IN the first Chapter of this Epistle, the Proofs of the Eternal Deity of Christ are produ­ced with that evi­dence of Scripture-Light, that only a vailed Heart, obstinate Infidelity [Page 2] can resist. The Medium which the inspired Pen-man makes use of is, the comparing him with the Angels, the most noble Flower of the Creation, and shewing that he is infinitely dignified above them. This he does by a strong connexion of Arguments: First, By his Title that is divinely high and peculiar to himself. He is declared by the Testimony of the Eternal Father to be his Son, Vers. 4, 5. in the most proper and sublime sence: begotten of him, and there­fore having the same essential Perfections of the God-head in their uncreated Glory. But the Angels are not dignified with this Name in any places of Scripture, where the Excellency of the An­gels is in the fullest terms expres­sed. And that this Name is taken from his Nature, is clearly pro­ved: because Adoration is due [Page 3] to him upon this account, even from the Angels of the highest Order. Vers. 6. When he bringeth in the first-begotten into the World, he saith, And let all the Angels of God wor­ship him.

Divine Worship is a Preroga­tive inseparably annext to the Deity, both upon the account of the supream Excellencies of the Nature of God, and his Rela­tion to Angels and Men as Crea­tor, and Preserver, the Fountain of their Being and Happiness. This without the most open defi­ance of his Authority, cannot be given to a mere Creature; Deut. 6. 13. & 10. 20. and by the Command of God him­self, is to be performed as a re­spect due to the filial God-head. The Argument proceeds from the Name to the Offices. Vers. 7. Of the Angels he saith, Who maketh the An­gels Spirits, and his Ministers a [Page 4] flame of Fire. They are the prime Instruments of his Providence, most zealous and active to ac­complish his pleasure. But the Son is God, not by Analogy and Deputation as Princes are, nor with a limitation and diminution, as Moses was made a God to Pha­raoh, but absolutely and really as subsisting in the Divine Nature: And consequently he is the Su­preme King, and to him the En­signs of Majesty divinely Royal are ascribed. But unto the Son he saith, Vers. 8. Thy Throne, O God, is for ever and ever, a Scepter of Righte­ousness is the Scepter of thy King­dom: Whereas the Scepters of Earthly Kings are often unrigh­teously manag'd, and their Thrones ruinously fall. There is a further Confirmation from his Works, that are divinely great and glorious, wherein no Crea­ture [Page 5] has any share of Efficiency. The making of the World, is a­scrib'd to him. Vers. 10. Thou Lord in the beginning hast laid the Foundation of the Earth, and the Heavens are the Works of thy Hands.

The Divine Attributes, the pe­culiar Character of the Deity belong to him: Eternity and Im­mutability. The most solid parts of the visible Creation shall perish and be changed: but thou re­mainest, and art the same. His Life is an intire, uniform, un­changable Perfection. His Glo­ry and Felicity are in the same in­variable Tenor for ever possest by him. Lastly, The Son sits in that quality at the right Hand of the Father, Vers. 13. in the Society of Empire, as equal to him in Power and Honour, commanding all in the visible and invisible World, most easily and irresistibly, tho' gra­dually [Page 6] subduing his Enemies to a consummate Victory. But the Angels, so numerous and power­ful, Vers. 14. are ministring Spirits, employ­ed for the defence and benefit of the Church.

From this summary account we may understand how firmly the Divinity of Christ is esta­blish'd in the Scripture. For those Passages of the Prophets, that speak of the God of Israel as Creator, and the sole object of Adoration are directly referr'd to Jesus Christ. And the Name Jehovah, Psal. 97. 9. the Majesty of which consists in its being incommuni­cable is attributed to him. This is the Foundation upon which that whole Fabrick of the Go­spel is built. The Office of Me­diator in the prophetical, priestly, and regal administration is neces­sarily join'd with the Divinity of [Page 7] his Person. And the revelation of it from Heaven, is as clear as the Sun is visible in the Firma­ment. All the Difficulties in our conceiving this great Mystery of Godliness, are but like the sha­dows that attend the Light. And all the heretial subtilties to per­vert the sence of such plain and positive Texts, are as impertinent as impious.

This being establish'd, the Apo­ple proceeds to give an account of the Son of God's assuming the Humane Nature, and sub­mitting to Sufferings and Death. This is a Divine Secret so mira­culously strange, that the Con­trivance was without the Com­pass of the Angelical Minds, and the discovery of it, is only by su­pernatural Revelation: but when revealed, the account of it is so open and consentaneous to rea­son, [Page 8] as being the most congruous Means for the illustration of God's Glory in the saving lost Men, that the humane Mind, if not deeply corrupted with the tincture of Prejudice, must con­sent to it as worthy of all acceptati­on.

The substance of his reasoning is this, That it was the product of the most wise, merciful, and righteous Counsel of God, that the Saviour of Men should have communion with them in their Nature, that he might have a right to redeem them by his Alli­ance and Propinquity: Chap. 2. 11. for he that sanctifies, and they that are sancti­fied, are all one: and that he should undergo sufferings, even to death, for the price of their Redempti­on, and the remedy of their In­firmities: Forasmuch as the Chil­dren are partakers of Flesh and [Page 9] Blood, he also likewise took part of the same, that through Death he might destroy him that had the Power of Death, that is the Devil: And deliver them who through fear of Death, were all their Lives subject to Bondage.

The Devil is said to have the Power of Death.

1. Because he induces men to commit sin, that meritoriously renders them liable to Death. He tempted the first Man cum effectu, and was a Murderer from the be­ginning.

2. In that he inspires them with furious thoughts, and in­flames their Passions, from whence proceed Strifes and Wars, that efficiently cause Death. He is supreme in all the Arts of Mis­chief, and always intent upon E­vil. 'Tis by his instigation that Men become like raging Beasts, [Page 10] animated and bent on mutual slaughter.

3. Because he is many times the Executioner of God's Wrath, and inflicts Death upon rebelli­ous and incorrigible Sinners. 'Tis recorded by the Psalmist, That God cast upon the Egyptians the fierceness of his anger, Psal. 78. 49. wrath, indig­nation, and trouble; by sending evil Angels: those Princes of the Air, the Instruments of the Thunder and fiery storm of Hail that de­stroyed them.

4. Because he makes Death more formidable to sinners, by heightning their guilty Fears of God's TribunaI. The false Spi­rit, in tempting Men to sin, puts on blandishments, but afterward he is a severe accuser of them to God, and to themselves.

Lastly, This Title may signi­fy his tormenting sinners with [Page 11] unrelenting cruelty in Hell, which is the second Death.

Now these Evils being the pe­nal Consequence of sin, our Sa­viour by his Death appeas'd the injur'd Justice of God, and there­by destroyed the cruel tyranny of the Devil. As the Lamb of God, in the Notion of a Sacrifice, he overcomes our spiritual Enemies. Sin, Satan, and Death, lie van­quisht at the foot of his Cross. Besides, our Saviour having felt such sorrows and infirmities as are usual to his People, by that correspondence and resemblance between them, is compassionate­ly inclin'd to relieve them.

I shall now insist upon the blessed Privilege of Believers set down in the Text, viz.

That Jesus Christ by his Death, frees his People from [Page 12] the servile tormenting fear of Death.

In prosecuting the Point, I shall, 1. consider the account the Scripture gives of Death's entrance into the World. 2. Shew what the fear of Death includes, and the Bondage consequent to it. 3. How the Death of Christ frees us from the thraldom of that fear. 4. Who are parta­kers of this blessed Privilege.

And then apply it.

I. The Scripture gives an ac­count of Death's entrance into the World, in a three-fold re­spect.

1. As the desertt of Sin. 2. As the Effect of the divine Decree. 3. As the Sentence of the Law.

1. As the Desert of Sin. The first design of the Creator was his own Glory in conjunction with the happiness of Man. He [Page 13] was made accordingly Holy in perfection, placed in Paradise, and his state contained all the Ingredients of Felicity proper to his Nature. He was capable of dying, as sad experience proves, yet no Accident from without, no Distemper from within had impair'd his vigour, and made him actually subject to Death without sin. Whilst innocent he was immortal, not from ever­lasting Principles of Nature, but by Divine Preservation, of which the Tree of Life was the ordain­ed Means and sacramental Pledg. For God unchangably loves his own Image: and tho' by his So­vereignty and absolute Power he may resume the Being he gives, yet his Goodness and Covenant were a sacred assurance that Man's happy Life should run parallel with his perseverance in his Duty. [Page 14] This Immortality was not the singular privilege of Adam's Per­son, but had been the Inheritance of all his Progeny. But he soon revolting from his just Obedi­ence, of Immortal became Mor­tal, and according to the original establishment of Propagation, transmitted his Nature with the guilt and poison of Sin to all his Posterity. Thus by one Man Sin entered into the World, Rom. 5. 12. and Death by Sin, and so Death passed upon all Men▪ for that all have sinned. As his Obedience had been reward­ed, so his Rebellion is punisht in all that naturally descend from him. From hence it is, that so numerous a part of Man-kind are cut off before the commission of actual Sin. Death enters into the Forge of Life, and destroys the Conception that newly began to live. And what is more righ­teous [Page 15] than that Man when he dis­obeyed the Author of Life, should forfeit his Life and Bles­sedness. The Soul voluntarily lost the spiritual Life by forsak­ing God, Anima vo­lens perdi­dit vivere, nolens er­go perdat & vivifica­re. therefore unwillingly loses the natural Life by expul­sion from the Body. The Apo­stle declares, the Wages of Sin is Death, Rom. 6. 23. not only that of the Bo­dy, but the Death of the Soul, which is a dreadful Concomitant of it. And from hence we may discover the false Philosophy of the wisest Heathens in their Opi­nion of Death. They judged it to be the primary necessity and condition of Nature, Hac lege intrave­rant, ut ex­irent. Senec. fixt by ir­resistible Fate: and not under­standing the true and just reason of its coming into the World, they could not apply a sufficient Remedy against its Evil.

[Page 16] 2. As the Effect of the divine Decree respecting Sin. This is discovered by revelation in the Word of God, and by the real execution of it. Heb. 9. 27. It is appointed to Men once to die. Eccles. 1. 4. This Decree is uni­versal and unrepealable. One Ge­neration passeth away, and another Generation cometh: like the ebbing and flowing of the Sea in its sta­ted Periods. Nothing can inter­rupt or frustrate this appointment. There are divers Conditions of Men, and various ways of living in the World; some are high in Dignity, others are level with the Earth: some walk in a Carpet­way smooth and easy, others in a thorny and troublesom: some walk on the golden Sands, others on the Mire: but the same un­controulable necessity of dying involves all. And what-ever the way be, whether pleasant or [Page 17] doleful, yet every one passes in it with equal steps, measured by the same invariable spaces of Hours and Days, and arrive at the same common end of Life. Those who are regarded as visi­ble Deities amongst Men, that can by their Breath raise the Low, and depress the Lofty, that have the Lives of millions in their Power, yet when the ordained time is come, as they cannot bribe the accusing Conscience for a minutes silence, so neither delay Death. I have said ye are Gods, but ye shall die like Men.

3. Death is to be considered as the Sentence of the Law. The reasonable Creature was made under a Law the Rule of his Actions. The moral Law di­rected him how to continue in his holy and blessed State: To which was annext the Precept of [Page 18] not eating of the Tree of Know­ledg of Good and Evil, only as a mark of his Subjection, and for the trial of his Obedience. This Precept had an infallible sanction by the most high Law-giver: Gen. 2. 17. In the day thou eatest thereof, thou shalt die the death. Man did not keep this Command of so easy observation, and justly in­curr'd its doom. As Sin is the violation of the Law, so Death is the violation of the Sinner in his Nature and Felicity retorted from the Law.

The deaths of Men are very different in their kinds; and are comprised in the words of David concerning Saul; 1 Sam. 26. 10. The Lord shall smite him, or his Day shall come to die, or he shall descend into the Bat­tel, and perish. Sometimes they are cut off by the immediate fla­ming hand of God, for the more [Page 19] exemplary revenge of Sin; some­times by surprising Accidents; sometimes by bloody Contenti­ons; sometimes consuming Diseases. But tho' Death be not uniform, yet 'tis always the exe­cution of the Law upon Offen­ders. As of those who are con­demned by Humane Justice, some suffer a more easy and ho­nourable Death, others a more disgraceful and torturing, some are Beheaded, others are Cruci­fied, yet all die as Malefactors. Thus some die a natural Death, others a violent, some by a gentle preparing sickness without re­luctation, others die upon the Rack by sharp pains: some die attended with their Friends, and all supplies to sweeten their Pas­sage, others forsaken of all Com­forters: yet Death is the same Sentence of the Law upon all [Page 20] Men. And this if duly consi­dered, makes it terrible in what­ever shape it appears.

II. The next thing to be con­sidered is, What the fear of Death includes, and the bondage that is consequent to it. This I shall explain and amplify, by consi­dering four things.

1. The nature of Fear in ge­neral, as applicable to the pre­sent Subject.

2. The particular Causes that render Death so fearful.

3. The degree of this Fear ex­prest by Bondage.

4. How it comes to pass that men are not always under the actual fear of Death, but subject to the Revolutions of it all their lives.

1. I will consider the nature of Fear in general, as applicable to the present Subject.

[Page 21] Fear is a passion implanted in Nature, that causes a flight from an approaching Eye. Three things are requisite to qualify the Object and make it fearful.

(1.) The Evil must be appre­hended. Knowledg, or at least suspicion, excites Fear, by repre­senting an Evil that is likely to seize upon us. Till the mind discern the danger, the passions are unmoved: and imaginary E­vils by the mere apprehension, are as strongly fear'd as real.

(2.) The Evil must be future. For the naked theory of the most pernicious Evil does not wound the Soul, but the apprehension of falling under it. If reason can open an expedient to prevent an Evil, this Passion is quiet. And Fear precisely regards its Object as to come. Present Evils in­duce grief and sorrow: past [Page 22] Evils by reflection affect with joy, and give a quicker relish to present felicity. Approaching Evils alarm us with fear.

(3.) The Evil must be appre­hended as prevalent to make it fearful. For if by comparison we find our strength superior, we either neglect the Evil for its le­vity, or determine to encounter it; and resistance is the proper effect of Anger, not of Fear. But when an impendent Evil is too hard for us, the Soul shrinks and recoils from it.

Now all these Qualifications that make an Object fearful con­cur in Death.

1. 'Tis an Evil universally known. The frequent Funerals are a real demonstration that speaks sensibly to our Eyes, that Death reigns in the World.

2. 'Tis certainly future. All [Page 23] the wretched Accidents of this Life, such as concern us in our Persons, Relations, Estates, and Interests; a thousand Disasters that a jealous Fear and active Fan­cy will extend and amplify; as they may, so they may not hap­pen to us. And from this mix­ture of contrary possibilities, from the uncertainty of event, Hope that is an insinuating passi­on mixes with Fear, and derives Comfort. For as sometimes a suddain Evil surprises not fore­thought of, so often the Evil that was sadly expected, never comes to pass. But what Man is he that lives, Psal. 89. 4. and shall not see Death? Who is so vain as to please himself with an imagination of Immortality here?

3. 'Tis a prevalent Evil, from hence the proverbial Expres­sion, Strong as Death that subdues all, Cant. 8. 8. cruel as the Grave that spares [Page 24] none. 'Tis in vain to struggle with the pangs of Death. No Simples in Nature, no Compo­sitions of Art, no Influence of the Stars, no Power of Angels, can support the dying Body, or retain the flitting Soul. There is no Man hath power over the Spirit to retain the Spirit; Ecclesiast. 8. 8. neither hath he power in the day of Death: and there is no discharge in that War. The Body sinks in the Conflict, and Death feeds on its prostrate prey in the Grave.

2. I shall consider more par­ticularly the Causes that render Death so fearful to Men. 1. In the apprehension of Nature. 2. In the apprehension of Con­science 1. In the apprehension of Nature, Death hath this Name en­graven in its forehead, Ultimum ter­ribilium, the supreme of terrible things, upon several accounts.

[Page 25] 1. Because usually sickness and pains languishing or tor­menting, make the first changes in the Body, and the natural Death is violent. This Hezekiah com­plained of with a mournful ac­cent, He will cut me off with pi­ning sickness: Isa. 38. from day even to night thou wilt make an end of me. I reckoned till morning, that as a Lion, so will he break all my Bones. A Troop of Diseases are the fore­runners of this King of Terrors. There is a preceding encounter, and sometimes very fierce, that Nature feels the cruel Victory before it yields to this Enemy. As a Ship that is lost by a mighty tempest, and by the concussion of the Winds and Waves loses its Rudder and Masts, takes in water in every part, and gradually sinks into the Ocean: So in the shipwrack of Nature, the Body [Page 26] is so shaken and weakened by the violence of a Disease, that the senses, the animal and vital Ope­rations decline, and at last are ex­stinguish'd in death.

2. Death considered in the strictest propriety, as destructive of the natural being, that is our first and most valuable good in the order of Nature, is the just object of Fear. The union be­tween Soul and Body is very in­timate and dear, and like David and Jonathan they part unwilling­ly. Nature has a share in the best Men, and works as Nature: St. Paul declares, we would not be uncloathed, not finally put off the Body, but have it glorified in conjunction with the Soul. Our blessed Saviour, without the least impeachment of the Rectitude and perfection of his Nature, exprest an aversness from Death, [Page 27] and with submission to the divine Will desired a freedom from it. His Affections were holy and hu­mane, and moved according to the quality of their Objects.

3. The natural consequents of Death render it fearful. Life is the foundation of all natural en­joyments, and the loss of it in­duces the loss of all for ever. 'Tis from hence that such Evils that are consistent with Life, and de­prive us only of some particular content and pleasure, are willing­ly chosen rather than Death. The forfeiture of Estate, the de­grading from honour, the con­finement to a perpetual Prison, the banishing from our native Country, are less Penalties than Death.

There is a natural love of Society in Man, and Death re­moves from all. The Grave is a frightful solitude. There is [Page 28] no conversation in the territories of darkness. This also Hezekiah in his apprehensions of death speaks of with tears. Isa. 38. 11. I shall see Man no more in the Land of the Living. As in the Night, Dies mori­tur in no­ctem, & te­nebris us­quequaque sepelitur; funestatur mundi ho­nor, omnis substantia denigratur, sordent, si­lent, stupent cuncta: ubi­que justiti­um est. Ter­tul. de Re­surrec. Car. the World is an universal Grave, all things are in a dead silence; Pa­laces, Courts of Justice, Tem­ples, Theaters, Schools, and all places of publick Conversation are shut up: the noise and ru­mour that keeps Men in continual observation and action ceases. Thus when the Sun of this pre­sent Life is set, all the Affairs and Business, all the vain joys of Company, Feasting, Dancing, Musick, Gaming, ceases. Every one among the Dead is confined to his sealed obscure Cell, and is alone an entertainment for the Worms.

[Page 29] The Psalmist saith of Princes, Their breath goeth forth, they return to the Earth, in that very day their thoughts, their glorious compas­sing thoughts, perish. This the Historian observes was verified in Julius Caesar: After his assuming the Imperial Dignity, he thought to reduce the numerous Laws of the Romans into a few Volumes, comprising the substance and rea­son of all; to enrich and adorn the City of Rome, as was becom­ing the Regent of the World: to epitomise the Works of the most learned Grecians and Romans for the publick Benefit. And whilst he was designing and pur­suing these, Talia agen­tem atque meditan­tem mors praevenit. Sueton. and other vast and noble things, Death surprised him, and broke off all his Enter­prises.

At the terrible Gate that opens into Eternity, Men are stript of [Page 30] all their Honours and Treasures, and as naked as they come into the World, Psal. 49. 16, 17. go out of it. Be not thou afraid when one is made rich, when the glory of his House is encreased. For when he dieth, he shall carry nothing away; his glory shall not descend after him. Death equally vilifies, makes loathsom and ghastly the Bodies of Men, and reduces them to sordid Dust. In the Grave the As our Divine Poet expresses it. dust is as precious and powerful of one as of another. The brags of Life are but a nine days wonder; And after Death the fumes that spring, From private Bodies make as big a thunder, As those that rise from a huge King. Civil distinctions are limited to the present time. The prodigious Statue in Nebuchadnez­zar's Vision, Dan. 2. 32, 33, 34, 35. Herbert. While it was upright, the parts were re­ally and visibly distinct: The head was of fine gold, the breast and arms of silver, the belly and thighs of brass; [Page 31] the legs of iron, the feet part of iron and part of clay: but when the stone cut out without hands, smote the Image upon the feet, then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the Chaff the wind carries away. Who can distinguish be­tween Royal Dust taken out of magnificent Tombs, and Plebean Dust from common Graves? Who can know who were Rich, and who were Poor; who had power and command, who were Vassals, who were remarkable by Fame, who by Infamy? 2 Kings 9. 37. They shall not say this is Jezebel: not know this was the Daughter and Wife of King. The King of Babylon, stiled Lucifer the bright Star of the Morning, that possest the first Empire in the World, was degraded by Death, humbled to the Grave, and exchanged all his [Page 32] glorious State for Worms and Putrefaction. Isa. 14. 11. The Worm is spread under thee, and the Worms cover thee. In short, Death separates Men from all their admired charming Vanities.

2. Death is fearful in the ap­prehension of Conscience, as 'tis the most sensible mark of God's Wrath, that is heavier than Death, and a summons to give an ac­count of all things done in this Life, to the righteous Judg of the World. Heb. 9. 27. 'Tis appointed to all Men once to die, and afterward the Judgment. The Penal Fear is more wounding to the Spirit, than the Natural. When the a­wakened Sinner quietly expects the Citation to appear before the Tribunal above, where no ex­cuses, no supplications, no pri­vileges avail, where his cause of Eternal Life or Death must be [Page 33] decided, and the awards of Ju­stice be immediately executed; O the Convulsions and Agonies of Conscience in that hour! when the diseased Body cannot live, and the disconsolate Soul dare not die, what Anxieties surround it? This redoubles the terrors of Death, that the first transmits to the second that was figured by it. O the dismal aspect of Death riding on a pale Horse, with Hell the black Attendant following. This Fear surprised the Sinners in Sion; Who among us can dwell with devou­ring Fire? who among us can remain with everlasting burnings? This made a Heathen, the Governor of a Province, to tremble before a poor Prisoner. Acts 24. 25. While Paul dis­coursed of Righteousness, Tempe­rance, and Judgment to come, Foe­lix trembled. Heb. 10. 31. 'Tis a fearful thing to fall into the hands of the living [Page 34] God, who lives for ever, and can punish for ever. None is so power­ful as God, nothing so fearful as the guilty Conscience.

3. The degrees of this Fear is exprest by Bondage. This Pas­sion when regular in its Object and Degree is excellently useful: 'tis a wise Counsellor and faithful Guardian, that plucks off the Mask from our Enemies, and keeps Reason vigilant and active to prevent a threatning Evil, or to sustain it in the best manner. 'Tis observable in the brute Crea­tures, that the weak and fearful, are most subtile and ingenious to secure themselves, and supply the want of strength with arti­fice. But when Fear is inordi­nate, 'tis a tyrannous Master, that vexes the weary Soul, and hinders its free and noble Operations. Caesar chose rather to be expos'd [Page 35] to suddain death, Praestat se­mel mori quam sem­per timere. than to be con­tinually harrast with fears how to avoid it. The Greek word im­plies the binding of the Spirit, [...] from [...]. that causes an inward slavery. And in the Apostles Writings, [...]. Rom. 8. 15. [...]. the Spirit of Fear, and the Spirit of Bondage, are equivalent. Ishbo­sheth, when Abner provok'd by the Charge about Saul's Concu­bine, 2 Tim. 1. 7. imperiously threatned to translate the Kingdom to David, was struck with such a fear, that he could not answer Abner a word, 2 Sam. 3. 10, 11. The suddain passion stifled his replie, and re­duc'd him to a defenceless silence. Now the fear of Death, as 'tis remiss or vehement, such are the degrees of bondage from it.

1. It embitters the enjoyments of the present Life, and makes the most prosperous in the World, even in the fulness of their [Page 36] sufficiency to be in straits. Tho' the senses are pleased with the quick sweetness of Change from one Object to another, yet the Soul cannot have a delightful undi­sturbed fruition, foreseeing that the stream of Pleasure will issue into the dead Sea. Eccles. 11. 7. Truly Light is sweet, and 'tis a pleasant thing to be­hold the Sun. But how short is this Life with all its pleasures, in comparison of the days of darkness that follow. Now tho' 'tis our best wisdom and truest liberty, to rejoice in this World, as if we re­joiced not, and frequently to me­ditate on the cooling Doctrines of Death and Judgment, to repress the transports of the voluptuous appetite; yet since the Comforts of this Life are liberally indul­ged to us by the Love of God, to be the motives of our grateful and affectionate Obedience, to [Page 37] sweeten our passage to Heaven, we may with tranquillity of Spi­rit make a pure and chearful use of them in his service; and 'tis an oppressing bondage, when the dis­quieting anxious fears of Death hinders our temperate enjoy­ment of his Favours and Blessings.

2. The fear of Death oppresses the Souls of Men under a mise­rable Bondage to the Devil; for his Dominion is maintain'd by the Allurements and Terrors of the World. Tho Men do not explicitly acknowledg his Soveraignty, yet by voluntary yielding to his plea­sing temptations, they are really his Slaves. And the apprehen­sion of temporal Evils, especial­ly of Death, drest up in a fright­ful representation, with its bloo­dy pomp, Prov. 29. is the strongest snare to the Soul. The faint-hearted prove false-hearted in the time of [Page 38] trial: For the timerous Spirit being wholly intent how to avoid the incursion of a present Evil, forgets or neglects what is indi­spensibly to be done, and thinks to find an excuse in the pretended necessity. How many have been terrified from their clearest Duty, and resolved Constancy? To e­scape Death, they have been guil­ty of the most insufferable im­pieties, by renouncing God their Maker and Saviour, and worship­ping the Devils for Deities. E­very Age presents sad spectacles of many that chuse iniquity rather than affliction, Job 36. 21. that relinquish their duty, and by wicked complian­ces save their Lives and lose their Souls. Carnal Desires, and Carnal Fears, are the Chains of Hell that retain Men Satan's Cap­tives. But what folly, what madness is it, for the avoiding [Page 39] the impotent fury of the Crea­ture, to venture on the powerful wrath of God, that exceeds all the terrors that can be conceived by fear. This renders them more brui­tish than the Horse, that starting at his Shadow, springs over a despe­rate Precipice. Rev. 21. The fearful are exclu­ded from Heaven, and cast into the Lake of Fire and Brimstone for ever.

3. The extream fear of Death and Judgment, dejects and dis­courages the Soul from the use of means to prevent eternal misery, and induces a most woful Bon­dage. Fear anticipates and ex­asperates future Evils: for as knowledg excites fear, so fear encreases knowledg, by the un­cessant working of the thoughts upon terrible Objects. The fear­ful mind aggravates the foreseen Evil, and distils the Poison from all the circumstances and conse­quences [Page 40] of it. And when the Evil is apprehended as insupera­ble and indeclinable, all endea­vours to escape are cut off. Senec. Nullum malum sine eifugio. What a Philosopher observes of an Earthquake, compared with other destructive Evils, is true in this case. There may be a safe re­treat from Fire, from Inundati­ons, from Storms, from War, from Pestilence, but an Earth­quake astonishes with so violent a perturbation, Timor fu­gam perdi­dit. that stops our flight from the imminent danger. So the vehement impressions of fear from the approaches of death, and the severe executions upon the Sinner after it, distracts the mind, and disables from fly­ing from the Wrath to come. These Fears are more heavy by the sug­gestions of Satan, who represents God so terrible in his Majesty, inexorable in his Justice, and [Page 41] dreadful to Death, that all hopes of obtaining his favour are lost. As the Egyptian Darkness was not meerly from the absence of the Sun, but from feculent Vapours condensing the Air, that it might be felt. So these dark and fear­ful expectations of the Divine Wrath, are not only from the withdrawing the Light of God's Countenance, but from the Prince of Darkness that foul Spirit. And as we read of the Egyptians, that no Man arose from his place for three days, as if they had been buried in that darkness, and deprived of all active power and motion: so the despairing Soul sits down mourning at the Gates of Death, totally disabled from prosecuting the Things that belong to its peace. 'Tis Hope in­spires and warms us with alacrity, encourages our Endeavours, De­spair [Page 42] is without edg and industry. The Soul suffers the hardest Bon­dage, and the condition is inex­pressibly sad under the tyranny of this Fear. O how enthral­led, how desolately miserable! for despair doth meritoriously and effectually ruin the Soul. For whereas there is no Attribute more Divine, no clearer Notion of the Deity than Love and Mer­cy; this Passion disparages his Mercy, as if Sin were more om­nipotent, than his Power to par­don; and all the Tears that flow from it, are so far from expiating, that they encrease Guilt: and whereas the believing view of Christ would as compleatly and presently recover the Soul-woun­ded Sinner, as the Israelites were by looking to the ordained visi­ble Sign of their Salvation; De­spair turns away the Eye from [Page 43] our Deliverer, and fixes it upon misery as remediless and final.

4. How comes it to pass that Men are not always under the actual fear of Death, but subject to the revolutions of it all their Lives.

