills all to the brim, and yet they cannot exhauifc it. So that if there were ten thoufand more worlds of faints created, it would rather add to, than diminifh from the happinefs of every one that is now there. There love is perfected ; and as no feeds of hatred are left within nor without, they will live together in eternal uninterrupted love. 6. In the day of his birth he had the welcome of a few neighbouis prefent at the birth : in the day of his death he will have the welcome of angels, whereof no one only, but feveral mail carry him into Abra- ham's bofom, Luke xvi, 22* with a warmer aircc- tion than any woman can receive the new-born infant, as the love of angels is more glowing than our earthly love. They will carry him to an innu- merable company of them, Heb. xii. 22. in whofe prefence there was joy at his repentance, and much more muft there be at his coming home to ftray no more, Luke xv. 10. 7. Whatever welcome he had in the day of his birth from neighbours or relations, the joy was but on one fide ; though they rejoiced in him, he could net rejoice in them, for he knew them not; but in the day of his death the joy will be mutual ; he that in the day of his birth was not equal to imperfect men, will in the day of his death be equal to the angels. He will know God and Chrift, the faints, and angels, and will rejoice in them, as they will re- joice in him. 268 The Saint's Dying^day better than his Birth»day* 8. hafily y Whatever welcome be had into the world in the day of his birth, he had mr-ch uncom- fortable fociety there in the days of his after-life, that made him often fee himfelf in his neighbourhood in the world, as in Mefech and Kedar, Pfal cxx. 5. yea dwelling among lions dens and mountains of leopards, Cant. iv. 8. But in the day of his death he will bid an eternal farewell to all uncomfortable fociety, and never fee more any in whom he will not be com for ted to be with them. (1.) He was born into a world, where there was % feed of the ferpent to turn againil him as heart- ene- mies, whenever he turned to God, John xv. 19. His living with them, and dealing with them, wove many a fnare to his foul, made him many a weary day; and often did he find deep wounds from them, Pfal. lvii. 4. But he will die into a world of profound peace and love, where none of that feed can have ac- cefs ; a world peopled entirely with the feed of the woman, all united to Chrift the head by the fame Spirit, and among themfelves by the firmed bands of love^ (2.) He was born into a world, where even faints had their blemifhes, their faults which made their fociety uncomfortable, and hardly tolerable 5 fo that he had much ado to dwell even with fome in whom the grace of God dwelt. But he will die into a world, where faints have no blemifh left in them, where there will be no unkindly, peevilh, or touchy faints to mar the comfort of fociety •, but all will be perfect in knowledge and love. (3.) He was born into a world where men have their particular interefts to drive, and felfiflmefs caufes them to drive "over their neighbours, over all bonds of juftice. equity, and love; the greater fwallowing up the leller, till they be planted alone in the earth. But he dies into a world, where there is no divided iiitereii more, but all centre in the glorifying that God, who allows them all a perfect happinefs in the enjoyment The Saint's Dying-day better than his Birth-day* 269 enjoyment of him ; furnifhing all as the fun doth this world, without with- holding from one what is afford- ed to another. (4.) Laftly % He was born into an enfnaring world, brought into fociety where he received infection, and did infect again j where he was a temptation to others, and others were a temptation to him ; the confi- deration whereof made him often weary of the world. But he dies into a world where there is no more of that : were he once paft that ftep, he will be no more a fnare to any, nor will any be a fnare to him. The leaves of the tree of life are for healing, but there is no more fin nor death. Fifthly^ The day of kis death brings "him into a: better ftate, than the day of his birth did. As the- ft ate of glory is better than the ilate of this life, fo is death. to one who has well improved life, better than his birth. Great is the odds on the part of the day of death in this cafe, however advantageous the birth may be. 1. The day of his birth fets him down in a ftate of" imperfection, natural and moral \ the day of his death, advances him to a ftate of perfection of both kinds,, Heb. xii. 23. There is a natural imperfection in us: in refpect of our very frame, more than in the young of brutes according to their kind ; a great imperfec- tion in the neceffity of meat, drink, cloathing, edu- cation, and teaching : the which continues with us all our life long. A moral imperfection much more: wretched, in refpect of the guilt and corruption of na- ture we bring into the world with us ; the which laft:. alfo continues with us all our life, though thereign* ing power of it be broken. But in the day of his death both thefe are done a* way. He arrives at a natural perfection ; the foul will be perfected in all its faculties, no more dark- nefs and confufion in its apprehenfion, no more er- ror or miftake in judging, and therefore no falfe rea- fon-iugs. There will be no need of human teaching £ 3 there \\ 270 The Saint's Dying-day better than his Birth-day. there; every faint will be a profound philofopher, and an infallible divine, the image of God on them in knowledge of the works and will of God being brought to perfection. The dunghill-work of eating and drinking, the childifii work of bulking and deck- ing, they will have no more ufe for. The faint ar- rives at a moral perfection that day, grace is perfect- ed, the love of God planted now in the heart, and preferved as a fpaik of facred fire in the midft of an ocean of corruption, will quite dry up that ocean : and they ihall be as pure as if they had never finned, being fet beyond the poffibility of fin. 2. The day of his birth brought him into a ftate of probation and trial j but the day of his death brings him into a ftate of retribution and recompence, 2 Cor. v. 10. The day of his birth fet him down on the ice, where he was to have a hit or a mifs for eterni- ty : he was brought into this world, to undergo his trials for the other world, in which moft men come foul off. There he had Chi i it and his falvation of- fered him, to be embraced by faith, which was to be evidenced by fteeiing a courfe of holinefs maugre all oppofition. But then he was baited with tempta- tions from the devil, the world, and the flefh j he was brought on a ftage of afflictions, croiTes, and va- rious bardfhips, to fee if he could bear them for Chrift. This made his life a fight, a continued fcene of trial. But in the day of his death he is taken off his trials, with the Judge's approbation, and the full reward is appointed him, and given him. The Lord Chrift, who looked on all the time of his trials, obferving how he carried, feeing how he got many a fall, yet rofe again, then paiTes a merciful verdict on him, Matth. xxv. 21. Well done, thou good and faithful ferv ant ; thou haft been faithful over a few things^ I will make thee ruler over many things ; enter thou into the joy of thy Lord. And th^n he is to fight no more, but triumph for ever: he has wrought his work, and he gets his reward of grace. The trials were perhaps long, The Saint's Dying- day better than his Birth-day. 27 1 long, but the retribution will be longer : the former was but temporal, the latter will be eternal. 3. The day of his birth brought him into a ftate of changes, but the day of his death brings him into an unalterable ftate, Rev. iii. 12. Him that over 'comet h, will 1 make a pilar in the temple of my Cody and he (hall go no more out. The iiate of man from his birth is like that of the moon, ever waxing or waning, never appearing with its former face : he is ftill lying onen to ungrateful alterations, fo that though he be never fo well to day, he cannot boaft of to-morrow, but he is in hazard of expofing himfelf as rafh, Prov. xxvii. 1. But in the day of death the laft change comes, and brings him into an unalterable ftate of happinefs : he is fixed for ever in encilefs joy and peace. For though there be clouds to overcait in the lower, there are none in the upper regions. La/ily, The day of the faint's death brings him to, and fettles him in better exercife and employment than the day of his birth did. He will fpend his eternity in the other world, better than he did his time in this world, how well foever he fpent it, Rev. iv. 8. They reft not day and nighty faying, Holy, holy, holy, Lord God almighty, which was, and is, and is to come. There is a great variety of mens exercifes and employments here, and few or none are fo exercifed but they would be content to be better : well, the day of death will make it far better with the faints. The odds will be great, r. He was bom to earthly exercife and employ, ment, but he dies to heavenly. When he is born, he falls a-fucking his mother's bread, that is all he can do : when he dies, he falls a-fucking in abun- dantly the divine confolations. As he grows up, he is put to learn 5 when he dies, he is irradiated in si moment with a light that difpels all his darknefs. When he is come to years of action, he is employed in fome labour of the hand, or of the mind : when •he dies he is beyond all labour, but is active in the glorifying 272 The Saint's Dying-day better than his Birth-day. glorifying and enjoying of God, which was the great end of his creation. 2. He is born to wearifome, forrowful, and heavy exercife : he dies to joyful, comfortable, and eter- nally -refrefhing exercife. As he was much employ- ed in fighing here, he will be employed in finging there. Many a time he laboured in vain here, but there will be no labour in vain there : he will always reach his end, being arrived at the ftate of perfection. 3. La/fly, He was born to fuch exercife, as he was not able to continue with, but needed reft; and fo a great part of his time was fpent in doing nothing, but taking the necefiary reft : but he dies to fuch exer- cife, as he mall endure with continually, needing no reft by fleep or the like, Rev, iv. 8. There is no night there, for it is not needed there. I fhall now fhut up this fubject, with fome appli- cation of what has been faid. Use I. of information. This fhews us, 1. That whatever good things the faints have in hand, they have more in hope. If they were born to never fo great things, as Solomon was to a crown, yet they die to greater things. Whatever they enjoy in this world, as men, or as Chriftians, they will enjoy more in the other world ; their beft things come laft. 2. Whatever afflictions, trials, and crones in life they have been born to ; there is a time coming wherein all their lofles will be made up, and their heavier!: weights will be down weighed with comforts, If. Ixvi. 13. Sometimes when the waves of trouble are overflowing, they are apt to look back on the day of their birth with a grudge, that brought them into fuch a troublous lea, Job iii. 3. Jer. xx. 14. 18. But that is their infirmity, their impatience. Let them wait a little, and they will fee there is a better day coming. 3. Senfe is no gtfod judge of what is beft or worft* Vfe ef Information. 273 Of all things death is the mod terrible to fenfe ; therefore in the day of death there is nothing but groaning, fighing, and mourning; whereas in the day of one's birth there is feafting and rejoicing. Yet to a good man the day of death is better than the day of his birth. Such is the doctrine of faith, quite oppofite to that of fenfe. They muft be ill guided then that walk by fenfe. 4. There muft be another life befide this, and a far more happy one; otherwife the day of death that takes us away from all the comforts of this life, which the day of our birth brings us into, could not be bet- ter than the day of the birth- The day of a good man's birth ufliers in a holy and happy life, though imperfect ; which muft certainly be better than no life at all. 5. Lajily t There is a way to take off the terror of death, and to make the dying-day our beft day, better than the day of our birth. That matter de- pends on the improving of life. Our life-time is our feed time for the other woild, and death is the harveft; according as we live now*, fo wiJl the crop be that we will have to reap then, Gal vi. 6. Use II. of exhortation 1. To faints. 2. To finners, and all. First, Saints, whofe chief bufirrefs in life has been, and is, to improve life to the raifing of the good name, let this ferve to bring you into good terms with death. Death will not be to you, what it will be to others, the ftorm is to you changed into a calm ; and it will be your beft day, better than the day of your birth. And that you may know to whom this belongs, it is defigned for thofe of a threefold cha- racter, agreeable to what was faid before. This comfortable mefTage is, 1. For you who have made it your bufinefs to obtain the favour and friendfhip of God, by ta- king hold of God's covenant of free grace, uniting with Chrift the head of it, through faith ; and whofe main 274 Exhortation to Sabitr. main concern in life is to be found in him, Phil, ill; S, — II. Have you been awakened to fee your loft ftate by nature, illuminated in the knowledge of Chrift as the only remedy, and brought to embrace him in the free covenant as the fufficient and only way to the Father? Why truly, being thus implant- ed in Chrilt, the day of your death will be better than the day of your birth. 2. Ye whofe main care it is in the courfe of your life to pleafe God, Col. i. 10. as a wife is to pleafe her hufband, and a fervant his mafter, and one his friend and benefactor, I Pet. ii. 9. Are you fo difpofed, that you dare not pleafe men, at the ex- pence of his difpleafure, Gal. i. 10.? Have you re-- nounced your own will, as to your duty, and as to your lot ? Have you laid afide the pleafing of your- felves, and your own lulls, that that is no more the fcope of your life, but to pleafe God, Rom. xv. 1 . 3. ? Is it the fcope of your life to pleafe him in doing, and in bearing ? And wherein ye fee you have dif- pleafed him, are ye difpleafed with yourfelves, con- fefs, mourn over it, apply to the blood of ChrinV, and long for the day when ye fhall difpleafe him no more ? If fo, the day of your death will be better than the day of your birth 5 you will be pleafed for ever. 3. Ye whofe bufinefs in the world is to ferve your generation in real ufefulnefs to others, as ye have accefs in your feveral ftations and. relations, Acts xiii. 36. Are you fo difpofed, as that, out of regard to the God above, you dare not be mifchievous and hurtful to others, even when it is in the power of your hand, Job xxxi. 21. — 23.? Do ye look upon ufelefihefs for God or men in the world, with a hor- ror j and upon yourfelves but as ilewards of your time, gifts, fubftance, opportunities of ufefulnefs, for which ye muft give an account to God, and therefore lay out yourfelves to improve your talents, and do good thereby ? Has the warm influence of divine Exhortation to Saints. 275 -divine grace opened your {hell of felfifhnefs, wherein, ye fometime lay fnug, careful for nothing but your own fweet felf ; and brought you out with a public fpirit to be ufeful in God's world as ye have accefs ; with a benevolent difpofition to do good to mankind ? If (o t the day of your death will be better than the day of your birth. And therefore I exhort you to the following duties. Fir/l, Be mortified to life, and abate of your fond- nefs for it. There is nothing in the world we natu- rally ftick to more clofely than life, Job ii. 4. But certainly there is a neceffity of being mortified to it, to have our defires after it deadened in a regular way, Luke xiv. 26. If any man come to me> and hate not his father , and mother, — yea, and his own life atfo, he cannot be my difciple. Without queftion, there may be a too great eagernefs for life, which is finfulin all, and mod unbecoming faints. Queft. How far fhould we be mortified to life ? Anfw. 1. So far as not to quarrel the unalterable ftatute of death, Heb. ix. 27. Sin brought in death ; by it mankind forfeited life. Many ills it brought into the world, but a fhort life in this world was really the leaft ill that it brought in. We fee this ftatute was juft, that it has been exactly obferved from generation to generation : our hearts mould comply with it, faying, Even fo be it, and mould have no grudge againft it. Why mould the rocks be removed for us ? 2. So far as not to defire, though it were at our option, to flay always in this world, Job vii. 16. That is certainly an unmodified defire of life, to wi(h this life were eternal to us : and a habit of it argues a gracelefs ftate. It was a profane tale of a cardinal of Paris, that he would be content to forfeit his part of the happinefs of heaven, if he might live here for ever. Grace in the heart certainly mortifies men to this life : they that are born from above, will certainly defire to be above : they that are united to Chrift. 276 Exhortation to Saints. Chrift, will certainly defire to be with him : and therefore the Chriftian courfe is a coming up out of the wildernefs, where, though they mult fojourn for a while, they will not defire to fix their abode, Cant, viii. 5. 3. So far as to be content to part with it at God's call, Luke xiv. 26. God is Lord of our life, he has fet each of us in our pod in life, to ftand till he give order to relieve us. As we quarrelled not his fetting us on the ftage of life by our birth ; fo we fhould be content to come off again when he calls us by death. The time, way, and manner of our leaving it, we fnould leave contentedly to his difpofal, 4. Laftlyy So far as never to defire to live juft for living's fake, but for the folid advantage of life. This life is fuch a mafs of vanity/ that it is not defirable for itfelf, but fome circumstances that attend it. So we may defire to live to honour God in the world, and to be ufeful, If. xxxviii. 19. And if we mould be laid by from ufefulnefs in the way of doing, we may be content to live for ufefulnefs in the way of fuffering. But life is not to be defired ftript of all manner of ufefulnefs : for that is to make ourfelves, not God, our chief end. Now to mortify you to life, confider, ( 1 . ) The uncertainty of it ; it is but a ftiadow, you know not how foon it may be gone \ a vapour, that may evanifh ere you are aware. I may fay then, as Prov. xxiii. 5. Wilt thou fet thine eyes upon that which is not ? What folly is it to let the heart too fondly out on that which in a moment one may lofe, and every moment hangs at uncertainty ? It is furely wif- dom to fit loofe to that which we are never fure of. (2.) The unfatisfactorinefs of it. Every period of life, however promifing it may be at the entry on it, will leave you difappointed in your progrefs in it, and coming off from it, Eccl. i. 8. There is no- thing in it or about it, that belongs not to the other life, wherein the heart of man can find a reft. Stiil the Exhortation to Saints* 277 the bed is {borter, ftretch it as ye will, than that ye can lie on it. (3.) The finfulnefs of it. There is none liveth, and finneth not. That indeed makes life defirable to finners, that fince they cannot part with their fins, they cannot think to part with life neither ; for that then all occafion of fatisfying their lufts is cut off for ever. But certainly it mult mortify faints to life, that they cannot have it, but there is finning with it, 2 Cor. v. 4. with Rom. vii, 24. (4.) The troubles of it, the many afflictions and trials that attend it. Thefe indeed mould not make us impatient to be away, like Jonah, chap. iv. 8. For they are our trials we are put upon for the othee world, which we are refolutely to bear with patience and refignation, and fo difcover the reality of the grace of God in us. But they may well be allowed to mortify us to this life : for that is one of the ends they are fent for, to be as gall and wormwood laid on the breaft to wean us. And the wifdom of provi- dence is to be adored in that, ordinarily towards the end of life troubles come on thicker than they were wont, as in the cafe of our Saviour. (5.) There is a better life than it abiding you in the other world, Heb. xi. 16. The faith of the pa- lace- in heaven would mortify one to the cottage of clay here : for why mould they be fondly addicted to their prefent (late, whom a better ftate is awaiting ? It is our converting fo little with heaven, that makes us fo fond of the earth. Were we viewing the pro- mifed land more, with faith's profpect, we would be more difengaged from this wildernefs-world. (6.) Lafily, The ftate of imperfection infeparably attends this life •, that there is no getting beyond the former, till ye get beyond the latter. You may llruggle as you will towards perfection, and if you be real faints, you will do it, Phil. iii. 14. from an inward principle not managed by the profpect of the event; but you will never reach it, till this life be 3 A a at 2*/$ Exhortation to Saints* at an, end. Rife up as oft as ye will, wafh, and watch ; ye will fall again and defile yourfelves, till the day of death put an end to that weary work. Secondly, Be not frighted at death, nor afraid with any amazement, If. xxxv. 4. To make a jeft of dy- ing argues contempt of God, and fecret defperation : to be carelefs and unconcerned about it, a carnal fecurity that will have a frightful awakening. To be in deep concern about it, becomes all : but to be frighted and put into diforder by the view of it, is unbecoming faints. To allay that terror, 1. Confider, that in the day you embraced Chrift in the covenant, you certainly did it in view of your dying, to lay down meafures for eternity. Why then fhould ye be frighted at that which ye have been thinking of and preparing for before ? Leave that to them who have been carelefsly dreaming. away their life time. 2. Death, though a grim mefTenger, is Chrift'f meffenger of good to you to carry you away in peace, Luke ii. 29. It is like the waggons that Jofeph fent to bring Jacob into Egypt to him. And faith's ear opened, would hear the voice to the dying Chriftian, faying, as Gen. xlvi. 3. 4. I am God, the God of thy fa- ther : fear not to go down into Egypt. — / will go down with thee into Egypt ; and I will alfo furely bring the* up again. It is fuch a call as Peter had from Chrift to come to him upon the water. And however boif- terous the wind, and black the water ma v^ be, there is no fear of finking to the ground ; only believe. 3. In your ftruggles againft fin, and wreftling with temptations, have ye not fometimes looked wiftly for death's relief? Rom. vii. 24. Cant. viii. 5. Have ye not comforted yourfelf in the profpect of cold death's drowning out quite thofe pafiions and lufts, that have fo often taken fire again after a flood of godly forrows going over them? Why then fhould you be put in a fright and diforder at the view of its approach ? 4. It Exhortation to Saints, 279 4. It were inconfiftent with God's honour, and the glory and dignity of Chrift, to put off his friends and followers, with that kind of life he gives them, here, Heb. xi. 16. One may be confirmed in this, confidering 1 Cor. xv 19. If in this lift only we have hope in Chrift \ we ore of ' all wen moji m'iferahle. There- fore of neceffity all their lofTes muft be made up ffl the other life. Why then (h-ould faints be angry at their bleffings, and be frighted at the Lord's coming to accomplish all bis promifes ? 5. The upper world is the world of peace and love, Abraham's bofom. There are gone thither before us our godly acquaintances, whom we once looked on as the excellent of the earth, the lofs of whofe fo- ciety was heavy •, we will get it there again. The holy angels will be loving and lovely companions. He who on earth died for us while enemies, how- loving and lovely will he appear there, where we (hall be perfect ? God is love itfelf, and there his infinite love will be difplayed in an inconceivable manner. 6. Lajlfyy Chrift pafTed the ford before you, has altered the nature of the waters, Piom. viii. 34. and caufed them to abate ; and now he bids you follow, ' for that there is no fear, Cant ii. 10. 11. Keep the eye of faith on Chrift, who forded the waters of death before you, and that will be a mean to -abate the terror. Thirdly^ Familiarize death to yourfelf, Job xvii. 13. 14. Do not keep at a diftance from it in your thoughts. I would not have the terror of death cob you of the comfort of life ; but it is the greateft folly for a man to wind up himfelf fo in the comforts and amufements of life, as to debar the ferlous thoughts of death ♦, and can ferve to no end, but to bring fud. den and remedilefs ruin : for whether men will think of death, and prepare for it, c not ; it will be in on them at length. And what we muft meet with, it is beft to acquaint ourfeives with before. There- fore, A a 2 i . Be 280 Exhortation to Saints* i. Be frequent in your taking a view of the other world, with the help of the profpe£t. of the word, to be looked through by the eye of faith. Be often as it were getting up to the top of Pifgah, thence to view the promifed land. You cannot get thither for a trial, to come back again, Job xiv. 14. but there is a map of it drawn in the Bible, by considering of which you may be brought acquainted with it. 2. Be often viewing the pafTage thereto. The Jordan of death runs betwixt it and this our wilder- nefs, and by it is the pafTage we muft all take. We will not get an effay made of it, that we may me*id at one time what we marred at another: there is the more need then to look well and often to it before we enter in, which we know not how foon we may be obliged to. 3. Laffily, Let your hearts be habitually difpofed to thefe views, to notice the many memorials of them that Providence has furnilhed. There are ftill fome dropping off into that world, fbrrie young, fome aged. What is every winter, bat an emblem of death ; and every fpring, but an emblem of the other world and the refurrection ? Yea every night is the grave of the former day, as the following day empties the grave again. Fourthly^ R.aife comfortable expectations from death. View the day of death in the light wherein our text fets it, and behold it as a good day, the bed day. 1 . Expect it as the day that wili better your con- dition, however heavy that is now, Pfal. xvi. 9. Though ye have many heavy days in your life, partly from your own corruption, partly from the corrup- tion of others ; partly from the holy hand of God for trial, partly from the devil feeking your deftruciion : look to the day of death, as what will fet all to rights, and bring in to you what heart can wifh. The day of death to a child of God is his marriage- day, Matth. xxv. the day wherein the traveller comes home from " abroad Exhortation to Saints. 281 abroad to "his Father's houfe, the day wherein he is paft his minority, and enters to his inheritance. 2. Expect it as the day that will eftablifh your condition, Rev. iii. 12. Your condition is wavering and uncertain now, PfaL xxx. 6. 7. Sometimes your foul's cafe is profperous, but ere ye are aware it is all wrong again : fometimes wafhed fair and clean in the fountain, anon ye are lying in the mire again -j fome» times ye have your feet on the neck of your corrup- tions, anon they trample you under foot ; femetimes ye can raife one of the longs of Zion, anon the harps ; are quite out of tune, hanged on the willows. Some- times your outward condition is fmiling ; but that; lafts not, it turns gloomy, and troubles break in- per- haps from all quarters together, the. iprings-of your - comfort run bitternefs, and your worldly comforts are dried up one after another. But look forward to the day of death, as what will end all ungrateful i changes. Fifthly, Work your heart to, and entertain a regu- lar defire of death. The day of death is certainly to a child of God* an object of defire: the apoftle pro* fefleth it, Phil. i. 23. / defire- to depart^ and to be with Chriji ; and that in the name of all the faitftsj 2 Cor. v. 2. For in this we g rone Mfnejmy. dejiring to be clothed upon with our houfe which is jrom heaven* , And ir is a piece of good preparation for death. Q^ieft. What is the regular defire of death ? ■ Anfw. 1. For the matter of it, it lies in thefe thres things. (1.) A defire of it as the paiTage to uninterrupted communion with God in Chriit, Phil. i. 23. Some- times it aiifeth from the faints want of communion with God, which being uneafy does rightly make death defirable, as that which would make up that . want, and fecure againft it any more for ever : .fome- - times from the fenfe of the fweetnefs of that commu- nion, Cant, viii. 6. But the enjoyment of God be- A a 3 icfe 1%% Exhortation to Saints* ing a part of man's chief end, death is defirable as a means to it. (2.) A defire of it as the pafTage to perfection in holinefs, Phil. iii. 14. Thus the man defireth it that he may be free of fin, and put beyond the poffi- bility of finning more, Rom. vii. 24. that he may be in capacity to ferve the Lord without marring or wearying of the work. This is the main part of man's chief end, and therefore death muft be defi- rable as a means thereto. (3.) A defire of it as an entrance into reft. The reft of death is promifed to the faints for their com- fort in all their heavy and reftlefs circumftances, If. lvii. 2. And therefore it muii be defirable under that confideration. It is very natural for the toiled in a ftorm, to be defirous to be afhore, for the weary labourer to defire to have eafe, and for the Chriftian to defire his eternal and perfect reft, Job vii. 2. 