Sermon at Funeral of John Bigg, Sermon 2
The Second SERMON.
1 Cor. 15.55.
O Grave! Where is thy Victory.
SOME of you may remember, that from the Words opened and Explained, I raiſed this general Obſervation.
THAT every true Believer, in the Moment of his Death, can triumph over Death and the Grave, as well in reference to his Soul as to his Body.
I divided it into two Branches; the firſt whereof was this. That a Believer in the Moment of his Death, can triumph over Death in reſpect of his Soul, which I have diſpatched, and now proceed to handle the ſecond, viz.
THAT a Believer in Death can triumph over the Grave, in reſpect of his Body.
I judge it moſt convenient to uſe the ſame Method in the Proſecution of this Branch, as I did in the former, viz. to illuſtrate it by its contrary; and therefore lay it down thus to be ſpoken to.
THE Grave can triumph over the Unbelievers Body; but the Believer can triumph over the Grave in reſpect of his Body.
SINNERS are apt to make Gods of their Bodies, honouring them exceſſively with Food, Rayment, Lodging, and the like; and to glory in the Health, Beauty and Strength of their Bodies; but the Grave will trample upon all theſe. Inſtead of delicious Wine, and choice Dainties, the Grave will fill their Mouths and Bellies with Duſt: Their Silks, and Laces, and abominable impudent whoriſh Head dreſſes, their proud and lofty Creſts ſhall be exchanged for ſtinking Rottenneſs, odious Filth, and crawling Maggots. And inſtead of their ſtately Houſes and Down Beds, they muſt be content to take up with a dark Hole, and a cold Bed of Clay. The moſt vigorous Health then is vaniſhed; a little pitiful Vermine can there deal with the ſtouteſt Hector, and the ſtrongeſt Sampſon. The faireſt Face will ſoon prove as diſmal there as the fouleſt Monſter. The moſt exquiſite Beauty look as ſquallid, and as horrid as the uglieſt Blackamoor; and none ſhall be able to ſee any Difference between the rotten Skull of the one and the other. But having ſpoken ſomewhat to theſe things already, and being deſirous to haſten to other Matter, I ſhall here put a Concluſion to this, and only add three or four things to be conſidered in. Death, wherein Death and the Grave triumphs over a Sinners Body, but the Believer triumps over Death and the Grave, &c. I ſhall ſpeak to both the Contraries together by way of Antitheſis.
1. NATURAL Death to the Wicked is an entrance to eternal Death, Heb. 9.27. And 'tis appointed to Men once to die, but after this, the Judgment. The Righteous Law of God has ſo ordered it for Sinners, that Death, as a Sergeant ſhall arreſt and caſt their Bodies to the Grave as to a Dungeon, there to be reſerved in Deaths Chains to the Judgment of the great Day. But natural Death to the Godly is a Paſſage to eternal Glory: and Death, like a skilful Chymiſt, takes their Bodies and puts them into the Alembick of the Grave, and there diſtils them into pure ſpiritual and glorious Bodies againſt the great Day; but more of this hereafter.
2. NATURAL Death to the Wicked, is a part of the penal Sentence of the Law, Gen. 2.17. — For in the Day that thou eateſt thereof thou ſhalt ſurely die. The Law threatned a threefold Death, ſpiritual, temporal and eternal. The Hebraiſm in the Original is emphatical to the Purpoſe, dying thou ſhalt die. To me having this Force dying in thy Body, thou ſhalt die eternally in thy Soul. 'Tis evident, that to the Ungodly, natural Death is a part of that puniſhment inflicted by the righteous Law of God; and what Death is, the Grave is the ſame. If one be the Laws Jaylor to the Body, the other is the Laws Priſon. But to the Godly 'tis far otherwiſe: For as Death has loſt his Sting to them, ſo has the Grave: 'Tis not to them penal, but purely natural; the putting off the old Adam, that the ſecond Adam may take poſſeſſion of the whole Body. The Apoſtle in 1 Cor. 15. diſcourſing of the Neceſſity of the natural Death of Believers, argues thus, That the old Adam had firſt took poſſeſſion of the Elect Veſſels Bodies. V. 46. That what of the old Adam is there, is earthly, and tends to Earth and Diſſolution. V. 47. It being the proper Nature thereof. V. 48. Concludes thus, that the Image of the old Adam on the Body muſt be wholly laid aſide, and that by Death; ſo that the Image of the ſecond might take ſole and full Poſſeſſion. V. 49. As we have born the Image of the Earthy, we ſhall alſo bear the Image of the Heavenly.
