SECT. 1.

AMong the many advantages that accrued to the Gospel in general, and to Pauls own spirit, in particular, from his sufferings at Rome, this was one; that he was gotten loose from the world, was raised in his desires after heaven, [Page 2]and in more vehement longings after Christ, so the words ( [...]) having a desire, plainly intimate, The words are very emphatical, and saies Zanchy upon the place, import three things.

1. An ardency of affection, from [...], ardere, which signifies to burn; whence, appetitus ardens, effrenis libido, a burning desire, a strong, vigorous, and intense desire; with great vehemency and earnestnesse.

2. This desire is intrinsecal, and pro­ductive by the soul only ( [...], qua­si, [...]) 'tis properly the work of the minde, which is the fountain from whence all desires flow, the mint where they are all coyned; as that is, such are the desires, good or bad: If that be holy, pure, active, heavenly, so are the desires; but if the minde and heart be impure, cool, and faint in its affections towards God, and the things of God, then the desires are so too, im­pure, weak, and faint; therefore

[Page 3] 3. The participle of the present tense ( [...]) having a desire, notes a continued act, a desire alwaies in acti­on, ever working, till the thing desir­ed bee accomplished, and fully attain­ed: It is not slothful, nor idle at all, puts a man upon running without wea­riness, upon praying without ceasing.

Now this desire here, is carried out after two things; to depart, and to go to Christ.

First, To depart ( [...]) or, to be dissolved, say our old English Bi­bles, agreeable to Jerome's Transla­tion, by the Latin word dissolvi, which is to bee resolved into our first princi­ples, the body to the dust, and the spirit to God that gave it: Which al­so Scaliger and Erasmus follow. Many learned men have criticised upon this Greek word, and given their various opinions about the true notion of it; the chief of which, because they have something of instruction in them, I will here take notice of, and recollect toge­ther.

Sometimes 'tis the Marriners word, ( verbum a nautis translatum, saies E­rasmus) when he doth (soluere An­choram) loosen his Ship, weigh Anchor, and upon the very first fair wind, makes haste to bee gone to his desired Port: Thus the Syriack reads it; so doth Chrysostome and some others. And indeed, what is this life of ours here in this World, but a flit­ting up and down, and changing place, as a Ship at Sea, that still is passing to and fro, from shore to shore? and whilst it doth so, doth it not meet with many troublesome and rough Seas? and is it not often endangered by high winds, boisterous waves, rocks and quicksands? than which, what can be a more lively Emblem of the life of man, which al­waies encounters so many hazards and tossings, till at last it grows leaky and crazy, like an over-worn Ship, that can sail no longer? and is it any mar­vel, if then it be willing to weigh An­chor, and get with what speed it may, [Page 5]to the Heaven and Haven of its rest? Even an Heathen hath passed this sen­tence upon the life of man, Seneca by name, who, writing to Polybius, hath these words, ( in hoc tam procelloso & in omnes tempestates exposito mari, na­vigantibus, nullus portus nisi mortis est. Ad Polyb. c. 28.) in this tumultuous and stormy sea, exposed to all manner of tempests, no safe Port is found to the Saylers, but that of Death. The like passage Ambrose hath after him in his Book, de bono mortis, c. 8. Justo mors salutis portus, to a just man, death on­ly is the safest Haven.

Sometimes 'tis the Souldiers word, when hee doth (soluere funes) at the command of his General, loosen his Tent in which hee lies upon the ground, plucks up the stakes, unties the cords, that he may quit his old quar­ters for new ones: And what metaphor can bee more proper than this also, to set forth our condition here? for is not the life of every good Christian in this [Page 6]World, a Souldiers life, under his Cap­tain General? and must he not alwaies be, both in a fighting and moving po­sture, ready to follow his General where-ever he marcheth? must he not sit loose from every place, and carry, as I may so say, his Tent with him, to pitch it down, and take it up again, as occasion serves; till at last the cords be not only loosned, but broken, and e­specially that silver-cord, mentioned in Eccles. 12.6. by which the soul is fastened to its body, as to its Tent? and what else do the two great Apostles, Peter and Paul, mean, but this, when they speak of their earthly Tabernacles, in which Paul said, he groaned (2 Cor. 5.2, 4.) and which Peter said, he must shortly put off (2 Pet. 1.14.) Erasmus falls in with this construction of the Word likewise, as well as of the for­mer.

Sometimes 'tis the Waggoners, or Carriers Word ( verbum ab aurig is ductum, saies Beza) when he doth (so­vere [Page 7]lora) unharness his Horses at his journey's end. And do we not unhar­ness, as 'twere, and put all off when we prepare for the grave, towards which wee have been fetching many a weary step, and drawing many a hard draught all our life-time, and this too, with many a smart lash, and sometimes goades, to quicken us, how gawled soe­ver our sides have been, in the mean while, with heart-akeing cares and griefs, and the sorrows which we e­very day meet with.

Sometimes 'tis the prisoner's word, when he doth, solvere vincula & cate­nas post se relinquere, unfetter and un­shackle himself, or hath his bonds and his chains knocked off, as Peter's were by the Angel when he was in pri­son, ( Acts 12.7.) And this is the way Tremelius seems to go while he trans­late's the word (Liberari) to be set at liberty, or freed out of prison. Py­thagoras that knew nothing above, or besides nature, could instruct his Dis­ciples [Page 8]in this, that the Body is but a prison to the Soul; and that it is one of the chiefest businesses of Philoso­phy, (animam de carcere corporis libe­rare) to deliver the soul from the pri­son of the body, as he is quoted by Jerome against Ruffinus: And many times what a dark, loathsome, and un­comfortable prison is it? a kind of a na­sty and filthy dungeon, especially to men of melancholly constitutions, and under the power of their own filthy lusts, and guilty-consciences.

Sometimes sayes Erasmus again, It imports as much as (farcinas colligere, & ad iter preparare) to take up ones pack and be gone, and so it is a word proper to Porters and Pedlars, which carry heavy burdens, and packs at their back, as having no other Trade to drive but this. And I pray, what is this body of ours, but a burden of clay, a clog of fresh, which we every day, where-ever we go, do bear about with us? And oh how heavy and tire­some [Page 9]is it in a time of sickness to be troubled with it! How painful to the weary bones, and the feeble knees, to tumble and toss, first on the side and then on the other, and this an hundred times in a night! Sometimes chill and cold, causing every joint to shake, and as it were to beat together; at other times, all in flames and burn­ing, like a fiery Oven! After which, perhaps, 'tis parboyl'd in its own moi­sture, and at last, left so faint and weak, as if all its nimble and volatile spirits had quite forsaken it! Hath not many a strong man, many a lusty, hail, debonair son of Adam been thus surprized on a sudden? Once it was my lot to be in company (on a Tuesday-night) with a person of as great strength and vi­gour, as any I knew: who speaking of his great prowesse and courage in many feats of Activity, and particularly of his wrastling, leaping, vaulting, and how many hundred pound weight he could take up with his Teeth, and [Page 10]swing over his head with one hand, and that with ease, stripping up his brawny arme, in a kind of a boasting way, caused me to take some more than ordinary notice of him: but this vain man, having at that time gotten a little cold, before forty eight hours more were passed, was so enfeebled with a Rheum and Cough, that he lay groaning in a very pittiful manner, to the admiration of all that knew him, not having strength enough to turn him in his bed, so that he dyed on the Thursday, and the next day after, which was Friday, in the same week, I followed him to his grave. Well therefore doth the Prophet say, Let not the mighty man glory in his might; for even such an one may dy in his full strength: whilst his breasts are full of milk, and his bones are moistened with marrow (Job 21.23, 24.) though he be wholly at ease, at present: yet before another day comes, he may be in great pain, and upon his sick-bed, may have [Page 11]cause to cry out with the Apostle, (2 Cor. 5.4.) We groan being burden­ed. And here, methink's, may very aptly be sub-joined that excellent passage of Seneca, in the 35th. Epist. of his first Book of Epistles, the con­sideration whereof (referring to what went before) will elevate and lift up the Soul, sayes he, Animum, qui gravi sarcina pressus, explicari cupit, & re­verti ad illa quorum fuit, nam corpus hoc animi pondus ac poena est; premente illo urgetur, in vinculis est, nisi accessit Philosophia, quae à terrenis dimittit ad divina: the Soul, which, being pres­sed down with an heavy burden, de­sires to return from whence it came; for this Body of ours is but a weight and punishment unto the Soul, so long as that oppresseth it, 'tis as 'twere in chaines, till it returns from this earth to Heaven.

Sometimes 'tis the Traveller's word, when he doth (migrare ex hospitio) quit his Inne, and goes far­ther [Page 12]on, and so Beza translates it, as some others before him had done: and what thence can we infer, but that this world is no more than an Inne? where we make but a little stay, having a jour­ney to go, and so must not take up our abode here. Excellently speaks M. T. Cicero, in his Cato major. Ex vita hac discedo, tanquam ex hospitio, non tanquam ex domo, commorandi enim natura, diversorium nobis, non habitandi, dedit: I depart out of this life, as out of an Inne, not as out of an House, Nature having given it to us, as a place only to lodge in for a short time, not to dwell in.

Sometimes 'tis the Strangers word, who is a kind of Pilgrim abroad in for­reign Countryes, far from home, which when he desires, and is resolved to repair to, either as weary of his wan­drings, or by a call from his Father who sent him thither, is then said ( [...], redire Domum) to return home: Thus Athanasius takes it; yea, and a [Page 13]greater than he, even the Holy Ghost it self, ( Luke 12.36.) where, when the great Lord there mentioned, is said to return home, 'tis thus phrased, ( [...]) Now how aptly this also ex­presseth our condition here, the ho­ly Scriptures do frequently tell us. For did not the Patriarchs of old ac­count themselves as pilgrims and stran­gers in this world? What sayes Ja­cob (Gen. 47.9.) The dayes of the yeares of my pilgrimage are an hundred and thirty yeares, few and evil have the dayes of the yeares of my life been, and have not attained to the dayes of the yeares of the life of my Fathers, in the dayes of their pilgrimage. So David, (Psalm 39.12.) I am a stranger with thee, and a sojourner, as all my fathers were: And hath it not been thus with all the sons of men, in all ages? though 'tis true, few, or none almost but good men have thought so, that have been thorowly convinced, and believed that their home is somewhere else, even in [Page 14]heaven where their father dwells: there, there it is, that they have a dwelling indeed, a dwelling properly their own, an house built on purpose for them, a sure house that will alwayes be new, and never grow old, that is their home, and thither they all hasten, even upon the very first call of their heavenly Father.