The Seeds of this Fear, are hid in the guilty Breasts of Men, and at times, especially in their Calami­ties, break forth and kindle upon them. In their leisure and Retire­ment, intercurrent thoughts of Death and Judgment sting them by fits, and make them uneasy. The flashes of Conscience, like mo­ments of Lightning, startle them, but they relapse into their habitual stupidity. And the account of it will be clear, by considering the following Particulars.

1. Men are apt to flatter them­selves with the hopes of long Life, and look upon Death at a [Page 44] great distance. Tho' there be a dying disposition in the youngest and strongest Persons, tho' we live in a world of Casualties, and Death lie in ambush to sur­prize us every day, yet we are secure: because Evils affect us according to their apprehended nearness. A Petty Constable that is troublesom and vexatious, is more fear'd by his Neighbours, than the Grand Signior with all his Executioners. As remote Objects, though of vast bigness, are lessen'd to our sight, so through the supposed interval of many years, Death is lookt on with a diminution of its Terror. But when Death presents it self be­fore Men ready to dispatch them, how formidable is its appearance! Saul tho renouned for his Valour, yet when he understood by Re­velation, that to morrow he and [Page 45] his Sons should be in the state of the dead, 1 Sam. 28. there was no strength in him, but he fell straight-way all along on the Earth; struck through with fear before he was wounded by the Arrows of the Philistins. Bel­shazzar in the midst of his luxury and jolity, Dan. 5. 1, 2, 3, 4. attended with a thousand Lords, and his herd of Concubines, in­flam'd with Wine, and therefore less capable of fear, yet upon the sight of the fatal Hand writing on the Wall a few unknown Cha­racters, which his guilty Con­science (before the Prophet Da­niel came) interpreted to be the sentence of present Death, How fearfully was his Countenance changed pale as a Carcass? How suddainly did his Blood congeal, and his warmest quickest Spirits die in his Heart? His whole Bo­dy was seized by such a vehement trembling, that his joints were [Page 46] loosed, and his knees smote one against another. This is a repre­sentation of those who bid defi­ance to Death at a distance; but when the fatal Hour is come, and they hear the Sentence decreed a­gainst them, God has numbred thy days, and finish'd them: thou art weighed in the ballance (all thy words and Actions, thy Thoughts and Affections) and art found wanting: and thy Soul shall be divided from thy Body, the one sent to Hell to suffer the undying Worm of Conscience, the other to the Grave, to be a prey to the Worms of Corruption; how are they overcome with horror!

2. The continual succession of the Pleasures and Business of the World divert the mind from the attentive strong contemplation of Death, and the consequences of it. Pensive thoughts are un­welcome, [Page 47] and we studiously en­deavour to cancel the memory of such things as afflict us. 'Tis said of the Wicked, that God is not in all their thoughts: The considera­tion of the Holy Inspector and Judg of their Actions is torment­ing, therefore they fill their minds with earthly Imaginations, to exclude the Divine Presence. We read of those, who to put far away the evil day, Amos 6. 3, 4. chaunted to the sound of the Viol, and drank Wine in Bowls. They are rock'd asleep with the motion of phan­tastick Vanities. And sleep takes away Fear, but gives no safety. 'Tis recorded of Marius, Aelian. that af­ter his overthrow by Scylla, he was always in consternation, as if he heard the sound of the Trumpets, and the noise of the victorious Army pursuing him: And his Fears were no longer [Page 48] quiet than whilst charm'd with Wine and Sleep. He therefore was continually drunk, that he might forget Himself, his Enemy, and his Danger. Thus Men make a pittiful shift to forget their lat­ter End: and whilst they are fol­lowing either secular Affairs, or sensual Pleasures, are unconcer­ned for what is to be hereafter. But this diversion will shortly be at an end, for in their languish­ing hours, when the wasted Body fails the carnal Mind, and sen­sual Desires fail the Man, then Conscience that spoke with a low Voice before, is loud and ter­rible, and like the rigid Exactor in the Parable, that took his Debtor by the throat, requires them to pay what they owe.

3. Some are so hardned in In­fidelity, that the Powers of the World to come make no impres­sion [Page 49] on their hearts. They mind but little, and are less affected with invisible things. They for­tify themselves with gross thoughts, that the Spirit of Man vanishes with his Breath, that Death is the end of this Life, and not the beginning of another, and feed without fear. Place one in the midst of destructive Evils, but unseen or not believed, and he is as fearless as a blind Person walking on the brink of a deep Pit. Indeed there are none less disturbed with the terrors of Death, than the eminently good, or the extremely bad: for the one sort have a blessed hope that Death will be to them an en­trance into Life, and live like the Angels, with a joy unspeak­able and glorious. The others are as sensual and secure as the Beasts that perish, having extin­guish'd [Page 50] the fear of eternal future Evils, which is the proper passion of reason. The Apostle declares, That knowing the terror of the Lord, 2 Cor. 5. 11. we perswade Men to be reconciled to him, before the season of Mercy be expir'd. But those who have sup­prest the natural Notions of Eter­nal Judgment, as they think it beneath their wisdom to be per­swaded by the Promises of Hea­ven, so beneath their courage to be terrified with the threatnings of Hell, and triumph over the ruins of Conscience. But tho' wicked Infidels slite the Threat­nings, they shall not escape the Vengeance of God.

We read of Noah, Heb. 11. that being warned of God of things not seen as yet, moved with fear, he prepared an Ark for the saving of his House. His Fear was the native issue of his Faith. But the profane [Page 51] World, in whom sence was pre­dominant, that despised the Ora­cle, and trembled at no Judg­ments but what were acting on the visible Stage, they eat and drank, married, and were given in marriage, till swept away by the unfeared Inundation. We read that Lot being certified by an embassy of Angels, that a Deluge of Fire would in a few hours pour down from Heaven upon Sodom, he most earnestly solicited his Sons-in-Law, Arise, depart out of this place, for the Lord will destroy this City: but they en­tertained his compassionate ad­vice with derision, he seemed to them as one that mocked, and were surprised by those fearful Flames that dispatch'd them from a tem­poral Hell to that which is Eter­nal. Thus 'twas prophesied, That in the last days there shall come [Page 52] Scoffers, walking after their own lusts, and saying, Where is the Pro­mise of his coming? But let them blaspheme and scorn the most sa­cred and terrible Truths, let them perpetuate their excess of riot, and wild Mirth while they live, Death will come, and Judgment as sure as Death.

III. I now come to shew how the Death of Christ frees us from the tormenting fear of Death.

For the clearing this, we are to consider, that Sin, Satan, and Death, are Enemies in combina­tion against Man in his mortal state; and the destructive Power of Satan, and Death, is from Sin. When Man renounc'd his Crea­tour and natural Lord, he was judicially given up to Satan as the Executioner of Vengeance, and to the Power of Death. Such [Page 53] is the order, rather the confusion in the World by Sin. The Em­pire of Satan and Death is built on the Ruins of our Innocence.

Now the Son of God came from his Throne in Heaven to deliver us: And whereas there are two ways of obtaining free­dom from captivity, either by Ransom, or by Power and Res­cue, in both respects our delive­rance from Bondage, to these Capital Enemies, is ascribed to the Death of Christ.

'Tis called our Ransom, and that in its strict Notion has a respect to Captivity. 1 Tim 2. 6. There is one God, and one Mediator between God and Man, the Man Christ Jesus: who gave himself a Ransom for all. His Life was the full price of our Liberty and Salvation. God does not pardon sin, and release from punishment by a pure ab­solute [Page 54] act of his Will and Autho­rity, as a Creditor forgives a Deb­tor; but in such a way as to pre­serve the Rights of Justice invio­late. Therefore when Man was devoted to Death, our Redeemer exchang'd conditions with him, and offer'd up his precious Blood, 1 Pet. 1. 18. as our Ransom to God, in the qua­lity of the King and Judg of all. Such was the dignity of his Per­son, that the entire World, the Heavens and the Earth with all their Inhabitants, are of less va­lue to him, than the basest Dross to refined Gold. Such was the greatness of his Sufferings, in which the highest degree of Obe­dience, Phil. 2. 8. and the lowest degree of Humility were conspicuous, as to be a valuable Compensation, to obtain eternal Redemption for us.

[Page 55] Now when God the supreme Judg is satisfied, Satan forfeits the right he had to torment us, and is devested of his dominion over our Wills; which tho' just­ly permitted, was an usurpation upon God's Right in Man that can never be extinguish'd. 'Tis said by the Apostle, that our Sa­viour blotting out the hand-writing of Ordinances that was against us, Col. 2. which was contrary to us, and took it out of the way, nailing it to his Cross: He abolish'd the use of the Ceremo­nial Law, that was an Evidence and Enditement of their Guilt who performed it, and the Curse of the Moral Law: it follows, and having spoiled Principalities and Powers, he made a shew of them o­penly, triumphing over them in it. Our Saviour died victoriously; the Tree of Infamy on which he suffered, was the Trophy of his [Page 56] Conquest. His Death disarm'd Satan of his Weaponswhere by he subdued us, Sin, the Law, and Death; for tho' his actual Triumph was in his Resurrection and Ascensi­on to Glory, yet it is justly ascri­bed to his Death: for that meri­toriously open'd the Grave at his Resurrection, and Heaven at his Ascension.

And here by the way 'tis most worthy of observation, that our deliverance from our spiritual and most deadly Enemies is equally righteous, as admirable and glo­rious: for our suffering Saviour appeas'd the Wrath of God, and broke the Powers of Darkness. The Wisdom and Love of God had their designs in his Death, as well as the malice and rage of Satan, as Lines, that are opposite in the circumference, meet in the Centre.

[Page 57] And as from the Tyranny of Satan, so the Death of our Re­deemer is our redemption from Death, as to the curse and final dominion of it; nay, has made it a blessed advantage to us.

1. The Curse is removed. Death considered as the Wages of Sin, is all sting and poison, the consequent of the spiritual Death, and the introduction to eternal Death. The sting of Death is Sin, 1 Cor. 15. and the strength of Sin is the Law. Death hath its wounding Power from Sin, and Sin from the Law, that forbids it, the discovers its Nature, and enhanses the mea­sure of its Guilt, and denounces condemnation for it. Now our Saviour having in our stead, sub­jected himself to Death, the pe­nalty of the Law for Sin, There is no condemnation to those that are in Christ Jesus. Gal. 3. Christ hath redeemed [Page 58] us from the Curse of the Law, being made a Curse for us. Death in­flicted on the Saints, has not that relation to the guilt of Sin, as to be properly satisfaction to re­venging Justice. There are no petty payments to be made by our Sufferings after his compleat satisfaction to God. The Lord laid on him the Iniquities of us all. Isa. 53.

'Tis indeed still a declaration of God's holy displeasure against Sin, for that originally open'd the way of its coming into the World; and sometimes by the immaturity or manner of it, 'tis a chastisment upon good Men for sin; that is, to make them re­new their Repentance, and mor­tify their carnal Affections that fasten them to the World. For tho' after the last act of expirati­on there is no place for Repen­tance; yet in the approaches of [Page 59] Death, the Soul is strongly exci­ted by the Call of God to review its state, and make solemn pre­paration to be found of him in Peace. But 'tis not in a strict sence the malediction of the Law, and divine Revenge upon them. The Serpent is turn'd into a Rod of Heb. 12. Correction in the hands of our Heavenly Father for their good. As the Apostle, speaking of some that for their profaning the Lord's Table, were fallen asleep, 1 Cor. 10. 33. adds, that when we are judg'd, we are chastened of the Lord, that we way not be condemned with the World. A Believer shall not be hurt of the Rev. 2. second Death.

From hence it is, that in the Book of Life, the Scriptures, the death of the Saints is cal­led a sleep. 1 Thess. 4. 14 St. Paul argues, If we believed that Jesus died and rose again; even so them also that [Page 60] sleep in Jesus, will God bring with him. 'Tis observable how the Apostle varies the expression, Je­sus died, and the Saints sleep in him: for he sustained death with all its terrors, Annon longe glorio­sius fuit, quandoquidem totum pro nobis ageba­tur, ut non modo pas­sio corporis, sed etiam cordis affectio pro no­bis faceret? Et quos vivificabat mors, nihilo­minus & trepidatio ro­bustos, & maestitia lae­tos & taedium alacres & turbatio quietos sace­cet, & desolatio conso­latos? Bern. Serm. 1. de St. Andr. that it might be a calm sleep to his People. They enjoy as perfect a rest in the Beds of Dust, as ever in the softest Down. Stephen in the midst of a showr of stones fell asleep. Believers die in peace. The Righteous is taken from the Evil to come: Isa. 57. 1, 2. he enters into peace. Being reconciled to God through the Blood of Christ, they are not terrified at his Call, but with sweet tranquillity resign their Souls unto him. Luk. 2. Lord, now let thy Servant depart in peace, for mine eyes have seen thy Salvation. [Page 61] There is a vast difference in God's account, between the Death of Righteous and the Wicked. As the Tabernacle in the Wilderness was taken down with care upon their change of station, and delivered to the Levites Charge, in order to the raising of it again with ho­nour; but the House incurably infected, was pluck'd down with violence, and thrown into an un­clean place with execration: thus the death of the Saints is precious in the sight of the Lord, their Bodies are kept in the bosom of the Earth, to be raised in Glory; and the death of the Wicked is accurst. In short, as the Wood that Moses cast into the Waters of Mara, by a miraculous virtue sweetned them: so the Cross of Christ has taken away the malig­nity and bitterness of Death.

2. Death is a blessed advantage, [Page 62] and enriching Gain to a Believer: it brings him to the possession of that Good that incomparably ex­ceeds the Evil that remains in it. For the Death of a Saint is not total; but as in the Ceremony of Purification from Leprosy, one Bird was killed, and the other let fly in the open Air, the myste­rious shadow of the Lepers being restored to a state of Liberty: thus when the Body dies and returns to the Earth, the Spirit returns to God, the Father of Spirits, and Foun­tain of Life. Our Saviour told the Jews, I am the living Bread that came down from Heaven: John 6. 48. if any Man eat of this Bread, he shall live for ever; and the Bread that I will give is my Flesh, that I will give for the Life of the World. The Heavenly Divine Life, that is communi­cated by the Spirit of Christ to Believers, remains entire when [Page 63] the sensitive life is lost. The na­tural order is, There is a time to be born, and a time to die: the super­natural is, there is a time to die, and a time to be born. The death of a Saint is a Dies iste quem tu tanquam supremum reformidas, aeterni na­talis est. Senec. new Birth; the pains of the dying Body are as Throws, whereby the ripen'd Soul is delivered into the Land of the Living. The happiness of a Saint after Death, more particu­larly will appear by considering;

1. The place to which he as­cends the highest Heaven. This inferiour World is fram'd with exquisite Order, the Earth is full of the Glory of the Lord; yet 'tis but the sediment of the Crea­tion, the habitation of Birds and Beasts, nay of rebellious Sinners; and by this we may raise our thoughts to conceive something of the seat of Life and Blessed­ness Above.

[Page 64] 'Tis for its amplitude and ex­cellency called the Heaven of Hea­vens, which is the highest compa­rison to instruct and astonish us with the Glory of the place. The shining Firmament, with all the Luminaries that adorn it, are but the Frontice-piece to it. All the lustre of Diamonds, the fire of Carbuncles and Rubies, the bright­ness of Pearls are dead in com­parison of its Glory. 'Tis cal­led by our Saviour his Fathers House, and he is the God of Glory; 'tis his Temple, wherein his sacred Presence is fully exhibited: His Throne, wherein his Majesty is revealed in the most illustrious manner.

For pleasantness; 'tis called Paradise, in allusion to the delici­ous Garden planted by the hands of God himself for Adam, his Favorite, whilst innocent. There [Page 65] is the Tree of Life indeed, and Rivers of Pleasure ever springing from the Divine Presence. Col 9 'Tis the Inheritance of the Saints in Light; to signify literally and allegori­cally the glory and joy of the Place. For Light gives splendor to things; and conciliates chear­fulness, and is a fit Emblem of both. As on the contrary, Hell is described by the blackness of darkness for ever; to signify the sadness and despair of the Dam­ned, and because in that centre of misery, a perpetual night and in­vincible darkness increases the horror of lost Souls.

Heaven for stability is called, a City that has Foundations, whose Builder and Maker is God. The present World is like a Tent or Tabernacle set up for a time, and with all its perishing Idols shall shortly fall; all this beautiful [Page 66] Scene shall be dissolved: But the supreme Heaven is a Kingdom that cannot be shaken. Our Saviour tells us, In my Father's House are many Mansions, to signify the am­plitude and durableness of it.

2. In that blessed Place there is a freedom from all afflicting Evils, that are numberless here. The present World is a labyrinth of Thorns, in every state we meet with something to vex us. You may as well count the Waves of the Sea when inraged by a Tempest, as the troubles to which in this mortal open state we are expos'd. Job 14. 1. Man that is born of a Woman, is of few days, and full of trouble. A short life, and many miseries. Tempus angustatur ad vitam, dilatatur ad miseri­am. O our unhappy capa­city! the Body is liable to as ma­ny Diseases as there are Members; and the Soul to as many perplexi­ties as passions. How often are [Page 67] the scenes and habits chang'd in the time of one Man? He that lives in pleasures, must act the Mourner's part. Our sweetest com­forts have hidden stings: and what­ever is most pleasing may occa­sion bitter grief. And usually holy Men have a greater portion of afflictions here: sometimes by the malignity and violence of the wicked; as under the Law, the Lamb and the Dove were Sacri­fices, the Emblems of Innocence, and Purity, and Meekness, whilst the Vulture and the Lion the greedy devourers escap'd. This the Apostle declares of the Elect, They are predestinated to be conform'd to the Image of God's Son, who trac'd out the way to Heaven in his own Blood, and by the Cross ascended to the Throne. Some­times more immediately Divine Providence afflicts them, to pre­serve [Page 68] their Spirits from the tain­ted pleasures of the World, and other Holy Ends: but there is a rest for the People of God in Hea­ven. Besides, there are Reliques of Sin in the best of the Saints here. Indeed Sin is depos'd from sovereignty and rule; the impe­rious Lusts are crucified, but not quite expir'd. As those that were nail'd to the Cross in their hands and feet, the parts least vital and most sensible, died a painful lingring death. Still the flesh lusts against the spirit, and the spi­rit against the flesh. As there is a complexion of Humours in hu­mane Bodies, always jarring when they are in the soundest health; and where there is not this active contrariety, either the Body is without a Soul, a mere Carcass, or a glorified Body in Heaven. So where there is not [Page 69] this internal Combat between Grace and Sin, either the Man is wholly Omnes homines aut sunt penitus caro, & ni­hil habent spiritus, ii sunt insidele; sine rege­neratione. Aut sunt tantum spiritus sine car­ne. li sunt sancti; qui jam in Coelo aeterna fruuntur pace sine pu­gna. Aut sunt partim spiritus, partim caro. li sunt omnes renati per spiritum sanctum in Christo. Aug. cont. Jul. Carnal, dead in sins and trespases; or wholly spiritual reign­ing in Heaven. And there is nothing more works on the tender affections of a Saint, than to find in himself what is displeasing to God; that still he is under a sad necessity of sinning. What is said concerning an old Man wa­sted and decayed in his drooping Years, that the Grashopper is a bur­den to him; is true, of the new Man in a Christian, the sins that are counted light in the valuation of the World, are a heavy weight to him. Vain Thoughts, idle Words, irregular Passions, unprofitable Actions, [Page 70] are motives of heart-breaking sorrow. Now Death is to a Be­liever a universal Remedy against all the Evils of this Life: it frees him from all Injuries and Suffer­ings, and from Sin in all its de­grees, from all inclinations and temptations to it. He that is dead, ceaseth from Sin. Death is the passage from this Wilderness to the true Canaan the rest Above, that flows with better Milk and Hony, with Innocence and Hap­piness for ever. There nothing can disturb the Peace, or corrupt the purity of the blessed.

3. Besides the privative ad­vantage, the freedom from all the effects of God's displeasure, and the resentments of it, there is the highest positive Good ob­tained by Death; The Spirits of just Men are made perfect in Heaven. The Soul is the Glory of Man, [Page 71] and Grace is the Glory of the Soul, and both are then in their exaltation. All the Faculties of the Soul are rais'd to the highest degrees of Natural and Divine Perfection. In this Life Grace renews the Faculties, but does not elevate them to their highest pitch: it does not make a mean Understanding pregnant, nor a frail Memory strong, nor a slow Tongue eloquent, but sanctifies them as they are. But when the Soul is releas'd from this dark Bo­dy of Earth, the Understanding is clear and quick, the Memory firm, the Will and Affections ar­dent and vigorous. And they are enrich'd with divine Light, and Love, and Power, that makes them fit for the most noble and heavenly Operations. The line­aments of God's Image on the Soul are first drawn here, but [Page 72] then it receives his last hand. All the Celestial Colours are added, to give the utmost life and lustre to it. Here we are advancing, but by Death we arrive at Per­fection.

We shall in Heaven be join'd to the Assembly of Saints and Angels, our best Friends. Love is the Law of that Kingdom, and Perfectly obeyed there. Now how charming is the Conversati­on of one that is wise and holy, especially if the sweetness of af­fability be in his temper? How pleasantly does time slide away in the company of our beloved Friends? We are not sensible of its flight. But what dear satis­faction is it to be united to that chosen consecrated Society A­bove, who love one another as them­selves. Tho' the Angels and Saints have different degrees of Glory, [Page 73] yet every one is perfectly happy and pleased. As the strings of an Instrument differ in the size and sound, some are sharp and high, some grave and deep, others a mean, and from that variety results the Harmony and Mu­sick, so that if every string had Judgment and Election, it would chuse to be what it is: so from the different degrees of Glory in Heaven, the most amiable and equal Order of the Divine Wis­dom appears, that satisfies every one.

We shall be in the glorious presence of God and Christ, where is fulness of joy, and infinite pleasures for ever. 'Tis said of Abraham, He rejoic'd to see the day of Christ, two thousand Years be­fore his coming. When by Faith he saw the incarnation of the Son of God, in order to the redemp­tion [Page 74] of Men, it put him into an extasy. Yet then our Saviour was born to Sorrows and Mise­ries. But how ravishing is the sight of our Redeemer, set down on the right hand of the Majesty on high, having purged our Sins by him­self, and accomplish'd our Sal­vation. Now we are absent from God, yet in believing his infalli­ble Promises, we rejoice with a Joy unspeakable and glorious; But how much more joyful is the fruition of them? Here the Di­vine Goodness is derived to us through secondary means, that weaken its efficacy, but in Hea­ven the consolations of the Crea­tor are most purely dispensed, and his immediate Excellencies are made known.

This Blessedness exceeds all our thoughts and explicit desires, and requires the eloquence and [Page 75] experience of an Angel to set it forth. The bright sum of it is this, We shall see God in his Glo­ry, face to face, 1 Cor. 13. in the most per­fect manner: the sight of his Glory shall transform us into his Likeness; 1 John 3. we shall be like him, for we shall see him as he is: This shall produce in us the most pure and ardent Love; and Love shall be attended with in­expressible joy, and that with the highest praises of the blessed God, whose influxive presence is the Heaven of Heaven.

And that which crowns all is, that the Life above is Eternal. This satisfies all our Desires, and excludes all our Fears: for un­changeableness is an inseparable Attribute of perfect felicity. The Blessed are in full communion with God, the Fountain of Life, and Christ the Prince of Life. Be­cause [Page 76] I live, saith our Saviour, ye shall live also. What can inter­rupt, much less put an end to the happiness of the Saints? The Love of God is immutably fix'd upon them, and their Love upon him. Here their love is subject to decays, and gradual alienati­ons; as the Needle in the Com­pass, tho' it always has a tenden­cy to the North Pole, yet some­times it declines and has its varia­tions. But in Heaven the love of the Saints is directly and con­stantly set upon God. The light of his Countenance governs all their Affections. 'Tis as impossible to divert their desires from him, as to cause one that is inflam'd with thirst, to leave a clear flowing Spring for a noisom Puddle. In short, Heaven is filled with eter­nal Halelujahs: for there is no appearance of Sin, no shadow [Page 77] of Death there: all miseries are vanish'd, and all that is desirea­ble is possess'd by the Saints: the Circle of their Employment is to enjoy and praise the Divine Goodness for ever.

Now is not the blessed ex­change a Christian makes of the present Life, for that which is infinitely better, sufficient to make Death not fearful, nay desirable to him? And this Happiness was purchas'd for us by the everlast­ing Treasure of our Saviour's Blood. The satisfaction of his Sufferings was meritorious, as the Merits of his active Obedience was satisfying.

Before I proceed to the third Head, I shall resolve a Question, How it comes to pass, since Be­lievers are freed from the sting of [Page 78] Death, that they die, and remain in the state of Death for a time.

For this there are several Reasons.

1. By this means all the sin­ful Frailties that cleave to the Saints in this Life, are abo­lish'd. Rom. 8. The Body is dead because of Sin: And what is more be­coming the wise and holy Pro­vidence of God, than that as by Sin Man was at first made subject to Death, so by Death Sin dies entirely for ever. Thus as in Sampson's Riddle, Out of the Devourer comes Meat; and our worst Enemy is conquer'd by his own Weapons.

2. Death is continued to the Saints, for the more emi­nent exercise and illustrati­on of their Graces, for the Glo­ry of God, and in order to their [Page 79] future reward. Poterat autem Chri­stus etiam hoc donare credentibus, ut nec isti­us experirentur corpo­ris mortem: sed si hoc fecisset carni quaedam faelicitas adderetur, mi­nueretur fidei fortitu­do. Quid enim mag­num erat vivendo eos non mori qui crederent credere se non moritu­rum? Quanto est ma­jus quanto fortius quan­to laudabilius ita cre­dere, ut se speret mo­riturus sine fine victu­rum? Aug. de pecc. Mort. Lib. 2. Faith, and Love, and Pati­ence, are declared in their most powerful Operations in our en­counter with Death. If every Saint were visibly and entirely translated to Heaven, after a short course of holy Obedience; if the Wicked did visi­bly drop down quick into Hell, Faith would be resigned to sight here. This would confound the Militant state of the Church with the Triumphant. There­fore now Death happens to the Good as well as to the Wicked. In the next state they shall be separated by a vast Gulph, and an amazing Dif­ference. Now Faith, what-ever the kind of Death be that a Chri­stian [Page 80] suffers, sees through the thickest Clouds of Disgrace and Misery, the glorious Issue. As the illustrious Confessor who was crucified with our Savi­our, proclaim'd his Eternal Kingdom in the midst of in­sulting Infidels. And our love to God then appears in its ra­diancy and vigour, when we are ready for the testimony of his Truth, and advancing his Glo­ry, to suffer a violent Death: or when it comes in a gentler manner, for 'tis even then ter­rible to Nature, we are wil­lingly subject to dissolution, that we may be united to God in Heaven. And our patience has never its perfect work, and is truly victorious, till this last Enemy be subdued. Death is the Seal of our Constancy & Perseverance. Now the Righteous Rewarder will crown [Page 81] none but those that strive lawfully, Exercitia nobis sunt non funera, dant ani­mo fortitu­dinis glori­am: Con­temptu mortis prae­parant ad coronam. Cypr. de Mortal. and are compleat Conquerors. And how wise and sweet is the Oeconomy of the Divine Pro­vidence in this, that the frailty of our Nature should afford us a means of glorifying God, and of entitling our selves by his most gracious Promises to a blessed Reward.

3. Our Saviour by his unvalua­ble Obedience and Sufferings, has procur'd for Believers a Celestial Divine Life, of which the natu­ral Body is not capable. The A­postle saith, Flesh and Blood cannot enter into the Kingdom of Heaven. The exigencies and decays of the sensitive Nature require a conti­nual relief by food and sleep, and other material supplies: but the Life above is wholly spiritual, and equal to that of the Angels. Therefore till this earthly ani­mal [Page 82] Body be reformed and puri­fied, 'tis not capable of the Glo­ry reserv'd in Heaven. This is so absolutely requisite, that those Believers, who are found alive at the last Day, shall in the twinckling of an Eye be changed, that they may be qualified for it. Now herein the Wisdom of God is wonder­ful, that Death which by the Co­venant of Works was the deser­ved penalty of Sin, by the Cove­nant of Grace should be the In­strument of Immortality. That as Joseph by a surprising Circuit was brought from the Prison to the Principality; so a Believer by the Grave ascends to Heaven. This the Apostle in his Divine Disputation against Infidels, proves in a most convincing manner; Thou Fool, that which thou sowest, is not quickned except it die. As the rotting of the Corn [Page 83] in the Earth is necessary to the reviving and springing of it up: so we must die, and the Image of the Earthly Adam be abolish'd, that we may be transformed in­to the Image of the Heavenly One.

And to the other part of the Question, Why the Saints remain in the state of Death for a time? there is a clear Answer. The Resurrection of the Saints is de­layed till Christ's coming to Judgment, partly for the Glory of his Appearance: For what an admirable sight will it be, that the Saints of all Ages shall at once arise glorified and immor­talized to attend upon our Savi­our in the last act of his Regal Office, and then to make a tri­umphant entry with him into Heaven: And partly, that the establish'd order of Providence [Page 84] may not be disturbed: for the changing of our Nature into Glory, in a suddain and inexpli­cable manner, cannot be without miraculous Power; and if every Believer presently after Death, were in his glorified Body tran­slated to Heaven, the World would be always filled with Mi­racles, which were to cease after the sufficient Confirmation of the Gospel by them. But how long soever the Interval be to the Resurrection, it shall be with them that sleep in Jesus, as 'tis with those that awake out of a quiet natural sleep, to whom the longest night seems but as a mo­ment: so when the Saints first a­wake from Death, in the great Morning of the World, a thou­sand Years will seem no more to them than to God himself, but as one day.