2. For the quality regulating it, it muft be ac- companied with entire refignation to the will of God, Matth. vi. 10. We muft in our defire of it even on thefe accounts be rcfigned to the will of God. (1.) As to the time, we muft never be peremptor as to that, but wait the time prefixed of God, Jo xiv. 14. He will keep us no longer-in life, than he has ufc for us either in the way of doing or fuffer- ing : and we muft be content to wait his time for our admittance into uninterrupted communion, to per- fection of holinefs, and into reft: and to be pe- remptory for reft at our time, and refolved to fufTer no more, while yet God difchargeth us not, 13 devilifh, and expofeth to eternal fuffering, as the fentry de- ferring his poft is defervedly {hot to death. (2.) As to the way and manner. There are many ways of going out of the world, we muft leave it to the Lord, which fhall be the way for us ; whether the way of lingering ficknefs or fudden death, natu- ral, or violent by the hand of man. I think, if God ihouid refer it to us, we fiiould refer it back to him. Secondly, Exhortation to Sinners, and all, 283 Secondly, Sinners, awd all whofoever would have the day of death better to you than the day of your birth, improve life for that end. To fum up your duty in a word, as you have already heard, ( 1 .) Let it be your great care and concern to get the favour and friendlhip of God through Chrift, by taking hold of God's covenant of free grace, uniting with Chrift the head of it, through faith in his name. (2.) Lead your life a life to the honour of Gpd, ftudying to pleafe him in all things. Renounce your own will, and your own corrupt affections, and wholly give up yourfelves to him, to be ruled by him, and governed by his laws. (3.) Live ufefully for men. Lay out yourfelves to promote the fpiritual and temporal wel- fare of all ye have accefs to in your ftation. By thefe means, and no other way, ye will obtain the good name, by which your dying- day will be better to you than your birth- day. Chrift'S ChrifVs fpecial Order for gathering his Saints to him at the laft Day ; with their diftinguifhing Character, as en- tering into his Covenant now> con- fidered. The fubftance of fome Sermons preached at Ettericb in May 1730. Psalm 1. 5. Gather my faints together unto me : thofe that have made a covenant with me byfacrifice* LOoking forward to the other world, we will fee a great gathering to come, a gathering of faints, and a gathering of finners : what part we fhall have in thefe, depends on the entertainment we now give to the gathering unto Chrift in the cove- nant : they that will not now be gathered to Chrift in the bond of the covenant, will then be driven from him, and gathered with finners into the pit: they that gather now to him in that bond, will be gather- ed to him in glory then. Gather my faints together unto me ; thsje that have made a covenant with me by facrifice. This pfalm certainly relates to the coming of Chrift for judgement, ver. 3. Our God Jhall come^ andfball not keep filence : a fire fhall devour before him, and it fiall be very tempeftuous round about him. But whether to his firft coming, to abolifh the cere- monial law, fet up the fimple gofpel-worfhip, and to judge, condemn^ and take vengeance on the formal fuperiiitious Jews, deftroying their temple, and ruin- ing The Context explained. 285 ing their kingdom; or to his fecond coming to judge the world, is a queftion. I think it is plain it relates to both, the former as an emblem, pledge, and type of the other: and thus we find them dated by our Saviour himfelf, Matth. xxiv. Only the coming of the Judge is exprefTed in terms, directly and imme- diately looking to his fecond coming, as the procedure and iitue in terms directly and immediately looking to his firft coming. So our text falling within the former part, we have all ground to confider it as re- lating to the other world. In this pfalm, 1. We have the party in whofe name the court is called and held. It is in the name of the Holy Tii- nity, Heb. God I Cod! Jehovah; he hath fp§ken t &c. God will judge the world by the man Chrift. 2. The ifTuing out of the fummons- to the whole world, Called the earth from the rifing of the fun , urn to the going down thereof ; from eaft to weir, from the one end to the other. All nations mult come to it, Afian, European, African, American, Chrii'tian nations, and Jews, Mahometan, and Pagan nations. 3. From whence the Judge lets forth, making his glorious appearance. At the giving of the law he came from Sinai with terrible majefly, Deut. xxxiii. 2. At, this his appearance, he will come from Zion, the mount Zion, the city of the living God, namely, from heaven, the church being fo called as a heaven on earth. Thence he will come mining in power and great glory. He comes out of Zion, becaufe he comes as a Saviour to his own, and that now men having heard the gofpel, are judged according to it. 4. His awful coming to the judgement. He is God, as well as man. Devouring fire fhall be his harbinger, 2 ThelT, i. 8. But will any then bid him welcome ? Yes, his people wili. Heb. Let our God come; and let him not be filent. q. d. Come, Lord Jefus ! Be not as one deaf to the cries and fighs of thy friends, and the tumuit of thine enemies. Some- time his people, doubting and fearing, trembled at the 286 The Text explained. the thoughts of his coming : but then they -will be beyond all thefe, feeing the day their own. 5. Whither the fummons fhall be directed. To the heavens, where the fouls of the bleiTed are, that are dead : to the earthy where the living are, good and bad, and where the bodies of the dead ate, under which is comprehended hell, where the fouls of the ■wicked are, Rev< xx. 13. 6. A fpecial gracious order in favour of his people, in the words of the text. Now comes the time of fetting all to rights with them, completing their de- fires, and full anfwering of all their expectations from him. 1/?, We have the order itfelf, Gather my faints to* gether unto me ; wherein confider, (1.) The parties in favour of whom it is iffued out. It is the faints, holy ones, Heaven's favourites, be- neficent ones that were ufeful in their generation. Thefe were fometimes little regarded in this world t but then they will be the only perfons .that will be regarded. Chrift the Judge will acknowledge them as his own, Mai. iii. 17. € * They are my faints : the World difowned them, and contemned them ; and I was filent, and many time feemed not to own them nei- ther. But now I will fpeak out in their favour, I own them to be mine whoever are faints." Then farewell all other marks of d inunction among men, rich and poor, healthy and fickly, learned or un- learned ; faints and finners is the only remaining diftinction then. (2.) What is ordered about them, Gather them to* gether unto me. Gather them to me ; not before me only, among themfelves : fuch a gathering there will be of finners there, as well as faints, Matth. xxv. 32. But gather them clofe to me, fays Chrift the Judge, that they may be where I am, fit with me on my throne, and be ever with me. They have been fcat- tered here and there in the cloudy and dark day 5 now The Text explained, 287 now gather them together, and that to me, as my members, Gen. xlix. ult. (3.) To whom the order is directed. It is plain from the original, that it is to others than them, and to a plurality ; and that as plainly fhews it is to the Judge's attendants, the holy angels, Mark xiii. 27. Thefe are they that gather the tares in bundles for the fire, and the wheat to the Matter into his barn. 2dly, The parties to be gathered to him chara&er- ifed, Thqfe that have made a covenant with me by fa- crifice. Their names not being expreffed in the or- der, how mall they be known from others ? Why, here is their diftinguifhing character, Chrift the Judge fometime fet up his ftandard in the world, as being an appointed Head for finnerS to gather to, Gen. xlix. 10. He publiihed in the gofpel finners welcome, and incited them to come to him in the bond of his covenant. While fome flighted him and the covenant, they came into it, and fo were gather- ed to him by faith, while others ftaid away. Now, lays Chrift, all thofe that gathered to me, embracing the covenant offered to them in the gofpel, gather them now to me, that they may receive their crown, and the benefits of that covenant in full tale- — But the further explication of this part of the text (hall be deferred till afterwards. From the firft claufe I obferve the following doc* *rine, viz* Doct. When Chrift comes again t» put an end t§ this world, and complete the Jiate of the §iher world, he will publicly own the faints as his own, and they /ball be honourably gathered to him by his order. In treating of this doctrine, I fhall, I. Confider the time of thefe great events, when this order for gathering the faints to Chrift fhali be given. II. Chrift's public owning the faints as his own. III. 288 Of ChriJVs fecond Coming* III. The gathering of them to him. IV. The order for this gathering. V. Laftly, Conclude with an ufe of exhortation. I. I (hall confider the time of thefe great events, when this order for gathering the faints to Chrift fhall be given. It will be at his fecond coming, his corning to the general judgement. What number of years mull run out before that, we know not : on- ly we know that it will be, and it is drawing on. And to fet the purpofe of the text in due light, it is fit here to confider, i. That Chrift will certainly come again, in the character of the Judge of the world. As fure as he came the fir ft time, and was judged, condemned, and crucified by finners : fo fure will he come the fecond time in power and great glory, and judge the world, Ac^s i. n. 'This fame Jefus -which is taken up from you into htaven, /ball jo come in like manner as ye have feen him go into heaven. It is a piece of his exaltation, and reward of his fufferings, which he has yet trufted his Father, and has not yet got : but it is impofiible, by reafon of the divine faithfulnefs, that it lliould fail, Phil, ii. 9. 10. Wherefore God a Ifo hath highly exalted him, and given him a name -which is above every name : that at the name of Jefus every knee fbould bow. It is the joint defire of the faints wrought in them by the Spirit, that he mould come, Rev. xxii. 17. The Spirit and the bride fay> Come ; to which he echoes back, ver. 20. Surely I come quickly. And he has appointed the facrament of the iupper, not only as a memorial of his firft coming,. but as a pledge of his fecond coming, 1 Cor. xi. 26. - 2. When Chrift comes again, this earth- will be very throng, and a wonderful mixture will be in it, more than ever at any time before : he having called to heaven, and the other receptacle of departed fouls, and brought them all back to their bodies which are in the earth. Then fuiely, (1.) The Cf the Time cf the Saints gathering to Chrifl. 28^ (1.) The earth will be thronger than ever, though there will be no ftriving then for more room in it, as now; the now drivers would then be content to be loft in the croud. But, I fay, it will then be a thronger earth than ever. For not only will there be a generation alive on it as now, but thofe of all generations before them from the beginning of the world will rife up among them too. And what a throng world will that make ? (2.) There will be a wonderful mixture then in it, at a pitch there never was before. For there will be a mixture of faints and finners in the generations then alive ; and befides, all the faints and finners of for- mer generations will rife up among them. There will be a mixture of Pagans and Chriftians, Papifts and Protectants, good and bad, fincere Chriftians, profane and formal hypocrites. For inftance, in our own land, there have been generations that lived and died Pagans or Heathens, others that lived and died Papifts, befides thcfe that have been fince the Re- formation. Now all thefe lie baiied in our land, and therefore all of them muft rife there. What a mixture will this make in Scotland ? "What a throng is in our church- yaids, though there is no want of room there ? but the mixture cannot be difcerned ; there' is no difcerning the difference of the duft of the body that was for fornication, and that which was for the Lord, there- But when they arc railed, the mix- ture will be vifible. (3.) Only that will be a throng that will foon be feparated, a mixture that will not laft, but quickly be done away. The gathering of the faints will put an end to it, which being done by the miniftry of angels, we may be fure will be quickly difpatched. 3. When Chrift comes again, he will put an end to this world ere he go. His very firft appearance wili put an end to the bufinefs of it. All trades, employments, and diverfions in this world, will be dropt that moment for ever. The fhepherd. will not 3 B b crive 2oo Of Chriffs public owning the Saints as his, give a cry or a look more to his fheep; nor will the ploughman make out his furrow, nor the huntfman purfue his game a ftep further. And ere he leave it, he will put an end to itfelf, by fetting it on fire : by the general conflagration, cities and villages, moun- tains and valleys will be confumed to afhes ; fo that it (hall no more be capable of affording a habitation to man or beaft: while withal the heavens that cover it fhall pafs away, 2 Pet. iii. 10. 4. haftly y When Chrift comes again, he will com- plete and fettle for ever the ftate of the other world, Rev. xxi. 5. The ftate of this world is fitted for mens probation and trial, and is very variable : the ftate of the other world, of men, and affairs, in it, will be quite new, fuited for reward of mens deeds done in the fleih ; and it will be made unalterable for ever* It is begun already in the cafe of fepjarate fouls, god- ly and wicked : but then it will be brought to a pitch, the godly made happy, the wicked miferable, com- pletely, and fettled for ever there no more to change. II. I proceed to confider ChrifVs public owning the faints as his own. At that time when Chrift comes again for thefe great purpofes, what will be the lot of believers ? Why, he will own them as his faints. We may take up this in the following things. 1. Saintfhip will be the only mark of diftin&ion among men then. The perfons of diftinction now are thofe defcended of honourable families, the rich and wealthy, able to make a figure in a vain world, that appear in their gay cl oath in g : they muft gather by themfelves now, others muft know and keep their diftance. But then all that kind of diftinction is ra- zed for ever, and there is an abfolute levelling. The only perfons of diftinftion remaining are the faints, to be honourably gathered to the great King, while others are all to be call away out of his prefence, as the vile trafh of this world. 2. Saintfhip Of ChrifVs public owning the Saints as his. 291 2. Saintmip will then be declared Chrifl's badge. In all ages of the world, while hypocrites have falle- ly pretended to it, it has been the object of the ridi- cule of the profane, and an eye -fore to both, If lix. 15. Saints is a name of mockery with many : but they will fee it then a name of honour. The faith that is without works of a holy tender life, whereby people pretend to be believers in Chriit, but flacw not holinefs in their life, will leave them without the mark, Rev. xrv. 1 . Only a faith that fan&ifks the heart and life will avail. 3. Thofe that have borne this badge, Chi id will not forget, nor miflcen. Though they have been Jong buried and out of mind in the world, he will remember them ; though they have lain among the pots, under various afflictions, reproaches, and ill names, he will not mifken them. He was himfelf once in a very low condition, but then he will ap- pear in glory: and fo mail they with him, Luke xxii. 28. 29* All the filth call on them, will then be. wiped off. 4. He will own them as his before his Father and the holy angels, Rev. iii. 5. He that over comet h, — / will confefs his name before my Father, and before his angels* He is to bring them into his Father's houfe there to dwell for ever; and therefore he owns them oefore his Father, becaufe they can come thi- ther only in his right. They are to be the compa- nions of the angels for ever, and this is the recom- mendation of them to them, They are my faint x.; 5. Lajily, The grounds of his fpecial propriety in them fhall then be opened and appear, Mai. iii. 17. they fid all be mine, i. e- appear to be mine, faith the Lord of hojls, in that day when I make up my jew eh. He will own them as his Father's gift to him, his own purchafe, his own conqueft by his grace, his by their own confent, participation of his Spirit, and fpiritual marriage : his people, his brethren, his fpoufe, his own members myftical. B b 2 III. I 292 Of the gathering §f the Saints t$ Chrift. III. I (hall next confider the gathering of them to him. This gathering, i. Prefuppofes the refurre&ion of the dead faints, and the changing of thofe found alive. Of the mi- niftry of the angels in thefe we find no mention: the voice of Chrift himfelf raifeth the dead, John v. 28. whether the archangel that founds the alarm, 1 TheiT. iv. 16. be a created angel or not. And the changing of thofe alive appears to be performed in the fame manner, 1 Cor. xv. 52. That they may be gather- ed to Chrift, they are raifed up out of their graves, and foul and body reunited. 2. It lies in thefe three things. (1.) In fevering and feparating them from among the wicked. Thofe found alive will be found mixed with wicked ones, and thofe in the graves will be found lying among the wicked too. Butthe angels will make a feparation, a cleanly feparation, that they (hall never mix more, Matth. xiii. 48. 49. Sometimes they iighed, and faid, Wo is me, that I fojourn in Me- jech, that I dwell in the tents of Kedar. My foul hath long dwelt with him that hateth peace, Pfal cxx. 5.6. But the beginning of that gathering. will put a full end to that. (2.) In bringing them together from all corners of the earth into one company, Matth. xxiv. 31. By the gofpel -efficacy on them, they were feparated from the world in iefpecl: of thvir itate and manner of life ; and were gathered together in one fpiritual bond : but in refpe£fc of tbeii bodily prefence they were (till mixed with unbelievers, and at ciiftance from other faints. They were fcatteied far abroad over the face of the earth, and few places could mew any confider- able number of them together: but then the eaftern and weftern faints, the northern and fouthern, (hall all be gathered together into one glorious company. The evening of the world is come, and Chrift 's Hock is brought together. (3.) In bringing them all together unto Jefus Chrift, in Of the gathering of the Saints to Chrifl, 293 ♦ in the place where he will be in the air, 1 Theff. iv. 17. Thither the Judge will come, and there will he fet his throne : and where the carcafe is, there will the eagles be gathered together. Thither v 111 the raifed and changed faints afcend to him in one glorious company, and be fet on his right hand as his . friends, while the wicked are left Handing as crimi- nals on his left hand on the earth. And thus the happy gathering is completed. 3, For the kind of it, this gathering will be, (1.) A great gathering, "greater than any now to* be feen in this world It is true, the faints appear few now in comparifon of others : but whefr the faints of all generations, in all places of the world,, fliall be gathered together, it mult needs be a great gathering : they will- be. numerous like the liars of, heaven, which no- man can number, Gen. xv> 5.. Accordingly John faw a great multitude, -which, no, man could number, of all nations % and kindreds, and?. people, and tongues, ft and before the throne, and be; ore ■ the Lamb, clothed -with white robes,, and palms in their- hands, Rev. vii. 9. (2.) A fpeedy gathering, being performed by the.: minillry of angels, which move like a flame of nre 5; Bfal. civ. 4. The bodies of the fahits- will then no? more be heavy and lumpifh, but fpirituai bodies 3 , light, nimble, and active like fpirits, being, new fa-- ihioned after the likenefs of the fecond Adam's body.- So that it mud needs be foon difpatched. Yet, (3.) An exact and accurate gathering,, fo as ther-*; fliall neither be one goat brought away with the fheep,„ nor one fheep left among the goats. But all faints that . ever lived from the beginning to the end~of the world, „ fliall be gathered together to Chriit, . and they. only,, without the leaft mixture of another fort. (4.) A gathering never to part. The gatherings in 1 this world, good as well as bad, continue only for a. little; they foon break, up and dilperfe : but this gathering being once affembled, ihall never break up . & b 3 noVv 294 ®f *ke Order for gathering the Saints to thrift. nor be diflblved, but continue through all the ages of eternity, IV. I fhall drop a word to the order for gathering them to him. I. It fpeaks them his favourites, whom he has a fpecial regard for Now he is coming in flaming fire to take vengeance on his enemies ; but as the an- gels were difpatched to Sodom to bring away Lot, before the overthrow of that city ; fo are they order- ed to gather Chrift's faints to him before the final overthrow of the world, and the wicked therein. Others had common favours in life heaped on them, but now thefe are at an end : and the faints appear the only favourites of Heaven. i. A defign to honour them before the world, as when one is by a great man called to him in the fight of others. God's people have, their time of trial, and living by faith on Heaven's promifes : the world therefore reckons them fools, and becaufe their courfe and way is oppofite to theirs, they hate them and are hard on them. Now Chrift comes to end the difpuce, and declare and decide at length, who were the wife, who the fools ; and decides it by their gathering to him, while others Hand trembling before him awaiting their fearful fentence. 3. A defign to complete their defires and happi- nefs. It was their defire to be with Chrift, as beffc of all, and now fays he, Gather them to me. They were wearied of Mefech and Kedar ; they longed for the feciety of faints that would be comfortable 5 and to be at the higheft pinnacle of their happinefs. This gathering them to him anfwers all thefe ends. I fhall conclude this dotlrine with an ufe of exhor- tation I exhort you, 1. To be in greateft concern of all things, to be Chrift's faints now. Defpife it not; if fo, you will fee yourfelves fools at laft. Neglect it not, left ye be ne- glected Ufe of Exhortation. 293 gle&ed and pafied by when this gathering comes. It is better to have your name enrolled' by Jefus among his faints, than by men among the great -and honour- able of the earth. 2. Gather to Chrift now as your head, by faith. He has his Father's commiflion for this purpoie, to take out of the world lying in wickednefs, a people for himfelf, Gen. xlix. 10. Unto him Jball the gather* ing of the people be. He has vifited our ends of the earth for that purpofe, fet up his ftandard among us ; and now we have, as we have often had, a folemn call to come in ; gather then to him, as ever you would be gathered to him in the end of the world. 3. Lajlly, Having gathered to him by faith in the bond of his covenant, publicly own him as yours, your Head, your Prieft, Prophet, King, and Lord. The facrament of the fupper is appointed for that end, as a public owning ourfelves to be his, before the world, angels, and men. And thofe that are indifferent of doing that honour to Chrift, would do well to confi- der what expectations they have of his owning them. Proceed we to the character of the parties to be ga- thered to Chrift at his coming, Thofe that have made a covenant with me by facrifice : Heb. Cutters ojf> of my covenant upon afacrifi.ee. Their character is taken, not from worldly advantages that attended them, for thefe will then be perifhed ; but from the cove- nant, for that will be then lafting, If. liv. 10. So their character is true covenanters, they that ,have been gathered into the bond of the covenant unto him. Where obferve, 1. The covenant from which their character is ta- ken : it is not a covenant of their own deviling ; nor . the covenant of the firft Adam : but it is thrift's covenant, my covenant > fays the Judge ©f the world, who gives order to the angels to gather them to him. It is the covenant the Father made with Chrift as fe- cond Adam, called commonly the covenant of grace, 2. The 296 Char abler of the Parties to be gathered to Chrifl. 2. The nature of that covenant; it is a covenant vpon a facrifice, namely the facrifice of Chrift, that expiatory facrifice. The covenant of works was not upon a facrifice, for God was not then offended : but this covenant being made with an offended juft God, behoved to be upon a facrifice, and could not. be without it. 3. Their coming into that covenant, every one perfonally for himfelf. This is exprefTed by their be- ing cutters off of it, a phrafe taken from the cutting a bead afunder at parties entering into a covenant, Jer. xxxiv. 18. which had a reference to the curfe of the covenant to fall on the breakers. And the cut- ting off of the one part, fo as they were never to come together again, imported the inviolablenefs of the covenant, Gen. xv. 10. 18. Hence the phrafe is ufed for entering into a covenant,, the fign for the thing fignified. To this their action alfo the words upon a facrifice do relate, q. d. That cut off upon a facrifice my covenant made upon a facrifice. Now the facri- fice being the facrifice of Chrift, it is plain our cut- ting off in that cafe muft be by laying as it were our hand on the head of the facrifice cut off by divine juftice ; and fo it denotes our entering into the cove- nant by believing on Chrift, And it prefuppofes the offer of the covenant made to us. From this part of the text we obferve the two fol* lowing doctrines, viz, DoCT. I. There is a covenant with God, which is Chrifl the fecond AdanCs covenant, made upon the fa* crifice if himfelf, and offered to finners. Doct. II. Thofe who now gather unto Chrifl, per- finally and fincerely entering into his covenant of grace offered to them in the gofpel, while others flight him and his covenant, [hall at the lajl day be joyfully ga- thered to him in the air, to receive their welcome to the kingdom of heaven, while others /hall be left on the earth to receive their doom from him } to be driven to the pit* Doct. I. Of the Nature of Ch rift's Covenant. 297 Doct. I. There is a covenant with God, which is Chriji the fecond Adam's covenant, made upon the fa* crifice of himfelf, and offered to finners. In difcourfing from this do&rine, I mall, I. Confider the nature of this covenant in the general. II. Shew in what refpe£ts it is ChriiVs covenant. III. Confider its being a covenant upon afacrifice, and that of himfelf. IV. Make application. I. I fhall confider the nature of this covenant in the general. It is a covenant of peace and reconci- liation betwixt God and fmners, If. liv. 10. whereby an offended God and offending finners may become friends for ever, and they reinftated in his favour, and eftablifhed therein. And hence you may per- ceive, that, 1. Not the neceffities of Chrifl the Maker of it, but of finners whom it was made for, required it. He was infinitely happy in himfelf and in his Father's love, and flood in need of nothing without himfelf: but they needed it, and he made it for them, Cant. iii. 10. It is a covenant of grace, for his making it was an act of pure grace to us. 1. It is the new covenant, brought in to repair the ruins of mankind by the breach of the firft. God and Adam weie fiiends when they entered into the covenant of works : but that being broken, finners fell under the curfe : and to recover them out of that ruinous Mate, this covenant was made. 3. It is the covenant by which finners may have life and falvation, Mai. ii. 5. By it all their fores may be* healed. In it there is a righteoufnels fecured for the unrighteous, a pardon for the guilty, fan£tifi« cation for the unholy, and eternal happinefs in the other world for heirs of hell and wrath. There is as much in it as may make one eafy and joyful in the face of death j hence David in his laft words fays, 2 Sam. 298 How the Covenant of Grace is Chrift's Covenant. 2 Sam. xxiii. 5. Although my houfe be nstfo with Gods yet he hath made with me an everlafiing covenant , or* deredin all things and fur e : for this is all my f aha* tion> and all my defire> although he make it not to grow. O bleffed covenant, which, by what is faid, you may fee is juft the covenant of grace ! O happy de- vice ! Do not your hearts fay within you, Whom is it owing to ? whofe covenant is it ? Surely it never came out of our forge. Chrift claims it as his. It is my covenant, fays he. Therefore we fhall fhew> II. In what refpedts it is ChrirVs covenant. 