3. NATURAL Death is a ſeparation of the Body from all Life; and thus it is to the Wicked: Their Duſt dwell alone in the Grave, united to nothing, only there reſerved by an Almighty Power of God, in an extraordinary way, for the Glory of his Juſtice hereafter. But the Duſt of the Godly in their Graves, are united to the Body of Chriſt now in Heaven, and there is held ſtill a ſecret Correſpondence between their ſcattered Duſt and the Life of Jeſus, who in this ſence, is the Reſurrection and the Life. To make this more evident, 'tis to be conſidered, 1. That the Perſon of the Believer, both Body and Soul, in the firſt act of Faith, is united to the Perſon of Chriſt; yea, joyned to the Body of Chriſt, Rom. 7.4. 2. That by vertue of this Union, the ſecond Adam takes Poſſeſſion of the Body as well as the Soul, as proved afore from 1 Cor. 15.45, to 50. eſpecially 46. Howbeit, that was not firſt which is ſpiritual; but that which is natural, and afterward ſpiritual. Obſerve that the Apoſtles Diſcourſe muſt be here confined to the Bodies of the Saints, for it is the Reſurrection of their Bodies he is a proving. 3. The Believer holds his natural Life upon another tenure than he did formerly, even from the ſecond Adam, by vertue of his Implantation into him. The great Apoſtle Paul, in the 2 Cor. 4. declaring how his Body had been ſupported in the Work of Chriſt, under all Perils, Pains, Watchings, Labours, Impriſonments, &c. almoſt inſupportable, declares the Cauſe V. 10. That it was from the Life of Jeſus made manifeſt in his Body, repeating the ſame in the laſt Clauſe of the 11th. Verſe, only inſtead of Body, there he writes mortal Fleſh: All which thus explained, does evidently prove, that the Bodies of the Saints derive now their natural Life in great meaſure from another Root. 4. As an undeniable Conſequence of this, that that Life the Body holds from Chriſt, does not quite vaniſh, as that of the firſt Adam does; but is gathered up into Chriſt, and retreats back to him the Root, as the Sap of Trees in Winter Time falls down from the Branches to the Root. And I take that to be the Meaning of that place of holy Writ; or at leaſt I may allude to it, Col. 3.3. Your Life is hid with Chriſt in God, eſpecially becauſe of the following Verſe, when Chriſt, who is our Life, ſhall appear, then ſhall ye alſo appear with him in Glory; which Glory reſpects the Body as well as the Soul. 'Tis to me plain that there is a ſecret Commerce between the Living glorious Body of an exalted Jeſus, and the Duſt of a deceaſed Believer, which may be further proved from Mat. 22.31, 32. The Argument Chriſt himſelf uſes to prove the Reſurrection of the Dead, and the force of his Argument I apprehend to lye here: That God calls himſelf the God of Abraham, Iſaac and Jacob, though dead: That God is not the God of the Dead, but of the Living, therefore, that though Abraham, Iſaac, &c. were dead, yet they were ſtill united to the living God, and by Vertue of thoſe ſecret Beams of Life from him (the inſeparable Effects of that Union) that ſtill correſponded and preſerved their mouldered Bodies in the Grave, they ſhould be raiſed up at the laſt Day. This ſence of the Place ſeems to be confirmed from the Anſwer of our Lord Jeſus to Martha's Objection againſt the preſent Reſurrection of her Brother, John 11.34. Martha ſaith unto him, I know that he ſhall riſe again in the Reſurrection at the laſt day. John 35. Jeſus ſaith unto her, I am the Reſurrection and the Life, &c. As if he ſhould have ſaid, thou granteſt that I can raiſe him up at the laſt Day; but how? Is it not