Sermon at Funeral of John Bigg, Sermon 1

Sermon at Funeral of John Bigg · Sermon 1

p. 1A SERMON Preached at the FUNERAL OF M^r. BIGG, Gent.

1 Cor. 15.55, 56, 57.

55. O Death, where is thy Sting? O Grave, where is thy Victory?

56. The Sting of Death is Sin; and the Strength of Sin is the Law.

57. But Thanks be to God, which giveth us the Victory thrô our Lord Jeſus Chriſt.

OUR Great Apoſtle in this Epiſtle of his, having anſwered ſeveral Caſes of Conſcience to the Church at Corinth, in this Chapter, refutes that dangerous Error, that denied the Reſurrection of the Dead.

HE founds his Argument for the overthrow of the Error, and the Eſtabliſhing the contrary Truth, chiefly upon the Reſurrection of a buried Jeſus. Having proſecuted this from v. 12. with the Intermixture of other Mediums; and alſo exhortatory Inferences to v. 35. he there ſtates the Adverſary's Objection in theſe Words, With what body do they come again?

THIS Objection he anſwers ſhaving rebuked the Objector with the Title of a Fool, v. 26.) from the Nature of Grain thrown by the Sower into the Ground, riſing into a Crop of beautiful Corn, pleaſant to the eye and uſeful for food: Further, ſhewing and explaining the difference between human Bodies and the Fleſh of Beaſts, Birds and Fiſh, and the difference of their Glory from the Terreſtrial and Coeleſtial Bodies, even the difference between Coeleſtial Bodies themſelves in Glory.

p. 2HAVING managed this, from v. 36, to 42▪ he there applies it to the caſe in hand, ſhewing in v. 42, 43, 44. That the Bodies of the Saints are ſown in Corruption but raiſed in Incorruption. Sown in Honour, but raiſed in Glory, &c. This he repeats, varying his Phraſe, v. 53, 54. And draws in this Inference in the Cloſe of the 54 v. Death is ſwallowed up in Victory; which Inference he confirms in a way of triumph, in the Words of my Text.

O Death, where is thy Sting? &c.

IN which words you have the Apoſtle triumphing in the Perſon of every dying Believer, wherein are contained theſe Parts.

1. THE Apoſtles Triumph, in v. 55.

2. THE Cauſe of it. 1ſt. laid down negatively, v. 56. The Sting of the Believer's Death being pulled out by the Aboliſhing of Sin, which is Death's Sting; and the Reign of the Law over him, which is the Strength of Sin, poſitively laid down in v. 57. viz. A Victory being obtained over Death, through our Lord Jeſus Chriſt; which the Apoſtle mentions with Thankſgiving to the Almighty.

IN handling theſe Words, I ſhall only inſiſt on the Triumph or Ovation in v. 55. and the rather becauſe the Proſecution of the Truth that ſhall ariſe from that Verſe, will reach and take in the chief Matter contained in the following Verſes.

IN theſe words, you have, as was aforementioned, the Believer's Triumph over Death, and that in a twofold Reſpect. 1. In reſpect of his Soul. O Death, where is thy Sting? 2. In reſpect of his Body. O Grave, where is thy Victory? Without ſpending further time in opening the Words; they afford us this Doctrinal Obſervation.

Doct. THAT every true Believer, in the Moment of his Death, can Triumph over Death, and the Grave both in reference to his Soul and Body.

I ſhall divide this general Doctrine into Two Branches, and ſpeak to each part. The Firſt is this.

THAT a Believer in the Moment of his Death can Triumph over Death in reference to his Soul.

FIRST (as the Lord ſhall enable me) I will prove this Truth, and then explain and illuſtrate it.

FOR Proof, I ſhall only at preſent give you two places of Scripture.

Rev. 14.13. And I heard a Voice from Heaven, ſaying unto me, Write; Bleſſed are the dead which die in the Lord from henceforth: yea ſaith the Spirit, that they may reſt from their Labours; and their Works do follow them. Where Firſt you have the Truth plainly aſſerted, —Bleſſed are the dead, that die in the Lord, or in dying in the Lord. 2ly, The Reaſons of it. 1. They reſt from their Labours. 2. Their Works follow them, i. e. They will meet with their Prayers and Duties entered on the File for their review as an additional to their eternal Delights. 3. You have here inſinuated the Certainty and Importance of this Truth. 1. The Commandment to write, they are weighty things uſually committed to Ink and Paper, and that for duration alſo.—Littera Scripta manet. 2. The Commander, the Spirit. I heard a Voice from Heaven, ſaying write, &c.

THE ſecond place is, Heb. 4:19. There remaineth therefore a Reſt to the People of p. 3God. Their reſt is not in this World but in another; and they enter upon it in the moment of Death; therefore they have then ground of triumphing.

I ſhall add to theſe the Experiences of Three Worthies. The firſt was David's, 2 Sam. 23.5. Althô my Houſe be not ſo with God, yet he hath made with me an everlaſting Covenant, ordered in all things and ſure: For this is all my Salvation and all my Deſire; althô he make it not to grow. David was now on the brink of Eternity, taking a view of the paſt and preſent Diſorders of his Houſe and Heart, yet rejoyces and triumphs in the view of the Covenant of Grace, and his Intereſt in it, and the influence it had on the Eternity he was entring into. The ſecond was that of faithful Stephen, that glorious Proto-Martyr; who when the Stones that daſhed out his Brains and Life, flew about his Ears, cryed out triumphantly, Lord Jeſus, receive my Spirit, Acts 7.59.

THE laſt I ſhall mention, is the Experience of the bleſſed Apoſtle Paul, Phil. 1.23. For I am in a ſtraight betwixt two, having a deſire to depart, and to be with Chriſt, which is far better. But very pat and pertinent to the purpoſe, 2 Cor. 5.1, &c. He being harraſſed with Labours, Perils and Sufferings, at the apprehenſion of the time of his departure being at hand, triumphs thus, v. 1. For we know that if our earthly Houſe of this Tabernacle were diſſolved, we have a Building of God, an Houſe not made with Hands, eternal in the Heavens:

HAVING thus, from the Holy Scriptures of Truth, proved the Doctrine, I ſhall proceed to the explication of it.

'TIS undeniable, That Contraries do the better illuſtrate one another, as black Spots make a white Skin ſhine the brighter, and a Black-a-Moor, is a Foil to ſet off an European: Therefore I ſhall illuſtrate this Truth, by another Contrary, that I might the more emphatically explain it; which is this: The triumph of Death over an Unbeliever, and thus lay down the Doctrine to be explained.

DEATH in Death triumphs over the Unbeliever, and the Believer triumphs over Death in dying.

I ſhall begin with the firſt Branch, viz. Death in Death triumphs over the Unbeliever; and (as the Spirit of the Lord ſhall aſſiſt me) ſhew you in what reſpects.