Once more ere I leave this Word, and then Ile have done with it. Ter­tullian about the middle of his Book de Patientia, translates it thus, Cupio recipi jam, I desire now to be received, or taken up, (he means into the Hea­vens): as 'tis said of Christ himself, when he ascended ( [...]) he was received up into heaven, (Mark 16.19.) Luke varies the word, and sayes, (Chap. 24.50. [...]) he was carried up. And (in Acts 1.9. [...]) he was caught up, and a Cloud received him; it comes all to one, and intimates thus much, that in our passage out of this [Page 15]life to Heaven, we are not alone, but are accompanied with blessed Angels, that do as 'twere wait to receive our soules, as soon as ever they leave our bodies, and then carry them up, where they carried the soul of Lazarus, even into Abrahams bosome, (Luke 16.22.) and this was it which the Apostle lon­ged for, and which it seems, as to his own particular he most desired, name­ly, to be carried up to heaven, as I may so say, on the wings of Angels: he had often fled thither himself upon the wings of Faith and Prayer, but now he would fain go thither for good and all, as our Proverb is; he would have the winged Cherubims now come and fetch him from hence, as being weary of staying here any longer; I, but whe­ther would he be fetched? whether would he go? Himself tells us, He would go to Christ, ( [...]) I desire to depart, and to be with Christ; Mark the words, he doth not say, I desire to go to heaven, or to be among [Page 16]the soules of just men made perfect; to be where the general Assembly of the first-born are; or to be in the heaven­ly Jerusalem, to be a glorified Saint, and among the innumerable company of Angles, but, to be with Christ, as if that were (instar-omnium) in stead of all, or better than all. Heaven it self is not so much an Heaven to an holy heart, no, not when it is in Heaven, as Christ is; all the rest of the glories there, are but beams of this Sun: it is the presence of Christ only, and of God in Christ, that makes Heaven, Heaven: (Coelum ipsum non esset Coelum, ab­sente Christo) Heaven it self would be no Heaven, if Christ were absent.

But perhaps some will say, Was Christ absent from Paul, or Paul from him, and that even now at this time, when he sayes, he desires to be with him? How could he have been so va­liant, so couragious, so bold for the truth, and that even in the face of the Imperial Court it self, under the very [Page 17] nose of that bloody Nero, that was then Resident at Rome, while he was a prisoner there, had not Christ been with him? and been with him, i more than an ordinary manner?

To which I must answer without any denyal at all, that it is most true; a great presence of Christ was with him, no doubt is to be made of it: how else could he have suffered so great things for his Name, as was by Christ himself foretold he should, ( Acts 9.16.)? How else could he have run through so many and great sor­rows, which himself innumerates in 2 Cor. 11.23-29. Where he tells us, that he was in labours more abundant, than any other of the Ministers of Christ, in stripes above measure; in prisons more frequently, in deaths oft: Of the Jews five times received I forty stripes save one: thrice was I beaten with Reds: once was I stoned: thrice I suffered ship-wrack: a night and a day I have been in the deep: In Journeys often: in perils of [Page 18]waters: in perils of Robbers: in perils by mine own Countrey-men: in perils by the Heathen: in perils in the City: in perils in the Wildernesse: in perils in the Sea: in perils among false Bre­thren: in weariness and painfulness: in watchings often: in hunger and thirst, in fastings often: in cold and nakednesse, besides those things that are without ( [...]) that which cometh upon me daily, the care of all the Churches. Now had not Christ been with him in all these troubles, what had become of him? would not the wrath of men have swallowed him up? The manifold dangers he encountred with, have de­stroyed him? Would not both Sea and Land have been against him, and many a time have devoured him? Yes verily, had it not been that Christ was with him, strengthening him, support­ing him, comforting him, enabling him both to do, and endure all things, he had been as miserable a man as had [Page 19]been then alive. But it is most evi­dent that Christ was indeed with him, and took as much care of him, as e­ver good master did of a most faithful servant, or the most benigne Prince did of a most loyal Subject, that did him the most singular and eminent service.

But though this be acknowledged, and cannot be in the least denyed, yet Pauls words are not vain words, or a­ny way inconsistent with this Truth: when he saith, He desires to depart, and to be with Christ: For,

First, Though Christ was with him in, and by his Spirit; with him in his Image upon his Soul, and the divine impressions thereof upon his Heart: Though he was with him by protecting him, blessing him, delivering him from a thousand evils, that otherwise would have befallen him. Though he had many a kind message from Christ, ma­ny a sweet Love-letter, as I may so speak: yea, and more than all this, [Page 20]many a precious Jewel, as 'twere sent as Tokens from him; though he found and felt the secret influences of Christ shed all abroad in him, and such pow­erful attractions after him, by the effu­sions of his Oyntments and sweet smel­ling Myrrhs; yet all these were ra­ther the things of Christ, and some expressions of good will from him at a distance, than Christ himself. It was the Person of Christ that he desired: I mean, his personal presence, and per­sonal communion with him: not onely interest in him, (for this he had where ere he was) but Vision, as Penelope said to her Ulysses. Ovid. Ep. 1.

Write what he would: 'twas himself onely coming in person to her that would satisfie her. Thus the Persian Lady to her Prince, when he offered her a very precious Jewel to wear [Page 21]for his sake, 'tis your self Sir I de­sire to enjoy (Tu mihi, sola gemma es) these without you lose their va­lue, and in my account will be little worth. In like manner our Apostle here, placeth his chiefest happinesse in the sight of Christ, and being in per­son with him. Bernard (in Psal. qui Habit.) expresseth it to the life: Esse Christum cum Paulo magna securitas: esse Paulum cum Christo summa foelici­tas, Christ his being with Paul was his great security; but Paul's being with Christ, was his highest felicity.

Secondly, when Paul desires to be with Christ, the meaning of it in this place is, so to be with him, as to have the most full enjoyment of him that he could be made capable of, to be in the full view of him, even face to face; Here he had but glympses of him, and that by faith onely, and through thick clonds, and this but now and then too, which though very refreshing to him, yet far from making up such a bles­sednesse [Page 22]as the constant and un-inter­rupted enjoyment of him would give. This, and nothing less than this will put an end to his desires, and afford him the content he seeks for, omnis motus tendit in quietem, all motion aims at rest, but this most of all.

Thus we have the Apostles desires, what they are, and how vehement, and the object about which they are conversant, together with the Me­dium, or way for the attaining of them: he would depart and be with Christ, Let us next see the reason of his de­sires, [...], which is far better, so 'tis translated: but it would be better expressed by a right Englishing of the causative particle [...], for: for it is far better, far better, multo magis melius, saies the vulgar translation, much more better: Longè enim optimum est, saies Beza, for that is farre the best. Properly, the words may be rendred, by much rather bet­ter, better by much; or, as 'tis in the old [Page 23]bibles, best of all. But for whom? not for you, saies the Apostle, but for me, I am sure. Indeed for your sakes; Methinks I could be content to stay a while longer; but when I consider how sweet it will be, to be with Christ for altogether, and in the highest and ful­lest enjoyment of him, then I am im­patient till I am with him. His love to the Phillippians was great, and his love to himself was great too; Willing he was for their sakes to stay, and yet for his own sake more willing to go. Ego­met mihi proximus ipsi, I am nearest to my self, may every man say. It were something strange, if a man should not love himself first, I was about to say best too, next unto the God that made him, and sweet Jesus his Redeemer; yet Paul sayes, that even in this case he was in a straight ( [...]) I am in a straight between two: he was besieged on both sides, which to yield to he doth not well know, but at last re­solves, that for their furtherance and [Page 24]joy of faith, if Christ should see fit he would abide and continue yet longer with them; vers. 24.25. he that could wish himself even accused from Christ (amazing expression!) for his brethren his kinsmen according to the flesh ( Rom. 9.3.) was here willing, all things con­sidered, to come somewhat the later to Heaven, (which yet he most of all de­sired) on condition to help on the word of the Gospel yet a little further, and to give a more firm establishment to the Churches of Christ. Oh rare tem­per! What an holy struggle was now in Pauls heart, between the love which he bare to Christ and his people in this World, and the love which he bare to Christ and himself in the other World! Will it not be hard to deter­mine, in which of these he exercised the greatest Grace? and also which of the two graces now at work in his heart was the most noble: his self-de­nyal, or his self-love?

But enough of glossing upon the [Page 25]Words, which I have been the larger in, in reference to what will follow in the several Points to be handled from them.

As for the division of them, they fall into two parts: (1) a declaration of the Apostles desire, which is to de­part and to be with Christ. (2) the reason of this his desire, which is far better.

The Doctrines arising from the words are these four: the first is a Do­ctrine that lies couchant in them, neces­sarily implyed, though not so plainly expressed, it is this:

That whoever hath a true and saving interest in Christ, hath good and suffici­ent ground not to be affraid, or unwilling to dye; this I take it is included and must be understood, for he that de­sires to dye, and to go to Christ, must needs be supposed not to be affraid, or unwilling to dye, (omne majus con­tines minus) every greater contains the lesse: a man must first be past the [Page 26]fear of Death, before he can have a desire of death, especially such a ve­hement desire, as is here meant; as in goodnesse. No man can be positively good, but he that is first good nega­tively; first he must (removere prohi­bens) take away that which hinders his being good, before he can be truly good; even so here in the case of death; The fear of death must first be remo­ved and conquered, before there can be any actual desire, at least any great and strong desire of it: This then is the first Doctrine.