by Vertue of that Union that is between his dead Body, and my living Body? If then I will be his Life, and therefore his Reſurrection. I am now his Life, and conſequently can be now his Reſurrection. I ſhall add that Argument, the Lord, the Holy Ghoſt, the Spirit of Life abides and dwells in a Believer for ever, in his Body as well as his Soul. 1 Cor. 6.19. What, know ye not that your Body is the Temple of the Holy Ghoſt, which is in you, &c. If it be granted then, that he does ſtill indwell in the ſeparate Soul of the Believer, why not in a ſenſe in the ſeparate Body too? He brooded formerly over the Chaos till it was formed into a beautiful Creation; and why not in like manner over the Duſt, till the appointed time of actual Life by the Father comes? but,
4. NATURAL Death tends to an utter Abolition. Natural Death in it ſelf, tends to an utter Conſumption of the Body, and that by Steps retrograde to the Methods of the firſt Creation. Firſt, There was a Chaos created, and then that diſpoſed and diſgeſted into a very beautiful and lovely Frame; but Death deals thus with Man, the Epitome of the Creation, reduces the fair Structure to a Chaos, or Heap of Duſt, and then commits it to the Grave to annihilate it. And ſo would the Bodies of Sinners be annihilated, eſpecially in the univerſal Conflagration; but that, as has been afore mentioned, the God of Nature by his infinite Power preſerves and ſits them to be Veſſels of Wrath for Deſtruction, and at laſt raiſes them, that they might be for ever miſerable Companions to their miſerable Souls, on which he might make the Power of his Vengeance known to all Eternity. That as the Body has been a a Companion to the Soul in ſinning, ſo it ſhall be World without end, in ſuffering. But as to the Bodies of the Saints, it is otherwiſe. Death only ſows their Bodies into the Ground, that they might be quickned again into more glorious Bodies, 1 Cor. 15.36, 37. compare with 42, 43. &c. And pulls down the old tottering Houſe, that it may be built up a more glorious Fabrick in the Day of Reſurrection, and they ſhall ariſe then from the refining Alembick of the Grave, with ſeveral wonderful Advantages; eſpecially theſe five,
1. THEN Corruptibility ſhall put on Incorruptibility, 1 Cor. 15.53. For this Corruptible muſt put on Incorruption, and when thrown into the Grave corruptible Bodies then ſhall be raiſed incorruptible—V. 42. Sown in Corruption, raiſed in Incorruption. The Bodies of the Saints ſhall have no tendency to decay any more; no more ſhall the Bodies of the Wicked: but here will be the Difference; the Bodies of the Saints will be unpaſſible, and will not be capable of ſuffering Pains; but the Bodies of the Wicked, though not apt to decay, yet will be the Seat of eternal Pains and Torments.
2. Then Immortal ſhall put on Immortality, 1 Cor. 15.53, 54. And the Bodies of the Saints ſown mortal, ſhall riſe immortal. There will be no dying in the new Jeruſalem above, nor decaying, nor fading; but Bodies as well as the Spirits of the Juſt being made perfect, ſhall endure the ſame in that glorious State to all Eternity. 'Tis true, the Bodies of Unbelievers ſhall never die more; but their Living and Continuing will be a conſtant Dying. They will be dying to all eternity, but never abſolutely die; and happy would it be for them, if they could altogether ceaſe to be. But on the Bodies of Believers, the ſecond Death can have no Power at all. As for inſtance, The laſt Enemy that Chriſt will deſtroy for them, will be Death, 1 Cor. 15.26. And then Death will be ſwallowed up in Victory, 1 Cor. 15.54.