1. DEATH triumphs over the Unbeliever's ſenſual Pleaſures. Where are now (ſays Death) your vain Pleaſures that you wantonly rolled your ſelf in, in your life time? What are become of thoſe jolly, merry frolickſom hours, that you laviſh'd away with your frothy Companions? Where are now your drunken Cups and Glaſſes, and your riotous Feaſts, with which you ſo often drowned and glutted your ſenſual Appetite? What do they profit you now? What pleaſure do you find now from your former repeated acts of Luſts and Beaſtlineſs? What reliſh now from thoſe brutiſh tickling of ſwiniſh Delights? What does all your vain Merriment avail you now? What fruit have you from thoſe Things, that formerly you reckoned your Heaven and Happineſs? Inſtead of Pleaſures, you now ſhall have your belly full of everlaſting Torments. Now your merry Moments are turned into an eternity of Sorrows. Now, inſtead of ſwimming in Wine, and luxuriouſly feeding on Dainties, you ſhall ſwim, world without end, in fiery Streams of burning Brimſtone. You ſhall drink your Tears, and feed on your own tortur'd Fleſh in endleſs and never-ceaſing Miſery. Now, the flame of your Luſt is ſucceeded by a p. 4hotter flame, even the flame of divine Vengeance. Now, inſtead of your frothy Spirit and vain Laughter, you ſhall have enough of howling, weeping and gnaſhing of Teeth. Nay, you ſhall carry with you all your Luſts and Corruptions to Hell, not to pleaſe you, but to pain you. The ſame Water that the Fiſh ſwims in with delight, if beated over the Fire, will be the Fiſh's torment.

THE Sins you acted with pleaſure in the World, you ſhall act the ſame in great meaſure in Hell, but to your eternal torturing: You ſhall there act your Revenges, but wound none with its poiſon'd Arrows, but your own Soul. You ſhall there have your covetous Deſires enlarged, as wide as the Hell you are in; but it will only be your pain and puniſhment: Your own Luſts there ſhall be the Flames that will ſcorch you. Come thou, trembling Wretch, will Death ſay, to the place of ſinning and the place of puniſhment; and thy very ſinning ſhall be thy puniſhment. Oh! then will Death inſult in the words of the Wiſe-man, Whatſoever thine Eyes deſired, thou kepteſt not from them: Thou withheldeſt not thy Heart from any Joy, Eccleſ. 2.10. And now all will be Vanity and Vexation of Spirit to thee, part of v. 11. And alſo in thoſe Words as are written, Luke 12.19. Thou haſt long ſaid to thy Soul; Soul, take thine eaſe, eat, drink and be m…rry, — But, thou Fool, I am come this Night to require thy Soul of thee, part of v. 20. And to add no more, Death will only change the Moods and Tenſes in that portion of holy Writ, Eccleſ. 11.9. inſulting thus; Thou haſt rejoyced, Oh! Young Man, in thy youth; and thy Heart has cheered thee in the days of thy youth; Thou haſt walked in the ways of thine heart, and in the ſight of thine Eyes; but know thou now, thou trembling Wretch, that for theſe things, I am ſent by the God of Juſtice, to bring thee into Judgment.

CONSIDER this, thou voluptuous ſenſual Wretch, thou Drunkard, thou Bellyſlave, thou unclean Beaſt, thou Blaſphemer, thou Swearer, thou Reveller and Perſecuter, conſider this, and ponder it in thy Heart, thou muſt 'ere long come upon a Death-bed; this greiſly King of Terrors will ſtare thee in the Face. The Sting, that now at a diſtance thou ſeeſt not, when he comes near thee with open mouth, thou wilt then ſee and be diſmally affrighted at that fatal Fork. Death and thee muſt meet 'ere long, and thou knoweſt not but this diſmal meeting may be 'ere a week roles about, and how wilt thou like ſuch an horrid greeting, ſuch a black wellcome, ſuch a terrible language, and bitter inſultings as you have heard. How do you reliſh and ſavour thus being triumphed over in a dying moment. Oh! conſider this, and look out after the Remedy.

2. DEATH triumphs over the Pride of the Soul. The Pride of the Soul is either a Glorying before God, or a Glorying before Men. As it is a Glorying before God, I ſhall reſerve that to ſpeak to under it's proper Head, which is to follow. The Soul before Man prides in its Endowments, either outward or inward, Death will then thus Glory over their Glory. Where are now your aery Honour and bubble Dignities? What is become of your State and Grandeur? Where are now your Crowns, O Kings, your Scepters, O Princes, I have tumbled them in the Duſt, and my Spade has levelled them with the Earth. Could not your Purple, or your Fures, your Swords and Maces and Magiſtrates, defend you from my Arreſt? What ſignified all your Guards, your Officers and Attendance who would not protect you from me? What p. 5a buſſel and fluſter have you made? How have you ſet all in a Flame about you, and waded through blood and ſlaughter, cruelty and oppreſſion, and all manner of villany to attain ſuch a Degree of Honour, and where is it now? My breath has blown it all away. Where is now O Spluttering Monarch, that great Conduct, that deep Policy, wherewith you conquered other Nations and enſlaved your own? What could you uſe none of it to avoid my Attacks? Where is that imperial frown that uſed to overawe the gaping, cringing croud; I have diveſted it of all Majeſty, and made it now meaner and ſimpler than the look of an Ideot, ſo ſays, the wiſeman. A Living Dog is better than a Dead Lyon, Eccl. 9.4. Thou cunning admired Politician in thy Neighbourhood; that madeſt all thy Neighbours tremble at thy fraudulent Wit; that ſtudied'ſt only how to over-reach, cheat and impoveriſh, that thoughteſt to hook in all to thy ſelf? Why uſeſt thou not ſome of thy cunningneſs to deceive me too? Why didſt not thou play the Politician with me alſo? What do all thy Tricks and Artifices now advantage thee? Thou now perceiveſt that one event happeneth to the Wiſe, and to the Fool, Eccl. 2.14, 15. As it happeneth to the Fool, ſo it happeneth to the Wiſe. Go now and try what all thy wiſdom and cunning will do in Hell? Conſider this you, that are Great and Honourable in the Earth. You that are cunning to deceive in your Neighbourhood, that admire and flatter your ſelf, that you can over-reach your Neighbours in bargaining. There will come an hour of Death; that will efface and tarniſh all the Glory of your Honours, Dignities, Wiſdom and Policies. There is no over-reaching Death. There is no ſuch thing as being too cunning for the Grave. Death will ſoon tumble down all the pageantry of your own Dignities and Abilities, that you have ſet up…n your own Conceit. The Fire of God's wrath will ſoon burn up your Cobweb Policy: For this your Wiſdom is your folly. Methinks this ſhould be as cold Water upon all burning Pride, and a check and rebuke to all your glorying, that very few of your Claſs and complexion are choſen out to eternal Life. Your very Wiſdom, Parts and Dignities for the moſt part, mark you out for eternal Miſery. This is the Sum of what the Apoſtle Diſcourſes, 1 Cor. 26.27, 28, 29. For you ſee your calling, brethren, how that not many wiſe men after the fleſh: not many mighty, not many noble are called, &c. read that portion of the Holy Spirit of Truth, conſider it ſeriouſly and tremble.