1. He devifed it : it never bred in our breaft, and never would. He was with his Father and Spirit the offended party, but the deviling of the covenant of peace is not owing to the offenders, but the offend- ed. For it was devifed before the offenders were in being, Prov. viii. 29* 30. 3.1. 1 John iv. 19, 2. He made it with his Father without us, in all its articles and claufes, Pfal. lxxxix. 3. Cant.iii. 9. Thc bargain was concluded from eternity between the Father and the Son, in our favour, while we were not yet any of us in being. So that the remedy for us was kindly provided, before we fell under our dif- eafe ; that fo it might be ready for us, and we might not die of it. 3. He was the head of it, the fole undertaker in it on the fide of finners. There was in this covenant a burden to be undertaken for finners, and Chrift took burden on himfelf alone for them, to pay their debt, and to bear their punifhment : and accordingly he bare the burden alone, If. lxiii. 3. He gave it as his bond of furetifhip for the ele£t, which the Father accepted, no more to look to them, but to him for fatisfaction, Heb. vii. 22. The condition of it lay on him folely, viz. that he mould fulfil all righteoufnefs. Sinners could do nothing in this, but he undertook to do it, by his being born perfectly holy, living perfect- ly righteous, and making fatisfa&ion by his death. 4. The ff§w the Covenant of Grace is Chri/l'sjCsvenant. 299 4. The promifes of it were made to him, not only that of a glorious reward to himfelf, but of eternal life to all his, Gal. iii. 16. Tit. i. 2. As when a father covenants with a furgeon to heal his fon's bro- ken leg ; the promife is made to the father, and he alfo pays the furgeon's fees, though the benefit re- dounds to the fon. 5. He receives finners into it, the adminiftration thereof being wholly committed to him, fo that co- ming to him by faith is our coming into the covenant, John x. 9. I am the door : by me if any man enter in, hefball be faved. Juftly is it reckoned his covenant, fince the Father has left it with him, to take in whom he will into it ; and none are inflated in it, but by, in, and through him. 6. All the benefits of it are in his hand. They are now purchafed by him, and the Father has lodged them with him, intruded him with them all from the leaft to the greateft, Matth. xi. 27. So that he has the difpenfing of them all ; if the (inner would have the pardon of the covenant, he muft go to Chrift for it ; if he would have the fanftifying in- fluences of the covenant, he muft apply to Chrift for them, for he is our Jofeph, who has all the ftores of grace and glory in his hand. 7. Laftly, It is in his right alone that finners can get the benefits of it, or claim them, Phil. iii. 9. They can claim them no otherwife than as they arc his members, his fpoufe, his children. Hence at the laft day, when they are to get the complete enjoy- ment of the covenant-benefits all together, the order is given by him, Gather them to me : q . d. for they cannot go into heaven, but at my back ; they cannot have the benefits but as they are in me, Rom. v. 17. III. I come to confider this covenant's being a covenant upon a facrifice, and that of himfelf. And here confider, 1. Why 300 Of this Covenant's being a Covenant on a Sacrifice. f. Why this covenant behoved to be upon a fa- crifice. 2. Why on the facrifice of Chrift himfelf. 3. The import of its being a covenant on a fa- crifice. Firft, Confider, why this covenant behoved to be upon a facrifice. The reafon is, the honour of God injured by man's fin required, that if there was to be another covenant for life and falvation to man now a (inner, it behoved to proceed on a facrifice making atonement for the breach of the firft by fin. Man could not break the firft covenant unpunifhed, elfe where were the honour of the holinefs, juftice, and law of God, If. xlii. 21. Rom. iii. 25. ? Therefore is that caution added, Exod. xxxiv. 6. 7. The Lord, The Lord Goa\ merciful and gracious , long -fujfe ring, and abundant in goodnefs and truth, keeping mercy for thoufands, forgiving iniquity and tranfgreffion and fin, and that will by no means clear the guilty. At the propofal of a covenant of peace for finners, juftice ftands up and pleads, There (hall be no peace without I be fatisfied, Heb. ix. 22. ; therefore a fa- crifice is provided, that the covenant of peace may upon it go on, and the broken firft covenant is in* groiTed in the fecond, that all its demands (hall be anfwered. Secondly, But why is it a covenant on the facrifice of Chrift himfelf ? The reafon is, becaufe no other facrifice could avail in the cafe, Heb. x. 5. Sacrifice and offering thou wouldjl not, but a body haft thou pre* pared me. One can hardly think, that if the cove- nant could have been made on a lefs coftly facrifice, that the only begotten Son of God would have been made the facrifice, John iii. 16. Theie was a ne- cefTity of Chtift's death, if finners were to have life, Luke xxiv. 26. 1. The Levitical facrifices of beafts could never a- vail in this cafe. For they were not of equal value with the guilty heads, beaits being ia value far below men. Of this Covenant's being a Covenant on a Sacrifice. 301 men. Therefore by them indeed the debt might be acknowledged, and the way of paying it typified ; but not paid. 2. Men could not be facrifices for themfelves in this cafe to procure a covenant of peace : for if once the facrificing knife had come to their throat, they would never have recovered 5 if they had been once laid on the altar, they would have been confuming, but never have fent forth a favour of reft to incenfed juftice. 3. Angels could not have been a facrifice ; for neither could they have ever overcome the weight of wrath that was due, but would have funk under it. And their fufferings not being of infinite value, could not have been accepted for recompence of the wrong done to an infinite God. Wherefore Chrift only could be a facrifice to procure the covenant of peace. For, (1-) He only could bear the curfe, and overcome it. The curfe of the firft covenant behoved to be ex- ecuted, in order to the eftablifhing of the fecond for peace to finners : and he only could bear it, fo as to bear it out, and bear it off, Gen. xv. 10. 17. 18. Gal. iii. 13. The wicked in the other world will bear the curfe indeed for themfelves, and fo will be made facrifices for themfelves, according to that, Pfal. xciv. ult. He foal! bring upon them their own iniquity, and fiall cut them off in their own wickednefs ; yea, the Lord our God Jball cut them off. B»t they will never be able to drink this cup up, and overcome it: fo they fhall have no peace for ever. (2) He. only was of infinite dignity, and fo his fufferings only could equal the offence of an infinite God by the fins of the world. Chrift's facrifice was of a fweet- faulting favour unto God, Eph. v. 2. It is an old teftament expreffion ufed Gen. viii. 21. The Lord fuelled a fweet favour \ Heb. a favour of full reft, namely, quieting his Spirit, as the expreffion is, Zech. vi. 8. The fins of the elect world, molt abo- 3 C c minable 3 j 02 Of this Covenant's being a Covenant on a Sacrifice, minable to God, fent up as it were a moft rank fmell into his noftrils: no fufferings of the creature could matter it, but the fufferings of Chrift did it fully. Thirdly , Let us confider the import of this cove- nant's being a covenant on a facrifice. i. This fays, that wrath is appeafed, juftice has got fatisfa£Hon for fin ; the bar which the broken firft covenant laid in the way of finners peace with God, is removed : for the new covenant is made on a fa- crifice, whereby atonement is made for the breach of the firft covenant, and juftice has got of the Surety, for the finner, what it could demand, 2 Cor. v. ult. 2. It is confident with the honour of God, to take finners into this covenant, and receive them into fa- vour, as his confederates. For now the holinefs, juftice, and truth of God, have the wrong done them repaired by this facrifice: and his mercy and grace have a free vent thereby, Pfal. lxix. 4. 3. Sinners have free accefs into it. ^Solomon ob- fcrves, Prov. xviii, 1 6. A marts gift maketb room for him, and bringeth him before great men- And what will Chrift's gift of himfelf as a facrifice not do ? Surely now the finner may come forward under the covert of that precious blood: the fword that guard- ed the tree of life was fheathed in the facrifice o£ Chrift, and laid by, Cant. ii. 10. 11. 4. There is a feaft for them, a feaft on the facrifice, the parties covenanting feafting together. Upon the covenant made betwixt Jacob and Laban there was a feaft kept, Gen. xxxi. 54. So upon this covenant made on the facrifice of Chrift ; there is a feaft, 1 Cor. v. 7. 8. Chrift our paffover is facrificed for us. Therefore let us kelfp the feaft. The flefh and blood of Chrift crucified is meat indeed and drink indeed, and we are to feed and feaft thereon by faith. 5. La/liy, It is a fure covenant, as made on that facrificej the virtue and efficacy whereof being eter- nal, one can never be fhaken out of it. The mercy and The. Doblrine applied. 303 and grace of God to finners have a fure foundation here, Pfal. lxxxix. 14. J uflice and judgement are the habitation of thy throne : mercy and truth fijall go be- fore thy face. What; can fhake a fin tier out of this covenant when he is once really in it ? Nothing can be fuppofed to do it but fin. But then it is a cove- nant on a facrifice whereby fin is expiated, and there- fore it cannot have that malignant effect. Accord- ingly the promifeof the covenant runs> Jer. xxxit. 4c. J' ix! ill make an ever la/ling covenant with them, that J will not turn away from them, to do them good ; but J will put my fear in their hearts , that they fhall not depart from me,. Ifhallnow makeforne improvement of-this doctrine. 1. Then fee how Ch rift loved us ! When the Jews faw Chrift come weeping to Lazarus's grave, they faid, Behold how he loved him I John xi. 36. How- much more may we fay fo, when we confider hini making a covenant with his Father for the falvatiou of loft finners of mankind, and that on the facrific* of himfelf ?" It was much that he took any notice of our juft ruin, being enemies to him as well as to his Father ; more that he made a covenant for our reco- very.-, moll of all, that, in order to eftablifh it, he made his foul an offering for fin, and confented to fhed his precious blood for it. 2. Then let us take this his covenant, and reft in it, as made by him. Let us leave to him the glory, (1.) Of fole Maker of it with his Father, Zech. vi. 13. Let us not pretend to frame, ^nake, and devife a covenant of our own, diftincl: from his, in our ac- cepting of it# Let us not quarrel his covenant, nor go about to model it anew, agreeable to our corrupt minds. Let us* make no exceptions again ft it, no exception in favour of any beloved luft, no exception againft any of the duties of the covenant, nor againfl the difcipline thereof, which is the crofs. Let us defire nothing out that he has put in, nor any thing C c z in 3 ©4 The Dotlrine applied. in that he has left out, Acts ix. 6. Lord, what wilt thou have me to do ? So fincere covenanters look up- on it as well ordered in all things, z Sam. xxiii. $. (2.) Of fole Undertaker in it. He was fo when it was made, and when it was fulfilled, If. lxiii. 3. J have trodden the -wine- pre fs alone, and of the people there u-as none with' we. Let none now then put in for a fhare in the undertaking. Some, in their pre* tended covenanting with God, undertake for their part, that if God will fave them for ChrifVs fake from hell and wrath, they will be good fervants to God as long as they live, and keep his commands, and fo do their part : and fo they would fhare the glory with Chuff, Rom. iv\ 4. They ccnfider not that they are without ftrength, and can do nothing j that they have as much need of the grace of Chrift to fanclify, as to juflify them. But come ye to Chrift in his co- venant, to get your nature changed; the power of fin broken, and to be caufed by him to walk in new o- bedience. (3.) Of the (oIq immediate right to the promifes of it, Gal iii. \6. You are welcome to claim the promifes, according to your need : but ye muft claim them only in his right, and be content to come in at his back to get them made out to you. This has been the way of the faints, as Daniel, chap. ix. 17. 18. and Paul, Phil. iii. 9. There is no (landing of a tin- ner before God, but under the ccveit of the Medi- ator's blood j and no plea for finneis, but in his name. And to move you hereto, to acquiefce in the co- venant as his, leaving him the glory, ccnfider, [1.] It is belt for us as he has made it, Eccl. iii. 14. If we fliould offer to mend it, by adding to or taking away any thing from it, we would be fure to mar it. Infinite wifdom knew beft what was for our good, and infinite love fet him en it. As Chriii faw better than we, what was our true intereft ; fo he loved The Dotlrine applied. 305 loved us more than we loved ourfelves, for he loved us infinitely, Eph. iii. 19. [2.] Only he is able enough for that undertaking, Pfal. lxxxix. 19. And the work can be put in no other hand, but it will be marred. Why fhould we defire to take burden on ourfelves, when he is cod- tent to be the great Burden-bearer, to bear our weight and all the weights that hang at us, whether cf.dutv, guilt, or affliction? He is fure, and can never fturn- ble under our weight, nor fall ; but we are ready :o fall at every turn. Pfal. lv. 22. If.'xlii. 4. [3.] The promife is fure in his right, and the claim that way cannot mifs y Pfal. lxxxix. 3.2?? When pleading the benefit cf the promife, we confider our- felves, we fee nothing but guilt, fmfuinefs, unwor* thinefs, ficklenefs, and inconltancy, to cut oif cur hopes : but looking to Chrift, we lee perfed holmeis and righteoufnefs, infinite dignity- and excellency 5 fo that we may fay, " Lord, I am unworthy, yet my Saviour Chrift is worthy for whom thou fno-uidft . do this for me." 3. Lajily, Let poor trembling finners be encoura- ged to come into this covenant, iince it is a covenant on a facrifice. It is an awful thought for a fenlible guilty creature to enter into covenant with a holy jealous God. Our God is a confuting fire : hew then can we ftand before him, and not be confumed I The facrifice being interpofed we- are fafe, ChniL going between mediating the peace with his atoning, blood, wrath is turned away, and the firmer recei- ved into favour and fiiendfliip. 1 proceed now to Doct. II. Thofe who now gather unto ChriJ?, per* finally andjincerely entering into his covenant oj graze offered to them in the gojpcl, while others flight him and, his covenant^ /ball at the laji day be joy/ ally gathered, . to h.m in the air y to receive their welcome to the king- dom of heaven^ while others jbdl be toj-t on the earth to receive their doom fro?.: him, to be dnven to the pu*- Cc y la. 306 Of being gathered unto Chrift. In difccurfing frcm this dc&iine, I (hall, I. Premife fome things on this point in the ge- neral. II. Confider finners fincere perfonal entering into ChriiVs covenant of grace now, that will fecure their joyful gathering to him at the laft day.% III. Laftly t Make improvement. I. I (hall premife fome things on this point in the general. 1. All mankind were by Adam's fall feparated and fcattered frcm God, as fheep gone aftray, 1 Pet. ii. ult. Mankind was at firft joined to God in the bond of the firft covenant, and fo they were his fami- ly about his hand, headed by him, and enjoying his favour. But by fin they broke away from him, and being gone from him the centre of unity, they were feparated in affection one from another, Tit tii. 3. And in this ftate they remain while out of Chrift, fcattered and wandering on the mountains of vanity. 2. To bring fcattered finners to God again, Chrift ■was appointed the head to whom their gathering Ihould be, 1 Pet. ii. ult. For ye ivere asjbeep going aftray ; but are now returned unto the Shepherd and Bijhop of your fouls. Chap. iii. 18. Chrift hath once fvfered for fins , the jitft J or the ur.juft^ that he might bring us to Cod. The fiift Adam was the head under whom they went away, and he left them wan- dering, a ready prey for the devourer : the fecond Adam is the head for their return, by whom they may be brought back unto God, and put up in fafety with him for ever, John xi. 52. He is the great Shepherd, intruded by his Father for gathering the ftrays of mankind, into one flock and fold. 3. There is a double gathering of fcattered finners to Chrift. The one is now a- doing, has been frcm the beginning, and will be to the end of the world : and that is a gathering of finners by the gofpel to him into ihe bond of the covenant of grace, Gen.xlix. 10. The Of being gathered unto Chrift. 307 The other is to come certainly at the world's end, and that is a gathering of them by the angels to meet him in the air, never to fet their foot more on the curfed earth, but to go away with him to heaven. And that will be a gathering quickly difpatched, as appears from the text. 4. There arc many who will not be gathered to Chrift now, whatever pains he is at to gather them, Matth. xxiii. 37. — How often -would I have gathered thy children together, even as a hen gathereth her chickens under her ivings> and -ye would nst ! He fets up his ftandard among them, he calls to them to come in to him : but they get away from him. They love better to wander on, than to return ; they pre- fer a vain world, and their deceitful lufts, to Chrift ; and they love rather to be at their liberty, than to be brought into the bond of his covenant. They cannot endure to be fo hedged up, Pfal. ii. 3. So they refufe to gather to him. 5. Yet there are frill fome who with heart and good will gather to him, and willingly come into the bond of his covenant. Efficacious grace makes them willing, Pfal. ex. 3. They are weary of their di- ftance from God, and their wandering life, feeing how in that cafe they are expofed to the utmoft dan- ger, and aie in no fafety from the roaring lion, who goes about feeking whom he may devour ; and fo they willingly gather to Chrift, and come into the bond of his covenant, as their only fafety. 6. La/lly, At the end of the world, whatever re- paration there is between thefe parties now, the wan- derers and thofe within the bond of the covenant, there will be a greater then. The wanderers and the gathered being both raifed out of their graves at the found of the laft trumpet ; all thofe gathered within the bond of the covenant, flrall be gathered together to Chiift in the air, to go with hiru, and be ever with the Lord : and the wanderers will be brought together on the earth before him, receive their dread- ful 308 Of Sinners entering into Chrijl's Covenant, ful fentence to depart from him ; and. then they going away, the earth will be fet on fire. II. I {hall confider finners fincere perfonal enter- ing into ChrifYs covenant of grace now, that will fe- cure their joyful gathering to him at the .laft day. And here three things are to be diftinguifhed. i. The propofal of the covenant. 2. The Tinner's entering into it in a faving manner, fo as to fecure his gathering to Chriit at the laft day. 3. The profefiion and declaration of that entering into it, by fome fit fign. First, The propofal of the covenant. It muft be propofed to us, before we can enter into it: and lb it is indeed propofed to us to be entered into. Firft, Confider, how it can be propofed or offer* ed to us. The covenant of grace being determined to be ChrifVs covenant, made and concluded from eternity betwixt his Father and him, and its condl* tions perfectly fulfilled already by Chrlft, and all its promifes made to him ; it is a difficulty with fome, how that covenant already concluded can be propo- fed or offered to us to be entered into. But, 1. Suppofe one in a town makes a bargain with the mafter in his own name, and the name of his neighbours there, fulfils the condition, and the be~ nefit only remains to be received ; and all this is done without advifmg. with them, or their knowledge of it: may not that man when he comes home offer that covenant to his neighbours, and they enter into it juft by acquiefcing in it ? If any of them will not, it will not be forced on them j but if they acquiefce and accept, it is as good and valid as if they had been at the making of it. So is it in this cafe. 2. Adam's covenant was alfo made without us in the name of mankind, and broken too while we were not •, yet by our very defcending from him by natu- ral generation, we are perfonally inflated in it to our condemnation > and this without waiting our acqul- efcini Of Sinners entering into ChriJVs Covenant, 309 cfcing or confent to that covenant. How much more may the fecond Adam's covenant be offered to us, and we inflated in it to our falvation, by our ex- prefs approbation and acceptance ? Secondly, Confider, how it is actually propofed and offered to us. It is propofed and offered to us in the gofpel, by Jefus Chrift in his own and his Father's name \ therefore he is called the Mejfenger of the co* venant, Mai. iii. 1, who came from heaven, and proclaims and offers the covenant to finners. Now it is offered to us in the gofpel, 1. At large, in its feveral articles and claufes, both the conditionary part as fulfilled, Rom. i. 17. and the piomiffory part to be fulfilled, Heb. viii. 10. 11. 12. Ezek. xxxvi. 25. and downwards, and fo the reft of its promifes to be found through the whole Bible. All are propofed and offered under the name of the covenant at large, If. Iv. 3. Hear, and ysur foul Jhall live, and I -will make an everlafling cove* nant with you, which take-in all the promifes. 2. In compend, in the offer of Chrift himfelf the head of the covenant. Say net, How (hall we take up the covenant that is fuch a large and ample tranf- a£tion, and withal the paits thereof fcattered through the whole Bible ? It is fet before you abridged, viz, in Jefus Chrift, to be taken up with one glance of your eye, If. xlix. 8. / will give thee for a covenant of the people, The offer of Chrift to you is the offer of the covenant : even as if a father who has made a beneficial bargain for his family, mould offer to adopt you ; that offer of himfelf for a father to you, would be the offer of that bargain. Now you have this offer of the covenant, (r.) Under Chrift's hand in his written word, which ye have in the fcripture. A wife man will make no offer in writing to one, but what he minds to perform : his hand- writing will bind him, if it is accepted. And may not the offer of the covenant made you in writing, under the hand of the great God 310 Cf Sinners entering into ChriJVs Covenant. God our Saviour, fatisfy you in that point ? Take heed then, left when God has written to you the great things tf his law, ye count them as a Jlrange thing, Hof. viii. 12. (2.) By public proclamation in his name, by the voice of the miniilers of the gofpel, his ciiers ap- pointed for that effect, Prov. ix. 3. If a prince proclaims an offer of indemnity to rebel- fubjetb, may not that fatisfy them as to the reality of the of- fer ? And mould not this offer actually proclaimed to you, finners, in the gofpel, by Chrift's ambaffadors, fully fatisfy you as to the reality thereof I Object. Mi- niiters are but fallible men. Jnfw. True ; but their commiflion is infallible ; and fo far as they flick by that, which they do in offering the covenant to fin- ners, you have an infallible ground of faith in what they fay. And as the crier's voice in a proclamation is in effect, the king's, fo is theirs in this cafe. Hence the apoftle fays, Heb. xii. 2£. See that ye refufe not him that fpeaketh : for if they efcaped not who refu- fed him that f pake on earth , much more Jhall not we efcape, if we turn away from him that fpeaketh from heaven. And fays our Lord, Luke x. 16. He that heareth you, keareth me t and he that defpifeth you, de- fpifeth me : and he thai defpifeih me, defpijeth him that fent me. Thirdly, To whom is it offered ? Chrift's covenant of grace is offered to finners of mankind indefinitely ; that is, it is offered to them, and any of them who- foever without di ft i notion. So the offer ftands in the written word, and fo the minifterial offer is to be made. This is clear from many teftimonies, Prov. viii. 4. Unto you, men, I call, and my voice is to the fons of man. Mark xvi. 15. Co ye into all the world) and preach the gofpel to every creature. John iii. 1 6. God fo loved the world, that he gave his only begotten Son, that whofoever believeth in him, fhould not perifh, hut have evcrlafting life. If. lv. I. Ho, every one that thirjleth, come ye to the waters, and he that hath Of Sinners entering into Chrijl's Covenant. 311 hat h no money ; come ye, buy and eat, yea, come, buy tuine and milk without money, and without price. Rev xxii. 17. Whojoever will, let him take the water of life freely. Therefore it is offered to you and every one of you, and you are warranted to enter into it. Objecl. But it may be I was not elected, andChrift did not reprefent me in that covenant. Anjw. Your warrant to enter into Chrift's covenant does not ?t all depend on your election, or non-ele&ion, but on the revealed will of God making a real offer of it to you, Deut. xxix. ult. and that you have, and if you be- lieve it not, you difbelieve the gofpel, If. liii. 1. make God a liar, 1 John v. 10. and fo muft perifh, Mark xvi. 16. Where do you find that ever a per- son's election was the ground of his believing or en- tering into the covenant ? It is not revealed to the e- le£ to bring thsm to believe in Chrift ; but they firft believe, and then by that means they fee they were eleaed. Moreover, the promifes are propofed indefinitely. So was the firft promife, Gen. iii- 15. / will put en- mity between thee and the woman, and between thy feed and her feed : it floall bru'xfe thy head, and thou, fhalt bruife his heel. So are other promifes of the co- venant, If. Iv. 3. Incline your ear, and come tint me : hear, and your foul floall live, and I will make an ever- lajling covenant with you, even the fure mercies of David. Heb. viii. to, 11. 12. / will put my laws into their mind, and write them in their hearts : and I will be to them a God, and they fball be to me a peo- ple. And they fiall not teach every man his neigh- bour, and every man his brother, faying, Know the Lord: for all J 'hall know me, from the lea ft to the greateft. For I will be merciful to their unri?ht.pouf nefs, and their fins and their iniquities will I remem- ber no more. Ezek. xxxvi. 25. 26. 27. Then will I fprinkle clean water upon you, and ye fball be clean : from all your Jilt hinefs, and from all your idds will I cleanfe you. A new heart aljo will I give you, and a new 312 Of Sinners entering into Chrift* s Covenant. new fpirit will I put within you, and I will take away the ftony heart out of your flefh, and 1 will give you an heart of flefh. And I will put my Spirit within you, and caufe you to walk in my ftatutes, and yeffjall keep my judgement s, and do them. Where is there any li- mitation or diftin&ion of perfons there ? Objecl. The conditional promifes are indeed to all, but not the abfolute ones. Anfw. There is a con- nection of duty and privilege in fome promifes ; but I know no promifes properly conditional, but to Chrift, who has fulfilled the condition of them al- ready : Rom. iv. 4. 5. Now to him that worketh y is the reward not reckoned of grace, but of debt. But te him that worketh not, but believeth on him that ju. ftifieih the ungodly, his faith is counted for righteouf nefs. The promifes of the covenant, call them as ye will} are to all indefinitely ; for non efl diflinguendum ubi lex non dijlinguit. Therefore the apoftle lays it for a ground of faith to the murderers of the Lord of glory, Acls ii. 38. 39. Repent, and be baptized every one of you in the name of Jefus Chrift, for the remif- fion of fins, and ye fljail receive the gift of the Holy Chojl. For the promife is unto you, and to your chil- dren, and to all that are afar off, even as many as the Lord our Godjhall call. Inft. If thefe promifes be to all, then they muft be fulfilled to all. Anfw. That is falfe ; according to the apoftle's reafoning, Heb iv. 1. Let us there- fore fear, left a promife being left us of entering into his reft, any of you fkould feem to come fhort of it. It follows indeed that they muft be fulfilled to all who accept them by believing •, and fo they fhall, John iii. 16. But not to them who will not accept them, believe, nor apply them to tbemfelves. No promife binds the promifer, if it is not accepted by the party. It is no imputation on God's faithfulnefs, that they are not fulfilled to unbelievers of them. Secondly, The next thing is the tinner's entering into the covenant in a faving manner, fo as to fecure his Of Sinners entering into ChriJPs Covenant. 