3. THEN natural Fleſh will put on Spirit, 1 Cor. 15.44. It is ſown a natural Body, it is raiſed a ſpiritual Body. There is a natural Body, and there is a ſpiritual Body. Not that theſe natural Bodies in the Saints ſhall be turned into the very Eſſence of Spirits; but they ſhall come as near their Natures as 'tis poſſible, for corporeal Subſtances to come. So ſays our Lord himſelf, in anſwer to the Sadduces Cavil, Mat: 22.30. For in the Reſurrection, they neither marry, nor are given in Marriage; but are as the Angels of God in Heaven. i. e. They ſhall be as near to the Nature of Angels as is poſſible. They will be of a purer and more incompound Subſtance, than the pureſt Elements of Fire: They will be endued then with wonderful agility and celerity, and their motion ſurpaſſing ſwift; probably they will fly then as ſwift as Thoughts: We experience that our Thoughts now ſpeed in an inſtant to the farthermoſt Regions of the Earth, whilſt the heavy Log of a Body ſtays behind, and can go no faſter than its Legs can carry it, or ſome more artificial means. But doubtleſs then our Bodies, that believe will be fitted to keep pace with our glorified Souls, in all their Motions, for the Glory of God in Chriſt, not hindred by Sickneſſes and Ails, nor made ſlow with any weakneſs, imperfection, or mutilation. The Sun is ſwift in his race; but what is his race compared to that of the glorified Bodies of the Saints then!
Fourthly, DISHONOUR then will put on Honour, and that that is ſown in Diſhonour will be raiſed in Glory, 1 Cor. 15.43. Then they will be in part clothed with the Glory that is upon the Body of an exalted Jeſus. 'Tis true, there will be difference in degrees, though not in kind: For as there is one Glory of the Sun, another Glory of the Moon; and another Glory of the Stars: For one Star differeth from another Star in Glory. 1 Cor. 15.41. So the Glory on the Body of Chriſt, will be as the Glory of the Sun; and the Glory of the Bodies of his Children like the Glory of the Stars, all ſhining in Brightneſs, Splendour and Majeſty, though not equally alike. When Chriſt appeared with Moſes and Elias in the Transfiguration on the Mount, the Glory then on his Body is ſet forth, as in a Glaſs: His Face did ſhine as the Sun, and his Rayment was white as the Light, Mat. 17.2. So will the riſen Bodies of the Saints be, ſhining brighter than the Sun, whiter than the pureſt Light. That, that is ſown in Diſhonour, as afore hinted, will be raiſed in Glory. They that are laid in the Earth little Infants, will be raiſed in full growth and perfect ſtature…; they that be entombed decrepit, old and deformed, ſhall riſe again well-ſhaped, vigorous and beautiful. They that drop to the Grave poor, tattered, Servants and Slaves, ſhall come out from thence rich, free and illuſtrious, greater than Kings and Emperours: Then indeed in a literal ſenſe the Eyes of the Blind ſhall be opened, the Ears of the Deaf be unlooſned, the Lame ſhall leap as an Hart, and the Tongue of the Dumb ſhall ſing for Joy, Iſai. 56, &c. For the bodies of the riſen believers that are now wrapt up in Diſhonour, ſhall be then cloathed with the higheſt Honour.
Fifthly, THEN Weakneſs ſhall put on Strength; and that that is ſown in weakneſs, ſhall be raiſed in power, 1 Cor. 15.43. Then the Coward ſhall be valiant, and the Feeble exceeding ſtrong; their Strength and Courage will be very near Angelick then. We read, that an Angel deſtroyed an hundred thouſand in one Night; and how great, ineffably great, will be the Strength and Power of the ſpiritual Bodies of the riſen Saints in that day! But having ſpoke of this diſperſedly afore under other Heads, I ſhall now add no more thereunto; nor mention ſeveral other Advantages that the Bodies of the Saints ſhall ariſe with, that I might inſiſt on: For theſe are ſufficient to evince, that Believers can triumph over the Grave in reſpect of their Bodies.