3. DEATH triumphs over the Riches and Poſſeſſions of a Man in ſuch Heart-rendring words as theſe. O where are now, Man, all thy vaſt Poſſeſſions? What ſignifie thy Heaps of Gold and Silver? Hadſt thee amaſſed together all the Treaſures of the Indies; they could not bribe me or buy me off. Eccles. 4.8. Thine eye has not been ſatisfied with riches in all thy life time. Now thou muſt carry none with thee to the Grave. Naked cameſt thou out of thy Mothers Womb, and naked ſhalt thou return thither.—Job. 1.21. Inſtead of thy many Fields, Farms and Tenements now thou muſt be content with ſo much Ground as thy Body can meaſure out. Now inſtead of thy many Bags of Gold and Silver thou muſt reſt ſatisfied, to be wrapt up in groſſer Clay. Now farewel, gilded Coaches, fair Palaces, ſplendid and well Furniſhed Rooms, ſtately-Beds, and all other coſtly Furniture: Now for all the Numerous Troop of cringing attendants; thou ſhalt be ſurrounded with an Hoſt of Vermine, and for the very ſame end with the former attendants, to feed p. 6upon thee too. What is become of all thy Glory and Excellency now? 'tis all laid in the Duſt. Job. 20.6, 7, 8, 9. Though thy excellency did mount up to the Heavens, and thy Head reach unto the Clouds. Yet, thou ſhalt periſh for ever, like thine own Dung: they which have ſeen thee, ſhall ſay; where is he? Thou ſhalt flye away as a Dream, and ſhalt not be found: Yea, thou ſhalt be chaſed away, as a Viſion of the Night. The Eye alſo which ſaw thee ſhall ſee thee no more; neither ſhall thy place any more behold thee, and v. 11. Thy Bones are full of the Sins of thy Youth, which ſhalt lye down with thee in the Duſt. Thus will Death then triumph.

CONSIDER this, thou that forgeteſt God in the midſt of thy plenty and abundance, that notwithſtanding thy Pleaſures and Treaſures and great Poſſeſſions, thou muſt enter to eternity, poor and wretched, miſerable and naked, unleſs thou art cloathed with that Royal Robe of Chriſt's Righteouſneſs. No riches then will ſuffice to enrich thee, but the Gold tryed in the Fire, i. e. an intereſt in Jeſus; who was made the perfect Captain of Salvation through ſufferings. No Rayment will then ſo cover thee, as to hinder the Appearance of the ſhame of thy nakedneſs like that white Rayment, viz. the Righteouſneſs of God, which is of Faith. And without that Wedding Garment, thou wilt ſtand ſpeechleſs at the Bar of God, and then ſhalt be bound hand and foot, and caſt into utter darkneſs; where there is weeping and gnaſhing of teeth. Mat. 22.13.

4. DEATH triumphs over a Man's own Righteouſneſs. Men are apt through the Horrid Pride of their Natures, to truſt to their own doings for Salvation; and 'tis but too too common for Sinners in a State of Nature to apply Plaiſters of their own making to the Smarting Wounds of their Conſciences, and to uſurp Chriſt's Royal Prerogative of ſpeaking Peace to their Souls; whereas, thus ſays the Lord, Iſa. 57.19. I create the Fruit of the Lips Peace; I ſpeak Peace to them, that are a afar off, viz. in a Natural State, and to them that are nigh, viz. them that are made, Eph. 2.13. nigh to my Father by my Blood. But over all ſuch white waſhed, painted Phariſees, will inſulting Death Glory thus. Thou Phariſaical Fool, thou refuſedſt Fire from God's Altar, viz. the Lord Jeſus, Joh. 5.40. Thou wouldſt not come to him, that thou mighteſt have Life; but thou haſt kindled a Fire of thine own; nay like Nadab and Abihu haſt brought ſtrange Fire. Iſa. 50.11. Thou haſt compaſſed thy ſelf about with ſparks. Thou haſt walked in the Light of thy Fire, and of the Sparks that thou haſt Kindled. This thou ſhalt have now at God's Hand by my Dart to lye down in a Bed of Eternal Sorrows. Thou wer't for digging to thy ſelf a Way to Heaven; and haſt refuſed the, Heb. 10.2. New and living way, that the God and Father of Chriſt had conſecrated; that is to ſay the Fleſh of Jeſus, or his ſuffering raiſed, glorified, human nature; and though, Iſa. 57.10. Thou waſt wearied in the greatneſs of thine own way; and haſt often tryed in vain with thine own Doings and Works of the Law, and couldeſt not; but in ſpight of thy Teeth, the Fire of Hell that was in thy Conſcience, would be often blazng-out, yet ſaideſt thou not, there is no hope; but wouldſt be ſtill hoping for Life from the Dead; unprofitable Works of the Law; Thus thou didſt ſind the Life of thine hands; therefore thou waſt not then grieved; but ſtill didſt ſtifle all thy convictions: But now thou ſhalt grieve, and eternally grieve without intermiſſion; now thou wilt not be able to ſtifle thy convictions, but they will tend and tear thy Soul with unſpeakable horrors for ever and ever.

p. 7NOW Pſa. 16.4. Thy Sorrous ſhall be multipled, that didſt haſten after other Gods, and other Idol Righteouſneſſes. Thou lefteſt no ſtone unturned, no way of working uneſſaied to procure warmth and life to thy Soul, Iſa. 57.5. Thou didſt enflame thy ſelf with Idols under every Green-Tree, and didſt let thy Heart run out for Holineſs and Salvation upon every Branch of, in it ſelf beautiful morality. Iſa. 57.6. Among the ſmooth Stones of the Stream was thy Portion, they were thy lot, even to them thou haſt procured a Drink-Offering, &c. i. e. Thou haſt ſet up thy Duties for Saviours, haſt truſted in them, and ſo fallen down and Worſhipped them. Iſa. 57.7. Ʋpon a Lofty and High Mountain haſt thou ſet thy Bed: Even thither wenteſt thou up to offer Sacrifice. i. e. Thou didſt confide in thy ſplendid towring Profeſſion, and didſt make a God and Saviour thereof, The 10. v. of this Chapter, is a Key to open the the reſt of the Chapter.by laying the whole ſtreſs of thy Soul upon thy outward Profeſſion, without Faith in Jeſus. Iſa. 57.8. Behind the Doors alſo and the Poſts haſt thou ſet thy rememberance, i. e. And haſt ſet up a Record within thy ſelf for the Goodneſs of thy Eſtate from thy Family, and Cloſet Prayers; things good in themſelves, but become Idols of Indignation, when advanced into the Room, and Throne of the Mediator. Iſa. 57.8. Thou haſt diſcovered thy ſelf to others, then to Chriſt, and art gone up; but thou wouldſt not come to Jeſus, that thou mighteſt have Life: What are now become of thy Doings, thy Works, and thy Righteouſneſs? Iſa. 57.12. I will declare thy Righteouſneſs and thy Works: for now they ſhall not profit thee. Cry now to thy Morality and Reformation; lift up thy ſuppliant hands to thy Duties and Profeſſion. Cry aloud to thy Prayers and Tears; thy convictions and thy terrors of Conſcience: Fall proſtrate to thy wiſhings, and to thy wouldings, and thy deſires to deſire to have thy Sin inwardly mortified under the obſtinate refuſals of Chriſt and his righteouſneſs. And try theſe thy Idol Saviours whether they will now hear thee. Iſa. 57.13. When thou cryeſt, let thy companies of Saviours deliver thee; but the wind now carries them all away, and vanity takes them. Hadſt thou truſted in the Lord Jeſus Chriſt, thou ſhouldeſt now have, Iſa. 57.13. poſſeſſed the Land, and ſhouldeſt have inherited his holy Mountain, even the everlaſting Hills in the Higheſt Heavens. But now thy Mountains of ſelf righteouſneſſes, which thou wenteſt up to, to offer Sacrifice to ſet thy Bed, and to build thy Neſts upon; and, which thou thoughteſt eternally ſtrong, I thraſh them to duſt, and my breath blows them away like chaſſ. All thy Phariſaical Doings, do now leave thee; and nothing of them goes with thee to Hell, but the unpleaſant rememberance thereof to torment thee, that thou waſt ſuch a Madman to ſet up theſe inſtead of Chriſt the only Saviour; as if thy good Duties, good Profeſſions, good Frames, and good Priviledges had undertook for thee from eternity had obeyed the Law for thee with a God-like Obedience, and ſuffered the curſed death of the Croſs for thee, were raiſed up again, and by the Fathers right hand were exalted to be Princes and Saviours to give repentance and remiſſion of ſins, and were now ever living at the Fathers right hand to make interceſſion for thee. Why calleſt thou theſe good Saviours? There is none good in that ſenſe; but he that is God. Thus I ſay will Death then inſult in the dying moment, and glory over, and tread under foot like Dogs-meat, all the ragged Righteouſneſſes of Men and Women.