[Page 85] I now come to prove the third Thing, That our Saviour will abolish the Dominion of Death over the Saints.

Whilst the Bodies of the Saints remain in the Grave, they seem to be absolutely under the power of Death. The World is a Gol­gotha, fill'd with the Monuments of its Victories. And it may be said to this our last Enemy, in the words of the Prophet to the bloody King, Hast thou killed and taken possession? But we are assur'd by an infallible Word, that the power of Death shal be abolish'd, and the Bodies of the Saints be reviv'd incorruptible and immor­tal.

The Resurrection is a Terra in­cognita to the wisest Heathens; a Doctrine peculiar to the Gospel: some glimmerings they had of [Page 86] the Soul's Immortality, without which all Vertue had been extin­guish'd in the World, but no con­jecture of the reviving of the Bo­dy. But reason assists Faith in this point, both as to the Will of God, and his power for the perform­ing it. I will glance upon the na­tural Reasons that induce the con­sidering Mind to receive this Do­ctrine, and more largely shew how the Resurrection of the Just is assured by our Redeemer.

1. The Divine Laws are the Rule of Duty to the entire Man, and not to the Soul only: and they are obeyed or violated by the Soul and Body in conjuncti­on. Therefore there must be a resurrection of the Body, that the entire Person may be capable of Recompences in Judgment. The Soul designs, the Body executes: the Senses are the open Ports to [Page 87] admit Temptations. Carnal Af­fections deprave the Soul, cor­rupt the Mind, and mislead it. The love of Sin is sounded in bono jucundo, in sensible pleasures: and the Members are the Servants of Iniquity. The Heart is the Foun­tain of Prophaneness, and the Tongue expresses it. And the Body is obsequious to the holy Soul in doing or suffering for God; and denies its sensual ap­petites and satisfactions in com­pliance with Reason and Grace. The Members are the Instruments of Righteousness. It follows then there will be an universal Resurrection, that the rewarding goodness of God may appear in making the Bodies of his Servants gloriously happy with their Souls, and their Souls compleatly happy in union with their Bodies, to which they have a natural inclination, and his [Page 88] revenging Justice be manifest in punishing the Bodies of the Wic­ked with eternal torments answe­rable to their guilt.

And of the possibility of the Resurrection, the circular and continual production of things in the World, is a clear demonstra­tion of the Power of God for that effect. There is a pregnant In­stance that our Saviour and the Apostle made use of as an Image of the Resurrection: A grain of Corn sowed in the Earth corrupts and dies, and after springs up en­tire: its death is a disposition to life. The essays of God's Power in the Works of returning Na­ture, Flowers and Fruits in their season, instruct us how easily he can make those that are in the dust to awake to life. If the Art of Man, whose power and skill [...] [...]rrow and limited, can [Page 89] refine Gold and Silver to such a luster, as if their matter were not Nomen terrae in igni reliquit. Tertul. Earth digged out of the Mines: If from black Cinders it can form Chrystal Glasses so clear and shi­ning, how much more can Om­nipotency recompact our dust, and reanimate it with a glorious life? Death that dissolves our vi­tal frame, does not abolish the matter of our Bodies: and tho' 'tis corrupted and chang'd by a thousand accidents, yet 'tis unpe­rishing; and under whatsoever Colours and Figures it appears, God perfectly discerns and will seperate it for its proper use.

More particularly, I will shew how the Resurrection of Christ is an assurance of the Resurrection of Believers to Glory. As our Surety he was under the arrest of Death; it becoming the holy Majesty of God, and conducing [Page 90] to the ends of his Government, not to derogate from the dignity of his Law, but to lay the penal­ty upon his Son, who interposed for us. Now having finish'd the work of our Redemption by his sufferings, his Resurrection was the just consequent of his Passion. And 'tis observable that his Re­surrection, tho one entire act, is ascribed as to himself, Rom. 1. 11. so to his Father, by whose consent and con­currence he rose again. There­fore 'tis said, Whom God raised up, having loosed the pains of Death: Acts. 2. 24. since it was impossible he should be holden by it. 'Twas naturally impossible upon the account of the Divine Power inherent in his Person, and legally impossible, because divine Justice required that he should be raised to Life; partly to vin­dicate his innocence, for he was reputed, and suffered as a Ma­lefactor, [Page 91] and principally because he had fully satisfied God. Ac­cordingly the Apostle declares, he died for our Sins, Rom. 4. and rose again for our Justification. Having paid our Debt, he was releas'd from the Grave, and the Discharge was most solemnly publish'd to the World. 'Tis therefore said, the God of Peace raised him from the dead: Heb. 13. the act is most congruously ascri­bed unto God, invested with that title, because his Power was ex­erted in that glorious Work, after he was reconciled by the Blood of the Covenant. Briefly, Our Saviour's Victory over Death was obtained by dying, his Triumph by rising again. He foil'd our common Enemy in his own territories the Grave. His Death was a Coun­ter poison to Death it self: as a bruised Scorpion is a Qui sibi ipse pulche­rimum medi­camentum. Celsus. noble An­tidote against its Venom. [Page 92] Indeed his Death is incompa­rably a greater Wonder than his Resurrection. For 'tis apparently more difficult that the Son of God, who originally possesses Immor­tality, should die, than that the humane Body united to him, should be raised to a glorious Life. It is more conceivable that God should communicate to the humane Nature some of his Di­vine Perfections, Impossibility, and Immortality, than that he should submit to our lowest In­firmities, Sufferings, and Death.

Now the Resurrection of Christ is the argument and claim of our happy Resurrection. For God chose and appointed him to be the Example and Principle from whom all divine Blessings should be derived to us. Accordingly he tells his Disciples in a fore-cited Scripture, because I live, ye shall [Page 93] live also. Our Nature was rais'd in his Person, and in our Nature all Believers: Therefore He is called the first fruits of them that sleep; because as the first Fruits were a pledge and assurance of the fol­lowing Harvest; and as from the condition of the first Fruits being offered to God, the whole Har­vest was entitled to a Consecra­tion; so our Saviour's Resurre­ction to the Life of Glory is the earnest and assurance of ours. He is called the first-born among the Dead, and owns the race of de­parted Believers as his Brethren, who shall be restored to Life ac­cording to his Pattern. He is the head, Believers are his members, and therefore shall have communion with him in his Life. The effect is so infallible that now they are said to be raised up together, Ephes. 2. 6. and made to sit in heavenly places in Christ Jesus. [Page 94] If his Victory over our Enemies had been imperfect, and he had saved himself with difficulty and hazard, [ as it were by Fire,] in the Apostle's expression, our Redem­ption had not been accomplish't: But his Passion was triumphant, and is it conceivable that he should leave the Saints, his own by so many dear titles, under the power of Death? If Moses the Deliverer of Israel from the Ty­ranny of Pharaoh, Exod. 10. 26 would not suf­fer any thing of theirs, not an hoof to remain in the House of Bon­dage; will our great Redeemer be less perfect in his Work? Shall our last Enemy always detain his Spoils, our Bodies, in the Grave? This would reflect upon his Love and Power. 'Tis recorded, to confirm our hopes, how early his Power was displaid in forcing the Grave to release its chained [Page 95] Captives: Matth. 27. 52, 53. And many bodies of Saints which slept arose, and came out of the Graves after his Resurrection, and went into the holy City, and appeared unto many. What better Earnest can we have that the strength of Death is broken? From what he has done to what he is able to do, the Consequence is clear. The Apostle tells us, He will raise our vile bodies, Phil. 3. 1. and change them like unto his glorious Body, by that Power whereby he is able to subdue all things to himself. Our Redemption will then be compleat, Rom. 8. 23. and all the bitter­ness of Death past. The Redem­ption of the Soul is accomplish'd from Sin and Misery immediatly after Death: but the Redempti­on of the Body is the last in or­der, and reserved to crown our Felicity at the Great Day. Then Death shall be swallowed up in Victo­ry, 1 Cor. 15. abolish'd for ever.

[Page 96] And O the joyful reunion of those dear Relatives after such a Divorce! when the Body that was so long detained in the loath­some Grave, 1 Cor. 15. shall be reformed with all glorious Perfections, and be a fit Instrument for the Soul, and partaker with it in Blessed­ness and a consummate Immor­tality. 'Tis said that those that wear rich Clothing are in Kings Hou­ses: but what are all the Robes of costly Folly wherein earthly Courtiers appear, to the Bright­ness and Beauty of the Spiritual Body wherewith the Saints shall be clothed, to qualify them for the Presence of the King of Kings, and to be in his House for ever? But O the miserable Con­dition of the Wicked in that day! Death now breaks their Bodies and Souls into an irreconcilable Enmity, and how sad will their [Page 97] Conjunction be! the Soul will accuse the Body to have been Sins Solicitor, continually tempting to sensualities: and the body wil up­braid more than ever it allur'd the soul, for its wicked Compliance: Then the Sinner shall be an en­tire Sacrifice burning but never consumed. Mark 9. Now from the assu­rance of a blessed Resurrection by Christ, the foremention [...]d fear of Death is conquered in Belei­vers. If the Doctrine of the Felices er­rore suo quos ille timorum Maximus, haud urget leti metus, inde ruendi In ferrum mens prona viris, animae­que capaces Mortis, & ignavum re­diturae par­cere vitae. Lucan▪ Transmigration of Souls into other Bodies (the invention of Pythagoras) inspired his Disciples with that fiery vigour, as to en­counter the most present and ap­parent dangers, being fearless to part with the Life that should be restored; how much more should a Christian with a holy confidence receive Death, know­ing that the life of his Body shall [Page 98] not be finally lost, but renewed in a blessed Eternity?

The fourth General to be con­sidered is, the Persons that have an interest in this blessed Priviledg.

This inquiry is of infinite mo­ment, both for the awakning of the secure, who vainly presume upon their interest in the Salvati­on of the Gospel, and for the con­firming and encouraging the Saints. And we have an infalli­ble rule of trial declared by St. John: He that hath the Son, hath Life, and he that hath not the Son, hath not Life. 1 Joh. 5. 12. All the excellent and comfortable Benefits pro­cur'd by our Saviour are com­municated only to those who are united to him. Particularly with respect to the present subject: Justification, that great blessing of the Gospel, the compleat pardon of Sins, that disarms Death of its [Page 99] sting, is not common to all that are Christians in title, but is a pri­viledge with a limitation; There is no Condemnation to those that are in Christ Jesus, Rom. 8. 1. vitally as their Head from whom are derived spiritual influences, and judicially as their Advocate in Judgment; and such are described by this infallible Character, who walk not after the Flesh, but after the Spirit. The bles­sedness after Death that is assured by a Voice from Heaven, is with this precise restriction, exclusive of all others: Blessed are the Dead that die in the Lord; Revel. they rest from their labours, and their works follow them. The glorious Resurrection at the last Day, when the Bodies of the Saints that now rest in Hope, shall be incorruptible and immortal, is the consequence of union with him. Thus the Apo­stle declares; As in Adam all die, [Page 100] so in Christ shall all be made alive. 1 Cor. 15. 22 As all that were naturally in and from Adam the corupt fountain of Mankind, are under the sentence of Death; so all that are in Christ the Head of the Regenerate, shall partake of his blessed Life. Others shall be raised by his Power, as their Judg, but not as their Head: rais'd to be more miserable than Death can make them, not be transform'd into his glorious Re­semblance; made capable of suf­fering an ever-dying Death, not revived to eternal Life.

Now the bond of our union to Christ, is the holy Spirit deri­ved from him, as the Head of the Church, and is the inward, pow­erful▪ and lasting principle of Ho­liness, and new obedience in Be­lievers. He that is joined to the Lord, 1 Cor. 6. 17. is one Spirit: that is, by the Spirit of Holiness has a real participati­on [Page 101] of his Life, Joh. 6. 36. is both quickned and united to him. When the Prophet Elisha by the outward applying 2 Kin. 4. 34. the parts of his Body to the dead Child, inspir'd life into him, there was no real union between them: but Christ is by his Spirit so inti­mately united to Believers, Gal. 2. 20. that he lives in them, and they in him. The sanctifying Spirit renews the di­recting and commanding facul­ties, the fountains of moral acti­ons; enlightens the Understand­ing with saving Knowledge, rec­tifies the obliquity of the Will, pu­rifies the Affections, and reforms the Life, so that the same mind is in Christians as was in Christ; and as his Conversation was, such is theirs in the World. This divine Change is not wrought by natural Reason, tho assisted by the most powerful Arguments. The breath of a Man may as easily dispel a Mist, or [Page 102] thaw a Frost, as humane direc­tions and motives to Vertue can renew the Mind and Heart, and produce a holy frame of Soul to­wards God. Renewed Christians are said to be in the Spirit, illumi­nated, inclin'd and enabled by the Spirit to do God's Will; and the Spirit of God to dwell in them, by his peculiar and eminent ope­rations. They live in the Spirit, and walk in the Spirit. An Angel may assume a Body, and act by it: but the humane Soul enlivens it, and performs sensible operations by it. And such a principle is the ho­ly Spirit to the Soul, gives it spi­ritual life, activity and power for good Works. By what applica­tion of the Spirit's power this is produc'd is mysterious and inex­plicable: but as the Apostle speaks of his rapture into the third Hea­vens, that he knew it was real, and [Page 103] heard unutterable things, tho how it was performed, whether in the body, or out of the body, he could not tell: thus when a natural man, the current of whose thoughts, and affections, was to the things of this World, becomes spiritual, when the carnal appetite is sub­dued, and sanctified Reason has the Throne, when he feels such strong and sweet impulsives to holiness as engage the Will, when the stream of his desires a­scend to the things above, and his Life becomes holy and heavenly, he feels and knows this wonder­ful change, tho the manner how it was wrought he cannot tell I will shew more fully this san­ctifying work of the Spirit, that we may the better understand our state.

The Spirit of God is denomi­nated by various titles, the Spirit [Page 104] of Truth, Joh. 15. 26. the Spirit of Holiness, the Comforter, Rom. 1. 4. and represented by va­rious types, by an Ointment that cla­rifies the Eye to see things aright, by cleansing refreshing Water, by puri­fying refining Fire, correspondent to his sacred operations in the Soul.

As the Spirit of Truth, he illu­minates the Understanding to see the reality and excellency of su­pernatural and heavenly things, of the great Mysteries of Godli­ness, of Eternal Glory; so that a Christian in his most deliberate, solemn and composed thoughts, in his exactest valuation infinitely prefers them before the gaudy Vanities of this transient World. When the Eyes of the Mind are truly enlightned, present things appear, or rather disappear, as shadows.

As the Spirit of Holiness he re­news [Page 105] the Will and Affections, in­spires the Soul with divine and unutterable desires after the Fa­vour and Grace of God, and com­municates spiritual Power for the prosecution and obtaining those Desires.

The holy Spirit raises such a Love to God, that habitually and strongly inclines the Soul to obey his Commands.

This is the most clear and es­sential Character of a Christian, the special and most excellent Property of a Saint, upon which all other holy Qualifications de­pend. As Reason is the first and chief excellence of Man, from whence his other Perfections are derived, that distinguish him from the Brutes, and give him a natural and regular preheminence and dominion over them, so that a Man is most properly defined [Page 106] a Reasonable Creature: Thus the Love of God is the most Divine Grace, the true Form of Holiness, the Root from whence all other Vertues spring and flourish, and most peculiarly distinguish a Saint from Unregenerate Men, how­ever adorn'd and accomplish'd; so that a Saint is most properly defined to be a Lover of God.

This is the Principle of true Holiness inherent in the Soul, and shining in the Conversation, that distinguishes the Sincerity of a Saint from the Art of Hypocrisy, an affected appearance of Religi­on for carnal sordid respects: and from Civil Vertue, that restrains from what is ignominious and disgraceful to our Reputation, and makes obnoxious to penalties of the Laws, and excites to praise­worthy Actions, upon worldly motives: and from Philosophi­cal [Page 107] Morality, that forbids Vice as contrary to Reason, and com­mends Vertue as the chief orna­ment and perfection of humane Nature, without a regard to please and glorify God.

And Divine Love is the Prin­ciple of Universal Holiness. Love is called the fulfilling of the Law, as 'tis a comprehensive Grace, & as it draws forth all the active powers of the Soul to do God's Will in an exact manner. Universal O­bedience is the exercise of Love in various instances. As the Spouse in the Song of Solomon is trans­form'd in divers Representati­ons; sometimes as a Sister, some­times as a Warriour, sometimes as the Keeper of a Vineyard, but she al­ways acted as a Lover, and her cheif business was to please her Beloved. This Allegorical de­scription of the Church, signifies [Page 108] that when the Soul is inflamed with the love of God, that affecti­on will be active and discover its self in all it does or suffers in the service of God. This will make a Christian very desirous and di­ligent to please God in all things, and careful not to displease him in any thing; for that is the in­separable effect of Love. The felicity of the natural temper, and the force of Education, may cause a loathing of some Evils, and dis­pose to some good Works, but with a reserved delight in other sins, and a secret exception against other duties. Servile fear is a par­tial principle, and causes an un­equal respect to the Divine Pre­cepts: it restrains from sins of greater guilt, at which Conscience takes fire: it urges to some du­ties, the neglect of which causes disquiet: but the Love of God [Page 109] causes the hatred of Sin, and therefore 'tis against all Sin, not only to prevent the exercise of it, but to eradicate it out of the soul. All the fearful consequences of Sin do not render it so odious to a gracious Spirit, as its own proper idea and intrinsick evil, as 'tis con­trary to the holy Nature and Law of God. Love unites the soul to God, and turns the thoughts con­tinually to him: and the lively sense of his Majesty and Presence, who is so pure that he cannot be­hold iniquity, causes an aversion from all that is dispjeasing to his Divine Eyes. And from hence it is that a zeasous Lover of God is frequent and strict in reviewing his heart and ways, and upon the discovery of sinful failings, re­news his repentance, which is the exercise of grief and Love, and renews his purposes of more care [Page 110] and circumspection for the future▪ Love aspires to be like God in all possible degrees of Purity: for it inflames our desires after his Fa­vour, as that which is better than Life, and all the sweetest enjoy­ments of it, and Hoiiness is the powerful attractive of God's de­lightful Love to us.

Love is the principle of free, ingenuous, and joyful Obedience. 'Twas our Saviour's Meat and Drink to do the Will of his Fa­ther. For Love is the fountain of Pleasure, it moves the Soul with Election and Liberty, and makes every thing grateful that proceeds from it. Therefore the Apostle declares, that the Law is not made for a righteous Man: that is, as it is en­forc'd by terrible penalties, to constrain rebellious sinners to obedience: for Love is an inter­nal living Law in the heart, and [Page 111] has an Imperial Power over his Actions. And this also distin­guishes the renovation of one san­ctified by the Spirit, from the im­perfect change that is made in the unregenerate. They may stop the eruption of corrupt Nature, but are like Swine that being wash'd, have an inclination to wallow in the Mire: they may by strong im­pressions of Fear be urged to do many good things; but in this they are like a Boul that is thrown with such violence, as controuls the drawing of the Bias, & makes it run contrary to it. But Love enclines the Soul to obey the ho­ly motions of the Spirit with fa­cility: as the Wheels in Ezekiel's Vision turned every way with readi­ness as the Spirit mov'd them.

And with holy Love there is a spiritual Power cōmunicated, that both the natural averseness & im­potence [Page 112] to what is good may be healed. By the virtue of the san­ctifying Spirit, the Soul that was dead, absolutely unable to per­form spiritual and supernatural Acts, is revived to a kind of Omnipo­tence, it can do all things, required by the Evangelical Covenant, by the new Law that is in the hands of our merciful Mediator for Sal­vation. 'Tis true, there are re­liques of sin in the best, and the Flesh and Spirit are repugnant Principles warring against one another: but the holy Spirit will make no capitulation or compo­sition with sin, but is so predo­minant that sin is gradually sub­dued, and does not so freely and frequently break forth, as it does from the unrenewed. By the accession of his strength we are en­abled to mortify the deeds of the Body, to crucify the Flesh with the affections [Page 113] and lust thereof: And to perform holy Duties, with freedom, ala­crity and zeal, in such a manner as is acceptable to God. In short, saving Grace is distinguisht from that which is common to the un­regenerate, by its prevalency and constancy. There may be a declination in the Saints tending to a downfal; but the Seed of God, that supernatural Grace that re­mains in them, will by the power of the holy Spirit recover the supre­macy. Others may be enlight­ned, and feel some good motions, and transient touches, as Saul had his rapture among the Prophets; but they are not truly, entirely, and perseveringly converted to God. They are not proof against the allurements or terrors of the World. They make a fair pro­fession till they are try'd by temp­tations. Congealed drops of wa­ter [Page 114] appear like solid Chrystal, till the warm beams of the Sun dis­solve them, and discover the hy­pocrisie of the Chrystal. False Jewels may seem to have the lu­ster of Diamonds, till they are broke by a fall, and discovered to be Glass. Thus the Riches, the Honours and Pleasures of the Flesh melt some, and temporal Evils break the resolutions of o­thers, and make it evident they were not sincere Converts. But where the holy Spirit savingly works, he is said to dwell: he is not like a Passenger, or a Tenant at will, that neglects the House, and suffers it to fall into ruine, but as the Proprietary and Owner he keeps perpetual residence in true Christians, and by his continual influence preserves them from fi­nal Apostacy.

Now from hence we may judg [Page 115] whether we have an interest in Christ and his Benefits. For the Apostle clearly tells us, Rom. 8. 9. that if any Man have not the Spirit of Christ, he is none of his. By this sacred Sig­nature, we are appropriated to Christ, and visibly distinguish'd from the World. For tho the se­cret and pure influences of the Spi­rit in the soul are only known to the person that feels them, yet his active inspirations are declara­tive of his presence and power in the outward conversation. As the Wind that is of so thin and subtil a nature that 'tis invisible in it self, but we certainly know from what point it blows by the course and way that the Ship makes: thus the Spirit of God, who is compared to the Wind, is disco­vered by an infallible Indication, his fruits and effects in a holy Life. And those who have com­munion [Page 116] with Christ by his Spirit, have a share in his Victories, and may with confidence meet the last enemy Death: For we are assured, If the Spirit of him that raised up Jesus from the dead dwell in us, Rom. 8. 11. he that raised up Christ from the dead shall also quicken our mortal Bo­dies, by the Spirit that dwelleth in us.

A preparative conformity to Christ in Grace, will be follow­ed with a consummate in Glory. But those who never felt the san­ctifying efficacy of the Spirit in their hearts and lives, tho they are Christians in profession, yet they have no other union with Christ, than a dead Branch with a Tree that receives no sap and virtue from it; or an artificial Member joyned to the Body, that may have the outward clothing and ornaments proper to that part, but derives no life and sense from it. [Page 117] Whoever is in Christ is a new Crea­ture. 2 Cor. 5. 17. And only those who partake in the first resurrection from Sin, shall be exempted from the power of the se­cond Death, and upon just grounds are freed from the terrors of the first.

To apply this point, let us,

1. Consider our dear Obliga­tions to our blessed Saviour, who to free us from the sting and enslaving fear of Death, submit­ted to it with all its terrors from God and wicked Men. He felt a sadness to an Agony in his Soul, and suffered the equal extreami­ties of Ignominy and Torment in his Body. The Favour of God was intercepted from him, that it may shine upon us in that gloomy hour. And all his terrible Suffer­ings, tho foreknown by his en­lightened mind, could not wea­ken his determined Will to under­go [Page 118] them for us: But when Peter regarded with a more tender eye his Life than our Salvation, he was repell'd with indignation. Unparallell'd Love! no less than divine, transcending all the in­stances of humane affection. The highest kind and excess of Love amongst Men is to die for ano­ther, and the highest degree in that kind is to die to save an Ene­my; and of this our Saviour is the singular Example. Love in­comprehensible! it passes know­ledge, and all understanding but his who exprest it. His Love was equal to the heighth of his Glory from whence he descended, and the depth of his sufferings that he sustained in our stead. By washing us from our sins in his Blood, he makes us Kings, Revel. 1. dignifies us with spiri­tual Soveraignty over not only defiling, but disturbing passions. [Page 119] The freest and most confident Sinner in the World, that rebels against the Divine Laws without restraint, is a slave not only under the chains of his imperious Lusts, but in that he is liable to the scourgings of Conscience when ever awaken'd, and to the servile fear of Death every day. But the sincere Christian has a clear and sweet peace, a blessed tranquillity from the tormenting apprehensi­ons and fears of Death, that are the just consequents of guilt.

One of the ancient Romans Macti inge­nio este Coeli interpretes, rerum (que) na­turae capaces, Argumenti repertores, quo Deos ho­mines (que) vin­xistis. highly celebrates the Astronomers who discover'd the true Causes of the Eclipses of the Sun and Moon, and freed the World from the double darkness of Ignorance and Fear, which believed the ob­scuring of those great Lights were the fainting fits of Nature, Plin. lib. 2. and mortal symptoms threatning an [Page 120] universal Calamity. But what Praise and Blessing is due to our Saviour, who hath given us in­fallible assurance that the death of the Righteous is not as the hea­then World imagin'd, an irrepa­rable loss of Life, but a short e­clipsing of this low and mean Light that is common to sensitive creatures, to be restored more ex­cellent and permanent in Hea­ven; where those Stars shine in the Divine Presence for ever. Thanks be to God which gives us the Victory through our Lord Jesus Christ. This should render him infinitely precious to us, and inflame our Hearts with desires equal to our Obligations to serve him.

2. Let us make it the main busi­ness of our lives to remove from our Souls the just fears of Death. 'Tis one of the solemn follies of the World to fear where there is [Page 121] no cause▪ As if a Sentinel should mistake Gloworms in the Night for lighted Matches, and give a false Alarm: but 'tis a worse folly, tho pleasing, not to fear when there is the greatest reason to excite it. And 'tis so in the present Case: for the most are without the fear of Death, that should make them serious in pre­paring for it: nay to maintain their security, are as unwilling to hear Conscience declare the wret­chedness of their condition with re­spect to Eternity, as Ahab was the Prophet Michaiah, who always foretold evil things to him.

'Twas the chief design of the Philosophers by Principles of Reason to fortify themselves a­gainst all frightful Accidents, and with a masculine Mind, and an Heart ardent with generous Spi­rits to Foelix qui potuit rerum cognoscere causas: Atque me­tus mortis & inexorabile fatum Subjecit pe­dibus. Virgil. encounter this inevitable [Page 122] Evil. When one of them was threatned by the Emperor Anti­gonus with present Death, he bold­ly replied, Threaten this to your dissolute Courtiers that are soft­ned and melted by sensual plea­sures, and easily receptive of ter­rible impressions, not to a Philo­sopher to whom Death is con­temptible in any appearance. This was a piece of affected Bravery, for Pagan Philosophy could ne­ver furnish them with Armor of Proof against the Dart of our last Enemy. But the Gospel assuring us that Death is an entrance into Immortality, makes that to be the reality of a Christian, that was a vain boast of the Philosophers.

Now that we may be esta­blish'd in that blessed Tranquil­lity that Death cannot discom­pose, the following Directions are infinitely useful.

[Page 123] 1. We must give all diligence to be in a state of Reconciliation with God. The things requisit to that are, as the Apostle declares, Repentance towards God, and Faith in the Lord Jesus Christ. Act. 20. 21. Repentance includes a Godly sorrow for Sins past, with a detestation and for­saking them sincerely, without hypocrisy, and entirely, without partiality in the heart and con­versation. 'Tis call'd Repentence from dead works: Heb. 6. 1. the proper name of our Sins, that deserve eternal Death▪ By repentance we re­turn to Obedience that is due to God our Maker and Lawgiver. Faith respects the Redeemer, who by his Blood shed on the Cross, and pleaded in Heaven, reconciles God to penitent Sinners. The be­lief of his merciful and powerful Mediation for our acceptance and Pardon, 2 Cor. 5. 14. works by Love, and con­strains [Page 124] us to dedicate our selves in a devoted propriety to his Glory and Service, and to live accord­ing to that Dedication. These two are absolutely necessary to the vital and salvifical state of a Christian. And as soon as a per­son sincerely repents and believes, he is justified before God, and if he dies will certainly obtain eter­nal Glory. This should be the early and most speedy work of our Lives: for the delay of Re­pentance, and neglect of securing the Favour of God, arms Death with more stings and terrors.

(1.) 'Tis direct Rebellion a­gainst God, who commands us to hear his Voice to day, Heb. 2▪ 7, 8. obediently and immediately, Quis enim satis explicet verbis quan­tum mali sit non obedire tanto potesta­tis imperio, et tanto terren­ti supplicio? upon no less penalty than being excluded from his blessed Rest for ever. Yet the self-flattering Sinner preaches an­other Gospel to himself, and runs [Page 125] in hazard of Damnation and the eternal Curse every hour.