The second is this: That no person whatsoever is so fit to dye, as he that can truly say with our Apostle here, he hath a desire, an earnest and ardent de­sire to depart, and to be with Christ.

The third is this. A righteous man's death, is no other than a going to Christ.

The fourth this, from the se words, for it is much better: That there is rea­son, very great reason, how happy soe­ver a mans condition may seem to be in [Page 27]this world, yet even then when it is thus with him, to depart hence and to go to Christ; yea, and to desire it, and that greatly.

SECT. 2.

THe first Doctrine then is this: That whoever hath a true and sa­ving interest in Christ, hath good and sufficient ground, not to be affraid, or un­willing to dye.

The method I intend to handle it in, shall be this: (1) To consider what are the just causes of the fear of death. (2) What it is that gives a good and sufficient relief against the said fear; which, whatever it is, is likewise a clear evidence of a true and saving in­terest in Christ. (3) I shall endea­vour to answer two very important ob­jections, which may seem strongly to [Page 28]oppose the whole Doctrine, and all that is said upon it. (4) Make use of the whole, partly by way of infor­mation, and partly by way of exhorta­tion, and that both to good and bad.

SECT. 3.

THere are many things that justly cause a fear of death, even a great and terrible fear.

First the consciousness of sin and guilt, especially in the state of un­regeneracy, which is alwayes accom­panied with impenitency and unbelief; the two damning sins, not but that all other sins, even the least that is, hath demerit and provocation enough in it, to damn any one that is guilty of it, [Page 29]but Faith and Repentance where-ever they are in Truth, will take all off; e­ven millions of guilts, and make the blackest sins that are, as white as snow; scarlet and crimson sins to bee as wool, (Isa. 1.18.) Now where these are wanting, and so the guilt and filth of every sin remaining, and upon all oc­casions flying in a mans face, and fix­ing their venomous stings in his heart and conscience: How terrible must this needs be? For do not thoughts of the wages which these sins not repen­ted of, do deserve, come pouring in up­on him, as at all times, so most of all when Death approaches? Though be­fore he lull'd his conscience asleep, and would not suffer it to be awakened, nei­ther by a quickning Soul-searching Mi­nistry, nor the plain-dealing of faithful friends: Yet now Satan and Conscience too, will both speak, and speak aloud too; yea, though Satan should say nothing, but be altogether silent; yet self-accusations, and self-condemnations [Page 30]will speak enough to fill the soul with horror, and leave it in such distresses, as no remedy can be found, for while the aforesaid impenitency and unbelief re­mains to be ( [...] à semet ipso damnatus) self-condemned: Who can express the terror of it? and indeed this is that, not so much Death it self, as begets so much fear and dread: As Ambrose in his discourse de bono mortis, doth learnedly argue; where in his eighth Chapter, he hath many excellent passages to this purpose: Mors peccatorum pessima (saith he) non utique mors pessima generaliter, sed pes­sima specialiter peccatorum, unde liquet acerbitatem non mortis esse, sed culpae; the death of sinners is the worst of deaths, not death in general, but the death of sinners; From whence 'tis evident, that the bitterness is not from death it self, but from the crimes that merit it. Again a little farther, he hath these words: suae igitur unusquisque consci­entiae vulnus accuset, non mortis acerbi­tatem. [Page 31]Let every one therefore that by his Sin hath wounded his own con­science, lay the blame there, and not upon death. And again, Non enim habemus, quod in morte metuamus, si rihil quod timendum sit, vita nostra co­misit; There will be no cause of fear in death, if in our life-time we have done nothing, that we have cause to be afraid of. Once again, Prudentibus delictorum supplicia terrori sunt, delicta autem non mortucrum actus sunt, sed viventium; To wise men, the punish­ment of offences is matter of fear, now these are the acts, not of dead-men, but of the living: This then is the first thing that gives just cause of the fear of death; Sins not repented of.

Secondly, The apprehension of Divine displeasure hereupon, and the Wrath of an Offended God, a Wrath unappeased, an infinite wrath, a wrath intellerable, and unexpressible; a wrath inflicted by an Omripotent Power, in [Page 32]comparison of which, all the rendings, tearings, cruciatings, burnings, rack­ings, torturings of mens bodies here, by all the most exquisitely invented tor­ments, upon Racks, Gibbets, Wheels, Gridirons, and other engines of cruel­ty, are but a flea-biting. The prin­cipal torments here, I mean from the sense of Divine wrath, being chiefly seated in, and mostly inflicted upon the minde; not but that the body too, when 'tis risen from the Grave, shall have its share in these sufferings in con­junction with the soul, even to its ut­most possibility of bearing them.

Thirdly, An obnoxiousness to all this, by the fixed Law of God, which cannot be altered, and by which he stands accursed, and subject to all the direful threatnings thereof, so long as he remains in this his unregenerate and impenitent state. This is another thing that adds unto his fear.

Fourthly, The thoughts of that most just, and great Tribunal, at which [Page 33]he must one day stand, and where an account must be given, of every thought, word, and deed, how wicked, how vile soever, and howsoever circumstanci­ated; all must be detected then, and laid open before Men and Angels: All night-sins, secret-sins, heart-sins; The Thief, the Murderer, the Adulterer, the closest and most undiscerned Hypo­crite, shall then be known what he is, and all his iniquities start up before him: The Books shall be opened, the Book of a mans own Conscience, the Book of Gods omnisciency, the Books of Record in Heaven: And then shall the impenitent, hardened sinner stand before his great God and Creator, (who will now be his Judge) as a guilty Malefactor; and as I said before, self-condemned. There shall need no far­ther evidence than himself against himself; All his scoffings and scornings of God, and the things of God; of his holy Waies, Ordinances, People; all his contempts of Christ, and tramplings un­der-foot [Page 34]of his most precious blood; all his fleightings, neglectings, and oppo­sings of the Spirit of Grace, and the work of it upon his own heart, all his abuse of Mercy, and of the Patience, forbearance, and long-sufferings of God towards him shall be remembred, and set in such order, as to give him a full view of all at once: Now how dread­ful must the very thought of this also needs be to an impenitent and hard­hearted sinner, if ever his Conscience be but in the least awakened?

Fifthly, The Heart-sinking ex­pectation of that most dreadful Sentence of Condemnation to be pronounced upon him, in these or the like words: Go you cursed into everlasting destruction, into Hell-fire, there to be tormented with the Devil and his Angels. I and to bee tormented by them, as well as with them. For the Devils shall not onely be companions, and sharers with the damned Sons and Daughters of men; (or rather the Sons and Daughters of [Page 35]men, shall be sharers with the Devil and his Angels, for whom, as for the first Offenders, Hell-fire is said to be prepa­red, Matth. 25.41.) but shall also be their tormentors and Executioners: and what greater aggravation can there be to the misery of Malefactors, than that those that hate them most, and likewise have the greatest skill, and strength in inflicting torments, yea, and exceedingly delight in such cruel work, and are never weary of it, should be their Tormentors?

Sixthly, The consideration of a most severe and impartial Justice, which in case of non-satisfaction other­wise made, will certainly have the ut­most vengeance taken in the Execution of the aforesaid sentence.

Seventhly, And of an utter impos­sibility of making the satisfaction re­quired. For who can do this, that hath no Christ to undertake it for him: as a Man living and dying in a state of unregeneracy hath not, nor can never [Page 36]hope for it. And having no Christ to satisfie for him, so no Mediatour nor Advecate to stand betwixt God and him, to plead for him, or put in out kinde word on his behalf.

Eighthly, Thereupon sees an abso­lute necessity of his being unspeakably miserable, and this too, more waies than one, (1.) By the punishment of lesse. (2) By the punishment of sense. By the punishment of losse, a tetal separation from the comfortable presence of God, and the Glory of his Power; 2 Thes. 1.9.) I say, from the comfortable pre­sence, for from his essential presence none can be separated, no not either men or Devils, though they make their bed in Hell. ( Psal. 139.8.) and then also by the punishment of sense, of which I gave a touch before. In these two (paena damni. & paena sensus) the punishment of lesse, and the pu­nishment of sense, the whole torment of the damned consists; and therefore in the sentence given upon them, both [Page 37]are contained, Depart from me ye cursed: There's the first, the punishment of loss; into everlasting Fire, prepared for the Devil and his Angels; there's the second, the punishment of sense; what this Hell-fire is we find expressed else­where, in other terms, in Matth. 8.12. 'tis called outer darkness, where is weep­ing and gnashing of teeth, a fire without light, which hath something of com­fort in it, but here is all darkness; in Matth. 13.42. 'tis called a Furnace of Fire, and wailing is there added to weeping, in Isa. 30.33. The Fuel of this Fire, 'Tis said to be a pile of much wood, and that the breath of the Lord like a stream of brimstone doth kindle it; Rev. 14.10. 'Tis called the wine of the wrath of God, a cup of indignation with­out mixture; that is, 'tis pure wrath, 'tis all wrath, and nothing else but wrath; Justice without any the least tincture of mercy: And 'tis poured out too, poured out, q. d. without mea­sure, to note the abundance of it.

To which, Lastly, must be added that all this is eternal, 'tis everlasting Fire, everlasting as well as devouring Flames: everlasting burnings! Isa. 33.14. not onely without the least hope of mitigation, or abatement, but of in­termission too; When millions of milli­ons of millions of ages are past, still, still, there is as much to come, and the rea­son is, because 'tis an infinite punish­ment that is due, which since finite Creatures can never undergo, there­fore they do as it were compensate by the eternity of it. Christ bee being an infinite person, could, and did stand under infinite wrath for those he dy­ed for; and so God hath received full payment, his Justice is fully satis­fyed for them, which it can never be by the sufferings of the damned, to e­ternity.