3 1 3 his gathering to Chrift at the laft day. This the text expreiTeth by cutting of his covenant on a facrifice, that is, by cutting off the facrifice to enter into the covenant. And this being the facrifice of Chrift himfelf, can be no other but the laying the hand on the head of the facrifice which then was to be cut off" by divine juftice. And this in gofpel-languageis juft believing on Jefus Chrift facrificed for us, So it is by believing on Chrift crucified, that we are perfonal- ly and favingly entered into the covenant. It is agreeable to the nature of the covenant, that this fhould be the way of entering into it. For whereas the covenant is not made with us imme- diately, as parties- contractors for ourfelves, in which cafe we would enter into it by promiiing to do fome- thing on our part as the condition thereof; but me- diately through Jefus, who mediated therein as a re- prefentative, undertook the fulfilling the condition thereof, and had the promifes thereof made to him : h is evident there can be no way of our perfonal en- tering into it in a faving manner, but by uniting with him, which the fcripture determines to be by faith alone, Eph. iii. 17. That Chrifi may dwell in your hearts by faith. Accordingly it is determined, John x. 9. I am the door : by me if any man enter in, he fhall be faved. Now this believing on Chrift crucified or facrificed for us, whereby we are entered into the covenant, formally lies in three things. 1. Believing the abfolute fufficiency of the facri- fice of Chrift for the falvation of finners, and your falvation in particular, and the complete fecurity of the covenant for that efTecl: to all within the bond of it, Jer. iii. 22. 23. Return, ye backjliding children, and I will heal your backflidings : behold, we come un- to thee, for thou art the Lord our God. Truly in vain is falvation hoped for from the hills, and from the multitude of mountains 1 truly in the Lord our God is the falvation of If rael. The foul feeing the infinite 3 v D d ill 3^4 Of Sinners entering into Chrift's Covenant. ill that is in fin, as an offence and abomination to an infinite God, muft fee alio the infinite dignity of the facrifice of Chrift, arifing from the infinite dignity of his perfon, ere it can believe this ; and muft alfo fee the immoveable faithfulnefs of God, as the ground of believing the complete fecurity of the covenant. 2. Believing that this covenant, in the condition thereof fulfilled by Chrift's facrifice of himfelf, and the promifes thereof made thereupon and bearing fal- vation, is offered really and truly to you in particular, by Jefus Chrift, with the good will of his Father ; fo that it is lawful for you to come forward into it, and ufe it as your own. This is the report of the gofpel, If. lv. 3 cited above. I John v. u. This is the record^ that Cod hath given to us eternal life : and this life is in his S§n. And it is demonstrated by the Spirit inwardly to the elect, whereby they fee the door of the covenant open to them, If. liii. I.; and whofo believe it not, can never enter into the covenant, but make God a liar by their unbelief of it. 3. Ttufting on the facrifice of Chrift for your fal- vation from fin and wrath, upon the ground of God's faithfulnefs in the covenant, A&s xv. 11. We believe that through the grace of the Lord Jefus Chri/i, -we fhallbefaved The foul renounceth all confidence in itfelf, or any other, and relies wholly on the facri- flee of Chrift, the fulfilled condition of the covenant, for the promifes of the covenant being fulfilled to it- felf, becaufe God has fo engaged in his proclaimed covenant, and he cannot but be faithful in his cove- nant. Thus the foul is formally entered into the covenant, receiving Chrift in his prieftly office, and fo uniting with him. And this neceffarily brings along with it the cove- nanter's, 1. Receiving Chrift as his Prophet, renouncing his own wifdom and the wifdom of the world, giving lap himfelf to be guided by his word and Spirit, Matth. Of Sinners entering- into ChriJVs Covenant. 3 1 5 Matth. xvi. 24. Acts xiii. 22. Uniting with him, he muft needs be our head for direction and guidance. 2. Receiving him as his King and Lord, renoun- cing the dominion of fin, the devil, and the world, and wholly giving up himfelf to be ruled by him as- his head for government, Pfal. ii. utu If. xxvi. 13. And thus the foul entering into the covenant;* ta-- king Chrift in all his offices, takes Gcd in Gmiit for* his God, and gives up one's fcif to be one of his peo- ple for ever, contenting, to-- the- offer made,- Heb. viii. to. / will be to them a God, and they Jhall be to me a people, Whofo thus enter -into the covenant now, {hall be joyfully gathered to him at the laft day, as thofe that have entered into his covenant on a fa- crifice. Thirdly, The laft thing on this head is the pro- feflion and declaration of that entering into Chrift's covenant, by fome fit fign. This is a folemn decla- red entering into the covenant, in which one may be either (incere or hypocritical, Deut. xxix. 10. 12. Te /land this day all of you before the Lerd your God : — that thou Jbouldfl enter into covenant with the Lord thy Gody and into his oath, which the Lord thy God tnaketh with thee this day. And fo it will not of it- felf, if it be feparate from the former, fecure our ga- thering to him at the laft day. Mean while it is a duty required of us now for God's honour, and re^ quifite for our comfort, Deut. xxvi. 17. It is dona three ways. 1. By words fpoken, Pfal. xvi. 2. either in prayer to God, wherein a perfon folemnly and in exprefs words declares unto God in fecret his acceptance of and entering into the covenant : or before men, where the thing being propofed by one, others fignify their acquieicing by fom* fit gefture, as bowing of the head, Exod. iv. 30. 31. 2. By writing under their hand, declaring their accepting of the covenant, If. xliv. 5. One JJjall fay, J am the Lord's : and another /hall call him/elf by the D d 2 name 316 Ufe of Exhortation. name of Jacob : and another Jball fuhfcribe with his hand unto the Lord, and firname himfelf by the name of Jfrael. This has been an ufeful practice. of many in their life, and comfortable to their relations when they were gone, when they found their written ac- ceptance of God's covenant of grace. 3. By initituted Ggnificant actions. Such is the partaking of the Lord's table. The very taking of the bread and wine at the Lord's table, and eating and drinking the fame, being a folemn declaration before the world, angels and men, that w.e enter into Chrili's covenant. So in cafe it be feparate from believing, though it cannot favingly enter us, we will be treated as covenant-breakeis. Use. To conclude, I befeech you by our gather- ing together to Chrift at the laft day, that you now gather to him in his covenant, For this came I re- commend to your c 011 (id era t ion, 1. That this is a fpecial gathering time, wherein the great trumpet of the gofpel is founding, and double founding, a gathering ; a .time wherein the Lord is fending cut the angels of the churches, mini- sters, to gather you. Let not the trumpet of the gofpel found in vain for you, nor the angels of the churches attempt in vain to gather you. They bring Chrift's voice, and the offer of the covenant to you. 2. As fure as the trumpet of the gofpel is founding now in your ears, and the angels of the churches are 2t work to gather you to Chrift now, whofe attempts you may render vain : fo fure will the laft trumpet found in the fame ears, and the angels of heaven ga- ther them joyfully to Chrift who now come into him, to meet him in the air, while they will leave the reft on the earth, 3. What will you think to fee at that day others taken as within the bond of the covenant, and your- f elves left as without it ? With what pale faces, and trembling hearts ; will ye look up to the Judge coming in life of Exhortation, 317 in the clouds of heaven, and to your neighbours ChrifVs covenant-people, carried by angels and flying above you, away to meet the Lord in the air, with a mi- ning glory on them ? 4. Lajilyy How will ye brook your laft fight of them, when they having in the firft place received their welcome to their kingdom from the J udge on the throne, ye mall get your fentence to depart from him into everlafting fire, prepared for the devil ?.nd his an- gels ; and fo muit turn your backs, and make away to your place, they being then the fpecr.ators of your be- gun mifery, and your beloved world being fet on fire? Think on thefe things in time,, and whatever ye are, or have been, know that you are allowed free ac- cefs into the covenant, and therefore enter, into it 6n- cerely. Go alone by yourfelves, think on your loft ftate by nature, examine yourfelves as to your liking of the covenant, and if you find your heart pleafed with it, go to your knees, and folemnly declare before God, your accepting and entering into it, taking Chrift in all his offices, and God in Chrifl for your God and portion for ever. And fo be perfuaded, that on this your gathering to Chrift in the bond of his covenant now, depends your being gathered' to him in glory at the laft day. £ d 3 The The Saints Lifetime in this World a Night-time ; their Expe&ation of the Day's breaking in the other World, and the Shadows fleeing away; and their great Concern for Chrift's Pre- fence till that happy Seafon come. The fubftance of feveral Sermons preached at Etterick in the year 1730. Song ii. 17. Until the day break, and the Jhadows flee away : turn > my Beloved^ and be thou like a roe, or a young hart vpon the mountains of Beiher. IN thefe words yoir have the breathing of a gra- cious foul, with refpedt to the time that may pafs in this world, before one comes to enter into the ether world : it is to have his countenance and the communications of his grace by the way, until they come there, where there will be nothing to intercept it. And it would be a good fign of meeting with a kindly reception from Chrift into that world at kit, that we were now faying from the heart, Until the day break, and the Jhadows flee away : turn, my Be- loved, and be thou like a roe, or a young hart upon the mountains of Bether. Where obferve, 1. The connection of thefe words with the prece- ding verfe, whereby they appear to be the breathing of a foul really married to Chrift, having a fenfe of the marriage-bond, and not afliamed of it, but refolutely cwning it. My Bekved is mine, and J am his. — Until ike day break) and the fbadows flee away ; turn, my Beloved, The Text explained. 319 Beloved> &c. The fpoufe of Chrift looks on herfelf as one that is married to a hufband whom fhe dearly loves, but is not yet ready to take her home : {he de- fires therefore, that until the time come of his taking her home, he will not be a ftranger to her, but give her the comfort of his prefence with her, that the prefent fituation will allow : thereby intimating, that fhe is not to look for the comfort of frer Hf e from any other, but him, whether he be abfent from or pre- fent with her. 2. The words themfelves : in which confider, 1/?, The happy term that Chrift's fpoufe lives in expectation of, which is expieifed by two things, the latter confequential on the former, the breaking of the day, and the fleeing away of the fhadows. By the day here is meant the day of eternity, that will break in the other world, in the light of glory arillng to thofe that are married to Chrift here. That is the or that day by way of eminency, 2 Tim. i. 18. This implies two thisgs. (1.) That fhe looked on her lifetime in this world , as a night-time ; elfe why mould fhe have expected K the day-breaking ? and that in that night time there? were many fhadows, darkening things to her, and allowing her but obfeure views of them ; elfe why A fhould (he expect their fleeing away ? As one travel- 1 ling by night, in a mountainous or woody country, if the night were never fo clear, it is no wife compa- rable to broad day-light ; and befides, there are many dark and gloomy fteps caufed by the fhadows that the hills and woods caft ; which though they amount not to a total darknefs, yet the light by their means is but a very faint one. Such is the believer's travelling through this to the other world. (2.) That fhe believed and expected, that that [ night would not laft, and that the fhadows would X vanifh at length. She looks for the breaking, Heb. blowing of the day, becaufe however dead a calm there may be through the night, ordinarily at break of day 320 The Text explained a gale of wind rifes : and that break or blowing of the day will quickly chafe away all the fhadows, that they (hall not be to be feen more. That blowing will be of the Spirit of Chrift, in a full communication of influences to the believer, at the day's breaking to him in the other world ; whereby all the fhadows now intercepting the light from him will in a moment evanifh. 2(11)/, The great thing her foul defires, and fhe breathes after, till that happy term come. It is com- munion with Chrift her Lord a»d Hufband, in fuch fort and meafure as the ftate of this life by divine re- gulation will allow. She is not for turning back to, and folacing herfelf with her former lovers, till her Hufband take her home: no, being married to him, her eyes are fhut now on all others, and they are to- wards him alcne. Turn, my Beloved, and be thou like a roe, or a. young hart upon the mountains of Be* ther. It conHils of two parts. (i.) A delire of his countenance towards her, Turn, my Beloved, Sec. Heb. Come round about. It intimates, [t.] His turning his back on her, fhewing fome fign of difpleafure with her ; the frequent lot of God's children in this world. [2.] That even in that cafe her heart was upon him as her beloved, and her eyes going after him, that (lie would have him turn his face. [3.] That fhe would fain have his countenance again when loft: q. d. Turn about to me, that I may behold thee with joy. (2.) A defire of neamefs to him, and the embraces of his love : Be thou like a roe, or a young hart, &c. Come to me fpeedily. She lays not the ltrefs of the fpeedy meeting on her motion to him *, but as of free grace, on his motion to her ; by his grace coming over mountains betwixt them, and that fpeedily : even as a roe comes to its mate, or a young hart to its dam, upon the mountains of Beiher^ z Sam. ii. 29. The word fignifies a baff'part. From D oft rines from the Text. 321 From the text thus explained, may be deduced the three following points of do£trine, viz. Doct. 1. A foul once truly married to Chr'ift, will from thenceforth look on the lifetime in this world, as a flight -time, afljadoivy one, as indeed it is. Doct. II. To thofe that are truly married to Chrift, the day will, break in the other world, and the fhadows Jlce away ; and they fJjould live m the comfortable ex* pe elation of it, Doct. III. It will be the great concern of thofe mar- ried to Chrijl during their night-journey in this worlds that he may turn and come to them, till, the day break' ing and the fiadows fleeing away, they get to him in the other world. ' I mall fpeak to each of ihefe in order. Doct. I. A foul en ce truly married to Chrift, will from thenceforth kck on the lifetime in this world, as a night-time, afbadowy one, as indeed it is* In touching a little on this do&rine, I fhall, I. Shew in what refpecl the faints lifetime In this world is a night-time. II. How the foul once married to Ohrifl comes to look on its lifetime in this world as a night-time. III. On what grounds fuch a foul juilly looks on it as a night-time, a fliadowy one. IV. Improve the point. I. In what refpecl: the faints lifetime in this world is a night-time, To clear this, confider, 1. The life of a child of God in this world, from the "moment of the marriage with Chrift, is a day- time, incomparifon with the time he lived in his na- tural ftate, 1 ThelT. v. 5. Therefore fays the apoftle, Eph. v. 8. Ye were fornetimes darknefs, but now are ye light in the Lord. While they are in their natural flate, 322 How the Saint's Lifetime is a Night -time, ftate, they are in midnight darknefs, it is black and dark night with them. But being united to Chrift, the night of their natural ftate is at an end, and the day of grace is come with them. And this is fuch a day, as will never be fucceeded by another night. 2. But in comparifon with his ftate in the other world, it is but a night-time. When he enters there, a day of glory fhall break to him, that will fo far furpafs all he has feen, that he fhall be made to think, he never faw day before, R.om. xiii. 12. The natural man is in black and dark night, and the faints in this world are in a cloudy moon-light night ; only the faints in the other world are in broad day- light, Col. i. 12. II. We fhall confider, how the foul once married to Chrift comes to look on its lifetime in this world as a night-time. There are four things concur to it. 1. They then have fome new and precious light,- however faint, that they had not before. They can fay with the blind man cured by Chrift, John ix. 25. One thivg I know, that whereas 1 was blind, now 1 fee. They fee that in fin, Chrift, and in the other world, that they did not before perceive. Strangers to Chrift are like blind men, to whom the night and the day are alike : but being once married to Chrift, they are like him who faid, / fee men as trees walk- ing, Mark viii. 24. They fee, but find they do not fee clearly, and fo conclude, that it is night with them. 2. Being once married to Chrift indeed, the fun of this world fets upon them. The world's love to them is turned to hatred, it conceives an antipathy againft them, John xv» 19. And look as when the darknefs of the night follows the lightfome day, and fits down on the beautiful cities, the green hills, the pleafant meadows and gardens, all thefe lofe their luftre and beauty, and become black and gloomy : fo when once a foul is married to Chrift, the world lofeth How he looks on it as a Night-time, 323 lofeth its former beauty to the man ; it is quite ano- ther thing in his eyes than it was before ; the vain world is turned oat of its gaudy day drefs, into its night-drefs, where its former beautiful appearance is gone, Gal. vi. 1 4. — The world is crucified unto me 9 and I unto the world, 3. Yet the Sun of righteoufnefs is (till hid to their eye-fight, however he lets out fome rays of light to them, and they difcern him by faith, 1 Pet. i. 8. In fome northern part belonging to this kingdom, the body of the fun, about this time of the year, does indeed go out of their fight about the middle of the night ; yet (till certain rays from it appear all along : fo is it with the believer. Therefore he muft look on it as night, though it is but a fliort one. That Jefus to whom they are joined in fpiritual marriage, is gone to heaven, and there he abides hid from their eyes, though manifeft to their faith, Cant. iv. 6, As Jacob married to Leah, got not a broad view of her till the morning; fo the believing foul married to Chrift, .will not ger a broad view of its Hufband, till the day of eternity break. 4. Lajlly> The beauty of the light let into them, na- tively cauies a longing for the perfection of it, Phil. iii. 13. 14. As one with a dim light difcerning a beautiful object, prefently calls for a clear light whereby to difcern it fully : fo the foul that has feen as much of ChrifVs excellency as to engage the heart to him, longs for a full fight of his glory ; and while the light will not ferve that purpofe, it natively concludes, that it is night ftill. III. I fhall next fhew on what grounds they juftly look on it as a night-time, a fhadowy one. 1. They juftly look on it as a night-time. For, (1.) It is a time of much darknefs with them, 1 Cor. xiii. 12. darknefs of ignorance, and of un- comfortablenefs. However vain men may pride them- felves in the knowledge they have reached, puffed up 324 ® n what Grounds the Saint looks en up. therewith as empty bladders; ferious Chriftians will (till be bewailing their ignorance and weaknefs in the divine myfteries, Pfal. lxxiii. 22. Prov. xxx. 2. 3. And however lightfome a life the native vani- ty of mind may make fome ; it is not poflible, but the imperfections, infirmities, and irruggles attend- ing the Chriftian life here, muft make much uncom- fortablenefs in it, Pfal. xcvii. 1 1. How then can they but count it night ? (2.) It is a time, wherein the wild beads are got out of their dens, ranging about, Pfal. civ. 20. 21. In the darknefs of this life, what howling and yelling of the infernal crew, the devils and wicked men act- ed by them, do reach the Chriftian's ears, and make his heart to fhiver ? So that to travel through the world is often as unpleafant, as through an howling wildernefs in the night. And not only fo, but they are often in hazard of being devoured by them, and fwallowed up, 1 Pet. v. 8. No wonder they long for day-break, when thefe wild beafts will go into their dens, and be filenced, Pfal. civ. 22. (3.) It is a time inclining to ileep and inactivity, I ThefT. v. 7. All theuniegenerate world is faff, aileep about them, and will not awake; and they them- felves have a conftant ftruggle tohold up their head. If it were day with them, they couid beftir them- felves, and apply to their proper bufinefs : but it is night, and with difficulty they watch one hour. 2. They juftly look on it as a (hadowy night, (1.) Becaufe there are many things intercepting the light from them : by fuch means fhadows are made in the night, as when a houfe or a hill inter- cepts the light of the moon or liars by night. Thus it is with God's people in the world, there are many things to mar the light of their Lord's countenance fhining on them, If lix. 2. Pfal. xxx. 7. And by means of thefe interpoflng hinderances, they cannot have now that light of knowledge and comfort, that they would defue. (2) k his Lifetime as a Night time. 325 (2.) It is a time wherein they have fome precious light, yet but faint, and mixed with much darknefs. Where there is no light at all, there cannot be fha- dows, all is but one fhadow : and fo it is with natu- ral men, there is no light in them, If. viii v 2p. But fouls married to Chrift have the light of grace, which however is but a dim and mixed one in comparifon of the light of glory, 1 Cor. xiii. 12. (3.) It is a time, wherein the very means of their light and knowledge give but fmall and dark repre- fentations of the knowledge of the other world, and the riches of his kingdom. So does a fhadow of a houfe in the night reprefent it but very darkly and imperfectly: fo the fhadow of a man by a looking- glafs is but an imperfect reprefentation of the man, not comparable to feeing face to face. Thus we have a fhadow of Chrift in the gofpel, in thi word, in the facraments: but it is but a fhadow darkly reprefent- ing him and the happinefs of his kingdom, 2 Cor. iii. 18. So that the half is not feen. But as one taken with a beautiful picture, natively longs to fee the original : fo does a fight of Chrift by thefe fhadows f caufe one to long for the day breaking and the fhadows fleeing away, that they may fee him face to face. "We fhall now make fome improvement of this point, in the following ufes. Use I. of information. Is the time of this life indeed a night, a fhadowy one, to thofe married to Chrift, and do they look on it fo ? Then, 1 . They to whom this life in this world makes fuch a pleafant day, that thsy defire no better, are in bad cafe. If it is fo with you habitually, ye are not truly married to Chrift, Cant. viii. 5. Ye are yet in your natural blindnefs, that night and day are alike to you i and the day of grace is not yet rifen on you. And if it be fo. with you only occafionally, you may be fure that while it is fo, your fouls are out of frame, and the grace of God in you is under a cloud. 3 E e 2. Then 326 Vfe of Information. 2. Then the time of this life is a dangerous time, even to thofe that are efpouied to Chrift, and they have need to watch, every man having his /word upon his thigh, becaafe of fear in the night , Cant. iii. 8. They are in danger of fins, fnares, and tempta- tions: for it is a time wherein the roaring lion is ranging about, who will be bound down in his den, if once the day were broken. This made the apoftie jealous ov-er the Corinthians with godly jeabufy : for -1 have efpoufed you to one hufband, fays he, that I may prefent you as a chafie virgin to Chrift. But Ifear left by any means, as the ferpent beguiled Eve through his fubtilty, fo your minds /hould be corrupted from the jimplicity that is in Chrift, 2 Cor. xi. 2.3. They are in danger of various troubles, which are incident to them in this night-feafon. But it is but to watch a while, if the day were broke, the danger is over. 3. The Chriftian's life in this world is a lonely and wearifome life ; for the travellers to Zion have a night of it, a fhadowy one. If one travel by day, he will readily get company, for then every body is aftir : and this makes the way to deftruttjon a throng way* the carnal world going at eafe in it, becaufe the fun of this world is up on them, and their night is co- ming in the other world. But if one travels by night, he will readily have a lonely journey of it: and there* fore there are but few in the way to life. So it is told us, Matth. vii. 14. Strait is the gate, and nar- row is the way which leadeth unto life, and few there he that find it. Micah therefore laments the lonelinefs of it with him, Micah vii. 1. Wo is me, for J am as when they have gathered the fummer -fruits, as the grape-gleanings of the vintage : there is no clujler to eat : and the pfal-mift, Pfal. cii. 6. 7. J am like a pe- lican of the wildernefs : I am like an owl of the defert, I watch, and am as a fparrow alone upon- the houfe- top. For it is night with them ; but in the other world the day will break to them. This makes it wearifome life of Information* 327' wearifome travelling. It is fo ordered, as trie march through the wildernefs for their trial. There is a fourfold allowable wearinefs in the Chriftian life, which our Lord will not be difpleafect with in his people, that it make them often to pro- pofe that queftion, If. xxi. 1 1. Watchman, what of the night ? (1.) Wearying of an ill world, a world lying in : wickednefs, PfaL cxx. 5, Wo is me, that 1 foj our n in Mefech, that I dwell in the tents of Kedar. Suiely God himfelf is weary of them, of their obuinate im« penitency, carnality, profanity, and formality, If. lxv. 2. — 5- & i. 14. It is but kindly that his people weary of their fociety, who thus weary their God;, and that they long for the day when they, will be by themfelves. (2.) Wearying of an ill heart, the body of fin and" death, Rom. vii. 24. wretched man that I am, who Jball deliver me from the body of this death ! God has left it in them for their exercife and trial, as he did the Canaanites in the land : but furely they are to make no league with it, but to war againft it ; and it is acceptable to him to weary and long for the day that they will be rid of it. And there is never a weary look they give for it, but he kindly noticeth it. (3.) Wearying to be at home in Immanuel's land, where there is no more night, but an eternal day, 2 Cor. v. 4. For we that are in this tabernacle do grone, being burdened : not for that we would be un- clothed, but clothed upon, that mortality might befwat- lowed up of life* Piom. viii. 23. And not only they % but ourf elves alfo s which have the firfi fruits of the Spirit, even we ourfelves grone within ourfelves, . ivaiting for the adoption, to wit, the redemption of our body. Indeed the Lord makes their travelling in this world difficult to his people, for that very end, that they may long to be home. (4.) Wearying for our Lord's gracious vifits to their fouls, while they are abroad, Pfal. cxxx. 6. My £ e z foul 328 Ufi of Trial. foul waiteth for the Lord, more than they that watch for the morning: I fay, .. nor e than they that -watch for the morning. How paffionately does the fpoufe cry for them in the text ? It is a fign it is very ill with the Chriftian, when his Lord is away, and he carres not; when his communion with God is ftopt, and yet he is at eafe, Cant. v. 3. See Pfal. xxx. 7. 4. That a Christian's life in this world has many ups and downs in it, is not at all ftrange ; nay nor that the alteration comes very fuddenly : for he is travelling in a night, a fhadowy night. There is nothing more ftable than a Chriftian's ftate, but no- thing more alterable than his frame, Pfal. lxxxix. 36. 37. He may be going on chearfully in the moon- fhine, finging his fong in the night 5 anon he enters fome black and fhadowy valley in his way, or a cloud overcafls, and fti ikes a damp on him : he gets through the valley, the cloud pafles off, and he iecovers: and fo one after another, till the day break, and the fha« dews flee away. Use II. Hereby ye may try, whether ye are truly married to Chrift, or not ? If it is fo, ye will look on yourlifein this world henceforth as anight-time. And, 1. Your former value for this world will-be funk, and your love to it turned into a holy contempt and neglect of it, in comparifon with Chrift your huf- band, and his kingdom in the other world, Matth. xiii. 46. The blacknefs of the night will be fit down on it, in its moft gaudy drefs, of profits, pleafures, s.nd honours in it, 1 John ii 15. You will look on it as a (hadow, hiding much of the Bridegroom's glory from you j and fo will keep up a flruggle againft it, as that which getting in betwixt the Sun of righ- teoufnefs and you, will caufe an eclipfe of the light of his countenance. 