(2.) 'Tis the most provoking Abuse of his Mercy and Patience that should lead Men to Repentance. He can in the twinkling of an Eye, in the beating of a Pulse, cut off the Sinner: 'tis as easy to his power as to will it. And there's no consideration should be so melt­ting and moving as his Clemency. We reade of David that he had more than once in his power Saul his unjust and implacable enemy, and spared him: the effect of it was, that Saul became so softned, and under such compunction of spirit, that he wept, confest his guilt, and desisted from persecu­ting him, overcome by that un­exampled Love: 1 Sam. 26. 21. If a Man find his Enemy, will he let him go? And yet Men take advantage from the goodness of God securely to de­spise his Laws.

[Page 126] (3.) How justly will this render divine Mercy inexorable to their Prayers and Tears in their extre­mity? When a Roman Gentle­man, that had wasted a great E­state by Luxury, and was wont to revel in the Night and sleep in the Day, petitioned the Emperor Tiberius to relieve his poverty, he was dismist with this upbraiding Answer, Sero experrectus es, You are risen too late. He never o­pened his Eyes to see his Condi­tion till it was past remedy. This is the sad case of many Souls that waste the seasons of Grace, and are careless of their Duty till they are upon the point of perishing, and then address themselves to God for his Favour and Pardon, but are justly rejected with the reproaches of their obstinate neg­lect of Salvation in the time of their lives.

[Page 127] (4.) Repentance that is indis­pensibly required to qualify us for Mercy, is far more difficult and hazardous by Mens deferring of it. The last guilty disposition that seals up the Damnation of the Sinner, is Impenitence. Now he that delays the returning to his Duty, shall have more cause to repent hereafter, but less will and power. For the continuance in Sin hardens the heart, and that which is indisposition, will be­come averseness and obstinacy. The heart with difficulty changes its last end: Actions may be sud­denly changed, when there is a disability to perform them, but the inward inclination to Sin, without supernatural Grace, re­mains. And is it reasonable to expect the least breathings of the Spirit, any divine Assistance, af­ter long resisting his holy Exci­tations? [Page 128] God threatens, My Spirit shall not alwayes strive with Man; And to the forsaken Sinner the seasons of Grace are as irrevoca­ble as his wasted mis-spent time. The Delayer does not trust, but tempt divine Mercy.

(5.) The numerous Examples of those who have deferred Re­pentance and Reconciliation with God, and at last died in their sins, should terrify Men, if they are not wrought on in a more excellent way. 1. Some presume upon the vigour of their Youth or Com­plexion, and think when they have satiated themselves with the pleasures of Sin, when they have the freest vacancy, and are retir'd from the affairs of the World, there will be a convenient season for making their peace with God. And how often are they sudden­ly cut off, the first symptom of [Page 129] their sickness is Death, and what the Angel with such solemnity declared, that time should be no more, is verified concerning them, by an unexpected dissolution. 2. Some that continue a while in sickness and languishings, do not apply themselves seriously to God, upon the hopes of recovery. And this hope is cherish'd by the mortal love, the cruel deceit of friends, who are unwilling to let them see their danger, lest their spirits should sink under it. And thus many die in an unprepared state. 3. Others that are guilty, and graceless, tho distant from Death and Hell but a few hours, are se­cure as Jonah, who slept in the midst of a Tempest at Sea. The tenour of their lives discovers this to be divine Vengeance, they are seiz'd with a spirit of slumber, and pass without fear into the [Page 130] state of everlasting desperation. 4. Others who have lived in careless security, as if they had made a Covenant with Death, yet up­on the near approaches of it, when they see Death before them at­tended with Judgment, and Judg­ment Hell; as we read of Sisera, who from extream Fear past to extream Security: so on the con­trary, these self-deceivers from extream Security have fallen into extream Fear. Then Truth and Conscience, that were so long un­der unrighteous restraints, break the Fetters, and terribly charge the sinner. Then innumerable Acts which they thought to be inno­cent, appear to be sins, and Sin that they made light of, to be in­finitely evil, and in the highest degree hateful to God. And some­times by the suggestions of the enemy of Souls, they are over­whelm'd [Page 131] with despair, and their last Error is worse than the first. 5. Others are deceived with things that are short of true repentance, and mistake a false peace for a true, and asswage the anguish of Conscience by palliating reme­dies. Their sorrowful sense of Sin, their Prayers, their resoluti­ons of Amendments, are the pro­duct of servile Fear, that is in­effectual to Salvation. And as 'tis with crafty Tradesmen that take up much upon trust when they are ready to breaking; so they are very liberal of their promises of Reformation, when in their own apprehension near dying. But how often does Experience convince us of the inefficacy of a sick-bed Repentance? How ma­ny that were very penitent and devout, with one foot as it were in the Grave, and another in Hell, [Page 132] and were as a Brand pluck'd out of the Fire, and the fear of Death being removed, all the pangs of Conscience, the religious Affecti­ons that were felt and exprest by them vanish as the morning dew? Now converting Grace is distin­guish'd by its radication and effi­cacy, not only from the meer pre­tences of those who know their own insincerity, but from the re­al workings of Conscience, and the imperfect dispositions to good that are in the Unrenewed. And those persons who with the re­turn of Health have returned to their Sins again, if they had died with their religious resolutions, would have presum'd that their re­pentance was unto Life, and of their interest in the divine Mercy. The Heart is deceitful above all things, and above all things deceitful to it self.

[Page 133] 6. But supposing in the last hours there be an unfeigned clo­sing with Christ according to the Gospel-Covenant, and a cordial change from the love of Sin to the love of Holiness, this person shall certainly not miss of Hea­ven, but Death will be less com­fortable, than if he had in the course of his Life declared the truth and power of Grace in such acts and fruits as are suitable to it.

The sum is this: the vain hope of living long, and being recon­ciled to God when they please, is the fatal foundation of Mens Sins and Misery. They apply the Word of God against the Mind of God, and securely provoke him, as if they could take Heaven by violence in contradiction to the Gospel. But they usually dispose of that time they shal never injoy, [Page 134] or presume upon that pardoning Mercy and assisting Grace they shall never obtain. We are com­manded to seek the Lord while he may be found, a sad intimation that 'tis not in our power to find him to our comfort when we please. He spares long, but abused Pati­ence will deliver Sinners to re­venging Justice. Sampson was three times in the Chamber of his Lust exposed to Treachery and escap'd, but the fourth time he said, I will arise, but was surpriz'd by his Enemies, and lost his strength and sight and liberty. I doubt not that some are wonder­fully converted and saved at last, but these special Mercies are like our Saviour's passing in the Way, and by his miraculous Virtue hea­ling the two blind persons, when great numbers remain'd uncured. We read a prodigious story in the [Page 135] Book of Kings, 2 King. 1. that a Captain and his fifty went to Elias to com­mand him to come to the King; and immediately a tempest of Lightning destroyed them. Now who would think it possible that another Captain and his fifty should be so desperate, that ha­ving the Ashes and Reliques of these miserable Carcases smoking before their Eyes, as to make the same Citation to the Prophet: yet they did, and provok'd the Justice of Heaven to consume them. And this is verified in thousands every day: for not­withstanding they see sinners like themselves suddenly cut off in their evil ways, they persist un­reformed as if they were fearless of Hell, nay as if resolved to se­cure their own Damnation. I have insisted the longer on this, because 'tis so universally useful.

[Page 136] 2. The careful preserving our selves from wilful presumptuous Sins, is an happy means to ren­der Death comfortable to us. The Spirit seals our Pardon and title to Heaven as the holy Spirit, his Testimony that we are the Children of God, and Heirs of Glory, is con­current with the renewed Con­science, and distinguish'd from the ignorant presumptions, blind conjectures, and carnal security of the unholy. As the sanctifying Spirit he distinguishes true Chri­stians from the lost World, appro­priates them to God, confirms their present interest in the Pro­mises of the Gospel, and their fu­ture hopes. Briefly, Grace is the most sensible effect and sign of God's special Favour, the fruit of Election, and the earnest of Glo­ry: and the truth of Grace is most [Page 137] clearly and certainly made evi­dent by the continual efficacy of it in the Conversation. The ob­servation of our Hearts to sup­press unholy affections, and of our senses to prevent them, a constant course of Holiness in our lives, (tho many frailties will cleave to the best) is usually rewarded with greate peace here.

God has establish't a connexion between our Obedience and his Comforts. Those that keep them­selves pure from the defilements of the World, have the white Stone promised, the bright Jewel of Assurance of God's pardoning and rewarding Mercy. We read of Enoch that the walk't with God, was a Star shining in a corrupt Age, the tenour of his Life was holy, and he was translated to Heaven without seeing Death. [Page 138] Tho this was an extraordinary Dispensation, yet there is a pecu­liar reward analogical to it, for those who walk circumspectly: they shall not see Death with its terrors, but usually have a holy Chearfulness, a peaceful Joy, in their passage through the dark Valley to Heaven. But presum­ptuous Sins against external and internal restraints, the convincing Law of God, and the directions of Conscience, grieve the Holy Spirit, and wound our Spirits, and, if continued, sequester us from the comfortable priviledges of the Gospel, and render us unfit for the Kingdom of Heaven. And when they are retracted by Re­pentance, yet there often remains a bitter remembrance of them: as deep Wounds, tho cur'd, yet are felt in change of weather. And [Page 139] somtimes a spring-tide of doubts and fears breaks into humble pe­nitent Souls, in the last hours: tho Death brings them safely, yet not comfortably to Heaven.

3. The zealous discharge of the Duties of our place and calling, the conjunction of our resoluti­ons and endeavours to glorify God, and do good according to our abilities and opportunities of service, sweetens the thoughts of Death to us. For the true end and perfection of Life is the Glo­ry of God, and when with fidelity it is employed in order to it, Death brings us to the blessed Rest from our Labours. Our Saviour when he was to leave the World, addrest himself to his Father, I have glorified thee on Earth, I have finish't the work thou gavest me to do. Joh. 17. And now Father glorify me with thy [Page 140] self, with the Glory which I had with thee before the World was. A Chri­stian that imitates and honours Christ, and with diligence perse­veres in weldoing, may with an humble confidence in the Divine Mercy expect the promised re­ward. The reflection upon a wel-spent life is joyn'd with a joyful prospect of God's Favour and ac­ceptance above. But the careless and remiss, those who are wilful­ly negligent of their Duty, how fearful is Death that summons them to give an account of their Talents to the Righteous Lord?

4. A holy indifference of af­fection to present things, makes it easie to part with them, and Death less fearful to us. David, tho a King, declares he was a stranger on Earth, not only with respect to his transient condition, but his inward disposition; and [Page 141] that he was as a weaned Child from the admir'd Vanities of the World. Chrysostom in a Letter to Ciriacus who was tenderly sensi­ble of his Banishment, wrote to him, You now begin to lament my Banishment, but I have done so for a long time: for since I knew that Heaven was my Country, I have esteemed the whole Earth a place of exilement. Constantinople, from whence I am expell'd, is as distant from Para­dise as the Desert to which they send me. But when our affections are set upon external things, and we are irregular in our aims, in­temperate in our use, and immo­derate in our delights, how sensi­ble & cutting is the division from them? How bitter is Death that deprives a carnal Wretch of all the materials of his frail Felicity? What a storm of passions is rais'd [Page 142] to lose all his good things at once? for 'tis a Rule in Nature, What is possest with transporting Joy, is lost with excessive Sorrow. As the Ivy that twines so closely about the Tree, and is intimately fast­ned by so many roots as there are branches, cannot be pluck'd away without rending the Bark with it; so when the World, that was as it were incarnated with the Heart, is taken away, the Heart it self is grievously rent by the vio­lent separation. Haec enim est infaelici­tas hominum, propter quae peccant Mo­rientes his dimittunt, et ipsa pellata secum por­tant. Aug. And the infeli­city of carnal and worldly per­sons is heavily aggravated, in that the guilt in procuring or abusing those treasures and delights that they leave here with so great sor­row, will cleave to them, and give Testimony against them before their Judg. But when the Affecti­ons are loose to the World, and set upon Heaven, the separating [Page 143] with the Earth, is no loss but gain, and with that alacrity, as the put­ting off a vile garment to be clo­thed with a Royal Robe. Stemus expe­ditae ad om­nem vius, ni­hil habentes quod relin­quere time­amus; Reti­nacule ista sunt spei no­strae. De cult. Foem. 'Twas the wise Counsel of Tertullian to the Women of the first Ages of the Church, not to value and love the Jewels and Ornaments of Gold, that they might be more ready and resolved to obtain by Death Martyrdom, and by Mar­tyrdom Eternal Glory. And that we may disentangle our Souls from those voluntary bands that fasten us to present things, we must have a sincere uncorrupted judgment of their meanness. The Apostle exhorts Christians to mo­deration in their temper and con­versation with respect to the bu­siness and enjoyments here, that they who have Wives, be as tho they had none; that those that rejoice, be as tho they rejoiced not; and they that [Page 144] buy, as tho they possessed not; and they that use the World, as not abusing it: for the fashion of the World passeth away. To a wise and pondering Observer, what comparison is there between Shadows and Dreams, and substantial everlast­ing Blessedness? If Men had the same opinion of this World whilst they live, as they will have when they are to die, they would not set over it. They who have mag­nified temporal Honours and Ri­ches, and lived in Pleasures with­out remorse, yet in their dying hours, when Men speak with most feeling and least affectation, how have they vilified those empty appearances of happiness? with what moving expressions decla­red the vanity and brevity of worldly things? As when the Is­raelites were to go through the River Jordan, that opened it self [Page 145] to make a free and dry passage for them; the lower part of its Waters ran into the Dead Sea, Josh. 3. 16. and utterly fail'd: Ad instar Montis in­tumescentis, apparebant procul. but the Wa­ters that came from above, rose up and appear'd like a Mountain; thus when Men come to the uni­versal passage, from this to the next life, inferiour things abso­lutely fail, and are lost in the dead Sea, but the things above, that are eternal, then appear in their true greatness, exceeding all humane comprehension: from hence is the change of mind and language concerning the one and other.

5. Solemn, affectionate, and fre­quent Converse with God in Re­ligious Duties will render Death not fearful to us. The whole life of a Christian, as such, 1 John 3. is a continual Communion with the Father, and with Jesus Christ. For he performs all good works by divine Grace com­municated [Page 146] from above, and refers all to the Divine Honour. As in a pair of Compasses, one foot is fixt in the Center, whiles the other moves in the Circumference: so the Heart of a Christian is in Hea­ven, his aims are for God, whilst he is active here in the World. His Natural and Civil Actions are heightened to a supernatural end: And thus his Conversation is in Hea­ven. But this was spoken of be­fore: and that which is now spe­cified is the more immediate Ser­vice of God in holy Meditation, Prayer, and the Ordinances of the Gospel, which is the noblest part of the spiritual Life.

Our blessed Saviour who was a Comprehensor upon Earth, al­ways saw the Face of God, and invariably sought his Glory in all things, yet had his special times of Prayer and Heavenly-Commu­nion [Page 147] with God, and the most glo­rious testimonies of his Favour in those times. Our Communion with God here is as true as in Heaven, but the influence and fruition is different according to our capacity. When the Soul feels the vigorous exer [...]ise of the thoughts & affections upon God, and the raised operations of Grace in holy Duties, 'tis as certain a sign of God's Favour and Accep­tance, as when Fire descended from Heaven to consume the Sa­crifice. And often our affe [...]tio­nate Duties are rewarded with sensible Consolations, and holy Souls are dismist from the Throne of Grace as they shall be received at the Throne of Glory, with the reviving testimonies of God's ap­probation. Now the assurance of God's Love conquers the fear of Death.

[Page 148] This Communion must be fre­quent. As love and respects be­tween Friends are maintained by constant Visits and Letters, and mutual Confidence arises from Acquaintance: so by the inter­change of holy Duties and divine favours we preserve a lively sense of God's Love, and an humble familiarity with his Majesty, that his Presence is not a terror to us. A Christian that walks with God here, when he leaves the World, (to use the words of a dying St.) changes his Room, but not his Compa­ny. God was always with him on Earth, and he shall be ever with God in Heaven.

But cold and seldom converse begets strangeness, and that makes us shy of God. When Religious Duties are performed as a com­plemental Visit without zealous Affections, or used only in times [Page 149] of Affliction and Exigency, as Cordial Waters in swooning Fits, the Divine Presence is uncomfor­table to us. They who prefer carnal sweets before acquain­tance with God, cannot with Peace and Joy think of appear­ing before him. O how unwel­come is Death to such, for then the Spirit returns to God that gave it.

6. Let us strengthen our belief of the blessed state after Death. Divine Truths lose their influence and efficacy when they are not stedfastly believed. Heb. 11. 1. Faith is the substance of things not seen, and the evidence or conviction of things hoped for. The Spirit confirms our Faith not by a pure Physical Act, but by convincing Reasons of the truth of the Gospel. The Life of Christ so glorious in holiness, his Doctrine so becoming the Wis­dom [Page 150] and other excellent Attri­butes of the Deity, his Miracles so great, numerous, open, and bene­ficial, not meerly to surprize the Spectators with astonishment, but to touch their Hearts; his Death foretold by the Prophets, and ex­actly agreeing in all the circum­stances of the Predictions; his Resurrection the most noble ope­ration of the Divine Power, are the strong [...]st Proofs that what he has reveal'd as the Counsel of God for our Redemption, and the Preparations of Glory for the Saints in Heaven, are divine Truths. And the efficacy of the Spirit of Christ in sanctifying his Disciples in all Ages, is a continual and as satisfying an Argument that the Gospel is derived from God the fountain of Truth, as extraordi­nary Miracles. For Holiness is as [...]parable a property of the Di­vine [Page] Natu [...] [...] the sancti [...] [...] divine an ef [...]ect [...] of the Body. Now, [...] God enters into Covenant with obedient Believers, to be their God, a title and relation, that supposing them the most happy here, all the enjoyments of this World cannot fulfil. This Covenant is not dis­solv'd by Death, for he uses this stile after the death of his faithful Servants: and from hence it fol­lows they are partakers of his Glory and Joys in the next Life. For the honour of his Veracity is most dear to him. The Psalmist declares, that he has magnified his Word above all his Name. No per­fections of his Nature are more sacred and inviolable than his Truth. The foundations of Na­ture shall be overturn'd, and the most solid parts of the Creation [Page 152] destroyed, but his Promises shall be compleatly accomplish'd. We are assured by his Infallible Au­thority, that there remains a Rest for the People of God. And he that receives this Testimony, sets to his Seal that God is true: honours the Truth of God's Word, and binds himself more firmly to his Ser­vice, and is encouraged to leave this sensible World, for that which is infinitly better. Our confidence and patience in well-doing, and in suffering the utmost evil to Na­ture, is from the pregnant appre­hensions of the reality of eternal things. We know, saith the Apo­stle, if our earthly tabernacle be dis­solved, we have a Building not made with hands, 2 Cor. 5. 1. eternal in the Heavens. This fortified him against the ter­rors of Death. When Stephen saw the Heavens open, and the Son of God ready to receive him, with what [Page 153] courage and constancy did he en­counter the bloody Rage of his Murderers? Faith supplies the want of Vision, it pierces the Clouds, opens a Window in Hea­ven, sees the Crowns of Righte­ousness prepared for the Saints, and sweetens the bitterest passage to it. But if our Faith be weak and wavering, our Courage will decline in the needful hour. 'Tis with Christians in their last pas­sage from Earth to Heaven, as with the Apostle walking upon the Waters to Christ: whilst his Faith was firm in Christ, he went upon the Waves as on the firm Land: but upon the rising of a Storm his Faith sunk into Fear, and he sunk in the Waters; till our Saviour upon his earnest Pra­yer, Lord, save me, took hold of him, and rais'd him with that compassionate Reproof, O thou [Page 154] of little Faith, wherefore didst thou doubt?

The last Use is, to excite the Saints to die with that courage and chearfulness as becomes the Gospel of Christ. The encourage­ment of Joshua to the Israelites against the Giants that terrified them from entring into the Land of Canaan, the type of Heaven, Be not afraid of them, they are Bread for us, we shall obtain an easy Conquest over them, is ap­plicable to this purpose: do not fear Death the Enemy that in­terposes between us and the true Canaan; for our Conflict shall be the means of our Victory, and triumphant possession of the holy and blessed Land above. This is very honourable to our Redee­mer, and recommends Godliness to the judgment, affections, and [Page 155] practice of others. Epist. Jul. S. Basil tells of a custom to annoint the tops of Doves Wings with some fra­grant liquor, that mixing in com­pany with other Doves, they might by the scent allure them to follow to the Dove-houses. Thus when holy Persons live and die with peaceful joy, those that con­verse with them, are drawn by that Fragrance of Paradise to apply them to serious Religi­on.

'Tis the Apostle's Consolato­ry Advice to Believers, 1 Thess. 4. Not to be sorrowful for those that sleep in JESUS, and those that are without hope.

When Jacob saw his Belo­ved Son's Coat rent and stain'd with Blood, he abandoned him­self to desperate Sorrow, and mourned for his Death, when Joseph was advanc'd in Authority [Page 156] and Dignity next to Pharoah in the Kingdom of Egypt. Thus when we see the Garment of Mortality rent by Diseases, we mourn for departed Saints, as if Death had absolutely destroyed them, when their Souls are reigning in Glory. This immoderate Sorrow is an Heathenish Passion, suitable to their ignorance of the future hap­py state, but very unbecoming the plenary Assurance the Gospel affords us of it. So for the Wic­ked to die with fears and palpita­tions of heart, to be surrounded with impendent horrours, when such a precipice and depth of mi­sery is before them, is very just and reasonable; but for the Saints to die uncomfortably under inor­dinate fears, is a disparagement to the Blessed Hope establish'd up­on the revelation of Life and Immorta­lity by the Gospel.

[Page 157] Now in three things I shall propound the duty of dying Chri­stians.

1. To submit to the Divine Pleasure with resigned spirits, as to the means, the manner, and time of Death. God has a Sove­reign Right and Dominion over us. The present Life is his most free Favour, and he may justly resume it when he pleases. His Will should be the first and last Rule of ours. Whether he gent­ly untwines the Band of Life, or violently breaks it, we must pla­cidly, without reluctation, yield up our selves. By what means soever Death comes, all second causes are moved by an impres­sion from above, in what Age of Life soever, all our times are ap­pointed by the divine Counsel: And a Saint ought with that rea­diness and submission receive it, [Page 158] as if he heard an express Voice from Heaven calling him to God, and say in his heart with Samuel, Here I am, thou didst call me. This is the last act of our obedience, and very pleasing to God. We read of the marvelous Ille excrit gladium, ille cervicem, u­no voto, una devotione: sub tanto non dic [...]m huma­nitatis, sed potius naturae ipsius [...]etu, laeti sunt. Consent of Abraham and his son Isaac, the Father to offer up his Son, and the Son his Life, (that were both the gifts of God) in compliance with the divine Command, and from Heaven he declared his high ap­probation of it. This is to make a vertue of necessity, and turn Nature into Grace. But discontent and re­luctancy, as if our Lives were our own, and taken from us unjust­ly or unseasonably, is rebellious unthankfulness, unbecoming a Creature, much more a true Chri­stian, who exchanges a perishing life for that which is eternal.

[Page 159] 2. To receive Death not only with Patience, but earnest desires to be with Christ. I know Death is naturally unwelcome. Our Sa­viour tells St. Peter, When thou art old, another shall bind thee, John 21. 41. and lead thee where thou wouldest not: Signi­fying his Martyrdom. Secutus a corpore vole­bat esse cum Christo, sed si sicri posset prater mortis molestiam. Nolens ad c [...]m venit, sed volens c [...]m vicit. Aug. Tract. 123 in Joan. The cir­cumstance [ when thou art old] is remarkable, and intimates the na­tural unwillingness to die, when there was little time to live. But his rational sanctified Will was superiour and prevalent. The universal desire of the Saints is to be happy in the presence of God. for the Divine Nature communi­cated to them is intelligent and inclining towards its chief good: and if the obtaining it, were not by being uncloathed, but clothed upon by an imediate translation to Hea­ven, how willingly would they leave this World? But there is [Page 160] a bitterness in Death that makes it unpleasant, and many holy Souls that desire the Glorious Li­berty in Heaven, yet are loth to leave their Prison. Now there are so many Arguments to make the Saints desirous of dying, that methinks since Life is cheifly va­lued and dear to them, as it is the way to Heaven, when they are come to that blessed end, it should not be longer desirable. What is this lower World that chains us so fast? 'Tis the Devil's circuit wher­in he ranges seeking whom he may devour: 'Tis the Theater of con­tentions: The low aspire to rise; the exalted fear to fall. The Poor envy the Rich; and the Rich de­spise the Poor. 'Tis a foreign Countrey to the Saints, and as Pilgrims and Strangers, they are liable to reproaches, injuries, and hard dealings from the Wicked, [Page 161] the natives of the Earth. What is the present momentany Life that so enamours us? 'tis surrounded with Temptations, opprest with Fears, ardent with irregular de­sires, and continually spent in va­nity or vexation. In Adversity 'tis deprest and melancholy: in Pro­sperity foolish and proud. 'Tis a real infelicity under the deceitful appearance of felicity. But above all other motives, the evil of Sin from which we cannot be clearly exempted here, should render Death desireable. The best suffer internal divisions between the law of the Flesh, and the law of the Mind; as Rebecca felt the twins, Esau and Jacob, repugnant in her Womb, How hard is it to be continually watching the Heart that Corrup­tions do not break out, and the Senses that temptations do not break in? How difficult to or­der [Page 162] the Affections, to raise what is drooping, and suppress what is rebellious? for they are like the People of whom the Historian speaks, qui nec totam servitutem pati possunt, nec totam libertatem. How many Enemies of our Salvation are lodg'd in our own bosoms? The Falls of the Saints give sad evidence of this. If the Body were unspotted from the World as in the Creation of Man, there might be a just Plea of our un­willingness to part with it, but since it is the insentive and in­strument of Sin, we should de­sire to be desolved that we might be perfectly holy. Death is the final remedy of all the temporal and spiritual evils to which we are liable here. And the love of Christ should make us willing to part with all the endearments of this life, nay desirous to enter into [Page 163] the Caelestial Paradice, tho we must pass under the Angels Sword the stroke of Death to come into his Presence. He infinitely de­serves our love, for we owe our Salvation and Eternal Glory, to the merit of his Humiliation and the power of his Exaltation. With what earnest affections did St. Paul desire to be dissolved and to be with Christ? Phil. 1. Love gave Wings of Fire to his Soul, ardent desires mounting to Heaven. How va­liant were the Martyrs in expres­sing acts of love to Christ? How boldly did they encounter Death that interpos'd between them and the sight of his Glory? their love was hotter than the Flames that consumed them. They as willing­ly left their Bodies, as Elias let fall his Mantle, to ascend to Heaven. And how does it upbraid the coldness of our love, that we are [Page 164] so contented to be here, absent from our Saviour. That the Moles of the Earth who never saw the light of the Sun, and feed on bitter roots, are pleas'd in their dark receptacles is no wonder; but if Birds that are refresht with his chearful Beams, & feed on sweet Fruits, should willingly be con­fin'd in Caverns of the Earth, it were unnaturally strange: thus if Pagans, and those who are so in heart, tho different in profes­sion, that are so short-sighted, and depraved, that only present and sensible things are perceived and affect them, that they are unwil­ling to die is no wonder; for then all that is valuable and de­lightful to them is lost for ever: but for those who are inlightned by the Revelation of God so clearly concerning the state of Glory, and have tasted the good­ness [Page 165] of the Lord, and know the incomparable difference between the mean and frail felicity here; and the inestimable immutable felicity hereafter, for them to be unwilling to leave this World for that which is infinitely better is astonishing. Such was the love of our Saviour, that his personal Glory in Heaven did not fully content him, without the Saints partaking of it with him: John 17. Father I will that those whom thou hast given me be with me where I am, that they may behold my Glory: If our Hearts do not answer his, 'tis a sad indi­cation that we have not an interest in him: for the application of his Merits is alwayes joyn'd with the imitation of his Vertues, and the reflection of his Love. The Lo­vers of Christ will joyn with the inflamed Spouse, Cant. 1. Draw us and we will run after thee: O loosen our [Page 166] affections from this World that we may readily ascend to thee: they will renew the sighs of holy David in his Banishment, O when shall we come and appear before God!