Now lay all this together, and how can it do otherwise then minister most dreadful terrors to the minde of any unregenerate man (that is not totally [Page 39]blinded, and of a seared conscience) to think of dying?

SECT. 4.

HAving spoken of those things which do justly cause a very great fear and dread at the thoughts of Death: I wil now apply my self to the best Remedies I can, against the said fear.

And the first and surest Remedie of all, is a fundamental one, that never fails; that is, never fails of becoming a good and sufficient ground against the said fears: It is a true and thorow-change upon the heart, a saving work [Page 40]of Grace, whereby a man is regenerated and become wholly a new Creature: When a man can give good proof of this, that he is indeed translated from the power of darkness into the Kingdome of the dear Son of God; is no longer under the power of the Prince that rules in the Air: He may then also truely say, and build upon it, that he is no Childe of Wrath, and so consequently, hath no cause to be afraid of death; for why is death terrible to any, but for this reason? Among others, as we have heard, because it is an inlet unto Wrath, that is, to such as are Children of Wrath, but to none others: not to such as are born again. For as 'tis true on the one hand, that except a man bee born again, he cannot see the Kingdom of God, (John 3.3.) So on the other hand, it is every whit as true, that hee that is born again, shall never see Hell, much less shall he feel it, or come into it. But then let not any man deceive himself, and take that for a New-birth [Page 41]which is no such thing. Many preten­ders there are hereunto, many that wil needs pass for the Children of the Kingdome, such as the self-justiciary, the civil, just, moral, righteous man; that harmes none, is charitable, bene­ficent, and helpful to many; affable, courteous, and ready to do good to all, as opportunity is given him; yea, and seems to do what he doth chearfully, and as one glad of the occasion, and perhaps goes further than this too, is very zealous, holy and religious in his way, keeps his Church constantly, and it may be prayes in his Family, al­so instructs Children and Servants, and what not of this kinde? but if you search him to the bottom; a fine spun Papist may be as good as he, his light within him, and his holy conversation without, may be no better than Po­pish merit; he may bee off from the foundation for all this, and bee farre enough from the true work of Regene­ratign, and such a faith and repentance [Page 42]as only fits for Heaven. How many, and especially in this our present age, have, and still do, split upon this Rock, in esta­blishing their own righteousness instead of submitting to the righteousness of God, as the Judaizing Christians did in the Apostles daies, Rom. 10.3. and for such as these, what-ever conceits they may have of themselves, I will not warrant them from the fear of Death, or secure them against it, their consci­ence may possibly be better informed, concerning their inward state, and then what wil follow we may easily guesse, either another more thorough work up­on them, or such terrors at the hour of death, as cannot be removed.

And if any shall ask, How may we know when the work of regeneration is right and sound indeed?

I briefly answer: The Apostle hath given the character of it, in few words, but very fully and significantly, in 2 Cor. 7.10, 11. Godly sorrow worketh repentance to salvation not to be repen­ted [Page 43]of: For behold this self-same thing that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of your selves; yea, what indig­nation; yea, what fear; yea, what vehe­ment desire; yea, what zeal; yea, what revenge: In all things ye have approved your selves to be clear in this matter. Here are inward works, works of mor­tification, works of sanctification, heart-works, such as all the faculties and af­fections of the soul are imployed in; not meer external acts, and outward for­malities, without life and power: An Hypocrite may go as far in these seem­ingly, yea, and farther too, than some sound and sincere-hearted Christians. Look therefore into thine heart, ex­amine the matter there, and do it faith­fully, without putting a cheat, or fraud upon thy self, and if thou findest thy self under this character, that the A­postle here gives of a true penitent, then I dare pronounce thee a regenerate person, and one that hast no just reason [Page 44]to be afraid, or unwilling to dye.

SECT. 5.

TO the aforesaid general remedy, I shall add two special ones, which yet do more or lesse, alwaies ac­company the former.

The first is, a reconciled God, which speaks much; particularly these five things.

First, That Divine Justice is fully satisfied, so fully, that it can lay no farther claim; upon which God pre­sently saies, concerning the soul for whom such satisfaction is made: Deliver him, for I have found a ransome: I am well appayed for all the wrongs hee hath done unto me, and for every debt he hath contracted.

Secondly, That Gods anger is thereup­on appeased, his wrath extinguished and so himself wholly pacified, and attoned: All displeasure, is now gone; not an an­gry word now, nor an unpleasing look any more; And when all frowns are out of Gods face, why should not all tears bee wiped from our eyes?

Thirdly, It alwaies brings pardon with it. Reconciliation necessarily sup­poseth a total removal of guilt. No charge comes in against that soul, with whom God is reconciled; nor none wil be heard against it; How busie soever Satan is, that great accuser of the Bre­thren, yet he can do nothing now; when the Attonement is once past, and remission obtained through the blood of Jesus, it abides for ever; 'Tis everlast­ing mercy, everlasting love. As God is unchangeable in his Nature, so in his Word and Promise: Hath hee made it one branch of the Covenant to pardon the iniquity of a poor penitent Be­liever, and remember his sin no more? [Page 46]Jer. 31.34. He will be as good as his word, and the Soul that trusts him shall finde it so.

Fourthly, By means of this the soul stands wholly blameless, and as 'twere, without the least spot or wrinkle before God: 'Tis a pure and an holy Soul, so thoroughly washed by an all-cleansing blood, (so 'tis called, 1 John 1.7.) that no defilement remains upon it; no­thing unlovely, or displeasing. It is be­come a great beauty, as I may say, now, and a very taking Object in the eye of God.

And thereupon, Fifthly, he takes it into his peculiar favour, and admits it into his very bosome, as his Spouse-Roy­al. Queen Hester, when first purified, and perfumed with the Oyle of Myrrhe, and other rich Odours ( Esth. 2.) was not more acceptable to the embraces of Ahashuerus, than a soul thus cleansed and purified by the blood of Jesus, and sweetned by his precious Oyntments, is unto the God of Glory: Hee is no [Page 47] longer now a stranger, much less an e­nemy unto the soul, but a dear Lord, and Husband; a God in Covenant with it for ever.

All which considered, tell me what reason is there, or can there be for any man to be afraid, and so consequent­ly unwilling to dye, with whom God is thus reconciled? Sure none at all. And this is the first special Remedy.

SECT. 6.

I Come now to the second special Remedy, a good Conscience, which [Page 48]doth likewise much fortifie against the fear of Death. I shall not here speak of Conscience at large, neither of its Nature, nor several operations, nor enquire whether it be properly an Ha­bit, as Scotus, Bonaventure, and Duran­dus, with other Schoolmen, would have it, but onely briefly lay down a few things, for the right understand­ing of it.

First, Then it may be thus describ­ed. It is the judgement of a man con­cerning himself, as it is subjected to the judgement of God the supream Judge; and is that which God himself, as I may so say, appeals to, ( Isa. 5.3.) Judge, I pray, betwixt me and my Vine­yard. So, 1 Cor. 11.31. If we would judge our selves, we should not be judged, And

Secondly, 'Tis said to be a good Conscience, when it judgeth rightly, and according to the Word of God, which alone both directs and bindes it; Thus it is, honestè bona, good in re­spect [Page 49]of the honesty and integrity of it, when it accuseth or excuseth right­ly, and according to truth; and this in all the actions of a man's life, whe­ther good or bad: For in Conscience are two things, by which it is enabled to make a judgement of its own Acts. (1.) That which Divines call [...] a treasury of Knowledge, in which the Notions of things to be done, or not to be done, are as 'twere kept and conserved. (2.) That which is called judicium practicum, or rather the act of a practical judgement, proceeding from the understanding faculty, which is the chief seat of Conscience; and because it alone next to God him­self knows its own act, and none else, therefore the knowledge of it is called [...] a con-knowledge, as I may so say, or a knowledge in combination with Gods knowledge, which hee hath of man, and of his actions, as o [...] Learned Perkins expresseth it, whom Amesius follows.

But to say no more about this, but what the Apostle doth, 1 John 3.20. If our heart condemn us, God is great­er than our heart, and knoweth all things. I proceed to speak of a good Consci­ence, as it is, pacatè bona, a quiet Con­science; of which there are two branches, wherein it doth consist.

The first is a settled and well-groun­ded peace: It is not any kinde of peace, a sleight and unsound peace, that makes a quiet conscience, or can give such a rest and complacency unto it, as to cause it to become a Nightingale in a mans own bosome, and that in the time of the greatest distress that can befal him in this world: No, but it is a firm and sollid peace that must, that can, do this and no other.

Now that I may be the better un­derstood what I mean by such a sollid, firm, settled, and well-grounded peace, as constitutes a quiet Conscience, that is at peace within it self, and makes its own Musick; whatever clamours o­therwise, [Page 51]may be round about it; I shall lay down several things, to which it bears a faithful witness, and of which it hath clear and satisfying evidences within it self: in which sense it is that Salomon speaks, Prov. 14.14. where he saith, that a good man is sa­tisfied from himself.