2. Your efteem of Chrift will be raifed above all, 1 Pet ii. 7. Your love to him will be a fuperlative love, above all perfons and things, Luke xiv. 26. She that without confideration runs into a marriage with l/fe of Caution. 329 with a man, is ready to difcover fomething in him afterwards, that makes her defpife him, and, when it is out of time, to prefer fome other of her fuitors : fo they that are ram and indeliberate, in their pre- tended clofing with Chrift, that were never bleffed : with a faving difcovfcry of him to their fouls by the Spirit, will be ready to rue the match, and to return to the fiefh-pots of Egypt. But the foul once truly married to Chrift, will find him a covering of its eyes: they will charge their eyes thenceforth to be- , ; clofed on all his rivals, as never to fee another fo fair, Pfal. lxxiii. 25. Whom have I in heaven but thee ?/ and there is none upon earth that J dcfirc bcjides thee. 3. La/ifyy Ye will count it day only in the -other . world, however bright the funfhine in this worlds may be: Until the aay break, and the /badoivs flee^ away, &c. Therefore your main concern will be to * reach eternal light there, Phil. iii. 14. to be prepa- red and made meet for it, Rev. xix. 7. And you , will aim at the purity of it, I John iii. 3. So you a will be going thiough this world, as in a night jour^ - ney, with the eye fixed on the other world before, de~ - firing and expecting the break of day that will be there* * Use III. of caution. This gives a watchword to > all that profefs their fouls marriage with Chrift. It is> night-time : therefore, 1. Beware ye fall not afleep, 1 TheflV v. 7; Take : heed of carnal fecurity, which is the bed of the de- vil's making for us j a dangerous bed, how foft fo- - ever; and the fofter the more dangerous, Satan 1 got David into it, and there he polluted himfelf :' with adultery and murder ; and Peter alfo, where he 1 defiled himfelf with denying his Lord and Mafter. » But it is but few that get the caft of grace to raife and cleanfe them in fuch a cafe, that thefe two eminent : faints got. People are ready to fail afleep after a full i meal, Cant. v. 1. 2- and wife virgins may b? over- - taken with lleep, as well as foolifh virgins, Matth*-. xxv. 5. E e 3 2^ Bewares 33° Ufe of Caution* 2. Beware ye fall not a-dreaming. The whole life of fome is one continued dream or delufion, which they awake not out of till they are pad hope and help, If. xliv. 20. He feedeth of afhes s a deceived heart bath turned him ajide> that he cannot deliver his foul y nor fay, Is there not a lie in my right hand ? Chap. xxix. 8. God's children alfo are in hazard of dream- ing too in this their night-time, when they fall afleep. David fell a dreaming of golden mountains in this world, Pfal. xxx. 6. Peter of perfect fafety, when Satan was laying a fnare for him, and feeking to winnow him. O firs, open your eyes, ftand on your watch, know ye are here among the lions dens, and the mountains of the leopards Do not dream of world's eafe, but lay your account with trials ; nor of fafety from fnares, but lay your account with temp- tations. 3. Beware of miftakes and mifapprehenfions of things, to which people are liable in the night. Live by faith, and truft not your own underftanding, Prov. iii. 5. Judge not of things in your way by fenfe, but by the rule of God's word. Our eyes in the night are apt to deceive us. A ftep will appear much more difficult by reafon of the darknefs, than really it is: fo there will be ftones of difficulty ap- pearing in the way of a duty not to be rolled away, which yet when ye come up to will be found rolled sway to your hand. A buffi will appear a houfe to the traveller, and difappoint him turning to it for fnelter : fo does this and the other created comfort to us in thi c : night-journey. In the night we are ready to take our friends for our foes, as did the difcipleson the fea : fo we are apt to do with our crofles and trials, 4. Beware of ftumbling, John xl. 10. and walk circumfpeclly, Eph. v. [5, Keep up a holyjealoufy over yourfelves, Prov. xxviii. 14. Happy is the man that feareth alway. Where the darknefs cf the night try lis with fnares and Humbling blocks in one's way 3 Ufe of Exhortation* 331 way, it is hard for one to keep his feet : fo it is in your way to heaven. Peter found a fnare in the mount, as well as in the high prieft's hall ; and Lot in the cave with his own children, as well as in So- dom. Take then that caution, 1 Cor. x. 12. Let him that thinketh hejiandeth, take heed left he fall. 5. Laftly> Beware of wearying in a way of lan- guifhing, fretfulnefs, and impatience ; the which is incident to people in the night not afleep. What- ever be your troubles in the world, yea your ftrug- gles with the body of fm and temptations, do not weary fo as to fall a languifhing, unfitting yourfelves for bearing and doing ; fo as to fret and be impa- tient, and fay, It will never be day. For though it is night, the morning cometh. Use ult. Evidence yourfelves truly married to Chrift, by your looking on the time of this life, as a night-time, a fhadowy one. And this, 1. By ftretching your views habitually beyond it, looking not at the things which are feen, but at the things which are not feen> 2 Cor. iv. ult. A foul married to Chrift will not terminate its defires and expectations within the narrow limits of time j nor would they, if it were in their offer, fit down con- tented with this life perpetuated, more than they would be content of an eternal night here that would never have a day, Job vii. 16. / lothe it, 1 would not live alway. But live ye in expectation of this night's palling and of the morning's coming in the other world, 2< By watchfulnefs and circumfpe£t walking, as not infenfible of your hazard. Travellers by night look well to their feet, however carelefsly men walk that travel by day, Prov. iv. 26. Many profefling to be efpoufed to Chrift, difcover their hypocrify by the loofenefs and careleffnefs of their after -walk. 3- By continual eying and ufe-making of the pillar of fire that gives light in the night in this wii- dernefs. Chrift is that pillar of fire, that enlightens the believer's darknefs in this world ; as he is a Huf- 1 band. 332 life rf Exhortation* band, he is the fouPs guide. Keep the eye of faith on him, while the night lafts, that all your motions, removes, and refts may be directed by him, Col. ii. 6. As ye have therefore received Chriji Jefus the Lord* fo walk ye in him. John viii. 12. / am the light of. the world ; he that followeth me, Jhall not walk in darknefs, hut Jhall have the light of life. 4. Laftly, By learning and ufing the fong in the night Our Lord has allowed the travellers to Zion, fuch a fong, as may refrefh and cheer them in their night-journey through the wildernefs, If. xxx. 29. Te Jhall have a fong as in the night, when a holy fo- lemnity is kept, and gladnefs of heart, as when one. goeth with a pipe to come into the mountain of the Lord, to the mighty One of Ifrael. They learn it out of their Bible, Pfal. cxix. 54. Thy Jlatutes have been my fongs in the houfe of my pilgrimage. They fing it by faith, believing the promifes, and crediting and applying the bleffed report concerning the other world, the day's breaking and the ihadows fleeing away. And this cheers them in the melancholy night they have. Slight it not, Job xxxv. 10. But none fait hi Where is God my maker, who giveth fongs in the night ? If lxiv. 5. Thou meeteft him that rejoiceth, and work' eth righteoujnejs, thofe that remember thee in thy ways* Neh. viii. 10. The joy of the Lord is your ftrength. Doct. II. To thofe that are truly married to Chriji*, the day will break in the other world, and the fhadows flee away ; and they Jhould live in the comfortable ex* pe elation of it. In handling this point, I fhall, I. Confider the day's breaking, and the fhadows fleeing away thereupon. II. Believers living in the comfortable expectation of the day's breaking to them in the other world, and the fhadows Seeing away thereupon. -III. Laftly*. Apply the doctrine. Of the Days breaking in the other World. 333 I. I (hall confider the day's breaking, and the fha- dows fleeing away thereupon. And on this head I (hall fpeak of, 1 . The day's breaking in the other world to thofe that are married to Chrift. 2. The fhadows, upon this breaking of the day, fleeing away. 3. Confirm the point, that the day will break, and the fhadows flee away, as to thofe that are married to Chrift. FIRST, I am to fpeak of the day's breaking in the other world to thofe that are married to Chrift. And here I (hall iliew, 1. What a day will break to them there. 2. How this day will break to them there. First, I (hall fhew what a day will break in the other world to thofe who are married to Chrift. !. A- clear and bright day, If. lx. 1. 2. Arife> Jhine y for thy I got is come, and the glory of the Lord is rifen upon thee. For behold, the darknefs Jhall cover the earthy and grofs darkneft the people : but the Lord Jhall a rife upon thee, and his glory Jhall be feen upon thee. Whatever gloomy, dark, and melancholy times the fpoufe of Chiift has here, {he will have a bright day of it in the other world. There will be no clouds in it -, the dark and cloudy day will then be at an end. The glory of God lightens the upper he- mifphere there, whither they go: and in him there is no darknefs at all. 2. A fair day and calm. There are no florms nor tempefts, no bluftering winds nor rains in Imma- nuel's land, Rev. xxi. 4. There /hall be no more deaths neither for row, nor crying, neither Jhall there be any more pain. It will be one continued tempeft in the lower part of the other world j there the great rain of his ftrength will be falling continually on his adver- faries: but there will be an abfolute calm there, as Exod. ix. 24. — 26. where we are told, There was hail, and fire mingled -with the hail, very grievous^ Jucb 334 Of the Day's breaking, in the other World, fuch as there was none like it in all the land of Egypt, fmce it became a nation. — Only in the land of Gofljen, inhere the children of Ifrael were, was there no hail, O what a pity is it, that the faith thereof mould not make us bear better the clouds returning after the rain now ! 3. A g lad and joyful day, Pfal. cxxvi. 5. They that fdtw in tears, fhall reap in joy. Their wo-days will then all be at an end, Rev. xxi. 4. The light and gladnefs now under the clod, will be fairly fprung. up to them then. It will be the day of the heir of glory's home-coming from his travels in the foreign land, unto his own country, his Father's houfe, and his Father's embraces. It will be the fpoufe of ChriiVa marriage day, when the marriage with the fpiritual Bridegroom (ball be joyfully folemnized. 4. Lajlly, An eternal day. Some places of our world have a long day, but they have a night too, and that a long one. But there will be an everlafling day in Immanuel's land, Rev. xxi. 25. There is a night too in the other world, as well as a day : but they are in different regions, and never change. It -will be day in the upper hemifphere, and eternal day ; and night in the lower, and eternal night. Secondly, Let us next fee how this day will break there to thofe who are married to Chrift. 1. As coming near their night-journey's end, they enter the parage betwixt the two worlds, the darknefs and fhadowinefs of the night will come to a pitch. For as the darkeft hour ordinarily goes before day break, fo is it here, the hour of death is fo in a fi gnal manner, the valley of the fhadow of death, Pfal. xxiii. 4. When they go down to that valley, there is a gloominefs there which they have not had the like of before : they may have much ado to keep their heart from failing, becaufe of the black and difmal afpeft. But their Lord and Hufband will not leave them, but guide them through it, ibid. & xlviii. ulU 2. As Of the Day's breaking in the other World. 33 c 2. As foon as they are got over to the other fide, immediately the day breaks, and it is fair day-light to them. Then the welcome day arifeth, never to go down j their hearts are cheered, their eyes enlighten- ed, anaVthere is no fear of {tumbling any more. (1.) A heavenly gale arifeth, fuch as never before blew on them : they get a full meafure of the Spirit of Chrifi:, which in a moment brings them to a ftate of perfection, Heb. xij. 23. This is that bhivivg cf the day in the text. The Spirit blows upon them here, and conveys grace from Chrift to them, ex- cites and ftrengthens it, Cant. iv. 16. But then he blows on them fo as to per feci: it. (2.) The light of glory appears, and fp re ads over all to them, If. lx. 1. The mining ones receive them, to carry them home to Abraham's boforh. While they pais into the upper regions, the day then is broken, and goes on to the perfect day there, growing more and more lightfome, and filling them with new and unfeen delights. (3.) Getting in to the higheft heavens, the Sun of righteoufnefs is up on them : and there they are in inconceivable light and fplendour, which we can have no notion of, but what is childilh, Col i. 12. There mines the glory of God, and cf the Lamb ; and fuch is the fplendour, that there is no need of the fun nor of the moon. SECONDLY, I proceed to confider the fhadows, upon this breaking of the day, fleeing away. And here I (hall fhew, 1. What is that fleeing away of the fhadows. 2. What are the fhadows that will flee away, when that day breaks. First, I (hall (hew what is that fleeing away of the fhadows. We may take it up in three things. 1. The utter removal of every thing interpofing betwixt God and them, and intercepting the light of his countenance, Rev. xxi. 3. Now there are many things of that nature j but when the day breaks, there {hall 33^ Of the Shadows fleeing away on the Day Breaking. fhall be none of them. The day of grace breaking, removed all interpofing hinderances in refpecl: of their ftate of peace and friendfhip : but the day of glory breaking, will remove all interpofing hinderances in refpecl: of their full enjoyment. 2. The removal of all dark, gloomy, and melan- choly things out of their condition, Matth. xxv. 23. They fhall then put off their blacks, and be clothed in white raiment : no figh will be heard more, nor the leaft veftige remain of a forrowful fpirit. There fhall be nothing from without them, nor within them, to caufe the leaft down-look. After all the frights they have been in, they fhall be perfectly compofed, and enjoy an inconceivable ferenity. 3. The removal of all imperfection of light, and whatfoever gives but a faint and (hadowy reprefcnta- tion of Chrift and the glories of the, other world, 1 Cor. xiii. 12. Rev. xxii. 4. By nature we are blind, and cannot fee them, though they are to be feen here in the looking -glafs of the gofpel. The day of grace breaking to a man, he beholds them in the glafs : but in the day of glory the glafs is removed, and he fees face to face. Their fleeing away imports, (1.) The fuddennefs of their removal. Though the moment before the fhadows were at their long- eft, blacked, and darkeft pitch, the next moment they fhall be gone. As if the fun fhould in a moment break from under a cloud, and enlighten all that was dark before. (2.) The completenefs of their removal ; they (hall cvaniih, without leaving any mark behind them, where they had been. So does a fhadow flee away, turning to nothing. The light of glory extinguishes them quite. Secondly, We are to inquire, what are the fha- dows that will flee away when that day breaks. They maybe comprehended under the following particulars. 1. The fhadow of this world will then flee away, 1 Cor. vii. 31. The night comes on by the interpo- " fing What are the Shadows that iv ill flee away. 337 fing of the earth betwixt us and the fun : and this curfed earth getting in betwixt Chrift the Sun of righ. tejoufnefs and us, makes a black and dark fhadow. It hides the face of the lovely Jefus from natural men wholly, as the fun is hidden in the night : from the faints it hides his face in great meafure, as a cloud interpofing betwixt us and the fun, fo making them fometimes go mourning without the fun. But the day of eternity breaking, the believer will fee it fled away. At death they will go from it, they will be quite above it, it will be under their feet. It will not be able to cad any more (hadow to them, than a hill in a funny day when one is on the top of it, whatever it may do to thofe below in the valley. And at the refurreclion, the world itfclf will flee away, being fuddenly deftroyed, Rev. xx. 11. It was often taken for a fubftantial good, but then it will flee away as a fnadow, 1 John ih 17. 7 he world pajjeth away, and the lujls thereof. 2. The fhadow of fin, Heb. xii. 23. The fun ftione fair and bright on mankind in the ftate of in- nocency, and made this a pleafant world, the very fuburbs of heaven, where every thing fmiled on man, and his condition was altogether lighifome : but no fooner fin entered, but the darknefs of the night was fpread over all in one fhadow. The day of grace dawning in converfion, a new light arifes, fin being removed in its guilt of eternal wrath, and in its do- minion : but alas! it ftill iemains in its indwelling power, occafioning a continual flruggle, oft-times prevailing : hence aie many long and black fhadows in the believer's way, extending as far as it reaches, fo that, by reafon of guilt and defilement contracted, they often find themfelves as in the fhadow of death, If. lix. 2. They keep right a while, and then they walk in the light of the Lord's countenance: they are overtaken again with fin, and then they are un- der a cloud again, and walk in daiknefs. But the day breaking, fin will ike away. There 3 F f will 338 What are the Shadows that will flee away. will be no more unbelief, ill heart, or corruption of nature ; though it is fixed now with bonds of iron and brafs, thefe will in a moment give way like tow touched with the fire-, and fin will pafs away, lea- ving no mark behind it, more than a fhadow. The believer's wounds will all be healed, and all his now running fores, fo as there fhall not appear the leaft fear where they were. 3. The fhadow of temptations, Rom. xvi. 20. The Cod of peace /ball bruife Satan under your feet Jhortly. This was the firft fhadow that was in the world. The command, promife, and threatening were fhining clear to our firft parents : but in came the fubtil ferpent with his temptations, which caft a fhadow over them that darkened them |all to Eve, fo that they appeared to her in other colours, Gen. iii. 6. She carried the temptation to Adam, and he alfo was oveifhadowed ere He was aware, and he finned, and then the fhadow fpread over all the world. Now the light of the word mines, and reprefents fin as ugly and deftruclive : temptation rifes, and with its (lia- dow mars the light, and fin appears lovely and bene- ficial. Thus the believer is often by this means left in the dark, robbed and fpoiled ; and takes poifon to himfelf, with his own hands> being blinded with the fhadow of temptation. But when the day breaks, that fhadow will flee "a- way. The tempter who got into the earthly paradife, will have no accefs into the heavenly. All the mift he raifed before the eyes of believers here, will be_ fuddenly difpeiled, and never gather again more : but there they will have an eternal funfhine, where every thing will appear in its native colours : and they (hall not be capable of being deceived any rhore. There will be no more need of watching, fighting, black and gloomy, that they are apt to cry out, that their hope is perimed from the Lord. Such a damp may feize- them, as that they begin to think that all they have had, has been but delufions , and they may be at razing foundations. They may brave much ado to keep up hope, faying as Pfal. Ixxvii. 7. 8. 9. Will the Lord cafi &ff for ever ? and "will he be favourable no more ? Is his mercy clean. gone for ever ? doth his promife fail for evermore ? Hath God forgotten te be gracious ? hath he in anger fhut up his tender mercies ? Their fpirits may be wounded, the arrows of God flicking in them. Then it is dark night. But if the day were broken, and the fhadows fled a- way, they will be comforted fully with the greater! tendernefs, when brought into Abraham's bofom, F f 2 If. 340 What are the Shadows that will flee away. If. Ixvi. 13. As one -whom, his mother comfort eth, fa •will I comfort you : and ye Jhall be comforted in Jeru- falem. And readily they that have had the fharpeft conflicts, will have the greateft comfort : fure, bitter entertainment here, will make fweet fauce to the en- tertainment there. 6. The fhadow of ordinances will flee away, Rev. xxi. 23. And the city had no need of the fun, neither of the moon to fhine in it : for the glory of God did lighten it, and the Lamb is the light thereof. The word and facraments give but faint reprefentations of the Bridegroom's glory, they fnew him but as it were in his night drefs: they are but the looking -glafs, wherein they fee his fhadow, 2 Cor. iii. ult. Though they fhew more glory in him than in the whole crea- tion, yet the half is not difcovered thereby. But when the day breaks, and the fhadows flee a- way, they will get an immediate fight of him, as he is, 1 John iii. 2. fee him face to face, 1 Cor. xiii. I 2. The ordinances that ferved them in their night- travelling through the wildernefs, will be honourabjy laid afide when the day is broken to them in the pro- rnifed land, as was the tabernacle when the temple was reared up. There will be no need of the lower table, when they are fet down with the King at the higher. So preaching, prayers, facraments, ivhich have the firft fruits of the Spirit, even we our- felves grone ivithin eurfelves, •waiting for the adop- tion, to wit, the redemption of cur body. For we are faved by hope. There is a lively hope of the glory to be revealed, fo that they hope, however dark it is for the time, it will not be always lb ; the morning will come, Hope has its ftruggles as well as faith ; but the hope of believers is never totally overthrown, more than their faith. 7. Laftly, A comforting themfelves in this world, with the profpe£r. of the other world, 2 Cor. iv. 17, 18 For our light affliction, ivhich is but for a moment, worketh for us a far more exceeding and eternal weight of glory ; while we look not at the things which are feen s but at ihe things which are not feen : for the things which are feen, are temporal ; but the things which are not feen, are eternal. If the night be gloomy here, they mould comfort themfelves with the profpecl: of the day's breaking there, and the fha- dows fleeing away, and fing in the houfe of their pil- grimage, in hope of the joy abiding them at the end of their journey. I fhall now make fome practical improvement of this doctrine. Use I, of information. This informs us, 1. That whatever be the trials of believers in this world, there is a happy ftate abiding them in the other world, wherein they will be beyond them all, Heb. iv. 9, There remaineth a reft to the people of God. The wicked may have a fair and calm day here, but there will be an everlafting night for them there. But it is better to have our night here, and an eternal day there, than to have our day here, and eternal night there. 2. The report of unbelief to the people of God in their Ufe of Information* 345 their dark hours, whereby it is faid to them, It will never be better, is falfe, and not to be credited, Lam. iii. 17. 18. It is the work of faith, to contradict thefe evil furmifings tending to cut off hope \ and to believe the promife, when one does not fee, Satan ruined the world at fir ft by working a mifbelief of the threatening: now he carries it on by a mifbelief of the promife, 3. This is the time wherein we are called to walk by faith, 2X!or. v. 7. In the other world we will walk by fight, for there the day will be broken, and there will be no ihadows to interpofe : but till we come there, we muft be content to live by faith, milling for our good things to come after we have patiently received our evil things, and made our way through the gloomy ihades here. 4. That there will be a vaft difference bewixt the flate of believers here and in the other world. What a difference is there between a dark fhadowy night, and a fair bright dny ? fuch will there be between the (late of grace and glory. Their knowledge will be exceeding extenfive, beyond what it is now \ and their comfort and joy exceeding great, beyond what any time they now are. 5. Laftly, It is the Chriftian's own fault, if he wants comfort in the hardeft pieces of his lot, John xiv. 1 8. They were never ill dined, we fay, that know of a good fupper. Whatever be the entertain- ment of a child of God here, there is a bleffed enter- tainment a-waiting him there : and as the workman works chearfully in profpecl: of his wages, and the traveller goes chearfully knowing he is going home ; fo the Chrillian mould comfort himfelf in this world, with the profpe they clofe their eyes on all others, never thinking to fee an obje£t fo defnable, Pfal, lxxiii. 25. Now where the treafure ij, there will the heart te al/o, Matth. vi. 21. Wherefore it cannot mifs to be their concern, lhat lie may turn and come to them ; even as when a woman has fixed her heart on and accepted one for her huf- bandj.. That Chrifl's Prefence will be the Saints Concern* 355 band, it is natural to defire frequent vifits, till he take her home for altogether. 2. They are partakers of the divine nature, 2 Pet. i. 4. partakers of Chrift, 6i his Spirit, his grace, his image : and like draws to like ; the carnal worldling to the world, and the Chriftian to Chrift. As the water exhaled from the fea by the influence of the fun, is gathered into clouds, which diflblved it falls down on the earth again, where caft up by fpiings it empties itfelf by livers and brooks into the fea again whence it came, Eccl. i. 7. : fo grace comes down from above, from the fulnefs thereof in the man Chrift, into his Chriftians, and watering them does in the exercife thereof mount up again towards him in fuch breathings after him, and concern that he may turn and come to them. 3. All believers may be obferved to be great mif- counters of time, when Chrift is turned away from them in their night journey, If. liv. 7. For a fmall moment have 1 forfaken thee, &c. compare Pfal. xiii. I. How long wilt thou forget me, Lord, for ever ? how long wilt thou hide thy face from me ? As the time wherein the moon hides her head to the travel- ler by night feems long, in comparifon of the time of her mining bright : fo the time of Chrift's withdraw- ing and hiding his face from a gracious foul is a weary time, a kind of petit eternity. Which fpeaks a mighty concern. 4. Lajlly, When they are themfelves, they are re- folute for his prefence and countenance, Eph. vi. 15. Grace gives men an edge for holy violence, Matth. xi. 12. It will make men very peremptory for Chrift, that they will not take a refufal, Gen. xxxii. 26. to threap kindnefs on him, and fpecial inteieft in him, If. Ixiii. 16. to make an argument of their unworthi* nefs and mifery muftered up againft them to mar their confidence, Matth. xv. 27. and to ftick at no- thing {landing betwixt Chrift and them, fo as they may get tc him, Phil. iii. 8, 356 - Ufe of Information. I {hall now conclude this fubjeft with fome appli- cation of what has been faid. Use I. of information. This (hews that, 1. The grace of God ennobles the heart, makes it to afpire to the higheft things, and gives it a bent of defire beyond others. (1.) It carries the heart off this world, and fets it on the other world, as the place of their great hopes, Col. iii. 1. Others may defire their portion in this life, and eagerly purfue it there ; but they will certainly carry their views quite beyond it to the other world, Phil, iii 13. 14. (2.) It gives them a new notion of heaven, and refined defires thereof, as the place where they may be with Chiift, Phil i. 23. Carnal men have carnal defires of hea- ven, as a place of reft, welfare, and happinefs, ab- ftra&ed from the enjoyment of God in Chrift: but it is Chrift's being there, and full communion with him to be enjoyed there, that is the main fpring of the gracious foul's defire to be there, Col. iii. 3. 4. 2. That the foul once truly married to Chrift is fixed as to its choice, never to alter it, on any terms ; neither to be boafted from him by the world's frowns, nor bribed from him by its fmiles, Heb. iv. 3. Cant. viii. 6. 7. Be the night never fo dark, the journey never fo hard, they are refolufe to go on, till the day breaking they get to him in the other world. 3. The travellers to Zion defire-and look for their furniture for the way from Chrift, as well as their entertainment at the journey's end, Cant. viii. 5. Wha is this that comet h up from the wildernefs , leaning upon her Beloved? There are many who difcover their hy- pocrify, by defiring no more of him, than that he will take them into his covenant at the beginning of their way, and into his heaven at the end of it; ha- ving little concern for his prefence and countenance during their progrefs. They would have a reft to their confeiences from him at their fetting off, and a reft to their fouls from him at the end : but the reft: to their hearts, while they . are going on their way, they Ufe of Trial. 