Lastly, To die with thanks­giving and joy. 'Tis usual to compare this Life to a Voyage; the Scripture is the Chard that de­scribes the Coasts we must pass, and the Rocks we must avoid; Faith is the Compass that directs the Course we must steer; Love is the Rudder that governs the Mo­tion of the Ship; Hope fills the Sails: Now what Passenger does not rejoice at the discovery of his Country where his Estate and Heart is, and more at the near ap­proach to the Port where he is to land? Is not Heaven the Coun­trey of the Saints? is not their Birth from above, and their ten­dency [Page 167] to their Original? and is not the blessed Bosom of Christ their Port? Oh what joyful thanksgivings are due to God, when by his Spirit and Provi­dence they have happily finish'd their Voyage through such Quamdiu in Salo isto, tamdiu inter naufragia. dan­gerous Seas, and are coming in­to the Land of the Living? How joyful was to Noah the coming of the Dove with an Olive Branch, to shew him the Deluge was as­swaged, and the time was come of his freedom from the trouble­som company of Animals, and from the straitness and darkness of the Ark, to go forth and possess the World? How joyful should Death be to a Saint, that comes like the Dove in the evening, to assure him the Deluge of Misery is ceas'd, and the time is come of his enlargement from the Body, his deliverance from the wretched [Page 168] sinful society here, and his posses­sing the Divine World? Holy Souls are immediately transport­ed by the Angels to Christ, and by him presented to his Father, without spot or wrinkle, compleat in Holiness, and prepared for Communion with him in Glory. How joyfully are they received into Heaven by our Saviour and the blessed Spirits? they are the reward of his Sufferings, the pre­cious and dear purchase of his Blood: The Angels that rejoice at the Conversion of a Sinner, much more at the Glorification of a Saint: and the Church of the First-born who have before us enter'd into Glory, have a new accession of Joy, when their younger Brethren arrive to the undefiled immortal Inheritance. And is it not very becoming Be­lievers joyfully to ascend to the [Page 169] Seat of Blessedness, to the happy Society that inspires mutual Joys for ever? For our encourage­ment there are numerous instan­ces of Believers that have with peace and joy, tho in various de­grees, past through the dark Val­ley to the Inheritance of Light. Some have died with more Joy than they lived, Accitus sum ad id mira­culi, videri exultantem in mor [...] ho­minem [...] insultan [...] morti. Bern. 26 Serm. in Cant. and triumph'd over the last Enemy with the vo­cal Praises of God: others with silent affections have quietly com­mended their Spirits into his hand. Some have inward Refreshings and support; others exuberant Joys and Ravishments, as if the Light of Glory shined into them, or the Veil of Flesh were drawn, and their Spirits were present with the invisible World. Some of the Martyrs in their cruellest Suffer­ings felt such impressions of Con­fidence and Alacrity, that as in [Page 170] the House of Lamech there was accorded at the same time two discordant Callings by the two Brothers; Gen. 4. Jubal the Inventer of the Harp and Organ, and Tubal-Cain the first Artificer in Brass and Iron: the one practised on Instruments of Musick, breathing harmonious sounds and melodies, the other used Hammers & Anvils making noise and tumult: So in some persons whilst the heaviest strokes fell on their Bodies, their Souls were ravish'd with the sweetest Joy and Exultation. Indeed 'tis not thus always with the Saints: for tho Sin be pardoned, yet the apprehensions of Guilt may re­main. When a Stream is distur­bed it does not truly represent the Object: When the Affections are disordered, the Mind does not judge aright of a Christian's state. A Serpent may hiss when it has [Page 171] lost its sting. Death may terrify when it cannot hurt us. I doubt not but some excellent Saints have been in anxieties to the last, till their Fears were dispell'd by the actual fruition of Blessedness. As the Sun sometimes sets in dark Clouds, and rises in a glorious Horizon. We reade our Eviden­ces for Heaven by the Light of God's Countenance: his Image is made visible in our Souls by the illustration of his Spirit: and he exercises Prerogative in the dispensation of his Comforts. 'Tis his pleasure to bestow extraordi­nary Favours on some, and deny them to others that are as holy. But every Penitent Believer has just cause of Joy in Death: for Jesus Christ has reconciled God, destroyed Satan, and conquered Death: and the last day of his Life is the first of his Glory.

SAint Paul had this Title of Honour eminently confer­red upon him, the Apostle of the Gentiles: This Office he [Page 4] performed with persevering dili­gence, diffusing the Light of Life to those that sate in darkness, and in the shadow of Death. In this Chap­ter we have recorded the sub­stance of his Sermon to the Athe­nians; wherein his admirable Zeal and Prudence are remark­able, in the Matter and Order of his Discourse, to convince and perswade them to receive the saving Truth of the Gospel. He first lays down the Principles of Natural Religion, to prepare them for the more easy belief of supernatural revealed Religion. The depravation of the Minds of Men was in no instance more prodigious than in their vilifying Conceits of the Deity: They attributed his Name and Honour to various Idols, and ascribed to him their own Figure, and which was infinitely more unworthy [Page 5] and dishonourable, their own Passions and Vices. They ado­red their own vain Imaginations. The Idols of their Hearts were erected on their Altars. Venus was a Goddess, because impure Love reigned in their Brests. Bacchus had Religious Rites, be­cause sensual Pleasures as sweet as Wine intoxicated their Spirits. These Errors, as gross as impi­ous, were universal: the Philo­sophers themselves were not ex­empted from the Contagion. The Apostle therefore makes use of the clearest Arguments, to give Authority to the plain con­spiring Voice of Nature, that had so long in vain recall'd them from Idolatry to the Worship of the only true God. He therefore de­clares, that the Divine Maker of all things, Vers. 29. the Father of Spirits, could not be represented by corporeal [Page 6] and corruptible things, but was to be acknowledg'd and ador'd in a manner becoming his spiritual and infinite Perfections. That he made all Nations of one Blood, Vers. 26. tho' distinguish'd in their Habitations and Times, that they might seek and serve the one universal Crea­tor. And though the Pagan World for many Ages had lived in an unnatural Oblivion of God, and he seem'd unconcerned for their violation of his Laws, yet it was not from the defect of Ju­stice, but the direction of his Wisdom, that his Patience was so long extended to them. And this he proves by the new and most express declaration of his Will: But now he commandeth all Men every where to repent; because he hath appointed a day, in which he will judg the World in Righteousness, by the Man whom he hath ordained: [Page 7] whereof he hath given assurance to all Men, in that he raised him from the Dead.

In the words, the Eternal Counsels of God are revealed in two great things.

1. The determining a time wherein he will righteously judg the World: He hath appointed a Day.

2. The designation of the Per­son by whom he will perform that eminent part of Soveraignty: by Jesus Christ whom he hath raised from the Dead.

In order to the handling of the main Point, it is requisite to pre­mise briefly some Propositions.

1. That God is the Universal Monarch of the World, and has supreme Authority to govern reasonable Creatures, antecedent [Page 8] to their Election and Consent. The Psalmist calls to the Hea­thens, Psal. 100. Know ye that the Lord is God: that is, the most glorious Being, and absolute Sovereign; for it is he that made us, and not we our selves. He formed all things by his Almighty Goodness, and is King by Creation.

2. The two principal and ne­cessary parts of his Soveraignty are, to give Laws for the ruling of his Subjects, and to pass final Judgment upon them for their Obedience or Disconformity to his Precepts. Mere natural Agents are regulated by a wise establish­ment, that is the Law of their Creation. The Sun and Stars are moved according to the just Points of their Compass. The Angels are under a Law in Hea­ven, and obey his Commandments. The Humane Nature of Christ, [Page 9] though advanced to the highest capacity of a Creature, yet received a Law. And his whole Work upon Earth for our Salvation, was an Act of Obedience to the Will of God. If a Prince out of af­fection to his Friend will leave his own Dominions, and live privately with him in a Forreign Country, he must be subject to the Laws of the Place. Indeed it is not conceivable that a Crea­ture should be without a Law; for this is to make it supreme and independent: Supreme, in not be­ing liable to a superior Power to confine and order it: Inde­pendent, as to its Being and Ope­rations; for dependance necessa­rily infers subjection. There is a visible connexion between those Titles; Isa. 33. 22. The Lord is our Judg, the Lord is our Law-giver, the Lord is our King. And sometimes in [Page 10] Scripture his Soveraignty is inti­mated in the Title of Judg: thus in that humble Expostulation of Abraham for Sodom; Shall not the Judg of all the World do right? He addresses his request to God un­der that Title, to soften his Power, and incline his Clemen­cy to save the Wicked for their sakes who were comparatively Righteous, that is, innocent of their crying Sins.

3. As his right to govern and judg the World is natural, so are his Attributes, his Wisdom, Ho­liness, Justice, and Power, that qualify and render him most worthy to exercise this Govern­ment. These are finite separa­ble Qualities in Angels or Men, but essential Perfections to the Deity. 'Tis more rational to conceive that things may be con­geal'd by the heat of Fire, or [Page 11] turn'd black by whiteness, than that the least act of injustice can be done by the Righteous Lord. The Apostle rejects with ex­treme detestation, the blasphe­mous Charge of unrighteous­ness in God's proceedings: Is God unrighteous that taketh Ven­geance? Rom. 3. 5, 6. God forbid: For then how shall God judg the World? He may as soon renounce his Nature, and cease to be God, for as such he is necessarily Judg of the World, as violate his own Perfections in his judicial proceedings with us.

4. God being invisible in his own Nature, hath most wisely ordain­ed the last Judgment of the World to be transacted by a visible Per­son: because Men are to be on­ly judged, and not the Angels, and the whole Process of it with them, will be for things done in [Page 12] the Body. The Person appoin­ted for this Great Work, is Jesus Christ the Son of God united to the Humane Nature. The Father judgeth no Man: Joh. 5. 22. Not as if he de­scended from the Throne, and devested himself of his Suprema­cy, but not immediately; but hath committed all Judgment to the Son. Vers. 26, 27. And it follows, As the Fa­ther hath Life in himself, so hath he given to the Son to have Life in him­self: And hath given him authority to execute Judgment also, because he is Son of Man; that is, as Media­tor. The quality of this Office requires no less Person for the discharge of it.

1. Upon the account of its superlative Dignity. No mere Creature is capable of such a glo­rious Commission. To pass a Sovereign Sentence upon Angels and Men, is a Royalty reserv'd [Page 13] for God himself. We read that no Man in Heaven, or Earth, Rev. 5. was able to open the Sealed Book of his Eternal Counsels, as unsearchable as deep: only Jesus Christ who was in the Bosom of the Father, the Seat of his Counsels and Compassi­ons, and was acquainted with all his Glorious Secrets, could un­fold the Order of the Divine De­crees about the Church. And if no Creature was worthy to be admitted into God's Counsel, much less to be taken into his Throne. The Eternal Son, the express Image of his Person, is alone fit to be his authorised Represen­tative in Judgment. Our Savi­our declares, that the Father in­vested the Son with this Regal Power, that all Men should honour the Son, John 5. 23▪ with the same religious Reverence, and supreme adorati­on, as they honour the Father.

[Page 14] 2. Upon the account of the immense Difficulty, no mere Creature is able to discharge it. To judg the World, includes two things. 1. To pass a righteous and irrevocable Judgment upon Men for all things done in this Life. 2. The actual execution of the Sentence. And for this no less than infinite Wisdom, and infinite Power are necessary. If a select number of Angels of the highest Order were deputed, yet they could not manage the judi­cial trial of one Man. For be­sides the innumerable acts and omissions in one Life, the secrets of the Heart, from whence the guilt or goodness of Moral Acti­ons is principally derived, are not open to them. He alone that discerns all things, can require an account of all.

[Page 15] 2. The Son of Man is inve­sted with this High Office as the Reward of his Sufferings. We must distinguish between the es­sential and oeconomical Power of Christ. The Son of God, considered in his Divine Nature, has an original Power of Judg­ment equal with the Father, but considered as Mediator, has a Power by delegation. In the quality of the Son of Man, he is inferior in dignity to the Fa­ther: The Apostle declares this in that scale of Subordination, of the Creatures to Believers, and of Believers to Christ, and of Christ to God. All things are yours, and you are Christ's, and Christ is God's. Aud observing the beautiful Order that arises from the superiority and depen­dance between things, he saith, The Head of every Man is Christ, and [Page 16] the Head of the Woman is the Man, and the Head of Christ is God. Now this Power by Commission was conferr'd upon him as the Re­ward of his Sufferings. The A­postle expresly declares it, that Christ being in the Form of God, and without any usurpation truly equal to him in Divine Perfecti­ons and Majesty, humbled himself, and came obedient to the Death of the Cross. Wherefore God hath highly exalted him, and given him a Name above every Name: that at the Name of Jesus every Knee should bow, of things in Heaven, and things in Earth, and things under the Earth; and that every Tongue should confess that Jesus Christ is Lord, to the Glory of God the Father. His victorious Sufferings are the Titles of his Triumphs, his being so ignomi­niously deprest and condemn'd by Men, is the just reason of [Page 17] his advancement to judg the World.

5. There is a Day appointed wherein the Son of Man will appear in sensible Glory, and exercise his judicial Power upon Angels and Men. He is now seated at the right hand of the Ma­jesty on High, and the Celestial Spheres are under his Feet: Uni­versal Nature feels the power of his Scepter: He reigns in the Hearts of the Saints by his Word and Spirit, and restrains the Fury of his Enemies in what degrees he pleases: but still his Servants are in distress, and his rebellious Enemies insolently break his Laws▪ and the Curtains of Hea­ven conceal his Glory from us: therefore a Time is prefix'd, when in the Face of the World he will make an eternal difference by Rewards and Punishments [Page 18] between the Righteous and the Wicked, and his Government shall have its compleat and glo­rious Issue. This is stiled the Judg­ment of the Great Day.

1. With respect to the ap­pearance of the Judg. When the Law was given from Mount Sinai, the Mountain was covered with Fire, and the Voice of God as loud as Thunder proclaimed it from the midst of the Flames, so that the whole Army of the Israelites was prostrate on the Plain, struck with a sacred Hor­ror, and almost dead at the ama­zing sights and sounds. From hence 'tis said, that in his right hand was a fiery Law. And if the Law-giver appear'd in such terrible Majesty at the proclaim­ing the Law, how much more when he shall come to revenge the Transgressions of it? 'Tis set [Page 19] forth in Scripture in the most lofty and magnificent Expressions. He shall come in his Father's Glory, Luk. 9. 26▪ and his own Glory, and the Glory of the Angels. A devouring Fire shall go before him, to consume all the Works of the Universe. He shall descend from the highest Heavens, glorious in the at­tendance of innumerable Angels, but more in his own Majesty, and sit on a radiant Throne high a­bove all.

2. 'Tis great, with respect to the appearance of those who are to be judg'd: All the Apostate Angels, and the universal Progeny of Adam. The bowels of the Earth, and the bottom of the Sea, and all the Elements shall give up the Dead. The mighty Angels the winged Ministers of Justice, shall fly to all Parts, and attaque the Wicked to bring them as misera­ble [Page 20] Prisoners before that high Tribunal. And those blessed powerful Spirits shall congregate the Righteous, to present them at his right hand.

3. 'Tis great with respect to what shall be then done: He shall perform the most glorious and consummate act of his Regal Office, after a righteous Trial pronounce Judgment, upon which the eternal Destiny of the World depends. And immediately the Saints shall ascend with him to the everlasting Mansions of Glo­ry, and the Wicked shall be swallowed up in the fiery Gulph for ever.

To define the particular Time when this shall be accomplish'd, is beyond the knowledg of the Angels of highest dignity. 'Tis inter Arcana Imperii, among the Secrets of the Kingdom of Hea­ven. [Page 21] 'Tis observable that God has revealed the Times precisely wherein some great Events should come to pass: after how many Years the Israelites should be freed from Egyptian Bon­dage: after what space of Time they should be restored from the Captivity of Babylon: when the Messiah should die for the expia­tion of Sin: but there is no de­signation by certain Characters of the particular Day, nor Year, nor Age, in any Prophecy of our Saviour's coming to Judg­ment. And of this an Account may be given. The special End of those Predictions was, that those who lived to see their ac­complishment, notwithstanding the seeming Impossibilities, might believe the Truth and Power of God to fulfil the Revelation of his Purposes for the time to come. [Page 22] But at the last Day, all the Pro­mises and Threatnings will be fulfilled, nothing will remain to be the Object of Faith, and con­sequently it was superfluous to declare the certain Time, since the exact accomplishment of it according to the prediction, will neither be useful to confirm Be­lievers or convert Infidels.

Lastly, The Resurrection of Jesus Christ is the most convin­cing and commanding Evidence of this Doctrine, that he shall judg the World. For he was charged with Blasphemy de­serving of Death for this Testi­mony: Mat. 26. 64, 65. I say unto you, hereafter shall you see the Son of Man sitting on the right hand of Power, and coming in the Clouds of Heaven. He dedicated Martyrdom in his own Sufferings. Now God in raising him from the Dead, confirmed [Page 23] the truth of his Testimony by that visible Miracle, and the be­lief of it converted the World to Christianity.

I will now proceed to illu­strate and prove the main Point, which is this:

That God will judg the World in Righteousness by Jesus Christ.

The Mediator, who shall be Judg in the Union of both Na­tures, considered as the Son of God, is essentially Holy and Righ­teous, and considered as the Son of Man, was holy, harmless, un­defiled, and separate from Sinners. In him all Vertues shin'd in their absolute Purity: and who is so worthy and qualified to reward Holiness and punish Wickedness, as the holy one of God? 'Tis said of [Page 24] him, Heb. 1. Thou hast loved Righteousness, and hated Iniquity, therefore thy God hath anointed thee with Oil of glad­ness above thy Fellows: Consecrated him to the Regal Office, and en­rich'd his humane Nature with Endowments suitable to it. 'Twas prophesied of him, Esa. 11. 2, 3, 4. The Spirit of the Lord shall rest upon him, the Spirit of Wisdom and Un­derstanding, the Spirit of Counsel and Might, the Spirit of Knowledg, and of the Fear of the Lord; and shall make him of quick understanding in the Fear of the Lord, and He shall not judg after the sight of his Eyes, neither reprove after the hearing of his Ears. But with Righteousness shall he judg the Poor, and reprove with Equity. Humane Judgments are often unrighteous from vici­ous Respects and Affections that pervert the Will, or fair Appear­ances that deceive the Under­standing: [Page 25] by Gifts or Guile, In­nocence is cast, and Guilt acquit­ted: but the Judg of the World is inflexible to partiality, and all things are entirely open to his sight. In the Act of Judgment he is re­presented sitting on a white Throne, Rev. 20. 11. the emblem of unspotted Holi­ness.

The Righteousness of God's Judicial Proceedings will appear by considering three things.

1. The Equity of his Law the Rule of the great and final Judg­ment.

2. The Evidence of the Facts and Matter, which shall be pro­duc'd as the Reason of the Judg­ment.

3. The impartiality of the Sentence.

[Page 26] 1. The Equity of the Law which shall be the Rule of the last Judgment. This will ap­pear by considering the Law of Nature, and the Law of Faith, in their Precepts and Penalties, annext to enforce the observation of them.

1. The Law of Nature, which is the Rule of Man's Duty, will be the Rule of Judgment: for without the Law there is no Trans­gression; and consequently a Per­son is unaccountable for his Acti­ons. This Law is composed of such Rules as are most becoming the wise and gracious Creator to give, and the reasonable Crea­ture to receive and obey: for they entirely agree and concen­ter in his Glory and the good of his Subjects. The Apostle a­dorns the Law with the most [Page 27] excellent Elogy, Rom. 7. 12. 'tis Holy, Just, and Good. Holy as it enjoyns all Acts of Piety to God: the ado­ration of his Majesty resulting from his inexpressible divine Per­fections, the imitation of his Pu­rity, a reliance on his Goodness, a resignation to his most wise Providence, and a dutiful obe­dience to his Will. Such a sense of our dependance and subjecti­on to God, is the proper Chara­cter of the reasonable Creature, as dignified above inanimate and mere sensitive Beings. The Law is just, as it directs us how to de­mean our selves in our various Relations. Justice is the Cement of Societies, without which they disband and fall into Confusion. And the sum of the Law is vir­tually comprised in one Rule, to do to others as we would they should do to us, than which nothing is more [Page 28] equal. 'Tis good to Man that keeps it, commanding nothing but what is influential upon his well-being here and for ever. It does not infringe his true Free­dom, but allows him unstain'd Delights, and enjoyns what is proper to advance and secure his Dignity, Felicity, and Perfecti­on. It forbids every thing that defiles and debases him, and causes a degeneration from his native excellency. If we pre­scind in our thoughts the sacred authority of the Law-giver, all the Precepts of the Law for their moral Goodness, deserve our e­steem and choice, and entire ob­servation. The sanctified Mind approves them universally. I esteem all thy Precepts concerning all things to be right, Psal. 119. 128. saith holy David. Nay, in the Wicked there is an intellectual assent to the good­ness [Page 29] of the Law, tho' the cor­rupt Will doth not embrace it: there are some inclinations and wishes to obey it, but controll'd by vicious desires. 'Tis said of the convinced Sinner, Rom. 2. 18. Thou know­est his Will, and approvest the things that are more excellent.

It may be objected, that the Law being pure, and Man in a frail state, surrounded with innu­merable temptations, to require perfect obedience from him, and condemn him for his Failings, seems hard. The Law lays a restraint upon all the Senses, and forbids all fleshly Lusts; this may be easy to separate Souls, but for Men to live in the Body, as if they were out of it, to be al­ways vigilant against the insinua­tions or attaques of Sin, is impos­sible. Thus the Carnal Mind is apt with some colour, to traduce [Page 30] the Righteousness of God's Go­vernment. But it will be clear­ly vindicated, by considering,

1. The Law supposes Man in a state of integrity, furnish'd with sufficient Power to comply with every Precept, tho' free to fall from his Duty and Happi­ness. To command absolute Impossibilities, is tyrannical, and utterly inconsistent with the Na­ture of the Blessed God.

2. The first Man wilfully transgrest the Law, and lost his Holiness: And Nature being poison'd in the Fountain, is cor­rupt in all the descendants from him. Mankind was justly de­graded in rebellious Adam, and is destitute of spiritual strength to perform all that the Law re­quires.

3. This disability is vicious and culpable, and can be no pre­tence [Page 31] against the Rights of the Law-giver. A natural disabili­ty from the want of requisite Faults is a just excuse. 'Tis no Fault that a Man cannot stop the Sun as Joshua did, nor calm a Tempest as our Saviour did by his Word. But the disability that arises from a depraved dis­position, renders a Person more guilty. And this is the present Case. The Will of Man is dis­obedient and perverse, and as soon as it can exercise El [...]ction, chooses Evil: and by custom in Sin becomes more hardened and obstinate. And from hence the Prophet charges the contumaci­ous Jews; Behold their Ear is un­circumcised, Jer. 6. 10. and they cannot hearken. Were they uncapable of hearing the Divine Commands? No, but the Word of the Lord was to them a reproach, they had no delight in [Page 32] it. And our Saviour upbraids the Pharisees, How can ye believe, which receive Honour one of another, Joh. 5. 44. and seek not the Honour that comes from God only. They were in high reputation for their Holiness, which made it impossible for them in an humble penitent manner to sub­mit to our Saviour. In short, the primary end of the Law was the happiness of Man in the perfor­mance of his Duty, and his first Sin, and consequent impotence to fulfil it, was by his own Fault. As the Obliquity of a Line can­not be ascrib'd to the strait Rule, but to the Error of the Hand that draws it. And from hence 'tis clear, that if God should with a terrible exactness require of Men unsinning Obedience upon the pain of Damnation, he could not be taxt with unrigh­teousness.

[Page 33] But God has been pleased to mitigate and allay the Severity of the Law by the Gospel; so that although the least breach of it makes a Person an Offender and obnoxious to Judgment, yet the Law of Faith propounds such merciful Conditions to the Guil­ty, that upon the performance of them, they may plead their Pardon seal'd with the Blood of their Redeemer, and shall be sa­ved and crown'd in the Day of Judgment. We are commanded so to speak and do, James 2. 12. as they that shall be judged by the Law of Liberty. Thus the Gospel is stiled, in that it frees the Conscience, tho' not from the obedience, yet from the terrors and condemnation of the Law; for there was not the least signification of Mercy by it. But in the Gospel, the Grace of God most illustriously appears.

[Page 34] 1. In that when our Innocence was lost, there may be a renova­tion of the Sinner by Repentance: to which the plenary pardon of Sin is assured, [...] Wash ye, make ye clean, put away the evil of your do­ings from before mine Eyes: Cease to do evil, and learn to do well, saith the Lord: and tho' your Sins be as Scarlet, they shall be white as Snow; tho' they be red like Crimson, they shall be white like Wooll. God will not pardon those who forgive and flatter themselves in their Sins; but those who confess and forsake them, shall find mercy.

2. Sincerity of Obedience is accepted where Perfection is wanting. When a Person with consent of Heart and serious en­deavours strives to obey the Ho­ly Will of God, without the ex­ception of any known Duty, or the indulgence of any Sin, God [Page 35] will spare him, Mal▪ 3. 17. as a Father spares his Son that serves him. 'Tis not so much the Matter as the Allow­ance that makes Sin deadly. Where there is guile in the heart, it will be severely imputed. 'Tis not according to some particular Acts of Sin, but the Tenor of the Life, that the state of Men will be decided.

3. Unfeigned Faith in the Lord Jesus, that is, such a belief of the Truth and Goodness of his Promises, as induces us to re­ceive him as our Prince and Saviour, as purifies the Conscience, the Heart, and Life, will free us from Hell, and entitle us to Hea­ven, according to the Covenant of Grace. In short, the final Resolution of a Man's Trial and Case will be this; either he has performed the gracious Conditi­ons of the Gospel, and he shall [Page 36] be saved; or rejected them, and he shall be damned.

If it be objected, that the terms of Evangelical Justification, tho' in themselves comparatively easy, yet are of impossible performance to Men in their natural sinful state. The Answer is clear;

1. That although the natural Man be dead in Sin, without spiri­tual strength to resolve and per­form his Duty, and holy heat of desires to it; and nothing is alive in him but his corrupt Passions, that are like Worms generated in a Carcase; yet by the Grace that is offered in the Gospel, he may be enabled to perform the Conditions of it, for in this the Gospel excels the Law: the Law discovers Sin, but affords no degrees of supernatural Power to subdue it, and directs to no means for the expiation of [Page 37] its Guilt. As the Fire in the Bush discovered the Thorns without consuming them. But the san­ctifying Spirit, the true Spring of Life and Power, 2 Tim. 1. 7. is the concomi­tant of the Gospel, as St. Peter declares, 1 Pet. 1. 12. With the preaching of the Gospel the Holy Ghost was sent down from Heaven. And the Spirit by illuminating, preventing, and exciting Grace, assists Men to re­pent and believe; and is promi­sed in rich and liberal supplies to all that humbly and ardently pray for it. This our Saviour assures to us by a most tender and endearing Comparison: Luk. 11. 13. If ye that are evil know how to give good things to your Children, how much more shall your Heavenly Fa­ther give the Holy Spirit to those that ask it?

2. From hence it follows, that 'tis from the perverseness of the [Page 38] Will, and the love of Sin, that Men do not obey the Gospel. For the Holy Spirit never with­draws his gracious assistance, till resisted, grieved, and quenched by them. It will be no excuse that Divine Grace is not conferr'd in the same eminent degree upon some as upon others that are con­verted: for the impenitent shall not be condemned for want of that singular powerful Grace that was the priviledg of the Elect, but for receiving in vain that mea­sure of common Grace that they had. If he that received one Ta­lent had faithfully improved it, he had been rewarded with more, but upon the slothful and ingrateful neglect of his Duty, he was justly deprived of it, and cast into a Dungeon of Horrour, the Emblem of Hell. The Sen­tence of the Law has its full [Page 39] force upon impenitent Sinners, with intollerable aggravations for neglecting the Salvation of the Gospel.

Concerning the Heathens, the Scripture declares,

1. That although the Law publish'd by Moses was not com­municated to them, yet there was a silent, though less perfect Impression of it in their Hearts. The Law of Nature in the fun­damental Precepts of Religion, and Society, and Temperance, was better known than obeyed by them. Rom. 1. 26, 27. Therefore the Apo­stle endites them for atrocious Crimes, such as natural Consci­ence consenting with the Law of God, severely forbids upon the pain of damnation. Thus 'tis said of the Heathens, Rom. 1. 32. who know­ing the Judgment of God, That [Page 40] they which commit such things are worthy of death; not only commit the same, but have pleasure in them that do them. And at the last Day, As many as have sinned without the Law, Rom. 2. as delivered to the Jews, shall be judged and perish, not according to that Law of Moses, but the Law of Nature that obliged them to do good, and restrain themselves from Evil; of which the counterpart was not totally deleted in their Hearts.

2. Although the Revelation of Christ in his Person, Office, and Benefits, is not by the preach­ing of the Gospel (that is neces­sary for the begetting of Faith) extended to all Nations; yet the Grace of the Redeemer is so far universal, that upon his account the indulgent Providence of God invited the Heathens to Repen­tance. Rom. 2. 4. His renewed Benefits [Page 41] that sweetned their Lives, and his powerful patience in forbearing so long to cut them off, when their Impurities and Impieties were so provoking, Acts 14. 17. was a testi­mony of his inclination to cle­mency upon their reformation. And for their abusing his Fa­vours, and resisting the methods of his Goodness, they will be inex­cusable to themselves, and their condemnation righteous to their own Consciences.

We are next to consider the Sanction of the Law that enforces Obedience, and it will appear that God is not extream, but wisely and justly ordained Eter­nal Death to be the punishment of Sin.

This will appear by consi­dering,

[Page 42] 1. The end of the Sanction is to preserve the Authority of the Law in its full vigour, to ren­der it most solemn and awful; and consequently the punishment must be so heavy, as to overpoise all Temptations that might o­therwise induce the Subjects to transgress its Precepts.

Therefore to Adam the first and second Death was threatned up­on his Disobedience; and Fear as a Sentinel was planted in his Breast, that no guilty Thought, no irregular Desire, no deceitful Suggestion should enter to break the Tables of the Law deposited therein. Now since notwith­standing the threatning, Man was so easily seduc'd by the insinuati­ons of the Tempter to break the Law, and disorder the Go­vernment of God in the World, 'tis evident that such a restraint [Page 43] was not over-rigorous to secure his Obedience. I shall not in­sist on what is sadly visible since the first Apostacy, that there is in Mankind such a prodigious pro­pensity to sensual things, that without the fear of Hell, no Ar­guments are strong enough to prevent the bold violation of the Divine Law.

