Sermons Upon Death and Eternal Judgment, Sermons 1 – Half title

Sermons Upon Death and Eternal Judgment · Sermons 1 – Half title

p. 1SERMONS UPON DEATH.

HEB. 2. 15.

And deliver them, who through fear of Death were all their life-time subject to Bondage.

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 p. 2can 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 p. 3to 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.Deut 6:13Deut 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 p. 4flame 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 p. 5has 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 p. 6subduing 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.Ps 97:9the 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 p. 7his 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, p. 8as 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 p. 9Blood, 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, p. 10animated 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.Ps 78:49wrath, 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 p. 11unrelenting 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 p. 12the 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 p. 13was 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. p. 14This 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.Rom 5:12and 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 p. 15than 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.Rom 6:23not 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.

p. 162. 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.Heb 9:27 It is appointed to Men once to die. Eccles. 1. 4.Eccl 1:4This 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 p. 17doleful, 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 p. 18not 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.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. 10.1 Sam 26:10The 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 p. 19exemplary 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 p. 20Men. 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.

p. 21Fear 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 p. 22Evils 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 p. 23the 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.Ps 89:4and 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.Song 8:8cruel as the Grave that spares p. 24none. '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.

p. 251. 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.Isa 38from 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 p. 26is 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, p. 27and 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 p. 28no conversation in the territories of darkness. This also Hezekiah in his apprehensions of death speaks of with tears.Isa. 38. 11.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.

p. 29The 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 p. 30all their Honours and Treasures, and as naked as they come into the World, Psal. 49. 16, 17.Ps 49:16Ps 49:17go 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; p. 31the 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. 37.2 Kgs 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 p. 32glorious State for Worms and Putrefaction.Isa. 14. 11.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.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 p. 33decided, 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.Acts 24:25 While Paul discoursed of Righteousness, Temperance, and Judgment to come, Foelix trembled. Heb. 10. 31.Heb 10:31'Tis a fearful thing to fall into the hands of the living p. 34God, 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 p. 35to 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,foreign from foreign. that causes an inward slavery. And in the Apostles Writings, ‖‖foreign. Rom. 8. 15. foreign.Rom 8:15the 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. 7.2 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 p. 36sufficiency 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.Eccl 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 p. 37sweeten 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.Prov 29 is the strongest snare to the Soul. The faint-hearted prove false-hearted in the time of p. 38trial: 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.Job 36:21that 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 p. 39the 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.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 p. 40of 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 p. 41dreadful 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 p. 42is 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 p. 43our 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 p. 44great 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 p. 45his Sons should be in the state of the dead,1 Sam. 28.1 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.Dan 5:1Dan 5:2Dan 5:3Dan 5:4 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 p. 46loosed, 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, p. 47and 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.Amos 6:3Amos 6:4chaunted 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 p. 48quiet 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 p. 49on 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 p. 50the 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. 11.2 Cor 5:11we 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.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 p. 51World, 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 p. 52Scoffers, 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 p. 53is 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. 6.1 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 p. 54act 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. 18.1 Pet 1:18as 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.Phil 2:8 and the lowest degree of Humility were conspicuous, as to be a valuable Compensation, to obtain eternal Redemption for us.

p. 55Now 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.Col 2which 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 p. 56Conquest. 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.

p. 57And 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. 15.1 Cor 15and 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.Gal 3Christ hath redeemed p. 58us 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.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 p. 59Death, 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 ofHeb. 12.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. 33.1 Cor 10:33adds, 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.Rev 2second 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. 141 Thess 4:14St. Paul argues, If we believed that Jesus died and rose again; even so them also that p. 60sleep 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.Isa 57:1Isa 57:2he 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.Luke 2 Lord, now let thy Servant depart in peace, for mine eyes have seen thy Salvation. p. 61There 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, p. 62and 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.John 6:48if 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 p. 63the 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.

p. 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 p. 65is 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 p. 66Scene 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.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 p. 67the 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 p. 68their 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 p. 69this 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, p. 70are 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, p. 71and 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 p. 72then 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, p. 73yet 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 p. 74of 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 p. 75experience 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. 13.1 Cor 13in the most perfect manner: the sight of his Glory shall transform us into his Likeness;1 John 3.1 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 p. 76I 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 p. 77of 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 p. 78Death, 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.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 p. 79future 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 p. 80suffers, 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 p. 81none 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 p. 82Body 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 p. 83in 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 p. 84may 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.