357 they look for in the world and in their lufts. Such will be miferably difappointed ; for without holinefs no man fh all fee the Lord, Heb. xii. 14. Use II. of trial. Hereby ye may try your ftate, If ye be really joined to the Lord Chrift as your head and hufband, to be with him in the other world, it will be your great concern to enjoy fuch communion with him here, as is allowed his people by the way, till ye come to get full communion with him there. There is a twofold communion with Chrift allowed his people by the way to the other world. 1. Habitual communion, which is a commonnefs of intereft with him, 1 John i 3. Truly our fel/ow' finp is ivitb the Father, and with his Son Jefus Chrift* This is a nccefTarv refulc of the fpiritual marriage»tie, and bdievers never want it from the moment of their union with Chrift. They may let their names on what is hia, as having a joint intereft therein with him j — all are yours ; and ye are Chrift 9 s 9 1 Cor. iii» 22. 23. They have with him a common intereft in his righteoufnefs, what he did, what he fuffered, in his Spirit, purchafe, graces wherewith he is filled, dr. 2. Actual communion, which confifts in a certain friendly intercourfe betwixt Chrift and the foul, he letting down the influences of his grace on them, and they moving towards him in the exercsfe of grace, Cant, i 4 Draw me, we will run after thee: the King hath brought me into his chambers, &e This a believer may want for a time ; and this is the thing de- fired in the text, under the name of Chrift's turning, and being like a roe, or a young hart upon the moun~ tains of Bet her. And the defire of this communion with him is the touchftone of a gracious ftate. There are feveral degrees of it. (1 ) Communion with Chrift by defires awake after him, If. xxvi. 9. With my foul have I defired thee in the nighty yea* with my fpirit within me will I feek thee early: when the fpiritual hunger and thirft af- ter him is created in the foul, and the foul longs, thirlts, 35 s Ufe of Trial, thirfts, and pants after him, Pfal. Ixiii. i. This cannot be but by influences from him, whereby the foul is fet in motion after him, Cant. v. 4. It is a flep to more, Matth. v. 6. Blejfed are they which do' hanger and thirft ajter right eoufnefs : for they fhall be filled, (2.) Communion with Chrift in the exercife of a faith of adherence to him, Pfal. xxii. 1. My God, my Cody iv hy baft thou forfaken ?ne ? Though the foul cannot fing, yet it will refolutely fay to him, My God, Though his difpenfations are black and drumly, and feeming to go againft the promife, yet the foul will hold by the gripe of the promife, faying as Job xiii. 1 5. Though he flay me, yet will J truft in him. It is a power from on high that teacheth one's hands fo to war. (3.) Communion with Chrift in the exercife of hope, Pfal. xlii. 5. Why art thou caft down, my joul ? and why art thou dif quieted in me? hope thou in God, for 1 fhall yet praife him for the help of his countenance. Though fenfible enjoyment is wanting, and there is no prefent feeling; yet the foul believing the promife, hopes for the accomplishment of it in due time. So it waits on about his hand, in the di- ligent ufe of the means; expecting a good iffue at length. This is the product of divine influences, ac- cording to the apoftle's prayer, Rom. xv. 13. Now the God of hope Jill you with all joy and peace in belie- vingy that \>e may abound in hope y through the power cf the Holy Ghof. (4.) Communion with Chrift in fenfible enjoy- ment; when they are admitted to fee his face by a faith of affurance, hear his voice fo as to know it, tafte of his goodnefs, fmell the favour of his name, Cant, i. 3. and to feel the workings of his grace on their fouls. This fills the foul with folid comfort, re- fined delight, and fometimes with heavenly rapture, 1 Pet i. 8. Now what guft have ye for thefe things ? Is it in- deed your great concern to reach them in the habi- tual courfe of your life, and fo to have communion with life of Trial. 359 with Chrift while in this world, till ye get full com- munion with him in the other ? If the enjoyment of fuch communion with Chrift while here, is your great concern, then, [1.] Ye will defire it above all things elfe ye can reach in this world, preferring it to the beft things that earth affords, Pfal. iv. 6. 7. Ye will value it more than the profits and pleafures of the world, counting them but dung in comparifon thereof. [2.] Ye will highly prize holy ordinances, public, private, and fecret, as the means of communion with Chrift ; and yet not be fatisfied with them without communion with him in them. They to whom thefe are a burden or taftelefs, plainly difcover they value not communion with Chrift ; thefe being the galleries wherein the King is held, Cant. vii. 5. : they are not of the pfalmift's mind, who fays, Pfal. lxxxiv. 10. A day in thy courts is better than a thovfand : I had rather be a door-keeper in the houfe of my God, than to dwell in the tents of wicksdnefs. Thole that reft in them, and are pleafed when the talk is got done, (hew they value not the true ufe of them, reprefented to us in the fpoufe's practice, Cant. iii. 2. / will rife now, and go about the city in the flreets> and in the broad ways I willfeek him whom my foul loveth. £3.] It will be your great concern to guard againft whatever may mar it, or keep you back from it ; and to keep the way wherein you may obtain it. That is, you will beware of living in the allowed practice of fin, but be tender and holy in your lives, Pfal. lxvi. 18. John xiv. 21. Use III. Evidence yourfelves truly married to Chrift, by making it your great concern to have ac- tual communion with Chrift here, till ye come to the full enjoyment of him in the other world. To prefs this, I oifer thefe motives very briefly. 1. This is necellary to evidence your fincerity in the marriage-covenant, 1 John ii. 19. They went out J'rom us> but they were not of us : for if they had been *f 360 Motives and Diretlions. of us, they would no doubt have continued with us. Being carelefs of communion with Chrift, fpeaks that the heart is not with him, but with other lovers. 2. It is neceflary to your getting fafe through an enfnaring world ; therefore fays Chrift to his people, Cant. iv. 8 Come with me from Lebanon, my fpoufe % with me from Lebanon : look from the top of Amana, from the top of Shenir and Hermon, from the lions dens, from the mountains of the leopards. If ye are left alone, ye will fall in the wildernefs. 3. Laflly, Without communion with Chrift here, there will be no communion with him in the other world, according to what the pfalmift fays, Pfal. lxxiii. 24. Thou Jhalt guide me with thy counfely and afterward receive me to glory. Communion with Chrift in grace here, is the foundation of commu- nion with him in glory hereafter. I clofe with thefe few directions. 1. Look for communion with Chrift in the way of free grace and unhired love : that he may come over mountains to you, mountains of guilt and unwor- thinefs, as undeferving of fuch a high privilege. 2. Seek it refolutely in all means of his appoint- ment, going from one mean and ordinance to ano- ther till ye find him, as the fpoufe did, Cant. iii. 1. and downwards So may ye perfevering fucceed, whatever difficulties be in your way. 3. Be diligent obfervers of providences, and make a due improvement of them as means of communion with him, Pfal. xcii. 4. & cvii. ult* 4. Laflly, Be habitually tender in your walk; keep- ing off from every thing that may grieve his Spirit, and provoke him to depart ; acting in this cafe as the fpoufe did, Cant. iii. 5. I charge you, ye daughters of Jerufalem, by the roes, and by the hinds of the field, that yeflir not up, nor awake my love, till he pleafe. Readinefs Readinefs for our Removal into the other World opened up, urged and enforced. The fubftance of feveral Sermons preached at Etterick in the year 1730. Luke xii. 4©. Be ye therefore ready alfo : far the Son of man cometh at an hour when ye think not* AFTER all we have heard of the ether world, what will it avail, if it irTue not in preparing for our removal into it? That is certainly the ufe which all of us are to make of it, which we have in the words of the text. In which we have two things. i. An alarm to be ready fof a removal into the other world, Be ye therefore ready alfo. In the pa- rable of the rich man, ver. 16. — 21. our Saviour had. {hewn the dreadful furprifing removal of fecurc finners into it, when they are not at all ready for it, but dreaming of a long continuance at eaie here, which puts preparation for it out of their heads. And thence he proceeds to caution againft inordinate care for this uncertain life, and to ftir up to be ready, to be on the wing, for the other life, ver. 35. ; and to be always ready, as thofe that are at an uncertainty as to the time of their removal. This is to be ready aU fo y as well as the good-man of the houfe would be if he knew what hour the thief would come. 2. The reafon why we fhould be ready, alwayf ready, never unprepared : For the Son of man cometh at an hour when we think not. Becaufe we know not when we may be called off, more than one knows 3 H h wha: 362 The Text explained, what time of the night the thief will break in on his houfe. Now Chrift the Son of man comes as a thief 3 at a time uncertain to us. There is a twofold coming of (he Son of man. (1 ) At the general judgement. (2 ) At death. Both are to remove us into the^pther world ; the word is general, agreeing to both j and in point of our making ready they come to one v be- caufe whatever readinefs we can be in for the general judgement, muft be made before death, there being no accefs after that to make ready any more, but as the tree falls it lies. So we (hall confider it as his coming at death, to carry us off hence. There are two things here. 1/?, The certainty of our removal into the other world, The Son of man cometh / he will certainly come, how long foever he may delay his coming. That is a tryft that cannot be broken. idly, The uncertainty of the time of it, as to us 9 however precifely it is appointed in the divine de- cree: he has not told us when it fhall.be, more than the thief tells the good- man when he is to make an attempt on his houfe. So that if there be any time when we are not ready, he may for any thing we know, as readily come then, as at any time. From the text arifeth this weighty point of. doc- trine, viz, Doct. 'Such is the certainty of our removal into the other world, and the uncertainty of the time of that removal, that we ought always to be ready for it. In difcourfing from this doctrine, I {hall, I. Premife fome things imported in it. II. Confider the certainty of our removal into the other world. III. The uncertainty of the time of it. IV. The readinefs for that removal. 'W. Lajlly, Apply in fome practical ufes. I. I Some Things imported in the Dotlrine. 36^ I. I fhall premife fome things imported in this doctrine. 1. Great is the weight that depends on our being ready for a removal into the other world. Eternal well or wo depends on it : for according to the fitu- ation we are found in at our removal, fo will we be received and lodged theie ; in the upper part the re- gion of blifs, or the lower part the region of horror, to remove no more. And this makes carekfTnefo to prepare for it abfulutely unaccountable. 2. We are naturally unfit and unready for that re- moval. Were it a matter indifferent, which part of that world we mould land in, we could at no time be reckoned unfit and unready for it : for they thatr are not ready for eternal light above, are ready for eternal fire below. But it can never be indifFerent to a rational creature, which of thefe fhall be its por- tion. And therefore they that are not ready to be inhabitants of heaven, are not 'ready for their remo- val : and fuch are we all naturally, having no title to it, Eph. ii. 3. 12. and no meetnefs for it, till we get it anew by grace, Col. i. 1 2. 3. Now is the time, and here is the place, of getting ready, 2 Cor. vi. 2. Behold, now is the ac- cepted time i behold, now is the day of fa hat ion* We are fet into this world, to make ready for the other 5 and time is given us to prepare for eternity. If time be once over, and we be turned out of this world, we have no more accefs to make ready for the other, EccL ix. 10. There is no work s nor device, nor know- ledge, nor wifdom in the g*ave whither thou goejl* So it is with us, now or never. - 4. Lajlly, We ought always to keep ourfclves in readinefs, that we be not furprifed, and taken at a difadvantage ; hence fays our Lord, Luke xxi. 34. 35. 36. Take heed to your/elves, left at any time your hearts be overcharged with forfeiting, and drunk' enne/S) and cares of this life, andfo that day cme upon H h 2 you 364 The Certainty ofsur Removal into the ether World, you unawares. For as a fnare /hall it come on all them that dwell on the face of the whole earth. Watch ye therefore and pray always, that ye may be account- ed worthy to efcape all thefe things that fball come ts pafr, and to ft and before the Son of man. One may be ready at one time, who is not ready at another as he ought to be •, falling carnally fecure, after he has befiirred him felt to prepare. But at that time when he is leaft looking for the removal, it may be ncareft : and whatever unreadinefs it tryfts with, 10 great will the lofs be. II. We fhall coniider the certainty of our removal into the other world. i. It was the other world, and not this, that man was chiefly and in the fir ft place deilgned for, as to his fettled abode. When God made this world, he madeTt but as a thorough- fare to the other, a place through which man mould pafsinto the other, Matin, xxv. 34. The other world was always the home, this was but the place of the pilgrimage, where at no time man was to day for good and all, but only to fojourn. For con fide r, (1.) This' world was ordained to be the place or trial, the other the place of retribution, according to mens works. The trial cannot always Jaft, other- wife it would be no trial : but the retribution- may very well laft for ever, and really will do fo. Therefore we muft neceiTarily remove out of this world as the place of trial, into the other as the place of retribution, which therefore muft be locked on as our fettled abode, Matth. xxv. ult. And thtfe jhall go away into ever taping punifiment : but the righteous into life eternal. (2.) This world never had in it, that perfection of either happinefs or mifery, that was defigned for man according to his behaviour in it. Even in paradife there was a want, and in the deluge there was an ark. But The Certainty of our Removal into the other World, 365 But God will perfect his work of whatever kin d Therefore the fettled abode is there, not here. Wherefore it is a fatal miftake ever to look on this world as our home, whether we be faints or fin- ners ; that is the ufe of the other world only. 2. The man Chrift is removed into the other world, never to come back to dwell in this : and to that world where he is we muft needs go. The hap- pinefs fecured for his own people, who muft be taken to the place where he is, John xiv. 3. and the mi- fery enfured for his enemies, who mud be punifhid -with everlafting dejlruftion from the prefence of the • Lord, and from the glory of his power , 2' Theff. i. 9. brought thither, and flain before him, Luke xix. 2j»-> make this neceflary. Therefore, as fare as Chrift: hath removed into that world, we muft follow. 3 Men muft be foi ever, but this world will have: an end : therefore our removal out of it into the other world is moft certain. This is not your reft t becaufe it is polluted: and becaufe of its pollution, it muft. be burnt up, 2 Pet. iii. 10. Now the foul is immor- tal, and the body (hall have a refurredlion, and fo the man muft be for ever : he muft be in fome world y and fince this will be deftroyed, he muft certainly remove into the other. 4. Our life in this world is a journey through it 3 . ending in a going out of it, and therefore into the other world, Pfal. xxxix. ult. We enter upon it at: our birth, make progrefs therein in our life, and come to the end of it at death, which is the paffage into the other world. All things are in motion here-, and every thing undergoes changes : but none does more fo than man, who fprings up, and quickly goes down again ; and at length his place knows him 1 no more. 5. Death, the paiTage into the other world, is ap- pointed for all, Heb. ix. 27. It is appointed unto men once to die. All muft pafs through that dark and (hady vale, and then they are in the other wo.ld ; -. 366 Of the Uncertainty of the Time of our Removal. and have no more concern in what is done under the fun. And the certainty of our dying, we may not only read in our Bibles ; but in our very bodies them- felves, where every gripe, pain, and weaknefs we feel overtaking us, are tokens of death approaching. 6. La/ily, The experience of all ages fince the be- ginning confirms the certainty of this removal. Where are all the generations that have been before us? They are no more to be feen in this world, more than if they had never been in it. Yet God's word afTures us that they are in being, the godly ones of them happy, and the ungodly miferable. They are gone then into the other world. And do we not fee by daily obfervation, that the courfe of dying is con- tinuing as before ? And are there any of us all, who have not fome that were our acquaintance in this world, already removed into the other before us ? And are we to expect the rocks to be removed for us ? III. The next head is to confider the uncertainty of the time of this removal. And here I mall fhew, I. How this uncertainty of the time of our remo- val is to be underftood. 2* How it appears. 3. Why the Lord has kept men at this uncertainty. First, I am to fhew how this uncertainty of the time of our removal is to be underftood. 1. It is not to be underftood, as if the time of our removal were abfolutely uncertain, and undetermi- ned with God. No ; it is determined exaclly and precifely to the leaft moment, at what time each of us (hall make our removal into the other world, how much time we (hall pafs in this life, and beyond which we mall not go, Job xiv. 5. His days are de- termined, the number of his months are ivith thee, thou haft appointed his bounds toat he cannot pafs. However uncertain it is as to us, it is as certain be- fore the Lord as anv thing can be. Thia is evident : for, The Of the Uncertainty of the Time of our Removal. 367 The decree of God reacheth the leaft of things, even to the very numbering of the hairs of our head, Matth. x. 30. And can we think that he who num- bers the hairs of our head, numbers not the days of our life that we fhall fulfil ? Truly they are foon numbered to him, being as an hand breadth, and as nothing before him, Pfal. xxxix. 5 and he knows them exactly, Job xiv. 5. How elfe could he forefhew cer- tainly mens death, as he did Mofes's, Deut. xxxi. 14. and that of Jeroboam's child, 1 Kings xiv. 12. It is certain, that man cannot fubfift a moment, but as God holds him in. life : fo the withdrawing of his concourfe muft put an end to it, Pfal. xc. 3. And he knows certainly what he will do, A£ls xv. 18. And who can doubt, but he certainly knows when he is to receive his own people into glory, and when the day of his enemies will come ? Fifteen years were added to the years that Hez.kiah had lived, but not to the term of life appointed of God. But, 2. This uncertainty is to be underftood, with re- ference to us. Though it is certain in refpe£l of the decree of God, yet it is uncertain in refpect of our knowledge of it. Men may conjecture about it, by figns : and no doubt God may as he fees meet dif- cover the time of one's removal, either to himfelf or to others. But otherwife, it is moft uncertain to us. Secondly, I fhall fhew how this uncertainty of the time of our removal appears. 1. Our removal depends entirely on the will of another, quite concealed from us, Luke xii. 36. It is fo with, us, that we cannot go when we pleafe, were we never fo fond of the other world, or weary of this. It is the will of his command revealed, that we wait the will of his providence for the removing, in all cafes without exception, Exod. xx. 13. It was the peculiar prerogative of the man Chriit, to be Lord of his own life, John x. 18. And 368 Of the Uncertainty of the Time of $ur Removal, And though defperate proud finners invade it, he can by his providence draw a bar before them, that either in mercy or in wrath mall oblige them to wait his time, of both which there have been inftances : howbeit fometimes in wrath, the will of his provi- dence attends their will, and gives them their fwing. But however, our removal depends not on our own, but his will, not to be difcovered but by the event; which therefore makes it uncertain utterly to us. 2. We plainly perceive that God does not keep one time for the removal of men into the other world. Had he appointed one certain term of years and days, to which every one mould come, and no body fall fhor i of ; then we would have had no more ado to know our time, but to have counted what we were fhort of that common term of life : but there is no fuch common term appointed, but fome are removed fooner, others later ; and there is no ftage of life whatfoever, infancy, childhood, youth, middle age, old age, but feme are removed therein. And which of them we have not feen (hall be ours, we know not. So we are kept uncertain. 3. As there is no period of life, fo there is no ftate of health, that may not be brangled by ficknefs, and overthrown by death. When men are in a fixed ftate of health, ftrong, lively, and vigorous, they feem to be fartheft removed from death : but how often do we fee death at the heels of fuch a ftate ? How many ftrong and lufty go off as foon, as thefe that are weak groaning under various infirmities ? Job xxi. 23. — 26. We have an inftance, in the rich man that fared fumptuoufly every day, as well as the beggar which was laid at his gate full of fores, Luke xvi. 22. Nay, often the weak and fickly prolong their life, while the ftrong are mowed down and car- ried off one after another, Job iii. 20. 21. Wherefore is light give?i to him thit is in mifery, and life unto the 'bitter in foul ? ivh'ch long for deaths but it cometh net, and d\gj%r it more thanj^r hid treafurts? Com- ___ pare^ Of the Uncertainty of the Time of our Removal. 369 pared with Luke xii. 19. 20. And I will fay to my foul, Soul, thou hafi much goods laid up for many years ; take thine eafe, eat, drink, and he merry. But God faid unto him, Thou fool, this night thy foul fhall be required of thee. What uncertainty appears there ? 4; Oft-times when death is leaft minded, and fartheft out of one's thoughts, it is at the door j the removal into the other world comes when men are thinking on nothing, but fixing themfelves and en- joying the pleafures of this, 1 Theft*, v. 3. Fer when they fhall fay, Peace and fafety i then fudden deft rue* tion ctmeth upon them, as travail upon a woman with child ; and they fhall not ejeape, Luke xii. 20. juft cited. How many have revelled away into the other world, going down to the fides of the pit, as with tabret and pipe ! how many drunkards and debauchees have never come to themfelves, till they were remo- ved out of this world i going into that world without a capacity for a previous thought of it ! So utterly uncertain are men. 5. Man's life is liable to various accidents, for ta- king it away, Eccl. ix 12. For man alfo knoweth not his time, as the jifhes that are taken in an evil net, and as the birds that are caught in the fnare ; fo are the fans of men fnare d in an evil time, when it falleth fuddenly upon them. What though you are in perfect health, and no caufe of death appears from within ? There are fo many things from without, that may beat up your quarters in this world, and hurry you into the other, that ye are dill at an uncertainty ; as ivhen a man goeth into the wood with his neighbour t§ hew wood, and his handfetcheth a ftroke with the ax to cut down the tree, and the head flippeth from the helve, and lighteth upon bis neighbour, that he die, Deut. xix. 5. Luke xiii. 1.4. Fire, water, ftones falling or lying in the way, beads of the field, fowls of the air, &c. a thoufand unforefeen accidents may be inftruments of our removal, blowing out life. 6. How often do men feeking life, find death; and 370 Of the Uncertainty of the time of our Removal* and labouring for their ftay, haften their removal ? Such uncertainty are we kept at. Senfual men pam- per the body, with defign to keep it up : and by their intemperance in eating and drinking, deftroy it ; lay- ing en fo much fuel, that they put out the fire. And where that is not the cafe, how often is death found in phyfic, and in neceflary food, taken with a defign to preferve life ? 2 Kings iv. 40. A morfel at a meal has choked forne, and removed them from their co- vered table into the other world. A hair in milk, and a Hone in a raifin, it is faid, has done the buii- nefs. 7. Laftlf) Where there has been no vifible caufe from without, nor fenfible caufe from within, how many have fuddenly dropt down dead, to the perfect furprife of their relations and neighbours aware of no caufe thereof ! Our life is in the hand of the. Giver always, as a ball in the hand of him that holds it up : there needs no more but to withdraw that hand, and that moment we fall, Pfal. xc. 3. Thou turneji man to definition : andfayft> Return, ye children of men* & civ. 29. Thirdly, It remains on this head to fhew why the Lord has kept men at this uncertainty. No doubt God could have made the time of our removal into the other world as open as the time of the fetting of the. fun, &c. But he has concealed it from us. It is meet to confider why. We pretend not to give a reafon moving the divine will : but the reafonable- nefs of it, or for what caufes the Lord has willed the concealment of that time from us, we may confider. The reafons are thefe. 1. It is bed for his own glory and honour, the chief end of all things. Hereby he (hews, (1.) His mafterfhip over mankind, who of right are all his fervants, however refractory moil of them are. Every mailer thinks it his right to have his fer- vants at his call, without a previous tryft, Matth. viii. 9. How much more is it God's right over us, to Qftht Uncertainty of the Time of our Removal 371 to call us off when he will, from the place where he has fet us, to the plaee he has appointed us for after ? Our Lord teacheth us this, that he claims this as a Mafter to come when he will, and that his fervants be ready waiting on, Luke xii. 36. 38. And ye your* f elves like unto men that wait for their Lord) when he will return from the wedding, that vjhen he cometh and knocketh, they may open unto him immediately. — Jndif he Jhall come in the fecond watch, or come in the third watch, andjindthemfo, blejfedare thofe fervants. (2) The efficacy of his authority, Eccl. viii. 8. There is no man that hath power over the fpirit to re- tain the fpirit ; neither hath he power in the day of death : and there is no difcharge in that war, neither fball wickednefs deliver thofe that are given to it. He has revealed the will of his command to men, in his laws ; and that is difregarded in great part by all, and wholly by fome, in life. How neceffary then is it, that the authority, fo often trampled on by mor- tals in life, mould be vigorously executed at length, in obliging them to obey the will of his providence, without knowing aforehand when ? He fets tryfts with men for duty, which they regard not : the vin- dicating of his authority requires their removal to give account, upon fight of his fummons. (3.) His fovereignty. It is a fign of his fovereign dominion over us. Solomon obferves, Prov. xxv. 3. that the heart ef kings is unfearchable. Kings of the earth have their fecrets of government, which their fubjefts are not to pry into, but obey orders : God has a fealed book of decrees, which none but the Lamb is worthy to open the feals of. It proclaims his fovereign dominion over mankind, that he keeps fuch a momentous point concerning them concealed, ver. 2. And it is apt to ftrike an awe of him on thofe who confider it, as of an abfolute Lord whom we are to obey without difputing, and upon the flrft call 5 with the depths of whole counfel concerning ■us, we are not to meddle, Deut. xxix. ult. 2. It 372 Of the Uncertainty of the Time cf our Removal, 2. It is beft for the good of mankind that it is con- cealed. Were the book of the decrees laid open be- fore the world, and a liberty given to every one that would, to turn it up, and look out the time of mor- tals removal ; fools would readily run to it, but wife men, I think, would ftart aback. That the time of our removal into the other world is kept a fecret with God, clofely concealed, is of good ufe. If ye alk, what ufe it is for ? It is of ufe, (i.) For a badge of our dependence on God, every moment. Hereby we are taught, that we are his debtors for every other breath we draw, and pulfe that beats : we fee we are mere precarious beings in the world, tenants at will, not knowing when we may be charged to remove. By this means great and fmall, old and young, are obliged to fee, how they wholly depend on the will of God as to their continuance here : a lefibn we need to have incul- cated on us, we are fo apt to forget it. (2.) For a token to remember the other world. It is natural for them that muft remove, and know not how foon, to be often thinking on the place they muft remove to : fo our uncertainty as to the time of our removal out of this world to the other, natively leads us to think of that world. How ready are we to fpend our days in a forgetfulnefs of the world we are going to, as matters now (land ! And how much more would it be fo, if wc were fure that death were at fo many years diftance as fometimes it is ! (3.) For a curb to our lulls, to check and bridle cur unruly affections. This concealing is of good ufe to keep us from indulging ourfelves in floth, to dill our anxiety, and reprefs all carnal earthly uiTec- tions. He that coniiders the uncertainty of the time of his death, is furnifhed with an ufeful mean to cool his affections in the purfuit of this world, which otherwife he would be apt to give the loofe unto. (4.) For to be a balance between the rifing and {landing generations, the young and the aged. While both Of the Uncertainty of the Time of our Removal. 