p. 8THEN conſider it ſeriouſly, thou, that with the Phariſee in the Goſpel, gloryeſt before the Lord, that thou art not as other Men, an Extortioner, Ʋnjuſt, an Adulterer, or even as the Publicans and Sinners, and layeſt hold on this for eternal Life. Thy Conſcience is not purged, but choked and bribed with falſe Counters, of outward Reformation. The unclean Spirit of Debauchery may be has been caſt out, and thou thinkeſt that enough; but the Spirit of the Lord, the Goſpel-ſanctifier has not been there at work; for he walked through dry places. The Reſt and Peace of Conſcience thou haſt obtained are not right; for 'tis written, he ſought for reſt, and found none. The Houſe, i. e. Thy Perſon has been ſwept by Reformation, and garniſhed with a fine Profeſſion: But 'tis but the ſtrong-hold of wicked Spirits ſtill. 'Tis empty of the Spirit of the Lord. The Holy Ghoſt has had no in-dwelling there at all; therefore the unclean debauch'd Spirit transformed into an Angel of Light, with ſeven other Spirits more wicked than himſelf (not more unclean than himſelf, but more wicked) a compleat Number of evil Spirits, i. e. the Devil of unbelief and ſpiritual Pride, two great Legions have returned and entered into thee; and if the Lord does not pity thee, and diſcover the rotteneſs of thine Eſtate to thee, Thy laſt ſtate will be worſe than the firſt. Ah! deluded Soul: Thou wouldſt heal thy Conſcience with thine own Medicines, thou wouldſt cover thy ſelf with thine own Righteouſneſs, thou wouldſt lay thy ſelf down on thine own Bed of eternal Happineſs; thou wouldſt climb up to Heaven by thine own Methods, and find out a way for thy ſelf to eternal Glory. But thou will find in Death, thy Plaiſters will not ſtick, Iſa. 28.20. Thy covering will be too narrow for thy Soul to wrap it ſelf in. Thy Bed too ſhort for it to ſtretch it ſelf upon; thy Ladder, unlike Jacobs, will not reach to Heaven. Thy own way to Glory, how fair ſoever a Proſpect it may have at firſt, does ſo wind and turn, that at laſt it will lead directly, down to the Chambers of eternal Death.

I ſhould have improved this Branch in ſeveral uſes; but having done ſomewhat of that under every Head, I ſhall only now anſwer a Queſtion, which I ſuppoſe ſome, if not many, may be ready to ask under the Conviction of their miſerable and loſt Eſtate by Nature. May be ſome, now under preſent awakenings, are enquiring,

Q. WHAT ſhall I do to be ſaved?

Anſ. I anſwer in the Words of the Apoſtles, Acts 16.31. Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved, &c.

Obj. WHAT, nothing elſe but believe on Chriſt? That I do already, and did it ever ſince I was born, and ſo do all, that are not Turks and Pagans.

Anſ. I anſwer. Firſt, They that ſay, they believed ever ſince they were born; never yet believed at all.

Rea. FOR Faith grows not in Nature's Garden, neither is it born with us, But it is the Gift of God, Ehp. 2.8. and 'tis written, Phil. 1.29. For unto you it is given on the behalf of Chriſt, not only to believe on him, &c. Whence obſerve, that to believe on the Lord Jeſus, muſt be given from above: Therefore 'tis not born with us.

Anſ. THEY that think Believing an eaſy thing, I dare engage never yet believed. FOR,

p. 9Reaſ. Nothing leſs than the Almighty Power of God in Chriſt, can work this Faith in us; even the ſame Power that created the World, muſt be put forth to an Act of Faith: 2 Cor. 4.6. God who commanded the Light to ſhine out of Darkneſs, viz. in the Creation of the World, Gen. 1.3. hath ſhined in our Hearts, to give the light of the Knowledge of the Glory of God, in the face of Jeſus Chriſt. Whence obſerve, That to believe is to have a view of the Glory of the Eternal Godhead, eſpecially of the Glory of the Father's Grace and Goodneſs, ſhining through Jeſus of Nazareth. 2. That this Divine Beam of eternal Light, is infuſed into the Soul by the ſame powerful Command, that ſent down the creating Light to inform the dark Chaos: God who commanded Light to ſhine out of Darkneſs, &c. Nay, a greater Power muſt be put forth to an Act of Faith, than to the World's Creation; becauſe in the World's Creation there was no Oppoſition, though there was Indiſpoſition; but in the ſinful Soul where Faith is wrought, there is Indiſpoſition and Oppoſition too.

Anſ. 3. They that do not painfully feel the Evil of indwelling Unbelief, never knew what Faith meant. John 16.7, 8, 9, 10, 11. there when the Spirit is ſaid to convince of Judgment and of Righteouſneſs, he is ſaid to convince of Ʋnbelief too: And whereever Faith is, the contrary Principle of Unbelief riſes always to oppoſe it, Rom. 7.15, to the end; Gal. 4.22, to the end, chiefly v. 29. where though the Apoſtle ſpeaks chiefly in both places of the contrary effects of the working Law and the working Goſpel, in the ſame enlightned Conſcience, yet the mutual oppoſition and warring of Faith and Unbelief, is alſo eſpecially included. I apprehend that to be a typical inſtance of this, ſpoke of to Rebeccas, Gen. 25.23. Two Nations are in thy Womb, &c. This is evident, That no ſooner a grain of ſaving Faith is ſown in the Soul, but Unbelief, that afore lurked undiſcovered in the Soul, riſes inſtantly in Arms to war againſt it.