2. 'Tis consented to by com­mon Reason, that there ought to be a proportion between the qua­lity of the Offence, —Adsit Regula pec­catis, quae poenas irro­get aequas. Horat. and the de­grees of the Punishment. Ju­stice takes the Scales into its hand before it takes the Sword. Now sin against God is of such an im­mense Guilt, that an eternal Pu­nishment is but equivalent to it. This will appear by consider­ing,

1. The Perfections of the Law-giver who is infinitely a­bove [Page 44] us. One Act of Sin is re­bellion against God, and includes in it the contempt of his Majesty, before whom the highest Angels cover their Faces with reverence and adoration, Isa. 6. 2, 3. as unworthy to behold his Glory, and cover their Feet as unworthy that he should behold them: the contradiction of his Holiness that is his pecu­liar Glory: the denial of his Omniscience and Omnipresence, as if he were confin'd to the su­perior World, Job 22. 14. and busy in regu­lating the harmonious order of the Stars, and did not discern and observe what is done below: the defiance of his Eternal Power, and provoking him to jea­lousy, as if we were stronger than he.

2. If we consider the Obliga­tions of the reasonable Creatures to obey his Commands, the guilt [Page 45] of Sin rises prodigiously. They were made by his Power with this special character of Excel­lency, according to his Image: they were happy in his Love: they were endowed with intel­lectual Faculties capable to un­derstand and consider their Obli­gations to their bountiful Lord. From hence it appears that Sin is the most unnatural Rebellion against God, and in it there is a concurrence of Impiety, Ingrati­tude, Perfidiousness, and what­ever may inhance a Crime to an excess of Wickedness.

3. The meanness of the Mo­tives that induce Men to prefer the pleasing their depraved Appe­tites before Obedience to his Sa­cred Will, extreamly aggravates the Offence. Of this we have a convincing Instance in the first Sin committed upon Earth. De­ceitful [Page 46] Curiosity, flattering Pride, a secret pleasure of acting ac­cording to his own Will, join'd with the low attractives of sence, blinded and transported Adam to eat the Mortal Fruit, against the express Command of God. And ever since, the vanishing sha­dows of Honour, or Gain, or Pleasure, are the only perswa­sives to Sin. And what can be more provoking, than for a Tri­fle to transgress the Law of God, and equally despise his Favour and Displeasure? Can any pu­nishment less than Eternal expi­ate such Impieties? The Rules of Humane Justice may discover to us the Equity of the Divine Ju­stice. 'Tis ordained by the wisest States, that many Crimes which may be done in a few minutes, shall be punish'd with Death, and the Offender be deprived of [Page 47] his natural Life for ever: And is it not most just that Treason a­gainst the Great and Immortal King, should be revenged with Ever­lasting Death?

4. That which farther clears the Divine Justice in punishing Sin with Hell, is this, That God by his infallible Promise assures us, that all who sincerely and uniformly obey him, shall be rewarded with Heaven for ever: a Blessedness most worthy the greatness and love of the Eternal God to bestow upon his Ser­vants: a Blessedness that sur­passes our most comprehensive Thoughts. Now if Everlasting Glory be despised, what remains but endless Misery to be the Sin­ner's Portion? The Consequence is remediless. If Sin with an eternal Hell in its Retinue be chosen and embrac'd, is it not [Page 48] equal that the rational Creature should inherit his own choice? How just is it that those who are the Slaves of the Devil, and maintain his Party here, should have their recompence with him for ever? That those who now say to the Almighty, depart from us, we desire not the knowledg of thy Ways, should hear the Dreadful Depart from me into everlasting Fire? As there will be no vain-boasting in Heaven, where the Reward is the Gift of pure Bounty; so there will be no righteous Com­plaint against God in Hell, where the Punishment is inflicted by powerful Justice. He that vo­luntarily sins, by consequence chuses the Punishment due to it.

5. The estimation of an Of­fence is taken from the disposi­tion of him that does it. When [Page 49] 'tis done with pleasure and ob­stinacy, there is no place for Fa­vour. Now final impenitence alone makes Sin actually and e­ternally damning to the Sinner. Those that, notwithstanding all gracious Means, live continually in rebellion against God, those that impenitently die in their Sins, those that desire to live here for ever, that they might enjoy their sweet Sins; those that are so hardned and naturaliz'd in their Vices, that if they were revived and brought again into this World of Temptations, would certainly return to the pleasures of Sin; is it not righteous that their incorrigi­ble obstinacy should be punish'd for ever? Paenae aequali­tas non nude spectanda ut in ponderibus & mensuris, sed expenso proposito, & voto ejus qui deliquit. Grot. Is it not just that those who would continue under the do­minion of Sin, should forfeit all their claim to the Divine Mercy? [Page 50] For if we consider them as un­repentant and irreclaimable from their Wickedness, there are in them the just provocations and true causes of God's final rejecti­on and hatred: and if we consi­der God as revealed in his Word and Works, his essential Proper­ties, Wisdom, Purity, Justice, necessarily work upon such Ob­jects in such a manner. How zealous an indignation did the Son of God express against the obdurate Pharisees? You Serpents, you Generation of Vipers, how should you escape the damnation of Hell? Mat. 23. 33. They in despite of all his Mira­cles, the equal Expressions of his Goodness and Power, resisted his Authority, blasphemed his Per­son, and slighted his Salvation. Now tho' other Sins are of an in­ferior Nature, and weaker Evi­dence, [Page 51] yet Obstinacy added to them, makes a Person unwor­thy and uncapable of Mercy. From hence the misery of the Damned is without Redemption, without Hope, without Allay for ever.

2. I shall now proceed to consider the Evidence of the Facts that is produc'd as the Rea­son of that Judgment.

The temper of Divine Ju­stice is very observable in the particular Judgments recorded in Scripture. In the first process of Justice on Earth, we read, that God made the enquiry of Adam, Gen. 3. 11. Hast thou eaten of the Tree whereof I commanded thee that thou shouldst not eat? and by palpable Evidence convinc'd him before he condemn'd him. Thus be­fore the fiery Vengeance upon [Page 52] the wicked Cities, the Memory of which will never be extin­guish'd; The Lord said to Abra­ham, Gen. 18. 20, 21. Because the Cry of Sodom and Gomorrah is great, and because their Sin is grievous, I will go down now, and see whether they have done ac­cording to the Cry of it, that is come up unto me: viz. whether they were so numerously and exces­sively wicked: if not, I will know. God is pleased to incarnate him­self in Man's Expression, to de­clare more sensibly to us, that he never punishes with precipitati­on, but after an equal trial of the Cause. Thus we read of that prophane King of Babylon, Belshazzer, Dan. 5. 27. That he was weighed in the Ballance, and found wanting, be­fore he was sentenc'd to be de­prived of his Kingdom and Life. And the destruction of the Anti­christian State is attended with so­lemn [Page 53] Halelujahs for the righte­ousness of that Judgment. Rev. 19. 2, 3. And in the last Day the Righteousness of God's Proceedings shall be universally manifest and magni­fied. Rom. 2. 5. 'Tis therefore called the Day of the Revelation of the Righ­teous Judgment of God. Now in order to this, the Scripture informs us, that all the Works of Men shall be brought in to Judgment, Eccl. 12. last. even every secret thing, whether good or evil. And the A­postle saith, 2 Cor. 5. 10. That we must all appear before the Judgment-Seat of Christ, that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad.

All Sins, whether secret or openly visible, shall be accoun­ted for. Those Sins that have been acted in the most secret Re­tirement, so that no eye of Man could take cognizance of them; [Page 54] Nay, the Sins of the thoughts and affections, of which Satan could not accuse Men, when the in­ward Fire of Lust or Malice is not discovered by the least smoke or sparkles, by no expressions, all those shall be brought to Judgment: Rom. 2. 16. God will judg the Se­crets of Men by Jesus Christ.

The sins of Omission of our Duty that are so numerous, from carelesness and diversions, from slothfulness and delays, and that now so little affect us; for we are more sensible of what we do, than of what we have not done; the guilt of all these shall then be heavily charged on the Conscience of the Sinner. The neglect of im­proving all the Means, Advan­tages, and Opportunities of do­ing or receiving Good, will be a great part of that Judgment. The Lord called his Servants to [Page 55] an account for the Talent com­mitted to their trust, and required profit in proportion to their num­ber and worth.

All sins of Commission in Youth and Age, whether gross Sensua­lity, as Lasciviousness, Lusts, excess of Wine, 1 Pet. 4. 5. Revellings, Banquetings, and abominable Idolatries, and all ex­cess of Riot, shall be accounted for to him who is ready to judg the quick and the dead: or acts of unrighteous-to others. Col. 3. 25. He that doth wrong, shall receive according to the wrong he has done. And sins of a lesser guilt, for which the most are not touch'd with grief or shame, shall then be produc'd in Judg­ment. All the sins of our words, so easily committed, and not so easily observed, shall then be cal­led to a heavy remembrance. The Judg himself tells us; Mat. 12. 36. I say unto you, that every idle word that Men shall [Page 56] speak, they shall give account thereof in the Day of Judgment. And if vain words, the Signs and imme­diate Effects of a vain Mind, shall sadly encrease our Ac­counts, how much more all the contentious, fierce and revenge­ful words, the detracting, false, contumelious and injurious words, the impure, filthy, and contagious words, the prophane, blasphemous, and impious words that flow from the evil Treasure of the Heart? O their dreadful num­ber, and oppressing weight!

And all the Aggravations and Circumstances of Mens Sins, that raise their Guilt to such fearful heights, shall be enumerated in order to Judgment. For thus 'twas foretold; Jud. 14, 15. Behold, the Lord cometh with ten thousand of his Saints, to execute Judgment upon all, and to convince all that are ungodly among [Page 57] them, of all their ungodly Deeds which they have ungodly committed; and all their hard Speeches which un­godly Sinners have spoken against him. And all the good Works of the Saints shall then be remembred, even to the least work of Piety, the giving of two Mites to the Trea­sury of the Temple; Luk. 21. 3, 4. and the least work of Charity, Mat. 10. 42. the giving a cup of cold Water to a Disciple, up­on the account of his Relation unto Christ. All their secret Graces and Duties shall then be rewarded.

The manner of this Judicial Evidence is set forth to us in Scripture, by the opening the Books; congruously to proceedings in hu­mane Judgment, wherein the Information and Charge is pro­duc'd from Writings for the con­viction of the Accused. Thus it was represented to St. John in a [Page 58] Vision; Rev. 20. 12. I saw the Dead, small and great, stand before God; and the Books were opened, and the Dead were judged out of the things that were written in the Books, according to their Works.

1. The Books of the Law and Gospel shall then be open'd in all the Injunctions and Prohibitions, and our Lives compar'd with them. Our Saviour told the Jews, John 5. 45. Do not think that I will ac­cuse you to my Father, there is one that accuseth you, even Moses, in whom you trust: not the Person, but the Law of Moses. And he de­nounced against those that reject the Gospel; John 12. 48. the Word that I have spoken, the same shall judg them in the last Day. The Law is the ex­act Transcript of God's Sacred Will, the natural and immutable Rule of Righteousness; 'tis pure, forbids all Sin, and enjoyns [Page 59] universal Holiness; 'tis Spiritual, requires not only a conformity in Words and Actions, but in­ward sanctity in mind and heart: for the Soul is the principal part of Man, entirely open to God's Eye, the Maker and Judg of it. And the most enlightned Saints have but an imperfect knowledg of it here. This made Holy David, after his meditation upon its purity and perfection, to cry out in an Agony, Who can under­stand his Errors! cleanse thou me from secret sins. Psal. 19. This when o­pend in its spiritual and compre­hensive Nature, by a wise and zealous Preacher, darts a Light into the Conscience, and disco­vers many secret Sins, that like so many Serpents were still and quiet in the dark; but upon the suddain breaking in of the Light, fly upon the Sinner, and tor­ment [Page 60] him with their mortal Stings. But when the Law-giver himself shall expound the Law in its full extent and perfection, with respect to all the Duties it commands, and Sins it forbids, how guilty will Men appear? how unable to answer one Arti­cle of a thousand charg'd upon them?

2. The Omniscience of God will give most convincing Evi­dence of all our Works. All things are naked and open to his Eyes, Heb. 4. 13. with whom we have to do in Judgment. The Psalmist declares the infinite perspicacity of his sight: The Darkness hides not from thee, Psal. 139. but the Night shines as the Day. As his Light and transcendent Bright­ness is invisible to us, 1 Tim. 6. 16. so our thickest darkness is visible to him. We cannot see things in the [Page 61] Night, because it hinders the re­ception of the Rays, that insi­nuate into the Eye and causes sight: but the Eyes of our Judg are like a flame of Fire, Rev. 1. 14. dispelling all darkness. From his Throne in Heaven, his piercing Eye sees through all the concealments of Mens Sins. Thou hast set our Ini­quities before thee, Psal. 90. 8. and our secret Sins in the Light of thy Countenance. He discovered the Sacrilege of Achan, the Lie of Gehazi, the De­ceit of Ananias. Saul's disobedi­ence in sparing the Amalekites de­voted to destruction, 1 Sam. 15. 21. had the co­lourable pretence of Piety, and, as a Sacrifice, was laid on the Al­tar. 2 Sam. 11. 25 And David's Murder of Uriah was imputed to the chance of War as a sufficient excuse. But tho' they might have deceived o­thers, they could not deceive God. He is intimately present [Page 62] with the Souls of Men, that are unsearchable to the most discern­ing Angels of Light, and knows all their most secret Designs and Desires. The Pharisees in whom Pride was the first Property, and Hypocrisy a second Nature, could not, with all their saintly shews, impose upon our Saviour: for he knew what was in Man. Mat. 23. 14. He dis­cover'd their Alms to be not the effect of Charity but Ostenta­tion, Mat. 6. 2. and their specious Acts of Devotion to be a train to surprise some rich Prey. Mat. 23. 14.

And this Divine Knowledg of Men and their Actions is in or­der to Judgment. Thus the wise King declares, Prov. 24. 12. Doth not he that ponders the Heart consider it? and he that keepeth thy Soul, doth not he know it? And shall not he render to every Man according to his Works? And God himself testifies, Jer. 17. 10. I the [Page 63] Lord search the Heart, even to give to every Man according to his Works. For this Reason he is said to keep a Register of Mens Sins. Thus he speaks of the impure Idolatries of the Jews; Behold, it is written before me, Isa. 65. 6. to signify his exact and actual knowledg, I will not keep silence, but will recompense, even re­compense into their Bosoms. And at the Day of Judgment he will de­clare his Knowledg of their Sins before all, and the most secret shall be made evident, as if writ­ten in their Foreheads in the most plain and legible Chara­cters.

And all the goodness of the Saints shall then be revealed by the Judg. O si nobis a­nimam boni viri liceret in­spicere, quam pulchram fa­ciem, quam sanctam, quam ex magnifico, placidoque ful­gentem vide­remus! Senec. Their greatest Excel­cellencies are invisible to the Eyes of Men: the sanctity of their Aims and Affections, which gives Life and Value to all the Acts [Page 64] of Obedience, their secret Du­ties, wherein the sincerity and ardency of their Souls is most exprest, are only known to God. And such is the excellent humili­ty of the Saints, that the more they are enrich'd, and abound with the gracious influences of the Spirit, the less they discover to the World: as the Celestial Bodies, when in nearest conjun­ction with the Sun, and most fill'd with his Light, are least in appearance to the Inhabitants of the Earth. Mal. 3. 16, 17. But there is a Book of Remembrance before him, for them that feared the Lord, and thought upon his Name. And they shall be mine, saith the Lord of Hosts, in the day when I make up my Jewels: and I will spare them as a Man spares his Son that serves him.

[Page 65] 3. The Conscience of every Man shall then be open'd, and give an accusing or excusing te­stimony of all things: Rom. 2. 15, 16. for these Acts of Conscience in the pre­sent Life, have a final respect to God's Tribunal. And tho the Accounts are so vast, there shall be an exact agreement between the Books of God's Omniscience and of Conscience in the Day of Judgment. Now indeed the Consci­ence of Man, tho never so inquisi­tive and diligent in examining and revising his Ways, is unable to take a just account of his Sins. As one that would tell the first appearing Stars in the Evening, before he can reckon them others appear and confound his Memo­ry with their number: so when Conscience is seriously intent in reflecting upon it self, before it [Page 66] can reckon up the Sins commit­ted against one Command, in­numerable others appear. This made the Psalmist, upon the sur­vey of his Actions, break forth in amazement and perplexity; Mine Iniquities are more than the Hairs upon my Head, Psal. 40. 12. therefore my Heart fails me. But it will be one of the Miracles of that Day, to enlarge the view of Conscience to all their Sins. And O the formi­dable spectacle, when Conscience enlightned by a Beam from Hea­ven, shall present to a Sinner in one view the sins of his whole Life! Now Conscience is a No­tary in every Man's Bosom; and tho 'tis not always vocal, yet writes down their Actions. The Sin of Judah is written with a Pen of Iron, Jer. 17. 1. and with a point of a Dia­mond 'tis graven upon the Tables of the Heart. But then it shall be [Page 67] compell'd to give a full Charge against the Guilty. Of this we have an infallible presage in this world, when Conscience turns the point against the Brest of a Sinner, and enforces the Tongue, by a secret instigation to accuse the Person. And this Informa­tion of Conscience at the last will make the Sinner speechless: for the Book of Accounts with Divine Justice, was always in his own keeping; and what-ever is recorded there, was written with his own hand. And how will those hardned Sinners that now kick against the Pricks of Con­science, be able to repel its strong and quick Accusations before that terrible Tribunal?

4. Other numerous Witnesses will appear to finish the process of that Day. Not as if God, [Page 68] that knows all things, wants in­formation, but for the publick conviction of the Wicked.

Satan will then bring a bloody Charge against them. Such is his Malignity, that he is a Com­plainer of God to Man, and by calumniating the Blessed Crea­tor, seduc'd our first Parents; and he is the Accuser of Men to God. He is stiled the Accuser of the Bre­thren before God day and night. Rev. Some­times falsly, as when he taxed Job, that his Piety was mercenary; and often truly to provoke the Divine Displeasure. But tho his Charge be just against them as Sinners, yet as Penitent Sinners they are ab­solved by the Judg upon the Throne of Grace. This we have represented to the Pro­phet Zechary, Zech. 3. 1, 2, 3. Joshua the High Priest, a Type of the Church, standing before the Angel of the Lord, [Page 69] and Satan standing at his right hand to accuse him; for that was the place of Accusers. But Christ the Blessed Reconciler interpo­sed. And the Lord said to Satan, the Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem rebuke thee. But he will princi­pally act the part of an Accuser at the Last Judgment. This is intimated in that fearful impre­cation, Let Satan stand at his right hand; Ps. 109. 6, 7 When he is judged, let him be condemned. He is now an active watchful Spirit, whose Diligence is equal to his Malice, and by glittering Snares, or violent Temptations, draws Men to sin. But then he will be their most bitter Accuser, not from zeal of Justice, but pure Malig­nity. Then he will aggravate their Crimes by the most killing Circumstances; tho in accusing [Page 70] them he endites himself, their sins being usually done by his sollici­tations.

And the Wicked themselves will accuse one another. In this World Fellow-sinners usually conceal one anothers Wicked­ness, restrain'd by their own ob­noxiousness. But then all that have been jointly engaged in the commission of Sin, will im­peach each other. The volup­tuous Sinners that have excited one another to Lust or Luxury; Prov. 7. 18. Come let us take our fill of Love till the Morning: Come, I will fetch Wine, Isa. 56. 12. and we will fill our selves with strong Drink, for to morrow shall be as to day, and much more abun­dant: All the Charming Com­panions and Associates will with fierceness charge one another. And the malicious cruel Sinners that say, Prov. [...]. Come let us lay wait for [Page 71] Blood, let us swallow them up quick as the Grave, will then like en­raged Furies fly upon one ano­ther. In all Sins of Combina­tion, the inferior Instruments will accuse their Directors for their pernicious Counsel, and the Directors will accuse the Instru­ments for their wicked Compli­ance.

And all the Holy Servants of God, who by their Instructions, Counsels, Admonitions, Exam­ples have endeavoured to make the World better; especially those who by their Place and Relation were more concerned, and more zealously & compassio­nately urged and perswaded those under their Care to reform their Lives, and save their Souls, will give a heavy Testimony against them. Indeed the very presence of the Saints will upbraid the [Page 72] Wicked, for their resisting all the warming, melting Intreaties, all the grave and serious Re­proofs, all the tender earnest Ex­postulations, that were ineffe­ctual by the hardness of their Hearts.

Briefly, the Scripture attributes to the Signs and Circumstances of Mens sins, a vocal Evidence against them. Thus the Pro­phet speaking of the House built by Rapine and Extortion, The Stones of the Wall cry, Hab. 2. 11. and the Beams answer them; and with concurrent testimony accuse the unrighteous Builder. And St. James declares, That the Wages of the Hireling, kept back by fraud, Jam. 5. 3, 4. cry against the Oppressor. And the rust of Gold and Silver trea­sured up, is a Witness against the Cove­tous. And this by the recognition of Conscience will be a Memo­rial against them hereafter.

[Page 73] To what the Scripture speaks of this kinde of Evidence of Mens sins, I shall add a useful Re­presentation fram'd by a Hea­then, to signify that wickedness, how secretly soever committed, shall be brought to light in Judg­ment. He tells us, that the Soul of a very guilty Wretch, was af­ter Death arraigned before one of the severe Judges below. And at his Tryal, because his atroci­ous Crimes were done in secret, he stood upon his defence, deny­ing all. The Judg commanded his Lamp to be produc'd, that was an Eye Witness of his Wick­edness. The Lamp appear'd, and being demanded what it knew of him, answered with a sigh, Would I had been consci­ous of nothing, for even now the remembrance of his Villa­nies makes me tremble. I wish [Page 74] my Light had been extinguish'd, that the Oil that maintained, had quench'd it. But I burnt with disdain, and cast about some Sparks to fire his impure Bed, and was grieved that my little Flame was so weak as not to consume it. I said within my self, If the Sun saw these Villanies, it would be eclips'd, and leave the World in Darkness. But I now perceive why I was constrain'd to give Light to him, that being a secret Spy of his Uncleanness, his Thefts and Cruelties, I might reveal them. But we that are enlightned by Faith, and know that God is Omnipresent, and that what-ever Sin is done, tho' in the deepest and darkest recess, is manifest to him, Ipse timen­dus est in pub­lico, ipse in secreto. Lu­cerna ardet? videt te. Lu­cerna extincta est? videt te. In cubile in­tras? videt te. in corde versa­ris? videt te. Ipsum time. have no need of Lucian's Lamp to make our Judg to be feared by us.

3. The impartiality of the [Page 75] Sentence will make the Justice of God conspicuous before the whole World. This consists in two things.

1. There will be no distincti­on of Persons.

2. There will be a distinction of Causes in that Judgment; and according to their Nature, the Sentence will pass upon all.

1. There will be no distincti­on of Persons. In Humane Courts, the Judges sometimes ex­tend and amplify, sometimes contract or smother the Evi­dence, and are more rigorous or favourable in their Sentence, as they are byast towards the Per­sons before them. But the Righ­teous Judg of the World is un­capable of being inclin'd to fa­vour or severity upon such base Motives. This is frequently de­clared in Scripture, to possess us [Page 76] with his Fear. If ye call upon the Father, who without respect of Persons judges according to every Man's Work, 1 Pet. 1. 17. pass the time of your sojourning here in fear. No spiri­tual Priviledges upon which Men are so apt to presume, viz. that they are Members of the Reform­ed Church; that they are enrich'd with excellent Gifts; that they enjoy the Ordinances in their pu­rest Administration, will availe them without real Holiness in their hearts and lives. The being united to Societies of the most glorious Profession, of strictest Purity, and sublime Devotion, does no more prove one to be a real Saint, than the being of an eminent Company of Merchants proves one to be a rich Citizen. Those that bow the Knee and not the Heart in faithful Reverence, that give the empty title of Lord to Christ, [Page 77] without the tribute of Obedience, will be rejected by him. Mat. 7. 22. Many shall say at the Day of Judgment, Lord, Lord, we have prophesied in thy Name, and done many wonderous works. Then will the Judg say, I know you not: Depart from me ye workers of Iniquity. No degrees of Civil Greatness will be of any moment and advantage in that day. St. John testifies, I saw the Dead, small and great, stand be­fore God, in an equal Line, to re­ceive their Trial. Kings shall then be devested of their Imperial Titles, of their Crowns and Scep­ters, and their Robes of State, and only be accompanied with their Works. Of this we have an un­doubted Proof, in that they are no more exempted from the common Law of dying than the meanest Slave. Death, that rug­ged Officer arrests them without Ceremony, and summons them [Page 78] to appear before that Tribunal. The Royal Purple could not protect Herod from being devou­red by Worms. The Apostle speaks indefinitely in the fore­cited place; He that does wrong, shall receive for the wrong he has done; Col. 3. last. and there is no respect of Per­sons. No circumstantial Acci­dents can derive true worth, or truly debase Persons, but inhe­rent Qualities, and the Actions that flow from them: and ac­cordingly, the High and Holy God will accept or disapprove them. What St. Paul observes of the saving Grace of the Gospel being indifferently offer'd to all, is ap­plicable in this case. He tells us, There is neither Greek nor Jew, Col. 3. 11. Bar­barian nor Scythian, Bond nor Free, that are prefer'd or excluded up­on a Carnal account, but that all may equally partake of Spi­ritual [Page 79] Blessings. Thus the dif­ference of Nations will be no Priviledg or Prejudice to any in the Day of Judgment. The most rude and contemptible shall have as fair and equal a Trial, as the most polite and civiliz'd. The ignorant Barbarians, as the Lear­ned Grecians, that so much boa­sted of their vain Excellencies above them. The Negroes in Africa, as the People of Europe: for they have the same Relation to God their Maker, and as tru­ly bear the impression of God stamped upon the Humane Na­ture in the Creation, and there­fore common to the whole spe­cies of Mankind: An Image may be fashion'd in Ebony, as well as in Ivory. Briefly, all Men are equally subject to his Laws, and shall be equally accountable for their Actions. The Rich and [Page 80] the Poor shall then meet together, without d [...]stinction, before God the Marker and Judg of them all.

2. There shall be a distinction of Causes, and every Man be judged according to his Works, the tenor of good Works, and the desert of bad. The Apostle as­sures us, Gal. 6. 7, 8. That whatsoever a Man sows, that shall he reap: He that soweth to the Flesh, shall of the Flesh reap Corruption: But he that soweth to the Spirit, shall of the Spirit reap Life everlasting. The Harvest shall be according to the Seed, both in kind and measure.

1. Rom. 2. 7. Those who by patient continu­ance in well-doing, seek for Glory, and Honour, and Imortality, shall obtain eternal Life. Rom. 6. last. Indeed, eter­nal Life is the Gift of infinite bounty, nay of pure Mercy, Jude 21. and Mercy excludes Merit. 'Tis said of the Blessed Martyrs, who contended [Page 81] for the Truth and Purity of the Gospel to the Death, Rev. 7. 14. that their Robes were wash'd white in the Blood of the Lamb, not in their own Blood? Their right to Heaven was from the application of his Merits to them. But the Re­ward is dispens'd from God ac­cording to the Evangelical Law; not only as a Magnificent Prince, but as a Righteous Judge. All those whom the Gospel or­dains to Eternal Life, shall in­fallibly obtain it, and none that the Gospel excludes. Those who were sensible of their Sins, and cordially forsaking them, did humbly and entirely depend upon the Grace of God, through the Blessed Reconciler and Savi­our, shall be justified and glori­fied. Then the Judg will dis­cern between unfeigned Faith and vain Presumption, and [Page 82] will justify the Faith of the Saints by the genuine Fruits of it, the Godliness, Righteousness, and Sobriety of their Lives, and a vi­ctorious perseverance in their Duty, notwithstanding all the pleasing Temptations or Tor­tures to withdraw them from it. Thus the Apostle expresses his humble confidence; 2 Tim. 4. 7, 8. I have fought the good Fight, I have finish'd my Course, henceforth there is laid up for me the Crown of Righteousness, which God the Righteous Judg will give me at that day: and not only to me, but to all that love his appear­ance. We read in the Descripti­on of the Last Judgment, That the Book of Life was opened: Rev. 20. 12. the Names of all that were written in Heaven, shall then be declared, that it may appear they are saved by Grace. For it was his most free pleasure to select some from the [Page 83] common Mass of Perdition, who were naturally as guilty and cor­rupted as others, and to prede­stinate them to Eternal Glory, and effectual persevering Grace to prepare them for it. The Saints are created in Christ Jesus un­to good Works which God hath be­fore ordained, that they should walk in them. And the New Creation is as undeserved and entire an Ef­fect of God's Love as the first was. But 'tis said, That every Man was judged according to his Works. For Eternal Election does not entitle a Person imme­diately to Heaven, but according to the order establish'd in the Go­spel. Thus the King at the last Day speaks to the Elect; Mat. 15. 34, 35. Come, ye Blessed of my Father, inherit the Kingdom, prepared for you before the foundation of the World: for I was hungry, and ye fed me; naked, and ye clothed me.