THUS having diſpatchd the Doctrinal part. I now proceed to the Application, which I briefly intend to finiſh in three or four Inferences: The two firſt will particularly relate to the laſt branch of the Doctrine: The two laſt will reſpect the whole Doctrine in general.
1. Infer. THE firſt Inference is, for the Comfort of Believers againſt Death. If it be ſo that their dead Bodies can thus triumph over the Grave, what elſe is there in their Death that ſeems terrible? As for their Souls, they are then inſtantly lodged in the Manſions prepared for them above: But if their Bodies are thus alſo excellently provided for, every thing in Death is to be contemned. Nor need we ſhrink at the Pangs that uſually attend Death; they are but the Cracks of a tattered Houſe, blown up in order to be rebuilt a ſtately Edifice: or rather a Groan or two at farewel, between two parting Friends that have been long loving Companions together, but now muſt be ſeparated for a great ſeaſon, that they might meet again to the greater advantage of both, and theſe are the Body and the Soul. And Death is no leſs to be ſcorned coming by his terrible Meſſengers, Fire, Sword, Gibbets, Poiſon, or the like: When he uſes Inſtruments, he is generally more courteous and gentle in his Dealings, and quicker of diſpatch. A torrid malignant Feaver, or a Torture of ſeveral Weeks or Months by the Stone, Gout, or Strangury, have dealt more cruelly with a Body in diſſolving it, than the Spaniſh Rack or Pariſian Wheel have done. So that conſider Death in all its affrighting Circumſtances, it need not be at all frightful to the dying Believer.
2. Infer. THE ſecond Inference is, for the Comfort of Believers, againſt the tireſome fatigue of Pains, Sickneſſes and Infirmities. The comfortable Conſideration is this: That all Pains and Maladies prepare and haſten the Body for the place of refining; as they are Nature's Sufferings, ſo they are the effect of Grace mellowing the whole Man for Glory: They in whom Grace ſhines moſt, are commonly moſt infirm in their Bodies; for the Souls that are moſt on the Wing for God, whoſe Graces are moſt vigorous in their Exerciſe, eat out ſooneſt the Tenement of Clay. As the painful feeling of the Body of Death within, is the nailing of the old Man to the Croſs by the new Creature, and Corruption painfully felt and odiouſly ſeen, is Corruption a mortifying; proved by the Apoſtle, Rom. 6.5. where he calls the Mortification of Sin, a being planted into the likeneſs of the Death of Chriſt; which was a painful and ſhameful, as well as a curſed Death: v. 6. he calls it the crucifixion of the old Man, and the deſtruction of the Body of Sin; that of Galat. 2.20, being added thereunto, and compared with Romans 7. from the 15 verſ. to the end, particularly verſ. 24. compared with verſ. 25. From all which places, 'tis evident, that the painful feeling of Unbelief, and the Body of Death within is Unbelief and the Body of Death crucified, and the dying Tyger roaring in the Soul. The inward Blows of that Nature we feel, are Stabs at Heart given to inbred Corruption by the ſecond Adam: So the pains Believers feel in their Bodies are but as ſo many Blows the ſecond Adam gives there to the firſt, in order to drive him out, and take up the whole Room for himſelf. Comfort thy ſelf then with theſe words, thou ſick Believer, under thy tedious malady and ſore pains, or with ſuch arguings as theſe: Theſe Pangs indeed are ſharp, but they will after yield peaceable and bleſſed fruits, for 'tis in order that that which is earthly may be done away; that that which is ſpiritual may fill up all in all; 'tis for the refining of Fleſh and Blood; for Fleſh and Blood, as now circumſtanced, cannot inherit the Kingdom of God; neither Corruption inherit Incorruption, 1 Cor. 15.50. I will be patient under my greateſt pains then, ſince their tendency is to eat out Corruption in my Body, ſo that it might inherit eternal Glory, together with my Soul, in incorruption.