First Then, a quiet Conscience, and setled in such a firm peace as aforesaid, bears witness to this, that it hath truly and savingly closed with Jesus Christ, and this by a double act; an act of faith and an act of love: By an act of Faith, considering him as Christ-Crucified; in which sense most properly hee is the next and immediate object of Faith; And by an act of Love considering him as a most excellent and lovely person; In which sense properly he is the high­est object of our love; for 'tis amabile, something lovely, that is most proper­ly, objectum amoris, the object of love. Now when Conscience gives e­vidence of such a double closure with [Page 52]Jesus Christ, both as a Prince, and a Saviour; as a dying Mediatour, and a dear Lord and Husband; and that it hath not onely done this for once, as I may so say, but continues to do this alwaies, by new acts of Faith, and Love, by repeated acts every day, and so is alwaies united to him, hath and doth alwaies accept him, is as 'twere, al­waies embracing him, and cleaving to him, and that as heartily, and affectio­nately, as ever a pleased Bride did to, and with her beloved Bridegroom; and that it hath taken him, and ever doth take him, as God gives him, with all his Offices and Powers over the Soul; as King, Priest and Prophet, to be taught, and ruled, as wel as saved by him. I say, when Conscience bears witness to this, and hath an undoubted and clear proof of this within it self: What greater foundation can it lay for its own peace and quiet? For doth not peace come in by believing? The Apostle saith it doth, Rom. 15.13. and indeed, [Page 53]where is such a peace to be had, a peace so sweet and satisfying, as a soul enjoyes that hath contracted a friendship, a great and intimate friendship, between Christ and it self? Now this, every believing soul doth, every true lover of Christ, that closeth with him by such a double act of Faith, and Love, as hath been now mentioned; For doth not such a closure: (1.) Neces­sarily make an union betwixt Christ and the soul, a strict, firm, and entire union? And where such an union is, doth not communion follow too? Sweet and blessed communion, for doth not Christ and the Soul now live in each o­thers bosomes? Is there any more than one heart, as it were, between them? Espousals when finished give more than co-habitation here, more than a meer dwelling together; name­ly, a mutual in-dwelling in each other; the Soul in the very bosome, and heart of Christ; and Christ, and Christ only, in the soul. So saies the Apostle, [Page 54] Christ in you the hope of Glory, Col. 1.27. And if any man be in Christ, he is a new Creature; 2 Cor. 5.17. And can there be so sweet a peace then, a­ny where as here?

Secondly, When Conscience bears farther witness, that as it hath closed thus with Crucified Christ, and lovely Christ, in his person, so that it hath done as God himself doth, laid all its sins upon Christs back, transferred all thither, transposed them all from its own back to his, who is best able to bear them, yea, who alone can bear them, and the wrath of God due to them. Compare Isa. 53.6. with 2 Cor. 5.21. Where 'tis said, that God hath laid upon him the iniquity of us all; that is, of all that believe; and that he hath made him to be sin for us: What else did the slain Goat which was offered up for all the sins and unclean­nesses of the children of Israel, signifie, Levit. 16.7, 15, 16. and the live-Goat over whose head, all the iniqui­ties [Page 55]of the Children of Israel, and all their transgressions in their sins were confessed, and upon whose head they were all put, and he sent away into the Wilderness; or, as some say, into the land of forgetfulness, verse 21, 22. I say, what did they both signifie but this, that Christ is he, whom these two Goats typifyed, Christ onely, that bears our sins, dyes for them, and carries them away, so as they never come into remembrance any more; and that he was anti-type to both these Goates, and that in this respect only, is evident in the New Testament, first to the slain Goat, therefore is called, the Lamb slain, Rev. 5.6, 9. and also to the scape-Goat, therefore said to bee the Lamb of God that taketh away, (or bear­eth away; so 'tis in the Margent, in the Greek [...]) the sins of the world, John 1.29. Upon him then it is, that every true Believer lays all his sins, and that even every day, as fast as he com­mits them, brings new loads, new bur­thens [Page 56]to Christs back; all his new con­tracted guilts, and were not Christ mighty to bear, as well as mighty to save; how could he stand under such encreasing weights? And from so many hands too, that continually lay load upon him? For doth not a true Belie­ver, and right improver of Christ Crucified, every day, do two things, bring something to Christ, and fetch something from him?

First he brings something to Christ. What's that you'l say? Why hee brings both his worst, and his best to Christ. His worst, that is, his sins, and laies them on Christs back; his best, and that is, his heart and affections in all the Services he performs to him.

And then fetcheth something from him every day; and if you ask what that is? I answer, nothing but his All; all his Pardons, all his Comforts; all manner of supplies from his rich stores; strength against his Corruptions and Temptations; abilities for the Exercise [Page 57]of every Grace, and Performance of every Duty. Now then if Conscience bears witness to this too, is not here new matter of peace still?

Thirdly, When Conscience bears witness, that since the soul hath come into Christs arms, and transferred all its sins upon his back; it hath also array­ed it self with his Robes, his Robes of Righteousness; that the same Faith which united it to his Person, hath put [...] his Ornaments; and so is not only [...] to him, but wears him, and is thereby become beautiful and glorious; Beautiful with his Beauty and comeli­ness, which he hath put upon it, Ezek. 16.14. with those Garments of Salva­tion, which he hath now cloathed it with, and all be-deck'd it, as a Bride is decked with Jewels, Isa. 61.10. for how tattered and terne soever a poor soul be, before 'tis espoused to Christ, yet when that day once comes, that blessed day of all others, 'tis in rags no longer, but puts on its Robes of state. [Page 58]When Salomons Queen stands by him, she stands there like her self, as one made meet to be his Queen, in gold of Ophir, and cloathing of wrought Gold. Psal. 45.9, 13. So doth poor captive Hester, when taken out of her captive-condition, and made Queen, she throws away her captive-weeds, and comes to her Liege-Lord and Prince, with the Crown Royal upon her head, and in robes of Majesty; though all still, not at her own cost or charges, or by her own pro­curement, but by free-gift from her gracious Prince, who finding love e­nough in his heart to make her his Queen, found money enough in his Coffers thus richly to adorn her. And thus is it here between Christ and the Soul; he provides it sumptuous attire and the soul by Faith puts it on, and Oh! now how lovely and taking is it in the eye of Christ? what a goodly person is it? How doth it dazle in it [...] Cloath of Gold! and in such a cloat [...] of Gold as is Coat of Male too, which [Page 59] Divine Justice it self with its keenest Arrows can never pierce; all which, while Conscience hath an evidence of, within it self, and can prove that it hath thus put on Christ; Is not here also a­nother ground of peace? of admirable peace? Yes verily, saies the Apostle, Rom. 5.1. Being justified by Faith we have peace with God, through our Lord Jesus Christ.

Fourthly, When Conscience bears witness, that 'tis not content onely with the meere work of Regeneration, and that it hath indeed passed that o­ver, whereby it is become a Childe, as well of the second Adam, as of the first; and bears the Image, as of the Natu­ral man, so of the Heavenly too; but also, is every day endeavouring to perfect holiness in the fear of God, and to be growing in Grace, and in the knowledge of our Lord and Saviour Je­sus Christ; and so, more and more making sure of Heaven; according as the Apostle excellently discourseth, [Page 60]in 2 Pet. 1.5,—9. For so, says he, An en­trance shall be ministred unto you abun­dantly into the everlasting Kingdome of our Lord and Saviour Jesus Christ. So, how? why, by giving all diligence to adde to Faith, Virtue; and to Virtue, Knowledge; and so of the rest: that is, to add new degrees to every Grace, for otherwise, there is no new Grace can be added, that was not received in the first work, when the soul was first regenerated and became a new crea­ture. The meaning therefore is, that he is not satisfied with meere habitual Grace; but is careful that every grace may grow, and grow at root, and branch too, in fairness, sweetness, fragrancy: He would not have the earthly plants and [...] in his Garden, out-grow the Heavenly ones that are in his heart; he would not have the Sun, Showers, and Influences of the visible Heavens, fall [...] upon his Violets and his Roses, than the powerful Be [...]s and Influences of the Sun of Righteousness upon his [Page 61] Soul; and therefore he takes pains with his own heart, waits upon every Or­dinance, improves every opportunity he meets with, seeks all waies and means, and useth all possible endea­vours that he may thrive in his inward man, and at last attain to that stature in Christ, that may render him meet to partake of the inheritance of the Saints in light; However others spend their time in this world, this is one of his main businesses, and this his Conscience bears him witness; and is not here a­gain more matter of peace?

Fifthly, when Conscience bears witness to a man, that to the utmost of his power, he hath faithfully discharg­ed all relative duties that lye upon him; either as a good subject to his su­periours, and the powers he lives un­der, as far as may any way consist with his loyalty to Jesus Christ, or in his domestick relations in his family, as an Husband, a Father, a Master; or as a Childe, a Servant; or what ever o­ther [Page 62]Family- Relation, he or she hath stood in; or as related to a Church of Christ, of which happily he is a mem­ber; or to any other of his fellow-Saints abroad, or Neighbours, Dealers, Traders, with whom he any way con­verseth. I say, when Conscience ac­cuseth for no want of duty here like­wise; It is a quiet Conscience, and at peace within it self.

Sixthly, When Conscience bears a man witness that he hath been, or, at least, is of a God-like Spirit, that is, of a gracious and benigne Disposition. (1.) To all men in general. That as his Sun shines both upon the Just, and unjust; and his Rain falls on good and evil; Matth. 5.45. So he hath been, and alwaies is ready, as occasion serves, to do good to all sorts of men, even the very worst that are, so far as may consist with the Rule of his Duty, and he hath any warrant for it. But more especially towards three sorts of per­sons in the World. (1.) To Male­factors, [Page 63]Enemies, such as hate him, have much offended him, and done him wrong; yet hath been alwaies ready to lay aside revenge, and to par­don and forgive, even to seventy times seven: Thus God doth, and thus his Conscience bears him witness, 'tis his not onely endeavour, but delight to do; even to overcome evil with good. (2.) To persons in misery, he is like God here too, of a merciful disposi­tion; can say as Job, yea, and appeal to God himself, as he did, concerning his compassion and helpfulness to the Widdow, the Fatherless, the poor, and the oppressed, that had no friend to speak for them in the Gate; No Mor­sels to feed upon, nor Garments to wear, but what they received from his Table, Bounty, or Procurement, Job 31.16-22. (3.) But most of all to the poor suffering Members of Jesus Christ; to them, of all others, his Bowels yearne; them, to be sure, he will not fail to relieve, cherish, visit, com­fort, [Page 64]and every way, as far as able, minister unto them, and this without distinction of Persons, or Parties; 'tis not this, or that difference in Opinion, (provided it be such as leaves a man upon the foundation) but the grace of Christ, that draws his heart, and his compassions from him.