[Page 84] And according as the Saints have excell'd in Fidelity and Zeal in God's Service, they shall be rewarded with a more excellent Glory. The Stars of Paradise are of a different brightness and greatness, as the Stars of the Firmament. Indeed all are per­fectly happy, without Plus a­mant illud Regnum in quo [...]on ti­ment habe­re confor­tes. Aug. de Civit. Dei. jealou­sie, that any is equal or superior to them in that Kingdom. But God will crown his own Graces as the Saints have improved them. Our Saviour valued the Widows two Mites, as trans­cending all the magnificent Gifts of others; because of the de­grees of Love in the giver. There was a richer Mine of affection in her Heart, Gold of a more no­ble Vein, more pure and preci­ous than all their Riches. This was of greater price in God's ac­count, who weighs the Spirits in [Page 85] his Ballance. 2 Cor. 8. 12. God will accept and reward according to what a Man has, and not according to what he has not. He that improves but two Ta­lents with his best skill and dili­gence, shall have a greater Re­ward than another that had ten Talents, and was remiss and less careful to employ them for his Masters profit. The Rule will be exactly observed, He that sows bountifully, shall reap bountifully; and he that sows sparingly, shall reap sparingly.

And if God will be thus im­partial in rewarding the Saints, much more in punishing the Wicked. For the renumeration of our Duty is the effect of his most free Favour; but the re­compences of Sin are due, and decreed by Justice, in Number, Weight, and Measure. The se­verity of the sence will be in pro­portion, [Page 86] as Mens Sins have been more numerous and heinous. Al­tho' all the Damned shall be e­qually miserable in dispair, all broken on an endless Wheel, yet the degrees of their Torment are different. Sins of Ignorance are extenuated in comparison of Re­bellious Sins against knowledge. The first are like a Servant's dash­ing against his Master in the dark; the other like the insolent striking of him in the light: And as they incur greater Guilt, will expose to greater Punishment. Accord­ingly our Saviour predicts, Luke 12. 47. 48. that the Servant which knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be bea­ten with many stripes. But he that knew not, and did commit things wor­thy of stripes, shall be beaten with few stripes. Unactive Knowledge is worse than Ig [...]orance. For this [Page 87] reason the case of Heathens wil be more tolerable than of the Jews: for tho' some natural Principles were strong and quick in their minds, that made them sensible of their duty and danger, yet they were not so clear and perfect as the Law delivered by Moses. Those Sins that were infirmities in a Pagan, were presumptuous in a Jew. And the case of the Jews will be more tolerable than of disobedient Christians, who enjoy the Gospel less charged with Ce­remonies, and more abundant in Grace than the Mosaical Dispen­sation. Those that have set be­fore them the Life of Christ, the Model of all Perfection, that are excited by such lowd Calls to flee from the Wrath to come, and yet are deaf and regardless to the Com­mands, nay to the melting Invi­tations and precious Promises of [Page 88] the Gospel, shall have a more in­tolerable Judgment than the most guilty Sinners, even the Sodomites and Sidonians that were strangers to it. The precious Blood of the Son of God despised, induces a Crimson Guilt. And as Sins are committed with pride and plea­sure, with eager appetite and ob­stinacy, the revenge of Justice will be more heavy upon Persons.

More particularly, Sins of con­sequence, whereby others are drawn to Sin, will heighten the Guilt, and the retribution of Ju­stice will be to every Man accord­ing to his ways, and according to the fruit of his doings. Jer. 17. 10.

This will principally concern Superiours in eminency of place, whose dignity has always a con­comitant proportion of Duty. Their vicious Actions are Exam­ples, and their Examples more [Page 89] powerful Rules than their Laws, and give countenance to others to sin licentiously. They sin with an high Hand, and involve the ruine of innumerable persons that depend upon them. As the Dragon in the Revelation, whose fall from Heaven drew a train of lesser Stars with him. And all in­feriour Magistrates, who by per­sonal commission, or partial con­nivance, encourage and harden others in Sin, and by their power discountenance serious Religion, and obstruct the progress of it, heap up Damnation to them­selves.

And the Ministers of the Word, who are obliged to watch for the Souls of Men; and should, like the Heavens, by their light, influence, and motion, their Doctrine and Lives, guide and quicken others in the ways of Holiness, if by their [Page 90] neglect and wickedness others are lost for ever, their Account will be most heavy and undoing.

Of this number are those, who by their unholy Conversation weaken the Authority and Effica­cy of the Word, and more suc­cessfully perswade Men to do Evil, than by their Preaching to do well: for we are apt to take deeper impression through the eye than through the ear, and to fol­low the Physician's Practice ra­ther than his Counsel. These pe­rish not alone in their Iniquity. And such who are unfaithful Dispen­sers of the Treasures of their Lord, and by loose Doctrines corrupt the Minds of Men, to fancy a Mercy in God derogato­ry to his Holiness, that altho they live indulgently in Sin, they may obtain an easy Pardon and Hap­piness at last. And such who em­ploy [Page 91] their high Commission for low and base ends: Those who instead of preaching Jesus Christ, and him crucified, the pure and sa­ving Truths, derived from the Fountain of the Gospel, entertain their hearers with flashy Conceits, and studied Vanities, to give a re­lish to Curiosity, and to have the applause of Fools, and obscure the native Majesty of the Word, enervate its force, and render it powerless to Conscience.

And those who spend their zeal in things of no moment to Sal­vation, and let fly bitter Invectives against those that dissent from them in unconcerning Matters, by which they harden Atheistical Scorners in vilifying the Office of the Ministry as a Carnal invention, set up and used for Secular ends; and induce ot [...]s to place Reli­gion in Formalities and slight co­lours [Page 92] of it, as if Conformity to needless Rites would exclude the defects of substantial Holiness.

'Tis observ'd in the Chaldee-Paraphrase, when God was inqui­ring of Cain concerning Abel, that he charges him, The voice of thy Brother's Bloods cries unto me. As if Cain were a Murderer not of a single Man only, but of a nume­rous Race that might have de­scended from his Brother. Thus a wicked Minister will be charg'd not only for murdering himself, but as many precious Souls as might have been converted and saved, if he had faithfully per­formed his Duty.

And Parents that should instil the Principles of Godliness into their Children in their early age, and season their minds with the knowledge of the Divine Laws, to regulate their Lives, and make [Page 93] them sensible of their Obligati­ons to obey them, that should re­commend Religion to their Af­fections by an holy and heavenly Conversation, if by the neglect of their Duty their Children are exposed as a prey to the Temp­ter, and ruin'd for ever, it will enhance their last Reckoning, and encrease the score of their Guilts beyond expression.

And Masters of Families, and all others that have authority and advantage to preserve or reform from evil those that are commit­ted to their Care, and to instruct and command them to do what is pleasing to God and profitable to their Souls, will be sadly ac­countable for those that perish by their neglect.

In short, we see by common experience, that Company and mutual Consent is a usual Motive [Page 94] to Sin; and many persons that a­lone would with abhorrence re­ject some Temptations, yet are sociably sinful. Now all those who by excitation or example, lead others to destruction, as they are first in Sin, will be chief in the Punishment. We reade in the Parable of the rich Voluptu­ary, that being in Hell, Luke 16. 28. he desired a Messenger might be dispatch'd from the Dead to warn his Bre­thren, left they should come to that place of Torment. Is there such Charity in Hell to the Souls of others? Non orat pro fratrum salute qua non tangitur reprobus, sed pro se ne ip­sius tormenta ex consortio fratrum a [...] ­geantur. No, that Furnace al­ways burns with its proper flames, there is not a spark of that Divine Fire there. But remembring how guilty he had been of their Sins, feared that his Torments would be encreased by their coming thi­ther. Brugen. Society in endless Sorrows does not divide but reflect them.

[Page 95] Now if Damnation for Sin be such a Misery as is exprest in the Scripture by the most violent Fi­gures and words of the heaviest signification; if all the possible Tortures suffered here are but a Lenitive to the preparations of Wrath in Hell, how miserable shall those be, who, as if a single Damnation were a light matter, do not only commit Sin in their own persons, but are in combi­nation with Satan to corrupt and destroy others, and multiply the sentences of Damnation against themselves? These treasure up Wrath against the day of Wrath.

Briefly, the whole Process of that Day, the Arraignment and Sentence are so ordered, as to clear the Judge, and confound the Guilty. God will be justified in his Sentence, and overcome when he judgeth.

[Page 96] I shall now come to apply this great Doctrine.

1. Let us from what has been discours'd of Judgment to come, be excited to confirm our Faith in this great and useful Doctrine; and by serious and frequent thoughts to apply it to our selves. Some within the Church have on­ly a superficial belief of this, as a point of the Religion where­in they were educated, but carnal Affections, Fear, Hope, Love, and Desire, controul their Assent, as to its operation upon them. They believe in the general that God is the Judge and Rewarder of our Actions, and in the absence of temptation resolve to obey him: but when a strong Tryal comes from some temporal Good or E­vil that is present, their Faith is negligent, and unactive to keep them from Sin. Now to make [Page 97] our Faith powerful, we must,

First, confirm it by convincing Arguments, that it may be an undoubted Assurance, a certain Light, directive and perswasive in the course of our Lives. Some Doctrines of Religion, that are of an incomprehensible nature, and should be received with silent ad­oration for the Authority of the Revealer, are obstinately contra­dicted by some, upon a vain pre­tence that nothing is to be belie­ved that will not endure the rigo­rous inquisition of Reason, and be comprehended by our narrow Minds: but Reason, tho darkned, sees the necessity of a future Judg­ment. Nature and Scripture te­stify there is a God, and that he has a Right, and Power, and Will to distribute the rewards of Ver­tue, and the penalties of Vice to his Subjects. To deny this, is [Page 98] directly against the implanted Notion of the Deity in the heart. There is a real difference between Moral Good and Evil, not de­pending upon Opinion, but ari­sing from the immutable nature of things, and the eternal Law of God. Otherwise, considered in it self, it were no more faulty to murder a Parent, than to kill a Fly; nor to rob a Travellor, than to chase a Deer. But the Consci­ence of the most profligate wretch would startle at such an Asserti­on. The disposition and admi­rable order of the World in its various parts, and the vicissitude of Seasons, declare to the obser­ing Mind, that a most wise, good, and powerful God governs and preserves all things by his vigo­rous Influence. And can it be that the Divine Providence, so visibly wise and good in regulating the [Page 99] course of Nature, should be de­fective towards Man, the most noble part of the World? And can it be extended to humane af­fairs, if there be no other than the present state, wherein the Righte­ous are afflicted, and the Wicked prosper? where Sins of the deep­est stain and the lowdest cry are unpunish'd; and the sublime and truly heroick Vertues are unre­warded? nay, where Vice receives the natural reward of Vertue, Honour and Felicity, and Vertue the just wages of Vice, Disgrace and Sufferings. 'Tis necessary therefore that there be a future state, and a righteous distribution of rewards, according to the good and evil of Men's Actions here.

The Heathens disguised this terrible Truth under the Fictions of the Infernal Judges, Minos, and Rhadamanthus, and Eacus. And the [Page 100] Furies and Vultures, and fiery Lake, which they thought tor­mented the Wicked in the next World, Testimonium animae natu­raliter Chri­stiana. Tert. discover what apprehen­sions they had of the desert of Sin, and the punishment that cer­tainly attended it. The Guilty would fain be freed from the ter­rours of it, and strangle Consci­ence, that is bound over to give Testimony in the Day of Judg­ment, that they may sin without scruples. But tho Fear be a trou­blesom and involuntary Passion, they cannot totally extinguish the internal sense and presages of fu­ture Judgment; but as the moti­ons of Courage came upon Samp­son at times; so Conscience awa­kened by sharp Afflictions, by sudden Dangers, and the approa­ches of Death, makes a sad de­duction of past Sins, and sore­casts cruel things. It cites the [Page 101] Offender before the enlightened Tribunal of Heaven, scourges with remorse, and makes him feel even here the strokes of Hell. Tho' the Sin be secret, and the guilty Person powerful, not with­in the cognizance or reach of hu­mane Justice, yet Conscience has a Rack within, and causes pain and anxiety, by fearful expectati­ons of Judgment to come.

And Divine Revelation is most express in declaring this great Truth. The Light of Faith is more clear and certain from the infallible Word of God, than the Light of Reason. Before the Flood, Enoch in the early Age of the World foretold it; Jude 14, 15. Behold, the Lord cometh with ten thousand of his Saints, to execute Judgment upon all.

Solomon under the Law repeats this Doctrine, Eccles. 12. that every secret thing shall be brought into Judgment, [Page 102] whether good or evil. And God himself speaks in the sublimest stile of Majesty, and swears by himself, for our firmer belief, As I live, Isa. 45. 23. saith the Lord, every Knee shall bow to me, and every Tongue confess to God, the glory of his Justice. From whence the Apostle infers, Rom. 14. 10, 11. so then every one of us shall give an account to God for himself. In the Gospel we have distinctly descri­bed the Person of the Judge, Mat. 13. 42, 43. & 23. 30, 31. the glorious Attendants of his Com­ing, and the manner of his pro­ceedings in that Day. Now the many Predictions in Scripture so visibly accomplish'd in the Per­son of Jesus Christ, An verè ex­tribuit nobis omnia quae promisit, & de solo die judicii nos fefellit? and by him, give infallible assurance, that all his Promises and Threatnings are equally certain, Aug. and shall be ful­filled. As sure as our Saviour is come in his humble state, and has accomplish'd the Prophecies of [Page 103] his Sufferings, he will come in his Glory to judg the World.

2. That the belief of eternal Judgment may be powerful in our hearts and lives, it must be actuated by frequent and serious thoughts. Faith gives life and efficacy to our notions of eternal things, and Consideration makes our Faith effectual. As the natu­ral Life is preserved by the acti­vity of the vital Principles, the Circulation of the Blood, the drawing of the Breath, the moti­on of the Pulse; so the spiritual Life is maintained by the exercise of Grace. The carnal Affections dare not appear before Reason and Conscience, when awakened by the serious believing Conside­ration of eternal Judgment. The Evangelists relate, that when our Saviour was asleep in the Ship, a sudden Tempest arose that was [Page 104] likely to over-set it in the Sea: but awakened by the cry of his Disciples, Lord, save us, we perish; he presently rebuked the Wind, and a Calm ensued. Thus whilst the habit of Faith is asleep in the Soul, there will be great danger from the concurrent violence of Tem­ptations and Corruptions; but when 'tis awakened by lively and powerful thoughts, it does Mira­cles in subduing the strongest Lusts. 'Tis monstrous and be­yond all belief, did not sensible experience make it evident, that notwithstanding the minds of Men are convinc'd of the certain­ty of the Divine Judgment, and the Recompenses that immediat­ly follow, yet their Wills remain unconverted, and their Affections cold and unactive in their prepa­rations for it: That such num­bers who have so much Christia­nity [Page 105] as to believe that an irrevo­cable Doom will pass upon the Wicked, and so little Christiani­ty, that they cannot justly hope to escape from it, yet are so care­less of their Duty, nay joyful in their sinful courses, as if Judg­ment were a dreadless thing. What is the cause of this prodigi­ous security? 'Tis the neglect of considering, that we must all appear before the Judgment-Seat of Christ, to receive according to the things done in the body, whether good or evil.

Their senses and faculties are so imployed abroad in the World, they have neither leisure nor de­sire to think seriously of it. Their hearts are so ravisht with dreams of sensuality, and engaged in ter­rene affairs, that they are very a­verse from exercising their minds upon such displeasing objects.

I have read of an excellent [Page 106] Preacher, that in a Sermon descri­bed the last Judgment in all its Terrors, with such ardent expres­sions, and those animated with such an affecting Voice, such an inflamed Countenance and Acti­on, that his Hearers broke forth into passionate Crys, as if the Judg himself had been present to pass the final Sentence upon them. In the heighth of their Commotion the Preacher bid them stop their tears and passions, for he had one thing more to add, the most af­flicting and astonishing Conside­ration of all the rest, That with­in less than a quarter of an hour, the memory and regard of that which so transported them would vanish, and their affections return to carnal objects in their usual manner.

The neglect of Consideration makes even the Doctrin of Judg­ment [Page 107] to come to be without effi­cacy. 'Tis necessary therefore that the belief of this be so firmly seated in the Heart as its Throne, that it may comānd the thoughts to be very attentive to it, and may have Regal power over our wills and affections, that our lives may be ordered according to its Rules.

2. The Consideration of Eter­nal Judgment will vindicate the Proceedings of Divine Provi­dence, and the honour of God's governing this World, from the imputations of Unrighteousness. God is provoked every day, yet spares the Wicked, and heaps an abundance of Favours on them. His Patience and Goodness they prophanely abuse, and become more obdurate and inflexible. They are apt to blaspheme the Excellency of his Nature in their Hearts, Psal. 14. 1. thinking that he is igno­rant [Page 108] or careless, impotent or un­just. They implicitly deny his Providence and Judgment, that he does not observe their Sins, and will not require an account for them. Or else they interpret his Permission to be an Approba­tion of their Sins. These things hast thou done, Psal. 50. and I kept silence, thou thoughtest I was such an one as thy self. Thus the Heathens trans­planted the Vices of Earth to Heaven, and represented their Gods to be sensual, jealous, furi­ous as Men, and accordingly ex­pected an easy Absolution for their Sins. Or else the distance of Judgment to come so hardens them, that they hear God's Thun­der with less fear, than Boys do their Squibs and Crackers. Be­cause Sentence against an evil Work is not speedily executed, Eccl. 8. 2. therefore the hearts of the Sons of Men are fully [Page 109] set in them to do evil. But how de­sperate is the madness of Sinners? God now seems to wink at their Sins, Acts 17. 30. but hath appointed a day of Ac­counts. He suffers them to live in prosperity, 2 Pet. 2. 4. but they are reserved to the day of Judgment to be punish'd, and possibly sooner: for some­times they are cut off by visible vengeance, to convince the World that the supream Judg does not bear the Sword in vain. But tho 'tis delayed for a time, yet he de­clares, that their Sins are laid up in store with him, Deut. 32. 34 and sealed up among his Treasures. To him belongs Ven­geance and Recompence. He is a mild Judge now, and his Clemency suspends their Punishment; but Amos 8. 7. Justice will not forget it. He threatens the secure Sinner, Psal. 50. 21. I will reprove thee, and set thy Sins in order before thine eyes. How will the scornful obstinate Sinner change [Page 110] complexion & tremble, when an Army of Sins more terrible than so many Furies, shall be ranged in Battel, and with fiery Darts wound his naked Soul? How will the stubborn Atheist, that pleases himself with vain imagi­nations of the Eternity of the World, and the Mortality of the Soul, be confounded when he feels the truth of Scripture-threat­nings, to his eternal sorrow? then all their Ralleries will be turn'd into Lamentations. 'Tis not for Cum habe­at in potesta­te vindictam mavult diu tenere pati­entiam. want of power that God spares the Wicked, but because they are alwayes in his hands, and he can make them as miserable as they are sinful when he plea­ses. Cyprian. de bon. Patient. 'Tis not through the neglect of Justice, but for most wise and holy Reasons, as shall appear in the last day, when a decisive ir­reversible Judgment shall be pro­pronounc'd, [Page 111] and immediately in­inflicted upon them before the World. [...], &c. Cum hi no­vissimi ver­sus in Tra­goedia Euri­pidis pro­nuntiati es­sent, totus populus ad e­jiciendum & Actorem & Carmen con­surrexit uno impetu: do­nec Euripi­des in medi­um prosiluit petens ut ex­pectarent, viderentque quem admi­rator auri exitum face­ret. Senec. Epist. 115. When an Actor at A­thens spoke with Admiration of Riches, as the most valuable Ac­quisition, and of the Felicity of Rich Men: the People were in an Uproar at the immorality of the Speech, and were ready to chase him from the Stage. But the Poet himself appeared, and desired them to stop their Fury till they saw the Catastrophe, the wretched end of that sordid Mi­ser. Thus we are apt to accuse the ways of God when the Wic­ked flourish; but we should stop our tumultuous thoughts, for their end will absolve Divine Provi­dence from all undue reflections upon the account of their tem­poral happiness.

And the sound belief of this will rectify all mistaking appre­hensions, [Page 112] and clear all perplexing appearances about the Sufferings of the Righteous here.

Indeed if we consider the ho­liest Men as they are Sinners, their Afflictions are so far from ble­mishing the Justice of God, that they are the signs of his Mercy: for all is a Favour on this side Hell to those that deserve it. Da­vid an excellent Saint, acknow­ledges the righteousness of God's Judgments with respect to him­self. But when the Saints suffer for a righteous Cause, and, as the Psalmist expresses it, Psal. 44. for thy sake are we killed all the day long, and are counted as Sheep for the slaughter; there is not a visible correspon­dency between the Providence of God in his governing the World, and the unchangeable Rules of Justice, that those who do evil should suffer evil, and those who [Page 113] do well should be happy. As the Apostle speaks to the persecuted Christians, 2 Thess. 6▪ 7 [...] It is a righteous thing with God to recompence Tribulation to them that trouble you, and to you who are troubled rest with us. Now there is a day coming, when the Perse­cutors shall be punish'd, and the Saints be rewarded for all their Sufferings, and the distribution of Recompences shall be in the presence of the World, for the glory of Divine Justice. For the distinction that is made between Men at Death is private and par­ticular, and not sufficient for the honour of God's Government. But at the last Day all Men that have lived in several successions of Ages shall appear, and Justice have a solemn Process and Tri­umph before Angels and Men. As some excellent Piece that is to be expos'd to publick view, is co­vered [Page 114] with a Traverse, to prevent the disturbance in the working, and the discovery of the Work till brought to such perfection as will surprise with wonder those that see it: So God is pleased to cover his proceedings for a time, but in the last day there will be such a Revelation of the righteous Judgment of God, Rom. 2. 7. that those who now doubt, or complain of his Justice, shall admire and adore it.

3. The belief of this Doctrine as it vindicates Divine Provi­dence, so 'tis powerful to com­fort the Saints under Persecuti­ons for Righteousness sake; espe­cially when Innocence is wound­ed with slanderous Darts, and Ca­lumnies are joyned with Cruel­ties, representing them as wor­thy of publick hatred. It was one of the Subtile Artifices of Julian [Page 115] the Apostate, to mingle the Ima­ges of the Heathen Gods with those of the Emperours, that the doing reverence (as the Christians were commanded) to all toge­ther, might imply a dereliction and renouncing of their Religion, and their Simplicity seem Impie­ty: or if, jealous of slipping from their profession, they refused to do it, they might seem to deny the expressions of honour due to their Emperours, and be reputed to suffer not as Christian Martyrs, but as Rebels. But the believing Consideration of God's righteous Judgment will make them de­spise the Censures & Reproaches of malicious Adversaries. With me, saith the Apostle, 1 Cor. 4. 5. it is a very small thing that I should be judged by Man's Judgment; he that judgeth me is the Lord. The severest Censure was of no more weight compar'd [Page 116] with the approbation of God, than the lightest Feather that flies in the Air, put in the Scales against the Globe of the Earth. The assu­rance of a righteous Cause, Inter Judi­cem justum, & conscien­tiam tuam, noli timere nisi causam tuam. Aug. and a righteous Judg, will preserve an inward and joyful tranquillity of Soul in the midst of all the Storms of Reproach and Scandalous Im­putations; like the calmness of a Haven when the Sea is tempestu­ous without. And this will for­tify Believers to bear with an in­vincible courage all the violence that is offered to them for their fidelity to God. All the wrongs and injuries they endure, shall be redrest with infinite advantage. The extreamest Evils to which they are exposed for Christ, are like the Chariots of Fire sent from God, not to consume but conduct Elias in triumph into the highest Heaven. God will give them [Page 117] present Support, inward Conso­lations, and a future Crown. There is an appointed day when oppressed Innocence shall obtain the noblest Victory▪ and disgraced Godliness the most publick and highest Honour. 1 Pet. 1. 7. The Faith of sin­cere Christians shall be found to praise and glory. They may suffer under the tyranny of Time, but shall reign in the Kingdom of Eterni­ty. The belief of this, when firm­ly radicated in the heart, is so powerful as to make them glory in the sharpest Tribulations, and joy­fully triumph over Satan, with his perverted malignant World. Can­tando rumpitur Anguis. But alas, the Sin, and a great part of the trouble of the Saints, arises from their weakness of Faith, and not patient waiting for the Day of the Lord. When heavy Perse­cutions and great Distresses are [Page 118] continued by the restless Adver­saries, they are apt through impa­tience and instability of mind, to be full of sorrowful Complaints that God delayes their particular Deliverance. And as sometimes the Clock out-runs the motion of the Sun, that is the true measure of Time; so their hasty desires pre­vent the eternal Counsel of his Will, that has determined the period of the Miseries of his People, and of the Prosperity of the Wicked in the fittest time. And that he su­spends his glorious Coming to judg the World in Righteousness, discourageth weaker Christians, and makes them ready to faint in the day of Adversity. 2 Pet. 3. 9. But the Lord is not slack in performing his Promise, as Men count slackness. There is not the least reason to question his Fidelity and Power, or to su­spect his Love and Remembrance [Page 119] of his People. And as the Stars of Heaven enlighten the Earth, but the Candles on Earth cannot enlighten the Heavens: so the Wisdom of God's Counsel and Providence should direct us pa­tiently to expect his appointed time, but our glimmering reason cannot direct him.

4. The serious belief of future Judgment is the most effectual restraint from secret Sins. Men are apt to encourage themselves in evil upon the account of secre­cy: 'tis the usual tinder of Tem­ptations. If solitude and silence, if the darkness of the night, or any disguises may conceal their Wickedness from humane Eyes, they are bold and secure as to God. The Psalmist declares what is the inward principle that acts them, what is the language of their hearts: Psal. 94. 5. 6. All the workers of Ini­quity [Page 120] boast themselves, they say, The Lord shall not see, neither shall the God of Jacob regard it. But O the bru­tish folly of Men, to think, that because they do not see God, that he does not see them. As if one should shut his Eyes in the face of the Sun, and do some foul a­bominable thing, thinking him­self to be unseen, because he sees no person. How vain is the im­pure diligence of the Adulterer, the crafty diligence of the Decei­ver, the sollicitous diligence of other Sinners to hide things from the Judge of all? Shall not God search it out, for he knows the very secrets of the heart? What a con­founding discovery will be made of secret Wickedness at the last day? Here obscurity is the mask of Shame that conceals it from the World. Or if only Children and Fools that are not capable to [Page 121] judg of the indecency and turpi­tude of Actions, be Spectators, Men are not touch'd with shame for foul things. But then their Wickedness shall be displayed be­fore God, the holy Angels and Saints. The actual belief of this would deprive Satan of one of his greatest Advantages, and be a blessed Preservative from many Sins that allure the consent by the temptation of secrecy. A consi­dering Christian will reject them with indignation, saying with Jo­seph, How can I do this great Wicked­ness, and sin against God? The Sins undiscovered and unpunish'd by temporal Tribunals, shall then receive a just recompence.

5. The remembrance of that strict Judgment, is the most natu­ral and powerful remedy against sensual Temptations that so easi­ly insinuate and engage the hearts [Page 122] of Men. S. Peter reckoning up the Heathen Sins, 1 Pet. 4. 3, 4. Lasciviousness, Lusts, excess of Wine, Revellings, and abominable Idolatries, tells the Chri­stians, that the Gentiles thought it strange that they did not run with them to the same excess of riot▪ As the Disciples when our Saviour walkt upon the Waters, thought he had been a Spirit, judging that no real Body could tread on them with­out sinking: thus Men are apt to think it impossible to restrain their carnal appetites when allured by pleasing objects. But the belief of the Terrors of the Lord, will damp the sensual affections when most strongly enclin'd to forbid­den things, and extinguish de­light in Sin: for delight and fear are inconsistent. Therefore the wise Preacher gives this Counsel, Rejoice O young Man in thy youth, Eccles. 11. and let thy heart chear thee in the days of [Page 123] thy youth, and walk in the ways of thy heart, and sight of thine eyes: but know thou for all these things God will bring thee to Judgment. This will change the apprehensions of the mind, and alter the taste of the appetite, and make the most en­ticing and irresistible Lusts, the objects of our greatest detesta­tion.