THE other remaining Inferences relate to the whole Doctrine, as laid down in the firſt Sermon.
1. Infer. THAT the Doctrine is a cogent motive to Holineſs in Life and powerful Godlineſs in Converſation. If ſo be that a Believer can triumph over Death and the Grave, in reference to his Soul and Body, then the unſpeakably free, rich, glorious Grace of God in Chriſt manifeſted in him, and believed into, muſt needs oblige the Man or Woman to all manner of holy Converſation. When Men have ſaid all they can, againſt the Doctrine of Free Grace, impiouſly branding it with the Names of Antinomianiſm and Licentiouſneſs; yet this is undeniable from the experience of the moſt Godly, as well as from the Word of the Lord, that nothing conſtrains to all manner of holy Obedience, like the Love of Chriſt revealed to the Conſcience, and the Love of the Father in his Love. All that are moſt godly, can ſay what is ſaid of the Woman in the Goſpel; they weep much, and do much, as ſhe, Luke 7.44, 47. becauſe they love much; and they love much, becauſe much is frankly forgiven them. This is certain, that the inherent Holineſs of the Soul, is the Strength of the Soul, and the Strength or inward Sanctification of the Soul, depends upon looking to, by Faith, that Grace that is in Chriſt. Thou therefore, my Son, be ſtrong within, [foreign] 2 Tim. 2.1, 5. in the Grace that is in Chriſt Jeſus, viz. at God's right hand. 'Tis not ſaid, Be ſtrong in the Grace that is in your ſelves, for that is to ſeek the living among the dead, a living Chriſt in our dead Frames, when he is never to be found there, for he is riſen, and ever lives at the Father's right Hand, to make interceſſion for his Children, and a conſtant ſteady looking to him there, always interceding, and ſtill full of Grace and Truth; 'tis that will carry on the Work of Sanctification in the Soul. The ſpiritual Life of a Believer is from Faith, and maintained by Faith. It is written, The Juſt ſhall live by Faith, Rom. 1.17. Gal. 3.11. Heb. 10.38. Faith is ſaid to purifie the Heart, Acts 15.9. to ſanctifie, viz. the whole Man, Acts 26.18. and Faith always reſpects Chriſt and his Grace. The Blood of Chriſt, i. e. pardoning Grace in the Blood of Chriſt, received into the Conſcience by believing, is affirmed to purge the Conſcience from dead Works to ſerve the living God, Heb. 9.14. The Grace of God that bringeth Salvation, and hath appeared to all Men in the Goſpel, but as revealed unto the Conſciences of them that believe, teacheth them, that denying ungodlineſs and worldly Luſts, they ſhould live ſoberly, righteouſly and godly in this preſent World, Tit. 2.11, 12. And the GOD of all Grace in manifeſting his Grace to the Soul, that he has called it to eternal Glory by JESUS CHRIST does go on to make perfect, eſtabliſh, ſtrengthen and ſettle the Soul: Which Expreſſions, comprehend all the Work of Sanctification, in its ſeveral parts and degrees, till it arrives to the fulneſs of the ſtature of a perfect Man in Chriſt Jeſus. 'Tis apparent from theſe and ſeveral other places of the holy Scriptures, that the Grace that is in us, proportionably riſes and falls to the believing Views we have of the Grace that is in the Heart of Chriſt towards us, and in the Hand of Chriſt to give us. To draw towards a cloſe in this matter: This is it I am at, that our inherent Righteouſneſs within us, is begun and carried on by Faith in the imputed Righteouſneſs of Chriſt without us: Theſe two are every way diſtinct, yet ſo as the former ſtill flows from the latter. The All-wiſe GOD has ſo ordered it in the diſpenſation of his Grace, that his free Grace ſhall be magnified, and the Righteouſneſs of his Son highly valued and advanced. Were the only uſe of Chriſt's Righteouſneſs (and indeed that is a great uſe of it) to ſecure eternal Glory for us, we ſhould be tempted to have little recourſe