Anſ. 4. They that are under no influence of the indwelling Spirit, have no Faith; Rom. 8.9. Now if any Man have not the Spirit of Chriſt, he is none of his; and he that is not in Chriſt, has not a drachm of Faith. They that have the Spirit, walk after the Spirit, v. 1. and are led by the Spirit, v. 14. they mind the things of the Spirit, v. 5. and their mortal Bodies are quickned, becauſe of the Spirit of Chriſt that dwelleth in them, v. 11. Now they that are never ſpiritually, but carnally minded, that know nothing what the indwelling of the Spirit means, nor his bleſſed Influences and Operations; but are ſo far from knowing all theſe, that they reproach and blaſpheme his bleſſed Perſon and Operations, as Whimſies, heat of Brain, Fanaticiſm, Enthuſiaſm, and the like; how can it be ſaid, That ſuch Enemies of the Spirit have the Spirit? And if they have not the Spirit, they are not only wholly ignorant of, but utter Enemies to the Grace of Faith.

Anſ. 5. Dare the Drunkard, the Swearer, the Blaſphemer, the Sabbath-breaker, the prophane, ignorant, carnal, vile Perſon ſay he has Faith? His prophanity, enmity and wickedneſs always give him the Lye to his teeth, and his ſinful practice is an undoubted Teſt of the badneſs of his Faith, and that he profeſſes a Lye, when he profeſſes Faith in Jeſus. Shew me, ſays the Apoſtle, Jam. 2.18. thy Faith without thy Works, and I will ſhew thee my Faith by my Works. The Heart is purified by p. 10Faith, Acts 15.9. Nay, Faith ſanctifies throughout, Acts 26.18. Faith purifies the Converſation: 'Tis this Grace of God, this great Grace of Faith that teaches us, That denying Ʋngodlineſs and worldly Luſts, we ſhould live ſoberly, reghteouſly, nnd godly in this preſent World, Tit. 2.11, 12. Nay, let me tell you, that ſuch have no more Faith in Chriſt, than Turks or Heathens: They have no more of Chriſt and his Righteouſneſs, than the chiming of Words in their Heads, and the ſound of Phraſes rolling in their Memories: They have heard of one Jeſus Chriſt, and that is all; but they know him not. As to any Soul, Bellef and Conſcience, Perſuaſion, concerning him, his pardoning Grace and his Righteouſneſs, they have as little as the very Heathens, that never heard of his Name: But they are worſe than the Heathens, becauſe they abuſe his holy Name, to patronize their Luſt and wickedneſs.

Object. 2. BUT I can ſhew my Faith by my Works: I reform, hear, pray, meditate, weep, mourn for Sin, and profeſs: And have not I Faith then?

Anſ. THOU mayſt do all theſe, very commendable in themſelves, yet not growing on the root of Faith; and as truſted in, they are an abomination to the Lord. There is a vaſt difference between the Fruits of Holineſs flowing from Faith, and good Works ſet up inſtead of Chriſt the Object of Faith. Thou mayſt do all theſe, and much more, and yet make Saviours of them, and ſo be void of ſaving Faith, that looks to Jeſus, and him alone at God's Right Hand for Salvation; and at laſt be damned for idolizing thy good Works, as well as others are for wallowing in their Luſts: For all equally refuſe the Lord Jeſus, and will have none of him for Life and Salvation, but tread with, like ſcorn and contempt, the offered Son of God under-foot: There's not a Dram of Goſpel-Holineſs, nor one Evangelical good Work, but what flows from Faith in the Perſon and Righteouſneſs of the once-crucified, but now aſcended, Jeſus at the Father's Right Hand.

Object. 3. BUT for all my Reformation, Duties and Profeſſion, I ſeek to Chriſt too.

Anſ. THAT is perhaps as the common Proverb runs, You will ſet the Cart before the Horſe. Your Duties and Righteouſneſs ſhall lead the Van, and Chriſt and his Righteouſneſs ſhall bring up the Reer. You will put him to no other uſe, than to carry the Train of your ragged Robes of Righteouſneſs, to patch up your Rags, and make up what is wanting in your Duties: But the Garment of Chriſt is ſeamleſs, and cannot be divided; but if it could be, that his new Cloth could be pieced to your old, the rent in yours would be the worſe, Mat. 9.16. Perhaps you are ſenſible of your inability to do, therefore ye look to him for aſſiſtance to help you to do for Life: But what ſays the Lord, The Juſt ſhall live by Faith, Rom. 1.17. You would have him be King over you, to ſubdue your Iniquities, that for your ſubdued Iniquities you may get to Heaven. But you muſt look to him by Faith to be ſaved, and then mortification of Sin, and Holineſs ſhall be given in unto you. The High Prieſt under the Law had his Mitre and Crown on his Head, and his Urim and Thummim on his Breaſt, to typifie that the Lord Jeſus executes his Kingly and Prophetical Office, by his Prieſtly Office; and all whom he inſtructs and ſubdues, he does it by ſhedding in the Faith and Hope, either more or leſs, of their pardoned eſtate through his Blood into their Conſciences▪ Again, Do not you ſeek p. 11Chriſt becauſe of your Reformation, Duties and Tears? If ſo, you bring your own Money in your Hands to buy Chriſt; and that's quite contrary to the Proclamation the Lord makes of Heaven's Market, Iſa 55.1. Ho, every one that thirſteth; that is, after the Things of the World, or their own Righteouſneſs; for 'tis ſuch thirſting as v. 2. calls ſpending Money for that which is not Bread, and labour for that which ſatisfieth not. Theſe are ſummoned here to come to the Fair of the Almighty, where glorious Commodities are put to ſale, Waters, Wine and Milk. But what price muſt the Buyers bring? No price at all. They that would ſpeed in Heavens Market, muſt come without Money and without price, Heb. 12.13. Eſau ſought to buy Repentance with Tears, but he found no place for it. All buying in the meaning of Chriſt, is but accepting, and he gives the power to do that too: Therefore come to Chriſt as poor, blind, miſerable, naked, vile, ungodly Wretches, and and he will be Riches to the Poor, Eyes to the Blind, Happineſs to the Miſerable, Cloathing to the Naked, and Sanctification to the Vile and Ungodly. The voice of the Goſpel is for the preſent time, 2 Cor. 6.2. Now is the accepted time, behold now is the day of Salvation. Heb. 3.15. To day if ye will hear his voice, harden not your Hearts. The Goſpel does not ſay, Go home now, and pray, and mourn, and weep, and come to morrow, or next week, or next month, after you have prepared and qualified your ſelf with ſo much praying, mourning, weeping, repenting and reformation, then come to Chriſt; but come now; now is the accepted time, now is the day and hour of Salvation. But, further, ſome may be ready to ask me,

Queſt. WHAT is believing in Chriſt, or Faith in him?