373 both are kept at an uncertainty, that it is not known, which of them mall bury the other^and be their heirs, this is a mean to keep both in due affection to, and concern for one another. While there is fo much unnaturalnefs in the world, as matters now (land, what would it be if that were certain, that is now but probable ? (5.) For encouragement to people's regular pur- fuit of their worldly affairs, tending to the good of fociet-y. If men were certain as to the time of their removal, it would no doubt make them very flack in their bufinefs, and at length caufe them quite to give it over, unlefs pure neceiiity obliged them thereto : and this would tend to their families difadvantage, and the prejudice of the public. But God has in wifdom concealed that matter, fo that hope of enjoy- ment caufeth men to be doing till God bid them flop. . (6.) For a feafoning to the comforts of life, that men may get the allowable comfort in them, and the fap may not be from the beginning fqueczed out of them. If when the child is born, it were certain* ly known it were to live but fo many days, weeks, or months; or that the parent mutt leave it at fuch a certain time; where would the comfort of the rela- tion be? How ofren would the view of the day of the parting extirruifh it? But God, by keeping, it out of fight, prevents thefe forrows. (7.) For a band to oblige men to act, not accord- ing to future events, but the prefent call of provi- dence, and fo to make them fubfervient to the de- figns thereof. Had Jacob known beforehand, that JofepVs brethren would have caff, hirn into the pit, and fold him for a Have, he would not have let him go. Who would ever entertain the thought of put- ting that comfort to their mouth, which they cer- tainly knew would be prefendy matched from them, and leare them pierced with many forrows, which yet often falls out ? But God will have mens acting 3 1 - to 374 Of Readinefs for our Removal, to be regulated, not by events, but the prefent call of providence. And men may have peace in that, which providence indeed pointed them to, though the event be heavy. (8.) Lajily y For a memorial to be always ready and on our watch. It is reafonable we mould be fo, and that at no time we fhould give ourfelves to car- nal fecurity : but did we certainly know the time of our removal, we would be apt to fall alleep for the time it were at a diftance, and think it would be enough to watch and be on our guard when the time were at hand. Learn we from all this to be well fatisfied in the divine conduct as wife and good, in concealing from us the time of our removal ; and anfwer the ends of that difpenfation, in acknowledging our continual dependence on God, taking it as a token to remem- ber the other world, &c. IV. We are next to confider the readinefs for that removal. And there is a twofold readinefs for it, habitual and actual. Firfiy Habitual, in refpecl: of our ftate. In the flate we are in by nature, we are by no means ready for that removal ; if we die in that ftate, we perifh. We muft be out of it in the ftate of grace, if we would be ready, i ThelT. v. 4. But ye 9 brethren, are not in darknefsj that that day floould overtake you as a thief. Col, i 12. 13. Giving thanks unto the Fa- ther, 'which hath made us meet to be partakers of the inheritance of the faints in light : who hath delivered MS from the power of darknefs, and hath tranflated us Jnto the kingdom of his dear Son. This is neceilary >for our fafe palTage and arrival in the other World. There is no getting into the ftate of glory, if we are not firft brought into the ftate of grace. To die in the ftate we were born -in, will buiy us in the pit. This readinefs confifts, 1. In Of Readinefs for our Removal. 37$ I. In being brought into a relative ftate of grace, whereby the relation we ftand in to God by nature, which is a miferabie one, may be changed into a fa- ving relation to him. And this lies especially in four; things. (1.) A ftate of j unification, pardon and abfoliitionv. By nature we are God's criminals, under his curfe, , Eph. ii. 3. How can we be ready in that cafe, for the other world ? What can we expect going into it in that condition, but the fentence, Depart from me y ye curfeJy into ever Lifting fire, prepared for the devil and his angels? Matth. xxv. 41. Therefore, if we would be ready, we muft fee to be juftified perfons, R.om. v. r. 2. We rouft fue out a pardon in God's way, and not reft till we be accepted of him as righ- teous : for it is fuch only can have accefs to heaven, from whom the curfe of the broken law is removed. Then, and not till then, is the bar in our way removed. (2.) A. date of reconciliation and peace with God, Amos iii. 3. Can two walk together, except they be Agreed ? There can be no walking with him here nor hereafter without it. We are born in a ftate of en* mity with. God ; there is a legal enmity on the pari of heaven againft us, as a real one on our part: fhould we remove to the other world in that condi- tion, what could be the iffue, but that, Luke xix. 27. Thofe mine enemies which would not that I Jbould reign over them, bring hither, and flay them before me? Therefore to be ready for the other world, we muft be in a ftate of peace and friendfhip with the Lord of it. If we be for Abraham's bofom, we muft be as he was, the friends of God, Jam. ii. 23. This? is the defign of the gofpel, that we be reconciled to Cody 2 Cor. v. 20. (3.) A ftate of adoption into the family of God, 1 John iii. 2. By nature we are children of the de- vil, John viii. 44. If we remove in that ftate to the other world, what can we expect but to go home in- to our father's houfe i" Therefore, if we would be I i 2 / ready, %j6 Cf * Readinefs for our Removal, ready, that relation muft be diflblved \ and we muft be adopted into the family of God, that when we fail, we may be received into everlafting habitations with his family. If we are not cf God's family in the lower houie, we will never be of it in the upper : for they are all but one family, Eph. in. 15. (4.) A ftate of peculiar intereft in God as our own God. When the man Chrift was going to heaven, he fays, / ajcend unto my Father and your Father, and to my God and your God, John xx. 17 God him- felf is the reward of his people, who therefore muft be theirs ere they can be ready to remove into th-e other world, Gen. xv. 1. In our natural ftate we are without God, Eph. ii. 12. And mould we die without him, where can we expect to land in the other world, but without, where are the dogs, 6r. in outer darknefs ? Wherefore, to be ready, we muft before removing have our Maker to be our Hufband, God our Creator to be our God in covenant, accord- ing to Heb. viii. 10 / will be to them a God. For there lies heaven's happinefs, Rev. xxi. 3. — God him,' felj ' Jball be with them, and be their God. This relative ftate of grace is necefTary to found our right and title to heaven, Matth. xxv. 34. Come, ye bkjjed of my Father, inherit the kingdom, &c. And certainly we can never be ready to remove into the other world, till once that is expedited. Nobody can expect to invade it by force, to get into that part of the other world which they have no right to. No man could judge himfelf ready to remove into a farm or heritage here, to fettle there, till once he had got a right to it : and fhall one imagine himfelf ready for the other world, while he has no right to heaven ? 2. This readinefs confifts in being brought into a real ftate of grace, whereby the temper and difpoii- tion our fouls are in by nature, quite unfit for heaven, may be changed into a heavenly one, 2 Cor. v. 5. Now he that hath wrought us for the f elf -fame thing, is df Readinefs for eur Removal. 377 is Gtd) ivho alfo hath given unto us the earnejl of the Spirit, This lies in two things. (1.) The quickening of our dead fouls, Eph. ii. 1. We are by nature fpiritually dead ; God the foul of ■ our fouls is departed from us : fo we are lifelefs and movelefs; dead to God, as really as our departed friends are dead to us, Should we remove in that cafe to tht other world, what iffue could be looked • for, but that he fhould bury us out of his fight, as we do our dead friends ? Therefore to be ready,, we • muft be quickened by the return of the Spirit of Chrift : into us, Rom. viii. 2, This is called the firft regeneration, whereby there is a new- principle of.aclion put into the foul, by which ihe foul believes on Chriii, and actively unites,. with him, John i. 12. 13. and is thereby brought.; into the relative ft ate forefaid, (2.) The fanctifying of our natures throughout^ , I Theff. v. 23. By nature we are unholy all overy ., 7 it. i. 1 5. The foul in all its faculties is wholly de- filed ; and confequently the body in all its members. Sin reigns in the natural man, living lufts have the maftery of him. What a removal can one have in this cafe, where the image of God is defaced, Satan's image fet up, and fin bears full fway, but that in Prov. xiv. 32. The wicked is driven aiuay in his wick- tdnejs ? To be ready then for the other world, we. mufr be fanclifted all overj the mind muit be en- lightened, the will turned towards the will of God 3 the affections regulated, and we renewed in the whole man. This is called the fecond regeneration, whereby the foul being in Chrift by faith is changed into his image, and fo made a new creature, 2 Cor. v* 170 . Receiving grace for grace in Chrift, it has new ha« - bits implanted in it, fitting for the doing of good { works, Eph. ii. 10. This real {late of grace is. neceffary to our being r meet, or fit for heaven, Col. i. 12. % Cor, v. 5. fore- - 378 ■ Of Readinefs for our Removal. cited. Without it we are no more meet for ir, than fifties for meadows, an idiot for an eftate, or a dead man for a feaft. Men look on heaven as a place of eafe and reft; without confidering it as a holy reft from fin, and an eternal exercife of holinefs in heart and life : if they fo confidered it, they would foon fee their unmeetnefs for it ; and that without holinefs m manfhall fee the Lord, Heb. xii. 14. 3. Lafly^ This readinefs confifts in perfevering in that ftate, relative and real, unto the end, Matth. xxiv. 13. He that fhall endure unto the end, the fame fhall be faved. Rev. ii. 10. Be thou faithful unto death, and I will give thee a crown of life. Apo- ftates cannot be ready for the other world : if one re- moves in apoftafy, what can be expected, but as. Heb. x< 38. God's foul /hall have no pie afire in him? Therefore the perfeverance of the faints is enfured by the ftrongeft fecurity, John x. 28. 29. 1 give un~ to them eternal life, and they Jhall never perijb, nei- ther Jh ill any pluck them out of my hand. My Father which gave them me y is greater than all : and none is able to pluck them out of my Father's hand. So that whofoever do make never fo fair an appearance, but afterward fall away, they difcover that they never were in a ftate of grace, relative nor real, 1 John ii. 19. Secondly, There is actual readinefs, in refpect of cur frame (Luke xii. 35. 36.) and circumftances. The former gives us a fafe, this an abundant entrance into the better world, 2 Pet. i. 10. 11. Now one may be habitually ready, who is not actually fo ; though not eontrariwife. But we are called, both by God's word and our own neceflity, to actual rea- dinefs for that removal. This lies in two things. 1. Putting our houfe in order, If. xxxviii. 1. It is a piece of neceffary preparation for the other world, to have our affairs in this world, in fuch a ftate, as we may fitly leave them : and no man of bufinefs €an be excufed in a ftothful leaving his affairs in con- fufion, Of Rcadlnefs for our Renuvil. 379 fufion, while he is not fure at what time he may be called off. For thereby others may be wronged ; and if it be finful to wrong others in life, it cannot be blamelefs to wrong them at death, when there is no more accefs to right them. 2. Keeping our fouls cafe in order, Luke xii. 35. Let your loins be girded about , and your lights burning* Though in convention the gracious ftate of our fouls is fecured ; yet it will requite much diligence to keep our fouls cafe right for our removal, and flothfulnefs may put us out of c?Se for it, Eecl. x. 18. The be- ing of grace is fufHcient for the one, but the extrrcife of grace is neceffary for the other. Now an orderly cafe, fit for one's removing to the other world, lies in thefe feven things. (1.) Keeping up actual communion with God, in the courfe of our life, Cant. ii. ult. Until the day break, aid the fkadows flee away : turn, my Beloved^ and be thou like a roe, &c. Thus was Enoch ready for his removal, Gen. v. 24. Enoch zualked with God, and he was not : for God took him. He who would be actually ready, mutt walk with God in ordinances, in providences, and the whole tenor of his life; being fpiritual in religious duties, an obferver of providen- ces, accommodating himfelf thereto, and fetting God before him in the courfe of his actions. Thus he will ferve an apprenticefhip for the better world, and will be in cafe for a removal, fince that will only be to him a change of his place, not of his company. (2.) A heart weaned from this world, Col. iii. 3. 4. For ye are dead, and your life is hid with Chrijl in God. When Chrijl:, zuho is our life, /bail appear, then Jhall ye alfo appear with him in glory. David was in cafe for removing, when he faid, Pfal. cxxxi. 2. My foul is even as a weaned child; and Paul, when he iaid, Gal. vi. 14. God forbid th.it I Jhould glory fave in the crofs of our Lord Jefus Chrijl, by whom the worll is crucified unto me, and I unto the world. When one is quick and lively in his utlcuion to this world, eafily 380 Of Readinefs for our Removal. eafily and feelingly touched with its fmiles and frowns, he will be at death like unripe fruit, that takes a fore pull to pluck it off the tree : but the weaned believer will, like ripe fruit, drop off eafily. So God's blad- ing of mens worldly comforts, exercifing them with infirmities, pains, and ficknefs, are kindly defigned for this end. (3.) Purity of conscience, A £r.s xxiv. 15. 16. And have hope towards God> — -that there /ball be a rejur- retlion of the dead, both of the jnft and unjuft. And herein do I exercife my/elf to have always a confcience void of offence toward God, and toward men. Hereby it is provided, that theie is no (landing controverfy betwixt God and the foul; in which cafe one is not fit for removal. This is obtained by a ftrict. and ten- der walk in every thing, whereby the confcience is fo far kept from defilement, PfaL Ixvi, 18. 1 John iiL 20, 21. And by a daily ufe-making of the blood of Chrif!:, whereby defilements, which we will in- evitably contract, are wiped away, John xiii 10. A thorn of unpardoned guilt in a believer's confci- ence, renders him in ill cafe for the great journey. (4.) Diligence in our generation-work, Luke xii. 43. Bleffed is that fervant , whom his lord when hi Cometh^ fhall find fo doing. David had a kindly re- moval upon this, Acts xiii. 36. After he had Jerved his own generation by the wilt of God, he fell mjlecp. That man has lived long em ugh, who has got his gene- ration work allotted him expedited, though he do not live to any great age : and they that through iloth ne- glect it, will find themfelves carried off ere they are ready, though they beceme very old. Happy is the mail, that is found fo doing, doing ilill on, as one. that fees death at his back : and it is kindly, if. the Mailer fooneil loofe the foreft wrought fervant. (5.) Wiilingnefs to remote and be gone at the dialler's call, Luke ii. 29. 30. Lord) now letteji thou thy fervant depart in peace > according to thy word, F§r mine eyes have jeen thy falvation. They who are mortified Of Readinefs for our Removal. 3§i mortified to life in a Chriftian manner, refigned to the divine difpofal as to their flaying and going, lea- ving to him the time and manner, are in cafe for re- moval. In the foul's clofmg with Chrift, there is a dead ftrcke given to the love of this life, Luke xiv. 26. But there is need of repeating the ftroke, till the foul be in cafe to come freely away. (6.) A well-grounded expectation of a better life in the other world, 2 Tim. iv 7. 8. 1 have fought a good fight, I have Jinijhed my courfe, I have kept the faith. Henceforth there is laid up for me a crown of righieoufnefs, which the Lord the righteous Judge /ball give me at that day ; and not to me only, hut unto ail them alfo that love his appearing. For men to pre- tend wiilingnefs to remove without that, argues either a brutifn ftupidity, or a delufive fecurity, or a defpe- rate impatience j in ail which cafes, men are not rea- dy for the removal, however willing. But where there is a Chriftian aiTurance or well grounded hop* of a fafe landing, that is a piece of the readinefs re- quired, 2 Pet. i. 10. 11. (7.) Lafily, "Watch fulnefs and waiting, Luke xii. 37. Blejfed are thofe fervants, whom the Lord when he cometh fJja/l find watching. Our Lord has told us, that he will come, but has not told us when : this re- quires us at all times to guard againli fpiritual fleep and carnal fecurity; and follow Job's refolve, chap. xiv. 14 Ad the days of my appointed time will 1 wait till my change come. They are not ready who are catched unawares. Now thefe things make an actual readinefs, which is neceffary, [1.] To fit us for what kind of death it pleafes the Lord to remove us by. Hereby we will be in cafe to remove by fudden death, as good old Eli did, by a raving ficknefs, as well as by a compofed one ; or by a violent tofs of ficknefs ; or lethargy. For then our work is done, all is ready ♦, we have nothing ado but to go* 382 Of Readinefs for oar Removal, [2.] To prevent a hurry, when death is come fo the door. Though one is habitually ready, if they are not thus actually ready, the heart in that cafe is put in confufion with the alarm ; and then there arc many things to do, and little time to do them in* And that makes a fad hurry; whereas there might be much compofure obtained by this method. [3,] For our comfortable paffage, 2 Tim. iv. 7. 8. abo?e cited. The neglect hereof occafions even God's children fometimes, either to go off in a cloud, and fet in a mid ; or elfe to have a fore ftruggle about their cafe, ere they get their ravelled cafe righted. We are not to limit fovereignty, which may leave at any time the rfloft watchful Chriflian in a damp, as the fun fometimes in a moment gets under a cloud : but fureiy this is the ordinary means for a comfort- able removal. [4.] Lafiljy For our greater glorifying of God in our removal, as the worthies, Heb. xi. of whom it is faid, ver. 13- Thefe all died in fait h y not having recei- ved theprsmifes, but having feen themafaroff^andiuere ferfuaded of them, and embraced them, and confejfed that they w ere ft rangers and pilgrims on the earth. We {hould ftudy not only to live, but to die to his glory. That is our laft opportunity of acting for God in the world ; and it is pity we mould be out of cafe for it. Now when we are thu3 actually ready beforehand, 1.) We will have the more time to act for God's honour, our own fafety being already fecured, as in Stephen's cafe, whofe laft breath was fpent in pray- ing for his murderers, Acts vii. nit. They that have much to do for their own cafe on a death -bed, will have little time to fpare for the behoof of others to be left behind. 2.) We will have the more heart, and be in bet- ter capacity for confulting God's honour and the good of others ; as good old Jacob, while blefling his fons, lifts up his foul in that devout ejaculation, Gen. xlix. 18. 1 have waited for thy falvttion, Lord* A clear and Ufe of InJlruBion and Information, 383 and comfortable ftate of our own fouis cafe, will be oil to the wheels in that matter. I (hall now make fome practical improvement of this fubje£fc. Use I. for mftruclion and information. Learn hence, 1. That this world is not our home, but the place of our fojourning : but our home is in the other world, Heb. xiii. 14. We are here as ftrangers in an inn by the road; but the grave is our long home, and the other world our ererlafting home. When men go abroad in this world as travellers, they lay their account not to ftay abroad •, but fometimes they fettle abroad for good and all, fo that their return home is uncertain : but our removal from this to the other world is abfolutely certain, without all peradventure, it cannot fail. 2. It concerns us nearly, to keep loofe gripes of this world, and not to dip too deep in it j but to ufe it paffingly as thofe who are not to ftay with it, 1 Cor. vii 29. 30. 31. The comforts and conveniencies of life, are like fervants in an inn, who wait on us to the door, but return to wait on other ftrangers when we are away. It would be folly for the traveller to fet his heart on the inn •, for that would make his remo- val from it but the greater grief. 3. It will be our wifdom to acquaint ourfdves, as much as may be, with the other world, Job xvii. 13. 14. Were one but to remove into another farm, he would furely acquaint himfelf with it beforehand : and (hall we, who aie to remove into the other world, live ftrangers to it? Nay, let us often vifit it, by thinking of it. Though we cannot fee it beforehand with the eye, we may by faith : though we cannot go thither for trial, we have the map of it in ths fcriptures. 4. It concerns us carefully to acquaint ourfelves with the paftage to it, 1 Cor. xv. 31. Death is that paffage, 384 Ufe of Inftruftion and Information. ,paiTage, which' we muft certainly all take. And our happy or wretched landing on the other fide, de- pends entirely on the couife we fleer through it. "Wbat need have we then to be taking inftrucUons about it, fixing thefn on our hearts timely, that when we come to pafs it, we may take the paiTage right, where fo many are fhipwrecked ? It is indeed the bufinefs of life, to learn to die. 5. It is varn for us to be carnally fecure, and pro- mife on the head of the time to come : for our remo- val is uncertain. In all our projects, hopes, and ex- pectations of things of this life, we mould balance them with the view of the uncertainty of our time, Jam. iv. J 3. 14. 15. It is folly to boaft of what we are not fure of, Prov. xxvii. 1, How many a beau- tiful web of contrivance in the fancies of carnal men, has been fuddenly cut ofF, perifhing in the thought without ever going further ? Pfal. cxlvk 4. Luke xii. 20. 6. It is folly to be lifted up with profperity in the world : for it is certain it will not \^{t y and fo un- certain when it will come to an end. that it may end ere we are aware, Prcv. xxiii. 5, If we begin to nettle in a well -feathered neft, we may quickly be tumbled down out of it : and we will get nothing of it with us to the other world. Worldly profperity makes indeed eafy living here ; but it is fo enfnaring, that it is hard to make the way through it, to the happy part of the other world, Mark x. 23. 7. It is needlefs to be cad down with adverfity in the world : for that will not J aft neither. The world's fmiles and frowns, both of them pafs away like the foam on the water, Eccl. ix. 6.' If one meets with forry entertainment in an inn by the road, he com- forts himfelf, that he is not to (lay with it. In your adverfity, your relief may be nearer than ye are a- ware; your removal is uncertain. Lazarus was cu» red of his fores and his hard lair at the rich man's gate, when carried by angeio into Abraham's bofom. 8. Loftljt Ufe of Reproof, 3S5 8. Laftly, We can at no time be fafe, unprepared for the other world : for what may come at any time, we muft be ready at all times, if we would be fafe indeed ; becaufe whatever time we are not ready, it may come and furprife us unprepared. Use II. of reproof, and that to three forts of per- fons. 1. Atheifls and unbelievers of a future ftate, who pretend that when men die, they are done ; and that there are no future rewards and punimments. Such were the Sadducees of old, who judging the foul no- thing different from the temperament of the body, held the foul's perifhing with the body, and that there was no refurre&ion, and confequently no re- moval into another world, A£ts xxiii. 8. The whole divine revelation witneffeth againft this, fo that our Lord proved the refurre&ion from the Pentateuch, Matth. xxii. 31. 32. The being and nature of God as holy and juft, and Governor of the world, over- throws it ; fince it is evident, that it is not confident therewith, that evil men fhould be always the moft profperous, and the good the moft affli&ed : yet fo it muft be, if there is not a removal into the other world, where the fcales will be turned; for if in this life only we have hope in Chrift, -we are of all men moji miferable, 1 Cor. xv. 19 Befides, this has a witnefs againft it, in every man's breaft ; that it is to be doubted if any man can reach to be fully fatisfied in this principle, Rom. ii. 15. confcience accufing even for what they are in no hazard for in this woxld, There is a lamentable growth of fuch principles at this day, that the foundations of Chriftianity were perhaps never in the time of the greateft darknefs fo much ftruck at. Of which I mall only fay thefe three things. (1.) The prevalence of a fpirit of profanenefs and enmity againft ferious godlinefs and pradical religion, has turned the bent that way, 2 Th eft, ii. ii. 12. When men are fet on their iuHs, to follow them at 3 K k any gfti Ufe of Reproof, any rate, they muft feek a (belter under Which they may mod peacefully enjoy them : hence thefe prin- ciples are greedily drunk up in the generation. The inundation of profanenefs makes fuch a flood, as. throws down before it the foundation- principles of religion ftanding in their way. (2 ) The obfcuring of, and flinching from the dec- trine of Chrift crucified, his righteoufnefs and grace, has made the progrefs of fuch principles more eafy. The manifestation of the myitery of Chrift to the world, is the great divine ordinance for its reforma- tion. This the apoftles ufed among Jews and Pa- gans, and therewith fucceeded, 1 Cor. i. 23. 24. Eph. iii. 8. A&s xvii. 18. The Pagan moralifts ad- vanced fine reafonings without this : but they could not prevail. Yet at this day, not the former, but the latter method, is mod infilled on ; as if men were more apt to be made religious by force of.reafon, than by difcovering to them the righteoufnefs and grace of Chrift. But that method will be found but a betraying of the caufe of religion ; as lamentable experience this day declares. '(3.) The growth of fuch principles is a fad prog- noftic of fome uncommon ftroke abiding the genera- tion. There is no mention of Saxiduceesrin the Old Teftament; but they fwarmed among the Jews in the time of our Saviour and his apoftles. And on the back of that, that nation got fuch a ruinating ftroke, as they never before met with. And the Sadduceifm of this day, and daring ftrokes at the root of Chriftianity, arc terrible figns foreboding fome uncommon ftroke. 2. The bold and curious intruders into the divine fecrets, to reach a certainty of that, which- God will ha^e uncertain as to us. , God will have us uncer- tain, whether we fhall live long, or ftiort while, when we (hall remove. How dangerous muft it be then to ufe unlawful arts for the difcovery of theie ; and confult fortune-tellers on thefe or the like future events ? Dtttt. xxrx. uli. What good ufe can be made of Ufe of Reproofs and Exhortation* 387 ofTuch pretended difcoveries ? If one is anfwered ac- cording to his wiiri, he is ready to be turned fecure, and carried off depending on providence, and difap- pointed at length. If otherwife, what a fnareand- rack do people bring themfelves by that means ? 3. The fecure and carelefs* who are at no pains to make ready, but live, as if they were never to re- move hence. This is* the prevailing temper of the world, Matth. xxiv. 38. 