to it by Faith; for that being once done, and our ſtate ſecured, corrupt Nature would be apt to inſinuate to us there would be no great need of ſuch frequent viewing that God-like Righteouſneſs without us, wherein we ſtand, it being that that is ſo contrary to Fleſh and blood. But now our Holineſs in every ſtep of it depending upon the Righteouſneſs of Chriſt being apprehended by the Soul in believing; it muſt, or it ought, to neceſſitate us to have conſtant recourſe, by continued Acts of believing to this glorious Righteouſneſs all the day long. Since it is thus, that every dram of true Goſpel-Holineſs flows into the Soul only this way: The Apoſtle affirms it three times, That now the juſt ſhall live by Faith; which Life, 'tis evident, he means to be a Life ſpiritual, or Life of Holineſs here. And 'tis neceſſary that the Work of Holineſs be carried on continually and conſtantly; and therefore that we believe in Chriſt and his Righteouſneſs always. The reaſon of all is this: The Lord will have the Righteouſneſs which is of Faith, the imputed Righteouſneſs of his Son always viewed, believed in, and admired by us. So that hence you may believe the Doctrine of Free-Grace does not tend to Licentiouſneſs (as Satan in various Inſtruments clamours againſt it) but the quite contrary. Such undeſerved ſuperabounding Grace to pardoned Sinners, being the main motive unto Holineſs of Heart, Lip and Life. The Apoſtle plainly affirms, Rom. 6.14. That the Souls being brought under Grace, breaks Sin's Dominion therein, i. e. the Soul being brought in believing under the powerful influence of that Grace that Reigns through Righteouſneſs unto eternal Life, by Jeſus Chriſt our Lord, Rom. 5.21.
2. Infer. The ſecond and laſt uſe is, for the encouragement of Sinners; yea, the chiefeſt, worſt and vileſt to come to Chriſt from the glorious Grace that is held forth in the Doctrine. The Believers, that thus have, and can, triumph over Death and the Grave, were once Sinners as you; may be ſome of them as vile as the vileſt of you. Come you, therefore, and taſt and ſee how gracious our Lord the Redeemer is, Come you and joyn with us in a perpetual Covenant to ſerve the Lord. Accept of the peace of the Goſpel, and make a venture upon an offered Jeſus: Oh come you, the worſt of you, and live the Life of Faith like the Juſt, and you ſhall die the Death of the Righteous, to triumph over all in Death. Whatever your Objections can be, this aſtoniſhing Free-Grace can anſwer them all. Infinite Wiſdom has permitted all along prodigious Mountains of Oppoſition to riſe in the way of Grace, on purpoſe that that Grace of God may declare it ſelf boundleſs by triumphing over all. Thus though it was deſigned from all Eternity, that Free-Grace ſhould have all the Honour in making the Elect happy: Yet a Law for Life was ſet up, that through the Breaches thereof, Sin might be ſuffered to enter; Sin, that odious thing that was ſuch an Affront to the whole Godhead, and brought ſo great an eclipſe on his manifeſtative Glory, was ſuffered, I ſay, to enter, that electing Grace might be magnified in mounting above it. And the Law entered once again on Mount Sinai, that ſo Sin might abound, on purpoſe that Free Grace might ſuper-abound, and reign and triumph over all. Free-Grace and electing Love does not only, like Jordan, overflow all its Banks, but, like the mighty Deluge, cover the tops of the higheſt Mountains of Oppoſition in the World. Therefore what Objections, O Sinners, can you have againſt bowing down to the Grace offered in the Goſpel. O harden not your Hearts, but now hear ye his Voice? Know aſſuredly this, That objecting againſt your acceptance of the Grace of Chriſt (be your Objections never ſo ſpecious) is no other but a gain-ſaying of Chriſt. O do not rebell and gainſay againſt the wide-opened and ſtretcht-forth Arms of