Seventhly and lastly, When Con­science yet farther bears witness, that in all, he hath purely sought the glory of God; even in all that he hath done, throughout his whole course, in one kinde or another; yea, and that he hath not onely been ready to do what Service he could for God, in any capa­city wherein he hath at any time set him, since he had any saving know­ledge of him, but hath been ready also to suffer for him, and give testimony to his Truths, Waies, Ordinances, and holy Institutions, in opposition to what-ever hath been contrary unto them: What-ever Sufferings of his, might any way advance Christ his [Page 65] Name, Honor, and Interest in the world, he hath willingly undergone them, and still is ready, as much as in him lies, in all lawful and warrantable waies to do his utmost for the raising of Christ and his Kingdome higher and higher, even above the Thrones and Scepters of all that oppose him. If Christ might ascend but one inch by his be­coming a foot-stool to him, he would joy and glory in it; he cares not how much hee decreaseth, so Christ may in­crease: No proud ambitious Haman ever sought his own honour, so much as he seeks Christs; his heart, his whole­heart, is set upon this; his time, his e­state, his parts, his power, and interest among men (if any he hath) all shall be improved this way, to serve Christ; let his sufferings be what they will, or can be; in his Name, Liberty, bodily Pains; no Prisons scare him, no sor­rows whatever, so Christ may gain by it. Now when Conscience bears wit­ness to this also, as well as to the for­mer [Page 66]particulars, that this is the frame of his heart, or, at least, that he sin­cerely desires and endeavours that it may be so: this man, I dare avouch hath a quiet Conscience, a Conscience settled in a well-grounded peace, and so hath no just reason to fear death.

SECT. 7.

A Conscience void of offence to­wards God, is a Conscience im­pelling and putting a man upon his ut­most endeavours, in all things, to ap­prove it self to God; and to walk be­fore him ( [...]) unto all pleasing, Col. 1.10. Which the A­postle saies, is to walk, ( [...]) Worthy of the Lord, who in all things deserves to be pleased by his own Crea­tures, [Page 67]especially by man above the rest, for whom he hath done more than for all the rest, more than for Angels themselves. Now he that upon con­sideration thereof doth all he can to testifie his gratitude to his most ob­liging God, in avoiding every thing that may offend him, not onely every sin, but every occasion unto sin, every shadow of it, and so hates the very garment spotted of the flesh; and also in doing whatever may be acceptable and delightful to him; this man, if a­ny, hath a Conscience void of offence towards God. For to be sure he al­waies doth three things, that none else do.

First, He makes it his great care and study, to finde out the whole will of God concerning him, to understand all his Duty.

Secondly, To practice all that hee knows thereof, even to his utmost; So that God himself may say of him, as he did of his Servant David, Act. 13.22. [Page 68] I have found David, my Servant, a man after mine own heart, he shall do ( [...]) all my wills; and in­deed herein lies the very excellency of our obedience, that 'tis done in com­pliance with, and pursuance of, the Di­vine Will, and to have our own wills engaged in so doing: for as 'tis the will in God, that an holy man chiefly looks at, as the ground and great reason of his obedience; so 'tis the will in man that God also chiefly eyes in all he doth: If there be, first ( [...]) a willing minde, sayes the Apostle, it is accepted, 2 Cor. 8.12. Intimating that if this be wanting, let the Duty in the matter of it, or seeming perfor­mance otherwise, be never so splendid and glorious, yet 'tis not accepted. 'Twill be no better than a guilded ini­quity, as the Lord saies to Judah by the mouth of the Prophet Jeremiah, Chap. 2.22. ( [...], iniqui­tas tua inaurata) 'tis but a fine painted sin, when all is done. We say in Phy­losophy, [Page 69] forma dat esse, 'tis not the matter, but the form that specificates e­very thing, and distinguisheth it from all things else; it is much more true in Divinity; the heart and Soul of the man must be in every act of that obedi­ence, which pleaseth God, he must be sincere in it, and that universally, and constantly, every command must bee readily embraced, and gladly obeyed, and he that doth this, or at least, strong­ly desires, and endeavours it, is upright before, and acceptable to God; especi­ally, it being added in the

Third place, that wherein he fails, 'tis the great grief and sorrow of his heart; that which costs him many a sigh, in secret, and many a tear be­tween God and him: and this briefly is to have a Conscience void of offence towards God, and concerning which, he can appeal to God, as Job did, whatever men say, or think of him, ( Job 16.19, 20.) Also now my wit­nesse is in Heaven, and my Record is on [Page 70]high, my friends scorn me, but mine eye poureth out tears unto God.

The next thing is, That 'tis a Con­science void of offence towards men too. When is that you'l say? When there is a great tenderness in the Conscience, of doing wrong to any, no not in the least; and a great impulse to do to e­very man what is right and just; and this from a principle of holiness: For holiness towards God is the root upon which Righteousness towards men stands, and from whence only it springs and grows. And the truth is, without both these, Conscience cannot be good, neither as a light, nor as a witness, nor as a Judge; It can perform none of its Offices in fit manner, nor due order: the rule holds here, as much as any where, ad constituendum bonum, ponenda sunt omnia requisita, sed malum fit ex quolibet defectu: to constitute a good thing, all requisites must be present, but one defect onely makes it evil: Therefore the Apostle, when he would describe a [Page 71] good Conscience, puts in comprehensive words, words that take all in, that ren­der it every way good, Honestè bona, & pacatè bona, good in the integrity of it, good in the calmness and peace­ableness of it. Void of offence! How large is that? and void of offence to­wards God! how large is that too? What needed hee have added any more? The truth is, whoever offends men, and himself, among others; who­ever interrupts his own peace, brings any guilt upon his own Soul, as well as doth wrong to another, doth he not e­ven therein also offend God, and trans­gress his Law: However, the Apostle notwithstanding adds that also, Void of offence towards men, and thought it necessary to do so, not onely for the more full vindication of himself before the Roman Governours, to whom hee appealed; but to intimate that his a­ctions were every way such, that hee durst appeal even to men also, whoe­ver they were, though enemies, as [Page 72]well as a righteous God, if they would but be impartial, and lay aside passion, and prejudice, that he was unjustly ac­cused.

But this by the way onely; Let's consider what the Apostle means in this place, by a Conscience void of of­fence towards men; I conceive he doth not place it in meere moral acts of justice, such as fair dealing, paying e­very man his own, giving every man his due, and such like, but in a pious, and religious care, no way to become an offence, a stumbling-block, or scandal to any, by any dangerous opinion, or e­vil example; and that this is the A­postles sense, or at least his principal meaning, two things induce me to be­lieve. (1.) What hee saies in the fore-going verses, (14, 15) where he speaks of the soundness of his Faith, believing all things that are written in the Law and the Prophets; and of the holiness of his practise, in a pure and right worshipping of the God of his Fa­thers, [Page 73]to both which he immediately subjoyns this his double exercise of a good Conscience, or a Conscience void of offence both towards God, and towards men. (2.) The Annotation of the Greek word ( [...]) translated void of offence; properly signifying one that doth not cause another to stumble, for so this very word is used in Luke 4.11. For dashing ones foot a­gainst a stone ( [...]) when Balaam taught Balak how to bring Israel into sin, by Whoredome and Idolatry, 'tis said ( Rev. 2.14.) he taught him to cast ( [...]) a stumbling-block before the Children of Israel. Hesychius, Estius, Beza, Grotius, and many other learned men criticize upon this word variously, but all in ef­fect amounts to this, when a man be­comes an occasion to his Neighbour, any way to sin, he is then a scandal, a stone of offence, a Trap, Gin, or Snare to him, and is guilty of the curse pro­nounced (in Lev. 19.14.) upon those [Page 74]that lay stumbling-blocks before the blinde. Now hee that by all means takes heed of this, as well in things Spiritual, as otherwise, hee it is that most truely may be said to have a Con­science void of offence towards men.

Thus have I done with the first ge­neral Branch, of a good Conscience, a quiet Conscience. I come to the se­cond.

SECT. 8.

I Will begin with the first, The Challenge of Exacting Justice; What is that Challenge, you'l say? Why it challengeth for the breach of the whole Law of God; and this a thou­sand [Page 75]and a thousand times over, for ma­nifold and great wrongs done to God; besides such, as an abuse of his patience, forbearance and long-sufferance, great and high ingratitudes, for many Mer­cies received; non-improvements of the means of Grace, with many other crimes of like nature, but especially for Gospel-sins, and the neglects of those offers, which, for a long time were made, before ever they were at all regarded, or hearkned to; For all which, Justice crys out to the God of Justice, against the Sinner; calls for satisfaction, and that to the utmost far­thing, both principal and interest: or else, away let him go, saies Justice; a­way with him to Prison, to Hell-fire, there let him lie, and there let him be punished too, according to the merits of the cause; spare him not, says Justice: let him know what it is to sin against such a God, and abuse such Mercy as he hath abused. This, and abundance more hath Justice to say, even against [Page 76]the best man and woman in the world.

To all which an excusing Conscience makes answer, and defends it self thus, by pleading three things, against which even Justice it self can make no reply, but is left wholly speechless.

First, Acknowledgeth that Justice is just in its Challenge; that it self is in­deed the person guilty of all this; of all these debts, and these crimes; but withal, that both the debt, and the guilt is transferred, and that Justice it self must herein be just also, in mak­ing its challenge where the debt and the guilt lies, which is not now upon me, saies Conscience, but upon Christ my surety, who hath undertaken for me: my gracious God hath laid all my sins upon his back, and my gracious Re­deemer was willing he should; and thither, I also have carried them, and laid them too.

Secondly, Conscience excuseth it self again thus: Christ hath not only taken my debts and guilts upon him, [Page 77]but he hath endured the punishment, and paid the whole debt. First, for my debts, I shall never contract greater or larger debts than he hath already dis­charged for me, and that before-hand too, and in better coyn than ever could have been pay'd by any other; not with silver and gold, but with that which is much more precious, his own heart-blood, 1 Pet. 1.18.19.