Anſ. IT would be too tedious now to anſwer the Queſtion as it ought to be; I ſhall only briefly thus define it, and then make good my Definition. Faith, as ſtrictly and properly taken, is a powerful Conſcience-Perſwaſion wrought by God, concerning Chriſt and his Things, their excellency and ſuitableneſs to the Soul, and more or leſs concerning the Souls Intereſt in them, according to the Word of God. Faith, in the Original, is foreign, from foreign to perſwade, and really ſignifies a perſwading. 'Tis phraſed in Old Teſtament-language, in Noah's Prophecy concerning his Children, Gen. 9.17. God ſhall perſwade Japheth, and he ſhall dwell in the Tents of Shem. And to the ſame purport 'tis phraſed in the New Teſtament; 'tis ſaid to be, 2 Cor. 4.6. A light ſhining into a dark Heart; which is a perſwaſive Knowledge. Called Rom. 1.17. the Righteouſneſs of God in the Goſpel, revealed from Faith to Faith. 'Tis named, Rom. 3.21. a manifeſtation without the Law of the Righteouſneſs of God, v. 25. ſtiled a declaration of his Righteouſneſs for the remiſſion of Sins; and defined to be, Heb. 11.1. The evidence of Things not ſeen, which are Chriſt and his Righteouſneſs, which are wholly without us, not ſeen by our bodily Eyes, or natural Reaſon or Underſtanding. The Spirit in working Faith, is ſaid to take of Chriſt and his Things, and ſhew them to the Soul, John 11.14, 15. God the Father, as the Worker of it, ſo is ſaid to reveal his Son in the Soul, Gal. 1.16. Which Expreſſions evidently import a perſwaſive Knowledge. 2dly, This Perſwaſion is an inward Conſcience-Perſwaſion, and not only an Head Knowledge, or notional Perſwaſion, Gal. 1.15. but when it pleaſed God, &c. v. 16. to reveal his Son in me, &c. 1 John 5.10. He that believeth hath the witneſs in himſelf; i. e. a Conſcience-Teſtimony. 3dly, This Conſcience-Perſwaſion p. 12is very powerful, for it inſtantly works a great change on the whole Man, Heart, Lip and Life: 'Tis a creating Power, 2 Cor. 4.6. an exceeding great Power, Eph. 1.19. and 'tis the Declaration of the King of Heaven to the Conſcience; and where the Word of the King is, there is Power, Eccleſ. 8.4, &c. And (as Divines ſay) in this the Soul is wholly paſſive, like a dark Room, that has light let into it from without. The object of this Faith is Chriſt, and the Things of Chriſt, as in that fore mentioned place, John 16.14. He ſhall glorifie me, for …he ſhall receive of mine, and ſhew it unto you, v. 15. All things that the Father hath are mine; therefore ſaid I, that he ſhall take of mine, and ſhew it unto you. The Rule of Faith is the written Word of God, 2 Pet. 1.19, 20, 21. And this I take to be and Concomitants of this inward revelation of Jeſus, which are alſo called believing, which is the Souls accepting of this manifeſted Jeſus, and his Righteouſneſs, venturing it ſelf upon him, and committing it ſelf to him; which Acts are ſet forth in Scripture by various phraſes; as, Looking unto him, Iſa. 45.22. Coming unto him, John 6.37. Caſting our ſelves and burden upon him, Iſa. 55.22. Staying upon him, Iſa. 5.10. Leaning upon him, Cant. 8.3. Truſting in him, and many more. And thus I have anſwered this Queſtion with all the brevity and perſpecuity I could, as the Lord has enabled me, and as time would give leave. And now, methinks, ſome are ready to ask in the words of the blind Man, whom Chriſt had reſtored to his Sight.

Queſt. BUT who is he that I might believe on him, John 9.36. You ſay he muſt be ſeen and ventured on; pray then who is he?

Anſw. I ſhall anſwer you from the Sermons of the Apoſtles, preached by them after they were endued with Power from on high. And firſt the Apoſtle Peter tells you who he is, Acts 2.22, 23. Jeſus of Nazareth, a Man approved of God; him being delivered by the determinate Counſel and Fore-knowledge of God ye have taken, and by wicked hands have crucified and ſtain, comp. with 32. This Jeſus hath God raiſed up, whereof we are all Witneſſes. 33. Therefore being by the right Hand of God exalted, hath received of the Father the Promiſe of the Holy Ghoſt. Once more, Acts. 5.30. The God of our Fathers hath raiſed up Jeſus, whom ye ſlew and hanged on a Tree, 31. Him hath God exalted with his right Hand to be a Prinee and a Saviour, for to give repentance to Iſrael, and remiſſion of ſins. Add to theſe, Heb. 12.2. Looking unto Jeſus the Author and Finiſher of our Faith, who for the joy ſet before him [in the ſaving of Sinners] enduring the Croſs, deſpiſing the ſhame, and is now ſet down at the right Hand of God. In ſhort, he that was made of the Seed of David according to the Fleſh (Rom. 3.) who yet is God over all bleſſed for ever, Rom. 10.5. That mighty glorious God-Man, who was born of a Virgin, that lived and preached in Judea, Rom 8.38. that died, yea rather that is riſen again, who is even at the right Hand of God, who alſo ever lives to make interceſſion (Col. 1.18.) the firſt born from the dead (Col. 1.15.) and the firſt born of every Creature, the deſpiſed Jeſus of Nazareth (1 Col. 2.9.) in whom the fulneſs of the Godhead dwells bodily: And all the Glory, Excellency, Beauty and Majeſty that ſhines on Jeſus of Nazareth. is the Glory, Excellency, &c. of the Godhead. This is he, that bleſſed Object of your Faith; this is he whom you muſt believe in. When he p. 13lived on Earth, the Faith of his Children was more dark about his God-head than his human Nature, but now he is in Heaven, their Faith is more at a loſs about his human Nature, and it is to be lamented that the glorified human Nature, even Jeſus of Nazareth, is ſo little in the Preaching, Profeſſion, Faith and Experience of Gods own Children. But yet this is the Lord, whom we, through Grace, have ſeen and taſted to be gracious: Will not you too, O Sinners! come and taſte and ſee how gracious he is? Cant. 5.16. This is our Friend, this is our Beloved, O Daughters of Jeruſalem. He is altogether lovely, Cant. 5.10. He is the chiefeſt among ten thouſand. He is able Heb. 7.27. to ſave you to the uttermoſt. O come therefore and venture your Souls upon him, commit them to him; O that you would but try him! you have tried his Patience to the utmoſt by your Rebellion and Obſtinacy in Wickedneſs. O that you would but try his boundleſs Grace, by caſting your ſelves into the Ocean of it! You muſt venture on his Grace, or you muſt be damned. Mark 16.16. He that believeth ſhall be ſaved, he that believeth not ſhall be damned. If you accept not of this offered Jeſus, you deſpiſe this only Sacrifice, and there remaineth no more Sacrifice for ſin but a certain fearful looking for of Judgment and fiery Indignation, which ſhall devour the Adverſary, Heb. 10.26.

I am now come to the ſecond Branch, the Believers triumphing over Death.

AND 1. the Believer triumphs over the Sting of Death, and what elſe does concur to make it.