eternal Mercy and Compaſſion that now is extended to you. Be thou the vileſt on the face of the Earth, yet as vile as thou has obtained Mercy. There are on Record inſtances of Sovereign Grace, greater than any of you can be: What think you of Adam? I durſt almoſt engage to anſwer all thine Objections thou vileſt Sinner, from that ſingle Precedent. You ſay you are the greateſt of Sinners; you cannot be greater than he, who was the Arch-Rebel and Traytor, who led his whole Race into an horrid Rebellion againſt GOD, yet he found Mercy. Ay, but your Sins are great; not greater than his, who, in one Sin, was guilty of the higheſt Ingratitude, the moſt monſtrous Unbelief, and the moſt devilliſh Pride and Diſcontent, &c. beſides his breaking the whole Moral Law in that one Sin. Yet you may ſay, My Sins are many. I anſwer, That firſt Sin of his was a pregnant Monſter, millions of Legions in it. But you'll reply, I ſinned againſt Knowledge: So did he, againſt the moſt perfect Knowledge of God and his Will; yes, and againſt the moſt perfect enjoyment of God too; that is more than you can do. But you will object, I have ſinned grievouſly. I reply, Adam was reeking hot in his deep-dyed Iniquity, when Mercy ſtepped in. True, ſay you, but I have ſhunned Mercy: So did he, when he fled to hide himſelf in the Garden. But you may again object, I have extenuated mine heinous Sins, inſtead of abhorring my ſelf for them. Indeed you have done ill; yet though thou haſt done as evil as thou couldſt, yet do not let that diſcourage thee from accepting of offered Mercy; which to refuſe is the greateſt Sin of all: So did he, and charged God with it too. The Woman thou gaveſt me, &c. yet he found Mercy; and why not you? Many other things of this nature might be added, but that I am now bound to the greateſt brevity. What ſhall I add, the caſe of Paul, who was an injurious Perſon, a Perſecuter and a Blaſphemer, yet he obtained Mercy; or the caſe of Mary Magdalene, who had ſeven Devils; of the Woman of Canaan, and the Woman mentioned Luke 7. &c. who were all three notorious Sinners, yet Sovereign Grace was extended to them. Let me add but one inſtance more, and that is freſh in your Memories; the caſe of Mr. Bigg, whoſe late deceaſe gives the occaſion to this Diſcourſe, and the preſent Solemnity. His Death-bed attended with the manifeſtation of ſuch Sovereignty of Grace and Power from above, has allarmed the Neighbourhood. And you ſeem all to be in a ſurprize, and at a gaze about the things you have ſeen and heard relating thereunto: I ſhall therefore give as an exact account of the whole as has come into my Hands, that though he be dead, he may yet ſpeak to you. And though in the Account I ſhall give, it will be neceſſary to touch upon his former Life, yet it ſhall be done with a favourable hand, only ſo much as may tend to the advancement of that glorious Free-Grace manifeſted towards him: But ere I begin, I muſt antidote my Hearers with this Caution; Becauſe it pleaſed the Lord to magnifie his glorious Grace towards him on his Death-bed, that none of you dare to preſume from thence to put of your coming to Chriſt till a Death-bed ſeaſon. The voice of this mighty Providence is, Turn now the worſt of you, and live, 'Tis not, Defer Believing till a dying time. I durſt almoſt venture to ſay, That whoever encourage themſelves to continue in ways of Impenitency from this example, have breaking forth upon them the black Marks and Tokens of final Rejection. It was well obſerved by one, One Thief on the Croſs, in his dying Moments, obtained Grace, that none might deſpair; and but one, that none might preſume: So but one Mr. Bigg perhaps in an Age, that none may think when they have lived all their Life-time to Sin, they ſhall with eaſe, and at pleaſure, die to Chriſt. Thus having given this Caution, I now proceed to my Narrative.