And for Punishment, hath he not undergone that also? And for whom did he undergo it, if not for me, and such as I am? He had no sin of his own to suffer for; no sin by inhesion, his holy heart had not the least defilement in it. Well then, it was for my sins that he suffered: And did he not suffer to the full? Pray speak Justice: Was one lash forborn? One wound abated? Was he not all over wounded for my transgressions, even all in a gore-blood? How did the drops run trickling from him, while the stripes were laid thick on him? And why so, saies Consci­ence, [Page 78]but that I might be healed? ( Isa. 53.5.) Hath not the Holy Ghost it self taught me to say so, and com­manded me to believe it: Now then what can Justice it self desire more? Ought any debt to be payed any more than once! or doth any just Law inflict punishment more than once, for one and the same offence?

Thirdly, Conscience proceeds yet farther in its own defence, and adds one plea more, and 'tis a great one, without which the two former could never be verifyed by him, as to his own particular: What is that you'l say? Why, 'tis the blood of sprinkling; for saies Conscience, that it may indeed appear, that I am one of those for whom Christ hath done this, for whose sins he hath undergone his sufferings, and whose debts he hath paid; that I am indeed one of his saved and re­deemed ones: Behold here the sprink­lings of his blood upon me. Where­ever that is found the Conscience can­not [Page 79]not be evil, the heart is washed thorow­ly, ( Heb 10.22. But this (thorough-Grace) you cannot deny to be upon me, and therefore, while I adore the Mercy that hath thus sprinkled mee, I fear not you Justice, nor any Challenge that you do, or can make against me.

But then Satan, happily will come in, with his Accusations, and these great and heavy. For that malicious foul-Fiend is wont to lay his charge deep (calumniari fortiter) and to the very best of Saints too in their Gene­rations. Thus he did to Job, to Paul, yea, unto Christ himself; he wants not impudence, as we may see in Jobs case, nor cares he how many lyes hee tells, to traduce God, and trouble a Saint, and he never doth it more than when sick­ness, or any other troubles seizeth him, and death approacheth. And the whole charge which he bringeth in usually, is three-fold, or may all be reduced to three general heads.

First, Sins of Commission, these he enumerates, multiplies, and aggravates with all manner of horrid circum­stances, of time, place, manner, mea­sure, endeavours to make them all no less than presumptuous sins; sins, a­gainst Conscience, against much light, great love, many obligations from the God of all Grace and Mercy. For the circumstances of time, and place; don't you remember, saies this Accuser of the Brethren, when and where you have been about your pretended holy Du­ties, what wandrings of your eyes there were (by which one might guesse at the wandrings of your heart) how incomposed you were, how soon wearied and tyred out, sooner by farre, than when at your vain sports or recreations? and don't you remember, how at such a time, and in such a place, you slept away the Sermon, how drowsie you were in Prayer; and the like again, at such a time, and in such a place, and so lost your precious season of grace, and [Page 81]the benefit of it, which at that time you might have enjoyed? Don't you remember these things? If you don't, I do: And then he proceeds to sins of another kinde, and of another, and of another after them, and so comes pouring in with a great and long Cata­logue of sins of Commission, with their aggravations.

Then Secondly, He brings in a new Charge, (as great and heavy as the former) of sins of Omission and neg­lects of Duty; neglects of secret Duties, Family-Duties, all sorts of relative-Du­ties, and aggravates them also by their Circumstances. And

Thirdly, Hereupon, what doth he inferre, but that all the Profession which hath been made, hath been but a meere pretence to holiness; but meere Hypocrisie, which he labours yet more strongly to prove, by carrying his Charge farther: for saith he to the soul that he is now accusing; is not all that is done by you, from such and such rot­ten [Page 82]grounds; for such and such un­worthy ends? that you may get a name in the world? or make such or such carnal advantages to your self? not out of any pure love at all, either to God, or the Duties; that you would be be­lieved to be sincere in: And what is all this, but a kinde of holy-cheat, and a grand Imposture, both to your self and others? and consequently, will not the hopes and confidences you build upon these false foundations deceive you? And as for that repentance which you think to fly to for your refuge, whilst you would make your self and others believe, that you thereby get off from your guilts, and heal all a­gain. Alas! Is not that a meere cheat too, and a miserable deceit of your own heart? For if there were a true repen­tance in you, such as you pretend to, would you fall into the same sins a­gain, and again, and that often? True Repentance, even you your self know, is alwaies accompanied with an effe­ctual [Page 83]Reformation and a total breaking off from every evil. Now lay all this together, and are you, or can you, be the man, or the woman, you would have the world take you to be? No verily, it cannot be, your own Con­science being Judge, as well as I: Thus you see what the Charge is, and how heavy, that Satan brings in: to all which an excusing Conscience, makes answer, and defends it self thus.

First, For those sins, saies Con­science, that you like a Devil accuse me with, when the matter is well-look­ed into, will they not (at least, very many of them) prove more yours, than mine? especially such as you call pre­sumptuous sins, and aggravate with such grievous circumstances, 'twas you that tempted me to them, that hurried me on to the committing of them, was it not? 'Tis you that laid the objects before me, by which I was enticed; that stirred up the old corruption, which at first you foisted into my nature, and [Page 84]which you have ever since fomented, and brought fuel to. This is one ex­cuse that Conscience makes. But

Secondly, Conscience adds. I de­ny not, but though you as a soul-mur­derer, most maliciously tempted me, yet since I consented the sins were mine, as well as yours, both the sins of Omission, and the sins of commission; but three things I can say for my self, that you can never say. (1.) I have a most gracious Saviour, and Redeemer, that is given to me, and that hath un­dertaken for me: Can you say this De­vil? you know you cannot; He took not upon him the nature of Angels, but the seed of Abraham, even of the faith­ful Abraham, whose seed I am. (2.) I have two natures in me, a new Nature, not the old onely; I am a new man, a Son of the second Adam, as well as of the first: I am regenerate and (tho­row Grace) am born again; I have something of Heaven in me, but you are all Devil, all Hell. (3.) I can [Page 85]truely say, what-ever you say to the contrary, that I have sincerely repented, and do repent daily, which you can never do. For you are given up to a damned state, sealed to destruction, and reserved for the day of wrath. As for my Repentance, which you object so much against, and by all your might do labour to invalidate; and my Pro­fession too, which you so falsly asperse, as if it were meer hypocrisie: I can e­vidence the truth of both of them thus: (1.) I hate the sin which I do, and the evil which I do, I would not do, my will is against it; and the good that I would do, 'tis true, I do it not, because sin is present with me, but my will is to do it, notwithstanding; and in Gods ac­count, 'tis the Will that denominates the man, as the will is, such the man is 2 Cor. 8.11, 12. (2.) Whereas you charge me with falling into the same sins again, and again, I confess it, whilst I carry a body of death about me, and a Law in my members warring [Page 86]against the Law of my minde, and both these agitated by such a tempting Devil as thou art; I do fall daily. Sins of day­ly incursion and infirmity come in upon me: But hast thou not heard Devil, that the Righteous man falleth seven times, (that is often) and riseth again, Prov. 24.16. For repentance is not onely one single act, but 'tis an habi­tual grace in the heart, proceeding from the new Creature formed there, whose proper act it is. All distinct na­tures act according to their kinde; and act necessarily; the Sun shines, and al­waies shines, because it shines naturally, and can do no other; So doth grace, al­waies act like it self, and cannot cease acting. But yet, (3.) Conscience far­ther excuseth it self, and tells the De­vil to his face, that as he would accuse it of more evil than 'tis guilty of, so he hath more good in him than the Devil knows of, for what-ever Grace, what-e­ver good thoughts or affections are in the heart, the Devil knows nothing of all [Page 87]that, the heart and the workings of it, being altogether a secret unto him, so that how many an holy struggle may be in the heart, against this or that sin, a­gainst this or that temptation; How many a sharpe fight and combate there, the Devil is ignorant of: Though he see the tears that drop, and hear the sighs and groans that the afflicted and grieved soul utters for sin, yet hee knows not what 'tis for, unless it bee made known to him in so many articu­lated words. Now then how many thousand holy sighs and groans; how many repentings may there be; how many ardent affections, and pious ejacu­lations may pass from the heart to Heaven, which the Devil may not know the reason of, and of which alone, God is witness? This then is another excuse that Conscience makes for it self, and 'tis none of the least. And yet, (4.) There is one more, a very good one, when all else is said that can be, the Conscience flies to that, in 1 Joh. 1.7. [Page 88] The blood of Christ cleanseth me from all sin. So that let the Devil accuse as home, and charge as deep as hee can, yet here, to be sure, is a full answer for him, an irrefragable one, and such as he can never invalidate, or take a­way the force of.

And in case Satan should be so im­pudent as to urge the matter farther, and say, that is true, the blood of Christ cleanseth from all sin, but that belongs to none but a true Beleiver, which you can never prove your self to be.

To this Conscience answers like­wise, and that roundly and smartly: Thou lyest Devil; and besides thou art no Judge in this case, it comes not within thy cognisance; what transa­ctions are in my soul, what mutual em­braces, betwixt Christ and me; what acts of faith and love are in that secret place; as I said before, thou knowest not: It doth not therefore follow, it is not; de non entibus & de non appa­rentibus idem est judicium; things that [Page 89]appear not, to one that is ignorant, are as if they were not; Let that matter alone Devil, for as cunning as thou art, thou art no Judge in it; it is enough that my God, who alone is ( [...]) the knower of the heart, Acts 15.8. knows that I love him, and believe in him, whether thou knowest it, or not.