2. THE Believer triumphs over every thing elſe in Death that is formidable.

Firſt. THE Believer triumphs over the Sting of Death. He then can rejoycingly cry out, O Death, I fear thee not! thou art very harmleſs unto me. Thou comeſt indeed like a Dragon, with open Mouth; but where is thy Sting? I dread not that open Mouth, or that wide Throat. I with Joy am ſwallowed up of it, and paſs through it up to the higheſt Heavens into my Redeemers Arms. Here at this dark Portal, I undreſs my ſelf of this mortal Fleſh, and fly with holy Confidence to the Preſence of the Lamb upon the Throne, and the Preſence of God the Father in him, and the bright innumerable Company above in this full Aſſurance, that I ſhall not be found naked. Wellcome Death, to diſſolve and pull down this earthly Houſe of my Tabernacle, that ſo I may go to my Houſe, not made with Hands, the Building of God, eternal in the Heavens, 2 Cor. 5.2. Wellcome ſweet Meſſenger, that comeſt to fetch me home from this mad, confuſed, wicked, raging, tottering World, into my Fathers Houſe. I thank thee, O grim Porter! who openeſt the Gates to eternal Happineſs. 'Tis true, the News of thy Approach did terrifie me, as the Report of the Coming of rough bluſtering Eſau, with his armed Men, did Jacob, Gen. 32. But yet now thou art come to me, I can ſay as he did, I behold thy black and griſly Face, as the Face of the Angel of God, or the Meſſenger of the Lord Jeſus Chriſt. For in thy black Face I ſee Beauty, in thy griſly Terrors great Glory, In thy Dragons Mouth no Sting at all. O Death! p. 14where is thy Sting? Thus the Believer in dying triumphs over the Sting of Death.

2. THE Believer in dying triumphs over thoſe things that go to make up the Sting of Death. And

1. OVER Sin. The Sting of Death is Sin, ſays the Words of my Text. And 1. In its Guilt. 2. in its Pollution. And

1. OVER the Guilt of Sin. Thus the Believer in dying glories over it: O Guilt of Sin! who in my Life-time, ſince my Converſion, notwithſtanding I was waſhed with the Blood of Jeſus, and he had obtained an eternal Redemption for me, didſt often uſe to ſting my Conſcience, and thereby to fill me with Dread and Horrour, and ſo didſt weaken my Faith and Confidence in the Lord Jeſus; didſt ſtrengthen the Hands of my Unbelief, in making me depart from the living God: Didſt make me often come in Prayer to God as my angry Judge, and not as to my Father, reconciled to me in Chriſt. And thereby didſt bind up my Soul, fetter my Spirits, ſo that I had no freedom of Acceſs to God through Chriſt: Thou didſt often deal with me as the Man that went from Jeruſalem to Jericho; didſt wound me and ſtrip me, and leave me half dead: Didſt often force me to entertain hard, murmuring and outragious Thoughts againſt my dear Lord and Maſter Jeſus, and my reconciled God and Father in him: Didſt often make me add Iniquity to my Sin, and a carnal, looſe, vain Converſation to my inward Deadneſs and Enmity; and when Death approached to bring me to a State of perfection in Glory, didſt repreſent him to me as a dreadful King of Terrors. But now Death is come, and has executed his Office, I welcome him, and laugh thee to Scorn. Free Grace has diſarmed him of the Sting that thou wouldſt have given him againſt me. I ſhall now no more be perplexed with thy Gripes: I ſhall now plainly ſee my Redemption eternal, and always the ſame, without as much as a Cloud as big as a Mans Hand to interpoſe. I ſhall never look off the Lord, my Righteouſneſs, my Sanctification and Covering, but always behold my Fathers reconciled Face in the Face of my beloved Jeſus: I ſhall never depart from him any more: I ſhall now have perpetual Freedom and Enlargement of Soul before him: I ſhall never have an hard Thought of him any more, nor ever ſin the leaſt ſin againſt him any more. Farewell eternally, O Guilt of ſin! thou canſt not enter into Heaven, where I am going. Thus I ſpurn thee now, mounting up into everlaſting Glory.

DEATH triumphs over the Pollution of ſin, and makes a full End of Corruption and Iniquity. Then may the Believer cry, O filthy ſink of Sin! thou ſhalt defile me no more. How often, even ſince Converſion, haſt thou raviſhed my Virgin Soul? How oftentimes a day haſt thou ſcattered thy Filth in my Conſcience, and left an envenom'd Taint there? How often, when I was going to approach an holy God, didſt thou appear in my Soul in thy ugly Colours, to terrify me, and to turn me aſide from the living God? Yea, and though I often ſaw the Righteouſneſs of Chriſt covering me, yet thou often filledſt my Conſcience with ſuch a Cloud of Filth and Stench, that that glorious Covering was hid from mine Eyes; but p. 15now thou ſhalt blind mine Eyes no more: I ſhall now have perfect uninterrupted Viſions of that ſpotleſs beauteous Garment wrapping me round, and that to all Eternity. Not the leaſt ſpeck of thee ſhall enter into Heaven; in my Father's Houſe, I am entring into, there's nothing but compleat Purity and Holineſs: There is not the leaſt Atom of Dirt in the Streets of the Jeruſalem above. Here, thou filthy Load, I finally part with thee, I ſhall never be defiled any more with thee. Hallelujah, Amen. And thus the Believer triumphs over Sin; that is the Subſtance of the Sting of Death.

Thirdly, THE Believer triumphs over the Law, which the Words of my Text call the ſtrength of Sin; and the Law, or the Covenant of Works, is the ſtrength of ſin (though it be in it ſelf holy, juſt and good) in a twofold Reſpect. 1. It condemns the Soul, and tortures the Conſcience; ſo drives the Soul farther from God, and encreaſes the Enmity againſt him, and thereby puts the Soul more under the Power of ſin, enlarging and ſtrengthening ſins Dominion over it, Rom. 6.16. Sin ſhall not have Dominion over you, for you are not under the Law, but under Grace. Where 'tis evidently implied to be under the Power of the Law, is to be under ſins Dominion; and this is exemplified and proved plainly and clearly in the former Part of the ſeventh of the Romans, which I cannot now ſtay to open. 2. The Law judicially delivers the Soul up to the Will and Power of ſin by way of Puniſhment. Thus the Son of God is ſaid to come in the Likeneſs of ſinful Fleſh, and for ſin, or ſinning, to condemn ſin in the Fleſh. Sin, by the condemning Law, has aſſigned it penally, as Executioner, a Power of ſinning in the Soul; from which Sentence, only a crucified Jeſus can free the Soul. The Law therefore as it is the ſtrength of ſin is a ſore Exerciſe to the Believer, and the ſtrength of the old Man, or the Body of Death in his Soul all his life time; but in his Death he may thus glory over it. Thou Covenant of Works, thou Killing Letter in my Conſcience, though I was much freed from thee by the Law of Righteouſneſs, which is of Faith, yet thou didſt ſtill work there, Gendring unto Bondage, oppoſing the law of the Spirit of Life in Chriſt Jeſus, Gal. 4.29. Thou that waſt born after the Fleſh, didſt perſecute that that was born after the Spirit, Gal. 4.30. But now the Bond-woman and her Son ſhall be quite caſt out. Thou didſt all my Life time endeavour all ways to keep up Guilt in my Conſcience, and if at any time removed, to do it away by Obedience to thee, by legal Sorrow and Contrition, by Reſolutions to amend, and greater Watchfulneſs for the future. Whilſt I was thereby diverted from making firſt Applications to the Blood of ſprinkling, ſo that my ſin was rather oftentimes compounded for, than in Faith waſht away, in that Fountain that is opened for Sin and for Ʋncleanneſs. Whence I was not only diverted from continual Believing into a bleeding Jeſus, but had my Conſcience rather ſtupified than healed, my ſin made little, harmleſs and familiar, and rather encouraged, than a real dying unto it, and hence oftentimes my Soul caſt into a deep Lethargy. But now I am abſolutely freed from that Yoak of Bondage Mount Sinai in my Conſcience, and ſhall be made for ever, to Gal. 5.1. Stand faſt in that Liberty, wherewith the Son hath made me free indeed, p. 16John 8.36. Thus will the Believer in Death, triumph over the Law as it is the Strength of ſin.