6. The consideration that the Son of God, clothed with our na­ture, shall judg the World, affords strong Consolation to his People, and is a motive of great terror to the Wicked. How comfortable is it to his People that he who loved them above his Life, and was their Redeemer on the Cross, shal be their Judg on the Throne? He is the same Jesus Christ, yesterday, to day, and for ever; the same in­dulgent Saviour, in the exaltation of his Glory, as when under suf­ferings, [Page 124] reproach and shame. He is described in that glorious Ap­pearance, by the conjunct Titles of his Majesty and Power, Tit. 12. 13. The Great god, and of his Compassi­on and Mercy, Our Saviour, to sig­nify his Ability and Affection to make them happy. When he comes with a heavenly Train of Angels to Judgment, he will be as tender of his Servants, as when he suffered for them in his hum­ble state. He that paid their Debt, and seal'd their Pardon with his own Blood, will certainly publish the Acquittance. How is it pos­sible he should condemn those for whom he died, and who ap­pear with the impressions of his reconciling Blood upon them? How reviving is it that Christ, whose Glory was the end and perfection of their Lives, Phil. 1. shall dispose their states for ever? that [Page 125] he, who esteems every act of their Charity and Kindness done to his Servants as done to himself, shall dispense the blessed Reward? Then the King will say to them plac'd on his right hand, Come, Mat. 25. ye blessed of my Fa­ther, inherit the Kingdom prepared for you from the foundation of the World. O the transports of joy to hear those words from his Life-breathing Lips! The Prophet breaks forth in an Extacy, How beautiful are the feet of the Messen­gers of Peace, those that bring glad­tidings of Salvation? but how much more beautiful is the face of the Au­thor of our Peace and Salvation? O how full of Serenity, and Cle­mency, and Glory! The expe­ctation of this makes them lan­guish with impatience for his Coming. Tho the Preparations of that Day are so dreadful, when the Sun shall be darkned, Acts 2. and the [Page 126] Moon turned into Blood, and the Stars fall like leaves in Autumn, yet 'tis stiled a Day of Refreshment to the Saints. But how dreadful will his Coming in Majesty to Judgment be to the Wicked! Videtis vul­nera quae in­flixistis, ag­noscitis latus quod pupugi­stis, quoniam & per vos, et propter vos apertum est, nec intrare voluistis. They shall see him whom they have pierced, and with bitter lamentation re­member the indignities offered to him. What Excuses can they al­ledg, why they did not believe and obey the Gospel? Our Savi­our revealed high Mysteries, but confirm'd them with great Mira­cles. Aug. He requir'd strict Holiness, but offer'd divine Grace to enable Men to do his Will. He poured forth his Spirit upon them, but their hearts were as hard as the Rocks, and as barren as the Sands. Then he will reproach them for their undervaluing neglect of the great Salvation, so dearly purchased, and so freely and earnestly offered to [Page 127] them: for their obstinacy, that the Purple streams that flow'd from his Crucified Body, that all the Sorrows and Agonies of his Soul were not effectual Perswasives to make them forsake their Sins: for their preferring the Bramble to reign over them, Satan the De­stroyer of Souls, and ungrateful rejecting the true Vine, the blessed Saviour, who by so many mira­culous mercies sollicited their love and deserved their service; this will make the sentence as just as terrible, and the more terrible because just. This will exaspe­rate the anguish, that the Gospel shall be a savour of Death to them; and the blessed Redeemer pro­nounce them cursed, and dispatch them to everlasting Fire, prepared for the Devil and his Angels for ever. The Judgment of the Redeemer will be more heavy than that of [Page 128] the Creator. For all the riches of his goodness which they despised, shall be the measure of their guilt and woes. All the means of Grace used for their conversion, but fru­strated by their perversness, shall rise up in Judgment against them. Justice will revenge the abuse of Mercy. Do they hope to soften the Judg by Submissions and De­precations? alas, he will be in­flexible to all their Prayers and Tears. The Lamb will be then a Lion arm'd with terrours for their destruction. Or can they ap­peal to an higher Court to mi­tigate or reverse the Sentence? No, his Authority is supream, and confirm'd by the immutable Oath of God. Or, Rom. 14. do they think to re­sist the execution of the sentence? Desperate Folly! The Angels, notwithstanding their numbers and strength, could not for a mo­ment [Page 129] escape his revenging hand. The whole World of Sinners is of no more force against his Wrath, than the light dust against a whirl-wind, or dry Stubble against de­vouring Fire. Or do they think by a stubborn Spirit to endure it? Self-deceiving Wretches! If the correction of his Children here, tho allayed, and for their amend­ment, make their beauty and strength consume away as a moth, how insup­portable will the Vengeance be on his obstinate Enemies? Who knows the power of his Anger? who can found the depths of his dis­pleasure?

7. The Consideration of eter­nal Judgment should be a power­ful Incentive to prepare our selves for it. 'Tis the Inference the Apostle makes from the certainty of our appearing before the righ­teous Judge, 2 Cor. 5. 9. Wherefore we labour [Page 130] that whether present, or absent, in this or the next life, we may be accepted of him. 2 Cor. 5. 9. This was his great De­sign, his chief Care, his Duty and his Glory: Never did any person more ardently aspire, and ambi­tiously endeavour for the obtain­ing a Kingdom, than he did to se­cure his own Acceptance with the Lord. In order to this I will lay down the Rules of our Ac­ceptance in that Day, and con­clude the Argument.

1. Unfained Faith in the Lord Jesus is absolutely necessary, that we may be accepted. This is such a belief of his all sufficient Merits, and his merciful inclination to save us, that the guilty and self-condemned Sinner entirely con­sents to the terms of the Gospel, as well as to the priviledges of it, with a reliance upon his Merits, and a resolution to obey his Pre­cepts. [Page 131] He is a Priest on a Throne, a Prince, and a Saviour, and so must be acknowledged and received. Upon this condition his Righte­ousness is freely imputed to us for our Justification unto Life, with­out which we must perish in our Sins. For,

1. The best Saints are guilty and deeply obnoxious to the Law, and the Judgment of God is inva­riably according to Truth; so that appearing in their Sins, they will be cast for ever. God's Tri­bunal, like that of the severe Roman Judg, is Reorum Scopulus, a Rock that dashes in pieces all the Guilty that come to it. There­fore the Psalmist so earnestly de­precates, Enter not into Judgment with thy Servant, O Lord; for in thy sight shall no Man living be justified. And the Aposte, tho' a transcen­dent Saint, devests himself of his [Page 132] own righteousness, that he may be entirely covered with the righ­teousness of Christ, and renoun­ces all things, that he may be found in him as his Surety in that Day of Accounts, and obtain Pardon by virtue of his Satisfaction for Sin. We cannot perfectly obey the Commands, nor appease the Dis­pleasure of God: but the expia­tory Sacrifice of Christ propitiats the Divine Justice. This alone can make us stand in Judgment before the fiery Law, and the fiery Tribunal, and the Judg who is a con­suming Fire, to all the Guilty that appear in their Sins before him. The Blood of the Mediator has sprinkled the Throne of God in Heaven, and our Consciences be­ing sprinkled with it by a purify­ing Faith, we may appear before God the Judg of all with an hum­ble confidence, and enter into the [Page 133] Holy of Holies, the Celestial San­ctuary with joy.

2. Not only the pardon of our Sins, but the acceptance and re­warding of our services with eter­nal Glory is upon the account of our Saviour's compleat Righte­ousness. There are defilements in the persons, and defects in the works of the Saints. Their most holy and fervent Prayers are perfum'd by the Incence of his Intercession, Rev. 8. 3. and so become grate­ful to God. Our best Vertues are mix'd and shadowed with imper­fections; but in him all Graces were conspicuous in their con­summate degrees. Our Obedi­ence, supposing it perfect, is of no desert: When we have done all, we are unprofitable Servants: but his Obedience was infinitely merito­rious by the union of the Deity with his humane Nature, and is [Page 134] the foundation of the excellent Reward. Not that his Merits de­rive a value to our Works to make them worthy of eternal Glory: as some noble Mineral infused into Water, that is in it self with­out taste or efficacy, gives it a me­dicinal tincture and virtue; for this is impossible, since the infinite Dignity of his Person, and his most perfect habitual and actual Holiness, that are the fountains and reasons of his Merits, are in­communicable to our persons and works. For this would render us equal to our Saviour, and our works to be divine as his. But the active and passive Righteousness of Christ is so satisfactory and meritorious, that God is pleased graciously to reward with the Crown of Life the mean services of those who are by a lively and purifying Faith united to him.

[Page 135] 2. Sincere Obedience, that is, an uniform and entire respect to all the Commands of God, will alone be accepted in that day: for his Authority runs through all, and binds them on the Con­science. David had this Testimony from God himself, that he was a Man after his own heart, that fulfilled all his Will. And St. John refers the decision of our state to this, If our hearts condemn us of any allowed Sin of omission or commission, 1 John 3. 20, 21. much more God will, who is greater than our hearts, and knows all things. But if the illuminated tender Con­science condemns us not of insin­cerity, we have confidence towards God, that he will spare and accept us notwithstanding our frailties, and give free and safe access in­to his presence. The lives of ma­ny are chequer'd with a stran [...] disparity, they are restrain [...] [Page 136] some Sins of apparent odiousness, but indulgent to others; they are strict in some duties, but loose and slack in others, as if they hop'd by way of commutation to be accepted of God; to expiate their Delinquencies in one kind by supererrogating in another. Some are painted Pharisees in the duties of the first Table, very ex­act in the formalities of outward Devotions, but gross Publicans in the duties of the second: care­less of Justice and Equity, and Charity to Men: Others are in appearance strictly moral in the discharge of their duties to Men, and negligent of their obligations to God. But partial obedience can never endure the trial of Consci­ence, much less of God. For what is the weak light of our minds, to the pure eyes of his Glory? It will make us liable to inward [Page 137] rebuke now, and to open confu­sion at the last. St. Paul's rejoy­cing was from the Testimony of his Conscience, 2 Cor. 1. 12. that in simplicity and godly sincerity he had his conversation in the World: and, as he expresses it in another place, it was his daily ex­ercise to have a Conscience void of of­fence towards God, and towards Men. Tho our conquest of Sin be not compleat, yet our resolution and endeavours must be to mortify it in every kind. Tho' our obedi­ence has not the perfection of de­grees, we must be equally regard­ing the Divine Law. If there be any secret-favoured Sin either of omission or commission, it will render our Petitions unaccepta­ble at the Throne of Grace, and our Persons at the Throne of Judgment; If I regard Iniquity in my heart, the Lord will not hear my Prayer. The Law requires the [Page 138] performance of our Duty with­out abatement, or denounceth the penalty without allay or mi­tigation: the Gospel has not re­lax'd the strictness of the Law as 'tis the Rule of Life, but as it was the condition of obtaining Life. Sincere obedience is accep­ted by that gracious Covenant, where the Legal Perfection is want­ing: but that is indispensibly re­quired of all. I may illustrate this by a passage of Alexander the Great, who being desirous to learn Geo­metry, applied himself to a skil­ful Instructer in it. But his war­like disposition made him more capable to conquer than to mea­sure the Earth, so that tired with the first Propositions, he desir'd his Master to make the Scheme more clear and plain, and easy to him: [...]ui praecep­ [...]or: ista in­quit omnibus eadem sunt, aeque diffici­lia. Senec. Epist. 91. To whom the Master re­plied, that the Theorems of that [Page 139] Science were equally difficult to all and requir'd the same atten­tion of mind to understand them. Thus the Gospel of Mercy re­quires of all sincere Sanctificati­on, and serious endeavours to per­fect Holiness in the Fear of God, and without this none shall be ex­empted from Condemnation.

To the sincerity of Obedience, I shall add a more restrained No­tion of it as respecting Religion. The duties of Piety consist of an outward and inward part; and the one without the other is but as a Carcass without a quickning Soul. Now there will be an ex­quisit Anatomy of the Heart in that Judgment, a discovery of all the Principles and Motives by which Men were acted, and then he that is a Saint inwardly, in the Spirit, who with pure aims and holy affections hath served God, [Page 140] shall have praise of him. And those who have us'd God to injoy the World, that have assumed pre­tences of Piety for secular ends, shall be reproved. This will be a cause of wonder in that day, that many who are highly esteemed by Men as excellent Saints, shall be an abomination to God. That in the broad way to Hell thousands go thither is sad beyond expressi­on, but not strange at all: but that in the path of Heaven any should descend to Hell, is asto­nishing. That those who live without God in the World, in the prophane neglect of his Worship, in a dissolute disorderly course, should fall under Condemnation, is believed of all: but that those who have appeared zealous in Religion shall be at last rejected, is contrary to universal expecta­tion. And not only the gross [Page 141] Hypocrite that deceives others, but he that deceives himself by the external practice of holy Du­ties without correspondent lively Affections; that prayes with that coldness as if he had no desire to be heard, and hears with that carelesness as if he had no desire to be sanctified by the Word, and is conversant in other parts of di­vine service in that slight manner, as if he had no design to be saved, shall by a convincing upbraiding Light see his Wickedness in dis­honouring that God whom he pretended to worship, and neg­lecting his Soul. When the Up­right as pure Gold shall be more radiant by the Fire, the Insincere like reprobate Silver shall not en­dure that severe trial.

3. The frequent discussion of Conscience, and reviewing our ways, is necessary in order to our [Page 142] comfortable appearing before our Judg. This is a duty of con­stant revolution: for while we are in flesh, the best Saints, not­withstanding all their vigilance and diligence, are overtaken by surprisal, and sometimes over­born by strong temptations; and 'tis more necessary to beg for daily pardon, than for our daily bread. Under the Law if any one had by touching a dead Bo­dy contracted Uncleanness, he was to wash his Cloaths in the evening, and not to lie down in his Uncleanness. This was typi­cal of our duty, that we should wash away our sinful defilements every day in the purifying Foun­tain of Christ's Blood, that is set open for Sin and for Uncleanness. And the method of the Gospel to ob­tain the grant of Pardon, and our comfortable sense, and the blessed [Page 143] effects of it is this, there must be a mournful sight, and serious ac­knowledgment of our daily sins, and a judging our selves by the domestical tribunal in our breasts as worthy of Condemnation: for tho we cannot satisfie Divine Ju­stice for the least Sin, we must glorify it: and with humility and fervency desire that God would graciously forgive our renewed Sins, with unfeigned Resolutions and Care against them for the fu­ture. Thus we are to sue out our Pardon for Sins committed every day. And whereas many Errors in regard of our frailty, and their fineness, do slip from us, we should with contrite Spirits im­plore the Divine Majesty to cleanse us from our secret Sins, Psal. 19. 12. such as through ignorance or inadvertan­cy escape from our observation. If we are obliged to be reconciled [Page 144] to an offended or offending Bro­ther before the night, and the Sun must not go down upon our wrath, much more to be reconciled to an offended God, that his displea­sure may be atoned. The mor­ning and evening Sacrifice was a Figure of the constant use of Christ's Merits and Mediation for us; The secure neglect of renew­ing our Repentance for our re­newed Sins, deprives us of the comforts of the Covenant, and will make the thoughts of Judg­ment as heavy as Mountains upon the Conscience, when 'tis awake­ned out of its slumber. But when the Soul's Accounts are kept clear with Heaven every day, O what a blessed Rest does the penitent Believer enjoy in the Favour of God! O the divine calm of Con­science when our Debts are can­cell'd in the Book of God's Re­membrance! [Page 145] If we should be un­expectedly summoned to appear before the Judg of all, the sight of our Sins will rather excite thank­ful affections, and joyful praises of God for his Mercy, that he hath pardoned them; than fearful de­spairing thoughts of his Mercy, that he will not pardon them.

And as this considering our ways leads to Repentance, and is a remedy for past Sins, so 'tis a powerful Preservative from Sins afterwards. For as in War the greatest care is to fortify the wea­kest part of a besieged Town, and make it impregnable; so a Chri­stian by the experience of his in­firmity and danger, will be more wise and wary, more circumspect and resolved against those Sins whereby he has often been foil'd, [Page 146] to prevent the daily incursion, and sudden surreption by them. And according to the degrees of our Innocence, we have confi­dence of Acceptance with God in Judgment.

4. Let us improve with a wise and singular diligence the talents committed to our trust: for in that day we shall be responsible for all that we have received. All the Blessings we possess, whether natural, our Life, our Faculties, our Endowments, our Health and Strength; or Civil, Honour and Dignity, Riches and Reputation; or Spiritual, the Gospel in its light and power, the graces and assist­ance of the Holy Ghost, as they are gifts from God's Love, so they are talents to be imployed for his Glory. We are Stewards, not [Page 147] Proprietaries: for the Supream Lord does not relinquish his right in our Blessings, that we may dispose of them at our own plea­sure, but hath prescribed Rules for our using them in order to his Glory, our own Good, and the Benefit of others. And 'tis sad to consider that usually those who enjoy the greatest gifts render the least acknowledgments, and the most abundant in Favours are most barren in Thankfulness. Time, that unvaluable treasure, that is due to God and the Soul, the price of which arises from the work of Salvation to be done in it, how is it squander'd away? Conscience would blush at the serious reflection that every day so much is spent in the business of the World, or Pleasures, and so little redeemed for Commu­nion with the holy God: that as [Page 148] in the Prophetick Dream the lean Kine devoured the fat, so uncon­cerning vanities take up that time that should be employed for our last and blessed End. While time is miserably wasted, the Soul lies a bleeding to everlasting Death. More particularly, we shall be accountable for all the days of the Son of Man that we have seen, all the special seasons of Grace: these we should im­prove for our Eternal Advantage, to prepare us for the Divine Pre­sence above. But alas, the Lord's Day that is consecrated for the immediate Service of God, and should be entirely spent in it, and in things that have a necessary subordination to it, yet neither the enforcement of Duty, nor in­citations of Love prevail upon the most, conscienciously to im­ploy it in spiritual affairs. If they [Page 149] afford their presence at the Pub­lick Worship 'tis thought enough, and, as if the rest of the Day was unsanctified time, they waste it in either Complemental Visits, or Secular Business, in Recreations, or things impertinent to their Sal­vation.

Riches are an excellent Instru­ment of doing good: Gold is the most precious and extensive Metal, and by a marvellous Art an Ounce may be beaten out into some hundred Leaves: but 'tis a more happy Art by giving it, to enrich our own Souls, and supply the Necessities of many others. But great Estates are often used to foment Mens vicious guilty af­fections, Pride, and Sensuality; and 'tis called Nullis vi­tiis desunt pretiosa no­mina. Plin. lib. 73. Greatness & Mag­nificence to waste them in sum­ptuous Vanities. I instance in these Talents, because they are [Page 150] usually abused to the dishonour of the Donor. If the slothful Servant that hid his single Talent in a Napkin, and returned it with­out advantage to his Lord, was cast into outer darkness, where there is weeping and gnashing of teeth, a fearful Image of what will befal all unprofitable persons, how se­vere will their Accounts be who lavish out their numerous Ta­lents to gratify their carnal Appe­tites, and betray the Blessings of God to his enemy the Devil? On­ly the wise and good Servant that with prudent Contrivance and zealous Endeavours improves his Talents, shall from the gracious Lord, in whom are all attractives and remuneratives of our service, receive an excellent Reward.

5. Another Rule of our Ac­ceptance at the last Day is, That we must with Courage and Zeal [Page 151] maintain in our rank and places the Cause of Christ. For thus he declares expresly, Matth. 10. 33, 34. Whosoever shall confess me before Men, him also will I confess before my Father which is in Heaven. But whosoever shall deny me before Men, him also will I deny before my Father which is in Heaven When the truth, purity, and pow­er of Religion, in Doctrine, Wor­ship and Practice, is discounte­nanc'd and over-born, our Savi­our commands, and will reward our undiscouraged visible Con­stancy in it. He will not only reign in our hearts, Rom. 10. but be ho­noured with our lips, and in our conversations. We usurp the title of Christians unless we adhere to our Duty in despite of all oppo­sition. The temptations that u­sually withdraw Men from con­fessing and glorifying Christ, are such as work upon the passions of [Page 152] Fear and Shame. And the consi­sideration of the last Judgment will fortify us against both.

1. Sometimes Religion expo­ses the Professors of it to the loss of all temporal enjoyments, and of Life it self. And when the Honour of our Saviour requires such a Service of us, when that Confirmation is necessary to re­commend Divine Truth to the belief & affections of others, when our chearful and couragious Ex­ample in suffering would animate those that are fearful to constancy of Confession, then from Cowar­dise to withdraw our Testimony, is to betray him again. When our Duty is attended with extream Dangers, then the sincerity and perfection of our Love to Christ is brought to the strictest trial. As true Carbuncles are discover­ed in the night, for the darkness [Page 153] redoubles their splendor: so the fidelity of Christians is evident in Persecutions that enflame and ex­cite their Zeal to magnify the Name of Christ unto the Judg­ment of the World. There is no Fear in Love, 1 Joh. 4. 18. but perfect Love casts out Fear. But Fearfulness hin­ders the expressing acts of Love to Christ, and betrays to Aposta­cy. For as every Passion is a Per­turbation, so especially Carnal Fear that blinds and disturbs the mind, and hinders the serious con­sideration of the reasons of our Duty, and those motives to per­severe in it, that are the fountains of our strength. From hence the timerous are often treacherous, and Faith lies buried under the cold pale Ashes of Fear. Now the irregularity of this Passion is best cured by directing it to the most powerful Object. As the [Page 154] Rod of Moses swallowed up the Rods of the Magicians, so a stron­ger Fear will subdue that which is in a weaker degree. Our Savi­our therefore threatens those that for the fear of Men ( who can but kill the Body) dare not own and defend his Truth and Cause, that he will renounce them before his Father in the great Day, the im­mediate consequence of which will be the destruction of Body and Soul in Hell. Matth. 10. 31, 32, 33. If Earthly Poten­tates had a Jurisdiction over Hea­ven, if Men were to be tried by their Laws at the last Day, if their Power extended to Eternity, they might exact unlimited Obedience to their Wills, but Conscience is a more desirable Friend and ter­rible Enemy than Caesar, and all temporal Tribunals are subordi­nate and accountable to the Su­pream and Eternal: there is one [Page 155] Lawgiver and Judg, Jam. 2. who is able to save, and to destroy for ever. It is the worst Perdition to secure our selves by the neglect of our Duty, when we ought to perish for the Glory of our Saviour. Mark 8. 35. He that saves his Life shall lose it.

2. Shame wounds deeper the Breasts of some than Violence. Zedekiah would rather expose his Kingdom and Life to the fury of the Chaldean Armies, Jer. 38. 19. than be himself exposed as an object of derision by surrendring it. And Satan who understands the tem­per of Mens spirits, suits his tem­ptations accordingly. The Pu­rity and Holiness of Religion, ex­prest in the actions of the Saints, is by the scurrilous Reslections and bitter Sarcasms of prophane Per­sons made contemptible. This is as foolish and malicious, as if a slave should reproach the Son of a [Page 156] King that he was like his Fa­ther in his Countenance and acti­ons; for by how much the re­semblance of God's Holiness ap­pears with more evidence and e­minence in their lives, their di­vine relation is more certainly and justly to be acknowledged. Yet how many are ashamed of this Glory? And Zeal to vindi­cate the Honour of Religion is traduc'd and vilified either as the effect of designing Faction, or of the indiscretion and rashness of a weak Judgment and strong Pas­sions. In every Age the faithful Servants of God are by scornful titles despised: 1 Cor. 4. 17. We are accounted, saith the Apostle, the off-scouring of the World. But a generous Christi­an looks upon disgrace for the sake of Christ as his honour. The Apostles rejoyced that they were ac­counted worthy to suffer shame for his [Page 157] Name. 'Tis said of the Baptist, he was not that Light, Acts 5. 41. but came to bear witness to that Light: intimating as if that were the next degree of dignity to it. And our Saviour, speaking of the Proofs of his di­vine Mission, reckons up the Wit­nesses of such dignity, that 'tis not possible for sacred Ambition to aspire to higher Honour than to be in Conjunction with them: they are John the Baptist, John 5. 33, 36, 37, 39. his Mira­cles, his Father, and the Scriptures.

Let us appeal then from the light depraved Fancies of carnal Men, to the wise and faithful Judgment, and Authority of the Son of God. He will at the last Day in the presence of his Father and all the Court of Heaven, give an incomparable Crown to all that have despised Shame for his sake. But those vile Spirits, whose Courage of Straw is quell'd by [Page 158] vain opinion, and the reproaches of Fools, and have deserted the Cause of Christ, shall then be clothed with Confusion; for this we are assured by our Judge, that whosoever shall be ashamed of me and my words, Mark 8. 38. in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when he cometh in the glory of his Father, with the holy Angels. If the unnatural Brothers were astonish'd when the Governor of Egypt told them, I am Joseph whom ye sold, how much more will false Christians, when the Lord of Glory shal tell them, I am Jesus whom for base shame ye denied? How will it confound those abject Wretches to be a spectacle of abhorrence and scorn before that Universal Glorious Confluence? They would chuse rather to be covered under the ruins of the World. If we value [Page 159] and desire the approbation of the King of Angels, if we fear a final rejection from him, to obtain the one, and avoid the other, we must entirely adhere to his Interest, without any respect to the eyes and esteem of the perverse decei­ved World.

6. A cordial beneficent Love to the Saints, is a requisit qualifi­cation of our Acceptance in the Day of Judgment. Then shall the King say to them on his right hand, Matth. 25. 34, 35, 36. Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. For I was an hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in Prison, and ye came unto me. The union and endearments betwixt Christ and his People are mutual and re­flexive; [Page 160] as they are extreamly tender of his Glory, so he is con­cern'd in all that is done to them. And tho the perfection of Love consists more in the affection of the heart than in outward offices, yet our Saviour most congruously produces in Judgment the conspi­cuous effects of Love to them, the supplying their wants, allay­ing their sorrows, owning them when obscured and deprest by afflictions, and injuriously treated by others. This love of service that is directed and exercised to­wards the Saints, for the Image of God shining in them, because they are the Children of God, and Members of Christ, and there­fore extended to all in whom the reason of that Love appears, shall be gloriously rewarded: For he interprets what is done upon his Account to those who are his [Page 161] own by so many dear titles, as done to himself. And what is more becoming his excellent Goodness than to reward his works of Mercy with saving Mer­cy? But those who when Christ presents himself to them in his poor distressed Members, and so­licits their assistance, to protect them from injuries, to refresh their sorrows, to support them in their exigencies, those that have ability but want affection to do them good, and incompassionate­ly neglect the suffering Saints, shall be sentenc'd to be tormen­ted with the Apostate Angels for ever. What indignity is it to the Son of God, that those for whom he shed his Divine Blood, should be in less value and regard with many, than the Dogs and Horses maintained for their pleasure? And if those on the left hand shall [Page 162] be condemned to eternal Fire, for the coldness of their Love, how terrible will the Judgment bet of those that from the heat of their enmity outragiously perse­cute the Servants of Christ for his sake, in their Persons, Estates, Re­putations, that with a worse than barbarous inhumanity seek their ruine? Is there any Sin of a more mortal guilt? The infernal Fur­nace is seven-fold heated for the punishing such wickedness.

To conclude this Argument, let us observe the Command of our Saviour, To watch and pray al­ways, that we may be counted worthy to stand before the Son of Man. These are Duties of universal influence into our Lives, the one prevents carelesness, the other vain confi­dence in our selves, and the con­sideration of Judgment to come, is the greatest motive to them, [Page 163] and the first principle of Holiness. This should work more power­fully in us, considering the Day of Death is equivalent to the Day of Judgment to every person; for then a particular Sentence de­cisive and irrevocable passes, that shall be publish'd at the last Day. Methinks the terrors of the Lord should engage our Souls and Sen­ses to a continual preparation for his Coming. 'Tis represented so as to affect the Eye, and keep it vigilant: Jude 15. Behold, the Lord comes with ten thousand of his Saints, to ex­ecute Judgment upon all. Behold, he comes in the Clouds, Rev. 1. 9. and every Eye shall see him. And to call the Ear, and make it attentive; The Lord him­self shall descend from Heaven, 1 Thess. 4. 16. with the voice of the Arch-Angel, and with the Trump of God. How circum­spect should we be in all our ways, since every action shall be [Page 164] reviewed by our Judg. St. Peter strongly infers from the dissoluti­on of the World, as a most cogent Argument, that we should be ex­actly and universally holy: seeing then all these things shall be dissolved, 2 Pet. 3. 11, 12. what manner of persons ought we to be in all holy Conversation and Godliness? But the consideration of the eter­nal Judgment immediately suc­ceeding the destruction of the World, O how powerful should it be upon Conscience and the Affections to regulate the whole course of our Lives with a final respect to God's Tribunal.

In short, That which we read of the success of the Apostle's preaching to the Athenians upon the present subject, the Immorta­lity of the Soul, comprised in the Resurrection of the Body and the future Judgment, is the same in all times and places: And when [Page 165] they heard of the Resurrection of the Dead, Act. 17. 32, 34. some mocked; and others said, We will hear thee again of this matter; and others believed. There are three differences of the Hearers of this Doctrine of so great importance: some deride it as an extravagant fancy: some believe it, and yield up themselves entirely in obedi­ence to it: others do not abso­lutely reject it, as the first, nor ac­cept it, as the second, but have a Conjecture, or slight superficial Opinion of it, or a speculative As­sent as to a history of things that do not concern them, and defer the serious consideration and ap­plying of it to themselves. And of this third sort (O Grief!) are the most of those who are Chri­stians in name. They delay till Death, the solemn reflecting up­on the final Judgment, and the inevitable Consequence of it, a [Page 166] blessed or miserable estate for e­ver. And whereas the Apostle, who had infallible assurance of God's Love, did with an holy se­verity and self-denial abstain from all Carnal Complacencies that might hazard the never-fading Crown; 1 Cor. 9. 27. I keep under my Body, and bring it into subjection, lest by any means when I have preached to others, I should be a Cast-away. Vae miseris nobis qui de electione no­stra nullam aedhuc Dei vocem cogno­vimus, et jam in otio quasi de securitate torpemus. Greg. lib. 29. Moral. Yet the most live and die in a secure state, without preparation to appear before the Presence of his Glory.