p. 85I 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 p. 86the 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 p. 87admit 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 p. 88revenging 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 p. 89refine 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 p. 90to 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.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.Acts 2:24since 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, p. 91and principally because he had fully satisfied God. Accordingly the Apostle declares, he died for our Sins, Rom. 4.Rom 4and 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.Heb 13the 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. p. 92Indeed 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 p. 93live 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.Eph 2:6and made to sit in heavenly places in Christ Jesus. p. 94If 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. 26Exod 10:26would 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 p. 95Captives:Matth. 27. 52, 53.Matt 27:52Matt 27:53 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.Phil 3:1and 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.Rom 8:23and 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. 15.1 Cor 15abolish'd for ever.

p. 96And 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. 15.1 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 p. 97Conjunction 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.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 p. 98not 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. 12.1 John 5:12All 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 p. 99sting, 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.Rom 8:1vitally 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, p. 100so in Christ shall all be made alive. 1 Cor. 15. 221 Cor 15:22As 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. 17.1 Cor 6:17is one Spirit: that is, by the Spirit of Holiness has a real participation p. 101of his Life,Joh. 6. 36.John 6:36 is both quickned and united to him. When the Prophet Elisha by the outward applying2 Kin. 4. 34.2 Kgs 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.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 p. 102thaw 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 p. 103heard 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 p. 104of Truth, Joh. 15. 26.John 15:26the Spirit of Holiness, the Comforter, Rom. 1. 4.Rom 1:4and 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 p. 105the 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 p. 106a 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 p. 107Morality, 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 p. 108that 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 p. 109causes 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 p. 110and 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 p. 111has 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 p. 112to 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 p. 113and 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 p. 114appear 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 p. 115whether we have an interest in Christ and his Benefits. For the Apostle clearly tells us,Rom. 8. 9.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 p. 116with 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.Rom 8:11he 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. p. 117Whoever is in Christ is a new Creature. 2 Cor. 5. 17.2 Cor 5:17And 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 p. 118them 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.Rev 1dignifies us with spiritual Soveraignty over not only defiling, but disturbing passions. p. 119The 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 RomansMacti 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 p. 120universal 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 p. 121no 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 p. 122Evil. 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.

p. 1231. 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.Acts 20:21Repentance 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.Heb 6:1the 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. 14.2 Cor 5:14 works by Love, and constrains p. 124us 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.Heb 2:7Heb 2:8obediently 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 p. 125in 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. 21.1 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.

p. 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.

p. 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? p. 128God 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 p. 129their 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 p. 130state 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 p. 131with 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, p. 132and 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.

p. 1336. 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, p. 134or 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 p. 135Book of Kings, 2 King. 1.2 Kgs 1that 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.

p. 1362. 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 p. 137clearly 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. p. 138Tho 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 p. 139somtimes 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.John 17And now Father glorify me with thy p. 140self, 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 p. 141that 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 p. 142to 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 p. 143with 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 p. 144buy, 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 p. 145to make a free and dry passage for them; the lower part of its Waters ran into the Dead Sea,Josh. 3. 16.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 3.1 John 3 is a continual Communion with the Father, and with Jesus Christ. For he performs all good works by divine Grace communicated p. 146from 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 p. 147with 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.

p. 148This 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 p. 149of 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.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 p. 150and 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 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 p. 152destroyed, 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. 1.2 Cor 5:1eternal 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 p. 153courage 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 p. 154of 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 p. 155practice 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. 4.1 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 p. 156and 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.

p. 157Now 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, p. 158as 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.

p. 1592. 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.John 21:41and 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 p. 160a 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, p. 161the 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 p. 162the 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 p. 163the 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.Phil 1Love 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 p. 164so 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 p. 165of 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.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.Song 1 Draw us and we will run after thee: O loosen our p. 166affections 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 p. 167to 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 p. 168sinful 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 p. 169Seat 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 p. 170the House of Lamech there was accorded at the same time two discordant Callings by the two Brothers;Gen. 4.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 p. 171lost 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.

FINIS.

Errata of the Sermons on Death.

PAge 8. line 19. for should, r. might. P. 25. l. 18. f. lost, r. tost. P. 32. l. 19. f. quietly, r. guiltily. P. 92. l. 12. f. impassibility, r. impossibility.

The Sermons on Judgment.

P. 11. l. 21. dele only. —l. 22. r. not only the Angels. P. 19. l. 23. f. attaque, r. attach.

SERMONS UPON Eternal Judgment.

BY WILLIAM BATES, D. D.

LONDON; Printed by J. D. for Brabazen Aylmer, at the Three Pigeons against the Royal Exchange in Cornhil. 1683.