Fourthly, THE Believer in Death may glory over the Juſtice of God, as it is armed with Vengeance againſt Sinners. Though Believers are fully delivered in their life time from the ſtroke of Divine Juſtice, yet they do oft times not ſo fully apprehend it: But after Death, the Believer ſhall ſee as he is ſeen, apprehend as he is apprehended; and then be enabled to rejoyce thus. Divine Juſtice, whilſt I lived, though thou waſt my Friend in Jeſus, yet many times I dreaded thee as mine Enemy; but now I plainly ſee thou art my Friend indeed, and that it is juſt with thee to juſtifie me in the Lord, my Righteouſneſs. Thy Sword that was pointed at my Breaſt, and ſhould have now thruſt me down to Hell, was received by my crucified Lord into his own Bowels, and I am now made for ever to eſcape, Being made more than a Conqueror through him that loved me. My dying Saviour in Falling, wreſted thy Weapon out of thy Hand, and made his bleſſed Body a Grove, planted from thy poiſonous Quiver, ſo that there is not an Arrow now left to ſpend upon me. I now come, O Juſtice, in the Right of my Lord, to ſit for ever down in his heavenly Manſions; to ſing Hallelujahs to that righteous and true God for ever and ever.

Fifthly, THE Believer in Death may triumph over Satan. Satan, though a Soul is Tranſlated out of his Kingdom, yet through his reſtleſs Enmity, is always ſeeking to devour. He has Wiles Methods, and cunning Devices of Temptations to enſnare; imperious Suggeſtions, fierce Aſſaults, and fiery Darts to terrifie: with theſe ſeveral ways of Attacks is the poor Believer harraſſed as long as he lives; but in Death he can inſult over all. Thus then can the Believer vaunt it: Satan, thou haſt long tortured me with throwing in wicked and blaſphemous Suggeſtions, and then perſwadedſt me, to my great Terrour, I had ſinned the ſin againſt the Holy Ghoſt. Thou ſhalt no longer be able to throw in any more of thy fiery Inſinuations. I am now beyond the reach of any of thy Darts. Thou haſt always endeavoured to tempt me to ſin, and then to make me queſtion my Intereſt: But now I ſhall ſin no more, nor queſtion my Intereſt any longer. I ſhall not now be tempted any more to Deſpair on the one hand, nor preſume on the other. Thou dareſt not appear where I am going. Thou vile Satan, I ſhall be diſturbed with thee no longer. I ſhall have no further Concerns with thee, till I come with my Lord to ſit in Judgment upon thee at the great Day.

Sixthly, and laſtly, THE Believer can thus triumph over the World, which is the laſt thing that goes to make up the Sting of Death. Thou empty confuſed World, that didſt uſe to terrify me with thy Threats, I defy thee and them now; and waſt wont to allure me with thy Flatteries: I am above their Undermining now. I ſcorn thy Rattles, and thy painted Beads, and thy airy Bubbles. I dread not now thy haggard Face; nor ſhall I any more be moved with thine Enchantments. p. 17It will add to my Pleaſure in my Manſions of Glory, to ſee thee burnt for thy Witchcraft; I ſhall no more dread thy mighty Hunters, nor be aw'd with thy grim Tyrants, nor be enſlaved in Body, nor Conſcience, by thy bloody Laws, now be harraſed with brutiſh Executioners. There are no oppreſſing Magiſtrates, no Catch-poles, nor Informers in the place I now enter to. Nay, now I tread under foot all in thee, that is enticing; I ſet Health, Wealth, Pleaſures, Honours, Friends, Relations and all in one Scale, and my dear Fore-runner in the other, and that Scale weighs down now to the Ground. I now go to the heavenly Jeruſalem, and that better Country, where I ſhall have better Riches, and more durable Subſtance, better Honours, better Pleaſures, and far better Relations. Thus will the Believer then triumph over Death, and whatſoever goes to make up the Sting of it.

BUT Secondly, The Believer can triumph over every thing elſe in Death, that is formidable. To inſtance in one for many, Nature abhors a Diſſolution, and the Soul, though it has but a bad Lodging, does not care to be turned out of Doors. Its tenement of Clay it cares not to be diſlodged of, though its all over tattered, and needs Repairs. It ſhrinks back at entring into a new way of acting ſeparate from the Body, when it has all the while been accuſtomed to act only by ſuch an Organ. It has been uſed to ſuch a poor Garment, yet as ſorry as it is, it knows not how to be undreſſed of it, and made naked. Whereas now in the Moment of Death, that's over to the Believer: It can cry then like his Maſter giving up the Ghoſt, All is finiſhed. It ſees a better Houſe to go to, upon its being diſpoſſeſſed of this, even the Fathers Houſe, that has many Manſions. And a better Garment to be cloathed with, even his elder Brother's glorious Robe of curious Embroidery: And can triumph in the Words of the Apoſtle, varying a little the Form of ſpeaking, 2 Cor. 5.1, 2. &c. I now ſee that my earthly Houſe of this Tabernacle being diſſolved, I have a Building of God, an Houſe not made with Hands, eternal in the Heavens. In this I have groaned, earneſtly deſiring to be cloathed upon with my Houſe which is from Heaven. I am ſure, being ſo cloathed, I ſhall not be found naked. For I, that in this Tabernacle did groan, being burdened, not for that I would be uncloathed, but cloathed upon. And now Mortality ſhall be ſwallowed up of Life.

THUS the Believer triumphs over this Terror of Death, and every thing elſe in Death that is terrible. And thus I have finiſhed the firſt Branch of my Doctrine, viz. That the Believer, in Death, triumphs over Death, in reference to his Soul. I ſhould paſs away now to various Uſes, but time will not permit; I ſhall therefore wind up this Branch with one Word of Exhortation to poor Sinners.

O you poor periſhing Sinners, over whom my Bowels yearn! In my Maſter's Name I beg, that you would ſuffer a Word of Exhortation. You muſt needs be all perſwaded firmly of this, that you muſt once die, and you know not how ſoon: You may perhaps go to bed well, and never ſee Morning. Would you then in that inſtant of time avoid being inſulted over by Death, and triumph over that cruel Dragon, Death and his fatal Sting; then look up to that brazen Serpent, the bleſſed Jeſus, erected on the Pole of Gods Word, the only Hope, ſet before you in the Goſpel. p. 18O fly to it for Refuge! Would you glory over that King of Terrors, and all his Dread, 2 Tim. 2.1. Be ſtrong in the Grace that is in Chriſt Jeſus. Would you die the Death of the Righteous; then you muſt live the Life of the Righteous; and we are told what that is, Rom. 1.17. The Juſt ſhall live by Faith. Believe in the Lord Jeſus, the exalted Prince and Saviour, and his God-like Righteouſneſs; and earneſtly beg of the Lord for the Revelation of the Righteouſneſs of God to you from Faith to Faith, Rom. 1.17. That ſo when that Faith is going to be ſwallowed up of Viſion, you may triumph over Death and all its Terrors, in reſpect of your precious and immortal Soul.