Thus now we see what a good Con­science is, in both the parts of it; both (as 'tis honestè bona, & pacatè bona) as 'tis a quiet Conscience, and an excu­sing Conscience, every way void of of­fence, both towards God, and towards men; and where such a Conscience is; is it not a sufficient fortification against the fear of Death? What is it that can be a just ground of trouble to this man? That which is the most disquiet­ing thing of all, namely, his sin, and the guilt of it, that is removed; Christ hath taken it off from him; What is it can be matter of terrour to him, at the great Tribunal, which he must one [Page 90]day stand before? No enemy will appear against him there, for God is reconciled to him; and hee that shall sit there as his Judge, is no other than his Redeemer. And if Conscience here, even in this life (whose internal motions are known to none but God himself, up­on which ground none else but he can im­pose a Law upon it, and oblige it) be at so much ease. Surely 'tis from the same God that he is going to, who a­lone can comfort, or afflict the person to all eternity hereafter, whose con­science he alone also can comfort or af­flict in time.

But I hasten to answer two imper­tant objections, which seem much to contradict all that hath been said hi­therto.

SECT. 9.

FIrst, It may be, some will say, shall we think that all those that are afraid, or unwilling to dye, are to be looked upon as persons without such a quiet, and excusing Conscience or, as those which have not such in­ward testimonies of a good estate, and that in all the particulars, which have been mentioned? Would not this be very uncharitable to pass such a cen­sure? Yea, and very unwarrantable too, and against plain evidence both of Scripture and Experience? Of Scri­pture, which positively affirms ( Heb. 2.15.) that some (and those precious ones too, for 'tis spoken of Saints) through fear of death are all their life time subject to bondage. And doth not [Page 92]experience farther prove it, almost e­very day? How many choice Servants of Christ, have met with hard struggles when they come to dye? Have been willing to live yet longer, if it might bee? Have they not had their dreads on them? Yea, their ( [...]) pangs and bands in their death, like a woman in travel?

Secondly, On the other hand, is it not a very ordinary thing to see wicked men live and dye in peace? Men as vile, as prophane and deboished as any the earth hath, and yet their Consciences are quiet notwithstanding; they have no disturbance at all from them: nor as the Psalmist saies, have they any bands in their death, ( Psal. 73.4.) but seem to pass out of the world, as in­nocent as Lambs, and without any fear at all upon them.

These are two considerable Obje­ctions indeed, and must be answered, and to satisfaction too, least the truth before delivered, bee prejudiced and shaken by it.

I answer therefore to both in order, and first to the first objection, I say three things.

First, by way of concession, I grant it, that many who have indeed such a quiet and excusing Conscience, a Conscience void of offence both towards God, and towards men, as I have been speaking of, do notwithstanding dye with fears upon them, and seem to be taken out of the world by violence, rather than freely to go out of it, and this contrary to the very precepts, e­ven of an Heathen moralist. For what saies Seneca in his 104th Epistle, Vir fortis & sapiens exire debet è vita, non trahi; a wise and a valiant man, ought to go readily out of this life, not to be drawn. And again, quid est obsecro, cur timeat mortem homo? What is there in death (considered simply in it self) that a man should fear? cum illâ nihil sit mali, nisi quod ante ipsam est, timeri; the greatest evil of it, is to be afraid of it, before it comes? [Page 94] Thus he, even a very Heathen: Well, but yet for all that, such is the extra­ordinary timidity of some persons, and good ones too, such is their aptness to despond, partly from the natural consti­tution and temper of their melancholy bodies and mindes; partly from the molestation of the great enemy of man­kinde (through Divine permission) the Devil, that the work of natures disso­lution, comes off hard with them, and is a much more difficult task to them, than to some others: And the truth is, who, that is a Son or Daughter of A­dam, let them be never so holy, and never so fit for Heaven, but more or less, have something of a cohorrescency of death upon them? Two such old friends, and so intimate as the body and the soul, are loath to part; It is na­tural for every thing to desire and seek the preservation of it self, and to op­pose and be afraid of that which de­stroys it. Hence 'tis that Aristotle in the third Book of his Ethicks, the fixth [Page 95] Chapter, tells us that ( [...]) Death is most dreadful. Thus also another Heathen (Epicur. Ad me nunc. Apud Laert. ( [...]) of all evils, death is the most formidable: But what need we go to Heathen Authours for this, since the Scripture it self affirms it, whilst it saith of Death, that 'tis the King of terrours? Job 18.14. But

Secondly, I answer, That though these fears are found stirring and di­sturbing the mindes, even of good men and women, as well as others; and we have often experience of it, and can­not deny it; yet this I affirm, that the persons qualified as aforesaid, with a good and a quiet Conscience, have no just reason to be so fearful, but have good and sufficient ground to the contrary. What mens fears are (de facto) is one thing, and the ground of them is another: that good men have no just ground, no reason to bee thus affrighted, I still contend; for [Page 96]why should they, since God is recon­ciled to them, as hath been said; and since they have such a Mediatour and Advocate in the Heavens, as Jesus Christ; and since they have their Par­don in their own bosomes, and clear evi­dences of their own regenerated and sanctified state, and of their being al­ready received into favour with that God, that they are going to? And therefore,

Thirdly, It is very rare that any Childe of God dies under these fears, but sooner or latter, they make a con­quest over them, at least, in some good degree; buffetings they some­times have, and may have, for some time, and 'tis seldome that the most e­minent of the Saints escape them ( Heman's case may be many a good mans besides, Psal. 88. throughout) but when do we hear of any of them that dye despairing, and go out of the world with these terrours unvanquished? I would be tender in the case, and not [Page 97]be positive in determining, one way, or other, for Francis Spira's sake: But am most inclined to think, that who-ever are delivered from the wrath to come, are also delivered from the prevailing fear of it, before they breathe out their last breath. Many and famous are the instances, which wee have of this kinde; such as Mistress Honywood, Mr. Throgmorton, Mr. John Holland, Mris. Katherine Brett, and many o­thers, which are recorded by such as have left their Funeral Discourses in Print, and have written the lives of holy men and Women; Those that list may finde some of them in the works of Dr. Thomas Taylor, Mr. Bolton, Mr. Gataker, Mr. Samuel Clark, and else­where.

To the other Objection, I likewise answer. Suppose a prophane Sensua­list, a Drunkard, a Whoremonger, a bruitish Rioter, that wastes his body, his estate, his time, his conscience, in the pursuit of his beastly and silthy lusts; [Page 98]that revels it out, night and day, without any the least regard to God, and his ownsoul: Suppose a covetous earth­ly muck-worme, that grip's and grasp's (per fas, & nefas) right, or wrong, hee cares not how, so he get an estate, fill his coffers with silver, and his heart with guilt, by fraud, deceit, and oppression, that squeezeeth the Father­less and the Widdow, the poor and needy; that over-reacheth his innocent and well-meaning Neighbour. Sup­pose the proud and superstitious person, that over-looks, and scorns every one below himself; yea, those that are e­very way his equals at least, if not bet­ter than he; the high and lofty person that can debauch himself without any scruple, and renounce all former prin­ciples, and practices; that can swear, and for-swear; do any thing be it ne­ver so vile, and impious, so that hee may rise by it, grow higher in place and esteem among men, and attain un­to such a grandeur, and greatness that [Page 99]hee hath propounded unto himself. Suppose a malicious envious person, (and therein as like the Devil as any you can meet with) a bloody minded man, that hates God, and all good­ness, that persecutes a Saint with great­est rage and fury, for no other reason but because he loves God, owns his Waies, Ordinances, and Institutions; Walks holily, and by the shining light, of his conversation, condemns the Ge­neration of the wicked. Suppose an Athiest, an Apostate, that hath out­lived all Conscience; that bids defy­ance to that holy profession which once he seemed to make to God, and every thing that hath his Image and Super­scription upon it. Once more, sup­pose an Hypocrite, not only a gross but a fine-spun Hypocrite (of which there are too many in these daies) that make great pretensrons to Religion it self, that seems as devout, as zealous, and as much concerned for God and his Truth, for his holy Waies and Wor­ship, [Page 100]as those that are most sincere; but all this, not in pure love, to those things, but for some worldly, or Car­nal ends, which otherwise he cannot accomplish. I say, suppose that these and many such like, as guilty of other evils, as great as any that I have now mentioned, should after their whole life thus spent, and that impenitently, dye in peace without any the least re­morse or check of Conscience, would you say, or can you think, that these men have a good, and truely quiet Conscience? Men thus obdurated, and given up ( [...]) to an in­judicious and reprobated minde, as the Apostle's phrase is, Rom. 1.28. Men of so profligated a life, and so prodigiously wicked, that after the hardness of their heart, and that cannot repent, have treasured up to themselves wrath against the day of Wrath. I say, is there, or can there be any ground to imagine that they have a good and a quiet Con­science? What, because they live, [Page 101]and dye thus, like an Hog in his stie, that dyes of the Measles, or the Mur­raine, (or some other such Plague that a beast is subject to) with scarse a grunt or a groan, is all well therefore with him? Alas! is there not a great deal more cause to say, and that with­out any breach of charity, that the Con­science of such as these, is at best, but a sleepy Conscience, a Conscience lull'd into a damnable security, and insensibi­lity, a seared Conscience, a Consci­ence past feeling? Than which, what can be a greater Judgement, or sorer Doom? When God saies of any man, (as in Rev. 22.11.) He that is filthy, let him be filthy still; Let the Adul­terer, the Blasphemer, the Idolater, be an Adulterer still, a Blasphemer still, an Idolater still; When he shall say as he did to Ephraim ( Hos. 4.17.) Ephraim is an Apostate, he is joyned to Idols, let him alone; Let him live and dye in his sin without repentance; Let him perish and go down to Hell; [Page 102]and let him go without all sense, or ap­prehension of his danger, with a blind­ed minde, and an hardened heart; Let him fall into his own destruction, and that without recovery, when he is least aware of it. Can any thing bee more terrible than this? And yet what less than this can they look for, who live and dye in a state of unregeneracy, let their passage out of this world seem never so peaceable and quiet? For though they have no bands in their death, as the Psalmist himself confesseth ( Psal. 73.4.) Yet being wicked men and women, they are far from a truely good and quiet Coscience. And so now I think I have answered this obje­ction too, and that without leaving any room for a Reply. I come next to the use of all which is two-fold.

SECT. 10.