39. For as in the days that were before the flood, they were eating and drinking^ marrying and giving in marriage , until the day that Noe entered into the ark', and knew not until the flood came, and took them all away ; fofhall aifo the coining of the Son of man be. It is a world of floth, wherein moil men confider little of the world to come. So- lomon fends fuch to the ant, to learn a leffon of fore* iight and provident care, Prov. vi. 6 — ii« Go to the ant, thou fluggard, confider her ways, and be wife : which having no guide, overfeer^ or ruler , pro- •uideth her meat in the fummer, and gather eth her food in the harve/h Now long wilt thoujleep, fluggard ? when wilt thou arife out of thy Jleep ? &c. Men make ready for to-morrow in this world, for days and years to come in it, which oft-times they never fee •, but flight the moft neceflary preparation for the other world. Use ult. of exhortation. Let us then be exhort- ed and ftirred up fo to prepare for our removal into the other world, as to be always ready for it. I fliaJl branch out this into three particulars natively arifing from the text, viz. 1. Make ready for your removal. 2. Delay not to make ready. 3. Having made ready, keep ready. First, Make ready for your removal into the other woild. Since it is fo certain that we mult ail remove, and uncertain when,- we muft found the alarm to all, to make ready for it. Therefore awake and beftir .yourfelv.es to put matters in order for the removal. Here I mail, K k 2 1. Suggeft 3SS life of Exhortation) and Motives. 1. Suggeft fome motives to prefs you to make ready* 2. Confider the impediments of people's making ready, to be removed out of the way. 3. Give directions or advices for making ready. Fir/l, I am to offer fome motives to prefs you to make ready. Confider, 1. Our removal is certain, there is no efcaping of it, Pfal. lxxxix. 48. What man is he that liveth, and Jhall not fee death ? /hall he deliver his Joul from the hand of the grave ? There is a time appointed for our removal piecifely : and when that time comes, ready or unieady we muft go ; the grim meflenger will not wait, Eccl. viii. 8. There is no man that hath power over the fpirit to retain the fpirit ; neither hath he power in the day of death : and there is no dif- charge in that war, neither Jhall ivickednefs deliver thofe that are given to it. Sometimes people fit at home, becaufe they are not ready to go away when they are called $ or the caller will wait, till they make themfelves ready. But when the hour appoint- ed for our removal comes, the meflenger death will neither wait till we be ready, nor go away without us. 2. We are all naturally unready for that removal, quite unready and unfit for it. For, (1.) We want a title to heaven, the place of happinefs in the other world, and are bound over to hell the place of mife- ry there, by the curfe of the broken law, Gal. iii. ic* Eph. ii. 3. How can we venture into that world in this cafe ? We have the breaking of that bond of wrath to feek, and the getting of that title to heaven conftituted. Till this be done, we arc utterly unrea- dy. (2.) We are novvife meet for heaven, but meet for the pit of deftrudlion, being yet in our fins. How can the natural man, that is yet under the guilt, do- minion, and pollution of his (in, be ready for the King's palace, but his prifon, in the other world ? 3. Our eternal ftate in the other world depends on what readinefs we are in for removing to it, Eccl. xi. Motives to make ready, 3^9 xi. 3. If the tree fall toward the foutb, or toward the north ; in the place where the tree falteth, there it Jhall be. They that are made ready for heaven, will be received into it; they that are not, will find the gates thereof fhut on them, Matth. xxv. 10. And without there is outer darknefs, weeping and gnafh- ing of teeth, chap. xxii. 13. Since fuch a weight hangs on our being ready,., what .unaccountable follyv is it not to make ready ? 4. There is no making ready there, Eccl. ix. 10&, For there is no work,- nor device, nor knowledge, nor ivifdom in the grave whither thou goeft. Men may- go from home in no fit condition to appear and fhew themfelves in . a ftrange place ; but they may get themfelves fitted out there where they are going: but it is not fo in this cafe. There is no buying of oil. more for the lamps, when once the Bridegroom is come. If death (trip us not of the body of the fins . of the fieihy which it certainly will not. do, if we are not begun before to put off the old man ; it will go with us into the other world, and hang about us for = ever, Prov. xiv. 32. The. wicked . is L drivm . away in , his wickednefs. 5. There is no coming back again, when once we. are removed, Job xiv. 14. If a man die, Jhall he live again ? Could we expect .a return into this world, to * mend what was amils in our former removal •, that i£ we were not ready the firft time we went away, we s fhould be fure to make ready the next time ; the mat- ter would be the lefs. But it is not fo. The removal . out of this world that we muft make, is never to rec- tum. Sure, that is a loud'calLto make ready for it. 6. The nature of the removal requires a making - ready for it. We make many removes in this world that are fo infignificant, that they require no prepa= ration for them : but in the meantime > we make ibme^.. That it would be unaccountable not to make ready for them. Much more is it fo in this cafe -.-for it is, . (1.) Agoing a great journey, FiVJ. xxxix,. ulr. K.k.3. . Jj?.*t.'- -' 39© Motives to make ready* fpare me, that 1 may recover ftrength> heftre I go hence , and be no more. Eccl. ix. 10. What rational man going out of the country or the kingdom, though but for a time, will not be making ready for it be- forehand ? But what is going over the feas, in com- parifon of going through the valley of the fhadow of death ? What is going into other countries, compared with going into the other world ? It is a long and dangerous journey ; and nothing the lefs weighty, that it is common, being the way of all flefli, fince it is a journey we will never come back over again. Wherefore make ready for this journey, make time- ly provifion for it, take your way-marks right, and fecure a comfortable lodging there. (2.) A going to a marriage, which ye have been invited to, whether ye be wife or foolifh virgins, Matth. xxv. The marriage is betwixt (Thrift and be« Jievers. In the gofpel finners are invited to it, and called to make reacty for it, in this world. In the other world that marriage is folemnized, and there is the eternal marriage -feaft, beginning with the night of death's coming on : it is held in ChrifVs Fa- ther's houfe there, full of glorious light. But with- out is nothing but darknefs. Death is the going away to it-, what time they that are ready are taken into the marriage houfe, they that are not ready are barred out in outer darknefs. Wherefore make ready for this marriage, on which depends your making or undoing for evermore, Rev. xix. 7. (3.) A going to a judgement- feat, even the tribunal of the Judge of all, Heb. ix. 27. It is appointed unto men once to die, but after this the judgement. We are debtors to the divine juftice, and muft anfwer it. We cannot deny the debt, we are unable to pay, the longer it runs on the more it increafeth : we muft make ready, by employing the Advocate, making the Judge our friend now, procuring the difcharge of die debt to be produced there ; or we muft go to the prifon, Mutth v. 25, We are criminals, an 1 there iriuft Motives to make ready, 391 muft receive the fentence of death, if we get not now a remiffion to produce againft the indictment, and fo be ready. 7. The pains of making ready will be fully com* penfated with the fruit of it, Matth. xxv. 10. They that were ready, went in with him to the marriage, ver, 21. His lord /aid unto him , Well done, thou good and faithful fervant ; thou hajl been faithful over a few things, 1 will make thee ruler over many things : en* ter thou into the joy of thy lord. The joys of the hea- venly marriage-feaft wiil more than compenfate all the painful work of making ready for it. To make finners meet for heaven, they are to be wrought and hewed with various trials and ftruggles j right eyes to be plucked out, and right hands to be cut off: but there is no reafon to ftick at that, 1 Cor. xv. ult. For* a/much as ye know that your labour is not in vain m the Lord. 8. La/lly, Tt will be dear-bought eafe, that is got by fhifting to make ready, Prov. vi 10. 11. Tet a little Jlecp, a little Jlumber, a little folding of the hands to Jleep, So /hall thy poverty come as one that tra- velleth, and thy want as an armed man. That fpiri- tual ileep and carnal eafe will make way for everlaft- ing. difquiet^nd unreft. They who will needs reft now when they mould wake and act for eternity, muft be deprived of the eternal reft in the other world, Prov. xx. 4. The Jluggard will not plow by reafon of the cold ; therefore Jhall he beg in bar v eft t and have 719 thing. Secondly, I come to confider the impediments of people's making ready for the other w«rld, to be re- moved out of the way. Thefe I take to be thefe four chiefly, 1. A vanity of mind, by means whereof men can never be brought from fleeting in the vain things of a prefent life, to ferious thoughts of their removal into the other world. They fee others about them carried off, time after time: but it can make no folid lading 392 Impediments of making ready, to be removed, lafting impreflion on them, more than if they were immortal ; the vaniry of their minds fuffers them not to bring it home to themfelves, but ftili they look on the other world as a thing foreign to them. O lay afide this, if ever ye would be ready, Eph. iv. 17. This I fay therefore, and tejiify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind* And a& like rational men, ferioufly laying your account with a certain removal of yourfelves into the other world, uncertain at what time, Prov. xxii. 3. A prudent manforefeetb the evilf, and hideth him f elf. 2. A heart throng of bufinefs of this life, whereby no room is left for thoughts of a removal into the other world ; as was the cafe of the old world be- fore the deluge, and of the finners in Sodom before their utter overthrow, Luke xvii. 26. — 29. Martha's bufinefs hinders Mary's : they are fo plunged into the many things, that the one thing needful is juftled out, "While this and the other thing is to be done for the body, the foul's cafe is left a bleeding, and neglected. But O ! why not the main care for the main thing ? Ye may fee to your necefTary bufinefs, and your bu- finefs for the other world too : but why (bould the former enhance your whole man ? Nay, the latter ye ought to do, in the firft place, though not leave the other undone. 3. An aveifenefs to think of the other world and a removal thereto, whereby it comes to pafs, that thefe thoughts are ihifted, till they force in themfelves by death at the door. This averfenefs rifeth from con- science of guilt, and prevailing carnality j and flaves ofFferioub thoughts. But to what purpofe is it, to ftave off the thoughts ef that which will certainly be in on us at length? were it not our wifdom, to do like that king, Luke xiv. 31.32. who going to make war ogainfl another king, fitteth downjirfl, and confulteth whether he be able with ten thou/and to meet him that someth ogainfl him wifh twenty Directions for making ready, 393 twenty thoujand ? or elfe, while the other is yet a great way off, he fendeth an ambajfage, and defireth condi- tions of peace. Set yourfelves then to conquer that averfenefs, and drive over the belly of it ; getting your hearts, by application of the Redeemer's blood, fprinkled from an evil confcience j and that will break your carnality. 4. Slight thoughts of what is neceffary in order to preparation for the other world, whereby men ima- gine they may do that time enough, when there is any appearance of their removal. By this means it comes to be put off from time to time, till often in the iflue it is out of time. But did men feriouily confider the matter, what neceffity there is of a change of their ftate, for habi- tual readinefs •, what neceflity of a gracious orderly frame, for their actual readinefs: they would not look on it fo flighily ; but fee it a matter of the great- eft weight, not to be eafily compafled, and therefore to be fet to timely. Thirdly, I (hall now give you fome directions or advices for making ready. 1. While you are yet in health, fet yourfelves fo- lemnly to take hold of Chrift Jefus in the covenant, for death and eternity. In this lies your fecurity for the other world, whereof he is Lord : and it is little enough to do it with an expiefs view to the other world and your removal. And it is beft preparing for ficknefs and death, when one is in health : for it is hard to fay, what one may be capable of doing that way, when he comes to a death bed. But let men tofs and wreftle as they will with their ficknefs unto death ; it will always be well with them that faw to their foul concerns while they were in health, and have not their main bufinefs to do, when death is come to the door : while it would be too much rafh- nefs to venture our fouls in their fouls Head, who af- ter having fpent the time of their health carelefsly and irreligiously, begin in their ficknefs unto death 394 DireBions for making ready, to fhew a mighty ferioufnefs and concern about the other world. For the right managing of this work, be advifed, (i.) To fet apart fome time for it, more or lefs # by day or by night, as your circumftances will al- low j fo will ye get the bufinefs for the other world done in health in your chamber, out-houfe, or field, with more eafe and deliberation than in ficknefs up- on a bed. Tenants will take fome time off their or- dinary bufinefs to go and take their land for another year ; fervants, to go and hire themfelves into ano- ther family j and fo others in other cafes ; and will people not go a little off their ordinary courfe of de- votion., to make ready for the other world ? \. (2 ) Begin the work with prayer to God, and then fit down and confider and open out your whole life, in its feveral periods, before the Lord ;, beginning with your conception and birth in fin, proceeding to take a view of the fins of your childhood, youth, &c* And deal impartially with yourfelves, in fearching out your fins. And when ye have fearched out and reproached yourfelf with all that you can find, know that there are multitudes which have efcaped your notice, Pfal. xix, 12. JVhe can under jland his errors P And then view the curfe of the law juftly due to you on thefe accounts : and thereupon take a view of the- remedy in Chrift. (3.) Then go to God in prayer,. and confefs before him accordingly, what you were in your birth, what you have been in your life, and what you deferve to be made in the other world. Go through the feve- ral periods of your life in your confeflion, and lay out before him the particulars, wherewith confcience charges you. This is the way to vomit up the fweet morfel ; and why mould we hide, or flick to confefs our fins particularly, fince we muft all anfwer before the tribunal of God ? Having thus confeffed your fins, confefs your defert of hell and wrath for them, and condemn yourfelves > yet looking to God in Chrift Diretlions for making ready* 395 Chrifl: for mercy and pardon, 1 Cor. xi. 31. If we 'would judge our [elves, we fhould not be judged. (4.) This done, coniider the covenant offered you in Chrift in the gofpel, with the perfect righteouf- nefs, full remiffion, and right to eternal life, held out to you therein. Examine yourfelves, as to your believing it, and your willingnefs to enter perfonally into it, and to venture your falvation on that bottom ; and to take Chrift in all his offices *, to refign your- felves to him as your Head and Hufband, to be his only, wholly, and for ever. (5.) Then go to prayer, and folemnly in exprefs words from the heart, take hold of the covenant, be- lieving, and refting your fouls, on Chrift in it, with an exprefs view to death and eternity j give confent to him in. the gofpel- offer ; taking him in all his of- fices; resigning yourfelves to him tor time and eter- nity- And ye that can write, may, for your comfoit and eftablifhment, write this your acceptance of the •covenant, and fubfcribe it with your hand, If xliv. 5. One fa all fay, 1 am the Lord's : and another JIj all call himfelf by the name of Jacob : and another f ball .fubfcribe with his hand unto the Lord, and firname ■himfeif by the name of Ifrael, * (6\) Laftly> After that you may addrefs yourfelves -to God as your covenanted God, laying before him particular petitions relative to your removal into the other world, your reception into heaven, and the happy refurre&ion of your body at the laft day. Such a time well fpent, would be the beft fpent time of all your life : and this courfe fincerely followed, ye would be ready for the other world, * A form of perfonal covenanting may be feen In the author's Memorial concerning perfonal and family falting and humiliation, annexed to his View of the covenant of grace It appears from his Memoirs, that in the end of the year 1729, he entered into a folemu tranfacYion of this nature, with an exprefs view to his own removal into the^other world, exactly follow .jg the direction* here laid down. oome 396 Directions for making ready, come the removal when, and in what manner, it will, fo that ye might fay with David, 2 Sam. xxiii. 5. Although my houfe be not fo with God; yet he hath made with me an everlafting covenant, order* ed in all things and fur e .• for this is all my falvation 9 and all my defire, although he make it not to grow, 2. Put your worldly affairs in order, for your re- moval ; fuch of you as have any occafion that way. Be precifely juft and upright in the courfe of your dealings with men, that you may have nothing to leave that is not well come, as ye would not leave a moth or a curfe in it. Accommodate your way of living unto your ability, and go not beyond it. One had better live fcrimply upon what is his own, than plentifully on what is another's. Keep your bufinefs as far as poffible from a ftate of perplexity and confu- fion, by ftating and keeping your accounts clear. And one's teftament lying by him, would not in the leaft make him either fick or fore ; but it would be a great eafe when ficknefs or death comes, to think, that part of one's work is done already. And it would be no great toil, for them that can write, to alter it from time to time, as there is any notable al- teration in their affairs. Secondly, The next particular branch of ex- hortation, which I offer you as native from the text, is, Do not put off or delay to make ready for your removal into the other world; but immediately fet about it, fince it is quite uncertain at what time you may remove. To enforce this, I offer the following motives. 1. God has allowed you time to make ready, but not one moment to delay it, 2 Cor. vi. 2. Behold, now is the accepted time ; behold, now is the day of fa hat ion. Heb. iii. 15. To-day if ye vjill hear his voice, harden not your hearts. All the time you have had, fince you came to the years of difcretion, has been allowed you to make ready : fo that if you fhould now be removed unready for it, ye will not have it to Arguments again ft delaying to make ready, 397 to fay, that ye had no time for it. Perhaps it did not come in your head to make ready for the other world, having been fo fhort while in this. But whofe fault is that ? However, fhould you put it off but till to-morrow, ye do it at your peril without God's al- lowance. 2. One hour's delay may be an eternal lofs, yea one minute's : for this hour, this minute, you may be removed into the other world. And where then is the next hour, or minuce, which you put it off to ? Why will men thus let flip the time they have, and truft to a time they have not, and v perhaps never mail have? What a venture is it to venture an eternity upon an uncertainty ? Should one caft away in a wa- ter, put off till the next minute his taking hold of the rope, we would reckon him a felf-deftroyer, becaufe ere the next minute he may be in the bottom. 3. Though ye get the time ye put off unto, how are ye fuie of grace to help you to improve it ? Though the (hip be not gone off, the wind may be fallen, and the tide gone ; that is an awful word, that may juftly ftrike with trembling, Luke xiv. 24. I fay un- to you, that none of thofe men -which -were bidden^ Jhrfl t aft e of my /upper. Indeed delayers to make ready feem.to imagine, that it is in their own hand to put themfelves in readinefs, when they think good : but alas ! they deceive themfelves, 2 Cor. iii. 5. Com- mon experience fhews, thatwhen fuch a time comes men are as ready for a new delay as ever. 4. The longer ye delay, ye make the work of ma- king ready more hard, Jer. xiii. 23. Can the Ethiopian change his Jkin, or the leopard his /pots ? then may ye al/o do goody that are accuflomcd to do evil. It is like the mending of a dam : take it in time, it will be the caiier j but put it off, the breach grows wider and wider, that will coft far more labour. Alas ! it of- ten fares with our fouls in this cafe, as with bodily ^ifeafes, which if taken timely might be carried off- 3 LI buJ 3 p 8 Objections to prefent making ready anfwered. but at length they grow fo inveterate being neglected, that they fpurn all remedy. 5- La J*h* So far as ye delay, ye are unfaithful and cruel to your own fouls, leaving them for the lime in hazard of perifhing. If you had a child fallen into the fire or the water, would ye delay to pull him out i Thy foul is fallen into a gulf of fin and mi- fery under the eurfe,. and is every moment in hazard of falling down to the bottom ; why do ye put off? why do ye not prefently fet yourfelves to make ready? Here I am aware of feveral objections, which! mull anfwer. Objetl. i. I am but young yet : what needs fo focn making ready for the other world ? Anfw. i. And may ye not die young ? Are there »ot in the church-yard, fuch as have died in child- hood ? are there not boys and girls in their graves there, young men and maids, men and women in their prime ? I fufpeel:, that, on a juft calculation, there would be found far more fuch than thofe of gray hairs. Therefore delay not to make ready though young. 2. To whom fhould your youth and ftrength be devoted, to God your Maker, or the vain world? Whatever extravagant notions obtain among the young with refpecl to this matter, I defy them to get a foot- ing for them., but in their vain imaginations ; not to be fupported but by overlooking God and their Bible ; which lay them under a neceihty of folid ferioumefs, ftricV walking, and making ready, as well as others. Are they excepted in the divine precepts, and calls to thefe things ; or in the threatenings, in cafe of ne- glect ? No ; Pfal. cxlviii. 12. 1 3. Both young men and maidens ', old men and children. Let them praife the name of the Lord : for his name alone is excellent ', his glory is above the earth and heaven : i. e. Let them praife and ferve God with the vigour of youth, and not fpend it on the vain world : it is God's gift, let them not facrilegioufly rob him of the ufe of it, but ferioufiy Objetlims to prcfent making ready anfwcred. 399 ferioufly confider that caution, Eccl. xi. 9. 10. Rejoice^ young man 9 in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the fight of thine eyes : but know thou, that for all thefe things God wijl bring thee into judgement. Therefore remove farrow from thy heart, and put away evil from thy fefh : for childhood and y$uth are vanity, 3. It is a rare thing to find fueh as are bred up under the gofpel, and fpend their youth without making ready, to get grace to make ready after. Job xx. 11. His bones are full of the Jin of his youth, which f jail lie down with him in the dufl. It h an ordinary thing in a vain world, for the young to think with great rea-fon to ftave off the ferioufnefs of religion, till once they be married at lead. But it is a juft and awful obferve, that they who living un- der the gofpel vainly and carelefsly before, are rarely converted after they are married, but are a ilep far- ther back from Chrift. It is founded on Luke xiv. 20.- Another faid> I have married a wife, and there- fore I cannot come. And to confirm it, do but ob- ferve, how many there are who in their youth and jfmgle life gave hopeful figns, wither away when once dipt in the cares of a family. But in cafe that grace do reach you after that time,, ye will readily find it a faving fo as by fire, being broken and bruifed in your entry to it, at another rate than you might have been before. 4. Lttflly, After all it is a bafe and difingenuous thing, to put off rhe anfwering of the gofpel-call and ferious religion, till once ye are pad your bed. How think ye, God will take that off your hand ? Mai. i. 8. You will referve the dregs of your time for God, and give the flower and cream of your days to the vain woild. I befeech you imagine yourfelves in thefe circumftances applying to God, and beginning to make ready : and let confcience gueib what is likely to be your anfvver and fuccefs. L I2 Object. 400 Objections to prefent making ready anfwered. OhjeU. 2. My hands are now io full of bufinefs, that I cannot get opportunity to make ready : but if I were at the end of fuch and fuch a bufinefs, and freed from fome entangling eircumftances I am now in, 1 would fet myfeif to make ready. Jnfw. i. Is not your bufinefs for the other world your main bufinefs ? Though your other bufinefs fhould go never fo well, if that be marred ye are ruined, fo as nothing will make up your lofs, Matth. xvi. 26. If that were once right, let your affairs in the world be never fo unfuccefsful, it cannot make you unhappy. How then can ye reafonably put ic cfF longer ? 2. lake heed that the bufinefs that mars you to- day from your great work, be not fucceeded to-mor- row with a bufinefs that will mar you more. It is„ ordinary, that he who pufs off his great work to a fit- ter time than the prefent, when the time comes he fet, it is found lefs fit than the former. The cafe of Felix may be a warning here, Acts xxiv 25. 3. Laftlyy That is at belt, a great and hazardous venture. Death comes in on men in the midft of bu- finefs without ceremony, however loath they may be to break it off to prepare for death, Pfal. cxlvi. 4. His breath goeth forth, he returneth to his earth: in that very day his thoughts perijh. Luke xii. 20. Wherefore let no eircumftances, however perplexed and entangled, move you to delay. Objefi. ult. It is time enough to make ready, when one comes to a death- bed. Anfw. 1. That is a manifeft contempt of God, and of the other world. What ? Is the matter of the other world fuch a trifling thing, as to delay making ready for it, till ye be able no more to purfue the things of this life ? Is it fo fmall a matter in your eyes, to obtain the favour of God, and a reception into his family above ? You will certainly change thefe thoughts. 2. Ye may poflibly get no death-bed, but may in an Objections to prefe'nt making ready anfwered. 401 an inftant drop out of this, into the other world. Death fends not always meiTengers before, to warn of its approach : many a man in health has by fome providential incident been fuddenly difpatched into the other world. And delayers have ground to fear it be their lot in a fpecial manner, as ye may fee, Matth. xxiv. 48. — 51. 3, Though ye get a death-bed, ye may be render- ed incapable of making ready, by the nature of your difeafe Though ye be capable, you may get enough ado even to die, through a vehement tofs of fickaefs. If there was one thief on the crofs that got repent- ance, there was another that died hardened \ and this is moil likely to be your cafe who fo delay. 4. Lajilyt Death- bed repentance is feldom (incere. What is recorded of the lfraelites in the wildernefs, may well have weight here, Pfal. lxxviii. 34. — 36. When he Jlcw them, then they fought him: and they re' turned and enquired early after God. And they re~ member ed that God was their rock-, and the high God their redeemer. Neverthelefsy they did flatter him with their mouthy and they lied unto him with their tongues. The terrors of death may make a mighty concern about the other world in a gracelefs heart: but what fmcerity there is for the molt part in thefe things, may be learned from the cafe of fuch brought to the gates of death, who after all turn juft back to their old bias. Thirdly, and lastly, The laft thing upon this ufe of exhortation is, Having made* ready, keep ready. Your intereft as well as duty is concerned in this. Therefore take the following directions. 1. Keep grace in exercife, Luke xii. 35. Let your loins be girded about , and your lights burning. Slum- bering virgins, though wife, are not ready to meet the Bridegroom. Let faith be awake, love kept warm, defires aftir, Chriflian Life delineated, in the principal Lines thereof, both as to its Rife and Progrefs. View of this and the other World. And two fmall collections. All of them to be had of 'John Gray, at his Printing- houje oppofite to the City-guard^ Edinburgh, As alfo, The AiTembly's Shorter Catechifm explained, by MelT. Erfkines and Fifher. The fixth edition. Owen's treatife on the Perfon of Chrift j with his Meditations on the Glory of Chrift. — — Difcourfes upon the Sacrament. Watts's Pfalms. — ■ — Hymns. Erfkine's Gofpel Sonnets. Derham's Phyfico-Theology. M'Ewen on the Types. 's EfTays. Brown's Hiftory of the Chriflian Church, 2 vols. Explication of the Scripture- metaphors. Large Catechifm. Small Catechifm, for youth. Hall's Gofpel- worfhip, 2 vols. Swanfton's Sermons. . ■II Ml Ml PiNi